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Page 356


Francis, Saint THE NEW SCHAFF-HERZOG 356

Angels, just outside the town, which became later his favorite abode.

At the end of this period (according to Jordanus, in 1209), a sermon which he heard on Matt. x. 9 made such an impression on him that he decided to devote himself wholly to a life of apostolic poverty.

Clad in a rough garment, barefoot, and, 2. The Be- after the Evangelical precept, without ginning of

the Broth-staff or scrip, he began to preach erhood. repentance. He was soon joined by a

prominent fellow townsman, Bernardo di Quintavalle, who contributed all that he had to the work, and by other companions, who are said to have reached the number of eleven within a year. The brothers lived in the deserted lazarhouse of Rivo Torto near Assisi; but they spent much of their time traveling through the mountainous districts of Umbria, always cheerful and full of songs, yet making a deep impression on their hearers by their earnest exhortations. Their life was extremely ascetic, though such practises were apparently not prescribed by the first rule which Francis gave them (probably as early as 1209), which seems to have been nothing more than a collection of Scriptural passages emphasizing the duty of poverty. In spite of the obvious similarity between this principle and the fundamental ideas of the followers of Peter Waldo, the brotherhood of Assisi succeeded in gaining the approval of Pope Innocent IIi. Many legends have clustered around the decisive audience of Francis with the pope. The realistic account in Matthew of Paris, according to which the pope originally sent the shabby saint off to keep swine, and only recognized his real worth by his ready obedience, has, in spite of its improbability, a certain historical interest, since it shows the natural antipathy of the older Benedictine monasticism to the plebeian mendicant orders.

It was not, however, a life of idle mendicancy on which the brothers entered when they set out in 1210 with the papal approbation, but one of diligent labor. Their work embraced devoted service in the abodes of sickness and poverty, earnest

preaching by both priests and lay 3. Work and brothers, and missions in an ever Extension of widening circle, which finally included

the Broth- erhood. heretics and Mohammedans. They

erhood. came together every year at Pentecost in the little church of the Portiuncula at Assisi, to report on their experiences and strengthen themselves for fresh efforts. There is considerable uncertainty as to the chronological and historical details of the last fifteen years of the founder's life. But to these years belong the accounts of the origin of the first houses in Perugia, Crotona, Pisa, Florence, and elsewhere (1211-13); the first attempts at a Mohammedan mission, in the sending of five brothers, soon to be martyrs, to :Morocco, as well as in a journey undertaken by Francis himself to Spain, from which he was forced by illness to return without accomplishing his object; the first settlements in the Spanish peninsula and in France; and the attempts, unsuccessful at first, to gain a foothold in Germany. The alleged meeting of Francis and Dominic in Rome at the time of the

Fourth Lateran Council (1215) belongs to the domain of legend; even Sabatier's argument to show that such a meeting actually took place in 1218 is open to serious objection. Historical in the main are the accounts relating to the journey of Francis to Egypt and Palestine, where he attempted to convert the Sultan Kameel and gave fearless proofs of his readiness to suffer for his faith; the internal discord, which he found existing in the order on his return to Italy in 1220; the origin of his second and considerably enlarged rule, which was replaced two years later by the final form, drawn up by Cardinal Ugolino; and possibly the granting by Pope Honorius III. (in 1223) of the Indulgence of the Portiuncula-a document which Sabatier, who formerly rejected it, has recently pronounced authentic on noteworthy grounds.

Francis had to suffer from the dissensions just alluded to and the transformation which they operated in the originally simple constitution of the brotherhood, making it a regular order under strict supervision from Rome. Especially after Cardinal

4. The Last Ugolino had been assigned as proteoYears of for of the order by Honorius III.-it

Francis. is said at Francis' own request-he saw himself forced further and further away from his original plan. Even the independ ent direction of his brotherhood was, it seems, finally withdrawn from him; at least after about 1223 it was practically in the hands of Brother Elias of Crotona, an ambitious politician who sec onded the attempts of the cardinal-protector to transform the character of the order. However, in the external successes of the brothers, as they were reported at the yearly general chapters, there was much to encourage Francis. Ca;sarius of Speyer, the first German provincial, a zealous ad vocate of the founder's strict principle of poverty, began in 1221 from Augsburg, with twenty-five companions, to win for the order the land watered by the Rhine and the Danube; and a few years later the Franciscan propaganda, starting from Cambridge, embraced the principal towns of Eng land. But none of these cheering reports could wholly drive away from the mind of Francis the gloom which covered his last years. He spent much of his time in solitude, praying or singing praise to God for his wonderful works. The can ticle known as Laudes creaturarum, with its child like invocations to Brother Sun, Sister Moon with the stars, Brother Wind, Sister Water, Brother Fire, and finally Sister Death, to raise their voices to the glory of God, dates from this period of his life. The hermit stage which opened the career of many monastic founders was reserved for the end of his who had once been so restless in his activity. He spent the short remainder of his life partly on Monte Alverno on the upper Arno, where he fasted forty days and longed for union with God, to be demonstrated by the impression on his body of the wounds of Christ (see STIGMA TrzATroNr); partly at Rieti under medical treat ment; and partly in his beloved Portiuncula at Assisi waiting for his deliverance from the flesh. He died Oct. 3, 1226, at Assisi, and was canonized