Life of St. Francis of Assisi, Paul Sabatier [ebook reader with android os txt] 📗

so touching a sermon that several of those present forgot for a moment the tourney for which they had come. One of them, Orlando dei Cattani, Count of Chiusi in Casentino, was so much moved that, drawing Francis aside, "Father," he said to him, "I desire much to converse with you about the salvation of my soul." "Very willingly," replied Francis; "but go for this morning, do honor to those friends who have invited you, eat with them, and after that we will converse as much as you please."

So it was done. The count came back and concluded the interview by saying, "I have in Tuscany a mountain especially favorable to contemplation; it is entirely isolated and would well suit anyone who desired to do penance far from the noises of the world; if it pleased you I would willingly give it to you and your brethren for the salvation of my soul."

Francis accepted it joyfully, but as he was obliged to be at Portiuncula for the Whitsunday chapter he postponed the visit to the Verna[8] to a more favorable time.

It was perhaps in this circuit that he went to Imola; at least nothing forbids the supposition. Always courteous, he had gone immediately on his arrival to present himself to the bishop, and ask of him authority to preach. "I am not in need of anyone to aid me in my task," replied the bishop dryly. Francis bowed and retired, more polite and even more gentle than usual. But in less than hour he had returned. "What is it, brother, what do you want of me again?" "Monsignor," replied Francis, "when a father drives his son out at the door he returns by the window."

The bishop, disarmed by such pious persistence, gave the desired authorization.[9]

The aim of Francis at that time, however, was not to evangelize Italy; his friars were already scattered over it in great numbers; and he desired rather to gain them access to new countries.

Not having been able to reach the infidels in Syria, he resolved to seek them in Morocco. Some little time before (July, 1212), the troops of the Almohades had met an irreparable defeat in the plains of Tolosa; beaten by the coalition of the Kings of Aragon, Navarre, and Castile, Mohammed-el-Naser had returned to Morocco to die. Francis felt that this victory of arms would be nothing if it were not followed by a peaceful victory of the gospel spirit.

He was so full of his project, so much in haste to arrive at the end of his journey, that very often he would forget his companion, and hastening forward would leave him far behind. The biographers are unfortunately most laconic with regard to this expedition; they merely say that on arriving in Spain he was so seriously ill that a return home was imperative. Beyond a few local legends, not very well attested, we possess no other information upon the labors of the Saint in this country, nor upon the route which he followed either in going or returning.[10]

This silence is not at all surprising, and ought not to make us undervalue the importance of this mission. The one to Egypt, which took place six years later, with a whole train of friars, and at a time when the Order was much more developed, is mentioned only in a few lines by Thomas of Celano; but for the recent discovery of the Chronicle of Brother Giordano di Giano and the copious details given by Jacques de Vitry, we should be reduced to conjectures upon that journey also. The Spanish legends, to which allusion has just been made, cannot be altogether without foundation, any more than those which concern the journey of St. Francis through Languedoc and Piedmont; but in the actual condition of the sources it is impossible to make a choice, with any sort of authority, between the historic basis and additions to it wholly without value.

The mission in Spain doubtless took place between the Whitsunday of 1214 and that of 1215.[11] Francis, I think, had passed the previous year[12] in Italy. Perhaps he was then going to see the Verna. The March of Ancona and the Valley of Rieti would naturally have attracted him equally about this epoch, and finally the growth of the two branches of the Order must have made necessary his presence at Portiuncula and St. Damian. The rapidity and importance of these missions ought in no sense to give surprise, nor awaken exaggerated critical doubts. It took only a few hours to become a member of the fraternity, and we may not doubt the sincerity of these vocations, since their condition was the immediate giving up of all property of whatever kind, for the benefit of the poor. The new friars were barely received when they in their turn began to receive others, often becoming the heads of the movement in whatever place they happened to be. The way in which we see things going on in Germany in 1221, and in England in 1224, gives a very living picture of this spiritual germination.

To found a monastery it was enough that two or three Brothers should have at their disposition some sort of a shelter, whence they radiated out into the city and the neighboring country. It would, therefore, be as much an exaggeration to describe St. Francis as a man who passed his life in founding convents, as to deny altogether the local traditions which attribute to him the erection of a hundred monasteries. In many cases a glance is enough to show whether these claims of antiquity are justified; before 1220 the Order had only hermitages after the pattern of the Verna or the Carceri, solely intended for the Brothers who desired to pass some time in retreat.

Returned to Assisi, Francis admitted to the Order a certain number of learned men, among whom was perhaps Thomas of Celano. The latter, in fact, says that God at that time mercifully remembered him, and he adds further on: "The blessed Francis was of an exquisite nobility of heart and full of discernment; with the greatest care he rendered to each one what was due him, with wisdom considering in each case the degree of their dignities."

This does not harmonize very well with the character of Francis as we have sketched it; one can hardly imagine him preserving in his Order such profound distinctions as were at that time made between the different social ranks, but he had that true and eternal politeness which has its roots in the heart, and which is only an expression of tact and love. It could not be otherwise with a man who saw in courtesy one of the qualities of God.

We are approaching one of the most obscure periods of his life. After the chapter of 1215 he seems to have passed through one of those crises of discouragement so frequent with those who long to realize the ideal in this world. Had he discovered the warning signs of the misfortunes which were to come upon his family? Had he come to see that the necessities of life were to sully and blight his dream? Had he seen in the check of his missions in Syria and Morocco a providential indication that he had to change his method? We do not know. But about this time he felt the need of turning to St. Clara and Brother Silvestro for counsel on the subject of the doubts and hesitations which assailed him; their reply restored to him peace and joy. God by their mouth commanded him to continue his apostolate.[13]

Immediately he rose and set forth in the direction of Bevagna,[14] with an ardor which he had never yet shown. In encouraging him to persevere Clara had in some sort inoculated him with a new enthusiasm. One word from her had sufficed to give him back all his courage, and from this point in his life we find in him more poetry, more love, than ever before.

Full of joy, he was going on his way when, perceiving some flocks of birds, he turned aside a little from the road to go to them. Far from taking flight, they flocked around him as if to bid him welcome. "Brother birds," he said to them then, "you ought to praise and love your Creator very much. He has given you feathers for clothing, wings for flying, and all that is needful for you. He has made you the noblest of his creatures; he permits you to live in the pure air; you have neither to sow nor to reap, and yet he takes care of you, watches over you and guides you." Then the birds began to arch their necks, to spread out their wings, to open their beaks, to look at him, as if to thank him, while he went up and down in their midst stroking them with the border of his tunic, sending them away at last with his blessing.[15]

In this same evangelizing tour, passing through Alviano,[16] he spoke a few exhortations to the people, but the swallows so filled the air with their chirping that he could not make himself heard. "It is my turn to speak," he said to them; "little sister swallows, hearken to the word of God; keep silent and be very quiet until I have finished."[17]

We see how Francis's love extended to all creation, how the diffused life shed abroad upon all things inspired and moved him. From the sun to the earthworm which we trample under foot, everything breathed in his ear the ineffable sigh of beings that live and suffer and die, and in their life as in their death have a part in the divine work.

"Praised be thou, Lord, with all thy creatures, especially for my brother Sun which gives us the day and by him thou showest thy light. He is beautiful and radiant with great splendor; of thee, Most High, he is the symbol."

Here again, Francis revives the Hebrew inspiration, the simple and grandiose view of the prophets of Israel. "Praise the Lord!" the royal Psalmist had sung, "praise the Lord, fire and frost, snow and mists, stormy winds that do his will, mountains and all hills, fruit-trees and all cedars, beasts and all cattle, creeping things and fowls with wings, kings of the earth and all peoples, princes and all judges of the earth, young men and maidens, old men and children, praise the Lord, praise ye the Lord!"

The day of the birds of Bevagna remained in his memory as one of the most beautiful of his whole life, and though usually so reserved he always loved to tell of it;[18] it was because he owed to Clara these pure ardors which brought him into a secret and delicious communion with all beings; it was she who had revived him from sadness and hesitation; in his heart he bore an immense gratitude to her who, just when he needed it, had known how to return to him love for love, inspiration for inspiration.

Francis's sympathy for animals, as we see it shining forth here, has none of that sentimentalism, so often artificial and exclusive of all other love, which certain associations of his time noisily displayed; in him it is only a manifestation of his feeling for nature, a deeply mystical, one might say pantheistic, sentiment, if the word had not a too definitely philosophical sense, quite opposite to the Franciscan thought.

This sentiment, which in the poets of the thirteenth century is so often false and affected, was in him not only true, but had in it something alive, healthy, robust.[19] It is this vein of poetry which awoke Italy to self-consciousness, made her in a few years