Life of St. Francis of Assisi Part 5

The nearest one, called _Porta Nuova_, is the very one which opens upon the finest scenery. Immediately on pa.s.sing through it one finds one's self in the open country; a fold of the hill hides the city, and cuts off every sound that might come from it. Before you lies the winding road to Foligno; at the left the imposing ma.s.s of Mount Subasio; at the right the Umbrian plain with its farms, its villages, its cloud-like hills, on whose slopes pines, cedars, oaks, the vine, and the olive-tree shed abroad an incomparable brightness and animation. The whole country sparkles with beauty, a beauty harmonious and thoroughly human, that is, made to the measure of man.

Francis had hoped by this sight to recover the delicious sensations of his youth. With the sharpened sensibility of the convalescent he breathed in the odors of the spring-time, but spring-time did not come, as he had expected, to his heart. This smiling nature had for him only a message of sadness. He had believed that the breezes of this beloved country-side would carry away the last shudders of the fever, and instead he felt in his heart a discouragement a thousand-fold more painful than any physical ill. The miserable emptiness of his life suddenly appeared before him; he was terrified at his solitude, the solitude of a great soul in which there is no altar.

Memories of the past a.s.sailed him with intolerable bitterness; he was seized with a disgust of himself, his former ambitions seemed to him ridiculous or despicable. He went home overwhelmed with the weight of a new suffering.

In such hours of moral anguish man seeks a refuge either in love or in faith. Unhappily the family and friends of Francis were incapable of understanding him. As to religion, it was for him, as for the greater number of his contemporaries, that cra.s.s fetichism with Christian terminology which is far from having entirely disappeared. With certain men, in fact, piety consists in making one's self right with a king more powerful than any other, but also more severe and capricious, who is called G.o.d. One proves one's loyalty to him as to other sovereigns, by putting his image more or less everywhere, and punctually paying the imposts levied by his ministers. If you are stingy, if you cheat, you run the risk of being severely chastised, but there are courtiers around the king who willingly render services. For a reasonable recompense they will seize a favorable moment to adroitly make away with the sentence of your condemnation or to slip before the prince a form of plenary absolution which in a moment of good humor he will sign without looking at it.[2]

Such was the religious basis upon which Francis had lived up to this time. He did not so much as dream of seeking the spiritual balm which he needed for the healing of his wounds. By a holy violence he was to arrive at last at a pure and virile faith; but the road to this point is long, and sown thick with obstacles, and at the moment at which we have arrived he had not yet entered upon it, he did not even suspect its existence; all he knew was that pleasure leads to nothingness, to satiety and self-contempt.

He knew this, and yet he was about to throw himself once more into a life of pleasure. The body is so weak, so p.r.o.ne to return to the old paths, that it seeks them of itself, the moment an energetic will does not stop it. Though no longer under any illusion with respect to it, Francis returned to his former life. Was he trying to divert his mind, to forget that day of bitter thought? We might suppose so, seeing the ardor with which he threw himself into his new projects.[3]

An opportunity offered itself for him to realize his dreams of glory. A knight of a.s.sisi, perhaps one of those who had been in captivity with him at Perugia, was preparing to go to Apulia under orders from Count Gentile.[4] The latter was to join Gaultier de Brienne, who was in the south of Italy fighting on the side of Innocent III. Gaultier's renown was immense all through the Peninsula; he was held to be one of the most gallant knights of the time. Francis's heart bounded with joy; it seemed to him that at the side of such a hero he should soon cover himself with glory. His departure was decided upon, and he gave himself up, without reserve, to his joy.

He made his preparations with ostentatious prodigality. His equipment, of a princely luxury, soon became the universal subject of conversation.

It was all the more talked about because the chief of the expedition, ruined perhaps by the revolution of 1202 or by the expenses of a long captivity, was constrained to order things much more modestly.[5] But with Francis kindliness was much stronger than love of display. He gave his sumptuous clothing to a poor knight. The biographies do not say whether or not it was to the very one whom he was to accompany.[6] To see him running hither and thither in all the bustle of preparation one would have thought him the son of a great lord. His companions were doubtless not slow to feel chafed by his ways and to promise themselves to make him cruelly expiate them. As for him, he perceived nothing of the jealousies which he was exciting, and night and day he thought only of his future glory. In his dreams he seemed to see his parents' house completely transformed. Instead of bales of cloth he saw there only gleaming bucklers hanging on the walls, and arms of all kinds as in a seignorial castle. He saw himself there, beside a n.o.ble and beautiful bride, and he never suspected that in this vision there was any presage of the future which was reserved for him. Never had any one seen him so communicative, so radiant; and when he was asked for the hundredth time whence came all this joy, he would reply with surprising a.s.surance: "I know that I shall become a great prince."[7]

The day of departure arrived at last. Francis on horseback, the little buckler of a page on his arm, bade adieu to his natal city with joy, and with the little troop took the road to Spoleto which winds around the base of Mount Subasio.

What happened next? The doc.u.ments do not say. They confine themselves to reporting that that very evening Francis had a vision which decided him to return to a.s.sisi.[8] Perhaps it would not be far from the truth to conjecture that once fairly on the way the young n.o.bles took their revenge on the son of Bernardone for his airs as of a future prince. At twenty years one hardly pardons things like these. If, as we are often a.s.sured, there is a pleasure unsuspected by the profane in getting even with a stranger, it must be an almost divine delight to get even with a young c.o.xcomb upon whom one has to exercise so righteous a vengeance.

Arriving at Spoleto, Francis took to his bed. A fever was consuming him; in a few hours he had seen all his dreams crumble away. The very next day he took the road back to a.s.sisi.[9]

So unexpected a return made a great stir in the little city, and was a cruel blow to his parents. As for him, he doubled his charities to the poor, and sought to keep aloof from society, but his old companions came flocking about him from all quarters, hoping to find in him once more the tireless purveyor of their idle wants. He let them have their way.

Nevertheless a great change had taken place in him. Neither pleasures nor work could long hold him; he spent a portion of his days in long country rambles, often accompanied by a friend most different from those whom until now we have seen about him. The name of this friend is not known, but from certain indications one is inclined to believe that he was Bombarone da Beviglia, the future Brother Elias.[10]

Francis now went back to his reflections at the time of his recovery, but with less of bitterness. His own heart and his friend agreed in saying to him that it is possible no longer to trust either in pleasure or in glory and yet to find worthy causes to which to consecrate one's life. It is at this moment that religious thought seems to have awaked in him. From the moment that he saw this new way of life his desire to run in it had all the fiery impetuosity which he put into all his actions. He was continually calling upon his friend and leading him apart into the most sequestered paths.

But intense conflicts are indescribable. We struggle, we suffer alone.

It is the nocturnal wrestling of Bethel, mysterious and solitary. The soul of Francis was great enough to endure this tragic duel. His friend had marvellously understood his part in this contest. He gave a few rare counsels, but much of the time he contented himself with manifesting his solicitude by following Francis everywhere and never asking to know more than he could tell him.

Often Francis directed his steps to a grotto in the country near a.s.sisi, which he entered alone. This rocky cave concealed in the midst of the olive trees became for faithful Franciscans that which Gethsemane is for Christians. Here Francis relieved his overcharged heart by heavy groans.

Sometimes, seized with a real horror for the disorders of his youth, he would implore mercy, but the greater part of the time his face was turned toward the future; feverishly he sought for that higher truth to which he longed to dedicate himself, that pearl of great price of which the gospel speaks: "Whosoever seeks, finds; he who asks, receives; and to him who knocks, it shall be opened."

When he came out after long hours of seclusion the pallor of his countenance, the painful tension of his features told plainly enough of the intensity of his asking and the violence of his knocks.[11]

The inward man, to borrow the language of the mystics, was not yet formed in him, but it needed only the occasion to bring about the final break with the past. The occasion soon presented itself.

His friends were making continual efforts to induce him to take up his old habits again. One day he invited them all to a sumptuous banquet.

They thought they had conquered, and as in old times they proclaimed him king of the revels. The feast was prolonged far into the night, and at its close the guests rushed out into the streets, which they filled with song and uproar. Suddenly they perceived that Francis was no longer with them. After long searching they at last discovered him far behind them, still holding in his hand his sceptre of king of misrule, but plunged in so profound a revery that he seemed to be riveted to the ground and unconscious of all that was going on.

"What is the matter with you?" they cried, bustling about him as if to awaken him.

"Don't you see that he is thinking of taking a wife?" said one.

"Yes," answered Francis, arousing himself and looking at them with a smile which they did not recognize. "I am thinking of taking a wife more beautiful, more rich, more pure than you could ever imagine."[12]

This reply marks a decisive stage in his inner life. By it he cut the last links which bound him to trivial pleasures. It remains for us to see through what struggles he was to give himself to G.o.d, after having torn himself free from the world. His friends probably understood nothing of all that had taken place, but he had become aware of the abyss that was opening between them and him. They soon accepted the situation.

As for himself, no longer having any reason for caution, he gave himself up more than ever to his pa.s.sion for solitude. If he often wept over his past dissipations and wondered how he could have lived so long without tasting the bitterness of the dregs of the enchanted cup, he never allowed himself to be overwhelmed with vain regrets.

The poor had remained faithful to him. They gave him an admiration of which he knew himself to be unworthy, yet which had for him an infinite sweetness. The future grew bright to him in the light of their grat.i.tude, of the timid, trembling affection which they dared not utter but which his heart revealed to him; this worship which he does not deserve to-day he will deserve to-morrow, at least he promises himself to do all he can to deserve it.

To understand these feelings one must understand the condition of the poor of a place like a.s.sisi. In an agricultural country poverty does not, as elsewhere, almost inevitably involve moral dest.i.tution, that degeneration of the entire human being which renders charity so difficult. Most of the poor persons whom Francis knew were in straits because of war, of bad harvests, or of illness. In such cases material succor is but a small part. Sympathy is the thing needed above all.

Francis had treasures of it to lavish upon them.

He was well requited. All sorrows are sisters; a secret intelligence establishes itself between troubled hearts, however diverse their griefs. The poor people felt that their friend also suffered; they did not precisely know with what, but they forgot their own sorrows in pitying their benefactor. Suffering is the true cement of love. For men to love each other truly, they must have shed tears together.

As yet no influence strictly ecclesiastic had been felt by Francis.

Doubtless there was in his heart that leaven of Christian faith which enters one's being without his being aware; but the interior transformation which was going on in him was as yet the fruit of his own intuition. This period was drawing to a close. His thought was soon to find expression, and by that very act to receive the stamp of external circ.u.mstances. Christian instruction will give a precise form to ideas of which as yet he has but vague glimpses, but he will find in this form a frame in which his thought will perhaps lose something of its originality and vigor; the new wine will be put into old wine-skins.

By degrees he was becoming calm, was finding in the contemplation of nature joys which up to this time he had sipped but hastily, almost unconsciously, and of which he was now learning to relish the flavor. He drew from them not simply soothing; in his heart he felt new compa.s.sions springing into life, and with these the desire to act, to give himself, to cry aloud to these cities perched upon the hill-tops, threatening as warriors who eye one another before the fray, that they should be reconciled and love one another.

Certainly, at this time Francis had no glimpse of what he was some time to become; but these hours are perhaps the most important in the evolution of his thought; it is to them that his life owes that air of liberty, that perfume of the fields which make it as different from the piety of the sacristy as from that of the drawing-room.

About this time he made a pilgrimage to Rome, whether to ask counsel of his friends, whether as a penance imposed by his confessor, or from a mere impulse, no one knows. Perhaps he thought that in a visit to the _Holy Apostles_, as people said then, he should find the answers to all the questions which he was asking himself.

At any rate he went. It is hardly probable that he received from the visit any religious influence, for his biographers relate the pained surprise which he experienced when he saw in Saint Peter's how meagre were the offerings of pilgrims. He wanted to give everything to the prince of the apostles, and emptying his purse he threw its entire contents upon the tomb.

This journey was marked by a more important incident. Many a time when succoring the poor he had asked himself if he himself was able to endure poverty; no one knows the weight of a burden until he has carried it, at least for a moment, upon his own shoulders. He desired to know what it is like to have nothing, and to depend for bread upon the charity or the caprice of the pa.s.ser by.[13]

There were swarms of beggars crowding the Piazza before the great basilica. He borrowed the rags of one of them, lending him his garment in exchange, and a whole day he stood there, fasting, with outstretched hand. The act was a great victory, the triumph of compa.s.sion over natural pride. Returning to a.s.sisi, he doubled his kindnesses to those of whom he had truly the right to call himself the brother. With such sentiments he could not long escape the influence of the Church.

On all the roadsides in the environs of the city there were then, as now, numerous chapels. Very often he must have heard ma.s.s in these rustic sanctuaries, alone with the celebrant. Recognizing the tendency of simple natures to bring home to themselves everything that they hear, it is easy to understand his emotion and agitation when the priest, turning toward him, would read the gospel for the day. The Christian ideal was revealed to him, bringing an answer to his secret anxieties.

And when, a few moments later, he would plunge into the forest, all his thoughts would be with the poor carpenter of Nazareth, who placed himself in his path, saying to him, even to him, "Follow thou me."

Nearly two years had pa.s.sed since the day when he felt the first shock; a life of renunciation appeared to him as the goal of his efforts, but he felt that his spiritual novitiate was not yet ended. He suddenly experienced a bitter a.s.surance of the fact.

He was riding on horseback one day, his mind more than ever possessed with the desire to lead a life of absolute devotion, when at a turn of the road he found himself face to face with a leper. The frightful malady had always inspired in him an invincible repulsion. He could not control a movement of horror, and by instinct he turned his horse in another direction.

If the shock had been severe, the defeat was complete. He reproached himself bitterly. To cherish such fine projects and show himself so cowardly! Was the knight of Christ then going to give up his arms? He retraced his steps and springing from his horse he gave to the astounded sufferer all the money that he had; then kissed his hand as he would have done to a priest.[14] This new victory, as he himself saw, marked an era in his spiritual life.[15]

It is far indeed from hatred of evil to love of good. Those are more numerous than we think who, after severe experience, have renounced what the ancient liturgies call the world, with its pomps and l.u.s.ts; but the greater number of them have not at the bottom of their hearts the smallest grain of pure love. In vulgar souls disillusion leaves only a frightful egoism.

This victory of Francis had been so sudden that he desired to complete it; a few days later he went to the lazaretto.[16] One can imagine the stupefaction of these wretches at the entrance of the brilliant cavalier. If in our days a visit to the sick in our hospitals is a real event awaited with feverish impatience, what must not have been the appearance of Francis among these poor recluses? One must have seen sufferers thus abandoned, to understand what joy may be given by an affectionate word, sometimes even a simple glance.

Moved and transported, Francis felt his whole being vibrate with unfamiliar sensations. For the first time he heard the unspeakable accents of a grat.i.tude which cannot find words burning enough to express itself, which admires and adores the benefactor almost like an angel from heaven.

FOOTNOTES:

[1] 1 Cel., 3; cf. Bon., 8, and A. SS., p. 563c.

[2] It is enough to have lived in the country of Naples to know that there is nothing exaggerated in this picture. I am much surprised that intelligent and good men fancy that to change the religious formula of these people would suffice to transform them. What a mistake! To-day, as in the time of Jesus, the important matter is not to adore on Mount Moriah or Mount Zion, but to adore in spirit and in truth.

[3] 1 Cel., 3 and 4.

[4] 3 Soc., 5. In the existing state of the doc.u.ments it is impossible to know whom this name designates, for at that time it was borne by a number of counts who are only to be distinguished by the names of their castles. The three following are possible: 1. _Gentile comes de Campilio_, who in 1215 paid homage for his property to the commune of Orvieto: _Le antiche cronache di Orvieto, Arch. stor. ital._, 5th series., 1889, iii., p. 47. 2. _Gentilis comes filius Alberici_, who with others had made donation of a monastery to the Bishop of Foligno: Confirmatory Bull _In eminenti_ of April 10, 1210: Ugh.e.l.li, _Italia Sacra_, 1, p. 697; Potthast, 3974. 3. _Gentilis comes Manupelli_; whom we find in July, 1200, a.s.suring to Palermo the victory over the troops sent by Innocent III.