an ecstasy of joy at the great glory portended by this dream.
Then he fitted himself out sumptuously, with splendid garb,
bright weapons, new armour and accoutrements, and in due
time set forth with his fellow-adventurers.
Once more he wavered. Before reaching Spoleto he
stopped, left the company, turned back on his steps, this
time impelled more strongly to seek those things which he
was to love through life. He was about twenty-three years
old. It was his nature to love everything, fame and
applause, power perhaps, and joy; but he had not yet
loved worthily. Now his Lord was calling him, the voice at
first not very certain, and yet becoming stronger. Francis
seems to have seen a vision, in which the vanity of his
attachments was made clear, and he learned that he was
following a servant instead of the Lord. So his heart
replied, "Lord, what wouldst thou have me to do?" and then
the vision showed him that he should return, for he had
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438 THE MEDIAEVAL MIND book m
misunderstood his former dream of arms. When Francis
awoke he thought diligently on these matters.
Such spiritual experiences are incommunicable, even
though the man should try to tell them. But we know that
as Francis had set out joyfully expecting worldly glory,
he now returned with exultation, to await the will of the
Lord, as it might be shown him. The facts and also their
sequence are somewhat confused in the biographies.
On his return to Assisi, his comrades seem to have
chosen him as lord of their revels; again he ordained a
merry feast ; but as they set forth singing gleefully, Francis
walked behind them, holding his marshal's staff, in silence.
Thoughts of the Lord had come again, and withdrawn his
attention : he was thinking sweetly of the Lord, and vilely
of himself. Soon after he is found providing destitute
chapels with the requisites for a decent service; already —
in his father's absence — ^he is filling his table with beggars;
and abready he has overcome his fastidious temper, has
forced himself to exchange the kiss of peace with lepers,
and has kissed the livid hands in which he presses alms.^
He appears to have made a trip to St. Peter's at Rome,
where, standing before the altar, it struck him that the
Prince of the Apostles was being honoured with mean
offerings. So in his own princely way he flimg down the
contents of his purse, to the wonder of all. Then going
without the church, he put on the clothes of a beggar and
asked alms.
In such conduct Francis showed himself a poet and a
saint. Imagination was required to conceive these extreme,
these perfect acts, acts perfect in their carrying out of a
lovely thought to its fulfilment, and suffering nothing to
impede its perfect realization. So Francis fiings down all
he has, and not a measure of his goods ; he puts on beggars'
clothes, and begs; he kisses lepers' hands, eats from the
same bowl with them — ^acts which were perfect in the single-
ness of their fulfilment of a saintly motive, acts which were
likewise beautiful. They are instances of obsession with a
saintly idea of great spiritual beauty, obsession so complete
that the ridiculous or hideous concomitants of the realiza-
1 St Martin of Tours had done the same.
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CHAP. XDC SAINT FRANCIS 439
tion serve only to enliance the beauty of the holy thought
perfectly fulfilled.
One day at Assisi, passing by the church of St. Damian,
Francis was moved to enter for prayer. As he prayed
before the Crucifix, the image seemed to say, "Francis, dost
thou not see my house in ruins? Rebuild it for me." And
he answered, " Gladly, Lord,'' thinking that the little chapel
of St. Damian was intended. Filled with joy, having felt
the Crucified in his sold, he sought the priest and gave him
money to buy oil for the lamp before the Crucifix. This
day was ever memorable in Francis's walk with God. His
way had lost its turning; he saw his life before him clear,
glad, and full of tears of love. "From that hour his heart
was so wounded and melted at the memory of his Lord's
passion that henceforth while he lived he carried in his
heart the marks of the Lord Jesus. Again he was seen
walking near the Portiimcula, wailing aloud. And in
response to the inquiries of a priest, he answered : 'I bewail
the passion of my Lord Jesus Christ, which it should not
shame me to go weeping through the world !' Often as he
rose from prayer his eyes were full of blood, because he had
wept so bitterly." *
It appears to have been after this vision in St. Damian's
Church that Francis went on horseback to Foligno, carrying
pieces of cloth, which he sold there, and his horse as well.
He travelled back on foot, and seeking out St. Damian's
astonished little priest, he kissed his hands devoutly and
offered him the money. When, for fear of Bemardone, the
priest would not receive it, Francis threw it into a box. He
prevailed on the priest, however, to let him stay there.
What Bemardone thought of this son of his is better
only guessing. The St. Damian episode brought matters to
a crisis between the two. He came looking for his son, and
Francis escaped to a cave, where he spent a month in tears
and prayer to the Lord, that he might be freed from his
father's pursuit, so that he might fulfil his vows. Gradually
courage and joy returned, and he issued from his cave and
took his way to the town. Former acquaintances of his
pursued him with jeers and stones, as one demented, so
> ///. 5m. v. par. 13, 14.
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440 THE MEDIAEVAL MIND book m
wretched was he to look upon after his sojourn in the cave.
He made no reply, save to give thanks to God. The
hubbub reached the father, who rushed out and seized his
son, beat him, and locked him up in the house. From this
captivity he was released by his mother, in her husband's
absence, and again betook himself to St. Damian's.
Shortly afterward Bemardone returned, and would have
haled Francis before the magistrates of the town for
squandering his patrimony; but his son repudiated their
jurisdiction, as being the servant of God. lliey were glad
enough to turn the matter over to the bishop, who counselled
Francis to give back the money which was his father's. The
scene which followed has been made famous by the brush
of Giotto. The Three Companions narrate it thus :
"Then arose the man of God glad and comforted by the
bishop's words, and fetching the money said, 'My lord, not only
the money which is his I wish to return to him, but my clothes as
well, and gladly.' Then entering the bishop's chamber, he took
ofiF his clothes, and placing the money upon them, went out again
naked before them, and said : 'Hear ye all and know. Until now
I have called Pietro Bemardone my father; but because I have
determined to serve God, I return him the money about which he
was disturbed, and these clothes which I had from him, wishing
only to say, "Our Father who art in heaven" and not "Father
Pietro Bemardone." ' The man of God was foimd even then to
have wom haircloth beneath his gay garments. His father rising,
incensed, took the money and the clothes. As he carried them
away to his house, those who had seen the sight were indignant
that he had left not a single garment for his son, and they shed
tears of pity over Francis. The bishop was moved to admiration
at the constancy of the man of God, and embraced him and
covered him with his cloak." ^
Thus Francis was indeed made naked of the worki.
With joy he hastened back to St. Damian's; and there
prepared himself a hennit garb, in which he again set forth
through the streets of the dty, praising God and soliciting
stones to rebuild the Church. As he went he cried that
whoever gave one stone should have one reward, and he
who gave two, two rewards, and he who gave more as many
rewards as he gave stones. Many laughed at him, thinking
1 ///. Soc. vi. PAT. aa
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CHAP. XIX SAINT FRANCIS 441
him crazy; but others were moved to tears at the sight of
one who from such frivolity and vanity had so quickly
become drunken with divine love.
Francis became a beggar for the love of Christ, seeking
to imitate Him who, bom poor, lived poor, and had no place
to lay His head. Not only did he beg stones to rebuild St.
Damian's, but he began to go from house to house with a
bowl to beg his food. Naked before them all, he had chosen
"holy poverty," "lady poverty''^ for his bride. He was
filled with the desire to copy Christ and obey His words to
the letter. According to the Three CompanionSy when the
blessed Francis completed the church of St. Damian, his
wont was to wear a hermit garb and carry a staff; he wore
shoes on his feet and a girdle about him. But listening one
day to Jesus' words to His disciples, as He sent them out to
preach, not to take with them gold, or silver, or a wallet, or
bread, or a staflF, or shoes, nor have two clojdcs, Francis said
with joy: "This is what I desire to fulfil with my whole
strength." ^
The literal imitation of certain particular Gospel instances,
and the unconditional carrying out of certain of Christ's
specially intended precepts, mark Francis's imderstanding of
his Lord. It is exemplified in the accoimt of the conversion
of Francis's first disciple, as told by the Three Companions:
"As the truth of the blessed Francis's simple life and doctrine
became manifest to many, two years after his own conversion,
certain men were moved to penitence by his example, and were
drawn to give up ever3rthing and join with him in life and garb.
Of these the first was Bernard of saintly memory, who reflecting
upon the constancy and fervour of the blessed Francis in serving
God, and with what labour he was repairing ruined churches and
leading a hard life, although delicately nurtured, he determined
to distribute his property among the poor and ding to Francis.
Accordingly one day in secret he approached the man of God and
disclosed his purpose, at the same time requesting that on such an
evening he would come to him. Having no companion hitherto,
the blessed Francis gave thanks to God, and rejoiced greatly, espe-
cially as Messer (dominus) Bernard was a man of exemplary life.
1 "Sancta paupcrtas," "domina paupertas" are the phrases. The first is used
by St. Bernard.
«///. Soc. viii.; i Gel. ix.
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442 THE MEDIAEVAL MIND book m
''So with exulting heart the blessed Francis w^it to his house
on the appointed evening and stayed all nig^t with hinu Messer
Bernard said among other things : 'If a person should have much
or a little from his lord, and have held it many years, how could he do
with the same what would be the best ? ' The blessed Francis replied
that he should return it to his lord from whom he had received it.
"And Messer Bernard said: 'Therefore, brother, I wish to
distribute, in the way that may seem best to thee, all my worldly
goods for love of my Lord, who conferred them on me.'
"To whom the saint said: 'In the morning we will go to the
Church, and will learn from the copy (codex) of the Goq>els there
how the Lord taught His disciples.'
"So rising in the morning, with a certain other named Peter,
who also desired to become a brother, they went to the church of
St. Nicholas close to the piazza of the dty Assist And conmienc-
ing to pray (because they were simple men and did not know where
to find the Gospel text relating to the renouncing of the world)
they asked the Lord devoutly, that He would deign to show them
His will at the first opening of the Book.
"When they had prayed, the blessed Francis taking in his
hands the closed book, kneeling before the altar opened it, and his
eye fell first upon this precept of the Lord : 'If thou wouldst be
perfect, go, sell all that thou hast, and give to the poor, and thou
shalt have treasure in heaven.' At which the blessed Francis was
very glad and gave thanks to God. But because this true observer
of the Trinity wished to be assured with threefold witness, he
opened the Book for the second and third time. The second time
he read, 'Carry nothing for the journey,' and the third time, 'Who
wishes to come after me, let him deny himself.'
"At each opening of the Book, the blessed Francis gave thanks
to God for the divine confirmation of his purpose and long-con-
ceived desire, and then said to Bernard and Peter : 'Brothers, this
is our life and this is our rule, and the life and rule of all who shall
wish to join oiu* society. Go, then, and as you have heard, so do.'
"Messer Bernard went away (he was very rich) and, having
sold his possessions and got together much money, he distributed
it to the poor of the town. Peter also complied with the divine
admonition as best he could. They both assumed the habit which
Francis had adopted, and from that hour lived with him after the
model {formam) of the holy Gospel shown them by the Lord.
Therefore the blessed Francis has said in his Testament: 'TTie
Lord himself revealed to me that I should live according to the
model {formam) of the holy Gospel.' " *
> ///. Soc, viii. ; see i Cd. z. and 2 Cel. z.
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CHAP. XDC SAINT FRANCIS 443
The words which met the eyes of Francis on first open-
ing this Gospel-book, had nearly a thousand years before his
time driven the holy Anthony to the desert of the Thebaid.
Still one need not think the later tale a fruit of imitative
legend. The accoimts of Francis afford other instances of
his literal acceptance of the Gospels.^
After the step taken by Bernard and Peter, others
quickly joined themselves to Francis, and in short time the
small company took up its abode in an abandoned cabin at
Rivo-torto, near Assisi. In a twelvemonth or more they
removed to the little church of Santa Maria de Portiuncula
(Saint Mary of the little portion).^ In the meanwhile
Francis had been to Rome and gained papal authorization
from the great Innocent III. for his lowly way of life. It
would be hard to describe the jojrfulness of these first Gospel
days of the brethren: they come and go, and pray and
labour ; all are fiUed with joy ; gaudium, jucunditaSy laeta-
batUur, such words crowd each other in accounts of the early
days(. Their love was complete; they would gladly give
their bodies to pain or death not only for the love of Christ,
but for the love of each other ; they were founded and rooted
in humility and love; Francis's own life was a song of joy,
as he went singing (always gallice) and aboimding in love
and its joyful prayers and tears. What joy indeed could be
^Spec. per. 3, 9, 19, 122. How truly he also felt their spirit is seen in the
story of his words, at a somewhat later period, to a certain Dominican: "WhUe
he was staying at Siena, a certain doctor of theology, of the order of the Preachers,
himself an humble and spiritual man, came to him. When they had spoken for
a while about the words of the Lord, this master interrogated him concerning this
text of Ezekiel: 'If thou dost not declare to the wicked man his wickedness,
1 will require his soul of thy hand' (Ezek. iii. 18). And he added: ' I know
many indeed, good father, in mortal sin, to wluMn I do not declare their wickedness.
Will their souls be required at my hand? '
"To whom the blessed Francis humbly said that it was fitting that an ignorant
person like himself should be taught by him rather than give answer upon the mean-
ing of Scripture. Then that humble master replied: 'Brother, albeit I have heard
the exposition of this text from a number of the wise, still would I willingly make note
of your imderstanding of it.'
"So the blessed Francis said: 'If the text is to be understood generally, I
take it to mean that the servant of God ought by his life and holiness so to bum and
shine in himself, that the light of his example and the tenor of his holy con-
versation would reprove all wicked men. Thus I say will hb splendour and the
odour of his reputation declare their iniquities to all.' " Spec. perf. 53 ; also
2 Cel. iii. 46.
* As to the acquisition of the Portiuncula see Spec. perf. 55, and on Francis's
love of it see Spec. perj. 82-84, 124.
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444 THE MEDIAEVAL MIND book m
greater than his; he had given himself to his Lord, and had
been accepted. One day he had retired for contemplation,
and as he prayed, "God be merciful to me a sinner," an
ineffable joy and sweetness was shed in his heart. He
began to fall away from himself; the anxieties and fears
which a sense of sin had set in his heart were dispelled, and a
certitude of the remission of his sins took possession of him.
His mind dilated and a joyful vision made him seem another
man when he returned and said in gladness to the brethren :
"Be comforted, my best beloved, and rejoice in the Lord.
Do not feel sad because you seem so few. Let neither my
simplicity nor yours abash you, for it has been shown me of
the Lord that God will make of you a great multitude, and
multiply you to the confines of the earth. I saw a great
multitude of men coming to us, desiring to assume the habit
and rule of our blessed religion ; and the sound of them is
in my ears as they come and go according to the command
of holy obedience; and I saw the ways filled with them
from every nation. Frenchmen come, and Spaniards hipry,
Germans and English run, and a multitude speaking other
tongues." ^
Thus far the life of Francis was a poem, even as it was
to be imto the end ; for, although the saint's plans might be
thwarted by the wisdom and frailty of men, his words and
actions (lid not cease to realize the exquisite conceptions of
his soul. But the volume of his life, from this time on,
becomes too large for us to follow, embracing as it does the
far from simple history of the first decades of his Order.
Our object is still to observe his personality, and his love of
God and man and creature-kind.
Francis's mind was as simple as his heart was single.
He had no distinctly intellectual interests, as nothing
appealed to his mentality alone.' In his consciousness, every-
thhig related itself to his way of life, its yearnings and
aversions. Whatever was unsuited to enter into this catholic
relationship repelled rather than interested him. Hence he
was averse to studies which had nothing to do with the
man's closer walk with God, and love of fellow. "My
brothers who are led by the curiosity of knowledge will find
1 z CeL zi. ' This seems to be true of Frands's great EKempfair.
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CHAP. XK SAINT FRANCIS 445
their hands empty in the day of tribulation. I would wish
them rather to be strengthened by virtues, that when the
time of tribidation comes they may have the Lord with
them in their straits — for such a time will come when they
will throw their good-for-nothing books into holes and
comers." ^
The moral temper of Francis was childlike in its simple
truth. He could not endure in the smallest matter to seem
other than as he was before God: ''As much as a man is
before God so much is he, and no more." * Once in Lent
he ate of cakes cooked in lard, because everything cooked
in oil violently disagreed with him. When Lent was over,
he thus began his first sermon to a concourse of people:
"You have come to me with great devotion, beUeving me to
be a holy man, but I confess to God and to you that in this
Lent I have eaten cakes cooked in lard." ' At another
time, when in severe sickness he had somewhat exceeded
the pittance of food which he allowed himself, he rose, still
shaking with fever, and went and preached to the people.
When the sermon wa3 over, he retired a moment, and
having first exacted a promise of obedience from the monks
accompanying him, he threw off his cloak, tied a rope around
his waist, and commanded them to drag him naked before
the people, and there cast ashes in his face ; all which was
done by the weeping monks. And then he confessed his
fault to all.*
Francis took joy in obedience and humility. One of
his motives in resigning the headship of the Order was that
he might have a superior to obey.* However pained by the
shortcomings and corruptions of the Church, he was always
obedient and reverent. He had no thought of revolution,
but the hope of purifying all. One day certain brothers
said to him: "Father, do you not see that the bishops do
not let us preach, and keep us for days standing idle, before
we are able to declare the word of God? Would it not be
better to obtain the privilege from the Pope, that there
might be a salvation of souls?"
1 spec, perf, 69; 2 Cd. iii. 124; ///. Soc. 25.
s Pramcisci admonitiones, xz. * Spec. perf. 62 ; 2 Cel. iii. 71.
« Sptc, perf, 61 ; sec I CcL 19. » 2 Cd. ui. 81 ; Spec. perf. 39.
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446 THE MEDIAEVAL MIND book m
'^YoUy brothers Minorites/' answered Frands, ^'know
not the will of God, and do not permit me to convert the
whole worldy which is God's will; for I wish first through
holy obedience and reverence to convert the prelates, who,
when they see our holy life and humble reverence for them,
will beg you to preach and convert the people, and will
call the people to hear you far better than your privil^es,
which dniw you to pride. For me, I desire this privilege
from the Lord that I may never have any privil^e from
man except to do reverence to all, and through obedience
to our holy rule of life convert mankind more by example
than by word." *
And again he said to the brothers: ''We are sent to
aid the clergy in the salvation of souls, and what is found
lacking in them should be supplied by us. Know, brothers,
that the gain of souls is most pleasing to God, and this we
may win better by peace with the clergy, than by discord.
If they hinder the salvation of the people, vengeance is
God's and He will repay in time. So be ye subject to the
prelates and take heed on your part that no jealousy arise.
If ye are sons of peace ye shall gain both clergy and people,
and this will be more acceptable to God than to gain the
people alone by scandalizing the clergy. Cover their slips,
and supply their deficiencies ; and when ye shall have done
this be ye the more himible. ' ' *
So Francis loved sancta obedierUia as he called it. As
a wise builder he set himself upon a rock, to wit, the perfect
humility and poverty of the Son of God ; and because of his
own humility he called his company the Minorites (the
"lesser" brethren).' For himself, he deemed that he should
most rejoice when men should revile him and cast him forth
in shame, and not when they revered and honoured him.*
Above all he loved his "lady poverty" and could not
say enough to impress his followers with her high worth
and beauty, and with the dignity and nobility of begging
alms for the love of the Lord.^ As a high-born lady, poor
and beautiful, he had seen her in a vision, in the midst of
» Spec. per/. 50. • Spec. per/. 54 ; 2 Cel. iii. ^. » Spec. perf. 44.
^Spu. pwf. 64; ///. Soc. 39; 2 Ccl. iii. 83; d. Admtm. iii.
• Cf. Spu. perf. 32 and 23; 2 CeL iii. 23.
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CHAP. XDC SAINT FRANCIS 447
a desert, and worthy to be wooed by the King.^ In the
early days when the brothers were a little band, Francis
had gone about and begged for all. He loved them so
that he dreaded to require what might shame them. But
when the labour was too great for one man, so delicate and
weak, he said to them: ''Best beloved brothers and my
children, do not be ashamed to go for alms, because the
Lord made Himself poor for us in this world after whose
example we have chosen the truest poverty. For this is
our heritage, which our Lord Jesus Christ adbieved and left
to us and to all who, after His example, wish to live in holy
poverty. I tell you of a truth that many wise and noble of
this world shall join that congregation and hold it for an
honour and a grace to go out for alms. Therefore boldly
and with glad heart seek alms with God's blessmg; and
more freely and gladly should you seek alms than he who
offers a hundred pieces of money for one coin, since to those
from whom you ask alms you offer the love of God, saying,
'Do us an alms for the love of the Lord God,' in comparison
with which heaven and earth are nothing." *
With Francis all virtues were holy (sancta obedietUia,
sancta paupertas). Righteousness, goodness, piety, lay in
imitating and obeying his Lord. What joy was there in
loving Christ, and being loved by Him! and what an
eternity of bliss awaited the Christian soul! To do right,
to imitate Christ and obey and love Him, is a privilege.
Can it be other than a joy? Indeed, this following of