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

he was to give the child; did he name him thus because he even then intended to bring him up after the French fashion, to make a little Frenchman of him? It is by no means improbable. Perhaps, indeed, the name was only a sort of grateful homage tendered by the Assisan burgher to his noble clients beyond the Alps. However this may be, the child was taught to speak French, and always had a special fondness for both the language and the country.[8]

These facts about Bernardone are of real importance; they reveal the influences in the midst of which Francis grew up. Merchants, indeed, play a considerable part in the religious movements of the thirteenth century. Their calling in some sense forced them to become colporters of ideas. What else could they do, on arriving in a country, but answer those who asked for news? And the news most eagerly looked for was religious news, for men's minds were turned upon very different subjects then from now. They accommodated themselves to the popular wish, observing, hearkening everywhere, keeping eyes and ears open, glad to find anything to tell; and little by little many of them became active propagandists of ideas concerning which at first they had been simply curious.

The importance of the part thus played by the merchants as they came and went, everywhere sowing the new ideas which they had gathered up in their travels, has not been put in a clear enough light; they were often, unconsciously and quite involuntarily, the carriers of ideas of all kinds, especially of heresy and rebellion. It was they who made the success of the Waldenses, the Albigenses, the Humiliati, and many other sects.

Thus Bernardone, without dreaming of such a thing, became the artisan of his son's religious vocation. The tales which he brought home from his travels seemed at first, perhaps, not to have aroused the child's attention, but they were like germs a long time buried, which suddenly, under a warm ray of sunlight, bring forth unlooked-for fruit.

The boy's education was not carried very far;[9] the school was in those days overshadowed by the church. The priests of San Giorgio were his teachers,[10] and taught him a little Latin. This language was spoken in Umbria until toward the middle of the thirteenth century; every one understood it and spoke it a little; it was still the language of sermons and of political deliberations.[11]

He learned also to write, but with less success; all through his life we see him take up the pen only on rare occasions, and for but a few words.[12] The autograph of Sacro-Convento, which appears to be entirely authentic, shows extreme awkwardness; in general he dictated, signing his letters by a simple [Greek: tau], the symbol of the cross of Jesus.[13]

That part of his education which was destined to have most influence upon his life was the French language,[14] which he perhaps spoke in his own family. It has been rightly said that to know two languages is to have two souls; in learning that of France the boy felt his heart thrill to the melody of its youthful poetry, and his imagination was mysteriously stirred with dreams of imitating the exploits of the French cavaliers.

But let us not anticipate. His early life was that of other children of his age. In the quarter of the town where his house is still shown no vehicles are ever seen; from morning till night the narrow streets are given over to the children. They play there in many groups, frolicking with an exquisite charm, very different from the little Romans, who, from the time they are six or seven years old, spend hours at a time squatting behind a pillar, or in a corner of a wall or a ruin, to play dice or "morra," putting a passionate ferocity even into their play.

In Umbria, as in Tuscany, children love above all things games in which they can make a parade; to play at soldiers or procession is the supreme delight of Assisan children. Through the day they keep to the narrow streets, but toward evening they go, singing and dancing, to one of the open squares of the city. These squares are one of the charms of Assisi. Every few paces an interval occurs between the houses looking toward the plain, and you find a delightful terrace, shaded by a few trees, the very place for enjoying the sunset without losing one of its splendors. Hither no doubt came often the son of Bernardone, leading one of those
farandoles which you may see there to this day: from his very babyhood he was a prince among the children.

Thomas of Celano draws an appalling picture of the education of that day. He describes parents inciting their children to vice, and driving them by main force to wrong-doing. Francis responded only too quickly to these unhappy lessons.[15]

His father's profession and the possibly noble origin of his mother raised him almost to the level of the titled families of the country; money, which he spent with both hands, made him welcome among them. Well pleased to enjoy themselves at his expense, the young nobles paid him a sort of court. As to Bernardone, he was too happy to see his son associating with them to be niggardly as to the means. He was miserly, as the course of this history will show, but his pride and self-conceit exceeded his avarice.

Pica, his wife, gentle and modest creature,[16] concerning whom the biographers have been only too laconic, saw all this, and mourned over it in silence, but though weak as mothers are, she would not despair of her son, and when the neighbors told her of Francis's escapades, she would calmly reply, "What are you thinking about? I am very sure that, if it pleases God, he will become a good Christian."[17] The words were natural enough from a mother's lips, but later on they were held to have been truly prophetic.

How far did the young man permit himself to be led on? It would be difficult to say. The question which, as we are told, tormented Brother Leo, could only have suggested itself to a diseased imagination.[18] Thomas of Celano and the Three Companions agree in picturing him as going to the worst excesses. Later biographers speak with more circumspection of his worldly career. A too widely credited story gathered from Celano's narrative was modified by the chapter-general of 1260,[19] and the frankness of the early biographers was, no doubt, one of the causes which most effectively contributed to their definitive condemnation three years later.[20]

Their statements are in no sense obscure; according to them the son of Bernardone not only patterned himself after the young men of his age, he made it a point of honor to exceed them. What with eccentricities, buffooneries, pranks, prodigalities, he ended by achieving a sort of celebrity. He was forever in the streets with his companions, compelling attention by his extravagant or fantastic attire. Even at night the joyous company kept up their merrymakings, causing the town to ring with their noisy songs.[21]

At this very time the troubadours were roaming over the towns of Northern Italy[22] and bringing brilliant festivities and especially Courts of Love into vogue. If they worked upon the passions, they also made appeal to feelings of courtesy and delicacy; it was this that saved Francis. In the midst of his excesses he was always refined and considerate, carefully abstaining from every base or indecent utterance.[23] Already his chief aspiration was to rise above the commonplace. Tortured with the desire for that which is far off and high,[24] he had conceived a sort of passion for chivalry, and fancying that dissipation was one of the distinguishing features of nobility, he had thrown himself into it with all his soul.

But he who, at twenty, goes from pleasure to pleasure with the heart not absolutely closed to good, must now and then, at some turning of the road, become aware that there are hungry folk, who could live a month on what he spends in a few hours on frivolity. Francis saw them, and with his impressionable nature for the moment forgot everything else. In thought he put himself in their place, and it sometimes happened that he gave them all the money he had about him and even his clothes.

One day he was busy with some customers in his father's shop, when a man came in, begging for charity in the name of God. Losing his patience Francis sharply turned him away; but quickly reproaching himself for his harshness he thought, "What would I not have done if this man had asked something of me in the name of a count or a baron? What ought I not to have done when he came in the name of God? I am no better than a clown!" Leaving his customers he ran after the beggar.[25]

Bernardone had been well pleased with his son's commercial aptitude in the early days when the young man was first in his father's employ. Francis was only too proficient in spending money; he at least knew well how to make it.[26] But this satisfaction did not last long. Francis's bad companions were exercising over him a most pernicious influence. The time came when he could no longer endure to be separated from them; if he heard their call, nothing could keep him, he would leave everything and go after them.[27]

All this time political events were hurrying on in Umbria and Italy; after a formidable struggle the allied republics had forced the empire to recognize them. By the immortal victory of Legnano (May 29, 1176) and the Peace of Constance (June 25, 1183) the Lombard League had wrested from Frederick Barbarossa almost all the prerogatives of power; little was left to the emperor but insignia and outward show.

From one end of the Peninsula to the other visions of liberty were making hearts beat high. For an instant it seemed as if all Italy was about to regain consciousness of its unity, was about to rise up as one man and hurl the foreigner from its borders; but the rivalries of the cities were too strong for them to see that local liberty without a common independence is precarious and illusory. Henry VI., the successor of Barbarossa (1183-1196), laid Italy under a yoke of iron; he might perhaps in the end have assured the domination of the empire, if his career had not been suddenly cut short by a premature death.

Yet he had not been able to put fetters upon ideas. The communal movement which was shaking the north of France reverberated beyond the Alps.

Although a city of second rank, Assisi had not been behind in the great struggles for independence.[28] She had been severely chastised, had lost her franchise, and was obliged to submit to Conrad of Suabia, Duke of Spoleto, who from the heights of his fortress kept her in subjection.

But when Innocent III. ascended the pontifical throne (January 8, 1199) the old duke knew himself to be lost. He made a tender to him of money, men, his faith even, but the pontiff refused them all. He had no desire to appear to favor the Tedeschi, who had so odiously oppressed the country. Conrad of Suabia was forced to yield at mercy, and to go to Narni to put his submission into the hands of two cardinals.

Like the practical folk that they were, the Assisans did not hesitate an instant. No sooner was the count on the road to Narni than they rushed to the assault of the castle. The arrival of envoys charged to take possession of it as a pontifical