There are few lives in history so abundantly provided with documents as that of St. Francis. This will perhaps surprise the reader, but to convince himself he has only to run over the preceding list, which, however, has been made as succinct as possible.

It is admitted in learned circles that the essential elements of this biography have disappeared or have been entirely altered. The exaggeration of certain religious writers, who accept everything, and among several accounts of the same fact always choose the longest and most marvellous, has led to a like exaggeration in the contrary sense.

If it were necessary to point out the results of these two excesses as they affect each event, this volume would need to be twice and even four times as large as it is. Those who are interested in these questions will find in the notes brief indications of the original documents on which each narrative is based.

To close the subject of the errors which are current in the Franciscan documents, and to show in a few lines their extreme importance, I shall take two examples. Among our own contemporaries no one has so well spoken on the subject of St. Francis as M. Renan; he comes back to him with affecting piety, and he was in a better condition than any one to know the sources of this history. And yet he does not hesitate to say in his study of the Canticle of the Sun, Francis's best known work: "The authenticity of this piece appears certain, but we must observe that we have not the Italian original. The Italian text which we possess is a translation of a Portuguese version, which was itself translated from the Spanish."2

And yet the primitive Italian exists3 not only in numerous manuscripts in Italy and France, particularly in the Mazarine Library,4 but also in the well-known book of the Conformities.5

An error, grave from quite another point of view, is made by the same author when he denies the authenticity of St. Francis's Will; this piece is not only the noblest expression of its author's religious feeling, it constitutes also a sort of autobiography, and contains the solemn and scarcely disguised revocation of all the concessions which had been wrung from him. We have already seen that its authenticity is not to be challenged.6 This double example will, I hope, suffice to show the necessity of beginning this study by a conscientious examination of the sources.

If the eminent historian to whom I have alluded were still living, he would have for this page his large and benevolent smile, that simple, Oui, oui, which once made his pupils in the little hall of the CollÈge de France to tremble with emotion.

I do not know what he would think of this book, but I well know that he would love the spirit in which it was undertaken, and would easily pardon me for having chosen him for scape-goat of my wrath against the learned men and biographers.

The documents to be examined have been divided into five categories.

The first includes St. Francis's works.

The second, biographies properly so called.

The third, diplomatic documents.

The fourth, chronicles of the Order.

The fifth, chronicles of authors not of the Order.

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