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

also from him, working in him so complete a revolution that he begged to be taken into the Order.

The most interesting parts are those where Thomas gives us an intimate view of the friars: here drinking their beer, there hastening, in spite of the Rule, to buy some on credit for two comrades who have been maltreated, or again clustering about Brother Solomon, who had just come in nearly frozen with cold, and whom they could not succeed in warming-- sicut porcis mos est cum comprimendo foverunt , says the pious narrator.[7] All this is mingled with dreams, visions, numberless apparitions,[8] which once more show us how different were the ideas most familiar to the religious minds of the thirteenth century from those which haunt the brains and hearts of to-day.

The information given by Eccleston bears only indirectly on this book, but if he speaks little of Francis he speaks much at length of some of the men who have been most closely mingled with his life.


III. CHRONICLE OF FRA SALIMBENI[9]

As celebrated as it is little known, this chronicle is of quite secondary value in all that concerns the life of St. Francis. Its author, born October 9, 1221, entered the Order in 1238, and wrote his memoirs in 1282-1287; it is therefore especially for the middle years of the thirteenth century that his importance is capital. Notwithstanding this, it is surprising how small a place the radiant figure of the master holds in these long pages, and this very fact shows, better than long arguments could do, how profound was the fall of the Franciscan idea.


IV. THE CHRONICLE OF THE TRIBULATIONS BY ANGELO CARENO[10]

This chronicle was written about 1330; we might therefore be surprised to see it appear among the sources to be consulted for the life of St. Francis, dead more than a century before; but the picture which Clareno gives us of the early days of the Order gains its importance from the fact that in sketching it he made constant appeal to eye-witnesses, and precisely to those whose works have disappeared.

Angelo Clareno, earlier called Pietro da Fossombrone[11] from the name of his native town, and sometimes da Cingoli, doubtless from the little convent where he made profession, belonged to the Zelanti of the March of Ancona as early as 1265. Hunted and persecuted by his adversaries during his whole life, he died in the odor of sanctity June 15, 1339, in the little hermitage of Santa Maria d' Aspro in the diocese of Marsico in Basilicata.

Thanks to published documents, we may now, so to speak, follow day by day not only the external circumstances of his life, but the inner workings of his soul. With him we see the true Franciscan live again, one of those men who, while desiring to remain the obedient son of the Church, cannot reconcile themselves to permit the domain of the dream to slip away from them, the ideal which they have hailed. Often they are on the borders of heresy; in these utterances against bad priests and unworthy pontiffs there is a bitterness which the sectaries of the sixteenth century will not exceed.[12] Often, too, they seem to renounce all authority and make final appeal to the inward witness of the Holy Spirit;[13] and yet Protestantism would be mistaken in seeking its ancestors among them. No, they desired to die as they had lived, in the communion of that Church which was as a stepmother to them and which they yet loved with that heroic passion which some of the ci-devant nobles brought in '93 to the love of France, governed though she was by Jacobins, and poured out their blood for her.

Clareno and his friends not only believed that Francis had been a great Saint, but to this conviction, which was also that of the Brothers of the Common Observance, they added the persuasion that the work of the Stigmatized could only be continued by men who should attain to his moral stature, to which men might arrive through the power of faith and love. They were of the violent who take the kingdom of heaven by force; so when, after the frivolous and senile interests of every day we come face to face with them, we feel ourselves both humbled and exalted, for we suddenly find unhoped-for powers, an unrecognized lyre in the human heart.

There is one of Jesus's apostles of whom it is difficult not to think while reading the chronicle of the Tribulations and Angelo Clareno's correspondence: St. John. Between the apostle's words about love and those of the Franciscan there is a similarity of style all the more striking because they were written in different languages. In both of these the soul is that of the aged man, where all is only love, pardon, desire for holiness, and yet it sometimes wakes with a sudden thrill--like that which stirred the soul of the seer of Patmos--of indignation, wrath, pity, terror, and joy, when the future unveils itself and gives a glimpse of the close of the great tribulation.

Clareno's works, then, are in the strictest sense of the word partisan; the question is whether the author has designedly falsified the facts or mutilated the texts. To this question we may boldly answer, No. He commits errors,[14] especially in his earlier pages, but they are not such as to diminish our confidence.

Like a good Joachimite, he believed that the Order would have to traverse seven tribulations before its final triumph. The pontificate of John XXII. marked, he thought, the commencement of the seventh; he set himself, then, to write, at the request of a friend, the history of the first six.[15]

His account of the first is naturally preceded by an introduction, the purpose of which is to exhibit to the reader, taking the life of St. Francis as a framework, the intention of the latter in composing the Rule and dictating the Will.

Born between 1240 and 1250, Clareno had at his service the testimony of several of the first disciples;[16] he found himself in relations with Angelo di Rieti,[17] Egidio,[18] and with that Brother Giovanni, companion of Egidio, mentioned in the prologue of the Legend of the Three Companions.[19]

His chronicle, therefore, forms as it were the continuation of that legend. The members of the little circle of Greccio are they who recommend it to us; it has also their inspiration.

But writing long years after the death of these Brothers, Clareno feels the need of supporting himself also on written testimony; he repeatedly refers to the four legends from which he borrows a part of his narrative; they are those of Giovanni di Ceperano, Thomas of Celano, Bonaventura, and Brother Leo.[20] Bonaventura's work is mentioned only by way of reference; Clareno borrows nothing from him, while he cites long passages from Giovanni di Ceperano,[21] Thomas of Celano[22] and Brother Leo.[23]

Clareno takes from these writers narratives containing several new and extremely curious facts.[24]

I have dwelt particularly upon this document because its value appears to me not yet to have been properly appreciated. It is indeed partisan; the documents of which we must be most wary are not those whose tendency is manifest, but those where it is skilfully concealed.

The life of St. Francis and a great part of the religious history of the thirteenth century will surely appear to us in an entirely different light when we are able to fill out the documents of the victorious party by those of the party of the vanquished. Just as Thomas of Celano's first legend is dominated by the desire to associate closely St. Francis, Gregory IX., and Brother Elias, so the Chronicle of the Tribulations is inspired from beginning to end with the thought that the troubles of the Order--to say the word, the apostasy--began so early as 1219. This contention finds a striking confirmation in the Chronicle of Giordano di Giano.


V. THE FIORETTI[25]

With the Fioretti we enter definitively the domain of legend. This literary gem relates the life of Francis, his companions and disciples, as it appeared to the popular imagination at the beginning of the fourteenth century. We have not to discuss the literary value of this document, one of the most exquisite religious works of the Middle Ages, but it may well be said that from the historic point of view it does not deserve the neglect to which it has been left.

Most authors have failed in courage to revise the sentence lightly uttered against it by the successors of Bollandus. Why make anything of a book which Father Suysken did not even deign to read![26]

Yet that which gives these stories an inestimable worth is what for want of a better term we may call their atmosphere. They are legendary, worked over, exaggerated, false even, if you please, but they give us with a vivacity and intensity of coloring something that we shall search for in vain elsewhere--the surroundings in which St. Francis lived. More than any other biography the Fioretti transport us to Umbria, to the mountains of the March of Ancona; they make us visit the hermitages, and mingle with the life, half childish, half angelic, which was that of their inhabitants.

It is difficult to pronounce upon the name of the author. His work was only that of gathering the flowers of his bouquet from written and oral tradition. The question whether he wrote in Latin or Italian has been much discussed and appears to be not yet settled; what is certain is that though this work may be anterior to the Conformities,[27] it is a little later than the Chronicle of the Tribulations, for it would be strange that it made no mention of Angelo Clareno, if it was written after his death.

This book is in fact an essentially local[28] chronicle; the author has in mind to erect a monument to the glory of the Brothers Minor of the March of Ancona. This province, which is evidently his own, "does it not resemble the sky blazing with stars? The holy Brothers who dwelt in it, like the stars in the sky, have illuminated and adorned the Order of St. Francis, filling the world with their examples and teaching." He is acquainted with the smallest villages,[29] each having at a short distance its monastery, well apart, usually near a torrent, in the edge of a wood, and above, near the hilltop, a few almost inaccessible cells, the asylums of Brothers even more than the others in love with contemplation and retirement.[30]

The chapters that concern St. Francis and the Umbrian Brothers are only a sort of introduction; Egidio, Masseo, Leo on one side, St. Clara on the other, are witnesses that the ideal at Portiuncula and St. Damian was indeed the same to which in later days Giachimo di Massa, Pietro di Monticulo, Conrad di Offida, Giovanni di Penna, and Giovanni della Verna endeavored to attain.

While most of the other legends give us the Franciscan tradition of the great convents, the Fioretti are almost the only document which shows it as it was perpetuated in the hermitages and among the people. In default of accuracy of detail, the incidents which are related here contain a higher truth--their tone is true. Here are words that were never uttered, acts that never took place, but the soul and the heart of the early Franciscans were surely what they are depicted here.

The Fioretti have the living truth that the pencil gives. Something is wanting in the physiognomy of the Poverello when we forget his conversation with Brother Leo on the perfect joy, his journey to Sienna with Masseo, or even the conversion of the wolf of Gubbio.