The Life of St. Francis of Assisi by St. Bonaventure

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THE LIFE OF SAINT FRANCIS OF ASSISI
by Saint Bonaventure
Translated by E. Gurney Salter 1904 by E.P. Dutton, New York, US.

INDEX

TABLE OF CONTENTS

THE LIFE OF SAINT FRANCIS OF ASSISI

ILLUSTRATIONS

THE LIFE OF SAINT FRANCIS OF ASSISI

PROLOGUE

1. The grace of God our Saviour hath in these latter days appeared in His servant Francis unto all such as be truly humble, and lovers of holy Poverty, who, adoring the overflowing mercy of God seen in him, are taught by his ensample to utterly deny ungodliness and worldly lusts and to live after the manner of Christ, thirsting with unwearied desire for the blessed hope. For God Most High regarded him, as one that truly was poor and of a contrite spirit, with so great condescension of His favour as that not only did He raise him up in his need from the dust of his worldly way of life, but also made him a true professor, leader, and herald of Gospel perfection. Thus He gave him for a light unto believers, that by bearing witness of the light he might prepare for the Lord the way of light and peace in the hearts of the faithful. For Francis, even as the morning star in the midst of a cloud, shining with the bright beams of his life and teaching, by his dazzling radiance led into the light them that sat in darkness and in the shadow of death, and, like unto the rainbow giving light in the bright clouds, set forth in himself the seal of the Lord’s covenant. He preached the gospel of peace and salvation unto men, himself an Angel of the true peace, ordained of God to follow in the likeness of the Forerunner, that, preparing in the desert the way of sublimest Poverty, he might preach repentance by his ensample and words alike. For, firstly, he was endowed with the gifts of heavenly grace; next, enriched by the merits of triumphant virtue; filled with the spirit of prophecy and appointed unto angelic ministries; thereafter, wholly set on fire by the kindling of the Seraph, and, like the prophet, borne aloft in a chariot of fire; wherefore it is reasonably proven, and clearly apparent from the witness of his whole life, that he came in the spirit and power of Elias.

In like wise, he is thought to be not unmeetly set forth in the true prophecy of that other friend of the Bridegroom, the Apostle and Evangelist John, under the similitude of the Angel ascending from the sunrising and bearing the seal of the Living God. For at the opening of the sixth seal, I saw, saith John in the Apocalypse, another Angel ascending from the sunrising and bearing the seal of the Living God.

2. Now that this Angel was indeed that messenger of God, beloved of Christ, our ensample and the world’s wonder, Francis, the servant of God, we may with full assurance conclude, when we consider the heights of lofty saintliness whereunto he attained, and whereby, living among men, he was an imitator of the purity of the Angels, and was also set as an ensample unto them that do perfectly follow after Christ. That this belief should be faithfully and devoutly held we are convinced by the vocation that he shewed to call to weeping and to mourning, and to baldness, and to girding with sackcloth, and to set a mark upon the foreheads of the men that sigh and that cry, by the sign of his penitent’s Cross and habit fashioned like unto a Cross. Moreover, it is further confirmed, with unanswerable witness unto its truth, by the seal of the likeness of the Living God, to wit, of Christ Crucified, the which was imprinted on his body, not by the power of nature or the skill of art, but rather by the marvellous might of the Spirit of the Living God.

3. Feeling myself unworthy and insufficient to relate the life most worthy of all imitation of this most venerable man, I should have in no wise attempted it, had not the glowing love of the Brethren moved me thereunto, and the unanimous importunity of the Chapter General incited me, and that devotion compelled me, which I am bound to feel for our holy Father. For I, who remember as though it happened but yesterday how I was snatched from the jaws of death, while yet a child, by his invocation and merits, should fear to be convicted of the sin of ingratitude did I refrain from publishing his praises. And this was with me the chief motive for undertaking this task, to wit, that I, who own my life of body and mind to have been preserved unto me by God through his means, and have proved his power in mine own person, and knew the virtues of his life, might collect as best I could, albeit I could not fully, his deeds and words,—fragments, as it were, overlooked in part, in part scattered,—that they might not be utterly lost on the death of those that lived with the servant of God.

4. Accordingly, that the true story of his life might be handed down unto posterity by me the more assuredly and clearly, I betook me unto the place of his birth, and there did hold diligent converse with his familiar friends that were yet living, touching the manner of life of the holy man and his passing away; and with those in especial that were well acquainted with his holiness, and were his chief followers, who may be implicitly believed by reason of their well-known truthfulness and approved uprightness. But in relating the things that through His servant God vouchsafed to work, I deemed it best to shun all fantastic ornaments of style, forasmuch as that the devotion of the reader increaseth more by a simple than by an ornate speech. Nor have I always woven together the history according unto chronology, that I might avoid confusion, but I rather endeavoured to preserve a more coherent order, setting down sometimes facts of divers kinds that belong unto the same period, sometimes facts of the same kind that belong unto divers periods, as they seemed best to fit in together.

5. Now the beginning of the life of Francis, its course, and its consummation, are divided into fifteen chapters, as set down below, and thuswise described.

The first treateth of his manner of life in the secular state.

The second, of his perfect conversion unto God, and of the repairing of the three churches.

The third, of the founding of his Religion, and sanction of the Rule.

The fourth, of the advancement of the Order under his hand, and of the confirmation of the Rule already sanctioned.

The fifth of the austerity of his life, and of how all created things afforded him comfort.

The sixth of his humility and obedience, and of the divine condescensions shewn unto him at will.

The seventh, of his love for Poverty, and of the wondrous supplying of his needs.

The eighth, of the kindly impulses of his piety, and of how the creatures lacking understanding seemed to be made subject unto him.

The ninth, of his ardent love, and yearning for martyrdom.

The tenth, of his zeal and efficacy in prayer.

The eleventh, of his understanding of the Scriptures, and of his spirit of prophecy.

The twelfth, of the efficacy of his preaching, and of his gift of healing.

The thirteenth, of the sacred stigmata.

The fourteenth, of his sufferings and death.

The fifteenth, of his canonisation, and the translation of his body.

Thereafter is added some account of the miracles shewn after his blessed departure.

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Chapter I - OF HIS MANNER OF LIFE IN THE SECULAR STATE

1. There was a man in the city of Assisi, by name Francis, whose memory is blessed, for that God, graciously preventing him with the blessings of goodness, delivered him in His mercy from the perils of this present life, and abundantly filled him with the gifts of heavenly grace. For, albeit in his youth he was reared in vanity amid the vain sons of men, and, after gaining some knowledge of letters, was appointed unto a profitable business of merchandise, nevertheless, by the aid of the divine protection, he went not astray among the wanton youths after the lusts of the flesh, albeit given up unto pleasures; nor among the covetous merchants, albeit intent on his gains, did he put his trust in money and treasure. For there was divinely implanted in the heart of the young Francis a certain generous compassion toward the poor, the which, growing up with him. from infancy, had so filled his heart with kindliness that, when he came to be no deaf hearer of the Gospel, he was minded to give unto all that asked of him, in especial if they pleaded the love of God. But once on a time, when he had been busied with the cares of his trading, and, contrary unto his wont, had sent empty away a certain beggar who besought an alms for the love of God, he forthwith, returning unto his pitiful mind, ran after him, and bestowed alms in merciful wise upon him; promising unto the Lord God that thenceforward he would never, while he could, refuse any that asked of him, pleading the love of God. And this promise with unwearied goodness he did observe until his death, thereby winning abundant increase of the love and grace of God. For he was wont to say in after time, when he had perfectly put on Christ, that, even while he was in the secular state, he could scarce ever hear words telling of the love of God, and remain unmoved in heart. Assuredly the charm of his gentleness and his courtly bearing, his submissiveness and docility surpassing men’s wont, his open-handed largesse even beyond his means, were all clear tokens of the fair disposition of the youth, and seemed to be a presage of the abundance of divine blessing that should thereafter be poured out more richly upon him.

A certain citizen of Assisi, a simpleton as was believed, yet one taught of God, whensoever he met Francis going through the city, would doff his cloak and spread the garment before his feet, declaring that Francis was worthy of all honour, as one that should ere long do mighty deeds, and was on this account to be splendidly honoured by all the faithful.


2. But as yet Francis knew not the intent of God concerning him, forasmuch as he was both drawn away unto external things by his father’s calling, and weighed down toward earthly things by the corruption inborn in our nature, and had not yet learned to contemplate heavenly things, nor accustomed himself to taste of divine. And, because the infliction of tribulation giveth understanding unto the spirit, the hand of the Lord was upon him and the changes of the right hand of the Most High, afflicting his body with protracted sickness, that so He might prepare his soul for the anointing of the Holy Spirit. Now when he had regained his bodily strength, and had made ready for himself in his wonted fashion meet apparel, he met a certain soldier, of noble birth, but poor and ill-clad; whereupon, compassionating his poverty, with a kindly impulse he forthwith did off his garments and put them on him, thus in one act fulfilling a twofold ministry of kindliness, insomuch as he both covered the shame of a noble knight, and relieved the destitution of a poor man.


3. Now on the night following, when he had yielded himself unto sleep, the divine mercy shewed him a fair and great palace, together with military accoutrements adorned with the sign of the Cross of Christ, thus setting forth unto him that the mercy he had shewn unto the poor soldier for the love of the King Most High was to be recompensed by this peerless reward. Accordingly, when he enquired whose were these things, answer was made him by a divine declaration that they all were his own and his soldiers.’ Then, waking at early morn,—since he had not yet practised his mind in examining the divine mysteries, and knew not how to pass through the appearance of things seen unto the beholding of the truth of things unseen,—he accounted this strange vision a token of great good fortune. Wherefore he purposed, being as yet ignorant of the divine counsel, to betake himself into Apulia, unto a certain munificent Count, hoping in his service to win glory in arms, as the vision shewn unto him had betokened. With but little delay, he set forth on his journey and had gone as far as the neighbouring city; there he heard the Lord speaking unto him by night as with the voice of a friend, and saying: “Francis, who can do better for thee, the lord or the servant, the rich man or the poor ?” And when Francis had made reply that alike the lord and the rich man could do the best, the Voice answered forthwith: “Why, then, dost thou leave the Lord for the servant, the rich God for a poor mortal?” And Francis said: “Lord, what wilt Thou have me to do?” And the Lord said unto him: “Return unto thy country, for the vision that thou hast seen betokeneth that which shall be spiritually wrought, and is to be fulfilled in thee not by mortal counsel, but by divine.” So, when it was morning, he returned in haste toward Assisi, confident and rejoicing, awaiting the will of the Lord.


4. Thenceforward he withdrew him from the stir of public business, devoutly praying the heavenly mercy that it would deign to shew him that which he ought to do. And so by the constant practice of prayer the flame of heavenly yearning was mightily kindled within him, and for the love of his heavenly fatherland he now contemned all earthly things as naught; for he felt that he had found the hid treasure and, like a wise merchant man, meditated selling all that he had to buy the pearl that he had found. But he knew not yet how to compass this, except that it was whispered unto his spirit that spiritual merchandise hath its beginning in the contempt of the world, and that the warfare of Christ is to be begun by victory over self.


5. Now on a day while he was riding over the plain that lieth beneath the city of Assisi, he met a certain leper, and this unforeseen meeting filled him with loathing. But when he recalled the purpose of perfection that he had even then conceived in mind, and remembered that it behoved him first of all to conquer self, if he were fain to become the soldier of Christ, he leapt from his horse and ran to embrace him. When the leper stretched forth his hand as though to receive an alms, he kissed it, and then put money therein. Then forthwith mounting his horse, he looked round him on all sides, and the plain was spread before him unbroken, and no trace of that leper might he see. Then, filled with wonder and joy, he began devoutly to chant praises unto the Lord, purposing from this to rise ever unto greater heights. From that time forth, he would seek lonely places, dear unto mourners, and there he devoted himself without ceasing to groanings which cannot be uttered, and, after long importunity in prayer, won an answer from the Lord. For while one day he was thus praying in seclusion, and in his exceeding fervour was wholly absorbed in God, there appeared unto him Christ Jesus in the likeness of One Crucified. Beholding Him, his soul was melted within him, and so deeply was the remembrance of Christ’s Passion imprinted inwardly on his heart that from that hour, whensoever he recalled the Crucifixion of Christ, he could scarce refrain from tears and from groaning aloud; even as he himself in after time told his friends, when he was drawing nigh his end. For in sooth by this vision the man of God understood that Gospel saying to be addressed unto him: ‘‘If thou wilt come after Me, deny thyself, and take up thy cross, and follow Me.”


6. From that time forth, he put on the spirit of poverty, the feeling of humility, and the love of inward godliness. For whereas aforetime not only the company, but even the distant sight, of lepers had inspired him with violent loathing, now, for the sake of Christ Crucified,—Who, saith the prophet, appeared despised, and marred as a leper,—and that he might fully vanquish self, he would render unto the lepers humble and kindly services in his benevolent goodness. For he would often visit their dwellings, and bestow alms upon them with a bountiful hand, and with a deep impulse of pity would kiss their hands and faces. Unto poor folk that begged of him, he was fain to give not his goods alone, but his very self, at times stripping off his garments, at times tearing or cutting them, to bestow upon them, when he had naught else at hand. Poor priests, moreover, he would succour reverently and piously, more especially with ornaments for the altar, whereby he both became a sharer in the divine worship, and supplied the needs of the worshippers. Now about this time he was visiting, with devout reverence, the shrine of the Apostle Peter, and beheld a host of beggars before the doors of the church; thereupon, constrained in part by gentle piety, in part led by the love of poverty, he bestowed his own garments on one of the neediest, and, clad in his rags, passed that day in the midst of the beggars, with unwonted gladness of spirit; that so, despising worldly repute, he might attain by gradual steps unto Gospel perfection. He kept right strict watch over the mortification of the flesh, that he might bear the Cross of Christ, the which he bore inwardly in his heart, outwardly also in his body. So all these things were wrought by the man of God, Francis, ere yet he had separated himself from the world in habit or way of life.

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Chapter II - OF HIS PERFECT CONVERSION UNTO GOD, AND OF THE REPAIRING OF THE THREE CHURCHES

1. Forasmuch as the servant of the Most High had none to instruct him in this way except Christ, His mercy was now further vouchsafed unto him in visitations of His sweet grace. For on a certain day, when he had gone forth to meditate in the fields, he was walking nigh the church of Saint Damian, which from its exceeding great age was threatening to fall, and, at the prompting of the Spirit, went within to pray. Prostrating himself before an Image of the Crucified, he was filled with no small consolation of spirit as he prayed. And with eyes full of tears he gazed up, and he heard with his bodily ears a Voice proceeding from that Cross, saying thrice: “Francis, go and repair My House, which, as thou seest, is falling utterly into ruin.” Francis trembled, being alone in the church, and was astonished at the sound of such a wondrous Voice, and, perceiving in his heart the might of the divine speech, was carried out of himself in ecstasy. When at length he came unto himself again, he prepared to obey, and devoted himself wholly unto the behest to repair the material church; howbeit, the principal intent of the message had regard unto that Church which Christ had purchased with His own blood, even as the Holy Spirit taught him, and as he himself afterward revealed unto the Brethren.

Accordingly he rose up, and, fortifying himself with the sign of the Cross, he put together cloth stuffs for sale, and hastened unto the city that is called Foligno, and there sold the goods that he had brought and the horse whereon he had ridden. Then this joyful merchant, putting together his gains, departed on his return for Assisi, and there did reverently enter the church concerning whose repair he had received the command. Finding there a poor priest, he shewed him due reverence, and proffered him the money for the repair of the church, and the use of the poor, humbly petitioning that he would permit him to sojourn with him for a time. The priest granted him to sojourn there, but, for fear of his parents, refused the money, whereupon that true despiser of monies threw it on a window-ledge, valuing it no more than dust that is trodden under foot.


2. But when his father learnt that the servant of God was tarrying with the priest aforesaid, he was sore vexed in spirit, and ran unto the place. And Francis, being yet but a newly-recruited soldier of Christ, when he heard the threats of them that pursued him, and knew beforehand of their coming, was fain to give place unto wrath, and hid himself in a certain secret pit; therein for some days he lay concealed, beseeching the Lord without ceasing, and with floods of tears, that He would deliver his soul from the hands of them that pursued him, and would by His gracious favour fulfill the holy purposes wherewith He had inspired him. Then, filled with an overflowing joy he began to blame himself for his craven sloth, and, leaving his hiding-place, and casting aside his fear, he took his way toward the city of Assisi. But when the townsfolk beheld him unkempt in appearance, and changed in mind, and on this account deemed him to have lost his senses, they rushed upon him with mud of the streets and stones, and mocked him with loud shouts as a fool and madman. But the servant of the Lord, not moved or overborne by any insults, passed through all as one deaf unto them. When his father heard these outcries, he ran out at once, not to deliver him, but rather to destroy him; laying aside all compunction, he dragged him into the house, and there afflicted him first with words, then with stripes and bonds. But Francis was thereby rendered but the more eager and valiant to carry out that which he had begun, remembering that saying of the Gospel: “ Blessed are they which are persecuted for righteousness’ sake : for theirs is the kingdom of heaven.”


3. After a little space, on his father’s departure from the country, his mother,—who misliked her husband’s dealings, and deemed it hopeless to soften the unyielding constancy of her son,—freed him from his bonds, and let him go forth. Then he, giving thanks unto the Lord Almighty, returned unto the place where he had been afore. When his father returned, and found him not in the house, heaping reproaches on his wife, he ran in fury unto that place, intending, if he could not bring him back, at least to drive him from the province. But Francis strengthened of God of his own accord came forth to meet his raging father, crying aloud that he cared naught for his bonds and stripes, yea more, protesting that he would gladly endure all hardships for the sake of Christ. Accordingly, when his father saw that he could not bring him back, he turned his thoughts unto the recovery of the money, the which, when he had at length found it on the window-ledge, somewhat soothed his rage, the thirst of avarice being relieved, as it were, by a draught of money.


4. Then this father according unto the flesh was fain to take this son of grace, now stripped of his wealth, before the Bishop of the city, that into his hands he might resign his claim unto his inheritance, and render up all that had been his. This that true lover of poverty shewed himself right ready to do, and coming into the Bishop’s presence, he brooked no delays, he was kept back of none, tarried for no speech, nor spake himself, but at once did off all his garments, and restored them unto his father. Then was the man of God seen to have a hairshirt next his skin under his rich apparel. Yea more, as one drunk with wondrous fervour of spirit, he threw aside, even his breeches, and stood up naked in the presence of all, saying unto his father: Hitherto I have called thee my father on earth, but henceforth I can confidently say ‘Our Father, Which art in heaven,’ with Whom I have laid up my whole treasure, and on Whom I have set my whole trust and hope.” The Bishop, seeing this, and marvelling at such exceeding fervour in the man of God, rose forthwith, and, weeping, put his arms round him; then, devout and kindly man as he was, covered him with the cloak wherewith he himself was clad, bidding his servants give him something to clothe his limbs withal, and there was brought unto him a mean and rough tunic of a farm-servant of the Bishop. This Francis gladly received, and with his own hand marked it with the sign of the Cross, with a piece of chalk that he chanced upon, thus making it a garment meet for a man crucified, poor, and half naked. Thus, then, the servant of the Most High King was left despoiled, that he might follow the Lord Whom he loved. Who had been despoiled and crucified; thus he was fortified with the Cross, that he might entrust his soul unto that wood of salvation, that should bring him forth unscathed from the shipwreck of the world.


5. Thereafter, this despiser of the world, loosed from the bonds of worldly desires, left the city, and, glad and free, sought an hidden solitude where he might hearken in loneliness and silence unto the hid treasures of the divine converse. And while the man of God, Francis, was making his way through a certain wood, chanting praises unto the Lord in the French tongue, and rejoicing, it chanced that some robbers rushed out on him from their hiding-places. With fierce mien they asked the man of God who he was, and he, full of confidence, gave a prophetic answer, saying : “I am a herald of the great King.” Then they fell upon him, and cast him into a ditch full of snow, crying: “Lie there, lout, thou herald of God” But he, on their departure, climbed out of the ditch, and, uplifted with exceeding gladness, with yet louder voice began to make the woods echo with praises unto the Creator of all.


6. When he came unto a neighbouring monastery, he asked an alms as a beggar, and received it as one unrecognised and despised. Departing thence, he came unto Gubbio, where he was recognised and entertained by a friend of former days, and was clad by him with a poor tunic, such as became the little poor one of Christ.

Thence that lover of utterest humility betook himself unto the lepers, and abode among them, with all diligence serving them all for the love of God. He would bathe their feet, and bind up their sores, drawing forth the corrupt matter from their wounds, and wiping away the blood; yea, in his marvellous devotion, he would even kiss their ulcerated wounds, he that was soon to be a Gospel physician. Wherefore he obtained from the Lord such power as that he received a marvellous efficacy in marvellously cleansing both soul and body from disease. I will relate one instance out of many, whereby the fame of the man of God was afterward bruited abroad.

A man in the county of Spoleto had his mouth and jaw eaten away by the ravages of a loathsome disease, and received no succour from any remedy of the physicians. It chanced that, after visiting the shrines of the holy Apostles to implore their merits, he was returning from his pilgrimage, and met the servant of God. When out of devotion he was to kiss his footprints, Francis in his humility would not brook it, but kissed on the mouth him that had been fain to kiss his feet. Lo, as in his wondrous goodness the servant of the lepers, Francis, touched that loathsome sore with his holy lips, the disease utterly vanished, and the sick man at once regained his longed-for health. I know not which of these twain is the more rightly to be marvelled at, the depth of humility in such a gracious embrace, or the excellence of power in such an astounding miracle.


7. Francis, now stablished in the humility of Christ, recalled unto mind the obedience laid upon him by the Crucifix as to the repairing of the church of Saint Damian, and like one truly obedient returned unto Assisi, that he might, if even by begging, obtain means to accomplish the divine behest. Laying aside all shamefastness for the love of the Poor Man Crucified, he went about begging from those who had known him in his affluence, bearing the loads of stones on his frail body, worn with fasting. When the church aforesaid had been repaired, the Lord helping him, and the devotion of the citizens coming unto his aid,—that his body after its toil might not relax in sloth, he turned to repair the church of Saint Peter, at some distance from the city, by reason of the especial devotion that in the purity of his candid faith he had for the Prince of the Apostles.


8. When this church too was at length finished he came unto the place that is called The Little Portion, wherein a church had been reared in days of old in honour of the most Blessed Virgin, Mother of God, but which was then deserted and cared for by none. When the man of God beheld it thus abandoned, by reason of the ardent devotion that he had toward the Sovereign Lady of the world, he took up his abode there, that he might diligently labour to repair it. Perceiving that Angels oft times visited it,—according unto the name of that church, that from old time was called Saint Mary of the Angels,—he abode there by reason of his reverence for the Angels, and his especial love for the Mother of Christ. This place the holy man loved before all other places in the world; for here he began in humility, here he made progress in virtue, here he ended in happiness, and, dying, commended it unto the Brethren as a place most beloved of the Virgin. Concerning this place a certain devout Brother, before his conversion, beheld a vision right worthy to be recounted. He beheld a countless host of men stricken with blindness, with their faces uplifted unto heaven, on bended knees, encircling this church, and they all, stretching out their hands on high, cried unto God with tears, beseeching His mercy and light. And lo, there came a great radiance from heaven, illumining all, and this gave light unto each one of them, and granted the longed-for salvation. This is the place wherein the Order of Brothers Minor was begun by Saint Francis according unto the impulse of the divine revelation. For at the bidding of the divine providence, by the which the servant of Christ was guided in all things, he built three material churches before that, instituting the Order, he preached the Gospel; thus not only did he make progress in ordered course from things perceived by the senses unto things perceived by the understanding, and from lesser things unto greater, but he did also prefigure in mystic wise by his material labours the work that should be wrought thereafter. For, like the thrice-repeated repairing of the material fabric, the Church, under the guidance of the holy man, was to be renewed in threefold wise, according unto the pattern given by him, and the Rule, and teaching of Christ; and a triple army of such as should be saved was to be triumphant, even as we now perceive to be fulfilled.

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Chapter III - OF THE FOUNDING OF HIS RELIGION, AND SANCTION OF THE RULE

Now Francis, the servant of God, abiding at the church of the Virgin Mother of God, with continuous sighing besought her that had conceived the Word full of grace and truth that she would deign to become his advocate; and, by the merits of the Mother of Mercy, he did himself conceive and give birth unto the spirit of Gospel truth. For while on a day he was devoutly hearing the Mass of the Apostles, that Gospel was read aloud wherein Christ gave unto His disciples that were sent forth to preach the Gospel pattern for their life, to wit, that they should possess neither gold, nor silver, nor money in their purses, nor scrip for their journey, neither two coats, neither shoes, nor yet staves. Hearing this, and understanding it, and committing it unto memory, the lover of Apostolic poverty was at once filled with joy unspeakable. “This,” saith he, “is what I desire, yea, this is what I long for with my whole heart.” Forthwith he loosed his shoes from off his feet, laid down his staff, cast aside his purse and his money, contented him with one scanty tunic, and, throwing aside his belt, took a rope for girdle, applying all the care of his heart to discover how best he might fulfill that which he had heard, and conform himself in all things unto the rule of Apostolic godliness.


2. From this time forward, the man of God began, by divine impulse, to become a jealous imitator of Gospel poverty and to invite others unto penitence. His words were not empty, nor meet for laughter, but full of the might of the Holy Spirit, penetrating the heart’s core, and smiting all that heard them with mighty amaze. In all his preaching, he would bring tidings of peace, saying: “The Lord give you peace,” and thus he would greet the folk at the beginning of his discourses. This greeting he had learnt by revelation from the Lord, even as he himself did afterward testify. Whence it befell, according unto the prophet’s words, that he—himself inspired by the spirit of the prophets—brought tidings of peace, and preached salvation, and by salutary admonitions allied many unto the true peace who aforetime were at enmity with Christ, far from salvation.


3. Accordingly, as many remarked in the man of God alike the truth of his simple teaching and of his life, certain of them began by his ensample to turn their thoughts unto penitence, and, renouncing all, to join themselves unto him in habit and life. The first of these was that honour-worthy man, Bernard, who, being made a partaker in the divine calling, earned the title of the firstborn son of the blessed Father, both by being first in time, and by being of an especial holiness. For he, having proved the saintliness of the servant of Christ, was minded after his ensample to utterly despise the world, and sought counsel from him how he might accomplish this. Hearing this, the servant of God was filled with consolation by reason of his first offspring conceived of the Holy Spirit. “From God,” saith he, “behoveth us seek this counsel.” Forthwith, when it was morning, they entered into the church of Saint Nicholas, and, having first prayed, Francis, the worshipper of the Trinity, did thrice open the book of the Gospels, seeking by a threefold witness from God to strengthen the holy purpose of Bernard. In the first opening of the book was discovered that saying: “If thou wilt be perfect, go and sell that thou hast, and give to the poor.” In the second: “Take nothing for your journey.” And in the third: “If any man will come after Me, let him deny himself, and take up his cross, and follow Me.” “This,” saith the holy man, “is our life and Rule, and that of all that shall be minded to join our fellowship. Do thou go, then, if thou wilt be perfect, and fulfill that which thou hast heard.”


4. Not long after, five men were called by the same Spirit, and thus the sons of Francis numbered six; the third place among them fell unto the holy Father Giles, a man verily filled with God and worthy to be famed in remembrance. For he became afterward noted for the practice of lofty virtues, even as the servant of the Lord had foretold concerning him, and, albeit he was ignorant and simple, he was exalted unto the peak of sublime contemplation. For while for a long space of time he was continuously absorbed in uplifting of the heart unto God, he was so often snatched up unto Him in ecstasies,—even as I myself beheld with the witness of mine own eyes,—that he might be deemed to live among men an angelic rather than a mortal life.


5. Moreover, about that same time, a certain priest of the city of Assisi, Silvester by name, a man of honourable life, received of the Lord a vision not to be passed over in silence. For since, in his finite judgment, he had looked askance at the manner of life of Francis and his Brethren, he was visited,—lest he should be imperiled by his rash verdict,—by the regard of the heavenly grace. For in a dream he beheld the whole city of Assisi beset by a great dragon, whose huge bulk seemed to threaten all the countryside with destruction. Then he saw a Cross of gold proceeding out of the mouth of Francis, the top whereof touched heaven, and its arms outstretched at the side seemed to reach unto the ends of the world, and at its glittering aspect that foul and loathly dragon was utterly put to flight. When this had been thrice shewn unto him, he deemed it a divine portent, and related it in order unto the man of God and his Brethren; and no long time thereafter he left the world, and clave so constantly unto the footsteps of Christ as that his life in the Order rendered true the vision that he had received while yet in the world.


6. When this vision was related unto him, the man of God was not puffed up with the glorying of men, but, recognising the goodness of God in the favours shewn unto him, he was the more keenly incited to repel the craft of the ancient enemy, and to preach the glory of the Cross of Christ. Now on a day, while in a certain lonely place he was bitterly bewailing the remembrance of past years, the joy of the Holy Spirit came upon him, and he was assured of the full remission of all his offences. Then, carried out of himself, and wholly wrapt into a marvellous light, the horizons of his mind were enlarged, and he clearly beheld the future story of himself and of his sons. Returning after this unto the Brethren, “ Be consoled,” saith he, “my dearest, and rejoice in the Lord, and be not sad for that ye be few in number, nor let my simpleness nor your own make you afeared, for the Lord hath verily shewn me that God will cause us to wax into a great host, and will enlarge us in manifold wise with the grace of His blessing.”


7. Whereas about this time another good man did enter the Religion, the blessed family of the man of God reached the number of seven. Then the holy Father called all his sons unto him and told them many things concerning the Kingdom of God, the contempt of the world, the sacrifice of their own wills and the chastisement of the body, and did lay before them his intent of sending them forth into the four quarters of the worlds For now the barren and poor humble simpleness of the holy Father had brought forth seven sons and he was fain to give birth unto the whole company of the faithful in the Lord Christ, calling them unto the mourning of penitence. “Go ye,” saith the sweet Father unto his sons, “bringing tidings of peace unto men, and preach repentance for the remission of sins. Be ye patient in tribulation, watchful unto prayer, zealous in toil, humble in speech, sober in manner, and thankful for kindnesses, seeing that for all these an everlasting kingdom is prepared for you.” Then they, humbly prostrating themselves on the ground before the servant of God, received with gladness of spirit the behest of holy obedience. And Francis said unto each one singly: “Cast thy burden upon the Lord, and He shall sustain thee.” He was wont to say these words whensoever he was guiding any Brother unto obedience. Then he himself, knowing that he was set as an ensample unto the rest, that he might first do that which he had taught, set forth with one companion toward one quarter of the world, the remaining six being apportioned, after the fashion of a Cross, unto the other three parts. After some little time had passed, the kindly Father, longing for the presence of his beloved family,—since he could not of himself call them together into one place,—prayed that this might be accomplished by Him Who gathereth together the outcasts of Israel. And this came to pass. For, with no mortal summoning, and all unexpectedly, within a short time all came together according as he had desired, by the effectual working of the divine goodness, and to their no small marvel. Moreover, as four other honourable men joined them about that time, their number increased unto twelve.


8. Now when the servant of Christ perceived that the number of the Brethren was gradually increasing, he wrote for himself and for his Brethren a Rule for their life, in simple words. Herein the observance of the Holy Gospel was set as the inseparable foundation, and some few other points were added that seemed necessary for a consistent manner of life. But he was fain that what he had written should be approved by the Supreme Pontiff, wherefore he purposed to approach the Apostolic See with that his company of simple men, relying only on the divine guidance. God from on high had regard unto his desire, and fortified the minds of his companions, that were afeared at the thought of his simpleness, by a vision shewn unto the man of God after this wise. It seemed unto him that he was walking along a certain road, near by which stood a very lofty tree. When he had drawn nigh unto it, and was standing beneath it, wondering at its height, on a sudden he was so raised on high by the divine might as that he touched the top of the tree, and bent down its highest branches unto its roots right easily. The portent of this vision Francis, filled with the Spirit of God, understood to refer unto the stooping of the Apostolic See unto his desire; wherefore he was gladdened in spirit, and his Brethren were strengthened in the Lord, and thus he set forth with them on the journey.


9. Now when he had come unto the Roman Curia, and had been introduced into the presence of the Supreme Pontiff, he expounded unto him his intent, humbly and earnestly beseeching him to sanction the Rule aforesaid for their life. And the Vicar of Christ, the lord Innocent the Third, a man exceeding renowned for wisdom, beholding in the man of God the wondrous purity of a simple soul, constancy unto his purpose, and the enkindled fervour of a holy will, was disposed to give unto the suppliant his fatherly sanction. Howbeit, he delayed to perform that which the little poor one of Christ asked, by reason that unto some of the Cardinals this seemed a thing untried, and too hard for human strength. But there was present among the Cardinals an honour-worthy man, the lord John of Saint Paul, Bishop of Sabina, a lover of all holiness, and an helper of the poor men of Christ. He, inflamed by the Divine Spirit, said unto the Supreme Pontiff, and unto his colleagues: “If we refuse the request of this poor man as a thing too hard, and untried, when his petition is that the pattern of Gospel life may be sanctioned for him, let us beware lest we stumble at the Gospel of Christ. For if any man saith that in the observance of Gospel perfection, and the vowing thereof, there is contained aught that is untried, or contrary unto reason, or impossible to observe, he is clearly seen to blaspheme against Christ, the author of the Gospel.” When these arguments had been set forth, the successor of the Apostle Peter, turning unto the poor man of Christ, said: “Pray unto Christ, my son, that He may shew us His will through thee, and when we know it more surely, we will more confidently assent unto thy holy desires.”


10. Then the servant of God Almighty, betaking himself wholly unto prayer, gained by devout intercession that which he might set forth outwardly, and the Pope feel inwardly. For when he had narrated a parable of a rich King that had of free will espoused a fair woman that was poor, and how the children she bare shewed the likeness of the King that begat them, and so were brought up at his table, even as he had learnt this of the Lord,—he added, as an interpretation thereof: “It is not to be feared that the sons and heirs of the everlasting King will perish of hunger, even they that have been born of a poor mother in the likeness of the King, Christ, by the power of the Holy Spirit, and that shall themselves beget sons through the spirit of Poverty in a little poor Religion. For if the King of heaven hath promised an everlasting kingdom unto them that follow Him, how much more shall He provide for them those things that He bestoweth alike on the good and on the evil?” When the Vicar of Christ had diligently hearkened unto this parable, and the interpretation thereof, he marvelled greatly, and perceived that Christ had of a truth spoken through a man. Moreover, he maintained, by the inspiration of the Divine Spirit, that a vision that at that time was shewn unto him from heaven would be fulfilled in Francis. For in a dream he saw, as he recounted, the Lateran Basilica about to fall, when a little poor man, of mean stature and humble aspect, propped it with his own back, and thus saved it from falling. “Verily,” saith he, “he it is that by his work and teaching shall sustain the Church of Christ.” From this vision, he was filled with an especial devotion unto him, and in all ways disposed himself unto his supplication, and ever loved the servant of Christ with an especial affection. Then and there he granted his request, and promised at a later day to bestow yet more upon him. He sanctioned the Rule, and gave him a command to preach repentance, and made all the lay Brethren that had accompanied the servant of God wear narrow tonsures, that they might preach the word of God without hindrance.

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Chapter IV - OF THE ADVANCEMENT OF THE ORDER UNDER HIS HAND, AND OF THE CONFIRMATION OF THE RULE ALREADY SANCTIONED

1. Thenceforward Francis, relying on the favour of heaven and on the Papal authority, took his way with all confidence toward the valley of Spoleto, that he might both live and teach the Gospel of Christ. While he was holding converse with his companions on the road, as to how they might observe in sincerity the Rule that they had professed, and how in all holiness and righteousness they might walk before God, how they might progress among themselves, and be an ensample unto others,—their discussion was prolonged, and the hours slipped by. And at last they found themselves, wearied with the length of their toilsome way, and an hungered, in a certain lonely place. Then verily, when there was no means whereby they might provide them with the needful food, the providence of God came speedily unto their aid. For, on a sudden, there appeared a man carrying bread in his hand, the which he gave unto the little poor ones of Christ, and, also on a sudden, vanished, without any man knowing whence he came or whither he went. Hereby the Brethren in their poverty perceived that the guardian care of heaven was about the company of the man of God, and were refreshed more by the gift of the divine bounty than by the food of the body; moreover, they were filled with heavenly comfort, and firmly resolved, and strengthened themselves in the irrevocable determination, never to retreat from their vow of holy poverty for any goad of necessity or affliction.


2. Thus they returned in their holy intent unto the valley of Spoleto, and began to discuss whether they ought to live among men, or to betake them unto lonely places. But Francis, the servant of Christ, trusting not in his own efforts or those of his Brethren, with importunate prayer enquired the pleasure of the divine will concerning this. Then he was illumined by a divinely revealed oracle, and understood that he had been sent of the Lord unto this end, that he might win for Christ the souls that the devil was striving to carry off. Wherefore he chose to live rather for all men than for his single self, inspired by the ensample of Him Who brooked to die, One Man for all.


3. Accordingly, the man of God returned with the rest of his companions unto a certain deserted hut nigh the city of Assisi, wherein, after the pattern of Holy Poverty, they lived in much toil and necessity, seeking to be refreshed rather with the bread of tears than of luxury. For they gave themselves up continuously unto divine prayers, being earnest in the practice of devout intercession—of the heart rather than of the lips—for they had not yet any ecclesiastical books wherein they might chant the Canonical Hours. Howbeit, in the place of such, they meditated day and night on the book of the Cross of Christ, continuously looking thereupon, by the ensample of their Father, and taught by his discourse, for he continually spake unto them concerning the Cross of Christ. When the Brethren besought him to teach them to pray, he said: “When ye pray, say ‘Our Father,’ and: ‘We adore Thee, O Christ, in all Thy churches that be in the whole world, and we bless Thee for that by Thy holy Cross Thou hast redeemed the world.’” Moreover, he taught them to praise God in all things and through all His creatures, to reverence priests with an especial honour, to firmly hold and simply confess the true faith, according as the Holy Roman Church doth both hold and teach it. The Brethren observed the instructions of the holy Father in all things, and, using the form of prayer that he had given unto them, would humbly prostrate themselves before all churches and crosses that they beheld, were it even from a distance.


4. Now while the Brethren were abiding in the place aforesaid, the holy man one Saturday entered the city of Assisi, to preach early on the Sunday, as was his wont, in the Cathedral Church. While the man devoted unto God was passing the night, after his wonted manner, in a hut within the Canons’ garden, praying unto God, and absent in the body from his sons,—lo, about midnight, while some of the Brethren were taking rest, others keeping vigil in prayer, a chariot of fire of marvellous brightness, entering by the door of the house, turned thrice hither and thither through the dwelling, and over the chariot a shining ball of fire rested, in appearance like unto the sun, making the night radiant. The watchful Brethren were astounded, they that slept were awakened and alarmed at the same moment, and felt the light no less in their hearts than with their bodies, while by the power of that marvellous brightness the conscience of each was laid bare unto his fellow. For they all understood alike,—all seeing in turn the hearts of each,—that their holy Father was absent from them in body, but present in spirit, and that, transformed into such a likeness, illumined with heavenly rays, and flaming with ardent heat, he was shewn unto them of the Lord with supernatural might in a shining chariot of fire; so that they, as Israelites indeed, might follow after him who, like another Elias, had been made by God the chariot and the horseman of spiritual men. We must verily believe that He opened the eyes of those simple men at the prayers of Francis, that they might see the mighty deeds of God, Who aforetime opened the eyes of the young man that he might see the mountain full of horses and chariots of fire round about Elisha. When the holy man returned unto the Brethren, he began to scrutinise the secret things of their consciences, to console them with that marvellous vision, and to foretell many things that should come to pass concerning the progress of the Order. And as he revealed many things surpassing mortal sense, the Brethren perceived of a truth that the Spirit of the Lord had rested upon His servant Francis in such fulness as that they would walk most securely in following his teaching and life.


5. After this, Francis, shepherd of a little flock, led his band of twelve Brethren unto Saint Mary of the Little Portion,—the favour of heaven going before him,—that in the place wherein, by the merits of the Mother of God, the Order of Minors had taken its beginning, it might by her aid gain an increase. There too he became an herald of the Gospel, going round among cities and fortified places, proclaiming the Kingdom of God, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth. He seemed unto them that beheld him a man of another world, one, to wit, that had his heart ever set on heaven, and his face turned toward it, and that endeavoured to draw all men upwards. From this time, the vine of Christ began to bring forth pleasant savour of the Lord, and the flowers produced therefrom became the rich fruit of sweetness, honour, and righteousness.


6. For, enkindled by the fervour of his preaching, very many folk bound themselves by new rules of penitence, after the pattern received from the man of God, and that same servant of Christ ordained that their manner of living should be called the Order of the Brethren of Penitence. Of a truth, even as the way of penitence is known to be common unto all that strive after heaven, so it is noted of how much worth in the sight of God was this Order, embracing clerks and laymen, virgins, and married folk of either sex, by the many miracles wrought by some of its members. And there were maidens converted unto lifelong virginity, among whom that virgin dearest unto God, Clare, the first plant among them, like a snowy spring blossom breathed fragrance, and shone like a star exceeding bright. She is now glorified in heaven, and rightly honoured by the Church on earth, she that was the daughter in Christ of the holy Father Francis, the little poor one, and herself the Mother of the Poor Ladies.


7. Now many were not only smitten with devotion, but also kindled by yearning after the perfection of Christ, and, despising all the vanity of worldly things, followed in the footsteps of Francis; and these, increasing by daily additions, speedily reached unto the ends of the earth. For holy Poverty, whom alone they took with them for their charges, made them swift unto all obedience, strong to labour, and speedy in journeying. And since they possessed no earthly things they set their affections on naught, and had naught that they feared to lose; they were everywhere at ease, weighed down by no fear, harassed by no care; they lived like men who were removed from vexations of the mind, and, taking no thought for it, awaited the morrow, and their night’s lodging. Many reproaches were hurled upon them in divers regions of the world, as on men contemptible and unknown; howbeit, their love for the Gospel of Christ rendered them so longsuffering as that they sought rather to be in places where they would endure persecution in the body, than in those where their saintliness was recognised, and where they might be puffed up by the applause of the world. Their very destitution of possessions seemed unto them overflowing wealth, while, according unto the counsel of the Wise King, they were better pleased with little than with much.

On a time when some of the Brethren had come unto the regions of the infidels, it chanced that a certain Saracen, moved by kindly feeling, offered them money for their needful food. And when they refused to take it, the man marvelled, perceiving that they were penniless. But when at last he understood that they had become poor for the love of God and were resolved not to own money, he associated himself with them in such affection as that he offered to supply all their needs, so long as he should have aught in his possession. O priceless value of poverty, by whose marvellous power the mind of a fierce barbarian was changed into such compassionate gentleness! How appalling and scandalous a crime it is, that any Christian should trample on this rare pearl, that a Saracen exalted with such honour!


8. About that time, a certain Religious of the Order of Crossbearers, Morico by name, was lying in an hospital hard by Assisi suffering from an infirmity so serious and so protracted as that he was given up unto death by the physicians; he became a suppliant of the man of God, beseeching him earnestly through a messenger that he would deign to intercede with the Lord on his behalf. The blessed Father graciously acceded thereunto, and, having first prayed, took some crumbs of bread, and mixed with them some oil taken from the lamp that burned before the altar of the Virgin, and sent it by the hand of the Brethren unto the sick man, as though it were an electuary, saying: “Carry this medicament unto our brother Morico, by the which the power of Christ shall not only restore him unto full health, but shall also render him an hardy warrior, who shall cleave with constancy unto our ranks.” Forthwith, so soon as the sick man tasted of that remedy made by inspiration of the Holy Spirit, he rose up healed, and gained from God such strength of mind and body as that shortly thereafter he entered the Religion of the holy man, and, clothing himself with one tunic alone—beneath the which he wore for a long space of time a shirt of mail—and satisfied with but uncooked fare,—herbs to wit, and vegetables and fruits,—he thus for many years tasted neither bread nor wine, and yet remained strong and sound.


9. As the merits of the virtues of these little ones of Christ waxed greater, the fragrance of their good repute was spread on all sides, and drew much folk from divers parts of the world to see the holy Father in person. Among whom was a certain skilled composer of secular songs, who by reason of this gift had been crowned by the Emperor, and thence called “King of Verse,” and he now was minded to seek the man of God, the despiser of worldly things. And when he had found him preaching in a Monastery at Borgo San Severino, the hand of the Lord was upon him, and he beheld that same preacher of the Cross of Christ, Francis, marked after the likeness of a Cross with two exceeding shining swords set crosswise, whereof the one reached from his head unto his feet, the other across his breast from hand to hand. He had not known the servant of Christ by face, but speedily recognised him when signalled out by so great a portent. Forthwith, all astonied at this sight, he began to resolve on better things, and, at length, pricked by the power of his words, and pierced as though by the sword of the Spirit proceeding out of his mouth, he did utterly despise worldly glories, and clave unto the blessed Father, professing his vows. Wherefore the holy num, seeing that he had utterly turned from the disquiet of the world unto the peace of Christ, called him Brother Pacifico. He afterward made progress in all holiness, and, before that he became Minister in France,—being the first who held the office of Minister there,—he merited to behold once more a great T on the forehead of Francis, the which, marked out by a diversity of colours, adorned his face with its marvellous beauty. This sign, in sooth, the holy man revered with deep affection, praised it often in his discourse, and, in the letters that he dictated, signed it with his own hand at the end, as though all his care was, in the prophet’s words, to set a mark upon the foreheads of the men that sigh and that cry, and that be truly converted unto Christ Jesus.


10. Now as time went by, and the Brethren were multiplied, their watchful shepherd began to call them together unto Chapters General in the place of Saint Mary of the Little Portion, so that, God dividing them an inheritance by line in the land of poverty, he might allot unto each his portion of obedience. Here, albeit there was destitution of all things needful, a company of more than 5,000 Brethren came together at one time, and, the divine mercy succouring them, there was both a sufficiency of victual, and bodily health together with it, while gladness of spirit abounded. In the provincial Chapters, albeit Francis could not there shew himself present in the body, yet in spirit—by his zealous care for their ruling, by his urgency in prayer, and the efficacy of his blessing—he was present there; yea, and once, by the operation o£ God’s marvellous power, he did visibly appear. For while that glorious preacher, who is now a noted Confessor of Christ, Antony, was preaching unto the Chapter of the Brethren at Arles on the title inscribed on the Cross: “Jesus of Nazareth, the King of the Jews,” a certain Brother of proved uprightness, Monaldo by name, looking, by a divine impulse, toward the door of the Chapter-house, beheld with his bodily eyes the Blessed Francis uplifted in the air, his hands outstretched after the manner of a Cross, blessing the Brethren. All the Brethren felt that they had been filled with a consolation of spirit so great and so new as that the Spirit bore indubitable witness within them of the true presence of the holy Father, albeit this was further assured, not alone by manifest tokens, but also by external testimony through the words of that same holy Father. We must verily believe that the almighty power of God,—that vouchsafed unto the holy Bishop Ambrose to be present at the burial of the glorious Martin, that he might honour the holy Pontiff with his holy ministry,-—did also make His servant Francis to appear at the preaching of His true herald Antony, that he might sanction his preaching of the truth, and in especial his preaching of the Cross of Christ, whereof he was a supporter and servant.


11. Now as the Order was spreading abroad, Francis was minded to make the Rule of their life, that the lord Innocent had sanctioned, be confirmed in perpetuity by his successor Honorius, and he was admonished by a revelation from God on this wise. He seemed unto himself to have gathered from the ground some very small crumbs of bread, and to have to part them among many famished Brethren that stood round about him. While he hesitated, fearing to part among them such minute crumbs, lest haply they might slip between his hands, a Voice from above said unto him: “Francis, make one Host out of all the crumbs, and give it unto these that would fain eat.” This he did, and such as did not receive it devoutly, or despised the gift as they received it, were speedily stricken with leprosy, and so marked out from the rest. At morn, the holy man narrated all these things unto his companions, grieving that he could not interpret the mystic meaning of the vision. But on the day following, as he kept prayerful vigil, he heard a Voice speaking unto him from heaven on this wise: “Francis, the crumbs of the night past are the words of the Gospel, the Host is the Rule, the leprosy is sin.” Being fain, therefore, to reduce unto more convenient form the Rule that was to be confirmed,—it having been somewhat diffusely compiled by putting together the words of the Gospel,—and being directed thereunto by the vision that had been shewn him, he went up into a certain mountain with two companions, the Holy Spirit leading him. There, fasting, or living on bread and water alone, he made the Rule be compiled, according unto what the divine Spirit had taught him in prayer. When he came down from the mountain, he entrusted this Rule unto the keeping of his Vicar, who, when a few days had gone by, affirmed that he had lost it through negligence. Then the holy man returned unto the lonely place, and there drew up the Rule again, like the former one, as though he had received the very words from the mouth of God; and he obtained its confirmation, as he had desired, from the lord Pope Honorius aforesaid, in the eighth year of his pontificate. When persuading the Brethren with ardour to observe this Rule, he would say that he had set naught therein of his own devising, but that he had made all things be written according as they had been divinely revealed unto him. And that this might be more assuredly confirmed by the witness of God, it was but a few days thereafter that the stigmata of the Lord Jesus were imprinted upon him by the finger of the Living God,—the seal, as it were, of the Chief Pontiff, Christ, to sanction in all ways the Rule, and to approve its author, even as is described in its own place below, after the recital of his virtues.

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Chapter V - OF THE AUSTERITY OF HIS LIFE, AND OF HOW ALL CREATED THINGS AFFORDED HIM COMFORT

1. When therefore the man of God, Francis, perceived that by his ensample many were incited to bear the Cross of Christ with fervour of soul, he himself was incited, like a good leader of the army of Christ, to reach unto the palm of victory by the heights of unconquered valour. For, considering that saying of the Apostle: “They that are Christ’s have crucified the flesh with the affections and lusts,” and being fain to wear the armour of the Cross upon his body, he restrained his sensual appetites with such strict discipline as that he would barely take what was necessary to support life. For he was wont to say that it was difficult to satisfy the needs of the body without yielding unto the inclinations of the senses. Wherefore he would hardly, and but seldom, allow himself cooked food when m health, and, when he did allow it, he would either sprinkle it with ashes, or by pouring water thereupon would as far as possible destroy its savour and taste. Of his drinking of wine what shall I say, when even of water he would scarce drink what he needed, while parched with burning thirst? He was always discovering methods of more rigorous abstinence, and would daily make progress in their use, and albeit he had already attained the summit of perfection, yet, like a novice, he was ever making trial of some new method, chastising the lusts of the flesh by afflicting it. Howbeit, when he went forth abroad, he adapted himself,—as the Gospel biddeth,—unto them that entertained him, in the quality of their meats, yet only so as that, on his return unto his own abode, he strictly observed the sparing frugality of abstinence. In this wise he shewed himself harsh toward his own self, gracious toward his neighbour, and in all things subject unto the Gospel of Christ, and did thus set an ensample of edification, not alone by his abstinence, but even in what he ate. The bare ground for the most part served as a couch unto his wearied body, and he would often sleep sitting, with a log or a stone placed under his head, and, clad in one poor tunic, he served the Lord in cold and nakedness.


2. Once when he was asked how in such scant clothing he could protect him from the bitterness of the winter’s cold, he made answer in fervour of spirit: “If through our yearning for the heavenly fatherland we have been inwardly kindled by its flame, we can easily endure this bodily cold.” He abhorred softness in clothing, and loved harshness, declaring that for this John the Baptist had been praised by the Divine lips. In sooth, if ever he perceived smoothness in a tunic that was given him, he had it lined with small cords, for he would say that, according unto the Word of Truth, it was not in poor men’s huts, but in Kings’ houses, that softness of raiment was to be sought. And he had learnt by sure experience that the devils be afeared of hardness, but that by luxury and softness they be the more keenly incited to tempt men.

Accordingly, one night when by reason of an infirmity in his head and eyes he had, contrary unto his wont, a pillow of feathers placed beneath his head, the devil entered thereinto, and vexed him until the morning hour, distracting him in divers ways from his exercise of holy prayer; until, calling his companion, he made the pillow and the devil withal be carried afar from the cell. But as the Brother was leaving the cell, carrying the pillow, he lost the power and use of all his limbs, until, at the voice of the holy Father, who perceived this in spirit, his former powers of mind and body were fully restored unto him.


3. Stern in discipline, Francis stood continually upon the watch-tower, having especial care unto that purity that should be maintained in both the inner and the outer man. Wherefore, in the early days of his conversion, he was wont in the winter season to plunge into a ditch full of snow, that he might both utterly subdue the foe within him, and might preserve his white robe of chastity from the fire of lust. He would maintain that it was beyond compare more tolerable for a spiritual man to bear intense cold in his body, than to feel the heat of carnal lust, were it but a little, in his mind.


4. When he was at the hermitage of Sartiano, and had one night devoted himself unto prayer in his cell, the ancient enemy called him, saying thrice : “ Francis, Francis, Francis.” When he had enquired of him what he sought, that other made reply to deceive him: “There is no sinner in the world whom God would not spare, should he turn unto Him. But whoso killeth himself by harsh penance, shall find no mercy throughout eternity.” Forthwith the man of God perceived by revelation the deceits of the enemy, and how he had striven to render him once more lukewarm. And this the following event proved. For but a little after this, at the instigation of him whose breath kindleth coals, a grievous temptation of the flesh laid hold on him. When the lover of chastity felt its oncoming, he laid aside his habit, and began to scourge himself severely with a cord, saying: “Ah, brother ass, thus must thou be led, thus must thou submit unto the lash. The habit is the servant of Religion, it is a token of holiness, the sensual man may not steal it; if thou art fain to go forth anywhither, go!” Then, impelled by a marvellous fervour of spirit, he threw open the door of his cell, and went out into the garden, where, plunging his now naked body into a great snow-heap, he began to pile up there from with full hands seven mounds, the which he set before him, and thus addressed his outer man: “Behold, (saith he), this larger heap is thy wife, these four be two sons and two daughters, the other twain be a serving man and maid, that thou must needs have to serve thee. Now bestir thee and clothe them, for they be perishing with cold. But if manifold cares on their behalf trouble thee, do thou be careful to serve the one Lord.” Then the tempter departed, routed, and the holy man returned unto his cell victorious, in that, by enduring the external cold in right penitent fashion, he had so extinguished the fire of lust within that thereafter he felt it no whit. Now a Brother, who at the time was devoting himself unto prayer, beheld all these things by the light of a clear shining moon. When the man of God discovered that he had seen these things on that night, he revealed unto him how that temptation had befallen him, and bade him tell no man, so long as he himself lived, the thing that he had seen.


5. And not only did he teach that the appetites of the body must be mortified, and its impulses bridled, but also that the outer senses, through the which death entereth into the soul, must be guarded with the utmost watchfulness. He bade that intimate intercourse with women, holding converse with them, and looking upon them—the which be unto many an occasion of falling—should be zealously shunned, declaring that by such things a weak spirit is broken, and a strong one ofttimes weakened. He said that one who held converse with women—unless he were of an especial uprightness—could as little avoid contamination therefrom as he could, in the words of Scripture, go upon hot coals and his feet not be burned. He himself so turned away his eyes that they might not behold vanity after this sort that he knew the features of scarce any woman,—thus he once told a companion. For he thought it was not safe to dwell on the appearance of their persons, that might either rekindle a spark of the vanquished flesh, or spot the radiance of a chaste mind. For he maintained that converse with women was a vain toy, except only for confession or the briefest instruction, such as made for salvation, and was in accord with decorum. “What dealings,” saith he, “should a Religious have with a woman, except when she seeketh, with devout supplication, after holy penitence, or counsel anent a better life? In overweening confidence, the enemy is less dreaded, and the devil, if so be that he can have a hair of his own in a man, soon maketh it wax into a beam.”


6. He taught the Brothers zealously to shun sloth, as the sink of all evil thoughts, shewing by his ensample that the rebellious and idle body must be subdued by unceasing discipline and profitable toil. Wherefore he would call his body “brother ass,” as though it were meet to be loaded with toilsome burdens, beaten with many stripes, and nourished on mean fare. If he beheld any man wandering about in idleness, and fain to feed on the toil of others, he thought he ought to be called “brother fly,” for that, doing no good himself, and spoiling the good done by others, he made himself an hateful pest unto all. Wherefore he ofttimes said: “ I would that my Brethren should labour and employ themselves, lest, being given up unto sloth, they should stray into sins of heart or tongue.” He was minded that a Gospel silence should be observed by the Brethren, such as, to wit, that they should at all times diligently refrain from every idle word, as those that shall give account thereof in the Day of Judgement. But if he found any Brother prone unto vain words, he would sharply chide him, declaring a shamefast sparingness of speech to be the guard of a pure heart, and no small virtue, seeing that death and life are in the power of the tongue, not so much with regard unto taste as with regard unto speech.


7. But albeit he sought with all his might to lead the Brethren unto the austere life, yet the utmost rigour of severity pleased him not,—such rigour as hath no bowels of compassion, nor is flavoured with the salt of discretion. Thus, on a certain night, when one of the Brethren by reason of his excessive abstinence was so tormented by hunger that he could take no repose, the kindly shepherd, perceiving the danger that threatened his sheep, called the Brother, set bread before him, and, that he might remove any cause for his confusion of face, began first to eat himself, then gently bade him partake. The Brother, laying aside his shamefastness, took the food, rejoicing exceedingly that, through the wise kindliness of his shepherd, he had both escaped that bodily peril, and had received no small ensample of edification withal. When morning came, and the Brethren had been called together, the man of God related that which had befallen in the night, adding the sage exhortation: “Be the act of love, not the food, an ensample unto you, my Brethren.” Moreover, he taught them to follow discretion, as the charioteer of the virtues,—not that discretion unto which the flesh persuadeth, but that which Christ taught, Whose most holy life is acknowledged to be the express image of perfection.


8. And since it is not possible for a man beset with the infirmity of the flesh so perfectly to follow the Crucified Lamb without spot as to escape contracting some defilement, by his own firm ensample he made declaration that they who keep watch over the perfection of their life ought to cleanse themselves daily with floods of tears. For, albeit he had already attained a wondrous purity of heart and body, yet would he not abstain from continual floods of tears whereby to cleanse the mental vision, not weighing the detriment unto his bodily sight. For when by incessant weeping he had sustained a very grievous injury unto the eyes, and the physician would fain have persuaded him to refrain from tears, if he wished to escape blindness of his bodily sight, the holy man made answer: “It is not meet, brother physician, that for the love of that light that we have in common with the flies, the visitation of the eternal light should be impaired, be it but by little. For the spirit did not receive the blessing of light for the sake of the flesh, but the flesh for the sake of the spirit.” He preferred rather to lose the light of his bodily vision than, by thwarting the devotion of the spirit, to check the tears whereby the inner eye is cleansed, that it may avail to see God.


9. Now on a time when he was counselled by the physicians, and urgently importuned by the Brethren, to permit himself to be succoured by the remedy of a cautery, the man of God did humbly assent thereunto, forasmuch as he perceiyed it to be alike salutary and arduous. The surgeon, then, was summoned, and, having come, laid his iron instrument in the fire to prepare for the cautery. Then the servant of Christ,—consoling his body that at the sight shuddered in fear,—began to address the fire as a friend, saying: “My brother fire, the Most High hath created thee beyond all other creatures mighty in thine enviable glory, fair, and useful. Be thou clement unto me in this hour, and courteous. I beseech the great Lord, Who created thee, that He temper thy heat unto me, so that I may be able to bear thy gentle burning.” His prayer ended, he made the sign of the Cross over the iron instrument, that was glowing at white heat from the fire, and then waited fearlessly. The hissing iron was impressed on the tender flesh, and the cautery drawn from the ear unto the eyebrow. How much suffering the fire caused him, the holy man himself told: “Praise the Most High,” saith he unto the Brethren, “for that of a truth I say unto you, I felt neither the heat of the fire, nor any pain in my flesh.” And, turning unto the surgeon, “If,” saith he, “the cautery be not well made, impress it again.” The surgeon, finding such mighty valour of spirit in his frail body, marvelled, and exalted this divine miracle, saying: “I tell ye, Brethren, I have seen strange things to-day.” For, by reason that Francis had attained unto such purity that his flesh was in harmony with his spirit, and his spirit with God, in marvellous agreement, it was ordained by the divine ruling that the creature that serveth its Maker should be wondrously subject unto his will and command.


10. At another time, when the servant of God was afflicted by a very grievous sickness, at the hermitage of Saint Urban, and, feeling his strength failing, had asked for a draught of wine, answer was made him that there was no wine there that could be brought unto him; whereupon he bade that water should be brought, and, when brought, he blessed it, making the sign of the Cross over it. At once that which had been pure water became excellent wine, and that which the poverty of the lonely place could not provide was obtained by the purity of the holy man. Tasting thereof, he forthwith so easily recovered his strength as that the new flavour and the renewed health, by the sense of taste and by the miracle renewing him that tasted, attested, with twofold witness, his perfect laying aside of the old man and putting on of the new.


11. Nor did created things alone obey the servant of God at his beck, but everywhere the very providence of the Creator stooped unto his good pleasure. Thus, on a time when his body was weighed down by the suffering of many infirmities together, he had a yearning for some tuneful sound that might incite him unto gladness of spirit, yet discreet decorum would not allow this to be rendered by human agency,—then the Angels gave their services to fulfil the good pleasure of the holy man. For one night while he was wakeful, and meditating on the Lord, on a sudden was heard the sound of a lyre of wondrous harmony and sweetest tune. No one was to be seen, but the coming and going of a lyrist was betokened by the volume of sound, now here, now there. With his mind uplifted unto God, he enjoyed such sweetness from that melodious strain as that he thought him to have exchanged this world for another. This was not hidden from the Brethren that were his close companions, who oft-times perceived, by assured tokens, that he was visited of the Lord with such exceeding and continual consolations as that he could not utterly hide them.


12. On another time, while the man of God, with a Brother for companion, was making his way to preach between Lombardy and the March of Treviso, and was nigh the Po, the shadowy darkness of night surprised them. And since their way was beset by many and great dangers by reason of the darkness, the river, and the marshes, his companion said unto the holy man: “Pray, Father, that we be delivered from instant peril.” Unto whom the man of God made answer with great confidence: “God is able, if it be His sweet will, to put to flight the thick darkness, and to grant us the blessing of light.” Scarce had he ended his speech ere, lo! such a great light began to shine around them with heavenly radiance that, while for others it was dark night, they could see in the clear light not their road only, but many things round about. By the leading of this light they were guided in body and consoled in spirit, until they arrived safely, singing divine hymns and lauds, at their place of lodging that was some long way distant. Consider how wondrous was the purity of this man, how great his merits, that at his beck the fire should temper its heat, water should change its flavour, angelic music should afford him solace, and light from heaven leading; thus it was evident that the whole frame of the world was obedient unto the consecrated senses of the holy man.

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Chapter VI - OF HIS HUMILITY AND OBEDIENCE AND OF THE DIVINE CONDESCENSIONS SHEWN UNTO HIM AT WILL

1. Humility, the guardian and glory of all virtues, abounded in rich fulness in the man of God. In his own estimation, he was naught but a sinner, whereas in very truth he was the mirror and brightness of all saintliness. In humility he strove to build himself up, as a wise masterbuilder laying the foundation that he had learnt of Christ. He would say that for this end the Son of God had come down from the heights, and from His Father’s bosom, unto our mean estate, to wit, that both by ensample and precept our Lord and Master might teach humility. Wherefore Francis, as a disciple of Christ, strove ever to make himself of no esteem in his own and other men’s eyes, mindful of that saying of the greatest Teacher: “That which is highly esteemed among men is abomination in the sight of God.” This too he was wont to say, “A man’s worth is what he is in the sight of God, and no more.” Accordingly, he deemed it a fool’s part to be uplifted by the applause of the world, but he rejoiced in railings, and was saddened by praise. He would liefer hear himself reviled than praised, knowing that reviling leadeth unto amendment, while praise impelleth toward a fall. Wherefore ofttimes when folk exalted the merits of his saintliness, he would bid one of the Brethren offer him a contrast, by pouring contemptuous words into his ears. And when that Brother, albeit against his will, called him a lout and an hireling, one unskilled and unprofitable, he would rejoice in spirit and in countenance alike, and would make answer: “The Lord bless thee, dearest son, for thou hast spoken words most true, and such as it becometh the son of Peter Bernardone to hear.”


2. Now that he might make himself contemned of others, he spared not his shamefastness, but in preaching before the whole folk laid bare his failings. It befell once that, while weighed down by sickness, he had some little relaxed the strictness of his abstinence, with the intent of regaining his health. But when that he had recovered his bodily strength, this true despiser of self was inspired to rebuke his own flesh. “It is not fitting,” saith he, “that the folk should believe me to observe abstinence while that I, on the contrary, do refresh my body in secret.” Accordingly, he arose, kindled with the spirit of holy humility, and, calling the folk together in an open space of the city of Assisi, he, together with many Brethren that he had brought with him, made a solemn entrance into the Cathedral Church, and then, with a rope tied round his neck, and naked save for his breeches, bade them drag him in the sight of all unto the stone whereupon criminals were wont to be set for punishment. Mounting it, albeit he was suffering from quartan fever and weakness, and the season was bitterly cold, he preached with much power of spirit, and, while all gave ear, declared that he ought not to be honoured as a spiritual man, but that rather he ought to be despised of all as a fleshly glutton. Then they that were present and beheld this amazing sight, marvelled, and, for that they had long known his austerities, were devoutly pricked to the heart, exclaiming that humility after this sort were easier admired than imitated. Yet, albeit this seemed rather like unto the prodigy foretold of the prophet than an ensample, it set forth a pattern of perfect humility, whereby the follower of Christ was taught that he ought to despise the vaunting of a transient praise, and restrain the pomp of swelling pride, and refute the lies of a deceitful semblance.


3. Many things after this sort he ofttimes did, that outwardly he might become as it were a vessel that perisheth, while inwardly he possessed the spirit of sanctification. He sought to hide in the secret places of his heart the favours of his Lord, loth to reveal them and so gain praise, that might be an occasion of falling. Ofttimes, when he was glorified of many, he would speak after this wise: “I may yet have sons and daughters, praise me not as one that is safe. No man should be praised before that his end be known.” This unto them that praised him, unto himself this: “Had the Most High shewn such favours unto a robber, he would have been better pleasing than thou, Francis.” Ofttimes he would say unto the Brethren: “Concerning all that a sinner can do, none aught to flatter himself with undeserved praise. A sinner, (he saith), can fast, pray, lament, and mortify his own body,—this one thing he cannot do, to wit, be faithful unto his Lord. In this, then, we may glory, if we render unto the Lord the glory that is His due, and if, while serving him faithfully, we ascribe unto Him whatsoever He giveth.”


4. Now this Gospel merchant,—that he might in many ways make profit, and make the whole time that now is be turned into merit,—was fain not so much to be set in authority as to be set under authority, not so much to command as to obey. Wherefore, giving up his office unto the Minister General, he sought a Warden, unto whose will he might submit him in all things. For he maintained that the fruit of holy obedience was so rich as that they who placed their necks under her yoke spent no portion of their time without profit; wherefore he was ever wont to promise and to render obedience unto the Brother that was his companion. He said once unto his companions: “Among other gifts that the divine goodness hath deigned to bestow upon me, it hath conferred this grace, that I would as heedfully obey the novice of an hour, were he appointed unto me for Warden, as I would the oldest and wisest Brother. The subordinate, (saith he), ought to regard him that is set in authority over him not as a man, but as Him for love of Whom he doth make himself subject. And the more despicable is he that commandeth, the more acceptable is the humility of him that obeyeth.”

When once it was enquired of him what man should be esteemed truly obedient, he set before them as an ensample the similitude of a dead body. “Lift up,” saith he, “a dead body, and place it where thou wilt. Thou shalt see it will not murmur at being moved, it will not complain of where it is set, it will not cry out if left there. If it be set in a lofty seat, it will look not up, but down. If it be clad in purple, it but redoubleth its pallor. This, (saith he), is the truly obedient man, who reasoneth not why he is moved, who careth not where he be placed, who urgeth not that he should be transferred; who, when set in authority, preserveth his wonted humility, and the more he is honoured, considereth himself the more unworthy.”


5. He said once unto his companion: “I esteem not myself to be a Brother Minor unless I be in the state that I shall describe unto thee. Lo now, I suppose me to be one set in authority over the Brethren; I go unto the Chapter, I preach unto the Brethren and exhort them, and at the end they speak against me, saying: “Thou mislikest us, for that thou art unlettered, slow of speech, a fool, and simple,” and thus I am cast forth with reviling, little esteemed of all. I tell thee,—unless I can hear such words with unchanged countenance, with unchanged gladness of spirit and unchanged holy intent,—I am vainly called a Brother Minor.” And he added, “In exalted place there is the fear of fall, in praises a precipice, in the humility of a submissive spirit there is profit. Why then do we look for perils rather than profits, when we have had time bestowed on us that we may make profit therein?”

From this same reason of humility, Francis was minded that his Brethren should be called by the name of Minors, and that the rulers of his Order should be called Ministers, that thus he might employ the very words of the Gospel that he had vowed to observe, and that his followers might learn from their very name that they had come to learn humility in the school of the humble Christ. For that Teacher of humility, Christ Jesus, when He would teach His disciples what was perfect humility, said: “Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant.”

When therefore the lord Bishop of Ostia, the protector and chief helper of the Order of Brothers Minor, (he that afterward, as the holy man had foretold, was raised unto the dignity of the Supreme Pontificate, under the name of Gregory the Ninth), enquired of him whether it would be his will for his Brethren to be promoted unto high places in the Church, he made answer: “Lord, my Brethren be called Minors with this very intent, that they may not arrogate unto themselves to be called greater. If thou art fain, (saith he), that they should bear fruit in the Church of God, maintain and keep them in the state of their calling, and in no wise suffer them to rise unto rulership in the Church.’’


6. Now since in himself as well as in them that obey he set humility before all honours, God, Who loveth the humble, deemed him worthy of loftier heights, as a vision sent from heaven made evident unto a Brother that was of an especial holiness and devoutness. For he had been in the company of the man of God, and, together with him, had been praying with fervour of spirit in a certain deserted church, when, falling into an ecstasy, he beheld among many seats in heaven one that was more honourable than the rest, adorned with precious stones, and shining with utmost splendour. Marvelling within himself at the splendour of this exalted throne, he began to consider with anxious thought who should be deemed worthy to sit thereon. Then, as he considered, he heard a voice saying unto him: “This seat pertained unto one of the fallen Angels, and is now kept for the humble Francis.” At length, when the Brother had come back unto himself from that trance of prayer, he followed the holy man as he went forth, as was his wont. And as they walked by the way, conversing of God each in turn, that Brother, not unmindful of his vision, enquired of him discreetly what he thought of himself. And the humble servant of Christ I answered him: “I think myself the chief of sinners.” When the Brother said in opposition that he could not, with a sound conscience, say or feel this, Francis added: “If any man, howsoever guilty, had received such mercy from Christ as I, I verily think he would have been far more acceptable unto God than I.” Then, by the hearing of such marvellous humility, the Brother was assured of the truth of the vision that had been shewn him, knowing by the witness of the Holy Gospel that the truly humble shall be exalted unto that excellent glory wherefrom the proud is cast down.


7. On another time, when that he was praying in a deserted church in the province of Massa, nigh Monte Casale, he learnt through the Spirit that certain holy relics had been deposited there. Perceiving with sorrow that for a long time past they had been deprived of the reverence due unto them, he bade the Brethren bring them unto the place, with all honour. But when, need arising, he had departed from them, his sons were forgetful of their Father’s behest, and neglected the merit of obedience. Then on a day, when they were fain to celebrate the holy mysteries, and the upper covering of the altar was removed, they found, not without amazement, some bones right fair and fragrant, beholding the relics that the power of God, not men’s hands, had brought thither. Returning shortly after, the man devoted unto God began to make diligent enquiry whether his behest concerning the relics had been carried out. The Brethren humbly confessed their sin of neglected obedience, and gained pardon, with an award of penance. And the holy man said: “Blessed be the Lord my God, Who Himself hath fulfilled that which ye ought to have done.” Consider heedfully the care of the divine providence for our dust, and weigh the goodness of the humble Francis, that did excel in the sight of God. For when man obeyed not his bidding, God fulfilled his desires.


8. Coming on a time unto Imola, he approached the Bishop of the city, and humbly besought him that, with his sanction, he might call the people together to preach unto them. The Bishop answered him harshly, saying: “It sufficeth, Brother, that I myself preach unto my people.” Francis, in his true humility, bowed his head, and went forth; howbeit, after a short space, he returned into the house. When the Bishop, as one in wrath, asked of him what he meant by coming again, he replied, with humility alike of heart and voice, “Lord, if a father drive his son forth by one door, he must enter again by another.” Vanquished by his humility, the Bishop embraced him with eager mien, saying: “Thou and all thy Brethren shall from henceforward have a general license to preach throughout my diocese, for this thy holy humility hath earned.”


9. It befell once that he came unto Arezzo at a time when the whole city was shaken by a civil war that threatened its speedy ruin. As he was lodging in the outskirts of the city, he beheld the demons exulting above it, and inflaming the angry citizens unto mutual slaughter. Then, that he might put to flight those powers of the air that were stirring up the strife, he sent forward as his herald Brother Silvester, a man of dovelike simplicity, saying: “Go out before the city gate, and, on behalf of God Almighty, command the demons in the power of obedience to depart with all speed.” The Brother, in his true obedience, hastened to perform his Father’s behests, and, coming before the presence of the Lord with thanksgiving, began to cry with a loud voice before the city gate: “On behalf of God Almighty, and at the bidding of His servant Francis, depart far from hence, all ye demons!” At once the city was restored unto a state of peace, and all the citizens peacefully and quietly began to fashion anew their civil laws. Thus when the raging arrogance of the demons had been driven out, that had held the city as it were in a state of siege, the wisdom of the poor, to wit, the humility of Francis, came unto its aid, and restored peace, and saved the city. For by the merit of the difficult virtue of humble obedience, he obtained so powerful an authority over those rebellious and insolent spirits as that he could restrain their fierce arrogance, and put to flight their lawless molestation.


10. The proud demons flee before the lofty virtues of the humble, save when at times the divine mercy permitteth them to buffet them that humility may be preserved, even as the Apostle Paul writeth concerning himself, and as Francis learnt by experience. For when the lord Cardinal of Sta. Croce, Leo, did invite him to tarry for a while with him in Rome, he humbly agreed thereunto, for the reverence and love that he bore him. When on the first night, his prayers ended, he was fain to sleep, the demons rose up against the soldier of Christ, cruelly attacking him, and, when they had beaten him long and sorely, at the last left him as it were half dead. On their departure, the man of God called his companion, and when he came, related unto him the whole affair, adding: “I believe, Brother, that the demons, who can avail naught save in so far as the divine providence permitteth them, have now assailed me thus furiously because that my lodging in the palaces of the great affordeth no good ensample. My Brethren that sojourn in poor little abodes, when they hear that I lodge with Cardinals, will perchance surmise that I am being entangled in worldly affairs, that I am carried away by honours paid me, and that I am abounding in luxuries. Wherefore I deem it better that he who is set for an ensample should shun palaces, and should walk humbly among the humble in humble abodes, that he may make those that bear poverty strong, by himself bearing the like.” At morn, then, they came and, humbly excusing themselves, took farewell of the Cardinal.


11. The holy man did in truth loathe pride—the root of all evils,—and disobedience, its most evil offspring, yet none the less he would alway receive the humility of the penitent. It befell once that a certain Brother was brought unto him who had transgressed against the rule of obedience, and deserved correction by a just discipline. But the man of God, perceiving by manifest tokens that that Brother was truly contrite, was moved by his love of humility to spare him. Howbeit, that the easiness of gaining pardon should not be a pretext unto others for wrongdoing, he bade that his hood should be taken from that Brother, and cast into the midst of the flames, that all might take note by what grave punishment sins of disobedience were to be chastised. When the hood had lain for some time in the midst of the fire, he bade that it should be withdrawn from the flames, and restored unto the Brother that was humbly penitent. Marvellous to relate, the hood, when withdrawn from the midst of the flames, shewed no trace of burning. Thus it came to pass that, through this one miracle, God commended both the virtue of the holy man, and the humility of penitence.

Thus the humility of Francis is meet to be imitated, that even on earth gained such wondrous honour as that God condescended unto his desires, and changed the feelings of men, drove forth the arrogance of demons at his bidding, and by a mere gesture bridled the ravenous flames. Verily, this humility it is that exalteth them that possess it, and that, while paying respect unto all, from all gaineth honour.

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Chapter VII - OF HIS LOVE FOR POVERTY, AND OF THE WONDROUS SUPPLYING OF HIS NEEDS

1. Among other gifts of graces that Francis had received from the bounteous Giver, he merited to abound, as by an especial prerogative all his own, in the riches of simplicity, through his love of sublimest Poverty. The holy man regarded Poverty as the familiar friend of the Son of God, and as one now rejected by the whole world, and was zealous to espouse her with such a constant affection as that not only did he leave father and mother for her sake, but he did even part with all that might have been his. For none was ever so greedy of gold as he of poverty, nor did any man ever guard treasure more anxiously than he this Gospel pearl. One thing more than aught else was displeasing in his eyes, to wit, if he beheld aught in the Brethren that was not wholly in accord with poverty. He himself, verily, from his entrance into the Religion until his death was content with, and counted himself rich with, a tunic, a cord, and breeches. Ofttimes with tears he would recall unto mind the poverty of Christ Jesus, and of His Mother, declaring Poverty to be the queen of virtues inasmuch as she shone forth thus excellently in the King of Kings and in the Queen His Mother. And when the Brethren in council asked of him which virtue would render a man most pleasing unto Christ, he answered, as though laying bare the secret thought of his heart, “Ye know. Brethren, that poverty is an especial way of salvation, being as it were the food of humility, and the root o£ perfection, and her fruits are manifold, albeit hidden. For poverty is that treasure hid in a field of the Gospel, which to buy a man would sell all that he hath, and the things that cannot be sold are to be despised in comparison therewith.”


2. He also said, ‘‘He that would attain this height must needs in all ways renounce not alone the wisdom of the world, but even knowledge of letters, so that, dispossessed of such an inheritance, he may go in the strength of the Lord, and give himself up naked into the arms of the Crucified. For in vain doth he utterly renounce the world who keepeth in the secret places of his heart a shrine for his own senses. Ofttimes indeed would he discourse of poverty, impressing on the Brethren that saying of the Gospel, ‘‘The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His Head.” Wherefore he would teach the Brethren that, after the fashion of the poor, they should build poor little houses, wherein they should dwell, not as their owners, but as pilgrims and strangers dwell in other men’s houses. For he said that the rules of pilgrims were to abide under a strange roof, to thirst for their fatherland, and to pass on their way in peace. More than once, he bade houses that had been built be pulled down, or the Brethren removed thence, if he saw in them aught that by reason of ownership or of magnificence was opposed unto Gospel poverty. Poverty he declared to be the foundation of his Order, and, with this first laid as a basis, he said the whole edifice of the Religion would so rest upon it as that, while it stood firm, the Religion stood firm; were it overthrown, that other likewise would be overthrown from the foundations.


3. Furthermore, he taught, as he had learnt by revelation, that the entrance into holy Religion must be made through that saying of the Gospel: “If thou wilt be perfect, go and sell that thou hast, and give to the poor’’; and accordingly he would admit none into the Order that had not dispossessed themselves, keeping absolutely naught back, both because of the saying of the Holy Gospel, and that there might be no treasure-chests laid up to cause scandal. Thus, when a certain man, in the March of Ancona, sought to be received into the Order, the true patriarch of the poor made answer: “If thou art fain to be joined unto the poor of Christ, part thy goods among the poor of this world.” Hearing this, the man arose, and, led by carnal affection, bequeathed his goods unto his own kin, and naught unto the poor. But when the holy man heard of this from his own mouth, he chid him with stem reproofs, saying: “Go thy way, brother fly, for thou hast not yet gotten thee out from thy kindred and from thy father’s house. Thou hast given thy goods unto thy kin, and hast cheated the poor, thou art not meet for the holy poor. Thou hast begun in the flesh, and hast laid but a shaking foundation for a spiritual edifice.” Then that carnal man returned unto his kin, and sought again his goods, the which he was not minded to bequeath unto the poor; thus quickly he abandoned his virtuous intent.


4. At another time, there was in the place of Saint Mary of the Little Portion such scarcity as that they could not provide for the guest Brethren as their needs demanded. Accordingly, his Vicar went unto the man of God, pleading the destitution of the Brethren, and begging that he would permit some portion of the novices’ goods to be retained on their entrance, so that the Brethren might resort thereunto for their expenditure in times of need. Unto whom Francis, instructed in the heavenly counsels, made reply: “Far be it from us, dearest Brother, to act wickedly against the Rule for the sake of any man whomsoever. I had liefer that thou shouldst strip the altar of the glorious Virgin, when our need demandeth it, than that thou shouldst attempt aught, be it but a little thing, against our vow of poverty and the observance of the Gospel. For the Blessed Virgin would be better pleased that her altar should be despoiled, and the counsel of the Holy Gospel perfectly fulfilled, than that her altar should be adorned, and the counsel given by her Son set aside.”


5. When on a time the man of God was passing, with a companion, through Apulia, and was nigh unto Bari, he found in the road a great purse, swelling as though full of coins, such as in the common speech is called funda. The poor man of Christ was exhorted, and earnestly besought, by his companion, to lift the purse from the ground, and distribute the money among the poor. But the man of God refused, declaring that there was some devilish contrivance in the purse that they had found, and that what the Brother was proposing was no good deed but a sin, to wit, taking goods not their own and giving them away. They left the spot, and hastened to complete the journey on which they had entered. Howbeit, that Brother would not hold his peace, deceived by an empty piety, but still vexed the man of God, as though he were one who cared naught for relieving the destitution of the poor. At length the gentle Francis consented to return unto the spot, not to fulfil the desire of the Brother, but to unmask the wiles of the devil. Accordingly, returning where the purse lay, with the Brother and with a youth who was on the road, he first prayed, and then bade his companion take it up. The Brother trembled and was adread, now presaging some devilish portent; nevertheless, by reason of the command of holy obedience, he conquered the doubts of his heart, and stretched forth his hand unto the purse. Lo! a serpent of no mean size leapt forth from the purse, and at once vanished together with it, shewing that it had been a snare of the devil. The wiles of the enemy’s cunning being thus apparent, the holy man said unto his companion: “Money, O my brother, is unto the servants of God naught else than the devil and a poisonous serpent.”


6. After this, a wondrous thing befell the holy man while that, at the call of a pressing need, he was betaking him unto the city of Siena. Three poor women, alike in all respects as to height, age, and countenance, met him on the wide plain between Campiglio and San Quirico, proffering a new greeting by way of gift: “Welcome,” said they, “Lady Poverty!” At these words, that true lover of poverty was filled with joy unspeakable, inasmuch as there was naught in him that he would so lief have saluted by men as that whereof they had made mention. On a sudden the women vanished, whereupon the Brethren that were his companions pondered on their wondrous resemblance each unto the other, and on the newness of their greeting, their appearing, and their vanishing, and deemed, not without reason, that some mystery was thereby signified concerning the holy man. Verily, by those three poor women,—for such they seemed,—with such resemblance in countenance, that met him, that gave him such unwonted greeting, and that so suddenly vanished, it was fittingly shewn that the beauty of Gospel perfection,—touching chastity, to wit, and obedience, and poverty,—shone forth perfectly in kindred form in the man of God; howbeit, he had chosen to make his chief boast in the privilege of Poverty, whom he was wont to name now his mother, now his bride, now his lady. In this, he was greedy to surpass others, he who thereby had learnt to think himself of less account than all others. Accordingly, if ever he saw any man who, judging by his outward appearance, was poorer than himself, he would forthwith blame himself, and stir himself up unto the like, as though, striving jealously after poverty, he feared to be outdone by that other.

It chanced once that he met a poor man on the road, and, beholding his nakedness, was stricken to the heart, and said with a sighing voice unto his companion: “This man’s destitution hath brought on us great reproach, for we have chosen Poverty as our great riches, and lo! she shineth forth more clearly in him.”


7. By reason of his love for holy Poverty, the servant of Almighty God had far liefer partake of alms begged from door to door than of food set before him. Thus, if ever he was invited by great folk, who would fain honour him by a well-spread board, he would first beg crusts of bread from the neighbouring houses, and then, thus enriched in his poverty, sit down at the board. Once he did thus when he had been invited by the lord Bishop of Ostia, who loved the poor man of Christ with an especial affection, and when the Bishop complained that it brought shame upon him that a guest at his table should go forth for alms, the servant of God made answer: “My lord, I have done you a great honour, while honouring a greater Lord. For poverty is well-pleasing unto the Lord, and that before all which is a free-will beggary for the sake of Christ. This royal dignity,—that the Lord Jesus took upon Him when for our sakes He became poor, that we through His poverty might be rich, and that He might make them that be truly poor in spirit kings and heirs of the Kingdom of Heaven,—I am not minded to abandon for a fee of deceptive riches lent unto you for an hour.”


8. Ofttimes when he was exhorting the Brethren to go forth for alms, he would speak on this wise: “Go forth,” saith he, “since at this eleventh hour the Brothers Minor have been lent unto the world, that the number of the elect may be in them fulfilled; wherefore they shall be praised by the Judge, and shall hear those most delectable words: “Inasmuch as ye have done it unto one of the least o£ these My brethren, ye have done it unto Me.” Accordingly, he would say it was a delightsome thing to beg under the name of Brothers Minor, since the Master of Gospel truth had with His own mouth thus spoken of that name,—” the least,”—in the rewarding of the just. Moreover, on the chief Feasts, when opportunity offered, he was wont to go begging, saying that in the holy poor was fulfilled that prophecy: “Man did eat Angels’ food.” For he said that bread was truly Angels’ food that was begged for the love of God, and with the aid of the blessed Angels, and that holy Poverty gathered from door to door, where it was bestowed for love of her.


9. Accordingly, when he was once sojourning on the holy Easter Day in an hermitage so distant from the dwellings of men as that he could not conveniently go forth to beg, mindful of Him Who on that day had appeared unto the disciples going unto Emmaus in the guise of a pilgrim, he, as a pilgrim and beggar, did ask alms from the Brethren themselves. And, having humbly received them, he taught them in holy discourse that while passing through the wilderness of the world as pilgrims and strangers, and Israelites indeed, they might celebrate continually, as those poor in spirit, the Lord’s Passover, to wit, His departure from this world unto the Father. And since in asking alms he was moved, not by desire for gain, but by a free spirit, God, the Father of the poor, seemed to have an especial care of him.


10. It chanced once that the servant of the Lord had been weighed down by sickness in the place called Nocera, and was being brought back unto Assisi by an honourable escort, sent for this purpose by the devotion of the people of Assisi. And they, escorting the servant of Christ, reached a poor little hamlet, Satriano by name, whither, since their hunger and the hour demanded it, they went to seek food, but, finding naught that they could buy, returned empty handed. Then the holy man said unto them: “Naught have ye found, for that ye put more trust in your flies than in God,”—for he was wont to call money flies. ‘‘But go back, (saith he), among the houses that ye have visited, and, offering the love of God as your payment, humbly ask an alms. And do not by a false reckoning esteem this a thing shameful or base, since the great Almsgiver hath in His abounding goodness granted all things as alms unto the worthy and unworthy alike, after we have sinned.” Then those knights laid aside their shamefastness, and of their own accord asked for alms, and bought more for the love of God than they had been able to for money. For the poor inhabitants of the place, stricken to the heart by a divine impulse, freely proffered not only their goods, but their very selves. Thus it befell that the necessity, which money had not availed to relieve, was supplied by the rich poverty of Francis.


11. On a time when he was lying sick in an hermitage nigh Rieti, a certain physician did oft visit him with welcome ministries. And since the poor man of Christ was unable to give him a recompense meet for his toil, the most bountiful God, on behalf of His poor, rewarded his kindly service by this singular benefit, that he might not depart with no immediate fee. The house of the physician, which he had at that time built anew with the whole of his savings, by a gaping cleavage of the walls from top to bottom threatened so speedy a collapse as that it seemed impossible that any mortal skill or toil should avert its fall. Then the physician, entirely trusting in the merits of the holy man, with great faith and devotion besought from his companions the gift of some thing that that same man of God had touched with his hands. Accordingly, having with much importunity of pleading gained a few of his hairs, he laid them at even in the cleavage of the wall; then, rising next mom, he found the opening so firmly sealed as that he could not withdraw the relics he had placed therein, nor find any trace of the former cleavage. Thus it came to pass that he who had diligently tended the frail body of God’s servant was able to avert the danger from his own frail house.


12. On another time, when the man of God was fain to betake him unto a certain solitude, where he might more freely give himself up unto contemplation, he rode, being weak in body, upon the ass of a poor man. While this man was following the servant of Christ in the summer heat, and up mountain ways, he became worn out by the journey, as the path grew ever rougher and longer, and, fainting with exceeding and burning thirst, he began to cry aloud with importunity after the Saint: “Lo! (saith he), I shall die of thirst, if I be not at once refreshed by the help of some draught!” Without delay, the man of God got off the ass, fell on his knees, and, raising his hands unto heaven, ceased not to pray until he knew that he had been heard. His prayer at length ended, he said unto the man: “Hasten unto yonder rock, and there thou shalt find a spring of water, that Christ in His mercy hath at this hour caused to flow from the rock for thee to drink.” O marvellous condescension of God, that doth so readily incline unto His servants! The thirsty man drank the water produced from the rock by the power of him that prayed, and drained a draught from the flinty rock. Before that time there had been no flowing water there, nor from that time,—as hath been carefully ascertained,—hath any been found there.


13. Now in what manner, by the merits of His poor one, Christ multiplied provisions at sea, shall be related in its own place hereafter; suffice it to note this only, that by the scanty alms brought unto him he saved the sailors from the peril of famine and of death during many days; thus it may be clearly seen that the servant of God Almighty, as he was made like unto Moses in the drawing of water from the rock, was made like also unto Elias in the multiplying of food. Wherefore let all anxious thought be far removed from the poor ones of Christ. For if the poverty of Francis was of such an abundant sufficiency as that it supplied by its wondrous power the needs of them that assisted him,—so that neither food, nor drink, nor house failed them, when the resources of money, of skill, and of nature had proved of none avail,—much more shall it merit those things that in the wonted course of the divine providence are granted unto all alike. If, I say, the stony rock, at the prayer of one poor man, poured forth a copious draught for another poor man in his thirst, naught in the whole creation will refuse its service unto those who have left all for the sake of the Creator of all.

[Stone]

Chapter VIII - OF THE KINDLY IMPULSES OF HIS PIETY 

AND OF HOW THE CREATURES LACKING UNDERSTANDING SEEMED TO BE MADE SUBJECT UNTO HIM

1. That true godliness which, according unto the Apostle, is profitable unto all things, had so filled the heart of Francis and entered into his inmost parts as that it seemed to have established its sway absolutely over the man of God. It was this piety that, through devotion, uplifted him toward God; through compassion, transformed him into the likeness of Christ; through condescension, inclined him unto his neighbour, and, through his all-embracing love for every creature, set forth a new picture of man’s estate before the Fall. And as by this piety he was touched with kindly feeling for all things, so above all, when he beheld souls redeemed by the precious Blood of Christ Jesus being defiled by any stain of sin, he would weep over them with such tenderness of compassion as that he seemed, like a mother in Christ, to be in travail of them daily. And this was with him the chief cause of his veneration for the ministers of the word of God, to wit, that with devout care they raise up seed unto the Brother which is dead, that is, unto Christ crucified for sinners, by converting such, and cherish the same seed with careful devotion. This ministry of compassion he maintained was more acceptable unto the Father of mercies than all sacrifice, in especial if it were performed with the zeal of perfect charity, so that this end might be striven after by ensample rather than by precept, by tearful prayer rather than by eloquent speech.


2. Accordingly, he would say that that preacher should be deplored as one without true piety, who in his preaching did not seek the salvation of souls, but his own glory, or who by the sins of his life pulled down that which he built up by the truth of his teaching. He would say that the Brother simple and unready of speech, who by his good ensample inciteth others unto good, should be preferred before such an one. That saying, moreover: “The barren hath borne many,” he would thus expound: “The barren, (saith he), is the little poor Brother, who hath not the function of begetting sons in the Church. He in the Judgement shall bear many, for that those whom he now converteth unto Christ by his secret prayers shall be then added unto his glory by the Judge. And ‘she that hath many children is waxed feeble,’ for that the empty preacher of many words who now boasteth in many begotten, as it were, by his power, shall then perceive that there is naught of his own in them.”


3. Since then with heartfelt piety and glowing zeal he sought after the salvation of souls, he would say that he was filled with the sweetest fragrance, and anointed as with precious ointment whensoever he heard of many being led into the way of truth by the sweet savour of the repute of the holy Brethren scattered throughout the world. Hearing such reports, he would rejoice in spirit, heaping with blessings most worthy of all acceptance those Brethren who, by word or deed, were bringing sinners onto the love of Christ. In like wise, those who were transgressing against holy Religion .by their evil works, fell under the heaviest sentence of his curse. “By Thee,” saith he, “O Lord most holy, by the entire company of heaven, and by me, Thy little one, be they accursed who by their evil ensample do bring unto naught and destroy that which through the holy Brethren of this Order Thou hast built up, and dost not cease to build.” Qfttimes he was affected by such sadness, by reason of the stumbling-block unto the weak brethren, that he thought his strength would have failed him, had he not been sustained by the comfort of the Divine mercy.

But when once on a time he was disquieted because of evil ensamples, and with troubled spirit was beseeching the merciful Father for his sons, he obtained an answer on this wise from the Lord: “Why dost thou fret thee, poor little mortal? Have I set thee as shepherd over My Religion that thou shouldst forget I am its chief Protector? I have appointed thee, simple as thou art, for this very end, that the things that I shall perform through thee may be ascribed, not unto man’s working, but unto grace from above. I have called this Religion, I will keep it and feed it, and, when some fall off, I will raise up others in their place, yea, so that, were none born, I would even cause them to be born. And by whatsoever shocks this little poor Religion may be shaken, it shall alway abide unscathed under My guard.”


4. The vice of slander, hateful unto the fount of goodness and grace, Francis would shrink from as from a serpent’s tooth, declaring it to be a most hateful plague, and an abomination unto the most holy God, forasmuch as the slanderer feedeth on the blood of those souls that he hath slain by the sword of his tongue. Hearing once a certain Brother blacken the repute of another, he turned unto his Vicar, and said: “Rise, rise, make careful inquiry, and, if thou findest the accused Brother to be guiltless, with stern discipline make the accuser to be marked of all.” At times, indeed, he would sentence him who had despoiled his Brother of the praise of his good repute to be himself despoiled of his habit, and deemed that he ought not to be able to lift up his eyes unto God unless first he had exerted himself to restore as best he might, that which he had taken away. “The sin of slanderers,” he would say, “is more heinous than that of robbers, inasmuch as the law of Christ,—that is fulfilled in the observance of godliness,—bindeth us to desire more the salvation of the soul than of the body.”


5. Unto them that were afflicted with bodily snaring of any sort, he would condescend with a marvellous tenderness of sympathy; if he perceived in any aught of destitution, aught of lack, he would in the gentleness of his devout heart carry it unto Christ. Mercy, verily, was inborn in him, and redoubled by the shedding upon it of the piety of Christ. Thus his soul was melted over the poor and the weak, and, when he could not open his hand unto any, he opened his heart. It chanced on a time that one of the Brethren had made somewhat harsh reply unto a poor man that importunately asked an alms. When the devout lover of the poor heard it, he bade that Brother throw himself, naked, at the poor man’s feet, declare himself in fault, and beg the favour of his prayer and his pardon. When he had humbly done this, the Father gently added: “When thou seest a poor man, O Brother, a mirror is set before thee of the Lord, and of His Mother in her poverty. In the infirm, do thou in like manner think upon the infirmities that He took upon Him.” In all the poor, he,—himself the most Christlike of all poor men,—beheld the image of Christ, wherefore he judged that all things that were provided for himself,—were they even the necessaries of life,—should be given up unto any poor folk whom he met, and that not only as largesse, but even as if they were their own property.

It befell on a time that a certain beggar met him, as he was returning from Siena, when by reason of sickness he was wrapped in a cloak over his habit. Beholding with pitiful eye the poor man’s misery; “It behoveth us,” said he unto his companion, “to restore the cloak unto this poor man, for his own it is. For we received it but as a loan, until it should be our hap to find another poorer than ourselves.” But his companion, having regard unto the need of the kindly Father, did urgently seek to refrain him from providing for another, leaving himself uncared-for. Howbeit, “I think,” saith he, “the greet Almsgiver would account it a theft .in me did I not give that I wear unto one needing it more.” Accordingly he was wont to ask from those that had given him necessities for the succour of his body permission to give them away, did he meet a needier person, so that he might do so with their sanction. Naught would he withhold, neither cloak, nor habit, nor books, nor the very ornaments of the altar, but all these he would, while he could, bestow upon the needy, that he might fulfil the ministry of charity. Ofttimes whenas he met on the road poor folk carrying burdens, he would lay their burdens on his own weak shoulders.


6. When he bethought him of the first beginning of all things, he was filled with a yet more overflowing charity, and would call the dumb animals, howsoever small, by the names of brother and sister, forasmuch as he recognised in them the same origin as in himself. Yet he loved with an especial warmth and tenderness those creatures that do set forth by the likeness of their nature the holy gentleness of Christ, and in the interpretation of Scripture are a type of Him. Ofttimes he would buy back lambs that were being taken to be killed, in remembrance of that most gentle Lamb Who brooked to be brought unto the slaughter for the redemption of sinners.

On a time when the servant of God was lodging at the Monastery of San Verecondo in the diocese of Gubbio, an ewe gave birth unto a lamb one night. There was hard by a very fierce sow, and she, sparing not the innocent life, slew him with her greedy jaws. When the gentle Father heard thereof, he was moved with wondrous pity, and, remembering that Lamb without spot, mourned over the dead lamb in the presence of all, saying: “Woe is me, brother little lamb, innocent creature, setting forth Christ unto men! Cursed be that evil beast that hath devoured thee, and of her flesh let neither man nor beast eat.’’ Marvellous to relate, the cruel sow forthwith began to languish, and in three days paid the penalty in her own body, and suffered death as her retribution. Her carcase was cast forth into a ditch near the Monastery, and there lay for a long time, dried up like a board, and food for no famished beast. Let human evil-doing, then, take note by what a punishment it shall be overtaken at the last, if the savageness of a brute beast was smitten by a death so awful: let faithful devotion also consider how in the servant of God was shewn a piety of such marvellous power and abundant sweetness, as that even the nature of brute beasts, after their own fashion, acclaimed it.


7. While he was journeying nigh the city of Siena, he came on a great flock of sheep in the pastures. And when he had given them gracious greeting, as was his wont, they left their feeding, and all ran toward him, raising their heads, and gazing fixedly on him with their eyes. So eagerly did they acclaim him as that both the shepherds and the Brethren marvelled, beholding around him the lambs, and the rams no less, thus wondrously filled with delight.

At another time, at Saint Mary of the Little Portion, a lamb was brought unto the man of God, the which he thankfully received, by reason of the love of guilelessness and simplicity that the lamb’s nature doth exhibit. The holy man exhorted the lamb that it should be instant in the divine praises, and avoid any occasion of offence unto the Brethren; the lamb, on its part, as though it had observed the piety of the man of God, diligently obeyed his instructions. For when it heard the Brethren chanting in the choir, it too would enter the church, and, unbidden of any, would bend the knee, bleating before the altar of the Virgin Mother of the Lamb, as though it were fain to greet her. Furthermore, at the election of the most holy Body of Christ in the solemn Mass, it would bend its knees and bow, even as though the sheep, in its reverence, would reprove the irreverence of the undevout, and would incite Christ’s devout people to revere the Sacrament.

At one time he had with him in Rome a lamb, by reason of his reverence for that Lamb most gentle, and it he entrusted unto a noble matron, to wit, the lady Jacoba di Settesoli, to be cared for in her bower. This lamb, like one instructed in spiritual things by the Saint, when the lady went into church, kept closely by her side in going and in returning. If in the early morning the lady delayed her rising, the lamb would rise and would butt her with its little horns, and rouse her by its bleatings, admonishing her with gestures and nods to hasten into church. Wherefore the lamb, that had been a pupil of Francis, and was now become a teacher of devotion, was cherished by the lady as a creature marvellous and loveworthy.


8. At another time, at Greccio, a live leveret was brought unto the man of God, the which,—when set down free on the ground that it might escape whither it would,—at the call of the kindly Father leapt with flying feet into his bosom. He, fondling it in the instinctive tenderness of his heart, seemed to feel for it as a mother, and, bidding it in gentle tones beware of being recaptured, let it go free. But albeit it was set on the ground many times to escape, it did alway return unto the Father’s bosom, as though by some hidden sense it perceived the tenderness of his heart; wherefore at length, by his command, the Brethren carried it away unto a safer and more remote spot.

In like manner, on an island of the lake of Perugia, a rabbit was caught and brought unto the man of God, and, albeit it fled from others, it entrusted itself unto his hands and bosom with the confidence of a tame creature.

As he was hastening by the lake of Rieti unto the hermitage of Greccio, a fisherman out of devotion brought unto him a water-fowl, the which he gladly received, and then, opening his hands, bade it depart; howbeit, it would not leave him. Then he, lifting his eyes unto heaven, remained for a long space in prayer, and, after a long hour returning unto himself as though from afar, gently bade the little bird depart, and praise the Lord. Then, having thus received his blessing and leave, it flew away, shewing joy by the movement of its body.

In like manner, from the same lake there was brought unto him a fine, live fish, which he called, as was his wont, by the name of brother, and put back into the water nigh the boat. Then the fish played in the water nigh the man of God, and, as though drawn by love of him, would in no wise leave the boatside until it had received his blessing and leave.


9. On another time, when he was walking with a certain Brother through the Venetian marshes, he chanced on a great host of birds that were sitting and singing among the bushes. Seeing them, he said unto his companion: “Our sisters the birds are praising their Creator, let us too go among them and sing unto the Lord praises and the canonical Hours.” When they had gone into their midst, the birds stirred not from the spot, and when, by reason of their twittering, they could not hear each the other in reciting the Hours, the holy man turned unto the birds, saying: “My sisters the birds, cease from singing, while that we render our due praises unto the Lord.” Then the birds forthwith held their peace, and remained silent until, having said his Hours at leisure and rendered his praises, the holy man of God again gave them leave to sing. And, as the man of God gave them leave, they at once took up their song again after their wonted fashion.

At Saint Mary of the Little Portion, hard by the cell of the man of God, a cicada sat on a fig-tree and chirped; and right often by her song she stirred up unto the divine praises the servant of the Lord, who had learnt to marvel at the glorious handiwork of the Creator even as seen in little things. One day he called her, and she, as though divinely taught, lighted upon his hand. When he said unto her: “Sing, my sister cicada, and praise the Lord thy Creator with thy glad lay,” she obeyed forthwith, and began to chirp, nor did she cease until, at the Father’s bidding, she flew back unto her own place. There for eight days she abode, on any day coming at his call, singing, and flying back, according as he bade her. At length the man of God said unto his companions: “Let us now give our sister cicada leave to go, for she hath gladdened us enough with her lay, stirring us up these eight days past unto the praises of God.” And at once, his leave given, she flew away, nor was ever seen there again, as though she dared not in any wise transgress his command.


10. Once while he was lying ill at Siena a fresh-caught pheasant was sent unto him, alive, by a certain nobleman. The bird, so soon as it saw and heard the holy man, pressed nigh him with such friendliness as that it would in no wise brook to be parted from him. For, albeit it was several times set down in a vineyard outside the abode of the Brethren, so that it might escape if it would, it still ran back in haste unto the Father as though it had alway been brought up by his hand. Then, when it was given unto a certain man who was wont out of devotion to visit the servant of God, it seemed as though it grieved to be out of the sight of the gentle Father, and refused all food. At length, it was brought back unto the servant of God, and, so soon as it saw him, testified its delight by its gestures, and ate eagerly.

When he had come unto the solitudes of Alverna, to keep a Lent in honour of the Archangel Michael, birds of divers sort fluttered about his cell and seemed by their tuneful chorus and joyous movements to rejoice at his comings and to invite and entice the holy Father to tarry there. Seeing this, he said unto his companion: “I perceive, Brother, that it is in accord with the divine will that we should abide here for a space, so greatly do our sisters the little birds seem to take comfort in our presence.” While, accordingly, he was sojourning in that place, a falcon that had its nest there bound itself by close ties of friendship unto him. For alway at that hour of night wherein the holy man was wont to rise for the divine office, the falcon was beforehand with its song and cries. And this was most acceptable unto the servant of God, the more so as that the great concern which the bird shewed for him shook from him all drowsiness of sloth. But when the servant of Christ was weighed down beyond his wont by infirmity, the falcon would spare him, and would not mark for him so early an awakening. At such times, as though taught of God, he would about dawn strike the bell of his voice with a light touch. Verily, there would seem to have been a divine omen, alike in the gladness of the birds of myriad species, and in the cries of the falcon, inasmuch as that praiser and worshipper of God, upborne on the wings of contemplation, was at that very place and time to be exalted by the vision of the Seraph.


11. At one time while he was sojourning in the hermitage of Greccio, the natives of that place were plagued by manifold evils. For an herd of ravening wolves was devouring not beasts alone, but men also, and every year a hailstorm laid waste their corn and vineyards. Accordingly, when the herald of the Holy Gospel was preaching unto them under these afflictions, he said: “I promise you,—pledging the honour and glory of Almighty God,—that all this plague shall depart from you, and that the Lord will look upon you, and multiply your temporal goods if only, believing me, ye will take pity on your own selves, and will first make true confession, then bring forth fruits worthy of repentance. But again, I declare unto you that if, unthankful for His benefits, ye shall turn again unto your vomit, the plague will be renewed, the punishment will be redoubled, and greater wrath will be shewn upon you.” Then from that very hour, they turned at his admonition unto repentance, and the disasters ceased, the perils passed over, nor was aught of havoc wrought by wolves or hailstorms. Nay more, what is yet more marvellous, if a hailstorm ever fell upon their neighbours’ lands, as it neared their borders it was there stayed, or changed its course unto some other region. The hail observed, yea, and the wolves observed, the pact made with the servant of God, nor did they essay any more to break the law of natural piety by raging against men that had turned unto piety, so long as men in their turn, according unto the agreement, did not act wickedly against the most holy laws of God.

With holy affection, then, must we think on the holiness of this blessed man, that was of such wondrous sweetness and might as that it conquered wild beasts, tamed woodland creatures, and taught tame ones, and inclined the nature of the brutes, that had revolted from fallen man, to obey him. For of a truth it is this piety which, allying all creatures unto itself, is profitable unto all things, having promise of the life that now is, and of that which is to come.

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Chapter IX - OF HIS ARDENT LOVE, AND YEARNING FOR MARTYRDOM

1. Of the ardent love that glowed in Francis, the friend of the Bridegroom, who can avail to tell? He seemed utterly consumed, like unto a coal that is set on fire, by the flame of the love divine. For, at the mere mention of the love of the Lord, he was aroused, moved, and enkindled, as though the inner chords of his heart vibrated under the bow of the voice from without. He would say that it was a magnificent largesse to offer such wealth in exchange for alms, and that those who esteemed it of less worth than money were verily fools, for that the priceless price of the divine love alone availeth to purchase the kingdom of heaven, and His love Who hath loved us much is much to be loved.

That he might by all things be stirred up unto the divine love, he triumphed in all the works of the Lord’s hands, and through the sight of their joy was uplifted unto their life-giving cause and origin. He beheld in fair things Him Who is the most fair, and, through the traces of Himself that He hath imprinted on His creatures, he everywhere followed on to reach the Beloved, making of all things a ladder for himself whereby he might ascend to lay hold on Him Who is the altogether lovely. For by the impulse of his unexampled devotion he tasted that fountain of goodness that streameth forth, as in rivulets, in every created thing, and he perceived as it were an heavenly harmony in the concord of the virtues and actions granted unto them by God, and did sweetly exhort them to praise the Lord, even as the Prophet David had done.


2. Christ Jesus Crucified was laid, as a bundle of myrrh, in his heart’s bosom, and he yearned to be utterly transformed into Him by the fire of his exceeding love. By reason of his chief and especial devotion unto Him, he would betake him unto desert places, and seclude himself in a cell, from the Feast of the Epiphany until the end of the forty days following, to wit, for the space of time wherein Christ had sojourned in the wilderness. There with all the abstinence from food and drink that he might compass, he devoted himself without interruption unto fasting, prayer, and the praises of God. With such glowing love was he moved toward Christ, yea, and with such intimate love did his Beloved repay his that it seemed unto the servant of God himself that he felt his Saviour almost continually present before his eyes, even as he once revealed unto his companions in intimate converse.

Toward the Sacrament of the Lord’s Body he felt a glowing devotion that consumed the very marrow of his bones, marvelling with utmost amazement at that most loving condescension and condescending love. Oft did he communicate, and so devoutly as to render others devout, while, as he tasted of the sweetness of that Lamb without spot, he became like one inebriated in spirit, and rapt out of himself in ecstasy.


3. He loved with an unspeakable affection the Mother of the Lord Jesus Christ, forasmuch as that she had made the Lord of Glory our Brother, and that through her we have obtained mercy. In her, after Christ, he put his chief trust, making her his own patron and that of his Brethren, and in her honour he fasted most devoutly from the Feast of the Apostles Peter and Paul until the Feast of the Assumption. He was bound by ties of inseparable affection unto the Angelic spirits that do glow with wondrous fire to approach God, and in the kindling of elect souls, and out of devotion unto them he would fast for forty days from the Assumption of the glorious Virgin, remaining instant in prayer throughout that time. Unto the Blessed Michael Archangel,—inasmuch as his is the ministry of bringing souls before God,—he cherished an especial love and devotion, by reason of the ardent zeal that he had for the salvation of all such as should be saved. When he called to remembrance all the Saints, he was kindled afresh, as if they had been stones of fire, with the flame of heavenly love; he regarded with the utmost devotion all the Apostles, and in especial Peter and Paul, by reason of the glowing love that they bore toward Christ, and out of reverence and love for them he dedicated unto the Lord the fast of an especial Lent. The poor man of Christ had naught save two mites, to wit, his body and soul, that he could give away in his large-hearted charity. But these, for the love of Christ, he offered up so continuously as that at all seasons, through the rigour of his fasting, he made an offering of his body, and through the fervour of his yearnings, of his spirit, sacrificing in the outer court a whole burnt-offering, and within, in the Temple, burning sweet incense.


4. Now this exceeding devotion of love uplifted him into the divine in such wise as that his loving goodwill extended unto those that had received with him a like nature and grace. For it is no wonder if he, whose affectionate heart had made him kin unto all created things, was by the love of Christ drawn into yet closer kinship with such as were sealed with the likeness of their Creator, and redeemed by the Blood of their Maker. He esteemed himself no friend of Christ did he not cherish the souls that He had redeemed. He would say that naught was to be preferred before the salvation of souls, proving this chiefly by the fact that the Only-Begotten Son of God deigned to hang on the Cross for the sake of men’s souls. Unto this end he wrestled in prayer, this was the theme of his preaching, and this the cause of his exceeding zeal in setting an ensample. Wherefore, whensoever some excessive austerity was blamed in him, he would make answer that he had been given as an ensample unto others. For albeit his guileless flesh had already voluntarily subjected itself unto his spirit, and needed no chastisement by reason of transgressions, nevertheless, for the sake of ensample, he was ever renewing in it punishments and penances, walking in hard paths for the sake of others. For he would say: “Though I speak with the tongues of men and of Angels, and have not charity, I shall set no ensample of virtues unto my neighbours, I shall profit others little, and mine own self naught.”


5. He emulated, with an ardent flame of love, the glorious victory of the holy Martyrs, whose burning love could not be quenched, nor their constancy broken down. Accordingly he too, kindled by that perfect love that casteth out fear, yearned to offer himself up as a living sacrifice unto the Lord in martyr flames, that he might pay back somewhat in his turn unto Christ Who died for us, and might stir up others unto the love of God. Wherefore, in the sixth year from his conversion, burning with desire for martyrdom, he was minded to cross unto the regions of Syria to preach the Christian faith, and penitence, unto the Saracens and other infidels. When he had embarked on a ship that he might voyage thither, contrary winds prevailed, and he had perforce to land on the coasts of Slavonia. When he had delayed there some time, nor could find any ship that was then crossing the sea, feeling himself cheated of his desire, he besought some sailors that were making for Ancona to take him aboard, for the love of God. When they persisted in their refusal because of his lack of money, the man of God, putting all his trust in the goodness of the Lord, embarked secretly on board the ship with his companion. A certain man was present,—sent, as is believed, from God on behalf of His poor one,—and he took with him the necessary victual, and, calling unto him one on the ship that feared God, spake thus unto him: “Keep faithfully all these things for the poor Brethren that lie hid on the ship, and in their hour of need deal them out unto them as a friend.” It befell that, owing unto strong winds, the sailors were unable for many days to touch land anywhere, and had consumed all their own provisions, and only the alms brought for the poor man Francis were left. These, though they had been but scanty, were by the divine power so multiplied as that, during many days’ delay at sea by reason of incessant storms, they fully supplied the needs of all until they made the port of Ancona. Then the sailors, seeing that through the servant of God they had escaped manifold agonies of death,—like men that had known the dire perils of the sea, and had seen the works of the Lord and His wonders in the deep,—rendered thanks unto Almighty God, Who doth ever shew Himself marvellous and loveworthy in His friends and servants.


6. When, leaving the sea behind, Francis began to travel through the land, sowing therein the seed of salvation, he gained rich sheaves. Then, because the fruit of martyrdom had so enchanted his heart that he preferred above all merits of virtues a costly death for Christ’s sake, he took his way toward Morocco, that he might preach unto Miramolin and his people the Gospel of Christ, if by any means he might avail to gain the coveted palm. For he was borne along by so mighty a desire that, albeit weak in body, he outran the comrade of his pilgrimage, and flew with all speed to fulfil his purpose, like one inebriated in spirit. But when he had advanced as far as Spain, by the divine will, that reserved him for other ends, a very heavy sickness fell upon him, and hindered him so that he could not fulfil his desire. Then the man of God,—perceiving that his life in the body was still needful for the family that he had begotten, albeit he deemed that for himself to die was gain,—returned to feed the sheep that had been committed unto his care.


7. Howbeit his glowing charity urged his spirit on unto martyrdom, and yet a third time he essayed to set forth toward the infidels, that by the shedding of his blood the Faith of the Trinity might be spread abroad. Thus in the thirteenth year of his conversion he set forth for the regions of Syria, continually exposing himself unto many perils that so he might win entrance into the presence of the Soldan of Babylon. For at that time there was relentless war between the Christians and the Saracens, and the camps of both armies were pitched each over against the other in the plain, so that none might pass from one unto the other without peril of death. Moreover, a cruel edict had gone forth from the Soldan that any who should bring the head of a Christian should receive a gold bezant as reward. Nevertheless, the undaunted soldier of Christ, Francis, hoping that he was shortly about to gain his end, determined to continue on his way, not dismayed by the fear of death, but urged on by his yearning therefor. And as he prepared himself by prayer, he was strengthened of the Lord, and boldly chanted that verse of the Prophet: “Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.’’


8. Then, taking the Brother that was his companion, Illuminato by name, a man verily of illumination and virtue, they started on their way. And, meeting two lambs, the holy man was gladdened at the sight, and said unto his companion: “Put thy trust, Brother, in the Lord, for in us that saying of the Gospel is fufilled: Behold, I send you forth as sheep in the midst of wolves.” When they had gone on further, the bands of the Saracens met them, and they, like wolves making haste to fall upon sheep, brutally seized the servants of God, and cruelly and despitefully dragged them along, casting abuse at them, vexing them with stripes and binding them in fetters. Thus in manifold wise tormented and beaten down, they were brought before the Soldan, the divine counsel so disposing as the holy man had desired. When that prince demanded of them from whom, and for what purpose, and after what manner they had been sent, and how they had come thither, the servant of Christ, Francis, made answer with undaunted heart that he had been sent not by man, but by God Most High, that he might shew unto him and his people the way of salvation, and might preach the Gospel of truth. With such firmness of mind, with such courage of soul, and with such fervour of spirit he preached unto the Soldan aforesaid God Three and One and the Saviour of all, Jesus Christ, that in him was manifestly and truly fulfilled that saying of the Gospel: “I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.” For, as the Soldan beheld the marvellous fervour of spirit and valour of the man of God, he heard him gladly and did right earnestly invite him to tarry with him. Then the servant of Christ, taught by the heavenly counsel, said: “If thou, together with thy people, wilt be converted unto Christ, for the love of Him I will right gladly tarry among you. But if thou art hesitating whether to give up the law of Mahomet for the faith of Christ, do thou command that a great fire be kindled and I will enter the fire with thy priests, that even thus thou mayest learn which faith is the surer, and holier, and most worthy of being held. Unto whom the Soldan made answer: “ I do not believe that any of my priests would be ready to expose himself unto the fire in defence of his faith, or to undergo any sort of torture.” For he had seen that, so soon as mention of this was made, one of his priests, an aged man and one in authority, had fled from his presence. Unto whom the holy man replied: “ If thou wilt promise me, on behalf of thyself and thy people, that thou wilt embrace the faith of Christ, if I come forth from the fire unscathed, I will enter the fire alone; if I am burned, let it be set down unto my sins, but if the divine might protect me, ye shall know that Christ, the power of God and the wisdom of God, is the true God and the Lord and Saviour of all.” Howbeit, the Soldan replied that he dare not accede unto this proposition, for that he feared a revolt of his people. But he offered him many costly gifts, all of which the man of God, hungering, not for worldly goods, but for the salvation of souls, contemned like mire. The Soldan, perceiving the holy man to be so absolute a despiser of worldly things, was moved with amazement and conceived a greater devotion for him. And, albeit he would not, or perchance dared not, go over unto the Christian faith, he did nevertheless devoutly pray the servant of Christ to receive the gifts aforesaid, for his own salvation, and to bestow them upon Christian poor folk, or on churches. But Francis, for that he shunned the burden of money, and could not see in the soul of the Soldan any root of true piety, would not agree thereunto.


9. Seeing, then, that he could neither make progress in the conversion of that people, nor attain his purpose, warned by a divine revelation, he returned unto the regions of the faithfull. Now the mercy of God so ordained, and the virtue of the holy man merited, and mercifully and marvellously it befell, that the friend of Christ,—who with all his might sought a death for His sake, and yet in no way could find it,—nevertheless did not lose the coveted merit of martyrdom, and was reserved to be signalled out unto posterity by an especial distinction. Thus it befell that that divine fire glowed ever more hotly in his heart, so that afterward it was openly manifested in his flesh. O truly blessed man, whose flesh, albeit not stricken by the tyrant’s steel, was nevertheless not left without the likeness of the Lamb that was slain! O fully and truly blessed, I say, whose life, albeit not cut off by the sword of the persecutor, did yet not lose the palm of martyrdom!