Life of St. Francis of Assisi Part 11

[27] Cel., 21; Bon., 24.

[28] 3 Soc., 14; 2 Cel., i., 6.

[29] Portiuncula was a dependence of this abbey.

[30] This is the date adopted by the Bollandists, because the ancient missals mark the pericope, Matt. x., for the gospel of this day. This entails no difficulty and in any case it cannot be very far distant from the truth. A. SS., p. 574.

[31] See in particular Bon., 25 and 26. Cf. A. SS., p. 577d.

CHAPTER V

FIRST YEAR OF APOSTOLATE

Spring of 1209-Summer of 1210

The very next morning Francis went up to a.s.sisi and began to preach. His words were simple, but they came so straight from the heart that all who heard him were touched.

It is not easy to hear and apply to one's self the exhortations of preachers who, aloft in the pulpit, seem to be carrying out a mere formality; it is just as difficult to escape from the appeals of a layman who walks at our side. The amazing mult.i.tude of Protestant sects is due in a great degree to this superiority of lay preaching over clerical. The most brilliant orators of the Christian pulpit are bad converters; their eloquent appeals may captivate the imagination and lead a few men of the world to the foot of the altar, but these results are not more brilliant than ephemeral. But let a peasant or a workingman speak to those whom he meets a few simple words going directly to the conscience, and the man is always impressed, often won.

Thus the words of Francis seemed to his hearers like a flaming sword penetrating to the very depths of their conscience. His first attempts were the simplest possible; in general they were merely a few words addressed to men whom he knew well enough to recognize their weak points and strike at them with the holy boldness of love. His person, his example, were themselves a sermon, and he spoke only of that which he had himself experienced, proclaiming repentance, the shortness of life, a future retribution, the necessity of arriving at gospel perfection.[1] It is not easy to realize how many waiting souls there are in this world. The greater number of men pa.s.s through life with souls asleep. They are like virgins of the sanctuary who sometimes feel a vague agitation; their hearts throb with an infinitely sweet and subtile thrill, but their eyelids droop; again they feel the damp cold of the cloister creeping over them; the delicious but baneful dream vanishes; and this is all they ever know of that love which is stronger than death.

It is thus with many men for all that belongs to the higher life.

Sometimes, alone in the wide plain at the hour of twilight, they fix their eyes on the fading lights of the horizon, and on the evening breeze comes to them another breath, more distant, fainter, and almost heavenly, awaking in them a nostalgia for the world beyond and for holiness. But the darkness falls, they must go back to their homes; they shake off their reverie; and it often happens that to the very end of life this is their only glimpse of the Divine; a few sighs, a few thrills, a few inarticulate murmurs--this sums up all our efforts to attain to the sovereign good.

Yet the instinct for love and for the divine is only slumbering. At the sight of beauty love always awakes; at the appeal of holiness the divine witness within us at once responds; and so we see, streaming from all points of the horizon to gather around those who preach in the name of the inward voice, long processions of souls athirst for the ideal. The human heart so naturally yearns to offer itself up, that we have only to meet along our pathway some one who, doubting neither himself nor us, demands it without reserve, and we yield it to him at once. Reason may understand a partial gift, a transient devotion; the heart knows only the entire sacrifice, and like the lover to his beloved, it says to its vanquisher, "Thine alone and forever."

That which has caused the miserable failure of all the efforts of natural religion is that its founders have not had the courage to lay hold upon the hearts of men, consenting to no part.i.tion. They have not understood the imperious desire for immolation which lies in the depths of every soul, and souls have taken their revenge in not heeding these too lukewarm lovers.

Francis had given himself up too completely not to claim from others an absolute self-renunciation. In the two years and more since he had quitted the world, the reality and depth of his conversion had shone out in the sight of all; to the scoffings of the early days had gradually succeeded in the minds of many a feeling closely akin to admiration.

This feeling inevitably provokes imitation. A man of a.s.sisi, hardly mentioned by the biographers, had attached himself to Francis. He was one of those simple-hearted men who find life beautiful enough so long as they can be with him who has kindled the divine spark[2] in their hearts. His arrival at Portiuncula gave Francis a suggestion; from that time he dreamed of the possibility of bringing together a few companions with whom he could carry on his apostolic mission in the neighborhood.

At a.s.sisi he had often enjoyed the hospitality of a rich and prominent man named Bernardo di Quintavalle,[3] who took him to sleep in his own chamber; it is easy to see how such an intimacy would favor confidential outpourings. When in the silence of the early night an ardent and enthusiastic soul pours out to you its disappointments, wounds, dreams, hopes, faith, it is difficult indeed not to be carried along, especially when the apostle has a secret ally in your soul, and unconsciously meets your most secret aspirations.

One day Bernardo begged Francis to pa.s.s the following night with him, at the same time giving him to understand that he was about to make a grave resolution upon which he desired to consult him. The joy of Francis was great indeed as he divined his intentions. They pa.s.sed the night without thinking of sleep; it was a long communion of souls. Bernardo had decided to distribute his goods to the poor and cast in his lot with Francis. The latter desired his friend to pa.s.s through a sort of initiation, pointing out to him that what he himself practised, what he preached, was not his own invention, but that Jesus himself had expressly ordained it in his word.

At early dawn they bent their steps to the St. Nicholas Church, accompanied by another neophyte named Pietro, and there, after praying and hearing ma.s.s, Francis opened the Gospels that lay on the altar and read to his companions the portion which had decided his own vocation: the words of Jesus sending forth his disciples on their mission.

"Brethren," he added, "this is our life and our Rule, and that of all who may join us. Go then and do as you have heard."[4]

The persistence with which the Three Companions relate that Francis consulted the book three times in honor of the Trinity, and that it opened of its own accord at the verses describing the apostolic life, leads to the belief that these pa.s.sages became the Rule of the new a.s.sociation, if not that very day at least very soon afterward.

If thou wilt be perfect, go, sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me.

Jesus having called to him the Twelve, gave them power and authority over all devils and to cure diseases. And he sent them to preach the kingdom of G.o.d and to heal the sick. And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. And whatsoever house ye enter into, there abide, and thence depart. And whosoever will not receive you, when ye go out of that city shake off the very dust from your feet for a testimony against them. And they departed and went through the towns, preaching the gospel and healing everywhere.

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross and follow me.

For whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall find it. For what is a man profited if he shall gain the whole world and lose his own soul?[5]

At first these verses were hardly more than the official Rule of the Order; the true Rule was Francis himself; but they had the great merit of being short, absolute, of promising perfection, and of being taken from the Gospel.

Bernardo immediately set to work to distribute his fortune among the poor. Full of joy, his friend was looking on at this act, which had drawn together a crowd, when a priest named Sylvester, who had formerly sold him some stones for the repairs of St. Damian, seeing so much money given away to everyone who applied for it, drew near and said:

"Brother, you did not pay me very well for the stones which you bought of me."

Francis had too thoroughly killed every germ of avarice in himself not to be moved to indignation by hearing a priest speak thus. "Here," he said, holding out to him a double handful of coins which he took from Bernardo's robe, "here; are you sufficiently paid now?"

"Quite so," replied Sylvester, somewhat abashed by the murmurs of the bystanders.[6]

This picture, in which the characters stand out so strongly, must have taken strong hold upon the memory of the bystanders: the Italians only thoroughly understand things which they make a picture of. It taught them, better than all Francis's preachings, what manner of men these new friars would be.

The distribution finished, they went at once to Portiuncula, where Bernardo and Pietro built for themselves cabins of boughs, and made themselves tunics like that of Francis. They did not differ much from the garment worn by the peasants, and were of that brown, with its infinite variety of shades, which the Italians call beast color. One finds similar garments to-day among the shepherds of the most remote parts of the Apennines.

A week later, Thursday, April 23, 1209,[7] a new disciple of the name of Egidio presented himself before Francis. Of a gentle and submissive nature, he was of those who need to lean on someone, but who, the needed support having been found and tested, lift themselves sometimes even above it. The pure soul of brother Egidio, supported by that of Francis, came to enjoy the intoxicating delights of contemplation with an unheard-of ardor.[8]

Here we must be on our guard against forcing the authorities, and asking of them more than they can give. Later, when the Order was definitely const.i.tuted and its convents organized, men fancied that the past had been like the present, and this error still weighs upon the picture of the origins of the Franciscan movement. The first brothers lived as did the poor people among whom they so willingly moved; Portiuncula was their favorite church, but it would be a mistake to suppose that they sojourned there for any long periods. It was their place of meeting, nothing more. When they set forth they simply knew that they should meet again in the neighborhood of the modest chapel. Their life was that of the Umbrian beggars of the present day, going here and there as fancy dictated, sleeping in hay-lofts, in leper hospitals, or under the porch of some church. So little had they any fixed domicile that Egidio, having decided to join them, was at considerable trouble to learn where to find Francis, and accidentally meeting him in the neighborhood of Rivo-Torto[9] he saw in the fact a providential leading.

They went up and down the country, joyfully sowing their seed. It was the beginning of summer, the time when everybody in Umbria is out of doors mowing or turning the gra.s.s. The customs of the country have changed but little. Walking in the end of May in the fields about Florence, Perugia, or Rieti, one still sees, at nightfall, the bagpipers entering the fields as the mowers seat themselves upon the hay-c.o.c.ks for their evening meal; they play a few pieces, and when the train of haymakers returns to the village, followed by the harvest-laden carts, it is they who lead the procession, rending the air with their sharpest strains.

The joyous Penitents who loved to call themselves _Joculatores Domini_, G.o.d's _jongleurs_, no doubt often did the same.[10] They did even better, for not willing to be a charge to anyone, they pa.s.sed a part of the day in aiding the peasants in their field work.[11] The inhabitants of these districts are for the most part kindly and sedate; the friars soon gained their confidence by relating to them first their history and then their hopes. They worked and ate together; field-hands and friars often slept in the same barn, and when with the morrow's dawn the friars went on their way, the hearts of those they left behind had been touched. They were not yet converted, but they knew that not far away, over toward a.s.sisi, were living men who had renounced all worldly goods, and who, consumed with zeal, were going up and down preaching penitence and peace.

Their reception was very different in the cities. If the peasant of Central Italy is mild and kindly the townsfolk are on a first acquaintance scoffing and ill disposed. We shall shortly see the friars who went to Florence the b.u.t.t of all sorts of persecutions.

Only a few weeks had pa.s.sed since Francis began to preach, and already his words and acts were sounding an irresistible appeal in the depths of many a heart. We have arrived at the most unique and interesting period in the history of the Franciscans. These first months are for their inst.i.tution what the first days of spring are for nature, days when the almond-tree blossoms, bearing witness to the mysterious labor going on in the womb of the earth, and heralding the flowers that will suddenly enamel the fields. At the sight of these men--bare footed, scantily clothed, without money, and yet so happy--men's minds were much divided.

Some held them to be mad, others admired them, finding them widely different from the vagrant monks,[12] that plague of Christendom.

Sometimes, however, the friars found success not responding to their efforts, the conversion of souls not taking form with enough rapidity and vigor. To encourage them, Francis would then confide to them his visions and his hopes. "I saw a mult.i.tude of men coming toward us, asking that they might receive the habit of our holy religion, and lo, the sound of their footsteps still echoes in my ears. I saw them coming from every direction, filling all the roads."

Whatever the biographies may say, Francis was far from foreseeing the sorrows that were to follow this rapid increase of his Order. The maiden leaning with trembling rapture on her lover's arm no more dreams of the pangs of motherhood than he thought of the dregs he must drain after quaffing joyfully the generous wine of the chalice.[13]

Every prosperous movement provokes opposition by the very fact of its prosperity. The herbs of the field have their own language for cursing the longer-lived plants that smother them out; one can hardly live without arousing jealousy; in vain the new fraternity showed itself humble, it could not escape this law.

When the brethren went up to a.s.sisi to beg from door to door, many refused to give to them, reproaching them with desiring to live on the goods of others after having squandered their own. Many a time they had barely enough not to starve to death. It would even seem that the clergy were not entirely without part in this opposition. The Bishop of a.s.sisi said to Francis one day: "Your way of living without owning anything seems to me very harsh and difficult." "My lord," replied he, "if we possessed property we should have need of arms for its defence, for it is the source of quarrels and lawsuits, and the love of G.o.d and of one's neighbor usually finds many obstacles therein; this is why we do not desire temporal goods."[14]

The argument was unanswerable, but Guido began to rue the encouragement which he had formerly offered the son of Bernardone. He was very nearly in the situation and consequently in the state of mind of the Anglican bishops when they saw the organizing of the Salvation Army. It was not exactly hostility, but a distrust which was all the deeper for hardly daring to show itself. The only counsel which the bishop could give Francis was to come into the ranks of the clergy, or, if asceticism attracted him, to join some already existing monastic order.[15]

If the bishop's perplexities were great, those of Francis were hardly less so. He was too acute not to foresee the conflict that threatened to break out between the friars and the clergy. He saw that the enemies of the priests praised him and his companions beyond measure simply to set off their poverty against the avarice and wealth of the ecclesiastics, yet he felt himself urged on from within to continue his work, and could well have exclaimed with the apostle, _"Woe is me if I preach not the gospel!"_ On the other hand, the families of the Penitents could not forgive them for having distributed their goods among the poor, and attacks came from this direction with all the bitter language and the deep hatred natural to disappointed heirs. From this point of view the brotherhood appeared as a menace to families, and many parents trembled lest their sons should join it. Whether the friars would or no, they were an unending subject of interest to the whole city. Evil rumors, plentifully spread abroad against them, simply defeated themselves; flying from mouth to mouth they speedily found contradictors who had no difficulty in showing their absurdity. All this indirectly served their cause and gained to their side those hearts, more numerous than is generally believed, who find the defence of the persecuted a necessity.

As to the clergy, they could not but feel a profound distrust of these lay converters, who, though they aroused the hatred of some interested persons, awakened in more pious souls first astonishment and then admiration. Suddenly to see men without t.i.tle or diploma succeed brilliantly in the mission which has been officially confided to ourselves, and in which we have made pitiful shipwreck, is cruel torture. Have we not seen generals who preferred to lose a battle rather than gain it with the aid of guerrillas?

This covert opposition has left no characteristic traces in the biographies of St. Francis. It is not to be wondered at; Thomas of Celano, even if he had had information of this matter, would have been wanting in tact to make use of it. The clergy, for that matter, possess a thousand means of working upon public opinion without ceasing to show a religious interest in those whom they detest.