Part 43 (1/2)

[27] These words are borrowed from a long fragment cited by Ubertini di Casali, as coming from Brother Leo: _Arbor vit.

cruc., lib._ v., _cap._ 3. It is surely a bit of the Legend of the Three Companions; it may be found textually in the Tribulations, Laur., f^o 16b, with a few more sentences at the end. Cf. _Conform._, 136a, 2; 143a, 2; _Spec._, 8b; 26b; 50a; 130b; 2 Cel., 3, 118.

[28] _Tribul._, Laur., 17b.

[29] See, for example, Brother Richer's question as to the books: Ubertini, _Loc. cit._ Cf. _Archiv._, iii., pp. 75 and 177; _Spec._, 8a; _Conform._, 71b, 2. See also: Ubertini, _Archiv._, iii., pp. 75 and 177; _Tribul._, 13a; _Spec._, 9a; _Conform._, 170a, 1. It is curious to compare the account as it found in the doc.u.ments with the version of it given in 2 Cel., 3, 8.

[30] a.s.sisi MS., 338, f^o 28a-31a, with the rubric: _De lictera et ammonitione beatissimi patris nostri Francisci quam misit fratribus ad capitulum quando erat infirmus._ This letter was wrongly divided into three by Rodolfo di Tossignano (f^o 237), who was followed by Wadding (Epistolae x., xi., xii.). The text is found without this senseless division in the ma.n.u.script cited and in _Firmamentum_, f^o 21; _Spec._, Morin, iii., 217a; Ubertini, _Arbor vit. cruc._, v., 7.

[31] This initial (given only by the a.s.sisi MS.) has not failed to excite surprise. It appears that there ought to have been simply an N ... This letter then would have been replaced by the copyist, who would have used the initial of the minister general in charge at the time of his writing. If this hypothesis has any weight it will aid to fix the exact date of the ma.n.u.script.

(Alberto of Pisa minister from 1239-1240; Aimon of Faversham, 1240-1244.)

[32] This epistle also was unskilfully divided into two distinct letters by Rodolfo di Tossignano, f^o 174a, who was followed by Wadding. See a.s.sisi MS., 338, 23a-28a; _Conform._, 137a, 1 ff.

[33] The letter to the clergy only repeats the thoughts already expressed upon the wors.h.i.+p of the holy sacrament. We remember Francis sweeping out the churches and imploring the priests to keep them clean; this epistle has the same object: it is found in the a.s.sisi MS., 338, f^o 31b-32b, with the rubric: _De reverentia Corporis Domini et de munditia altaris ad omnes clericos_. Incipit: _Attendamus omnes_. Explicit: _fecerint exemplari_. This, therefore, is the letter given by Wadding xiii., but without address or salutation.

[34] We need not despair of finding them. The archives of the monasteries of Clarisses are usually rudimentary enough, but they are preserved with pious care.

[35] _Spec._, 117b; _Conform._, 185a 1; 135b, 1. Cf. _Test. B.

Clarae_, A. SS., Aug., ii., p. 747.

[36] This story is given in the _Spec._, 128b, as from eye-witnesses. Cf. _Conform._, 184b, 1; 203a, 1.

[37] 1 Cel., 106. These recommendations as to Portiuncula were amplified by the Zelanti, when, under the generals.h.i.+p of Crescentius (Bull _Is qui ecclesiam_, March 6, 1245), the Basilica of a.s.sisi was subst.i.tuted for Santa Maria degli Angeli as _mater et caput_ of the Order. Vide _Spec._, 32b, 69b-71a; _Conform._, 144a, 2; 218a, 1; 3 Soc., 56; 2 Cel., 1, 12 and 13; Bon., 24, 25; see the Appendix, the Study of the Indulgence of August 2.

[38] 2 Cel., 108. As will be seen (below, p. 367) the remainder of Celano's narrative seems to require to be taken with some reserve. Cf. _Spec._, 115b; _Conform._, 225a, 2; Bon., 211.

[39] _Non sum cuculus_, in Italian _cuculo_.

[40] _Spec._, 136b; _Fior. iv. consid._ It is to be noted that Guido, instead of waiting at a.s.sisi for the certainly impending death of Francis, went away to Mont Gargano. 2 Cel., 3, 142.

CHAPTER XX

FRANCIS'S WILL AND DEATH

End of September-October 3, 1226

The last days of Francis's life are of radiant beauty. He went to meet death, singing,[1] says Thomas of Celano, summing up the impression of those who saw him then.

To be once more at Portiuncula after so long a detention at the bishop's palace was not only a real joy to his heart, but the pure air of the forest must have been much to his physical well-being; does not the Canticle of the Creatures seem to have been made expressly to be sung in the evening of one of those autumn days of Umbria, so soft and luminous, when all nature seems to retire into herself to sing her own hymn of love to Brother Sun?

We see that Francis has come to that almost entire cessation of pain, that renewing of life, which so often precedes the approach of the last catastrophe.

He took advantage of it to dictate his Will.[2]

It is to these pages that we must go to find the true note for a sketch of the life of its author, and an idea of the Order as it was in his dreams.

In this record, which is of an incontestable authenticity, the most solemn manifestation of his thought, the Poverello reveals himself absolutely, with a virginal candor.