Chapter XI: Book II: A. D. 1210 (1)

It was therefore in the small Church of St. Mary of the Angels, or of Portiuncula, that Francis laid the foundations of the Order of Friars Minor, which spread over the whole earth with wonderful rapidity. This holy place was, as it were, the cradle of the Institute, and the nursery of the houses of the religious; the source which supplied a great river, which was divided into various channels; the citadel from whence numerous brave warriors went forth to encounter the enemies of the Church; the school which has produced a very great number of saints, and a multitude of learned men, whose doctrine and piety have been equally celebrated.

The new habitation, less confined than the hut of Rivo Torto, enabled the Patriarch to receive the postulants who had before presented themselves; among whom may be noticed, Leo, Rufino, Masseo of Marigan, and Juniper:--Leo, whom Francis chose for his confessor and secretary, and whom he generally called Pecorella Di Dio (the sheep of God), on account of his admirable candor. Rufino, of whom he said: "I learnt, by a revelation, that he is one of the most faithful and of the most pure souls that there is in this world, and I should have no fear of giving him, though in a mortal body, the title of Saint, since he is already canonized in heaven." Masseo, whom he often sent, instead of going himself, to converse with persons of piety, in order not to be interrupted in his own meditations, because this religious added great mildness and suavity of manner to a rare talent of speaking about heavenly things. Juniper, whom he found so valuable for his evangelical simplicity, for his contempt of himself, and for his great desire to attract upon himself the contempt of the world, that, alluding to his name, he used to say good-humoredly: "I wish to God we had a wood full of such Junipers."

The charitable father had all his children in his heart, and he brought them up with a tenderness truly maternal. He was the first to go from door to door, to ask charity to provide for their wants; sometimes he even went alone, to spare them the mortification of begging, under the impression that they might still retain the prejudices of the world on this head. But the weakness of his frame not admitting of his providing for all, and his religious being bound to subsist on charity alone, he resolved to teach them to solicit it for the love of God, and he made them the following exhortation, which they have recorded:--

"My very dear brethren and well-beloved children, be not ashamed of soliciting alms, since our Lord became poor in this world for the love of us, and that, following His example, we have chosen this state of the most perfect poverty. For, if we have made this choice for the love of Jesus Christ, we must not blush at begging in our quality of poor. Heirs of the kingdom of God should not blush at what is a pledge of their heirship. Yes, we are heirs of heaven; this is a benefit which our Lord has obtained for us, to which He has given us a right, as He has to all those who choose to live in a state of holy poverty. I make known to you as a truth, that a great number of the most noble of the age will become members of the Order, who will consider it an honor to solicit alms, and who will look upon it as a favor to be permitted to do so. You, therefore, who are the very first of the Order, do this cheerfully; do not refuse to practise what you will have to teach these saintly personages. Go, then, and with the blessing of God solicit alms, full of confidence and joy, more than would be felt by him who should offer a hundred for one. For it is the love of God you offer in asking, when you say, 'For the love of God, bestow your charity on me;' and in comparison with this divine love, heaven and earth are as nothing."

To mitigate the reluctance still felt by some of them, he brought forward the two following motives: "The bread which holy poverty causes to be collected from door to door, is the bread of angels, because it is the good angels who inspire the faithful to bestow it for the love of God. It is thus that the words of the prophet, 'Man ate the bread of angels,' are fulfilled in these holy poor ones. God has given the Friars Minor to the world in these latter times, that the elect may have it in their power to practise what will cause them to be glorified by the Supreme Judge, when He will address them in these mellifluous words: 'What you did to one of these, the least of My brethren, you did it to Me.' It is pleasing to solicit charity in the capacity of a Friar Minor, whom our Master seemed to designate expressly by the appellation, 'the least of My brethren.'"

The disciples, persuaded and moved by this appeal, went of their own accord to quest in the neighboring places, to get the better of the natural repugnance they felt to it. At their return they presented themselves to their Father with satisfied countenances, which delighted him, and by a holy emulation they were proud of the things they had collected for the love of God. One of them returning one day with much cheerfulness, singing loudly the praises of the great Benefactor of men, Francis took from him the weighty wallet, which was full of bits of bread, placed it on his own shoulders, kissed the shoulders of him who had carried it, and came and said publicly: "So it is that I wish my brethren to go always on the quest, and return from it: ever gay, and glorifying God for all the good which He does in our favor."

The blessed founder employed himself day and night unceasingly in inspiring them with the love and practice of the most sublime virtues; he warned and exhorted each one of them in particular, and he made discourses to them when collected, on the most essential heads; and this again he enforced by his own good example; knowing that they were called by God to train up those who would embrace his rule in the different parts of the earth, and that on the instruction of the one depended that of the others.

Under such a master, with the powerful assistance which they received from Heaven, they made in a short time such considerable progress, that the latest comers were not less competent for the exercise of the Evangelical ministry than the first. Altogether animated with the same spirit, watching, fasting, praying, penetrated with the fear of God, full of holy desires, they resembled in a great degree the primitive Church confined in the supper-room. Francis, who was perfectly acquainted with their most inward feelings, and with the intentions of Divine Providence, thought that he ought not to delay sending them forth on missions according to the idea of St. Chrysostom, who says that the Apostles, who were commissioned to labor in the conversion of the world, were necessarily separated, and that it would have been very prejudicial to the interests of the universe had they kept together longer.

But, as he had not yet heard them preach, he desired prudently to judge by his own experience of their respective talents. Having assembled them together, he desired Bernard de Quintavalle to speak on the mysteries of religion. He immediately obeyed, and spoke beautifully on the several points. Peter of Catania was directed to set forth the greatness of God, which he did with as much facility and learning as if he had been long perfect in the art of preaching. A third was called upon to give an exhortation on avoiding sin, and practising virtue, which he complied with in powerful language. In short, they all handled the subjects which were allotted to them, so as plainly to show that wisdom was given to them from on high.

After they had made this essay in preaching, or rather this masterpiece of eloquence, Jesus Christ, who had inspired their thoughts and words, appeared in the midst of them in the form of a very beautiful young man, and gave His blessing to each of them successively, with wonderful benignity. This astonishing vision threw them into a rapturous transport; after which, Francis addressed them as follows:

"My brethren, and dear children, give abundant thanks to God most powerful, and to His Son, our Lord Jesus Christ, for having deigned to have communicated celestial treasures through the speeches of the most simple of men; for it is God who causes infants to speak, who opens the mouths of little children, and makes the tongues of the most ignorant eloquent: His goodness renders Him compassionate to the world, which is loaded with crime. He has resolved to warn men of the woes into which they are plunging themselves; and in order to root out from amongst them the works of the devil, which are sins, He has chosen vile and despicable preachers, so that no one shall have reason to glorify himself before Him, and that every one shall acknowledge that all the good which is done comes from Him. Although there are few among you of whom it can be said that they have worldly wisdom, or are powerful or noble, yet it is you whom the Lord hath chosen for this important work. It is His will that you should go into all parts to honor Him by your actions and by your words, bringing to His fear and to His love such as have strayed into evil ways."

"Prepare yourselves therefore to set forth; gird your loins according to the commands of Jesus Christ; be courageous; put on the armor of faith; be devoted to the service of the Gospel; always prepared to let yourselves be carried away as clouds, whithersoever the Spirit of God may direct you, by the guidance of obedience, to shed the dew of the divine word on the dry and arid soil of hardened hearts. For our Lord has not called you into this Institute to think of nothing but saving your own souls quietly, without any fatigue, in the hearts of your country, and in the bosom of your families; His intention is, that you carry His name and His faith into the nations, and before the kings of the earth. Now, lest we should appear to be slow in carrying His will into execution, we will divide Italy amongst us; and soon after, we will make other missions into more distant countries."

To this discourse the disciples replied, that they were prepared for everything; that, having renounced their own will, they only waited the order to commence the journey; and that the distrust they had of themselves in consequence of their simplicity, was counterbalanced by the confidence they had in the assistance of the Almighty, which animated them.

The next morning Francis divided Italy among them, taking Tuscany for himself with Sylvester, who was the first priest in his Order, so that he might, by this arrangement, be at the shortest distance from St. Mary of the Angels, where he left some of the brethren to guide the novices whom he should send there.

Two reasons induced him to make his beginning in Italy. The first was, that it appeared to him to be just that the Divine Word should be first spread in that country, of which the preachers were natives, as the Apostles had done in regard to the Jews. The second was, that he might judge from what they should effect among the Italians, what they were capable of effecting elsewhere: in which his judgment is to be admired.

He could not doubt but that the vocation of his children came from God; nevertheless, he used all the precautions which prudence dictated, because he knew that the Lord, who acts according to His good pleasure by secret and supernatural means, chooses that men on their part should pursue the ordinary course in all that depends on them. This is a sure ground-work, which is not only a rule in all that relates to salvation, but also is applicable to the affairs of this life.

The man of God, having commenced his route towards Tuscany, passed through Perugia, where he preached in the great square, as is customary in Italy. Some young gentlemen, of the first families of the place, came also there for the exercises of the tournament, and made so much noise that the preacher could be no longer heard. As they continued their lance exercises, notwithstanding the remonstrance of the people, the Saint, turning to the side in which they were, addressed them in the following words with great animation:--

"Pay attention, and learn what the Lord declares to you through me, who am His servant, and do not imagine to satisfy yourselves by saying, This is only a man from Assisi who speaks to you." (A precaution he took because Perugia and Assisi, neighboring towns, were always opposed to each other.) "What I tell you, I do not tell you as man. God has raised you above all the adjacent countries; in gratitude for which you should humble yourselves, not merely in His eyes, but before all the world. But, on the contrary, your strength and your glory have so inflamed your pride, that you have pillaged and laid waste all that surrounds you, and you have killed no inconsiderable number. For which reason I declare to you that, unless you be speedily converted, and repair the damage you have done, the Lord, who suffers no evil to be committed with impunity, will take revenge on your sins. In order to create in you the greater dismay, He will suffer you to rise up one against the other, to excite a popular commotion, and to do yourselves much greater injury than any of your neighbors could do to you."

He remained some time at Perugia, where they soon saw the effect of his threats. The nobles were irritated against the plebeians, the clergy joined the party of the nobles, and they came to blows; the people, who were the strongest, drove the others out of the town. The discomfited party, in order to be revenged, laid waste everything in the country which belonged to the people; who, by way of reprisals, pillaged the houses of the nobles, and massacred their servants and even their children. Indeed the disaster was so great, that, according to the prediction, armed neighbors could not have caused any greater.

The Perugians having thus, at their cost, discovered the holiness of the preacher, wished to retain him in their city, and entreated him to choose what place he pleased for his abode. Many young persons of pure morals joined his Order; one among others, whose vocation was very singular. As he was walking one day out of the town, his mind intent upon his wish to consecrate himself to God, Jesus Christ appeared to him, and said: "Man of desires, if you hope to be in the enjoyment of what you wish for, and to effect your salvation, take a religious habit and follow Me." He immediately asked into what order he should enter. Our Lord answered him: "Join the new Order of Francis of Assisi." He then made this further inquiry: "Lord, when I shall have joined that Order, what mode of life shall I follow, to be more agreeable to Thee?" and this is the answer he received: "Lead the usual life; enter into no particular intimacies with your brethren; take no notice of the defects of others, and form no opinion to their disadvantage." These are admirable means for living holily and peaceably in a community. The young man came and offered himself to Francis, who knew that Jesus Christ had sent him, and he admitted him immediately, giving him the name of Brother Humble, on account of the humility he found in his heart.

At Crotona, to which place he next took the word of God, there was another young man named Guy, who, moved by his preaching, had invited him to dinner: "This young man," said Francis, "will enter our militia to-day, and will sanctify himself in this town." He was the oldest of his family, brought up in study and in virtue, and the excellence of his conduct exceeded even that of his education. He frequented the churches and the sacraments, he gave great alms, and visited the sick to assist them; he wore a hair-shirt, and chastised his body severely, to enable him to preserve his virginal purity. He had made a vow to do this. After the dinner, he knelt down and petitioned for the habit of a Friar Minor, which he received in the principal church of the town, in the presence of a numerous concourse of people, after having first fulfilled two conditions which the father had prescribed for him: The first was, to give to the poor all that he had inherited by his right of primogeniture; the second was, to renounce all the rest of his fortune. It was in the same town that he lived a most holy life, as had been foretold, honored by many miracles; now by permission of the Holy See, he is publicly invoked.

The love of prayer and retirement made Francis wish to find in the neighborhood of Crotona a fit place for building a house suitable for the education of his novices. Guy pointed one out to him in the valley, near a place called Celles. This location greatly pleased him, because it was solitary; and by the aid of some pious persons, he built a very poor dwelling, which he soon filled with novices, and where he received the celebrated Brother Elias, of whom we shall have much to say hereafter.

Having spent nearly two months in preaching at Crotona, and in forming his novices at the Convent of Celles, he was inspired to pass over to a desert island in the middle of the Lake of Perugia. Lent was drawing near. He recommended the care of the house to Sylvester, without letting him know what his own intention was; and on Ash-Wednesday he caused himself to be taken to the island by a boatman, having with him only two loaves of bread. The boatman was a worthy man and his friend. He begged him not to tell any one where he was, and only to come to him on the Wednesday of Holy-Week, to take him back to the shore.

Having made himself there a sort of hut in one of the thickets, to preserve himself from the cold, he had his intercourse with God alone during two and forty days; and his fast was so rigorous, that of the two loaves he brought with him he only ate half a one.--In ecclesiastical history we meet with examples of these miraculous fasts, of which the Holy Fathers have had an assured knowledge, and which the weakness of human nature was enabled to sustain by virtue of the Spirit of God, which supported them. The fruit which they were to derive from it, was to animate the faithful to keep, with as much exactness as was in their power, the fasts prescribed by the Church, and particularly the fast of Lent, which many principal motives of religion render so venerable.

On Wednesday in Holy-Week, the boatman went to fetch Francis and bring him back to Crotona. On the passage the Saint stilled a storm, by making the sign of the cross on the waves; and as soon as he had landed he went to the Convent at Celles, where he passed the remainder of the Holy-Week with his brethren. His confidant did not think it necessary to keep the secret of the marvellous fast. The rumor spread, and many persons went to the island to see and venerate the hut in which he had lived. The miracles which were wrought there by the merits of the Saint, induced some persons to build there; and gradually a small town arose, where later a church was built, with a convent of his Order, near a spring at which he had drunk; sick were afterwards cured there.

After the Easter solemnities, he placed a superior in the convent; then having tenderly embraced the religious, he made the sign of the cross on them, and separated himself from them to go to Arezzo.

This town was at that time greatly agitated by internal dissensions, which were likely to bring on its entire ruin. Francis being lodged in the suburbs, where he had been hospitably received, saw over the town, with the penetrating sight which the Almighty had given him, devils who excited the citizens to massacre each other, and who appeared to be transported with joy. To put these evil spirits to flight, he sent Sylvester, as his herald, and gave him this command: "Go to the gate of the town, and standing before it, order the devils, in the name of the Almighty God, and in virtue of obedience, instantly to retire." Sylvester, who was a man of extraordinary simplicity, praising God beforehand for what was about to happen, went as fast as possible, and cried out with all his might: "All you devils who are here, begone, go far from hence. It is in the name of God and of His servant, Francis, that I call upon you to go." At this very moment the citizens, who were on the point of flying to arms, came to an understanding on the points which were in dispute, and peace was restored to the town. On which St. Bonaventure remarks, that the obedience and humility of Francis had obtained for him that absolute power over the proud spirits who fear and fly from the sublime virtue of the humble.

It became known in Arezzo who the author was of so sudden a reconciliation, because the words which had been spoken by Sylvester had been heard. Francis was sought for and brought into the town in a sort of triumph, notwithstanding the efforts he made to escape from this honor. He preached in the great square on the love of peace, and on the means of preserving it; pointing out to them that dissensions and quarrels came from, and are promoted by, the evil spirit. The magistrates entertained him at the town-house, and had a convent built for his Order according to his wishes, that is to say, according to holy poverty; in which he placed some worthy subjects who had presented themselves to him. A child was brought to him who was quite distorted; he took it into his arms, and it forthwith became straight. This miracle, and several others which he performed during his stay, proved that God had given him as much power over bodily complaints as over the evil spirits.

From Arrezo he bent his steps to Florence, preaching with great success throughout the route. The lords of Ganghereto received him with great respect, and were so pleased with the holiness of his life, that they begged his acceptance of a field and a small wood for the service of his religious. He set up a hut there, where his infirmities compelled him to remain some time. After preaching and prayer, to which he daily gave some time, one after the other, he employed himself in building a small wall round a spring of water which he got miraculously, and which still flows, the water of which God was pleased to render salutary.

As soon as his health was in some degree restored, he continued his way towards Florence, where he went to lodge in the hospital. The following day he preached in the town, and was listened to as a saint. They gave him a small dwelling near the church of St. Gall, about five hundred paces from the city, in which he received several novices, who rendered themselves illustrious by their exalted virtues; among whom John Parent is particularly noticed, who was a native of Carmignano, near Pistoria.

His conversion was attributable to a very peculiar circumstance. As he was walking one evening in the environs of the town, he saw a swineherd who was endeavoring to drive his pigs into a stable, and who, being in a great passion because, instead of going in, they dispersed themselves in all directions, called out to them in his anger: "Swine, get into this stable as judges get into hell." He had scarcely said the words, when these animals went quietly in. That which might have appeared to this magistrate nothing but an impertinence, struck him, and made so strong an impression upon him, that, having seriously reflected on the dangers incurred by a judge (which are indeed very great) as to salvation, he threw up his magistracy, and retired to Florence. There he saw Francis, examined his conduct, admired his virtues, and felt himself called by God to imitate him. An only son of his had a similar vocation. The father and the son divided their all among the poor, and became disciples of the Saint, whose prophecy began thus to be fulfilled: that the wise and learned of the world would enter into his Order.

Such a conversion sets before us this important truth: that the Spirit breatheth where He will; that the Lord gives His grace sometimes to what is most common, most simple, and even most base, according to the notions of the world; that it is necessary to be attentive, that we may not receive the grace of God in vain; and that, little as it may seem at first, by being carefully attended to, it may have the most beneficial results. Not to be thankful for it, to neglect it, to resist it, is a heavy loss.

While Francis was at St. Gall, he foretold a thing which the event justified a few years afterwards. Three men at Florence brought each a child to receive his blessing. As soon as he was apprised of it, he went into the garden and gathered five figs, then he came in, and gave one to the first of the children, one to the second, and three to the third, to whom he addressed the following words: "You will be my dear child." That one, when he had attained the proper age, took the habit of the Friars Minor, and was called Brother Angel, which he deserved by his angelic life, which was the fruit of his great devotion to the Blessed Virgin, from whom he received very marked favors.

From the month of October, 1211, to the beginning of 1212, the man of God visited the Towns of Pescia, Pisa, San Miniato, Sarthiano, Cetona, and other places in Tuscany, where he made many wonderful conversions, and left some of his brethren to continue the work of God. We shall relate, at the end of his life, the great honors which were publicly shown him,--honors which he received with the greatest humility, and yet with the most generous sentiments.

The brethren whom he had dispersed in the other provinces of Italy, and who partook of his apostolic spirit, labored on their part with great zeal and success. They founded many establishments, and formed many disciples, whom they sent to the holy Founder in order to receive the habit of the Order from him.

They mention particularly what happened at Bologna to Bernard de Quintavalle. As soon as he made his appearance, his extraordinary and very poor habit made him looked upon as a person not worthy of notice. He went to the great square in order to preach the truth of salvation, and he went there several times without having collected an audience. Children and idle people surrounded him; some pulled him by the hood, others threw mud and stones at him; and he was daily assailed with fresh outrages, which he bore with exemplary patience.

A lawyer, having noticed this, made his reflections on it, and it occurred to him that his conduct might be attributed to virtue rather than insensibility. One day, then, he came up to Bernard and asked him who he was, and what he had come to do at Bologna. "You will know who I am," replied Bernard, "if you will take the trouble to read what I now offer you." It was the Rule of Francis, of which he had a copy, and which he placed in his hand. The lawyer having read it with astonishment, said to those who accompanied him: "I own I have never seen anything so perfect or so heroic as this mode of life. Those who ill-use this man are very criminal; he ought, on the contrary, to be loaded with honors, as a special friend of God." Then, addressing himself to Bernard, he said: "If you will follow me, I will give you a place in which you may serve the Lord." Bernard, having accepted the offer, was taken to the house of his benefactor, who received him with affection, and gave him a house, which he furnished with everything necessary, and promised to protect him and his companions. After this, Bernard was so highly respected in Bologna, that people considered themselves fortunate if they could get near him, touch him, or even see him. This truly humble man, mortified at the honor which was shown him, went to Francis, and said, "My Father, all is in good order at Bologna. But send any other religious thither rather than me, for I have no longer any hopes of being useful there: it is even to be feared that I may lose many graces on account of the great honors I receive." This prudent mistrust of himself was as pleasing to the holy Father as the affection of the Bolognese, to which he responded by sending them several of his disciples, who subsequently spread the Order throughout all Romagna.

The holy Patriarch returned some time before Lent to St. Mary of the Angels, where his first care was to examine rigidly whether in his Evangelical progress some worldly dust might not have adhered to him in consequence of his communications with seculars; and in those instances in which the extreme delicacy of his conscience gave him room for self-reproach, he purified himself by very severe penitential observances. He then applied himself carefully to the formation of the novices, whom he had collected from various places, and he preached during the Lent at Assisi.

His discourses, backed by his example, and his prayers and exhortations, animated by an ardent zeal, were so efficacious, that in the town and county of Assisi a very great number of persons was converted, and the fire of divine love was kindled in every heart. "Then," says St. Bonaventure, using the words of the Holy Scriptures, "the vine of the Lord spread its branches and bore flowers of a most agreeable odor, and produced fruits of glory in abundance." There were many young girls who made vows of perpetual virginity; amongst whom, says the same holy doctor, the Blessed Clare appeared as the most beautiful plant in the garden of the Celestial Spouse, and as a star more brilliant than all the others.

This illustrious maiden was the daughter of a rich and noble family of Assisi. The Cavaliere Favorine, or Favarone, her father, was descended from the ancient and powerful houses of Scifi and Fiumi. Her mother, of equal high birth and exalted piety, was called Hortulana. She had the talent of joining the care of her household to the practice of good works, and to regulate her time so well, that she found enough in which to visit, with the consent of her husband, many holy places: she even made a pilgrimage to the Holy Land. If this practice is no longer usual in these days, particularly as regards distant countries, it arises from the circumstances of the times being very different, and from there having been a great change in manners. But Christian piety does not permit us altogether to condemn (independently of abuses) voyages or journeys of devotion, since they are sanctioned by the examples of the saints, have been approved by the Fathers of the Church, and since at one time they were directed as sacramental penances for certain sinners.

Hortulana had three daughters, Clare, Agnes, Beatrix. Being about to be confined of the first, and praying to God before a crucifix in a church for a safe delivery, she heard a voice, which said to her: "Woman, fear not, thou wilt bring forth, without danger, a light which will illuminate a vast space." This was the reason she gave the name of Clare to the daughter to whom she gave birth, in the hopes of seeing the accomplishment of what it might signify.

Indeed, from her earliest years, her virtue shone as an aurora, the prognostication of a fine day. She received with docility the instructions of her mother, and her whole conduct was the fruit thereof; the exercise of prayer became familiar to her; she every day recited the Lord's Prayer a number of times, which she marked with small stones, in order to be exact in the daily number she had assigned for herself. In that she resembled the solitary of the Desert of Seethe, who kept an account of the number of his prayers, offering them to God three hundred times each day. Naturally tender and compassionate to the poor, she aided them voluntarily, and the opulence of her family enabled her to assist them abundantly. But, in order to render her charities more agreeable to God, she sent to the poor, by confidential persons, the nicest eatables which were served to herself. The love of God, with which these holy practices inflamed her heart, inspired her with a hatred of her own body, and showed her the vanity of all the things of this world. Under her own costly dresses, which her situation in society obliged her to wear, she constantly had a hair-shirt; and she cleverly refused a proposal of marriage which her parents wished her to accept, recommending to God her virginity, which she intended to preserve in entire purity. Although she was at that time confined in the bosom of her family, and solely intent on sanctifying herself in secret before the eyes of God, her virtue became the subject of admiration, without her being conscious of it, and drew down upon her the esteem and praise of the whole town.

The great celebrity which the sanctity of Francis gained in the world, could not be unknown to young Clare.--Aware that this wonderful man renewed a perfection on the earth which was almost forgotten, she wished much to see him and to have conversations with him. Francis also, having heard the reputation of Clare's virtues, had an equal desire to communicate with her, that he might tear her from the world and present her to Jesus Christ. They saw and visited each other several times. Clare went to St. Mary of the Angels with a virtuous lady, a relation of hers, whose name was Bona Guelfucci; Francis also came to see her, but always taking the necessary precautions to have the pious secret kept. She placed herself entirely under his guidance, and he soon persuaded her to consecrate herself to God. An interior view of eternal happiness inspired her with such contempt for the vanities of the world, and filled her heart with such divine love, that she had a complete loathing for finery, which it was not as yet permitted her to throw aside; and from that time she entered into engagements to live in a state of perpetual virginity.

The holy director did not choose that so pure a soul should continue longer exposed to the contagion of the world. She had herself come to him some days before Palm-Sunday to hasten the execution of her intention; he told her to assist at the ceremony of the delivery of palms dressed in her usual ornaments, to leave Assisi the following night, as our Blessed Saviour had left Jerusalem to suffer on Mount Calvary, and to come to the church of St. Mary of the Angels, where she would exchange her worldly ornaments for a penitential habit, and the vain joys of the world for holy lamentations over the Passion of Jesus Christ.

On the 18th of March, being Palm-Sunday, Clare, magnificently dressed, went with other ladies to the Cathedral Church, and as she remained in her place out of bashfulness while the others crowded forward to receive the palms, the bishop came down from the altar, and carried a palm branch to her, as a symbol of the victory she was about to gain over the world.

The following night, accompanied as propriety required, she arranged her flight as her spiritual Father had directed, and according to the earnest wish of her soul. Not being able to get out by the front door, of which she had not the key, she had the courage and strength to break open a small door which had been blocked up with stones and wood, and she repaired to the church, where Francis and his brethren, who were saying their matins, received her with great solemnity, bearing lighted tapers in their hands. They cut off her hair before the altar, and after she had taken off her ornaments with the help of the females who accompanied her, she received the penitential habit, consecrating her virginity to Jesus Christ, under the protection of the Queen of Virgins, while the religious chanted hymns and canticles.

It was a touching scene to see a young noble lady, only eighteen years of age, in solitude, in the middle of the night, renounce all the advantages and allurements of the world, put on sackcloth and a cord, and devote herself to a rigorous system of penitential exercises, solely for the love of God. Similar sacrifices can only be made by a supernatural virtue; they prove that the religion which inspires them is divine; and justly does St. Ambrose consider them to be far above the most heroical pagan virtues.

It must be remarked, moreover, that the Church of St. Mary of the Angels, which was the cradle of the Order of the Poor Evangelical Brethren which Francis had just established, was also the place where Clare made profession of the same poverty, that she subsequently prescribed to the Order of Women, which she instituted together with the holy Patriarch. This gives to the two orders the pleasing consolation of knowing that they belong to the Mother of God from their origin, and that she is specially their mother.

As soon as the ceremony was over, Francis, who was always guided by the spirit of wisdom, took the new bride of Jesus Christ, followed by her companions, to the monastery of Benedictines of St. Paul, there to remain until Divine Providence should provide a dwelling for her.

When morning dawned, and her parents learnt what had occurred during the night, they were overwhelmed with grief. They equally disapproved of what Clare had done, and of the manner in which she had carried her intention into execution; and they went in great numbers to the monastery of St. Paul, to compel her to leave it. At first they spoke to her in mild and friendly terms; they represented to her that she was choosing a vile and contemptible state of life, which was disgraceful to her family, and that there was no precedent in the whole country of such an occurrence. After which they attempted by violence to force her from the monastery; which they might easily have done, because in those times the religious females did not keep strict enclosure, beside which her relations were all military men, accustomed to acts of violence.

Clare uncovered her head to show them that she was shorn; and she protested, clinging to the altar, that nothing in the world should tear her from Jesus Christ. Either because they had too much respect for religion to venture to violate so holy an asylum, or that God restrained them by His power, they molested her no farther. She had only to resist the fresh efforts they made to induce her to return to her father. But the love of God gave her courage to resist with such determined firmness, that, giving up all hopes of conquering her, they left her in peace.

A short time after, Francis removed her from the Monastery of St. Paul to that of St. Angelo de Panso, of the same Order of St. Benedict, near Assisi, to which she drew her sister Agnes. The conformity of their inclinations and manners, which rendered them tenderly united, had made them sensibly feel their separation. Clare was greatly grieved that Agnes, at so tender an age, should be exposed to the dangers of the world. She prayed fervently to the Almighty to cause her sister to feel the sweets of His grace, so that she might grow disgusted with the world, and become her companion in the service of Jesus Christ. Her prayer was soon favorably heard, for, a fortnight after her consecration, Agnes came to her, and declared that she was decided to give herself wholly to God. "I return Him thanks," replied Clare, "for that He has thus relieved me from the uneasiness I was in on your account."

The indignation of the family was extreme, when it became known that one sister had followed the other. On the morrow, twelve of its principal members hastened to the Monastery of St. Angelo. At first they feigned to have come in a peaceful mood; but, having been admitted, they turned to Agnes, for they had no longer any hopes of Clare, and said: "What business have you here? Come immediately home with us." She replied that she did not choose to leave her sister, when one of the knights, forgetting himself altogether, attacked her furiously, struck her with his fist, kicked her, pulled her down by the hair, and the others carried her off in their arms. All that this innocent lamb could do, thus torn by the wolves, was to cry out: "My dear sister, come to my aid; do not let them separate me from Jesus Christ." Clare could give her no assistance, but by praying to God to render her steadfast, and to check the violence of her ravishers. This prayer was followed by a miraculous effect, similar to what the Church records in the life of the illustrious virgin and martyr, St. Lucia.

As the relations of Agnes dragged her down the mountain, tearing her clothes, and scattering her hair along the road, because she continued violently to resist, she became suddenly so heavy, that they were unable to raise her from the ground, even with the help of persons who flocked from the fields and the vineyards. They were blind to the finger of God in so extraordinary an event, and they even made a jest of it; for ill-disposed persons, like the Pharisees of the Gospel, do not submit to the evidence of miracles, but carry their impiety to the length of turning all miracles into ridicule. The one which God was pleased to perform in the person of Agnes, threw her uncle, whose name was Monaldi, into such a rage, that he raised his arm to strike her in such a manner as would have killed her, if the Divine power had not arrested the blow by bringing such an excessive pain into the limb as to disable it; this pain lasted a considerable time. This is a grand lesson for those parents who prevent their children from consecrating themselves to God in a religious state. If they do not experience in this world the effects of His anger, they ought to fear the consequences of the anathema in the next with which the Council of Trent menaces, not only them, but those also who compel their children to embrace a religious state.

Clare came to the field of battle, where she found her sister half dead. She entreated the relations to retire and to leave her in her care, which they regrettingly did. Agnes then rose with great ease, glad to have had a share in the cross of Jesus Christ. She returned to the monastery with her sister, to consecrate herself to God under the direction of Francis, who cut off her hair with his own hands, and instructed her in the duties of the state she was about to enter. Clare, not having her mind quite at ease in the Monastery of St. Angelo, removed to the house which adjoined the Church of St. Damian, the first of the three which he had repaired, and where he had foretold that there would be one day a monastery of poor females, who should lead a sanctified life, and whose reputation would cause our Heavenly Father to be glorified.

Clare had scarcely fixed herself there, when the fame of her sanctity spread all around, and produced wonderful effects. The influence of grace was so great, that there were many persons of all sexes and all ages, of all states of life, nobles and rich, who took to a religious life. They mutually incited each other in families, as St. Jerome tells us that it occurred in all Africa, when the illustrious virgin, Demetrias, moved by the exhortation of St. Augustine, took the holy veil. It was even seen that married persons separated by mutual consent, and entered separate convents: and those who could not do this, strove to sanctify themselves in the world. The virtues of the holy spouse of Jesus Christ, as a precious perfume, attracted pure and innocent souls, who made the house of St. Damian a numerous community, and the cradle of the Order of the Poor Clares, or Poor Ladies, the second of the three orders which were established by St. Francis. He appointed Clare Abbess of St. Damian, although her humility made her wish to be the servant of the others, and he only overcame her repugnance by enforcing that obedience which she had promised him.

It was there that this holy abbess was enclosed during a period of forty-two years in the practice of the most eminent perfection, and which we shall have an opportunity of referring to, when we come to speak of her rule.

After Francis had regulated the spiritual exercises of these nuns, provided for the enclosure, and placed the house in good order, he turned in his mind things personal to himself, as to what should be his future way of life. In order to come to a decision, he consulted those of his brethren with whom he was in the habit of having familiar intercourse, and proposed to them his difficulties as follows:

"My brethren, what do you advise me? Which of the two do you think best: that I shall give myself to prayer, or that I shall go forth to preach? To me it seems that prayer is what is most advantageous to me, for I am a simple person, who am not a good speaker, and I have received the gift of prayer, rather than that of speech: moreover, we gain much by prayer; it is the source of graces; but, in preaching, we only distribute to others what God has communicated. Prayer purifies the heart and the affections; it unites us to the sole true and sovereign good, and strengthens us in virtue. Preaching renders the feet of the spiritual man dusty; it is an employment which dissipates and distracts, and which causes regular discipline to be relaxed. In fine, in prayer we speak to God, and we listen to Him; we converse with the angels, as if we lived an Evangelic life. In preaching we must have much condescension towards men, and, living with them, we must hear and see, speak and think, in some measure as they do, in a human way. But there is one thing which seems to prevail over all this before God, which is, that the Only Son, who is in the bosom of His Father, and is the Sovereign Wisdom, came down from heaven to save souls, to instruct mankind by His example and by His word, to redeem them by His blood, and to make of this precious blood a bath and a celestial beverage: all that He had He gave up liberally and without reserve for our salvation. Now, having bound ourselves to do all things according to the model given us in His person, it seems more in conformity to the will of God, that I should give up my own repose in order to labor for the benefit of others."

After all these reflections, he continued in an anxious state of uncertainty as to the course he ought to take; and this man, who had wonderful knowledge through the spirit of prophecy, had no light thrown on his doubts by prayer: God permitting at that time that he should not be sensible to the evident proofs he had, that he was called to the apostolic life.

We have already seen that powerful attractions to a contemplative life had given rise to similar difficulties arising in his mind. As he wished in all things to act faithfully and perfectly, his principal care was to apply himself to the virtues which he knew, by the inspiration of the Holy Spirit, to be most agreeable to God.

St. Bonaventure says that this was the ground of his doubt, and he gives two reasons why God permitted that the Saint should not have been able to solve the difficulty, the solution of which appeared so easy. The first is, in order that the heavenly oracles which had announced that Francis was destined to preach the Gospel, should give a more exalted idea of the merits of that ministry; to this may be added, that it was of consequence that it should be known with certainty that the holy Founder and his disciples were destined by Heaven to labor for the salvation of souls, since in after times it has been found that some of their adversaries have contested it. Secondly, the doubt of the servant of God was useful in preserving his humility and rendering it still greater. In the capacity of a Friar Minor, he was not ashamed of seeking the advice of the least of his brethren, he who had been taught such elevated things from the Sovereign Master. It was likewise one of his maxims throughout his whole life, and of the principles of the sacred philosophy, of which he made profession, to address himself to the simple as well as to the learned, to the imperfect as well as to the perfect, to the young as to the old, with the ardent desire to find from intercourse with them in what way and by what means he could best serve God according to His good pleasure, and raise himself to the greatest perfection.

Finally, we must not be surprised that he entreated God to grant him additional proofs of his vocation, after having received such convincing ones by revelations, by miracles, and from the mouth of the Vicar of Jesus Christ; when we see in the Sacred Scriptures, that Gideon, having been chosen by God to fight the enemies of His people, and this choice having been manifested by the apparition of an angel, by a miracle and by a revelation, he nevertheless begged the Lord to give other miraculous signs, in order to be still further assured of it, and his prayer was granted. Would to God, that, without asking for miracles and without expecting them, all vocations, particularly those for the holy ministries, and other affairs of conscience, were examined on such sound principles, and weighed by means as likely to deserve the light of Heaven.

In order to know how finally to decide, Francis sent two of his religious, Philip and Masse, to Brother Sylvester the priest, who was then on the mountain near Assisi, continually intent on prayer, begging him to consult the Lord on the subject of his doubt, and to let him know the result. He made a similar application to Clare, recommending her to put the same question to her sisters, and particularly to the one who should appear to her to be the most pure and most single-minded. The venerable priest and the consecrated virgin gave similar answers, and pronounced that it was the will of God that Francis should go forth to preach.

When the two religious returned, Francis received them with great respect and affection; he washed their feet, embraced them, and gave them their meal. He then took them into the wood, where he knelt bareheaded and inclined, with his hands crossed upon his breast, and said to them: "Now tell me what my Lord Jesus Christ commands me to do?" "My very dear brother, and my Father," replied Masse, "Sylvester and Clare received precisely the same answer from our Lord Jesus Christ, which is, that you set out to preach; because it is not for your salvation alone that He called you, but for the salvation of others also; and for them He will put His words into your mouth."