  The time of the general chapter drew near, of that chapter which became so celebrated by the number of religious which attended it, and by many other marvellous circumstances. Before its assembling, the holy Patriarch proposed to go to Perugia, to confer with the cardinal protector, who was living there, on the affairs of the Order. Wading states, on good authority, that St. Dominic was there at the same time, and that they had several deliberations together with the cardinal, who had a like esteem for both. One day when they were in serious conversation on the affairs of the Church, the cardinal asked them whether they should consider it advisable for some of their members to be raised to ecclesiastical dignities; "for," said he, "I am persuaded that they would have no less zeal for the glory of God and the salvation of souls, than those bishops of the early ages of the Church, who, although in great poverty, animated by ardent charity, fed their flocks with salutary instructions and the example of a good life." After a contest of humility between the two patriarchs, as to who should speak first, Dominic, urged by Francis to take the lead, said to him:—"You excel me in humility, and I will excel you in obedience." He then gave the cardinal this answer:—"My lord, my brethren may well consider themselves as holding a very elevated rank. What is there more honorable than teaching others from the Evangelical pulpit? What should well-thinking minds desire more than to be employed in defence of the faith, and to combat the enemies of the Church? For this reason I strenuously desire that my brethren may remain as they are, and I will keep them so as long as I can." Francis made the following reply:—"My lord, my brethren have received the appellation of Minors, in order that they might never have the presumption to become great. If it be your intention that they shall bear fruit in the Church, leave them in their vocation, and never permit them to be raised to prelatures." The cardinal was greatly edified by their answers, and highly commended the humility of their opinions, but he did not therefore change his views. He thought, on the contrary, that such ministers would be most useful in the Church, considering the corruption of the times. The Church has since followed the opinion of this eminent dignitary, having made many bishops and cardinals from the two orders, and several have been even elevated to the sovereign pontificate. But the Friars Preachers and the Friars Minor, who have preserved the spirit of their vocation, have never had any other feelings than those of their holy patriarchs on the subject of ecclesiastical dignities. They have refused them as long as they could, and those who have accepted them, have been compelled to do so by superior authority, which they could not be dispensed from obeying. Brother Leo, the companion and confessor of St. Francis, who was at Perugia, and who assisted at all the conferences, says, that they spoke much on the propagation of the faith and the salvation of souls; that, having made reciprocal inquiries into the peculiarities of their respective orders, Dominic proposed to Francis to unite them, and make but one order, in order that the difference of the Institute should not divide those whom the intimate friendship of their fathers had closely united. To this proposition Francis replied:—"My dear brother, it has been God's will that our orders should be different, the one more austere than the other, in order to their being by this variety better adapted to human infirmity, and to give an opportunity to such as could not bear a life of very great austerity to embrace one which was somewhat milder." Leo adds, that they took steps for maintaining permanent agreement between the two orders; and, after having mutually praised their congregations, they recommended to their companions who were present, reciprocal respect and friendship for each other; that Dominic requested Francis to give him his girdle, which was a cord with large knots; and, having obtained it after many entreaties, he wore it during the remainder of his life under his habit, as a bond and perpetual symbol of the charity which so intimately united them. Francis having discussed with the cardinal protector all the affairs of his Order, left Perugia to return to St. Mary of the Angels. As he discoursed on the road with his companion Leo, on the virtue of humility and entire abnegation of self, he said in a moment of fervor: "My dear brother, I do not believe myself to be a Friar Minor, and, in truth, I am not one, unless I can bear humbly and with entire tranquillity of mind, all that could happen to me under circumstances which I can figure to myself. I suppose, then, that my brethren came to seek me, with great respect and confidence, to assist at the general chapter which is about to be holden, and solicit me to preach at it. If, after having exhorted them in such terms as God shall have inspired me, they were to rise up against me, and manifest openly that they hold me in aversion, saying:—'We will no longer have you to govern us; we are ashamed of having such a man as you at our head, who has neither learning nor eloquence, who is simple and ignorant, with very little prudence and experience; therefore, in future, do not have the arrogance to call yourself our superior.' If they were to put other affronts upon me, and to drive me ignominiously from the assembly, I should not consider myself to be a true religious, unless I were to receive all this as patiently and with equal serenity of countenance as I should receive those who would load me with praise and honor." To this he added: "Assuredly, places of honor are very dangerous to salvation, not only from the vainglory which is to be feared, but likewise from the government, which is very difficult; whereas, in opprobrium, there is nothing but merit to be acquired. If I am removed from the headship, I shall be exempt from being accountable to God for a great number of souls. Prelature is a station of danger, and praise brings one to the very edge of the precipice. In an humble, lowly station, there is much to be gained. Why, then, do we look to and prefer what is dangerous to what has so much more spiritual advantage, since it is for this that time is given to us?" These are sentiments which should be well considered by persons in every station of life, whether they aspire to honors, or fear the losing of them. The profound humility of St. Francis does not admit of a doubt of his having gone through the trial which he here supposes; and even in putting it thus hypothetically, he strengthened in his mind the virtue requisite for supporting it in reality. These sorts of suppositions, which might be stumbling-blocks to the weak, are very useful to those who aspire to perfect humility. The Friars Minor assembled for the general chapter of their Order at the Convent of St. Mary of the Angels, or Portiuncula, near Assisi, at the Feast of Pentecost, and their number exceeded five thousand. This circumstance is truly amazing, particularly when it is recollected that some remained in their respective convents; that the Order had only existed ten years since its institution; and that the novices had always been admitted by the Founder himself, except since the chapter of the year 1216, when he had given the provincial ministers power to receive them. It is nevertheless certain, that more than five thousand Friars Minor assisted at this celebrated chapter: the fact is attested by four of St. Francis' companions, who were present at it; by St. Bonaventure, who lived with them and by many others. What can be said on this subject, except that it pleased God to recall in some measure, by the rapid establishment of this Order, the wonderful spread of the Gospel by the preaching of the Apostles? St. Augustine says that the Apostles were as dark clouds from whence lightning and thunder emanated; that, by their poverty and their simplicity, they shone in the eyes of the universe; that, by the powerful virtue and splendor of their admirable actions, they overthrew everything which was opposed to the empire of Jesus Christ, and, in a short time, christianized the world. May we not also say, that Francis and his companions, men poor and simple, were a representation of the Apostles; that Jesus Christ rendered them powerful and eminent in words and works, to bring back sinners to His empire, and that by them, in an inconceivably short period of time, an immense number of Apostolic men was collected and formed who embraced the same Institute, in order to exercise the same ministry? What assists us in comprehending that in ten years it had been possible to build a sufficient number of houses, to contain so many thousand men is, that they were poor and without any income. The religious of this chapter were lodged in huts made of matting, erected all round the Portiuncula convent, from which this chapter has been called the Chapter of Mats. They were there separated from the world, but perfectly united among themselves, all lovers of watching and fasting after the example of their Father; zealous in prayer and in the recital of Psalms, in spiritual reading, and in readiness to execute all works of mercy, and having no other hope than that of the happiness of a future life. Cardinal Ugolino, as Protector of the Order, came to preside over the chapter, and all the religious went in procession before him. He opened the assembly on Whitsunday the 26th of May: he officiated pontifically, and preached; and he deemed it his right to inspect the ranks of this holy army of the Lord, in which he found everything in good order. These soldiers of Jesus Christ were not seen wandering about; but all were collected in groups, a hundred in one spot, sixty in another, more or less, and conversing on holy subjects, on their own salvation, or on that of their neighbours, and on the means of reforming the morals of a corrupt world. The cardinal, delighted with so interesting and unusual a scene, said to those who followed him, as Jacob had when he met the angels on his way: "Truly, this is the Camp of God." We might also apply to it what Balaam could not prevent himself from saying, when he saw the Israelites encamped: "How beautiful are thy tabernacles, O Jacob, and thy tents, O Israel!" Francis, as a general in his camp, went through all the tents; he encouraged his troops to fight valiantly the battles of the Lord, assuring them of receiving assistance from on high, animating some, and fulfilling in every place the duties of a vigilant chief. He assembled all his brethren, and addressed them in an excellent discourse, of which the following embraces the subject: "We have promised great things; and we have been promised greater. Let us keep the first, and let us sigh after the others: Pleasure is of short duration; the penalty is eternal. Sufferings are light; glory is infinite. Many are called; but few are chosen. Each one will receive according to his deserts." On this beautiful text he exhorted them, in the most forcible and moving terms, to the practice of virtue and to the duties of a religious life; urging them, above all things, to implicit obedience to our Holy Mother the Church, to a contempt of the world, to purity of mind and body, to a love of holy poverty and humility, to charity, to concord and mildness, to continued watchfulness, and to an ardent zeal for the salvation of souls. He recommended to them to pray for all the faithful, and particularly for the exaltation of the Holy Roman Church, and for the benefactors of the Order. After which he positively forbade them to have any anxiety whatever for anything concerning the body, and he quoted to them these words of the psalmist: "Cast thy care upon the Lord and He shall sustain thee." He had conformed strictly to the rule he laid down, for he had made no provision for the chapter. St. Dominic, who, out of friendship for St. Francis, had come with six of his companions to this assembly and who heard this discourse, was fearful lest what he said and did was perhaps an exaggeration, and that it might seem to be tempting the Lord, if some steps were not taken for procuring food for so great a multitude. But he was of a very different way of thinking shortly after when he saw arrive from Assisi, Perugia, Spello, Foligno, Spoleto, and many more distant towns, ecclesiastics, laics, nobles, burgesses, and persons of every state of life who brought with them not only what was necessary for the subsistence of such vast numbers, but pressed forward to serve the religious themselves with an emulation of humility and charity. So marked an interposition of Providence in behalf of these Evangelical poor struck the Patriarch of the Friars Preachers with astonishment; and it is believed that it suggested to him the intention which he carried into execution the year after, when he assembled the first general chapter of his order at Bologna, in which it was resolved that the Friars Preachers should adopt the system of entire poverty, and consider it as the fundamental rule of their order, renouncing forever all property in land, or revenue arising therefrom, even what they had at Toulouse, which the Pope had confirmed to them by his first bull. In dying, he recommended to them this Evangelical poverty as the foundation of their institute; and lest this foundation should be undermined by the prudence of the flesh, he forbade in the strongest terms, on pain of the curse of the Almighty, and of his also, the introduction into the order of any temporal possessions. May Evangelical poverty that made so strong an impression on the mind of St. Dominic teach the faithful never to be mistrustful of the care of Divine Providence! However, we are not to look for, or expect miraculous assistance; this is not in the ordinary course of God's dispensations; but after doing all that depends on ourselves, provided there be no irregularity on our part, and that our desires are within the bounds of moderation, without any impatience as to the event, we may assure ourselves that, according to the words of the wise man: "No one hath hoped in the Lord and hath been confounded." Several prelates, and other persons of quality, who had been invited by Cardinal Ugolino to the Chapter, as to a grand and admirable sight, had the curiosity to examine everything minutely. They saw the religious in their miserable huts, coarsely dressed, taking but a very small portion of nourishment, sleeping on mats spread on the earth with a log of wood for a pillow. They noticed at the same time that they were quite calm, that joy and concord were universal amongst them, and that they were entirely submissive to their saintly founder. Admiring all these things, they said to each other: "This shows that the way to heaven is narrow, and that it is very difficult for the rich to enter into the Kingdom of God. We flatter ourselves that we shall eke out our salvation in the enjoyment of all the comforts of life, having our ease in all things, while these people, to save their souls, deprive themselves of everything, mortify their bodies, and are notwithstanding not without great apprehension. We should like to die as they will, but we do not choose to live as they live." Similar reflections converted a great number of persons, and more than five hundred took the habit of the Friars Minor during the chapter. The holy Patriarch found that many of his religious submitted themselves to extraordinary mortifications, which either shortened their days or rendered them useless to the Order by the illnesses which were the consequence. He therefor publicly forbade them, by the virtue of holy obedience, to make use of such means, and ordered all who had coats of mail, iron girdles, or other instruments of mortification, to leave them off and deliver them up to him. This was done, and some most extraordinary modes of inflicting self-punishment were discovered. The number of coats of mail and iron girdles which were delivered up were more than five hundred; they were put into a heap, and the Patriarch thought proper to show them to the cardinal and his company, for their edification. They were astonished on witnessing so great a love of such penitential austerities, in men of such pure and holy lives. In their presence he again forbade his dear brethren indiscreet mortifications, which are injurious to the body; representing to them that they either hasten death, or throw the body into such a state of languor and weakness, as makes it unfit for spiritual exercises, or an impediment to the practice of good works. Oh, fortunate and happy times, when it was necessary to check such failings! God made known to Francis, in a revelation he had during the sitting of the chapter, that the Prince of Darkness, alarmed at the fervor of the new Order, had collected thousands of demons, to concert together on the means of bringing it to ruin; and that one of them, more astute than the rest, had put forth an opinion which it had been decided should be acted upon. It was, not to attack the Friars Minor openly, but to have recourse to artifice; to induce them to receive into their society nobles, learned men, and youths. Nobles, in order by their means to introduce effeminacy in which they had been brought up; learned men, who, proud of their learning, should have a contempt for humility; and youths, who, being weak and delicate, would greatly relax in the regular discipline. Religion teaches us that there are demons, and that they are subordinate one to the other; that God, when it pleases Him, permits them to tempt mankind, and even torment them corporally; and St. Paul speaks of "the Prince of the powers of this air." We know what Satan did to holy Job; and what our Lord said to St. Peter: "Satan hath desired to have you, that he might sift you as wheat;" and what He stated elsewhere: "When an unclean spirit is gone out of a man, he taketh with him seven spirits more wicked than himself, and they enter in and dwell there." Thus we need have no difficulty in believing that the prince of darkness had collected such a number of demons against St. Francis and his Institute. St. Gregory says, that they attack with greater violence those in whom they find a greater disposition to holiness, and that the principal demons are employed in the attacks on the bravest soldiers of Jesus Christ. What must be the wrath of these malignant spirits against the apostolical men, whose lives are wholly employed in effecting the salvation of souls! Francis had already been made aware by the words of a young female who was possessed, as St. Bonaventure relates, that the devils, irritated by the injury he did them, had assembled against him, and then he merely said, as Paul did: "I am the stronger." But he was alarmed when he learnt from God Himself the increase of their rage. He retired for two days to an oratory to pray for grace to be able to escape from their snares, and that he might be protected by good angels. His prayer gave him fresh courage; he returned to the chapter, and addressed his brethren with energy on the watchfulness with which it was incumbent on them to work out their salvation, without placing too much reliance on the holiness of their state of life, from which they must be apprehensive lest they should fall off by the machinations of their enemy. "You know," he said, "the examples we have; Satan fell from Heaven, and drew with him a number of the angels; he caused Adam and Eve to be driven from Paradise; he prayed to be allowed to sift the Apostles as wheat is sifted; and he did so with such effect, that one of them betrayed his Master, another denied Him, and all fled when He was captured." The Saint then explained to them what God had made known to him of the designs of the devil; and in order that the enemy's malignity might fall on himself, he warned them to pay more attention in the reception of advices to the sentiments of the mind than to the advantages of birth; to be very careful that the learned whom they should admit, should be devoid of pride, and were fit to edify others by their humility, and to be careful that such as joined them in the flower of youth, should be informed of all that they would have to practice in future. For the holy man did not think it requisite, in consequence of Satan's malice, to prohibit noblemen from joining his Order, since their example has great influence, and the elevated sentiments which are found in that class, render them more fit to do great things for the service of God. He did not wish to drive away the learned, since learning is necessary for the exercise of the functions of religion, and since those men who join the knowledge of sound doctrine to an Evangelical life, are most instructive teachers in the Church, for the dissipation of error and the establishment of virtue. He also desired that they should receive such young men as should present themselves in the tenderest age, "because it is good for man to bear the yoke from his youth:" to leave the world, before having any knowledge of it, except through the lights of the Church, and to offer themselves as pure victims, rather than to bring to Him the remains of a heart stained by the passions; and, moreover, our Saviour said to His disciples, who turned away the children who came to Him: "Suffer them, and forbid them not to come to me." We know that there are in the world censorious people who condemn the custom of permitting young persons to enter into a religious state; it would be easy to show, if it were not for fear of rendering this work too voluminous, that their arguments are based on a superficial foundation, and are contrary to the maxims of Christianity; we therefore content ourselves with saying that at the Council of Trent, which was guided by the Spirit of truth in its discipline, as well as in its dogmas and morality, permission was given to persons of either sex, to make profession as a religious at the full age of sixteen; that rule is authorized by the ordinances of all Christian princes, and it therefore seems very extraordinary that any individuals should be rash enough to oppose their private opinions to so respectable an authority. Francis, who was desirous of encouraging the fervor of his disciples, apprised them of what they had to fear, and anticipated the smallest inclinations to pride in them, by salutary humiliations. The cardinal protector having one day preached before all the religious of the chapter, and having concluded his sermon by bestowing on them considerable praise, the holy Patriarch asked his permission to address the audience. He foretold to them, and represented in lively colors, all that was to happen to the Order; the temptations to which they were to be exposed; the tribulations they were to suffer; the changes that would be brought in, and their decline. He reproached them with their laxity, and with their want of fervor in cooperating with the peculiar graces they had received from God; he spoke so energetically, that, in censuring their foolish obsequiousness, if such a fault they had, he covered them with confusion. The cardinal was somewhat mortified, and said:—"Pray, why, brother, did you gainsay me, setting the imperfections of your brethren in opposition to the praises I had given them?" "My lord and my father," answered Francis, "I did so, in order to preserve the substance of your praise. I was apprehensive that such praise being given by a person of your exalted rank, might inspire vanity into the minds of those in whom humility has not as yet thrown out deep roots." This affords great matter for reflection for those virtuous persons who voluntarily receive praise, at least when it is artfully administered; and for indiscreet flatterers, who expose virtue to a dangerous trial. What occurred on the following day, showed that the holy man had received from God the perfect means of appreciating men's minds. Brother Elias, who was the provincial for Tuscany; Brother John of Strachia, who was provincial for Bologna, and several others came to the cardinal protector and entreated him to tell Francis, as from himself, that he ought to listen to the advice of his brethren, among whom there were many learned men, fully capable of governing; particularly as he himself was a simple and unread man, whose ill health did not permit him to bring their affairs into good order. They added, that respect ought to be paid to the ancient rules of St. Basil, of St. Augustine, and of St. Benedict, and that Minors should not differ so widely by a new rule and excessive severity, as if they wished to be better than their fathers. The cardinal took his time, and then proposed all these things to Francis, as maxims which he deemed good for the government of the Order. The Saint being immediately made aware by the Spirit of God, that these things were suggested by others, rose up from the place in which he had been seated with the cardinal, took him respectfully by the hand, and led him to the brethren who were assembled in chapter, and said: "My brethren, my brethren, God has called me by the way of simplicity and humility, in order that I might follow the folly of the cross: it is for His glory and my confusion, and for the security of your consciences I am about to tell you what He said to me:—'Francis,' He said, 'I desire that you may be in the world a new little idiot, who shall preach by thy actions and by thy discourses the folly of the cross. Do thou and thine follow me only, and not any other manner of life.' Speak not to me therefore of any other rule, he added, for I shall not follow, nor prescribe any other than that which God has in His mercy given me; those who swerve from it, I fear, will feel the Divine vengeance, and will be covered with confusion, when at length they shall be obliged once more to enter into this path, which God has shown me." Then addressing himself to the cardinal, he said:—"My lord, these wise people, whom your lordship praises so much, would wish by their worldly prudence to deceive both God and you; but they deceive themselves, endeavoring to destroy what God has ordained for their salvation, through me, his unworthy servant. I attribute nothing to myself of what I do, or of what I say; I rely not on my own lights in the government of the Order; I arrange everything by long prayers with our Divine Father, who governs it sovereignly, and who has made His will known to us by so many manifest signs, in order to bring to perfection the work He has commenced by so miserable a man as I am, for the salvation of souls, and the edification of our holy mother the Church. Those who prefer the wisdom of the world to the will of the Lord, expose themselves manifestly to be lost." Having spoken thus, Francis retired. The cardinal, who admired the energy of his words, and the light which disclosed to him at once the most secret thoughts, said to the superiors who were abashed:—"My dear brethren, you have seen how the Holy Ghost has himself spoken by the mouth of this apostolical man; his words came forth as a two-edged sword, which has penetrated to the bottom of the heart. Take care that you do not grieve the Spirit of God; be not ungrateful for the favors He has done you. He is truly in this poor man, and manifests to you, through him, the marvels of His power; in listening to him, it is Jesus Christ that you hear; in despising him, it is Jesus Christ whom you despise. Humble yourselves, therefore, and obey him, if it is your desire to please God, and not lose the fruit of your vocation; for I know by experience, that everything which either the devils or men are about to attempt against his Order, is revealed to him. Whatsoever may be said to him with good or bad intention, it is difficult to find him off his guard; neither my advice, nor that of any other person, will turn him from his purpose." The provincials who had given rise to this scene were moved, and submitted themselves to the will of the Patriarch. Among the religious who had congregated at the chapter, there were many who came to seek a remedy for the ill-treatment they had received in many places out of Italy, which had its rise in two causes; the first was, that they had no authenticated letters to show that their Institute had been approved by the Church; the second was, that the pastors would not allow them to preach. They begged therefore that the Pope might be solicited to give them written testimonials to certify that they had his approbation of their Institution; and, moreover, that they should obtain from the Holy Father a privilege, in virtue of which they might preach wherever they thought proper, even without leave from the bishops. The holy founder could not hear this second article without indignation. "What my brethren" said he, "are you still devoid of understanding; and do you not know the will of God? It is His pleasure that we should gain the good will of our superiors by our respect for them, and by humility; and then by word and good example, those who are under them. When the bishops see that you live holily, and that you do not encroach on their authority, they themselves will apply to you to work for the salvation of the souls which are committed to their care; they themselves will collect their flocks to listen to you, and to imitate you. Let it be our sole privilege to have no privilege calculated to swell our pride; to give ourselves a confidence which shall be to the prejudice of others, and be the cause of contentions. Let us ask nothing of the Holy See but what is calculated to aid us in serving God, in extending the faith, and in gaining souls under the good pleasure of the prelates, without causing any disturbance among the people." Some represented that they had found many of the heads of the parochial clergy so harsh, that they had been unable to mollify them, either by entreaties, or by labor, by submissiveness or good example, so as to obtain leave to preach to their parishioners, or to receive from them any corporal assistance; to this Francis replied: "My brethren, we are sent to the aid of priests, to make good that in which they may be deficient. Each one will receive his reward, not according to the degree of his authority, but in proportion to his labors. Know, then, that what is most agreeable to God is, to work for the salvation of souls, and that we shall best succeed in this by living in concord with the priests than by living separately from them; if they throw obstacles in the way, God, to whom all vengeance belongs, will give them in His good time what is their due. Be therefore submissive to ecclesiastical superiors, in order to avert, as much as may be in your power, any jealousies. If you are children of peace, you will soon ingratiate yourselves with the clergy and the people, and this will be more acceptable to God than if you gained over the people, and thereby gave scandal to the clergy. Hide the faults of the priests, make good what they are deficient in, and be only in consequence the more humble." The Religious of St. Francis must not be surprised if they, even in these days, meet with opposition in the exercise of their holy ministries. It is an occurrence which the similarity of men may at all times bring about; and which St. Paul experienced more than any other in the course of his ministry. But let them be careful to put in practice the advice of their Father, in order that they may be able to say in truth with the apostle:—"We have injured no man" And, finally, the advice which he gave them must induce us to notice his moderation and his discretion, in an age when the Church had reason to renew the laments of one of the Prophets against the pastors of Israel. He judged it proper, by the advice of the cardinal protector, to procure Apostolic letters to make known the approbation his Institute had received; and he obtained them from the Pope, who was then at Viterbo. These were the first which were given to the Order of Friars Minor: their contents are as follows: Honorius, Bishop, servant of the servants of God, to the Archbishops, "As our dear son, brother Francis and his companions, have renounced the vanities of the world, and embraced a state of life which the Roman Church has justly approved; and, following the example of the Apostles, are about to go into different parts to announce the word of God; we beg and exhort you in our Lord, and we command you by these Apostolical letters, to receive as Catholic and faithful, the brothers of this Order, the bearers of these letters who may apply to you, to be favorable to them, and to treat them with kindness, for the honor of God, and out of consideration for us. Given this 3d of the Ides of June, the third year of our pontificate." Many cardinals and other illustrious persons added their letters of recommendation to those of the Pope, particularly Cardinal Ugolino, the protector of the Order, who testified by a document addressed to all prelates, which certified the intimate knowledge he had of the virtues of the Founder and of his religious, and the great fruit that was to be expected from them for the propagation of the faith, and the benefit of the whole Church. They made a great number of authenticated copies of these letters, to give them to those friars whom Francis had resolved to send in all directions, even into the most distant lands. Three things were decreed at this general chapter. The first was, that on every Saturday a solemn mass should be celebrated in honor of the immaculate Blessed Virgin Mary. This glorious title of Immaculate, which the general councils of the seventh and eighth centuries, and the ancient fathers of the Church, have given to Mary, has been used by the Council of Trent, which has declared in its decree on the subject of original sin, "that it is not its intention to include therein the blessed and immaculate Virgin Mary, Mother of God." The use which the Friars Minor made of it in 1219, shows clearly that they adopted, as did their sainted Patriarch, the common opinion of the Greek Church, which was already spread in various parts of the Latin Church, in honor of the Conception of the Blessed Virgin, because they thought it wholly pure and exempt from the stain of original sin. Their successors have always, with admirable zeal, maintained this opinion, which God in so far blessed, that they have now the advantage and consolation of seeing the institution of the Feast of the Immaculate Conception in the whole Church, and of knowing that what was at one time only a pious opinion is now a dogma. It is proper to notice here, that at the head of the Friars Minor, who supported the proposition of the Immaculate Conception, was the celebrated John Duns Scotus, so respected in the Church for his penetrating genius, for the solidity of his doctrine, and for his singular piety. He silenced his opponents, and his success was so manifested that all considered him to have had the special aid of the Blessed Virgin, and his reasonings were so convincing that the University of Paris admitted them, and declared in favor of the doctrine of the Immaculate Conception, which it has maintained ever since. In the fifteenth century, the faculty of Theology passed a solemn decree on this point, in which it declared that in consonance with the opinions of its predecessors, and in order to oppose the enemies of the Blessed Virgin, it bound itself by oath to maintain the proposition that the Mother of God was preserved from original sin, framing a law, not to receive any doctor who should not take this oath; which practice was continued till the dogma was declared in 1854, when it was no longer necessary. This is the pious triumph of all the Sons of St. Francis who, in gratitude for so singular a privilege, honor the Blessed Virgin as the Patroness and Protectress of their Order, under the title of her Immaculate Conception, and by celebrating the festival thereof with every possible solemnity. The second statute directed, that express mention should be made of the names of St. Peter and St. Paul, in the prayer, "Protege nos Domine, etc.," and in another which begins with these words—"Exaudi nos Deus," etc., in memory of what had been revealed to St. Francis, that these apostles interceded powerfully with God for his Institute. This is practised by the whole Church since Innocent IV revised and reformed the Roman Breviary, through Aymon, an Englishman, who was the fifth general of the Order of Friars Minor. In the third statute it was said that poverty should be apparent in everything, in the convents which they should build; that the churches should be small and low, and that the walls of the rest of the buildings should be of wood or mud. Some difficulties were started to this; many represented that in their provinces wood was dearer than stone, and that walls of masonry, if they were not too high, would better denote poverty, because they would be solid and not compel frequent repair. The holy Founder would not argue this matter with them; for it is remarked that not to give rise to any dispute, and not to give scandal to the weak, he often condescended to the opinions of others in similar matters. Nevertheless he recommended to them all, not to receive either churches or houses which were not in conformity to holy poverty which was their rule. It was not possible always to follow out his intentions. The prelates and princes who were greatly attached to his Order had beautiful convents built, which his religious could not avoid receiving; and St. Bonaventure even says that a numerous community which has different exercises to perform, requires large houses, although care should be taken that holy poverty should be apparent throughout, and that superfluity should not preponderate over what is reasonably necessary. The chapter being ended, Francis, following the example of the Apostles, divided the world among his brethren, in order to bring it all in subjection to the Empire of Jesus Christ. The first mission to Germany had not been successful. Those who had been sent thither by the preceding chapter, not knowing the language, and answering badly the questions put to them, were suspected from their poor and unusual habit to belong to those heretics who were prosecuted in Italy, in consequence of which they were cruelly ill-treated and driven away. The recital which they gave on their return made Germany so unpopular among the brethren that they said that none ought to go there but such as aspired to martyrdom, and that many prayed to Heaven to be preserved from the ferocity of the Germans. Francis did not think proper to send any more there till such time as he should have received some novices from thence who might go there with others; but he sent some into Hungary. As soon as the several missions had been fixed upon, the missionaries prepared to set out. Before we give an account of St. Francis' voyage to the Levant, we think it desirable to give an abridgment of what his children did in various parts of the world, because the principal glory is due to him, and these proceedings naturally belong to the history of his life. Benedict of Arezzo embarked with his companions for Greece, where their preaching, backed by the holiness of their lives, and confirmed by miracles, produced abundance of fruit for the salvation of souls, and procured so many houses for the Order that in a very short time it was formed into an entire province, and was called Romania. Giles and Electe, who anxiously aspired to martyrdom, and who were only lay-brothers, had appeared to St. Francis to be more fit to be sent to the Saracens than even those of the clergy, and they hastened to go into Africa with several others. What chiefly animated the zeal of brother Giles, as the author of his life remarks, was his having heard that the Saracens treated with great cruelty those Christians who spoke ill of the law of Mahomet. When he reached Tunis with a party of missionaries, he generously preached the faith in public, and this continued for some time. A person who was looked up to among the Saracens for his great wisdom, having come forth from his retreat, told the people that they ought to put to the sword all those infidels who spoke against the law of their prophet. Giles and his companions were delighted at the prospect of an early martyrdom; but the Christians with whom they had their domicile, fearing lest they might be included in the massacre, took away these preachers and compelled them to go on board a vessel in the harbor, and did not permit them again to land. As they did not cease addressing the Mahometans who crowded to the sea-shore, with a view to induce them to embrace the faith of Jesus Christ,—their desire to sacrifice their lives for His glory being so ardent,—the Christian residents hastened to have them removed to Europe. Thus seeing that even their fellow-believers were opposed to their views, they returned to Italy. Electe was more fortunate; during some years he performed the functions of an apostle in another town in Africa, where he received the crown of martyrdom. A body of Saracens rushed upon him while he was preaching, upon which he fell on his knees, grasped the Rule with both hands, asked pardon for his faults from God and from his companions, and then presented his neck to the infidels who took away his life. This did not happen till after the death of St. Francis. He had entered the Order when very young, and had lived in it with great austerity, always wearing a coat of mail on his bare body, so that he prepared himself for the martyrdom of blood by the martyrdom of penance, as was recommended to the Christians in time of persecution. Those who went into Spain with John Parent proceeded with so much speed that ten of them arrived at Saragossa by the Feast of the Assumption; a very short time after their departure, Bernard de Quintavalle, who was sent into this kingdom after the chapter of 1216 had established two convents, the one at Toledo, the other at Carrion de los Condes, a town in the Kingdom of Leon. Some of his companions had been admitted at Lerida, and at Balaguer, in Catalonia, under very extraordinary circumstances, which are omitted not to be too prolix. Zachary and Gautier, who had been sent into Portugal, had had much to suffer in the beginning; but Queen Urraqua, the wife of Alphonso II, who then reigned, was a most pious princess. She, having caused their Institute to be examined by very learned men, and having had full assurance of the holiness of their lives, now obtained leave from the king for their being received into his states, and permission for their building convents. A house was given them, with a chapel attached to it, of St. Anthony, near Coimbra, where the court then was, and subsequently one on a larger scale at Lisbon. Princess Sancia, the daughter of Sancho I, and sister of Alphonso II, highly praised by historians for her piety and chastity, protected Zachary, and gave him a third house, called of St. Catharine, at some distance from the Town of Alenquer, which was her own; but in consequence of the distance and the insalubrity of the air, she some years after converted her own palace into a convent, which she gave to the Friars Minor. Gautier, one of Bernard's companions, who had made many great conversions by his virtues and his miracles, near Guimaraens, had built a convent not very far from that town. While at the convent of St. Catharine, a very queer thing occurred, which we have not thought right to omit here on account of the instruction it contains. One of the ladies, in waiting on the princess whose name was Maria Garcia, often came to have some pious conversation with one of the holy religious, who was very averse to receiving her, because he feared the company of females. One day when he was at prayer, she came to the church, and expressed a wish to see him, but he refused to go to her. The historian says that in order to obtain what she wished for, she did what women generally do under such circumstances, she became more importunate, and cried bitterly, and protested that it would give her great pain if she might not speak to the holy man. He therefore came, to get rid of her importunities; but he brought some straw in one hand, and some fire in the other; he set the straw on fire in her presence, and then said to her: "Although, madam, all your conversations are pious, I refuse to hold them with you in private, because what you see has happened to the straw, is what religious persons have to fear may occur to them if they have private and familiar intercourse with women; and at least they lose the fruits of their holy communications with God in prayer." The lady blushed, retired, and troubled him no more. St. Jerome, who so strongly recommended to ecclesiastics and religious to avoid conversations with the female sex would certainly have approved of this action. John Parent arrived at Saragossa in the month of August, 1219, with nine of his brethren who were followed by many others soon after; he addressed himself to the Bishop and to the magistrates who assembled to hear him. He explained to them who Francis of Assisi was, his vocation, his mission, his mode of life, his Institute, the approbation given to his Rule by Pope Innocent III and Honorius III, and the testimonials given to him by several cardinals. He remarked to them that the new Order had been exceedingly multiplied in a very few years, and that they had seen more than five thousand religious at the general chapter which had been lately assembled in the neighborhood of Assisi, which was considered to be miraculous; that their Father had sent a great number of his children into all parts of the world to combat vice and encourage virtue, which circumstance should be considered as a bountiful effect of Divine Providence towards His Church, in such calamitous times. He concluded by saying: "If our Institute is agreeable to you, we earnestly entreat you to give us some small place in which we may recite the Divine Office, and fulfil the other ministries which our Founder has recommended to us. Have no anxiety as to our subsistence, for we solicit no part of your goods; we content ourselves with very little; we are poorly clad; work and questing furnish us with all that we require." All the assembly admired the spirit of humility which prevailed through this discourse, and the reading of the Papal Bull, with the testimonials of the cardinals, were proofs that nothing had been set forth but what was true. They conceived such a liking to the Order, that they took immediate measures for giving to John Parent and his companions a dwelling of which they took possession on the 28th of August. The Order of St. Francis, as well as that of St. Dominic, began from that time to spread through all Spain. On all sides preachers of the two orders were found, and new convents were erected, as Luke, Bishop of Tuy, a contemporary author, mentions in his chronicle when he speaks of the marvels of the reign of St. Ferdinand, King of Castile and Leon. It would clearly appear that both the one and the other were in the City of Leon about that time, since the same author, in his excellent work against the Albigenses, says that they exerted themselves with great zeal and energy against the heretics, who, to seduce the faithful, published pretended miracles which they asserted to have been performed by the bones of one Arnold a man of their sect who had been dead sixteen years, and they also accused the good religious who exposed their impostures of heresy. Such is the mode adopted by certain sectarians; they endeavored to establish their false doctrine by fictitious miracles; while they insolently refused credence to those which the Catholic Church admitted as certain; and all have sufficient audacity to treat as heretics the orthodox who prove them to be heretics themselves. The mission to France was equally successful with that of Spain. Pacifico and his companions who began it in 1216, were exposed to hunger, cold, and all other kinds of inconveniences, which men are exposed to suffer when out of their own country, unknown, and destitute of everything, and moreover living an unusual and extraordinary sort of life. They went to that office of the night which is called matins in those churches in which it is said at midnight, as is still the custom at Notre Dame, in Paris. If there was no service in the places where they were, they then prayed by themselves at that hour, and they passed the whole night at the foot of the altar; after which, if no one offered them a meal, they went questing from door to door. The remainder of the day was spent in the hospitals, making the beds of the lepers and other sick, dressing their wounds, and rendering them such other services of humility and charity as they had learned from the example and instruction of their Father Francis. So saintly a life attracted the attention of all, gained their esteem, caused many to embrace the Institution, and procured for them many establishments, notably the one at Paris. Angelo of Pisa, one of the missioners sent by St. Francis, was the first warden of the Parisian convent. This convent soon became a college, where young men, from all parts of the world came to study, and, subsequently, to take out degrees in the university. Several great men have, in the last five hundred years, rendered this college illustrious. Pacifico, whom St. Francis had appointed provincial of the French missions, sent some of the religious into different parts of the kingdom, where they were well received. He went with some companions into Hainault, and other provinces of the Low Countries, where, by the liberality and under the protection of the Countess of Flanders, Joanna of Constantinople, he caused many houses to be built. Thomas de Chantpre, a Canon Regular of St. Austin, and subsequently a religious of the Order of St. Dominic, states, as an eye-witness, a very marvellous thing which deserves to be recorded in the life of St. Francis, since it occurred during his lifetime, relative to his Order. At Thorouth, a town in Flanders, a child of five years of age, whose name was Achaz, of a good family, having seen, in 1219, the habit of the Friars Minor, begged his parents to give him a similar one. His entreaties and tears induced them to gratify him. He was therefore habited as a Friar Minor, with a coarse cord and bare feet, not choosing to have any money, not even to touch it, and he practised as much as was in his power the exercises of the religious. Among his companions he was seen to act as preacher, cautioning them against evil, exciting them to virtue by the fear of the pains of Hell, and by the hopes of the glories of Heaven; teaching them to say the Lord's Prayer, and the Angelic Salutation, and to honor God by genuflections. He reproved such as did anything wrong in his presence, even his own father, if he heard him swear, or saw him in a state of inebriety. "My Father," he would say, with tears in his eyes, "does not our cure tell us that those who do such things will not possess the Kingdom of God?" Being one day at church with his mother, who was dressed in a handsome gown of a flame color, he pointed out to her a crucifix, as a censure on her vanity, and warned her to be careful that the color she wore did not cause her to fall into the flames of Hell, which warning had so great an effect that his mother never after wore anything but the plainest dress. Such a precocious mind, with so much matured wisdom and piety, was universally admired, and every one took pleasure in seeing and listening to this amiable child. God took him from this world before he had attained his seventh year. In his last illness, he confessed, and solicited most earnestly to be allowed to receive the Body of Christ. The cure not venturing to comply with his request, on account of his tended age, although his reason was so mature and his holiness so manifest, he raised his hands to Heaven, and said, in tender accents:—"My Lord Jesus Christ, Thou knowest that all that I wish for in this world is to receive Thee. I begged for Thee, and have done what I could; I hope with entire confidence that Thou will not deprive me of the happiness of possessing Thee." He then consoled and exhorted his parents and others who surrounded him, after which he gave up his pure soul to God, praising Him, and ejaculating prayers to Him. The ocular witness adds two circumstances which are very remarkable; the first is, that the religious habit which this holy child wore disappeared, and could never afterwards be found. The second, that the Friars Minor who, as well as himself, went to pray at his grave, could not go through the De profundis which they had commenced, notwithstanding all the efforts that they made to do so; by which they understood, that so pure a soul stood in no need of prayer; and, no doubt, they only endeavored to offer up some under the impression that a mind so early in other respects matured, might have been capable of contracting some stain. Francis, having despatched his disciples to the several missions allotted to them, as has been said, prepared to go himself to the Levant, with a zeal equal to that with which he had inspired his brethren, when Cardinal Ugolino, the protector of the Order, entered into discussion with him on the subject of the government of the establishment of St. Damian's, in which Clare presided, and of the other monasteries of females which had been commenced on that model. Cardinal Ugolino, by the advice and authority of the Pope leaving to Francis the guidance of the Monastery of St. Damian of Assisi, took upon himself the direction of all the others who had adopted that rule, and nominated as visitor-general under his orders, a prudent religious of the order of Citeaux, called Ambrose. He gave them the rule of St. Benedict, with constitutions which Wading gives at length. We do not transcribe them here, because, in the year 1224, St. Francis gave them another rule, which will be spoken of later, and which is the only one which ought to be called the rule of St. Clare or of the Second Order. The holy Patriarch being now about to set out in order to preach the Gospel to the Mahometans of the Levant, resolved to send to those who were in the west, some of his brethren. He chose six for Morocco: Vidal, a very prudent and pious religious, whom he nominated superior; Berard de Carbio, from the vicinity of Narni, who was well versed in the Arabian language; Peter, of St. Geminien, and Otho, who were in priests' orders; and Ajut, and Accurse, who were lay-brethren.—Having sent for them he spoke as follows:— "My dear children, it is God who has commanded me to send you amongst the Saracens, to make known His faith, and refute the law of Mahomet. I shall go in a different direction to work for the conversion of the same infidels, and thus I shall send preachers over the whole earth. Prepare yourselves, therefore, to fulfil the will of the Lord. To render yourselves worthy of it, take great care to preserve peace and concord among yourselves, as the ever-subsisting ties of charity. Avoid envy which was the first cause of the loss of mankind. Be patient in tribulations, and humble in success; which is the means of coming off victorious in all encounters. Imitate our Lord Jesus Christ in his poverty, chastity, and obedience; He was born poor, He lived poor, and it was in the bosom of poverty that He died. To manifest how highly He loved chastity, He chose to be born of a virgin, He took virgins for His first soldiers, He kept, and counselled virginity, and He died in presence of two virgins. As to obedience, He never ceased from practising it from His birth to His death on the cross. Place your hopes in the Lord, He will guide and assist you. Take our rule with you, and a breviary, in order that you may be punctual in saying the Divine Office, and be always submissive to Brother Vidal, your superior. My children, although I am greatly pleased to see the good-will with which you embrace this undertaking, yet our separation is painful to my heart from the sincere affection I bear you; but the commands of our Lord are to be preferred to my own feelings; I entreat you to have the Passion of our Lord Jesus Christ always present to your mind; it will strengthen you and powerfully animate you to suffer for His glory." These apostolic men, encouraged by this address of their Father, replied that they were ready to go into any country and expose themselves to the severest labors for the interests of the faith; that he need not hold out an example for them, by going himself among the infidels, as if his word was not sufficient; that they did not think his orders too strict, and that they expected assistance from above for carrying them into execution; but that they required his prayers and blessing in order to gather some fruit in unknown lands, among barbarous people, enemies of the Christian name. "He," rejoined the Saint, with great animation, "who sends you, it is He who will take care of you; you are under His protection, under the protection of God; you belong no more to me from this moment; I tear you from my bosom to send you as His laborers." They threw themselves on their knees, kissed his hands and prayed for his last blessing which he gave them weeping, in the following terms:—"May the blessing of God the Father be upon you, as it descended on the apostles; may it strengthen you, guide you, and console you in your sufferings. Fear not; the Lord is with you, as an invincible warrior; go, in the name of God who sends you." We shall speak of their voyage when we come to relate the martyrdom they suffered in Morocco, on the 16th of January, 1220. At length, Francis, anxious for the crown of martyrdom in which he had been twice disappointed, confided the government of his Order during his absence to Brother Elias, the Provincial of Tuscany, and set out on his voyage to Syria with twelve companions, the principal of whom were Peter of Catania, Barbaro Sabbatino, Leonard of Assisi, and Illuminus of Rieti. In the Marches of Ancona through which they passed, in order to embark at the last-named place, a young man came to solicit to be received into the society of Friars Minor, and the Saint said to him: "If you have the intention of joining the Poor of Jesus Christ, go and bestow upon the poor all that thou hast." The postulant went away and gave all he had to his parents whom he loved very much, without giving any to the poor. He then returned and said how he had disposed of his property. Francis censured his conduct in the strongest terms, considering him as a man who would be totally useless, and nowise fit for evangelical perfection. "Tender brother," he said to him (for so he called all those whom he considered of no real value), "Tender brother, go thy ways, you have neither left your country nor your kindred; you have given what you had to your parents, and disappointed the poor; you do not deserve to be received into the company of those who make profession of holy poverty. You commenced by the flesh, which is an unstable foundation for a spiritual edifice." This carnal and animal man returned to his parents, resumed his property, and rather than give it to the poor, he gave up the good purpose he had entertained. The love of his relations did as much disservice to this young man as the love of riches did to him whom our Saviour desired to sell all he had and give unto the poor. Perhaps also he had an intention of finding a resource in what he gave to his relations, which is contrary to the entire renouncing of everything which Jesus Christ requires. For which reason, when St. Bonaventure relates this circumstance, he says, that St. Francis only admitted those into his Order who gave up all they had, and did not in any manner keep anything back. The man of God received many novices on his way. Many of his brethren in the vicinity accompanied him as far as Ancona, to witness his departure, as sorrowful, as had been the faithful of Miletus and Ephesus, who accompanied St. Paul embarking for Jerusalem, although he had not told them, as the Apostle did, that they would see him no more. The arrival of this holy band was so agreeable to the magistrates at Ancona, that they immediately allotted a spot for the erection of a convent, and had it commenced at their own expense. It was so large that when Francis returned from Palestine he caused it to be reduced out of love for holy poverty, and then he gave the model of a church which is still extant. The captain of a vessel who was about to take succor to the Christian forces before Damietta, was so good as to receive him, one of twelve, on board his ship. All the religious who were there were desirous of going to sea with him, and each one vied for the preference, not only that they might accompany the Patriarch, but that they might obtain the crown of martyrdom, which they ardently wished for; but not to mortify any of them, and to show no preferences, he prudently and with the mildness of a common father, addressed them as follows:— "My very dear children, there is not one of you, from whom I should wish to be separated; I wish you would all accompany me on the voyage I am about to make; but it would have been unreasonable of me to ask the captain of the vessel to take you all. On which account, and that none should have reason to complain, nor to be jealous of the others, I will not make the selection; it must be Made by God." And thereupon calling a child who happened to be on board, he said: "The Lord has often made His will known by the mouth of children, and I have no doubt He will do the same now; let us ask this child, and let us credit what he shall say; God will speak through him." Then asking the child, whether it was God's will that all the religious who were with him should put to sea and make the voyage with him? the child replied with a firm voice: "No, it is not God's will." He then again asked which of them among those who were there present he should take? The child, inspired by the Almighty, selected eleven, pointing them out with his finger, and going up to them as he named them. The religious, full of astonishment, were all satisfied: those who were destined to remain behind as well as those who were selected to accompany him. They fell on their knees, received the blessing of their common Father, and separated after having given to each other the kiss of peace. Francis embarked with his eleven companions; they weighed anchor, and shortly after they reached the Island of Cyprus, where they remained a couple of days. In this interval, one of the religious committed a fault which was soon atoned for. In a gust of passion he made use of some harsh expression to one of his brethren before the others, and before another person who might have been scandalized at the event. Reflecting on what he had done, and being immediately sorry for it, he took up some dung, and, returning to the spot, he put it into his mouth, and began chewing it, saying: "It is but just that he who has offended his brother by his speech, should have his mouth filled with filth." This act of penance was fully satisfactory to him who had been offended, and made such impression on a gentleman who had witnessed the scene, that he offered himself and all he possessed to the service of the Order. From Cyprus, Francis proceeded to Acre, from whence he sent his companions, two and two, into such parts of Syria in which missionaries were most wanted. He himself preached for some days in the vicinity of the town, where he did some good, and then embarked again with Illuminatus to join the army of the Crusaders who were besieging Damietta. We shall now speak of the Crusade, and of this siege. At the council of Lateran, which was held in 1215, Pope Innocent III represented so energetically the miserable state to which the Christians in the Holy Land were reduced under the domination of the Saracens, that in order to deliver them from so cruel a slavery, the council ordered the assembly of a similar crusade to that which had been ordered two centuries before, for the same object. The bishops proclaimed it everywhere with great ardor, and the Pope, to give it greater weight, went himself into Tuscany to preach it after having published it at Rome. This great Pope, dying on the 16th of July, 1216, Honorius III, who succeeded him, imitated his zeal, and wrote to the princes and prelates of all Europe, and sent legates everywhere, to urge the execution of what had been decreed in the Council of Lateran. The success was as prompt as it was fortunate, so that at the time fixed, that is, on the 1st of June, 1217, an infinity of crusaders, principally from the North of Europe, were in readiness to set out for Palestine, by land and by sea. After some expeditions, the crusaders thought that, instead of operations in Palestine, to which they had hitherto confined themselves, it would be advisable to carry the war into Egypt, because it was thence that the sultans sent large armies into the Holy Land against the Christians; and this had been the opinion of Pope Innocent at the Lateran Council. It was therefore decided to lay siege to Damietta, the strongest town in Egypt, and from its situation the key of that kingdom. The first of those who sailed arrived before the place on the 30th of May; they disembarked, and intrenched themselves without meeting with any resistance, and when the remainder of the army arrived, the attack commenced. The siege lasted nearly eighteen months, with enormous losses, yet some astonishing acts of bravery were witnessed. Coradin, (or Moaddam) the Sultan of Damascus, came with an army much more numerous than that of the Crusaders, and besieged them in their intrenchments; and Meledin, (or Melic Camel) his brother, Sultan of Egypt or of Babylon, having brought an equally numerous army, they drew up their troops in order of battle, on the last day of July, 1219, in the early morning, and appeared before the Crusaders' lines, which they attacked on several points. The battle was obstinately contested; it lasted till night, and the Saracens seemed to have the victory, but it was torn from them, chiefly by the indomitable bravery of the French, supported by the Grand Master of the Temple, and the Teutonic knights, who drove the infidels far from their lines with great slaughter. Dissensions then arose between the cavalry and infantry of the Crusaders. They accused each other of cowardice, a reproach very grating to military men; the consequence was, that a turbulent rivalry ensued, in order to prove which had the greatest courage, and they compelled John de Brienne, King of Jerusalem, who commanded the army, to lead them to the enemy and offer him battle. It was at this moment that Francis arrived at the camp, having no other arms than those of faith. He said to his companion, with deep sighs:— "The Lord has revealed to me, that if they come to blows, the Christians will be worsted. If I tell them this, I shall be considered an idiot;— and if I do not tell it, my conscience will reproach me; what do you think of it?" His companion, whose name was Illuminatus, and who indeed was filled with light, replied:—"My brother, do not let the opinions of men guide you; it is not the first time that you have been looked upon as one bereaved of sense. Clear your conscience, and fear God more than the world." Francis immediately went and warned the Christians not to fight, and foretold them that if they did, they would be beaten. Minds were, however, too much excited to listen to sound reason; the words of the Saint were taken for ravings. On the 29th of August, when the heat was overpowering, the whole of the Christian army left their lines and offered battle. The enemy at first retired, in order to draw the Crusaders to an extensive plain, where there was no water, and when he saw that thirst and fatigue had caused their ranks to be broken, he turned suddenly and fell upon the cavalry of the right wing which he took by surprise; it was broken and dispersed; its rout caused the infantry which was supported by it, to flee, and the whole army would have been cut to pieces had not the king, followed by the knights of the three orders of French, Flemish and English, and other troops, placed themselves in front and stopped the Saracens who were pursuing the fugitives and effecting an awful retreat. The Christians lost on this occasion near six thousand men, besides prisoners, among whom were many of considerable note. This loss was the accomplishment of what Francis had foretold; and it showed, adds St. Bonaventure, "that his valuable advice ought not to have been disregarded, since, according to the words of the Holy Scriptures, 'the soul of a holy man discovereth sometimes true things, more than seven watchmen that sit on a high place to watch.'" The faults of the Crusaders, and the ill-successes which often attended their measures, have given room to minds disposed to censure, to condemn all wars undertaken against infidels, or heretics. Nevertheless, the Crusades, during two centuries, were suggested by the Sovereign Pontiffs, and by the councils of the Church, proclaimed by most holy personages, and authorized by their miracles; led by Christian princes of all Europe, by many of our kings, by a Saint Louis, by men full of religious zeal, such as Godfrey of Bouillon, and Simon, Count of Montfort. Is there not the greatest rashness in including such men as these in one sweeping condemnation? If all the Crusaders had not equally pure intentions; if debauchery insinuated itself into their armies, if prudence did not always regulate their proceedings; if sometimes even success did not crown their best-concerted measures, are these sufficient grounds for blaming the enterprise, or, are we only to judge of measures by the event? Saint Bernard preached the crusade which was decided on in the year 1144, of which Louis VII, King of France, had first formed the plan, and of which Pope Eugenius III, and the bishops of France approved. The preaching of the holy abbot was publicly supported by a prodigious number of miracles, which even his humility could not dissemble. Two powerful armies, the one commanded by the Emperor Conrad III, the other by the King of France, with the princes and nobility of the states, were calculated to inspire the infidels with terror. Nevertheless, from various causes, nothing could have been more unfortunate than the issue of this war; and, as the loss of these two armies was felt through the whole of France and through the whole of Germany, where St. Bernard had preached, and promised glorious success, public indignation fell upon him, and he was treated as a false prophet. What he wrote to Pope Eugenius in his justification, must be considered as an answer to all those who, even in these days, condemn the Crusades, the result of which was disastrous. He says, that Moses, in God's name, had solemnly promised the people of Israel to lead them into a very fertile land, and that God had even confirmed that promise by splendid miracles; that, nevertheless, all those who went out of Egypt perished in the desert without entering into the land of promise, in punishment of the sins of the people during the journey; that it cannot be said that this punishment was a contradiction of the promise, because the promises which God, in His goodness, makes to man, never prejudice the rights of His justice; and this reasoning the Saint applies to the crimes committed in the armies of the Crusades. This digression may, perhaps, appear long, but we could not dispense with it for the honor of the religious and of the preceding ages; and, besides, it is connected with the life of St. Francis, who certainly approved of the Crusades, although, by a supernatural inspiration, he blamed a particular enterprise of the Crusaders which had the unfortunate issue which he had foretold. The ardor of his charity which urged him to labor for the conversion of the Saracens, and to expose himself to martyrdom, induced him to take the resolution to present himself to the Sultan of Egypt. "We saw," says James de Vitry, "Brother Francis, the founder of the Order of the Friars Minor, a simple and unlearned man, though very amiable and beloved by God and man, who was respected universally. He came to the Christian army, which was lying before Damietta, and an excess of fervor had such an effect upon him, that, protected solely by the shield of faith, he had the daring to go to the sultan's camp to preach to him and to his subjects the faith of Jesus Christ." The two armies were in sight of each other, and there was great danger in going from one to the other, particularly as the sultan had promised a handsome reward in gold to any one who should bring him a Christian's head. But this would not deter such a soldier of Jesus Christ as was Francis, who, far from fearing death, eagerly sought it. He betook himself to prayer, from which he arose full of strength and confidence, saying with the prophet: "Since Thou art with me, O Lord, I will fear no evil, though I should walk in the midst of the shadow of death;" and he set out for the infidel camp. Two sheep which he met on setting out, gave him much joy. He said to his companion: "My brother, have confidence in the Lord, the word of the Gospel is being fulfilled in us, which says: 'Behold I send you forth as sheep in the midst of wolves.'" In fact, only a very little farther on, some Saracens rushed upon them, as wolves upon sheep, insulted and beat them, and bound them. Francis said: "I am a Christian, lead me to your master;" and God permitted that he should be so led to comply with the desire of His servant. The Sultan Meledin asked him who sent them, and for what purpose they came? Francis answered with courageous firmness: "We are not sent by men, but it is the Most High who sends us, in order that I may teach you and your people the way of salvation, by pointing out to you the truths of the Gospel." He immediately preached to him, with great fervor, the dogma of one God in three Persons, and the Lord Jesus Christ, the Saviour of mankind. Then was seen verified what our Saviour said to His apostles. "For I will give you a mouth and wisdom which all your adversaries shall not be able to resist or gainsay." Meledin became so mild and tractable, that, admiring the courage of Francis, he listened quietly to him for some days, and invited him to stay with him. The man of God said: "If you and your people will be converted, I will remain for the love of Jesus Christ. And if you hesitate between His law and that of Mahomet, let a great fire be lit up, and I will go into it with your priests, in order that you may see thereby which is the faith to follow." "I do not believe," replied the sultan, "that any of our priests would go into the fire, or suffer any torments for his religion." He answered thus because he perceived that as soon as the fire was proposed, one of the eldest of the priests, one who was of the most considerable of them, got quickly away. "If you will promise me," added Francis, "that yourself and your people will embrace the Christian faith, in case I come forth from the fire safe and sound, I will enter it alone; if I am burnt let it be imputed to my sins; but if God preserve me, you will then acknowledge that Jesus Christ is the true God and Saviour of mankind." |
|
