Life of St. Francis of Assisi

LIFE OF ST. FRANCIS OF ASSISI BY PAUL SABATIER _Quivere monachus est nihil reputat esse suum nisi citharam_ GIOACCHINO DI FIORE _in Apoc. 182 a 2_ TRANSLATED BY LOUISE SEYMOUR HOUGHTON LONDON HODDER & STOUGHTON 1919 Copyright, 1894, by Charles Scribner's Sons, for the United States of America. Printed by the Scribner Press New York, U.S.A. * * * * * _TO THE STRASBURGHERS_ _Friends!_ _At last here is this book which I told you about so long ago. The result is small indeed in relation to the endeavor, as I, alas! see better than anyone. The widow of the Gospel put only one mite into the alms-box of the temple, but this mite, they tell us, won her Paradise. Accept the mite that I offer you to-day as God accepted that of the poor woman, looking not at her offering, but at her love_, Feci quod potui, omnia dedi. _Do not chide me too severely for this long delay, for you are somewhat its cause. Many times a day at Florence, at Assisi, at Rome, I have forgotten the document I had to study. Something in me seemed to have gone to flutter at your windows, and sometimes they opened.... One evening at St. Damian I forgot myself and remained long after sunset. An old monk came to warn me that the sanctuary was closed._ "Per Bacco!" _he gently murmured as he led me away, all ready to receive my confidence_, "sognava d'amore o di tristitia?" _Well, yes. I was dreaming of love and of sadness, for I was dreaming of Strasbourg._ * * * * * TABLE OF CONTENTS PAGE INTRODUCTION, xi CHAPTER I. YOUTH, 1 CHAPTER II. STAGES OF CONVERSION, 15 CHAPTER III. THE CHURCH ABOUT 1209, 28 CHAPTER IV. STRUGGLES AND TRIUMPHS, 53 CHAPTER V. FIRST YEAR OF APOSTOLATE, 71 CHAPTER VI. ST. FRANCIS AND INNOCENT III., 88 CHAPTER VII. RIVO-TORTO, 103 CHAPTER VIII. PORTIUNCULA, 120 CHAPTER IX. SANTA CLARA, 147 CHAPTER X. FIRST ATTEMPTS TO REACH THE INFIDELS, 168 CHAPTER XI. THE INNER MAN AND WONDER-WORKING, 183 CHAPTER XII. THE CHAPTER-GENERAL OF 1217, 198 CHAPTER XIII. ST. DOMINIC AND ST. FRANCIS, 217 CHAPTER XIV. THE CRISIS OF THE ORDER, 239 CHAPTER XV. THE RULE OF 1221, 252 CHAPTER XVI. THE BROTHERS MINOR AND LEARNING, 271 CHAPTER XVII. THE STIGMATA, 287 CHAPTER XVIII. THE CANTICLE OF THE SUN, 297 CHAPTER XIX. THE LAST YEAR, 308 CHAPTER XX. FRANCIS'S WILL AND DEATH, 333 CRITICAL STUDY OF THE SOURCES, 347 APPENDIX. CRITICAL STUDY OF THE STIGMATA AND OF THE INDULGENCE OF AUGUST 2, 433 * * * * * INTRODUCTION In the renascence of history which is in a manner the characteristic of our time, the Middle Ages have been the object of peculiar fondness with both criticism and erudition. We rummage all the dark corners of the libraries, we bring old parchments to light, and in the zeal and ardor we put into our search there is an indefinable touch of piety. These efforts to make the past live again reveal not merely our curiosity, or the lack of power to grapple with great philosophic problems, they are a token of wisdom and modesty; we are beginning to feel that the present has its roots in the past, and that in the fields of politics and religion, as in others, slow, modest, persevering toil is that which has the best results. There is also a token of love in this. We love our ancestors of five or six centuries ago, and we mingle not a little emotion and gratitude with this love. So, if one may hope everything of a son who loves his parents, we must not despair of an age that loves history. The Middle Ages form an organic period in the life of humanity. Like all powerful organisms the period began with a long and mysterious gestation; it had its youth, its manhood, its decrepitude. The end of the twelfth century and the beginning of the thirteenth mark its full expansion; it is the twentieth year of life, with its poetry, its dreams, its enthusiasm, its generosity, its daring. Love overflowed with vigor; men everywhere had but one desire--to devote themselves to some great and holy cause. Curiously enough, though Europe was more parcelled out than ever, it felt a new thrill run through its entire extent. There was what we might call a state of European consciousness. In ordinary periods each people has its own interests, its tendencies, its tears, and its joys; but let a time of crisis come, and the true unity of the human family will suddenly make itself felt with a strength never before suspected. Each body of water has its own currents, but when the hurricane is abroad they mysteriously intermingle, and from the ocean to the remotest mountain lake the same tremor will upheave them all. It was thus in '89, it was thus also in the thirteenth century. Never was there less of frontier, never, either before or since, such a mingling of nationalities; and at the present day, with all our highways and railroads, the people live more apart.[1] The great movement of thought of the thirteenth century is above all a religious movement, presenting a double character--it is popular and it is laic. It comes out from the heart of the people, and it looks athwart many uncertainties at nothing less than wresting the sacred things from the hands of the clergy. The conservatives of our time who turn to the thirteenth century as to the golden age of authoritative faith make a strange mistake. If it is especially the century of saints, it is also that of heretics. We shall soon see that the two words are not so contradictory as might appear; it is enough for the moment to point out that the Church had never been more powerful nor more threatened. There was a genuine attempt at a religious revolution, which, if it had succeeded, would have ended in a universal priesthood, in the proclamation of the rights of the individual conscience. The effort failed, and though later on the Revolution made us all kings, neither the thirteenth century nor the Reformation was able to make us all priests. Herein, no doubt, lies the essential contradiction of our lives and that which periodically puts our national institutions in peril. Politically emancipated, we are not morally or religiously free.[2] The thirteenth century with juvenile ardor undertook this revolution, which has not yet reached its end. In the north of Europe it became incarnate in cathedrals, in the south, in saints. The cathedrals were the lay churches of the thirteenth century. Built by the people for the people, they were originally the true common house of our old cities. Museums, granaries, chambers of commerce, halls of justice, depositories of archives, and even labor exchanges, they were all these at once. That art of the Middle Ages which Victor Hugo and Viollet-le-Duc have taught us to understand and love was the visible expression of the enthusiasm of a people who were achieving communal liberty. Very far from being the gift of the Church, it was in its beginning an unconscious protest against the hieratic, impassive, esoteric art of the religious orders. We find only laymen in the long list of master-workmen and painters who have left us the innumerable Gothic monuments which stud the soil of Europe. Those artists of genius who, like those of Greece, knew how to speak to the populace without being common, were for the most part humble workmen; they found their inspiration not in the formulas of the masters of monastic art, but in constant communion with the very soul of the nation. Therefore this renascence, in its most profound features, concerns less the archaeology or the architecture than the history of a country. While in the northern countries the people were building their own churches, and finding in their enthusiasm an art which was new, original, complete, in the south, above the official, clerical priesthood of divine right they were greeting and consecrating a new priesthood, that of the saints. The priest of the thirteenth century is the antithesis of the saint, he is almost always his enemy. Separated by the holy unction from the rest of mankind, inspiring awe as the representative of an all-powerful God, able by a few signs to perform unheard-of mysteries, with a word to change bread into flesh and wine into blood, he appeared as a sort of idol which can do all things for or against you and before which you have only to adore and tremble. The saint, on the contrary, was one whose mission was proclaimed by nothing in his apparel, but whose life and words made themselves felt in all hearts and consciences; he was one who, with no cure of souls in the Church, felt himself suddenly impelled to lift up his voice. The child of the people, he knew all their material and moral woes, and their mysterious echo sounded in his own heart. Like the ancient prophet of Israel, he heard an imperious voice saying to him: "Go and speak to the children of my people." "Ah, Lord God, I am but a child, I know not how to speak." "Say not, I am but a child, for thou shalt go to all those to whom I shall send thee. Behold I have set thee to-day as a strong city, a pillar of iron and a wall of brass against the kings of Judah, against its princes and against its priests." These thirteenth-century saints were in fact true prophets. Apostles like St. Paul, not as the result of a canonical consecration, but by the interior order of the Spirit, they were the witnesses of liberty against authority. The Calabrian seer, Gioacchino di Fiore, hailed the new-born revolution; he believed in its success and proclaimed to the wondering world the advent of a new ministry. He was mistaken. When the priest sees himself vanquished by the prophet he suddenly changes his method. He takes him under his protection, he introduces his harangues into the sacred canon, he throws over his shoulders the priestly chasuble. The days pass on, the years roll by, and the moment comes when the heedless crowd no longer distinguishes between them, and it ends by believing the prophet to be an emanation of the clergy. This is one of the bitterest ironies of history. Francis of Assisi is pre-eminently the saint of the Middle Ages. Owing nothing to church or school he was truly _theodidact_,[3] and if he