"Not daring to present himself in the apartments of so great a prince, he remained outside before the door, patiently waiting till the pope should come out. When he appeared St. Francis made a reverence and said:
""Father Pope, may G.o.d give you peace." "May G.o.d bless you, my son," replied he. "My lord," then said St. Francis to him, "you are great and often absorbed by great affairs; poor friars cannot come and talk with you as often as they need to do; you have given me many popes; give me a single one to whom I may address myself when need occurs, and who will listen in your stead, and discuss my affairs and those of the Order." "Whom do you wish I should give you, my son?" "The Bishop of Ostia." And he gave him to him."[11]
Conferences with Ugolini now began again; he immediately accorded Francis some amends; the privilege granted the Clarisses was revoked; Giovanni di Conpello was informed that he had nothing to hope from the _curia_, and last of all leave was given to Francis himself to compose the Rule of his Order. Naturally he was not spared counsel on the subject, but there was one point upon which the curia could not brook delay, and of which it exacted the immediate application--the obligation of a year"s novitiate for the postulants.
At the same time a bull was issued not merely for the sake of publishing this ordinance, but especially to mark in a solemn manner the commencement of a new era in the relations of the Church and the Franciscans. The fraternity of the Umbrian Penitents became an Order in the strictest sense of the word.
Honorius, bishop, servant of the servants of G.o.d, to Brother Francis and the other priors or custodes of the Brothers Minor, greeting and the apostolic benediction.
In nearly all religious Orders it has been wisely ordained that those who present themselves with the purpose of observing the regular life shall make trial of it for a certain time, during which they also shall be tested, in order to leave neither place nor pretext for inconsiderate steps. For these reasons we command you by these presents to admit no one to make profession until after one year of novitiate; we forbid that after profession any brother shall leave the Order, and that any one shall take back again him who has gone out from it. We also forbid that those wearing your habit shall circulate here and there without obedience, lest the purity of your poverty be corrupted. If any friars have had this audacity, you will inflict upon them ecclesiastical censures until repentance.[12]
It is surely only by a very decided euphemism that such a bull can be considered in the light of a privilege. It was in reality the laying of the strong hand of the papacy upon the Brothers Minor.
From this time, in the very nature of things it became impossible for Francis to remain minister-general. He felt it himself. Heart-broken, soul-sick, he would fain, in spite of all, have found in the energy of his love those words, those glances which up to this time had taken the place of rule or const.i.tution, giving to his earliest companions the intuition of what they ought to do and the strength to accomplish it; but an administrator was needed at the head of this family which he suddenly found to be so different from what it had been a few years before, and he sadly acknowledged that he himself was not in the slightest degree such a person.[13]
Ah, in his own conscience he well knew that the old ideal was the true, the right one; but he drove away such thoughts as the temptations of pride. The recent events had not taken place without in some degree weakening his moral personality; from being continually talked to about obedience, submission, humility, a certain obscurity had come over this luminous soul; inspiration no longer came to it with the certainty of other days; the prophet had begun to waver, almost to doubt of himself and of his mission. Anxiously he searched himself to see if in the beginning of his work there had not been some vain self-complacency. He pictured to himself beforehand the chapter which he was about to open, the attack, the criticisms of which it would be the object, and labored to convince himself that if he did not endure them with joy he was not a true Brother Minor.[14] The n.o.blest virtues are subject to scruples, that of perfect humility more than any other, and thus it is that excellent men religiously betray their own convictions to avoid a.s.serting themselves. He resolved then to put the direction of the Order into the hands of Pietro di Catana. It is evident that there was nothing spontaneous in this decision, and the fact that this brother was a doctor of laws and belonged to the n.o.bility squarely argues the transformation of the Franciscan inst.i.tute.
It is not known whether or not Ugolini was present at the chapter of September 29, 1220, but if he was not there in person he was a.s.suredly represented by some prelate, charged to watch over the debates.[15] The bull which had been issued a week before was communicated to the friars, to whom Francis also announced that he was about to elaborate a new Rule. With reference to this matter there were conferences in which the ministers alone appear to have had a deliberative voice. At these conferences the essential points of the new Rule were settled as to principle, leaving to Francis the care of giving them proper form at his leisure. Nothing better reveals the demoralized state into which he had fallen than the decision which was taken to drop out one of the essential pa.s.sages of the old Rule, one of his three fundamental precepts, that which began with these words, "_Carry nothing with you_."[16]
How did they go to work to obtain from Francis this concession which, a little while before, he would have looked upon as a denial of his call, a refusal to accept in its integrity the message which Jesus had addressed to him? It is the secret of history, but we may suppose there was in his life at this time one of those moral tempests which overbear the faculties of the strongest, leaving in their wounded hearts only an unutterable pain.
Something of this pain has pa.s.sed into the touching narrative of his abdication which the biographers have given us.
"From henceforth," he said to the friars, "I am dead for you, but here is Brother Pietro di Catana, whom you and I will all obey." And prostrating himself before him he promised him obedience and submission. The friars could not restrain their tears and lamentations when they saw themselves thus becoming in some sort orphans, but Francis arose, and, clasping his hands, with eyes upraised to heaven: "Lord," he said, "I return to thee this family which thou hast confided to me. Now, as thou knowest, most sweet Jesus, I have no longer strength nor ability to keep on caring for them; I confide them, therefore, to the ministers. May they be responsible before thee at the day of judgment if any brother, by their negligence or bad example, or by a too severe discipline, should ever wander away."[17]
The functions of Pietro di Catana were destined to continue but a very short time; he died on March 10, 1221.[18]
Information abounds as to this period of a few months; nothing is more natural, since Francis remained at Portiuncula to complete the task confided to him, living there surrounded with brethren who later on would recall to mind all the incidents of which they were witnesses.
Some of them reveal the conflict of which his soul was the arena.
Desirous of showing himself submissive, he nevertheless found himself tormented by the desire to shake off his chains and fly away as in former days, to live and breathe in G.o.d alone. The following artless record deserves, it seems to me, to be better known.[19]
One day a novice who could read the psalter, though not without difficulty, obtained from the minister general--that is to say, from the vicar of St. Francis--permission to have one. But as he had learned that St. Francis desired the brethren to be covetous neither for learning nor for books, he would not take his psalter without his consent. So, St. Francis having come to the monastery where the novice was, "Father," said he, "it would be a great consolation to have a psalter; but though the minister-general has authorized me to get it, I would not have it unknown to you."
"Look at the Emperor Charles," replied St. Francis with fire, "Roland, and Oliver and all the paladins, valorous heroes and gallant knights, who gained their famous victories in fighting infidels, in toiling and laboring even unto death! The holy martyrs, they also have chosen to die in the midst of battle for the faith of Christ! But now there are many of those who aspire to merit honor and glory simply by relating their feats. Yes, among us also there are many who expect to receive glory and honor by reciting and preaching the works of the saints, as if they had done them themselves!"
... A few days after, St. Francis was sitting before the fire, and the novice drew near to speak to him anew about his psalter.
"When you have your psalter," said Francis to him, "you will want a breviary, and when you have a breviary you will seat yourself in a pulpit like a great prelate and will beckon to your companion, "Bring me my breviary!""
St. Francis said this with great vivacity, then taking up some ashes he scattered them over the head of the novice, repeating, "There is the breviary, there is the breviary!"
Several days after, St. Francis being at Portiuncula and walking up and down on the roadside not far from his cell, the same Brother came again to speak to him about his psalter. "Very well, go on," said Francis to him, "you have only to do what your minister tells you." At these words the novice went away, but Francis began to reflect on what he had said, and suddenly calling to the friar, he cried, "Wait for me! wait for me!" When he had caught up to him, "Retrace your steps a little way. I beg you," he said. "Where was I when I told you to do whatever your minister told you as to the psalter?" Then falling upon his knees on the spot pointed out by the friar, he prostrated himself at his feet: "Pardon, my brother, pardon!" he cried, "for he who would be Brother Minor ought to have nothing but his clothing."
This long story is not merely precious because it shows us, even to the smallest particular, the conflict between the Francis of the early years, looking only to G.o.d and his conscience, and the Francis of 1220, become a submissive monk in an Order approved by the Roman Church, but also because it is one of those infrequent narratives where his method shows itself with its artless realism. These allusions to the tales of chivalry, and this freedom of manner which made a part of his success with the ma.s.ses, were eliminated from the legend with an incredible rapidity. His spiritual sons were perhaps not ashamed of their father in this matter, but they were so bent upon bringing out his other qualities that they forgot a little too much the poet, the troubadour, the _joculator Domini_.
Certain fragments, later than Thomas of Celano by more than a century, which relate some incidents of this kind, bear for that very reason the stamp of authenticity.
It is difficult enough to ascertain precisely what part Francis still took in the direction of the Order. Pietro di Catana and later Brother Elias are sometimes called ministers-general, sometimes vicars; the two terms often occur successively, as in the preceding narrative. It is very probable that this confusion of terms corresponds to a like confusion of facts. Perhaps it was even intentional. After the chapter of September, 1220, the affairs of the Order pa.s.s into the hands of him whom Francis had called minister-general, though the friars as well as the papacy gave him only the t.i.tle of vicar. It was essential for the popularity of the Brothers Minor that Francis should preserve an appearance of authority, but the reality of government had slipped from his hands.
The ideal which he had borne in his body until 1209 and had then given birth to in anguish, was now taking its flight, like those sons of our loins whom we see suddenly leaving us without our being able to help it, since that is life, yet not without a rending of our vitals. _Mater dolorosa!_ Ah, no doubt they will come back again, and seat themselves piously beside us at the paternal hearth; perhaps even, in some hour of moral distress, they will feel the need of taking refuge in their mother"s arms as in the old days; but these fleeting returns, with their feverish haste, only reopen the wounds of the poor parents, when they see how the children hasten to depart again--they who bear their name but belong to them no longer.
FOOTNOTES:
[1] Giord., 14; _Tribul._, f^o 10.
[2] Any other date is impossible, since Francis in open chapter relinquished the direction of the Order in favor of Pietro di Catana, who died March 10, 1221.
[3] This too short fragment is found in -- vi. of the Rule of the Damianites (August 9, 1253): Speculum, Morin, Tract. iii., 226b.
[4] 2 Cel., 2, 3; Bon., 162; cf. _Conform._, 184b, 2, and 62b, 1.
[5] Sigonius, _Opera_, t. iii. col. 220; cf. Potthast, 5516, and 6086.
[6] 2 Cel., 3, 4; _Spec._, 11a; _Tribul._, 13a; _Conform._, 169b, 2.
[7] Died in 1229. Cf. Mazzetti, _Repertorio di tutti i professori di Bologna_, Bologna, 1847, p. 11.
[8] See _Mon. Germ. hist. Script._, t. 28, p. 635, and the notes.
[9] Wadding, _ann. 1220_, no. 9. Cf. A. SS., p. 823.
[10] 2 Cel., 1, 16; _Spec._, 100a-101b.
[11] Giord., 14; cf. 2 Cel., 1, 17; _Spec._, 102; 3 Soc., 56 and 63.
[12] _c.u.m secundum._ The original is at a.s.sisi with _Datum apud Urbem Veterem X. Kal. Oct. pont. nostri anno quinto_ (September 22, 1220). It is therefore by an error that Sbaralea and Wadding make it date from Viterbo, which is the less explicable that all the bulls of this epoch are dated from Orvieto. Wadding, _ann.
1220_, 57; Sbaralea, vol. i., p. 6; Potthast, 6561.
[13] 2 Cel., 3, 118; Ubertin, _Arbor. V._, 2; _Spec._, 26; 50; 130b; _Conform._, 136a, 2; 143a, 2.
[14] 2 Cel., 3, 83; Bon. 77. One should read this account in the _Conform._ according to the _Antigua Legenda_, 142a, 2; 31a, 1; _Spec._ 43b.
[15] _Tribul._ Laur. MS., 12b; Magl. MS., 71b.
[16] Luke, ix., 1-6. _Tribul._, 12b: _Et fecerunt de regula prima ministri removere_.... This must have taken place at the chapter of September 29, 1220, since the suppression is made in the Rule of 1221.
[17] 2 Cel., 3, 81; _Spec._, 26; _Conform._, 175b, 1; 53a; Bon., 76; A. SS., p. 620.
[18] The epitaph on his tomb, which still exists at S. M. dei Angeli bears this date: see _Portiuncula, von P. Barnabas aus dem Elsa.s.s_, Rixheim, 1884, p. 11. Cf. A. SS., p. 630.
[19] _Spec._, 9b; _Arbor. V._, 3; _Conform._, 170a, 1; 2 Cel., 3, 124. Cf. Ubertini, _Archiv._, iii., pp. 75 and 177.
CHAPTER XV