Life of St. Francis of Assisi
city was there. The houses which lie between there and the
Basilica form the new town, which is rapidly growing and will
unite the city with Sacro Convento.
[7] _Nam steteramus in alio loco, licet parum. Test. Clar._ It
is truly strange that there is not a word here for the house
where the first days of her religious life were passed. Cf.
_Vit._, no. 10: _S. Angelus de Panse ... ubi cum non plene mens
ejus quiesceret._
[8] Mittarelli, _Annales Camaldulenses_ (Venice, 1755-1773, 9
vols., f^o.), t. iv., app. 431 and 435. Cf. 156.
[9] The act of donation is still in the archives of Assisi. An
analysis of it will be found in Cristofani, t. i., p. 133. Their
munificence remained without result; the bull _Ab Ecclesia_ of
July 27, 1232, shows that they were suppressed less than twenty
years after. _Sbaralea_, t. 1, p. 81. Potthast, 8984. Cf., ib.,
p. 195, note c, and 340, note a, and the bulls which are there
indicated.
[10] See p. 81, note ii.
[11] 1 Cel., 18; 21; 3 Soc., 24; 2 Cel., 1, 8.
[12] _An. Perus._, A. SS., p. 600. Cf. 3 Soc., 60. The three
Orders are contemporary, one might even say, the four, including
among them the one that miscarried among the secular priests
(see below).
In a letter St. Clara speaks of her Order as making only a part
with that of the Brothers: _Sequaris consilia Reverendi Patris
nostri fratris Eliae Ministri generalis totius ordinis_. A. SS.,
Martii, t. i., p. 507.
[13] This point of view is brought into relief by an anecdote in
the _De laudibus_ of Bernard of Besse (Turin MS., 113a). This is
how he ends chap. vii. on the three Orders: _Nec Santus his
contentus ordinibus satagebat omnium generi salutis et
penitentiae viam dare. Unde parochiali cuidam sacerdoti dicenti
sibi quod vellet suus, retenta tamen ecclesia. Frater esse, dato
vivendi et induendi modo, dicitur indixisse ut annuatim,
collectis Eclesiae fructibus daret pro Deo, quod de praeteritis
superesset._
[14] See the lovely story in the _Fior._, 13. Cf. _Spec._, 65a;
_Conform._, 168b. 1.
[15] The text of it was doubtless formerly inserted in chapter
vi. of the Rule granted to the Clarisses of St. Damian, August
9, 1253, by the bull _Solet annuere_. Potthast, 15,086. But this
chapter has been completely changed in many editions. The text
of the _Speculum_, Morin, Rouen 1509, should be read. _Tract_
iii., 226b. The critical study to be made upon this text by
comparing the indications given by the bull _Angelis guadium_ of
May 11, 1238, Sbaralea, i., p. 242, is too long to find a place
here.
[16] 2 Cel., 3, 132. Cf. _Test. B. Clar._
[17] _In illa gravi infirmitate ... faciebat se erigi ... et
sedens filabat._ A. SS., 760e. _Sic vult eas [sorores] operare
manibus suis._ Ib. 762a.
[18] _Fior._ 33.
[19] Rule of 1221, chap xii. _Et nulla penitus mulier ab aliquo
frater recipiatur ad obedientiam, sed dato sibi consilio
spirituali, ubi voluerit agat penitentiam._ Cf. below, p. 252,
note 1, the remainder of this chapter and the indication of the
sources. This proves, 1, that the friars had received women into
the Order; 2, that at the beginning they said The Order in the
singular, and under this appellation included Sisters as well as
Brothers. We see how far the situation was, even at the end of
1221, from being what it became a few years later. It is to be
noted that in all the reforming sects of the commencement of the
thirteenth century the two sexes were closely united. (Vide
_Burchardi chronicon_, Pertz, 1, 23, p. 376. Cf. Potthast, 2611,
bull _Cum otim_ of Nov. 25, 1205.)
On the 7th of June, 1201 (bull _Incunubit nobis_), Innocent III.
had approved the Rule of the Humiliants. This was a religious
association whose members continued to live in their own homes,
and who offer surprising points of contact with the Franciscan
Order, though they took no vow of poverty. From them issued a
more restricted association which founded convents where they
worked in wool; these convents received both men and women. Vide
Jacques de Vitry, _Hist. Occidentalis_, cap. 28. _De religione
et regula Humiliatorum_ (Douai, 1597, pp. 334-337). The time
came when from these two Orders issued a third, composed solely
of priests. These _Humiliati_ are too little known, though they
have had a historian whose book is one of the noble works of the
eighteenth century: Tiraboschi, _Vetera Humiliatorum monumenta_
(Milan, 3 vols., 4to, 1766-1768). Toward 1200 they had
monopolized _l'arte della lana_ in all upper Italy as far as to
Florence; it is evident, therefore, that Francis's father must
have had relations with them.
[20] The bull approving the Rule of St. Damian is of August 9,
1253. Clara died two days later.
[21] 1 Cel., 122. Cf. Potthast, 8194 ff.; cf. ib., 709.
[22] A. SS., _Vita Cl._, p. 758. Cf. bull of canonization.
[23] _Vit. S. Clar._, A. SS., p. 758. This petition was surely
made by the medium of Francis; and there are several indications
of his presence in Perugia in the latter part of the life of
Innocent III. _In obitu suo [Alexandri papae] omnes familiares
sui deseruerunt eum praeter fratres Minores. Et similiter Papam
Gregorium et Honorium et Innocentium in cujus obitu fuit
praesentialiter S. Franciscus._ Eccl. xv. _Mon. Germ. hist.
Script._, t. 28 p. 568. Sbaralea puts forth doubts as to the
authenticity of this privilege, the text of which he gives;
wrongly, I think, for Clara alludes to it in her will, A. SS.,
p. 747.
[24] He was born about 1147, created cardinal in 1198. Vide
Raynald, _ann._, 1217, Sec. 88, the eulogy made upon him by
Honorius III. _Forma decorus et venustus aspectu ... zelator
fidei, disciplina virtutis, ... castitatis amator et totius
sanctitatis exemplar_: Muratori, _Scriptores rer. Ital._, iii.,
1, 575.
[25] 1 Cel., 74.
[26] The bull _Litterae tuae_ of August 27, 1218, shows him
already favoring the Clarisses. Sbaralea, i., p. 1. Vide 3 Soc.,
61. _Offero me ipsum, dixit Hugolinus, vobis, auxilium et
consilium, atque protectionem paratus impendere._
[27] In the Conformities, 107a, 2, there is a curious story
which shows Ugolini going to the Carceri to find Francis, and
asking him if he ought to enter his Order. Cf. _Spec._, 217.
[28] He succeeded so well that Thomas of Celano himself seems to
forget that, at least at St. Damian, the Clarisses followed the
Rule given by St. Francis himself: _Ipsorum vita mirifica et
institutio gloriosa a domino Papa Gregorio, tunc Hostiensi
episcopo._ 1 Cel. 20. Cf. _Honorii Opera_ Horoy, t. iii., col.
363; t. iv., col. 218; Potthast, 6179 and 6879 ff.
[29] This privilege is inserted in the bull _Sacrosancta_ of
December 9, 1219. _Honorii opera_, Horoy, t. iii., col. 363 ff.
[30] G. Levi, _Registri dei Cardinali_, no. 125. Vide below, p.
400. Cf. Campi, _Hist. eccl. di Piacenza_, ii., 390.
[31] See, for example, the letter given by Wadding: Annals, ii.,
p. 16 (Rome, 1732). _Tanta me amaritudo cordis, abundantia
lacrymarum et immanitas doloris invasit, quod nisi ad pedes
Jesu, consolationem solitae pietatis invenirem, spiritus meus
forte deficeret et penitus anima liquefieret._ Wadding's text
should be corrected by that of the Riccardi MS., 279. f^o 80a
and b. Cf. Mark of Lisbon, t. i., p. 185; Sbaralea, i., p. 37.
[32] Bull _Angelis gaudium_ of May 11, 1238; it may be found in
Sbaralea, i., p. 242. Cf. Palacky, _Literarische Reise nach
Italien_, Prague, 1838, 4to, no. 147. Potthast, 10,596; cf.
11,175.
[33] A. SS., _Vit. Clar._, p. 762. Cf. _Conform._, 84b, 2.
[34] A. SS., _Aprilis_, t. iii., p. 239a; _Conform._, 54a, 1;
177a, 2.
[35] A. SS., _Vit. Clar._, p. 764d.
[36] The bull of canonization says nothing of the Saracens whom
she put to flight. Her life in the A. SS. relates the fact, but
shows her simply in prayer before the Holy Sacrament. Cf.
_Conform._, 84b, 1. Mark of Lisbon t. i., part 2, pp. 179-181.
None of these accounts represents Clara as going to meet them
with a monstrance.
[37] Bon., 173; _Fior._ 16; _Spec._, 62b; _Conform._, 84b, 2;
110b 1; 49a, 1. With these should be compared _Spec._, 220b:
_Frater Leo narravit quod Sanctus Franciscus surgens orare_
(sic) _venit ad fratres suos dicens: "Ite ad saeculum et
dimittatis habitum, licentio vos._"
[38] 2 Cel., 3, 134.
* * * * *
CHAPTER X
FIRST ATTEMPTS TO REACH THE INFIDELS
Autumn, 1212-Summer, 1215
The early Brothers Minor had too much need of the encouragement and
example of Francis not to have very early agreed with him upon certain
fixed periods when they would be sure to find him at Portiuncula. Still
it appears probable that these meetings did not become true
Chapters-General until toward 1216. There were at first two a year, one
at Whitsunday, the other at Michaelmas (September 29th). Those of
Whitsunday were the most important; all the Brothers came together to
gain new strength in the society of Francis, to draw generous ardor and
grand hopes from him with his counsels and directions.
The members of the young association had everything in common, their
joys as well as their sorrows; their uncertainties as well as the
results of their experiences. At these meetings they were particularly
occupied with the Rule, the changes that needed to be made in it, and
above all, how they might better and better observe it;[1] then, in
perfect harmony, they settled the allotment of the friars to the various
provinces.
One of Francis's most frequent counsels bore upon the respect due to the
clergy; he begged his disciples to show a very particular deference to
the priests, and never to meet them without kissing their hands. He saw
only too well that the Brothers, having renounced everything, were in
danger of being unjust or severe toward the rich and powerful of the
earth; he, therefore, sought to arm them against this tendency, often
concluding his counsels with these noble words: "There are men who
to-day appear to us to be members of the devil who one day shall be
members of Christ."
"Our life in the midst of the world," said he again, "ought to be such
that, on hearing or seeing us, every one shall feel constrained to
praise our heavenly Father. You proclaim peace; have it in your hearts.
Be not an occasion of wrath or scandal to anyone, but by your gentleness
may all be led to peace, concord, and good works."
It was especially when he undertook to cheer his disciples, to fortify
them against temptations and deliver them from their power, that Francis
was most successful. However anxious a soul might be, his words brought
it back to serenity. The earnestness which he showed in calming sadness
became fiery and terrible in reproving those who fell away, but in these
days of early fervor he seldom had occasion to show severity; more often
he needed gently to reprove the Brothers whose piety led them to
exaggerate penances and macerations.
When all was finished and each one had had his part in this banquet of