St. Francis of Assisi

St.FrancisofAssisi

G.K.Chesterton

AsketchofSt.FrancisofAssisiinmodernEnglishmaybewritteninoneof threeways.Betweenthesethewritermustmakehisselection;andthethird way,whichisadoptedhere,isinsomerespectsthemostdifficultofall.Atleast, itwouldbethemostdifficultiftheothertwowerenotimpossible.

First,hemaydealwiththisgreatandmostamazingmanasafigureinsecular historyandamodelofsocialvirtues.Hemaydescribethisdivinedemagogue asbeing,asheprobablythatSt.Francisanticipatedallthatismostliberaland sympatheticinthemodernmood;theloveofnature;theloveofanimals;the senseofsocialcompassion;thesenseofthespiritualdangersofprosperityand evenofproperty.AllthosethingsthatnobodyunderstoodbeforeWordsworth

werefamiliartoSt.Francis.AllthosethingsthatwerefirstdiscoveredbyTolstoy hadbeentakenforgrantedbySt.Francis.Hecouldbepresented,notonlyasa humanbutahumanitarianhero;indeedasthefirstheroofhumanism.Hehas beendescribedasasortofmorningstaroftheRenaissance.Andincomparison withallthesethings,hisasceticaltheologycanbeignoredordismissedasa contemporaryaccident,whichwasfortunatelynotafatalaccident.Hisreligion canberegardedasasuperstition,butaninevitablesuperstition,fromwhich notevengeniuscouldwhollyfreeitself;intheconsiderationofwhichitwould beunjusttocondemnSt.Francisforhisself-denialorundulychidehimforhis chastity.Itisquitetruethatevenfromsodetachedastandpointhisstature wouldstillappearheroic.Therewouldstillbeagreatdealtobesaidaboutthe manwhotriedtoendtheCrusadesbytalkingtotheSaracensorwhointerceded withtheEmperorforthebirds.Thewritermightdescribeinapurelyhistorical spiritthewholeofthatgreatFranciscaninspirationthatwasfeltinthepainting ofGiotto,inthepoetryofDante,inthemiracleplaysthatmadepossiblethe moderndrama,andinsomanyotherthingsthatarealreadyappreciatedby themodernculture.Hemaytrytodoit,asothershavedone,almostwithout raisinganyreligiousquestionatall.Inshort,hemaytrytotellthestoryof asaintwithoutGod;whichislikebeingtoldtowritethelifeofNansenand forbiddentomentiontheNorthPole.

Second,hemaygototheoppositeextreme,anddecide,asitwere,tobedefiantly devotional.Hemaymakethetheologicalenthusiasmasthoroughlythetheme asitwasthethemeofthefirstFranciscans.Hemaytreatreligionasthereal thingthatitwastotherealFrancisofAssisi.Hecanfindanausterejoy,soto speak,inparadingtheparadoxesofasceticismandalltheholytopsy-turvydom ofhumility.HecanstampthewholehistorywiththeStigmata,recordfasts likefightsagainstadragon;tillinthevaguemodernmindSt.Francisisasdark afigureasSt.Dominic.Inshorthecanproducewhatmanyinourworldwill regardasasortofphotographicnegative,thereversalofalllightsandshades; whatthefoolishwillfindasimpenetrableasdarknessandevenmanyofthe wisewillfindalmostasinvisibleasifitwerewritteninsilveruponwhite.Such astudyofSt.Franciswouldbeunintelligibletoanyonewhodoesnotshare hisreligion,perhapsonlypartlyintelligibletoanyonewhodoesnotsharehis vocation.Accordingtodegreesofjudgment,itwillberegardedassomething toobadortoogoodfortheworld.Theonlydifficultyaboutdoingthethingin thiswayisthatitcannotbedone.Itwouldreallyrequireasainttowritethelife ofasaint.Inthepresentcasetheobjectionstosuchacourseareinsuperable. Third,hemaytrytodowhatIhavetriedtodohere;and,asIhavealready suggested,thecoursehaspeculiarproblemsofitsown.Thewritermayput himselfinthepositionoftheordinarymodernoutsiderandenquirer;asindeed thepresentwriterisstilllargelyandwasonceentirelyinthatposition.He maystartfromthestandpointofamanwhoalreadyadmiresSt.Francis,but onlyforthosethingswhichsuchamanfindsadmirable.Inotherwordshemay assumethatthereaderisatleastasenlightenedasRenanorMatthewArnold; butinthelightofthatenlightenmenthemaytrytoilluminatewhatRenanand

MatthewArnoldleftdark.Hemaytrytousewhatisunderstoodtoexplain whatisnotunderstood.HemaysaytothemodernEnglishreader:“Hereis anhistoricalcharacterwhichisadmittedlyattractivetomanyofusalready,by itsgaiety,itsromanticimagination,itsspiritualcourtesyandcamaraderie,but whichalsocontainselements(evidentlyequallysincereandemphatic)which seemtoyouquiteremoteandrepulsive.Butafterall,thismanwasaman andnothalfadozenmen.Whatseemsinconsistencytoyoudidnotseem inconsistencytohim.Letusseewhetherwecanunderstand,withthehelpof theexistingunderstanding,theseotherthingsthatseemnowtobedoublydark, bytheirintrinsicgloomandtheirironiccontrast.”Idonotmean,ofcourse, thatIcanreallyreachsuchapsychologicalcompletenessinthiscrudeandcurt outline.ButImeanthatthisistheonlycontroversialconditionthatIshallhere assume;thatIamdealingwiththesympatheticoutsider.Ishallnotassumeany moreoranylessagreementthanthis.Amaterialistmaynotcarewhetherthe inconsistenciesarereconciledornot.ACatholicmaynotseeanyinconsistencies toreconcile.ButIamhereaddressingtheordinarymodernman,sympathetic butsceptical,andIcanonlyratherhazilyhopethat,byapproachingthegreat saint’sstorythroughwhatisevidentlypicturesqueandpopularaboutit,Imay atleastleavethereaderunderstandingalittlemorethanhedidbeforeofthe consistencyofacompletecharacter;thatbyapproachingitinthisway,wemay atleastgetaglimmeringofwhythepoetwhopraisedhislordthesun,oftenhid himselfinadarkcavern,ofwhythesaintwhowassogentlewithhisBrother theWolfwassoharshtohisBrothertheAss(ashenicknamedhisownbody), ofwhythetroubadourwhosaidthatlovesethisheartonfireseparatedhimself fromwomen,ofwhythesingerwhorejoicedinthestrengthandgaietyofthe firedeliberatelyrolledhimselfinthesnow,ofwhytheverysongwhichcrieswith allthepassionofapagan,“PraisedbeGodforourSister,MotherEarth,which bringsforthvariedfruitsandgrassandglowingflowers,”endsalmostwiththe words“PraisedbeGodforourSister,thedeathofthebody.”

RenanandMatthewArnoldfailedutterlyatthistest.Theywerecontentto followFranciswiththeirpraisesuntiltheywerestoppedbytheirprejudices;the stubbornprejudicesofthesceptic.ThemomentFrancisbegantodosomething theydidnotunderstandordidnotlike,theydidnottrytounderstandit,still lesstolikeit;theysimplyturnedtheirbacksonthewholebusinessand“walked nomorewithhim.”Nomanwillgetanyfurtheralongapathofhistorical enquiryinthatfashion.Thesescepticsarereallydriventodropthewhole subjectindespair,toleavethemostsimpleandsincereofallhistoricalcharacters asamassofcontradictions,tobepraisedontheprincipleofthecurate’segg. ArnoldreferstotheasceticismofAlvernoalmosthurriedly,asifitwerean unluckybutundeniableblotonthebeautyofthestory;orratherasifitwere apitiablebreak-downandbathosattheendofthestory.Nowthisissimplyto bestone-blindtothewholepointofanystory.TorepresentMountAlvernoas themerecollapseofFrancisisexactlylikerepresentingMountCalvaryasthe merecollapseofChrist.Thosemountainsaremountains,whateverelsethey are,anditisnonsensetosay(liketheRedQueen)thattheyarecomparative

hollowsornegativeholesintheground.Theywerequitemanifestlymeantto beculminationsandlandmarks.TotreattheStigmataasasortofscandal,to betouchedontenderlybutwithpain,isexactlyliketreatingtheoriginalfive woundsofJesusChristasfiveblotsonHischaracter.Youmaydisliketheidea ofasceticism;youmaydislikeequallytheideaofmartyrdom;forthatmatter youmayhaveanhonestandnaturaldislikeofthewholeconceptionofsacrifice symbolisedbythecross.Butifitisanintelligentdislike,youwillstillretain thecapacityforseeingthepointofastory;ofthestoryofamartyroreventhe storyofamonk.YouwillnotbeablerationallytoreadtheGospelandregard theCrucifixionasanafterthoughtorananti-climaxoranaccidentinthelifeof Christ;itisobviouslythepointofthestorylikethepointofasword,thesword thatpiercedtheheartoftheMotherofGod.

Andyouwillnotbeablerationallytoreadthestoryofamanpresentedasa MirrorofChristwithoutunderstandinghisfinalphaseasaManofSorrows,and atleastartisticallyappreciatingtheappropriatenessofhisreceiving,inacloud ofmysteryandisolation,inflictedbynohumanhand,theunhealedeverlasting woundsthathealtheworld.

ThepracticalreconciliationofthegaietyandausterityImustleavethestory itselftosuggest.ButsinceIhavementionedMatthewArnoldandRenanand therationalisticadmirersofSt.Francis,Iwillheregivethehintofwhatitseems tomemostadvisableforsuchreaderstokeepinmind.Thesedistinguished writersfoundthingsliketheStigmataastumbling-blockbecausetothema religionwasaphilosophy.Itwasanimpersonalthing;anditisonlythemost personalpassionthatprovideshereanapproximateearthlyparallel.Aman willnotrollinthesnowforastreamoftendencybywhichallthingsfulfilthe lawoftheirbeing.Hewillnotgowithoutfoodinthenameofsomething,not ourselves,thatmakesforrighteousness.Hewilldothingslikethis,orpretty nearlylikethis,underquiteadifferentimpulse.Hewilldothesethingswhen heisinlove.ThefirstfacttorealiseaboutSt.Francisisinvolvedinthefirst factwithwhichhisstorystarts;thatwhenhesaidfromthefirstthathewas aTroubadour,andsaidlaterthathewasaTroubadourofanewerandnobler romance,hewasnotusingameremetaphor,butunderstoodhimselfmuchbetter thanthescholarsunderstandhim.Hewas,tothelastagoniesofasceticism,a Troubadour.HewasaLover.HewasaloverofGodandhewasreallyandtruly aloverofmen;possiblyamuchrarermysticalvocation.Aloverofmenisvery nearlytheoppositeofaphilanthropist;indeedthepedantryoftheGreekword carriessomethinglikeasatireonitself.Aphilanthropistmaybesaidtolove anthropoids.ButasSt.Francisdidnotlovehumanitybutmen,sohedidnot loveChristianitybutChrist.Say,ifyouthinkso,thathewasalunaticloving animaginaryperson;butanimaginaryperson,notanimaginaryidea.And forthemodernreaderthecluetotheasceticismandalltherestcanbestbe foundinthestoriesofloverswhentheyseemedtoberatherlikelunatics.Tell itasthetaleofoneoftheTroubadours,andthewildthingshewoulddofor hislady,andthewholeofthemodernpuzzledisappears.Insucharomance therewouldbenocontradictionbetweenthepoetgatheringflowersinthesun

andenduringafreezingvigilinthesnow,betweenhispraisingallearthlyand bodilybeautyandthenrefusingtoeat,betweenhisglorifyinggoldandpurple andperverselygoinginrags,betweenhisshowingpatheticallyahungerfora happylifeandathirstforaheroicdeath.Alltheseriddleswouldeasilybe resolvedinthesimplicityofanynoblelove;onlythiswassonoblealovethat ninemenoutoftenhavehardlyevenheardofit.Weshallseelaterthatthis paralleloftheearthlyloverhasaverypracticalrelationtotheproblemsofhis life,astohisrelationswithhisfatherandwithhisfriendsandtheirfamilies. Themodernreaderwillalmostalwaysfindthatifhecouldonlyfeelthiskind ofloveasareality,hecouldfeelthiskindofextravaganceasaromance.But Ionlynoteithereasapreliminarypointbecause,thoughitisveryfarfrom beingthefinaltruthinthematter,itisthebestapproachtoit.Thereader cannotevenbegintoseethesenseofastorythatmaywellseemtohimavery wildone,untilheunderstandsthattothisgreatmystichisreligionwasnota thinglikeatheorybutathinglikealove-affair.Andtheonlypurposeofthis prefatorychapteristoexplainthelimitsofthispresentbook;whichisonly addressedtothatpartofthemodernworldwhichfindsinSt.Francisacertain moderndifficulty;whichcanadmirehimyethardlyaccepthim,orwhichcan appreciatethesaintalmostwithoutthesanctity.Andmyonlyclaimevento attemptsuchataskisthatImyselfhaveforsolongbeeninvariousstagesof suchacondition.ManythousandthingsthatInowpartlycomprehendIshould havethoughtutterlyincomprehensible,manythingsInowholdsacredIshould havescoutedasutterlysuperstitious,manythingsthatseemtomelucidand enlightenednowtheyareseenfromtheinsideIshouldhonestlyhavecalleddark andbarbarousseenfromtheoutside,whenlongagointhosedaysofboyhood myfancyfirstcaughtfirewiththegloryofFrancisofAssisi.Itoohavelivedin Arcady;buteveninArcadyImetonewalkinginabrownhabitwholovedthe woodsbetterthanPan.Thefigureinthebrownhabitstandsabovethehearth intheroomwhereIwrite,andaloneamongmanysuchimages,atnostage ofmypilgrimagehasheeverseemedtomeastranger.Thereissomethingof harmonybetweenthehearthandthefirelightandmyownfirstpleasureinhis wordsabouthisbrotherfire;forhestandsfarenoughbackinmymemoryto minglewithallthosemoredomesticdreamsofthefirstdays.Eventhefantastic shadowsthrownbyfiremakeasortofshadowpantomimethatbelongstothe nursery;yettheshadowswereeventhentheshadowsofhisfavouritebeastsand birds,ashesawthem,grotesquebuthaloedwiththeloveofGod.HisBrother WolfandBrotherSheepseemedthenalmostliketheBrerFoxandBrerRabbit ofamoreChristianUncleRemus.Ihavecomeslowlytoseemanyandmore marvellousaspectsofsuchaman,butIhaveneverlostthatone.Hisfigure standsonasortofbridgeconnectingmyboyhoodwithmyconversiontomany otherthings;fortheromanceofhisreligionhadpenetratedeventherationalism ofthatvagueVictoriantime.InsofarasIhavehadthisexperience,Imaybe abletoleadothersalittlefurtheralongthatroad;butonlyaverylittlefurther. NobodyknowsbetterthanIdonowthatitisaroaduponwhichangelsmight feartotread;butthoughIamcertainoffailureIamnotaltogetherovercome byfear;forhesufferedfoolsgladly.

TheWorldSt.FrancisFound

Themoderninnovationwhichhassubstitutedjournalismforhistory,orforthat traditionthatisthegossipofhistory,hashadatleastonedefiniteeffect.It hasinsuredthateverybodyshouldonlyheartheendofeverystory.Journalists areinthehabitofprintingabovetheverylastchaptersoftheirserialstories (whentheheroandheroinearejustabouttoembraceinthelastchapter,as onlyanunfathomableperversitypreventedthemfromdoinginthefirst)the rathermisleadingwords,“Youcanbeginthisstoryhere.”Buteventhisisnota completeparallel;forthejournalsdogivesomesortofasummaryofthestory, whiletheynevergiveanythingremotelyresemblingasummaryofthehistory. Newspapersnotonlydealwithnews,buttheydealwitheverythingasifitwere entirelynew.Tutankhamen,forinstance,wasentirelynew.Itisexactlyinthe samefashionthatwereadthatAdmiralBangshasbeenshot,whichisthefirst intimationwehavethathehaseverbeenborn.Thereissomethingsingularly significantintheusewhichjournalismmakesofitsstoresofbiography.It neverthinksofpublishingthelifeuntilitispublishingthedeath.Asitdeals withindividualsitdealswithinstitutionsandideas.AftertheGreatWarour publicbegantobetoldofallsortsofnationsbeingemancipated.Ithadnever beentoldawordabouttheirbeingenslaved.Wewerecalledupontojudgeof thejusticeofthesettlements,whenwehadneverbeenallowedtohearofthe veryexistenceofthequarrels.Peoplewouldthinkitpedantictotalkaboutthe Serbianepicsandtheyprefertospeakinplainevery-daymodernlanguageabout theYugo-Slavonicinternationalnewdiplomacy;andtheyarequiteexcitedabout somethingtheycallCzechoSlovakiawithoutapparentlyhavingeverheardof Bohemia.ThingsthatareasoldasEuropeareregardedasmorerecentthan theverylatestclaimspeggedoutontheprairiesofAmerica.Itisveryexciting; likethelastactofaplaytopeoplewhohaveonlycomeintothetheatrejust beforethecurtainfalls.Butitdoesnotconduceexactlytoknowingwhatitis allabout.Tothosecontentwiththemerefactofapistol-shotorapassionate embrace,suchaleisurelymannerofpatronisingthedramamayberecommended. Tothosetormentedbyamerelyintellectualcuriosityaboutwhoiskissingor killingwhom,andwhy,itisunsatisfactory.

Mostmodernhistory,especiallyinEngland,suffersfromthesameimperfection asjournalism.AtbestitonlytellshalfofthehistoryofChristendom;and thatthesecondhalfwithoutthefirsthalf.Menforwhomreasonbeginswith theRevivalofLearning,menforwhomreligionbeginswiththeReformation, cannevergiveacompleteaccountofanything,fortheyhavetostartwith institutionswhoseorigintheycannotexplain,orgenerallyevenimagine.Just aswehearoftheadmiralbeingshotbuthaveneverheardofhisbeingborn, soweallheardagreatdealaboutthedissolutionofthemonasteries,butwe heardnexttonothingaboutthecreationofthemonasteries.Nowthissortof historywouldbehopelesslyinsufficient,evenforanintelligentmanwhohated themonasteries.Itishopelesslyinsufficientinconnectionwith’institutions thatmanyintelligentmendoinaquitehealthyspirithate.Forinstance,itis

possiblethatsomeofushaveoccasionallyseensomemention,byourlearned leader-writers,ofanobscureinstitutioncalledtheSpanishInquisition.Well, itreallyisanobscureinstitution,accordingtothemandthehistoriesthey read.Itisobscurebecauseitsoriginisobscure.Protestanthistorysimply beginswiththehorriblethinginpossession,asthepantomimebeginswiththe demonkinginthegoblinkitchen.Itislikelyenoughthatitwas,especially towardstheend,ahorriblethingthatmightbehauntedbydemons;butifwe saythiswasso,wehavenonotionwhyitwasso.TounderstandtheSpanish Inquisitionitwouldbenecessarytodiscovertwothingsthatwehavenever dreamedofbotheringabout;whatSpainwasandwhatanInquisitionwas.The formerwouldbringinthewholegreatquestionabouttheCrusadeagainstthe Moors;andbywhatheroicchivalryaEuropeannationfreeditselfofanalien dominationfromAfrica.Thelatterwouldbringinthewholebusinessofthe otherCrusadeagainsttheAlbigensians,andwhymenlovedandhatedthat nihilisticvisionfromAsia.Unlessweunderstandthattherewasinthesethings originallytherushandromanceofaCrusade,wecannotunderstandhowthey cametodeceivemenordragthemontowardsevil.TheCrusadersdoubtless abusedtheirvictory,buttherewasavictorytoabuse.Andwherethereis victorythereisvalourinthefieldandpopularityintheforum.Thereissome sortofenthusiasmthatencouragesexcessesorcoversfaults.Forinstance,I foronehavemaintainedfromveryearlydaystheresponsibilityoftheEnglish fortheiratrocioustreatmentoftheIrish.Butitwouldbequiteunfairtothe Englishtodescribeeventhedevilryof’98andleaveoutaltogetherallmention ofthewarwithNapoleon.ItwouldbeunjusttosuggestthattheEnglishmind wasbentonnothingbutthedeathofEmmett,whenitwasmoreprobablyfull ofthegloryofthedeathofNelson.Unfortunately’98wasveryfarfrombeing thelastdateofsuchdirtywork;andonlyafewyearsagoourpoliticiansstarted tryingtorulebyrandomrobbingandkilling,whilegentlyremonstratingwith theIrishfortheirmemoryofoldunhappyfar-offthingsandbattleslongago. ButhoweverbadlywemaythinkoftheBlack-and-Tanbusiness,itwouldbe unjusttoforgetthatmostofuswerenotthinkingofBlack-and-Tanbutofkhaki; andthatkhakihadjustthenanobleandnationalconnotationcoveringmany things.TowriteofthewarinIrelandandleaveoutthewaragainstPrussia, andtheEnglishsincerityaboutit,wouldbeunjusttotheEnglish.Sototalk aboutthetorture-engineasifithadbeenahideoustoyisunjusttotheSpanish. ItdoesnottellsensiblyfromthestartthestoryofwhattheSpaniarddid,and why.Wemayconcedetoourcontemporariesthatinanycaseitisnotastory thatendswell.Wedonotinsistthatintheirversionitshouldbeginwell.What wecomplainofisthatintheirversionitdoesnotbeginatall.Theyareonly inatthedeath;oreven,likeLordTomNoddy,toolateforthehanging.Itis quitetruethatitwassometimesmorehorriblethananyhanging;buttheyonly gather,sotospeak,theveryashesoftheashes;thefag-endofthefaggot.

ThecaseoftheInquisitionisheretakenatrandom,foritisoneamongany numberillustratingthesamething;andnotbecauseitisespeciallyconnected withSt.Francis,inwhateversenseitmayhavebeenconnectedwithSt.Dominic.

ItmaywellbesuggestedlaterindeedthatSt.Francisisunintelligible,justas St.Dominicisunintelligible,unlesswedounderstandsomethingofwhatthe thirteenthcenturymeantbyheresyandacrusade.ButforthemomentIuseit asalesserexampleforamuchlargerpurpose.Itistopointoutthattobeginthe storyofSt.FranciswiththebirthofSt.Franciswouldbetomissthewholepoint ofthestory,orrathernottotellthestoryatall.Anditistosuggestthatthe moderntail-foremosttypeofjournalistichistoryperpetuallyfailsus.Welearn aboutreformerswithoutknowingwhattheyhadtoreform,aboutrebelswithout anotionofwhattheyrebelledagainst,ofmemorialsthatarenotconnectedwith anymemoryandrestorationsofthingsthathadapparentlyneverexistedbefore. Evenattheexpenseofthischapterappearingdisproportionate,itisnecessary tosaysomethingaboutthegreatmovementsthatleduptotheentranceofthe founderoftheFranciscans.Itmayseemtomeandescribingaworld,oreven auniverse,inordertodescribeaman.Itwillinevitablymeanthattheworld ortheuniversewillbedescribedwithafewdesperategeneralisationsinafew abruptsentences.Butsofarfromitsmeaningthatweseeaverysmallfigure undersolargeasky,itwillmeanthatwemustmeasuretheskybeforewecan begintomeasurethetoweringstatureoftheman.

AndthisphrasealonebringsmetothepreliminarysuggestionsthatseemnecessarybeforeevenaslightsketchofthelifeofSt.Francis.Itisnecessaryto realise,inhoweverrudeandelementaryafashion,intowhatsortofaworld St.Francisenteredandwhathasbeenthehistoryofthatworld,atleastinso farasitaffectedhim.Itisnecessarytohave,ifonlyinafewsentences,asort ofprefaceintheformofanOutlineofHistory,ifwemayborrowthephraseof Mr.Wells.InthecaseofMr.Wellshimself,itisevidentthatthedistinguished novelistsufferedthesamedisadvantageasifhehadbeenobligedtowritea novelofwhichhehatedthehero.TowritehistoryandhateRome,bothpagan andpapal,ispracticallytohatenearlyeverythingthathashappened.Itcomes veryneartohatinghumanityonpurelyhumanitariangrounds.Todislikeboth thepriestandthesoldier,boththelaurelsofthewarriorandtheliliesofthe saint,istosufferadivisionfromthemassofmankindforwhichnotallthe dexteritiesofthefinestandmostflexibleofmodernintelligencescancompensate.AmuchwidersympathyisneededforthehistoricalsettingofSt.Francis, himselfbothasoldierandasaint.Iwillthereforeconcludethischapterwitha fewgeneralisationsabouttheworldthatSt.Francisfound.

Menwillnotbelievebecausetheywillnotbroadentheirminds.Asamatter ofindividualbelief,Ishouldofcourseexpressitbysayingthattheyarenot sufficientlycatholictobeCatholic.ButIamnotgoingtodiscussherethe doctrinaltruthsofChristianity,butsimplythebroadhistoricalfactofChristianity,asitmightappeartoareallyenlightenedandimaginativepersoneven ifhewerenotaChristian.WhatImeanatthemomentisthatthemajorityof doubtsaremadeoutofdetails.Inthecourseofrandomreadingamancomes acrossapagancustomthatstrikeshimaspicturesqueoraChristianaction thatstrikeshimascruel;buthedoesnotenlargehismindsufficientlytoseethe maintruthaboutpagancustomortheChristianreactionagainstit.Untilwe

understand,notnecessarilyindetail,butintheirbigbulkandproportionthat paganprogressandthatChristianreaction,wecannotreallyunderstandthe pointofhistoryatwhichSt.Francisappearsorwhathisgreatpopularmission wasallabout.

Noweverybodyknows,Iimagine,thatthetwelfthandthirteenthcenturies wereanawakeningoftheworld.Theywereafreshfloweringofcultureandthe creativeartsafteralongspellofmuchsternerandevenmoresterileexperience whichwecalltheDarkAges.Theymaybecalledanemancipation;theywere certainlyanend;anendofwhatmayatleastseemaharsherandmoreinhuman time.Butwhatwasitthatwasended?Fromwhatwasitthatmenwere emancipated?Thatiswherethereisarealcollisionandpointatissuebetween thedifferentphilosophiesofhistory.Onthemerelyexternalandsecularside,it hasbeentrulysaidthatmenawokefromasleep;buttherehadbeendreamsin thatsleepofamysticalandsometimesofamonstrouskind.Inthatrationalistic routineintowhichmostmodernhistorianshavefallen,itisconsideredenough tosaythattheywereemancipatedfrommeresavagesuperstitionandadvanced towardsmerecivilisedenlightenment.Nowthisisthebigblunderthatstands asastumbling-blockattheverybeginningofourstory.Anybodywhosupposes thattheDarkAgeswereplaindarknessandnothingelse,andthatthedawnof thethirteenthcenturywasplaindaylightandnothingelse,willnotbeableto makeheadortailofthehumanstoryofSt.FrancisofAssisi.Thetruthisthat thejoyofSt.FrancisandhisJongleursdeDieuwasnotmerelyanawakening. Itwassomethingwhichcannotbeunderstoodwithoutunderstandingtheirown mysticalcreed.TheendoftheDarkAgeswasnotmerelytheendofasleep.It wascertainlynotmerelytheendofasuperstitiousenslavement.Itwastheend ofsomethingbelongingtoaquitedefinitebutquitedifferentorderofideas.

Itwastheendofapenance;or,ifitbepreferred,apurgation.Itmarkedthe momentwhenacertainspiritualexpiationhadbeenfinallyworkedoutand certainspiritualdiseaseshadbeenfinallyexpelledfromthesystem.Theyhad beenexpelledbyaneraofasceticism,whichwastheonlythingthatcouldhave expelledthem.Christianityhadenteredtheworldtocuretheworld;andshe hadcureditintheonlywayinwhichitcouldbecured.

Viewedmerelyinanexternalandexperimentalfashion,thewholeofthehigh civilisationofantiquityhadendedinthelearningofacertainlesson;thatis, initsconversiontoChristianity.Butthatlessonwasapsychologicalfactas wellasatheologicalfaith.Thatpagancivilisationhadindeedbeenaveryhigh civilisation.Itwouldnotweakenourthesis,itmightevenstrengthenit,tosay thatitwasthehighestthathumanityeverreached.Ithaddiscovereditsstill unrivalledartsofpoetryandplasticrepresentation;ithaddiscovereditsown permanentpoliticalideals;ithaddiscovereditsownclearsystemoflogicand oflanguage.Butaboveall,ithaddiscovereditsownmistake.

Thatmistakewastoodeeptobeideallydefined;theshort-handofitistocall itthemistakeofnature-worship.Itmightalmostastrulybecalledthemistake ofbeingnatural;anditwasaverynaturalmistake.TheGreeks,thegreat

guidesandpioneersofpaganantiquity,startedoutwiththeideaofsomething splendidlyobviousanddirect;theideathatifmanwalkedstraightaheadon thehighroadofreasonandnature,hecouldcometonoharm;especiallyifhe was,astheGreekwas,eminentlyenlightenedandintelligent.Wemightbeso flippantastosaythatmanwassimplytofollowhisnose,solongasitwasa Greeknose.AndthecaseoftheGreeksthemselvesisaloneenoughtoillustrate thestrangebutcertainfatalitythatattendsuponthisfallacy.Nosoonerdid theGreeksthemselvesbegintofollowtheirownnosesandtheirownnotion ofbeingnatural,thanthequeerestthinginhistoryseemstohavehappened tothem.Itwasmuchtooqueertobeaneasymattertodiscuss.Itmay beremarkedthatourmorerepulsiverealistsnevergiveusthebenefitoftheir realism.Theirstudiesofunsavourysubjectsnevertakenoteofthetestimony whichtheybeartothetruthsofatraditionalmorality.Butifwehadthetaste forsuchthings,wecouldcitethousandsofsuchthingsaspartofthecasefor Christianmorals.Andaninstanceofthisisfoundinthefactthatnobodyhas written,inthissense,arealmoralhistoryoftheGreeks.Nobodyhasseenthe scaleorthestrangenessofthestory.Thewisestmenintheworldsetoutto benatural;andthemostunnaturalthingintheworldwastheveryfirstthing theydid.Theimmediateeffectofsalutingthesunandthesunnysanityof naturewasaperversionspreadinglikeapestilence.Thegreatestandeventhe purestphilosopherscouldnotapparentlyavoidthislowsortoflunacy.Why? ItwouldseemsimpleenoughforthepeoplewhosepoetshadconceivedHelen ofTroy,whosesculptorshadcarvedtheVenusofMilo,toremainhealthyon thepoint.Thetruthisthatpeoplewhoworshiphealthcannotremainhealthy. WhenMangoesstraighthegoescrooked.Whenhefollowshisnosehemanages somehowtoputhisnoseoutofjoint,oreventocutoffhisnosetospitehis face;andthatinaccordancewithsomethingmuchdeeperinhumannaturethan nature-worshipperscouldeverunderstand.Itwasthediscoveryofthatdeeper thing,humanlyspeaking,thatconstitutedtheconversiontoChristianity.There isabiasinmanlikethebiasinthebowl;andChristianitywasthediscoveryof howtocorrectthebiasandthereforehitthemark.Therearemanywhowill smileatthesaying;butitisprofoundlytruetosaythatthegladgoodnews broughtbytheGospelwasthenewsoforiginalsin.

RomeroseattheexpenseofherGreekteacherslargelybecauseshedidnot entirelyconsenttobetaughtthesetricks.Shehadamuchmoredecentdomestic tradition;butsheultimatelysufferedfromthesamefallacyinherreligious tradition;whichwasnecessarilyinnosmalldegreetheheathentraditionof nature-worship.Whatwasthematterwiththewholeheathencivilisationwas thattherewasnothingforthemassofmeninthewayofmysticism,except thatconcernedwiththemysteryofthenamelessforcesofnature,suchassex andgrowthanddeath.IntheRomanEmpirealso,longbeforetheend,wefind nature-worshipinevitablyproducingthingsthatareagainstnature.Caseslike thatofNerohavepassedintoaproverb,whenSadismsatonathronebrazen inthebroaddaylight.ButthetruthImeanissomethingmuchmoresubtle anduniversalthanaconventionalcatalogueofatrocities.Whathadhappened

tothehumanimagination,asawhole,wasthatthewholeworldwascoloured bydangerousandrapidlydeterioratingpassions;bynaturalpassionsbecoming unnaturalpassions.Thustheeffectoftreatingsexasonlyoneinnocentnatural thingwasthateveryotherinnocentnaturalthingbecamesoakedandsodden withsex.Forsexcannotbeadmittedtoamereequalityamongelementary emotionsorexperienceslikeeatingandsleeping.Themomentsexceasestobea servantitbecomesatyrant.Thereissomethingdangerousanddisproportionate initsplaceinhumannature,forwhateverreason;anditdoesreallyneeda specialpurification,anddedication.Themoderntalkaboutsexbeingfreelike anyothersense,aboutthebodybeingbeautifullikeanytreeorflower,iseither adescriptionoftheGardenofEdenorapieceofthoroughlybadpsychology,of whichtheworldgrewwearytwothousandyearsago.

Thisisnottobeconfusedwithmereself-righteoussensationalismaboutthe wickednessofthepaganworld.Itwasnotsomuchthatthepaganworldwas wickedasthatitwasgoodenoughtorealisethatitspaganismwasbecoming wicked,orratherwasonthelogicalhighroadtowickedness.Imeanthatthere wasnofuturefor“naturalmagic”;todeepenitwasonlytodarkenitintoblack magic.Therewasnofutureforit;becauseinthepastithadonlybeeninnocent becauseitwasyoung.Wemightsayithadonlybeeninnocentbecauseitwas shallow.Paganswerewiserthanpaganism;thatiswhythepagansbecame Christians.Thousandsofthemhadphilosophyandfamilyvirtuesandmilitary honourtoholdthemup;butbythistimethepurelypopularthingcalledreligion wascertainlydraggingthemdown.Whenthisreactionagainsttheevilisallowed for,itistruetorepeatthatitwasanevilthatwasever5where.Inanotherand moreliteralsenseitsnamewasPan.

Itwasnometaphortosaythatthesepeopleneededanewheavenandanew earth;fortheyhadreallydefiledtheirownearthandeventheirownheaven. Howcouldtheircasebemetbylookingatthesky,wheneroticlegendswere scrawledinstarsacrossit;howcouldtheylearnanythingfromtheloveofbirds andflowersafterthesortoflovestoriesthatweretoldofthem?Itisimpossible heretomultiplyevidences,andonesmallexamplemaystandfortherest.We knowwhatsortofsentimentalassociationsarecalleduptousbythephrase“a garden”;andhowwethinkmostlyofthememoryofmelancholyandinnocent romances,orquiteasoftenofsomegraciousmaidenladyorkindlyoldparson potteringunderayewhedge,perhapsinsightofavillagespire.Then,let anyonewhoknowsalittleLatinpoetryrecallsuddenlywhatwouldoncehave stoodinplaceofthesun-dialorthefountain,obsceneandmonstrousinthesun; andofwhatsortwasthegodoftheirgardens.

Nothingcouldpurgethisobsessionbutareligionthatwasliterallyunearthly.It wasnogoodtellingsuchpeopletohaveanaturalreligionfullofstarsandflowers; therewasnotaflowerorevenastarthathadnotbeenstained.Theyhadtogo intothedesertwheretheycouldfindnoflowersorevenintothecavernwhere theycouldseenostars.Intothatdesertandthatcavernthehighesthuman intellectenteredforsomefourcenturies;anditwastheverywisestthingitcould

do.Nothingbutthestarksupernaturalstoodupforitssalvation;ifGodcould notsaveit,certainlythegodscouldnot.TheEarlyChurchcalledthegodsof paganismdevils;andtheEarlyChurchwasperfectlyright.Whatevernatural religionmayhavehadtodowiththeirbeginnings,nothingbutfiendsnow inhabitedthosehollowshrines.Panwasnothingbutpanic.Venuswasnothing butvenerealvice.Idonotmeanforamoment,ofcourse,thatalltheindividual paganswereofthischaractereventotheend;butitwasasindividualsthatthey differedfromit.NothingdistinguishespaganismfromChristianitysoclearlyas thefactthattheindividualthingcalledphilosophyhadlittleornothingtodo withthesocialthingcalledreligion.Anyhowitwasnogoodtopreachnatural religiontopeopletowhomnaturehadgrownasunnaturalasanyreligion.They knewmuchbetterthanwedowhatwasthematterwiththemandwhatsortof demonsatoncetemptedandtormentedthem;andtheywroteacrossthatgreat spaceofhistorythetext:“Thissortgoethnotoutbutbyprayerandfasting.” NowthehistoricimportanceofSt.Francisandthetransitionfromthetwelfthto thethirteenthcentury,liesinthefactthattheymarkedtheendofthisexpiation. MenatthecloseoftheDarkAgesmayhavebeenrudeandunletteredand unlearnedineverythingbutwarswithheathentribes,morebarbarousthan themselves,buttheywereclean.Theywerelikechildren;thefirstbeginnings oftheirrudeartshaveallthecleanpleasureofchildren.Wehavetoconceive theminEuropeasawholelivingunderlittlelocalgovernments,feudalinsofar astheywereasurvivaloffiercewarswiththebarbarians,oftenmonasticand carryingamorefriendlyandfatherlycharacter,stillfaintlyimperialinsofaras Romestillruledasagreatlegend.ButinItalysomethinghadsurvivedmore typicalofthefinerspiritofantiquity;therepublic.Italywasdottedwithlittle states,largelydemocraticintheirideals,andoftenfilledwithrealcitizens.But thecitynolongerlayopenasundertheRomanpeace,butwaspentinhigh wallsfordefenceagainstfeudalwarandallthecitizenshadtobesoldiers.One ofthesestoodinasteepandstrikingpositiononthewoodedhillsofUmbria; anditsnamewasAssisi.Outofitsdeepgateunderitshighturretswastocome themessagethatwasthegospelofthehour,“Yourwarfareisaccomplished, youriniquityispardoned.”Butitwasoutofallthesefragmentarythingsof feudalismandfreedomandremainsofRomanLawthattherewastorise,at thebeginningofthethirteenthcentury,vastandalmostuniversal,themighty civilisationoftheMiddleAges.

Itisanexaggerationtoattributeitentirelytotheinspirationofanyoneman, eventhemostoriginalgeniusofthethirteenthcentury.Itselementaryethicsof fraternityandfairplayhadneverbeenentirelyextinctandChristendomhad neverbeenanythinglessthanChristian.Thegreattruismsaboutjusticeand pitycanbefoundintherudestmonasticrecordsofthebarbarictransitionorthe stiffestmaximsoftheByzantinedecline.Andearlyintheeleventhandtwelfth centuriesalargermoralmovementhadclearlybegun.Butwhatmayfairlybe saidofitisthis,thatoverallthosefirstmovementstherewasstillsomething ofthatancientausteritythatcamefromthelongpenitentialperiod.Itwasthe twilightofmorning;butitwasstillagreytwilight.Thismaybeillustrated

bythemerementionoftwoorthreeofthesereformsbeforetheFranciscan reform.Themonasticinstitutionitself,ofcourse,wasfarolderthanallthese things;indeeditwasundoubtedlyalmostasoldasChristianity.Itscounsels ofperfectionhadalwaystakentheformofvowsofchastityandpovertyand obedience.Withtheseunworldlyaimsithadlongagocivilisedagreatpart oftheworld.Themonkshadtaughtpeopletoploughandsowaswellasto readandwrite;indeedtheyhadtaughtthepeoplenearlyeverythingthatthe peopleknew.Butitmaytrulybesaidthatthemonkswereseverelypractical, inthesensethattheywerenotonlypracticalbutalsosevere;thoughtheywere generallyseverewiththemselvesandpracticalforotherpeople.Allthisearly monasticmovementhadlongagosettleddownanddoubtlessoftendeteriorated; butwhenwecometothefirstmedievalmovementsthissternercharacterisstill apparent.Threeexamplesmaybetakentoillustratethepoint.

First,theancientsocialmouldofslaverywasalreadybeginningtomelt.Not onlywastheslaveturningintotheserf,whowaspracticallyfreeasregardshis ownfarmandfamilylife,butmanylordswerefreeingslavesandserfsaltogether. Thiswasdoneunderthepressureofthepriests;butespeciallyitwasdonein thespiritofapenance.Inonesense,ofcourse,anyCatholicsocietymusthave anatmosphereofpenance;butIamspeakingofthatrathersternerspiritof penancewhichhadexpiatedtheexcessesofpaganism.Therewasaboutsuch restitutionstheatmosphereofthedeath-bed;asmanyofthemdoubtlesswere examplesofdeath-bedrepentance.AveryhonestatheistwithwhomIonce debatedmadeuseoftheexpression,“Menhaveonlybeenkeptinslaverybythe fearofhell.”AsIpointedouttohim,ifhehadsaidthatmenhadonlybeen freedfromslaverybythefearofhell,hewouldatleasthavebeenreferringto anunquestionablehistoricalfact.

AnotherexamplewasthesweepingreformofChurchdisciplinebyPopeGregory theSeventh.Itreallywasareform,undertakenfromthehighestmotivesand havingthehealthiestresults;itconductedasearchinginquisitionagainstsimony orthefinancialcorruptionsoftheclergy;itinsistedonamoreseriousandselfsacrificingidealforthelifeofaparishpriest.Buttheveryfactthatthislargely tooktheformofmakinguniversaltheobligationofcelibacywillstrikethenote ofsomethingwhich,howevernoble,wouldseemtomanytobevaguelynegative. Thethirdexampleisinonesensethestrongestofall.Forthethirdexamplewas awar;aheroicwarandformanyofusaholywar;butstillsomethinghavingall thestarkandterribleresponsibilitiesofwar.Thereisnospaceheretosayall thatshouldbesaidaboutthetruenatureoftheCrusades.Everybodyknows thatintheverydarkesthouroftheDarkAgesasortofheresyhadsprungup inArabiaandbecomeanewreligionofamilitarybutnomadicsort,invoking thenameofMahomet.Intrinsicallyithadacharacterfoundinmanyheresies fromtheMoslemtotheMonist.Itseemedtothehereticasanesimplification ofreligion;whileitseemstotheCatholicaninsanesimplificationofreligion, becauseitsimplifiesalltoasingleideaandsolosesthebreadthandbalance ofCatholicism.Anyhowitsobjectivecharacterwasthatofamilitarydanger toChristendomandChristendomhadstruckattheveryheartofit,inseeking

toreconquertheHolyPlaces.ThegreatDukeGodfreyandthefirstChristians whostormedJerusalemwereheroesiftherewereeveranyintheworld;but theyweretheheroesofatragedy.

NowIhavetakenthesetwoorthreeexamplesoftheearliermedievalmovements inordertonoteaboutthemonegeneralcharacter,whichrefersbacktothe penancethatfollowedpaganism.Thereissomethinginallthesemovements thatisbracingevenwhileitisstillbleak,likeawindblowingbetweenthe cleftsofthemountains.Thatwind,austereandpure,ofwhichthepoetspeaks, isreallythespiritofthetime,foritisthewindofaworldthathasatlast beenpurified.Toanyonewhocanappreciateatmospheresthereissomething clearandcleanabouttheatmosphereofthiscrudeandoftenharshsociety.Its verylustsareclean;fortheyhavenolongeranysmellofperversion.Itsvery crueltiesareclean;theyarenottheluxuriouscrueltiesoftheamphitheatre. Theycomeeitherofaverysimplehorroratblasphemyoraverysimplefury atinsult.Graduallyagainstthisgreybackgroundbeautybeginstoappear,as somethingreallyfreshanddelicateandaboveallsurprising.Lovereturningis nolongerwhatwasoncecalledplatonicbutwhatisstillcalledchivalriclove. Theflowersandstarshaverecoveredtheirfirstinnocence.Fireandwaterare felttobeworthytobethebrotherandsisterofasaint.Thepurgeofpaganism iscompleteatlast.

Forwateritselfhasbeenwashed.Fireitselfhasbeenpurifiedasbyfire.Water isnolongerthatwaterintowhichslaveswereflungtofeedthefishes.Fireisno longerthatfirethroughwhichchildrenwerepassedtoMoloch.Flowerssmell nomoreoftheforgottengarlandsgatheredinthegardenofPriapus;starsstand nomoreassignsofthefarfrigidityofgodsascoldasthosecoldfires.Theyare alllikethingsnewlymadeandawaitingnewnames,fromonewhoshallcome tonamethem.Neithertheuniversenortheearthhavenowanylongertheold sinistersignificanceoftheworld.Theyawaitanewreconciliationwithman, buttheyarealreadycapableofbeingreconciled.Manhasstrippedfromhis soulthelastragofnature-worship,andcanreturntonature.

Whileitwasyettwilightafigureappearedsilentlyandsuddenlyonalittlehill abovethecity,darkagainstthefadingdarkness.Foritwastheendofalong andstemnight,anightofvigil,notunvisitedbystars.Hestoodwithhishands lifted,asinsomanystatuesandpictures,andabouthimwasaburstofbirds singing;andbehindhimwasthebreakofday.

FrancistheFighter

Accordingtoonetale,whichifnottruewouldbenonethelesstypical,thevery nameofSt.Franciswasnotsomuchanameasanickname.Therewouldbe somethingakintohisfamiliarandpopularinstinctinthenotionthathewas nicknamedverymuchasanordinaryschoolboymightbecalled“Frenchy”at school.Accordingtothisversion,hisnamewasnotFrancisatallbutJohn;and

hiscompanionscalledhim“Francesco”or“ThelittleFrenchman”becauseof hispassionfortheFrenchpoetryoftheTroubadours.Themoreprobablestory isthathismotherhadnamedhimJohnwhenhewasbornintheabsenceof hisfather,whoshortlyreturnedfromavisittoFrance,wherehiscommercial successhadfilledhimwithsomuchenthusiasmforFrenchtasteandsocialusage thathegavehissonthenewnamesignifyingtheFrankorFrenchmanIneither casethenamehasacertainsignificance,asconnectingFrancisfromthefirst withwhathehimselfregardedastheromanticfairylandoftheTroubadours.

ThenameofthefatherwasPietroBernardoneandhewasasubstantialcitizenof theguildoftheclothmerchantsinthetownofAssisi.Itishardtodescribethe positionofsuchamanwithoutsomeappreciationofthepositionofsuchaguild andevenofsuchatown.Itdidnotexactlycorrespondtoanythingthatismeant inmoderntimeseitherbyamerchantoramanofbusinessoratradesman,or anythingthatexistsundertheconditionsofcapitalism.Bernardonemayhave employedpeoplebuthewasnotanemployer;thatis,hedidnotbelongtoan employingclassasdistinctfromanemployedclass.Thepersonwedefinitely hearofhisemployingishissonFrancis;who,oneistemptedtoguess,wasabout thelastpersonthatanymanofbusinesswouldemployifitwereconvenientto employanybodyelse.Hewasrich,asapeasantmayberichbytheworkofhis ownfamily;butheevidentlyexpectedhisownfamilytoworkinawayalmost asplainasapeasant’s.Hewasaprominentcitizen,buthebelongedtoasocial’ orderwhichexistedtopreventhimbeingtooprominenttobeacitizen.It keptallsuchpeopleontheirownsimplelevel,andnoprosperityconnotedthat escapefromdrudgerybywhichinmoderntimestheladmighthaveseemedto bealordorafinegentlemanorsomethingotherthantheclothmerchant’sson. Thisisarulethatisprovedevenintheexception.Franciswasoneofthose peoplewhoarepopularwitheverybodyinanycase;andhisguilelessswagger asaTroubadourandleaderofFrenchfashionsmadehimasortofromantic ringleaderamongtheyoungmenofthetown.Hethrewmoneyaboutboth inextravaganceandbenevolence,inawaynativetoamanwhonever,allhis life,exactlyunderstoodwhatmoneywas.Thismovedhismothertomingled exultationandexasperationandshesaid,asanytradesman’swifemightsay anywhere:“Heismorelikeaprincethanourson.”Butoneoftheearliest glimpseswehaveofhimshowshimassimplysellingbalesofclothfromabooth inthemarket;whichhismothermayormaynothavebelievedtobeoneofthe habitsofprinces.Thisfirstglimpseoftheyoungmaninthemarketissymbolic inmorewaysthanone.Anincidentoccurredwhichisperhapstheshortestand sharpestsummarythatcouldbegivenofcertaincuriousthingswhichwerea partofhischaracter,longbeforeitwastransfiguredbytranscendentalfaith. Whilehewassellingvelvetandfineembroideriestosomesolidmerchantofthe town,abeggarcameimploringalms;evidentlyinasomewhattactlessmanner. Itwasarudeandsimplesocietyandtherewerenolawstopunishastarving manforexpressinghisneedforfood,suchashavebeenestablishedinamore humanitarianage;andthelackofanyorganisedpolicepermittedsuchpersons topesterthewealthywithoutanygreatdanger.Buttherewas,Ibelieve,in

manyplacesalocalcustomoftheguildforbiddingoutsiderstointerruptafair bargain;anditispossiblethatsomesuchthingputthemendicantmorethan normallyinthewrong.Francishadallhislifeagreatlikingforpeoplewhohad beenputhopelesslyinthewrong.Onthisoccasionheseemstohavedealtwith thedoubleinterviewwithratheradividedmind;certainlywithdistraction, possiblywithirritation.Perhapshewasallthemoreuneasybecauseofthe almostfastidiousstandardofmannersthatcametohimquitenaturally.All areagreedthatpolitenessflowedfromhimfromthefirst,likeoneofthepublic fountainsinsuchasunnyItalianmarketplace.Hemighthavewrittenamong hisownpoemsashisownmottothatverseofMr.Belloc’spoem—

’OfCourtesy,itismuchless

’Thancourageofheartorholiness, Yetinmywalksitseemstome ThatthegraceofGodisinCourtesy.’

NobodyeverdoubtedthatFrancisBernardonehadcourageofheart,evenofthe mostordinarymanlyandmilitarysort;andatimewastocomewhentherewas quiteaslittledoubtabouttheholinessandthegraceofGod.ButIthinkthat iftherewasonethingaboutwhichhewaspunctilious,itwaspunctiliousness. Iftherewasonethingofwhichsohumbleamancouldbesaidtobeproud,he wasproudofgoodmanners.Onlybehindhisperfectlynaturalurbanitywere widerandevenwilderpossibilities,ofwhichwegetthefirstflashinthistrivial incident.AnyhowFranciswasevidentlytomtwowayswiththebotherationof twotalkers,butfinishedhisbusinesswiththemerchantsomehow;andwhen hehadfinishedit,foundthebeggarwasgone.Francisleaptfromhisbooth, leftallthebalesofvelvetandembroiderybehindhimapparentlyunprotected, andwentracingacrossthemarket-placelikeanarrowfromthebow.Still running,hethreadedthelabyrinthofthenarrowandcrookedstreetsofthelittle town,lookingforhisbeggar,whomheeventuallydiscovered;andloadedthat astonishedmendicantwithmoney.Thenhestraightenedhimself,sotospeak, andsworebeforeGodthathewouldneverallhisliferefusehelptoapoorman. Thesweepingsimplicityofthisundertakingisextremelycharacteristic.Never wasanymansolittleafraidofhisownpromises.Hislifewasoneriotofrash vows;ofrashvowsthatturnedoutright.

ThefirstbiographersofFrancis,naturallyalivewiththegreatreligiousrevolutionthathewrought,equallynaturallylookedbacktohisfirstyearschiefly foromensandsignsofsuchaspiritualearthquake.Butwritingatagreater distance,weshallnotdecreasethatdramaticeffect,butratherincreaseit,ifwe realisethattherewasnotatthistimeanyexternalsignofanythingparticularly mysticalabouttheyoungman.Hehadnotanythingofthatearlysenseofhis vocationthathasbelongedtosomeofthesaints.OverandabovehismainambitiontowinfameasaFrenchpoet,hewouldseemtohavemostoftenthought ofwinningfameasasoldier.Hewasbornkind;hewasbraveinthenormal boyishfashion;buthedrewthelinebothinkindnessandbraveryprettywell

wheremostboyswouldhavedrawnit;forinstance,hehadthehumanhorror ofleprosyofwhichfewnormalpeoplefeltanyneedtobeashamed.Hehad theloveofgayandbrightapparelwhichwasinherentintheheraldictasteof medievaltimesandseemsaltogethertohavebeenratherafestivefigure.Ifhe didnotpaintthetownred,hewouldprobablyhavepreferredtopaintitallthe coloursoftherainbow,asinamedievalpicture.Butinthisstoryoftheyoung maningaygarmentsscamperingafterthevanishingbeggarinragsthereare certainnotesofhisnaturalindividualitythatmustbeassumedfromfirstto last.

Forinstance,thereisthespiritofswiftness.Inasensehecontinuedrunningfor therestofhislife,asheranafterthebeggar.Becausenearlyalltheerrandshe ranonwereerrandsofmercy,thereappearedinhisportraitureamereelement ofmildnesswhichwastrueinthetruestsense,butiseasilymisunderstood. Acertainprecipitancywastheverypoiseofhissoul.Thissaintshouldbe representedamongtheothersaintsasangelsweresometimesrepresentedin picturesofangels;withflyingfeetorevenwithfeathers;inthespiritofthe textthatmakesangelswindsandmessengersaflamingfire.Itisacuriosityof languagethatcourageactuallymeansrunning;andsomeofourscepticswillno doubtdemonstratethatcouragereallymeansrunningaway.Buthiscourage wasrunning,inthesenseofrushing.Withallhisgentleness,therewasoriginally somethingofimpatienceinhisimpetuosity.Thepsychologicaltruthaboutit illustratesverywellthemodernmuddleabouttheword“practical.”Ifwemean bywhatispracticalwhatismostimmediatelypracticable,wemeanmerelywhat iseasiest.InthatsenseSt.Franciswasveryunpractical,andhisultimateaims wereveryunworldly.Butifwemeanbypracticalityapreferenceforprompt effortandenergyoverdoubtordelay,hewasverypracticalindeed.Somemight callhimamadman,buthewastheveryreverseofadreamer.Nobodywould belikelytocallhimamanofbusiness;buthewasveryemphaticallyamanof action.Insomeofhisearlyexperimentshewasrathertoomuchofamanof action;heactedtoosoonandwastoopracticaltobeprudent.Butatevery turnofhisextraordinarycareerweshallfindhimflinginghimselfroundcomers inthemostunexpectedfashion,aswhenheflewthroughthecrookedstreets afterthebeggar.

Anotherelementimpliedinthestory,whichwasalreadypartiallyanatural instinct,beforeitbecameasupernaturalideal,wassomethingthathadnever perhapsbeenwhollylostinthoselittlerepublicsofmedievalItaly.Itwassomethingverypuzzlingtosomepeople;somethingclearerasaruletoSoutherners thantoNortherners,andIthinktoCatholicsthantoProtestants;thequitenaturalassumptionoftheequalityofmen.Ithasnothingnecessarilytodowith theFranciscanloveformen;onthecontraryoneofitsmerelypracticaltestsis theequalityoftheduel.Perhapsagentlemanwillneverbefullyanegalitarian untilhecanreallyquarrelwithhisservant.Butitwasanantecedentcondition oftheFranciscanbrotherhood;andwefeelitinthisearlyandsecularincident. Francis,Ifancy,feltarealdoubtaboutwhichhemustattendto,thebeggar orthemerchant;andhavingattendedtothemerchant,heturnedtoattendto

thebeggar;hethoughtofthemastwomen.Thisisathingmuchmoredifficult todescribe,inasocietyfromwhichitisabsent,butitwastheoriginalbasis ofthewholebusiness;itwaswhythepopularmovementaroseinthatsortof placeandthatsortofman.HisimaginativemagnanimityafterwardsroseLike atowertostarryheightsthatmightwellseemdizzyandevencrazy;butitwas foundedonthishightable-landofhumanequality.

IhavetakenthisthefirstamongahundredtalesoftheyouthofSt.Francis, anddweltonitssignificancealittle,becauseuntilwehavelearnedtolookfor thesignificancetherewilloftenseemtobelittlebutasortoflightsentimentin tellingthestory.St.Francisisnotaproperpersontobepatronisedwithmerely “pretty”stories.Thereareanynumberofthem;buttheyaretoooftenusedso astobeasortofsentimentalsedimentofthemedievalworld,insteadofbeing, asthesaintemphaticallyis,achallengetothemodernworld.Wemusttakehis realhumandevelopmentsomewhatmoreseriously;andthenextstoryinwhich wegetarealglimpseofitisinaverydifferentsetting.Butinexactlythesame wayitopens,asifbyaccident,certainabyssesofthemindandperhapsofthe unconsciousmind.Francisstilllooksmoreorlesslikeanordinaryyoungman; anditisonlywhenwelookathimasanordinaryyoungman,thatwerealise whatanextraordinaryyoungmanhemustbe.

WarhadbrokenoutbetweenAssisiandPerugia.Itisnowfashionabletosayin asatiricalspiritthatsuchwarsdidnotsomuchbreakoutasgoonindefinitely betweenthecity-statesofmedievalItaly.Itwillbeenoughtosayherethatif oneofthesemedievalwarshadreallygoneonwithoutstoppingforacentury, itmightpossiblyhavecomewithinaremotedistanceofkillingasmanypeople aswekillinayear,inoneofourgreatmodernscientificwarsbetweenour greatmodernindustrialempires.Butthecitizensofthemedievalrepublicwere certainlyunderthelimitationofonlybeingaskedtodieforthethingswithwhich theyhadalwayslived,thehousestheyinhabited,theshrinestheyvenerated andtherulersandrepresentativestheyknew;andhadnotthelargervision callingthemtodieforthelatestrumoursaboutremotecoloniesasreported inanonymousnewspapers.Andifweinferfromourownexperiencethatwar paralysedcivilisation,wemustatleastadmitthatthesewarringtownsturned outanumberofparalyticswhogobythenamesofDanteandMichaelAngelo, AriostoandTitian,LeonardoandColumbus,nottomentionCatherineofSiena andthesubjectofthisstory.Whilewelamentallthislocalpatriotismasa hubbuboftheDarkAges,itmustseemarathercuriousfactthataboutthree quartersofthegreatestmenwhoeverlivedcameoutoftheselittletownsand wereoftenengagedintheselittlewars.Itremainstobeseenwhatwillultimately comeoutofourlargetowns;buttherehasbeennosignofanythingofthissort sincetheybecamelarge;andIhavesometimesbeenhauntedbyafancyofmy youth,thatthesethingswillnotcometillthereisacitywallroundClapham andthetocsinisrungatnighttoarmthecitizensofWimbledon. Anyhow,thetocsinwasrunginAssisiandthecitizensarmed,andamongthem Francisthesonoftheclothmerchant.Hewentouttofightwithsomecompany

oflancersandinsomefightorforayorotherheandhislittlebandweretaken prisoners.Tomeitseemsmostprobablethattherehadbeensometaleof treasonorcowardiceaboutthedisaster;forwearetoldthattherewasoneof thecaptiveswithwhomhisfellow-prisonersflatlyrefusedtoassociateevenin prison;andwhenthishappensinsuchcircumstances,itisgenerallybecause themilitaryblameforthesurrenderisthrownonsomeindividual.Anyhow, somebodynotedasmallbutcuriousthing,thoughitmightseemrathernegative thanpositive.Francis,wearetold,movedamonghiscaptivecompanionswith allhischaracteristiccourtesyandevenconviviality,“liberalandhilarious”as somebodysaidofhim,resolvedtokeepuptheirspiritsandhisown.Andwhen hecameacrossthemysteriousoutcast,traitororcowardorwhateverhewas called,hesimplytreatedhimexactlylikealltherest,neitherwithcoldnessnor compassion,butwiththesameunaffectedgaietyandgoodfellowship.Butif therehadbeenpresentinthatprisonsomeonewithasortofsecondsightabout thetruthandtrendofspiritualthings,hemighthaveknownhewasinthe presenceofsomethingnewandseeminglyalmostanarchic;adeeptidedriving outtounchartedseasofcharity.Forinthissensetherewasreallysomething wantinginFrancisofAssisi,somethingtowhichhewasblindthathemight seebetterandmorebeautifulthings.Allthoselimitsingoodfellowshipand goodform,allthoselandmarksofsociallifethatdividethetolerableandthe intolerable,allthosesocialscruplesandconventionalconditionsthatarenormal andevennobleinordinarymen,allthosethingsthatholdmanydecentsocieties together,couldneverholdthismanatall.Helikedasheliked;heseemsto havelikedevery-body,butespeciallythosewhomeverybodydislikedhimfor liking.Somethingveryvastanduniversalwasalreadypresentinthatnarrow dungeon,andsuchaseermighthaveseeninitsdarknessthatredhaloof caritas caritatum whichmarksonesaintamongsaintsaswellasamongmen.Hemight haveheardthefirstwhisperofthatwildblessingthatafterwardstooktheform ofablasphemy;“HelistenstothosetowhomGodhimselfwillnotlisten.”

Butthoughsuchaseermighthaveseensuchatruth,itisexceedinglydoubtful ifFrancishimselfsawit.Hehadactedoutofanunconsciouslargeness,orin thefinemedievalphraselargessewithinhimself,somethingthatmightalmost havebeenlawlessifithadnotbeenreachingouttoamoredivinelaw;butit isdoubtfulwhetherheyetknewthatthelawwasdivine.Itisevidentthat hehadnotatthistimeanynotionofabandoningthemilitary,stilllessof adoptingthemonasticlife.Itistruethatthereisnot,aspacifistsandprigs imagine,theleastinconsistencybetweenlovingmenandfightingthem,ifwe fightthemfairlyandforagoodcause.Butitseemstomethattherewas morethanthisinvolved;thatthemindoftheyoungmanwasreallyrunning towardsamilitarymoralityinanycase.Aboutthistimethefirstcalamity crossedhispathintheformofamaladywhichwastorevisithimmanytimes andhamperhisheadlongcareer.Sicknessmadehimmoreserious;butone fanciesitwouldonlyhavemadehimamoreserioussoldier,orevenmoreserious aboutsoldiering.Andwhilehewasrecovering,somethingratherlargerthan thelittlefeudsandraidsoftheItaliantownsopenedanavenueofadventure

andambition.ThecrownofSicily,aconsiderablecentreofcontroversyatthe time,wasapparentlyclaimedbyacertainGauthierdeBrienne,andthePapal causetoaidwhichGauthierwascalledinarousedenthusiasmamonganumber ofyoungAssisians,includingFrancis,whoproposedtomarchintoApuliaon thecount’sbehalf;perhapshisFrenchnamehadsomethingtodowithit.Forit mustneverbeforgottenthatthoughthatworldwasinonesenseaworldoflittle things,itwasaworldoflittlethingsconcernedaboutgreatthings.Therewas moreinternationalisminthelandsdottedwithtinyrepublicsthaninthehuge homogeneousimpenetrablenationaldivisionsofto-day.Thelegalauthorityof theAssisianmagistratesmighthardlyreachfurtherthanabow-shotfromtheir highembattledcitywalls.Buttheirsympathiesmightbewiththerideofthe NormansthroughSicilyorthepalaceoftheTroubadoursatToulouse;withthe EmperorthronedintheGermanforestsorthegreatPopedyingintheexile ofSalerno.Aboveall,itmustberememberedthatwhentheinterestsofan agearemainlyreligioustheymustbeuniversal.Nothingcanbemoreuniversal thantheuniverse.Andthereareseveralthingsaboutthereligiousposition atthatparticularmomentwhichmodernpeoplenotunnaturallyfailtorealise. Foronething,modernpeoplenaturallythinkofpeoplesoremoteasancient people,andevenearlypeople.Wefeelvaguelythatthesethingshappenedin thefirstagesoftheChurch.TheChurchwasalreadyagooddealmorethana thousandyearsold.Thatis,theChurchwasthenratherolderthanFranceis now,agreatdealolderthanEnglandisnow.Andshelookedoldthen;almost asoldasshedoesnow;possiblyolderthanshedoesnow.TheChurchlooked likegreatCharlemagnewiththelongwhitebeard,whohadalreadyfoughta hundredwarswiththeheathen,andinthelegendwasbiddenbyanangel togoforthandfightoncemorethoughhewastwohundredyearsold.The Churchhadtoppedherthousandyearsandturnedthecomerofthesecond thousand;shehadcomethroughtheDarkAgesinwhichnothingcouldbedone exceptdesperatefightingagainstthebarbariansandthestubbornrepetitionof thecreed.Thecreedwasstillbeingrepeatedafterthevictoryorescape;but itisnotunnaturaltosupposethattherewassomethingalittlemonotonous abouttherepetition.TheChurchlookedoldthenasnow;andthereweresome whothoughtherdyingthenasnow.Intruthorthodoxywasnotdeadbutit mayhavebeendull;itiscertainthatsomepeoplebegantothinkitdull.The TroubadoursoftheProvençalmovementhadalreadybeguntotakethatturnor twisttowardsOrientalfanciesandtheparadoxofpessimism,whichalwayscome toEuropeansassomethingfreshwhentheirownsanityseemstobesomething stale.Itislikelyenoughthatafterallthosecenturiesofhopelesswarwithout andruthlessasceticismwithin,theofficialorthodoxyseemedtobesomething stale.ThefreshnessandfreedomofthefirstChristiansseemedthenasmuch asnowalostandalmostprehistoricageofgold.Romewasstillmorerational thananythingelse;theChurchwasreallywiserbutitmaywellhaveseemed wearierthantheworld.Therewassomethingmoreadventurousandalluring, perhaps,aboutthemadmetaphysicsthathadbeenblownacrossoutofAsia. DreamsweregatheringlikedarkcloudsovertheMiditobreakinathunderof anathemaandcivilwar.OnlythelightlayonthegreatplainroundRome;but

thelightwasblankandtheplainwasflat;andtherewasnostirinthestillair andtheimmemorialsilenceaboutthesacredtown.

HighinthedarkhouseofAssisiFrancescoBernardonesleptanddreamedof arms.Therecametohiminthedarknessavisionsplendidwithswords,patternedafterthecrossintheCrusadingfashion,ofspearsandshieldsandhelmets hunginahigharmoury,allbearingthesacredsign.Whenheawokeheaccepted thedreamasatrumpetbiddinghimtothebattlefield,andrushedouttotake horseandarms.Hedelightedinalltheexercisesofchivalry;andwasevidently anaccomplishedcavalierandfightingmanbythetestsofthetournamentand thecamp.HewoulddoubtlessatanytimehavepreferredaChristiansortof chivalry;butitseemsclearthathewasalsoinamoodwhichthirstedforglory, thoughinhimthatglorywouldalwayshavebeenidenticalwithhonour.He wasnotwithoutsomevisionofthatwreathoflaurelwhichCaesarhasleftfor alltheLatins.AsherodeouttowarthegreatgateinthedeepwallofAssisi resoundedwithhislastboast,“Ishallcomebackagreatprince.”

Alittlewayalonghisroadhissicknessroseagainandthrewhim.Itseems highlyprobable,inthelightofhisimpetuoustemper,thathehadriddenaway longbeforehewasfittomove.Andinthedarknessofthissecondandfarmore desolatinginterruption,heseemstohavehadanotherdreaminwhichavoice saidtohim,“Youhavemistakenthemeaningofthevision.Returntoyour owntown.”AndFrancistrailedbackinhissicknesstoAssisi,averydismaland disappointedandperhapsevenderidedfigure,withnothingtodobuttowait forwhatshouldhappennext.Itwashisfirstdescentintoadark•ravinethat iscalledthevalleyofhumiliation,whichseemedtohimveryrockyanddesolate, butinwhichhewasafterwardstofindmanyflowers.

Buthewasnotonlydisappointedandhumiliated;hewasalsoverymuchpuzzled andbewildered.Hestillfirmlybelievedthathistwodreamsmusthavemeant something;andhecouldnotimaginewhattheycouldpossiblymean.Itwas whilehewasdrifting,onemayevensaymooning,aboutthestreetsofAssisi andthefieldsoutsidethecitywall,thatanincidentoccurredtohimwhichhas notalwaysbeenimmediatelyconnectedwiththebusinessofthedreams,but whichseemstometheobviousculminationofthem.Hewasridinglistlessly insomewaysideplace,apparentlyintheopencountry,whenhesawafigure comingalongtheroadtowardshimandhalted;forhesawitwasaleper.And heknewinstantlythathiscouragewaschallenged,notastheworldchallenges, butasonewouldchallengewhoknewthesecretsoftheheartofaman.What hesawadvancingwasnotthebannerandspearsofPerugia,fromwhichitnever occurredtohimtoshrink;notthearmiesthatfoughtforthecrownofSicily,of whichhehadalwaysthoughtasacourageousmanthinksofmerevulgardanger. FrancisBernardonesawhisfearcominguptheroadtowardshim;thefearthat comesfromwithinandnotwithout;thoughitstoodwhiteandhorribleinthe sunlight.Foronceinthelongrushofhislifehissoulmusthavestoodstill.Then hesprangfromhishorse,knowingnothingbetweenstillnessandswiftness,and rushedontheleperandthrewhisarmsroundhim.Itwasthebeginningofa

longvocationofministryamongmanylepers,forwhomhedidmanyservices; tothismanhegavewhatmoneyhecouldandmountedandrodeon.Wedo notknowhowfarherode,orwithwhatsenseofthethingsaroundhim;butit issaidthatwhenhelookedback,hecouldseenofigureontheroad.

FrancistheBuilder

WehavenowreachedthegreatbreakinthelifeofFrancisofAssisi;thepoint atwhichsomethinghappenedtohimthatmustremaingreatlydarktomostof us,whoareordinaryandselfishmenwhomGodhasnotbrokentomakeanew.

Indealingwiththisdifficultpassage,especiallyformyownpurposeofmaking thingsmoderatelyeasyforthemoresecularsympathiser,Ihavehesitatedas tothepropercourse;andhaveeventuallydecidedtostatefirstofallwhat happened,withlittlemorethanahintofwhatIimaginetohavebeenthe meaningofwhathappened.Thefullermeaningmaybedebatedmoreeasily afterwards,whenitwasunfoldedinthefullFranciscanlife.Anyhowwhat happenedwasthis.ThestoryverylargelyrevolvesroundtheruinsoftheChurch ofSt.Damian,anoldshrineinAssisiwhichwasapparentlyneglectedandfalling topieces.HereFranciswasinthehabitofprayingbeforethecrucifixduring thesedarkandaimlessdaysoftransitionthatfollowedthetragicalcollapseof allhismilitaryambitions,probablymadebitterbysomelossofsocialprestige terribletohissensitivespirit.Ashedidsoheheardavoicesayingtohim, “Francis,seestthounotthatmyhouseisinruins?Goandrestoreitforme.” Francissprangupandwent.Togoanddosomethingwasoneofthedriving demandsofhisnature;probablyhehadgoneanddoneitbeforehehadatall thoroughlythoughtoutwhathehaddone.Inanycasewhathehaddonewas somethingverydecisiveandimmediatelyverydisastrousforhissingularsocial career.Inthecoarseconventionallanguageoftheuncomprehendingworld,he stole.Fromhisownenthusiasticpointofview,heextendedtohisvenerable fatherPeterBernardonetheexquisiteexcitementandinestimableprivilegeof assisting,moreorlessunconsciously,intherebuildingofSt.Damian’sChurch. Inpointoffactwhathedidwasfirsttosellhisownhorseandthentogooffand sellseveralbalesofhisfather’scloth,makingthesignofthecrossoverthemto indicatetheirpiousandcharitabledestination.PeterBernardonedidnotsee thingsinthislight.PeterBernardoneindeedhadnotverymuchlighttosee by,sofarasunderstandingthegeniusandtemperamentofhisextraordinary sonwasconcerned.Insteadofunderstandinginwhatsortofawindandflame ofabstractappetitestheladwasliving,insteadofsimplytellinghim(asthe priestpracticallydidlater)thathehaddoneanindefensiblethingwiththebest intentions,oldBernardonetookupthematterinthehardeststyle;inalegal andliteralfashion.Heusedabsolutepoliticalpowerslikeaheathenfather,and himselfputhissonunderlockandkeyasavulgarthief.Itwouldappearthat thecrywascaughtupamongmanywithwhomtheunluckyFrancishadonce beenpopular;andaltogether,inhiseffortstobuildupthehouseofGodhe

hadonlysucceededinbringinghisownhouseabouthisearsandlyingburied undertheruins.Thequarreldraggeddrearilythroughseveralstages;atone timethewretchedyoungmanseemstohavedisappearedunderground,soto speak,intosomecavernorcellarwhereheremainedhuddledhopelesslyinthe darkness.Anyhow,itwashisblackestmoment;thewholeworldhadturned over;thewholeworldwasontopofhim.

Whenhecameout,itwasonlyperhapsgraduallythatanybodygraspedthat somethinghadhappened.Heandhisfatherweresummonedinthecourtofthe bishop;forFrancishadrefusedtheauthorityofalllegaltribunals.Thebishop addressedsomeremarkstohim,fullofthatexcellentcommonsensewhichthe CatholicChurchkeepspermanentlyasthebackgroundforallthefieryattitudes ofhersaints.HetoldFrancisthathemustunquestionablyrestorethemoneyto hisfather;thatnoblessingcouldfollowagoodworkdonebyunjustmethods; andinshort(toputitcrudely)iftheyoungfanaticwouldgivebackhismoney totheoldfool,theincidentwouldthenterminate.Therewasanewairabout Francis.Hewasnolongercrushed,stilllesscrawling,sofarashisfatherwas concerned;yethiswordsdonot,Ithink,indicateeitherjustindignationor wantoninsultoranythinginthenatureofamerecontinuationofthequarrel. Theyareratherremotelyakintomysteriousutterancesofhisgreatmodel, “WhathaveItodowiththee?”oreventheterrible“Touchmenot.”

Hestoodupbeforethemallandsaid,“UptothistimeIhavecalledPietro Bernardonefather,butnowIamtheservantofGod.Notonlythemoney buteverythingthatcanbecalledhisIwillrestoretomyfather,eventhevery clotheshehasgivenme.”Andherentoffallhisgarmentsexceptone;andthey sawthatthatwasahair-shirt.

Hepiledthegarmentsinaheaponthefloorandtossedthemoneyontopof them.Thenheturnedtothebishop,andreceivedhisblessing,likeonewho turnshisbackonsociety;and,accordingtotheaccount,wentoutashewas intothecoldworld.Apparentlyitwasliterallyacoldworldatthemoment, andsnowwasontheground.Acuriousdetail,verydeepinitssignificance,I fancy,isgiveninthesameaccountofthisgreatcrisisinhisfife.Hewentout half-nakedinhishair-shirtintothewinterwoods,walkingthefrozenground betweenthefrostytrees;amanwithoutafather.Hewaspenniless,hewas parentless,hewastoallappearancewithoutatradeoraplanorahopeinthe world;andashewentunderthefrostytrees,heburstsuddenlyintosong.

Itwasapparentlynotedasremarkablethatthelanguageinwhichhesangwas French,orthatProvençalwhichwascalledforconvenienceFrench.Itwas nothisnativelanguage;anditwasinhisnativelanguagethatheultimately wonfameasapoet;indeedSt.Francisisoneoftheveryfirstofthenational poetsinthepurelynationaldialectsofEurope.Butitwasthelanguagewith whichallhismostboyishardoursandambitionshadbeenidentified;itwas forhimpre-eminentlythelanguageofromance.Thatitbrokefromhiminthis extraordinaryextremityseemstomesomethingatfirstsightverystrangeandin thelastanalysisverysignificant.Whatthatsignificancewas,ormaywellhave

been,Iwilltrytosuggestinthesubsequentchapter;itisenoughtoindicate herethatthewholephilosophyofSt.Francisrevolvedroundtheideaofanew supernaturallightonnaturalthings,whichmeanttheultimaterecoverynotthe ultimaterefusalofnaturalthings.Andforthepurposeofthispurelynarrative partofthebusiness,itisenoughtorecordthatwhilehewanderedinthewinter forestinhishair-shirt,liketheverywildestofthehermits,hesanginthetongue oftheTroubadours.

Meanwhilethenarrativenaturallyrevertstotheproblemoftheruinedorat leastneglectedchurch,whichhadbeenthestartingpointofthesaint’sinnocent crimeandbeatificpunishment.Thatproblemstillpredominatedinhismind andwassoonengaginghisinsatiableactivities;buttheywereactivitiesofanew sort;andhemadenomoreattemptstointerferewiththecommercialethicsof thetownofAssisi.Therehaddawnedonhimoneofthosegreatparadoxesthat arealsoplatitudes.Herealisedthatthewaytobuildachurchisnottobecome entangledinbargainsand,tohim,ratherbewilderingquestionsoflegalclaim. Thewaytobuildachurchisnottopayforit,certainlynotwithsomebody else’smoney.Thewaytobuildachurchisnoteventopayforitwithyourown money.Thewaytobuildachurchistobuildit.

Hewentaboutbyhimselfcollectingstones.Hebeggedallthepeoplehemetto givehimstones.Infacthebecameanewsortofbeggar,reversingtheparable; abeggarwhoasksnotforbreadbutastone.Probably,ashappenedtohim againandagainthroughouthisextraordinaryexistence,theveryqueernessof therequestgaveitasortofpopularity;andallsortsofidleandluxurious peoplefellinwiththebenevolentproject,astheywouldhavedonewithabet. Heworkedwithhisownhandsattherebuildingofthechurch,draggingthe materiallikeabeastofburdenandlearningtheverylastandlowestlessonsof toil.AvastnumberofstoriesaretoldaboutFrancisatthisasateveryother periodofhislife;butforthepurposehere,whichisoneofsimplification,itis besttodwellonthisdefinitereentranceofthesaintintotheworldbythelow gateofmanuallabour.Theredoesindeedlamthroughthewholeofhislifea sortofdoublemeaning,likehisshadowthrownuponthewall.Allhisaction hadsomethingofthecharacterofanallegory;anditislikelyenoughthatsome leaden-wittedscientifichistorianmaysomedaytrytoprovethathehimself wasneveranythingbutanallegory.Itistrueenoughinthissensethathewas labouringatadoubletask,andrebuildingsomethingelseaswellasthechurch ofSt.Damian.Hewasnotonlydiscoveringthegenerallessonthathisglory wasnottobeinoverthrowingmeninbattlebutinbuildingupthepositive andcreativemonumentsofpeace.Hewastrulybuildingupsomethingelse,or beginningtobuilditup;somethingthathasoftenenoughfallenintoruinbut hasneverbeenpastrebuilding;achurchthatcouldalwaysbebuiltanewthough ithadrottedawaytoitsfirstfoundation-stone,againstwhichthegatesofhell shallnotprevail.

Thenextstageinhisprogressisprobablymarkedbyhistransferringthesame energiesofarchitecturalreconstructiontothelittlechurchofSt.Maryofthe

AngelsatthePortiuncula.Hehadalreadydonesomethingofthesamekindat achurchdedicatedtoSt.Peter;andthatqualityinhislifenotedabove,which madeitseemlikeasymbolicaldrama,ledmanyofhismostdevoutbiographers tonotethenumericalsymbolismofthethreechurches;Therewasatanyrate amorehistoricalandpracticalsymbolismabouttwoofthem.Fortheoriginal churchofSt.Damianafterwardsbecametheseatofhisstrikingexperimentofa femaleorder,andofthepureandspiritualromanceofSt.Clare.Andthechurch ofthePortiunculawillremainforeverasoneofthegreathistoricbuildingsofthe world;foritwastherethathegatheredthelittleknotoffriendsandenthusiasts; itwasthehomeofmanyhomelessmen.Atthistime,however,itisnotclear thathehadthedefiniteideaofanysuchmonasticdevelopments.Howearly theplanappearedinhisownminditisofcourseimpossibletosay;butonthe faceofeventsitfirsttakestheformofafewfriendswhoattachedthemselvesto himonebyonebecausetheysharedhisownpassionforsimplicity.Theaccount givenoftheformoftheirdedicationis,however,verysignificant;foritwasthat ofaninvocationofthesimplificationoflifeassuggestedintheNewTestament. TheadorationofChristhadbeenapartoftheman’spassionatenaturefora longtimepast.ButtheimitationofChrist,asasortofplanororderedscheme oflife,mayinthatsensebesaidtobeginhere.

Thetwomenwhohavethecredit,apparently,ofhavingfirstperceivedsomethingofwhatwashappeningintheworldofthesoulwereasolidandwealthy citizennamedBernardofQuintavalleandacanonfromaneighbouringchurch namedPeter.ItisthemoretotheircreditbecauseFrancis,ifonemayputitso, wasbythistimewallowinginpovertyandassociationwithlepersandragged mendicants;andthesetwoweremenwithmuchtogiveup;theoneofcomforts intheworldandtheotherofambitionintheChurch.Bernardtherichburgher didquiteliterallyandfinallysellallhehadandgivetothepoor.Peterdid evenmore;forhedescendedfromachairofspiritualauthority,probablywhen hewasalreadyamanofmatureyearsandthereforeoffixedmentalhabits,to followanextravagantyoungeccentricwhommostpeopleprobablyregardedas amaniacWhatitwasofwhichtheyhadcaughtaglimpse,ofwhichFrancishad seentheglory,maybesuggestedlatersofarasitcanbesuggestedatall.At thisstageweneedprofesstoseenomorethanallAssisisaw,andthatsomething notaltogetherunworthyofcomment.ThecitizensofAssisionlysawthecamel gointriumphthroughtheeyeoftheneedleandGoddoingimpossiblethings becausetohimallthingswerepossible;onlyapriestwhorenthisrobeslikethe PublicanandnotlikethePhariseeandarichmanwhowentawayjoyful,forhe hadnopossessions.

Thesethreestrangefiguresaresaidtohavebuiltthemselvesasortofhutorden adjoiningtheleperhospital.Theretheytalkedtoeachother,intheintervalsof drudgeryanddanger(foritneededtentimesmorecouragetolookafteraleper thantofightforthecrownofSicily),inthetermsoftheirnewlife,almostlike childrentalkingasecretlanguage.Oftheseindividualelementsontheirfirst friendshipwecansaylittlewithcertainty;butitiscertainthattheyremained friendstotheend.BernardofQuintavalleoccupiesinthestorysomethingofthe

positionofSirBedivere,“firstmadeandlatestleftofArthur’sknights,”forhe reappearsagainattherighthandofthesaintonhisdeathbedandreceivessome sortofspecialblessing.Butallthosethingsbelongtoanotherhistoricalworld andwerequiteremotefromtheraggedandfantastictriointheirtumble-down hut.Theywerenotmonksexceptperhapsinthemostliteralandarchaicsense whichwasidenticalwithhermits.Theywere,sotospeak,threesolitariesliving togethersocially,butnotasasociety.Thewholethingseemstohavebeen intenselyindividual,asseenfromtheoutsidedoubtlessindividualtothepoint ofinsanity.Thestirofsomethingthathadinitthepromiseofamovementor amissioncanfirstbefeltasIhavesaidintheaffairoftheappealtotheNew Testament.

Itwasasortof sorsvirgiliana appliedtotheBible;apracticenotunknown amongProtestantsthoughopentotheircriticism,onewouldthink,asbeing ratherasuperstitionofpagans.AnyhowitseemsalmosttheoppositeofsearchingtheScripturestoopenthematrandom;butSt.Franciscertainlyopened thematrandom.Accordingtoonestory,hemerelymadethesignofthecross overthevolumeoftheGospelandopeneditatthreeplacesreadingthreetexts. Thefirstwasthetaleoftherichyoungmanwhoserefusaltosellallhisgoods wastheoccasionofthegreatparadoxaboutthecamelandtheneedle.The secondwasthecommandmenttothedisciplestotakenothingwiththemon theirjourney,neitherscripnorstaffnoranymoney.Thethirdwasthatsaying,literallytobecalledcrucial,thatthefollowerofChristmustalsocarryhis crossThereisasomewhatsimilarstoryofFrancisfindingoneofthesetexts, almostasaccidentally,merelyinlisteningtowhathappenedtobetheGospel oftheday.Butfromtheformerversionatleastitwouldseemthattheincidentoccurredveryearlyindeedinhisnewlife,perhapssoonafterhisbreach withhisfather;foritwasafterthisoracle,apparently,thatBernardthefirst disciplerushedforthandscatteredallhisgoodsamongthepoor.Ifthisbeso, itwouldseemthatnothingfolloweditforthemomentexcepttheindividual asceticallifewiththehutforahermitage.Itmustofcoursehavebeenarather publicsortofhermitage,butitwasnonethelessinaveryrealsensewithdrawn fromtheworld.St.SimeonStylitesonthetopofhispillarwasinonesensean exceed-publiccharacter;buttherewassomethingalittlesingularinhissituationforallthat.Itmaybepresumedthatmostpeoplethoughtthesituationof Francissingular,thatsomeeventhoughtittoosingular.Therewasinevitably indeedinanyCatholicsocietysomethingultimateandevensubconsciousthat wasatleastcapableofcomprehendingitbetterthanapaganorpuritansociety couldcomprehendit.Butwemustnotatthisstage,Ithink,exaggeratethis potentialpublicsympathy.Ashasalreadybeensuggested,theChurchandall itsinstitutionshadalreadytheairofbeingoldandsettledandsensiblethings, themonasticinstitutionsamongtherest.Commonsensewascommonerinthe MiddleAges,Ithink,thaninourownratherjumpyjournalisticage;butmen likeFrancisarenotcommoninanyage,noraretheytobefullyunderstood merelybytheexerciseofcommonsense.Thethirteenthcenturywascertainlya progressiveperiod;perhapstheonlyreallyprogressiveperiodinhumanhistory.

Butitcantrulybecalledprogressivepreciselybecauseitsprogresswasvery orderly.Itisreallyandtrulyanexampleofanepochofreformswithoutrevolutions.Butthereformswerenotonlyprogressivebutverypractical;andthey wereverymuchtotheadvantageofhighlypracticalinstitutions;thetownsand thetradingguildsandthemanualcrafts.Nowthesolidmenoftownandguild inthetimeofFrancisofAssisiwereprobablyverysolidindeed.Theyweremuch moreeconomicallyequal,theyweremuchmorejustlygovernedintheirowneconomicenvironment,thanthemodernswhostrugglemadlybetweenstarvation andthemonopolistprizesofcapitalism;butitislikelyenoughthatthemajority ofsuchcitizenswereashard-headedaspeasants.Certainlythebehaviourofthe venerablePeterBernardonedoesnotindicateadelicatesympathywiththefine andalmostfancifulsubtletiesoftheFranciscanspirit.Andwecannotmeasure thebeautyandoriginalityofthisstrangespiritualadventure,unlesswehave thehumourandhumansympathytoputintoplainwordshowitwouldhave lookedtosuchanunsympatheticpersonatthetimewhenithappened.Inthe nextchapterIshallmakeanattempt,inevitablyinadequate,toindicatethe insideofthisstoryofthebuildingofthethreechurchesandthelittlehut.In thischapterIhavebutoutlineditfromtheoutside.Andinconcludingthat chapterIaskthereadertorememberandrealisewhatthatstoryreallylooked like,whenthusseenfromtheoutside.Givenacriticofrathercoarsecommon sense,withnofeelingabouttheincidentexceptannoyance,andhowwouldthe storyseemtostand?

Ayoungfoolorrascaliscaughtrobbinghisfatherandsellinggoodswhich heoughttoguard;andtheonlyexplanationhewillofferisthataloudvoice fromnowherespokeinhisearandtoldhimtomendthecracksandholesina particularwall.Hethendeclareshimselfnaturallyindependentofallpowers correspondingtothepoliceorthemagistrates,andtakesrefugewithanamiable bishopwhoisforcedtoremonstratewithhimandtellhimheiswrong.Hethen proceedstotakeoffhisclothesinpublicandpracticallythrowthemathisfather; announcingatthesametimethathisfatherisnothisfatheratall.Hethenruns aboutthetownaskingeverybodyhemeetstogivehimfragmentsofbuildings orbuildingmaterials,apparentlywithreferencetohisoldmonomaniaabout mendingthewall.Itmaybeanexcellentthingthatcracksshouldbefilled up,butpreferablynotbysomebodywhoishimselfcracked;andarchitectural restorationlikeotherthingsisnotbestperformedbybuilderswho,asweshould say,haveatileloose.Finallythewretchedyouthrelapsesintoragsandsqualor andpracticallycrawlsawayintothegutter.ThatisthespectaclethatFrancis musthavepresentedtoaverylargenumberofhisneighboursandfriends. Howhelivedatallmusthaveseemedtothemdubious;butpresumablyhe alreadybeggedforbreadashehadbeggedforbuildingmaterials.Buthewas alwaysverycarefultobegfortheblackestorworstbreadhecouldget,forthe stalestcrustsorsomethingratherlessluxuriousthanthecrumbswhichthedogs eat,andwhichfallfromtherichman’stable.Thusheprobablyfaredworse thananordinarybeggar;forthebeggarwouldeatthebesthecouldgetand thesaintatetheworsthecouldget.Inplainfacthewasreadytofiveonrefuse;

anditwasprobablysomethingmuchuglierasanexperiencethantherefined simplicitywhichvegetariansandwater-drinkerswouldcallthesimplelife.As hedealtwiththequestionoffood,soheapparentlydealtwiththequestionof clothing.Hedealtwithit,thatis,uponthesameprincipleoftakingwhathe couldget,andnoteventhebestofwhathecouldget.Accordingtoonestory hechangedclotheswithabeggar;andhewoulddoubtlesshavebeencontent tochangethemwithascarecrow.Inanotherversionhegotholdoftherough browntunicofapeasant,butpresumablyonlybecausethepeasantgavehim hisveryoldestbrowntunic,whichwasprobablyveryoldindeed.Mostpeasants havefewchangesofclothingtogiveaway;andsomepeasantsarenotspecially inclinedtogivethemawayuntilitisabsolutelynecessary.Itissaidthatin placeofthegirdlewhichhehadflungoff(perhapswiththemoresymbolicscorn becauseitprobablycarriedthepurseorwalletbythefashionoftheperiod)he pickeduparopemoreorlessatrandom,becauseitwaslyingnear,andtied itroundhiswaist.Heundoubtedlymeantitasashabbyexpedient;ratheras theverydestitutetrampwillsometimestiehisclothestogetherwithapieceof string.Hemeanttostrikethenoteofcollectinghisclothesanyhow,likerags fromasuccessionofdust-bins.Tenyearslaterthatmake-shiftcostumewasthe uniformoffivethousandmen;andahundredyearslater,inthat,forapontifical panoply,theylaidgreatDanteinthegrave.

LeJongleurdeDieu

Manysignsandsymbolsmightbeusedtogiveahintofwhatreallyhappened inthemindoftheyoungpoetofAssisi.Indeedtheyareatoncetoonumerous forselectionandyettooslightforsatisfaction.Butoneofthemmaybeadumbratedinthissmallandapparentlyaccidentalfact;thatwhenheandhissecular companionscarriedtheirpageantofpoetrythroughthetown,theycalledthemselvesTroubadours.Butwhenheandhisspiritualcompanionscameouttodo theirspiritualworkintheworld,theywerecalledbytheirleadertheJongleurs deDieu.

NothinghasbeensaidhereatanylengthofthegreatcultureoftheTroubadours asitappearedinProvenceorLanguedoc,greataswastheirinfluenceinhistory andtheirinfluenceonSt.Francis.Somethingmoremaybesaidofthemwhen wecometosummarisehisrelationtohistory;itisenoughtonotehereinafew sentencesthefactsaboutthemthatwererelevanttohim,andespeciallythe particularpointnowinquestion,whichwasthemostrelevantofall.Everybody knowswhotheTroubadourswere;everybodyknowsthatveryearlyintheMiddleAges,inthetwelfthandearlythirteenthcenturies,therearoseacivilisation inSouthernFrancewhichthreatenedtorivaloreclipsetherisingtraditionof Paris.Itschiefproductwasaschoolofpoetry,orrathermoreespeciallya schoolofpoets.Theywereprimarilylove-poets,thoughtheywereoftenalso satiristsandcriticsofthingsingeneral.Theirpicturesquepostureinhistoryis largelyduetothefactthattheysangtheirownpoemsandoftenplayedtheir

ownaccompaniments,onthelightmusicalinstrumentsoftheperiod;theywere minstrelsaswellasmenofletters.Alliedtotheirlove-poetrywereotherinstitutionsofadecorativeandfancifulkindconcernedwiththesametheme.There waswhatwascalledthe“GayScience,”theattempttoreducetoasortofsystemthefineshadesofflirtationandphilandering.Therewerethethingscalled CourtsofLove,inwhichthesamedelicatesubjectsweredealtwithwithlegal pompandpedantry.Thereisonepointinthispartofthebusinessthatmust berememberedinrelationtoSt,Francis,Thereweremanifestmoraldangers inallthissuperbsentimentalism;butitisamistaketosupposethatitsonly dangerofexaggerationwasinthedirectionofsensualism.Therewasastrain inthesouthernromancethatwasactuallyanexcessofspirituality;justasthe pessimistheresyitproducedwasinonesenseanexcessofspirituality.The lovewasnotalwaysanimal;sometimesitwassoairyastobealmostallegorical. Thereaderrealisesthattheladyisthemostbeautifulbeingthatcanpossibly exist,onlyhehasoccasionaldoubtsastowhethershedoesexist.Danteowed somethingtotheTroubadours;andthecriticaldebatesabouthisidealwoman areanexcellentexampleofthesedoubts.WeknowthatBeatricewasnothis wife,butweshouldinanycasebeequallysurethatshewasnothismistress; andsomecriticshaveevensuggestedthatshewasnothingatall,sotospeak, excepthismuse.ThisideaofBeatriceasanallegoricalfigureis,Ibelieve,unsound;itwouldseemunsoundtoanymanwhohasreadthe VitaNuova and hasbeeninlove.Buttheveryfactthatitispossibletosuggestitillustrates somethingabstractandscholasticinthesemedievalpassions.Butthoughthey wereabstractpassionstheywereverypassionatepassions.Thesemencould feelalmostlikelovers,evenaboutallegoriesandabstractions.Itisnecessaryto rememberthisinordertorealisethatSt.Franciswastalkingthetruelanguage ofatroubadourwhenhesaidthathealsohadamostgloriousandgraciouslady andthathernamewasPoverty.

Buttheparticularpointtobenotedhereisnotconcernedsomuchwiththe wordTroubadouraswiththewordJongleur.Itisespeciallyconcernedwiththe transitionfromonetotheother;andforthisitisnecessarytograspanother detailaboutthepoetsoftheGayScience.Ajongleurwasnotthesamething asatroubadour,evenifthesamemanwerebothatroubadourandajongleur. Moreoften,Ibelieve,theywereseparatemenaswellasseparatetrades.Inmany casesapparentlythetwomenwouldwalktheworldtogetherlikecompanions inarms,orrathercompanionsinarts.Thejongleurwasproperlyajoculator orjester;sometimeshewaswhatweshouldcallajuggler.Thisisthepoint, Iimagine,ofthetaleaboutTaillefertheJongleuratthebattleofHastings, whosangofthedeathofRolandwhilehetosseduphisswordandcaughtit, asajugglercatchesballs.Sometimeshemayhavebeenevenatumbler;like thatacrobatinthebeautifullegendwhowascalled“TheTumblerofOurLady,” becauseheturnedheadoverheelsandstoodonhisheadbeforetheimageofthe BlessedVirgin,forwhichhewasnoblythankedandcomfortedbyherandthe wholecompanyofheaven.Intheordinaryway,wemayimagine,thetroubadour wouldexaltthecompanywithearnestandsolemnstrainsofloveandthenthe

jongleurwoulddohisturnasasortofcomicrelief.Agloriousmedievalromance remainstobewrittenabouttwosuchcompanionswanderingthroughtheworld. Atanyrate,ifthereisoneplaceinwhichthetrueFranciscanspiritcanbe foundoutsidethetrueFranciscanstory,itisinthattaleoftheTumblerofOur Lady.AndwhenSt.FranciscalledhisfollowerstheJongleursdeDieu,hemeant somethingveryliketheTumblersofOurLord.

SomewhereinthattransitionfromtheambitionoftheTroubadourtotheantics oftheTumblerishidden,asunderaparable,thetruthofSt.Francis.Ofthe twominstrelsorentertainers,thejesterwaspresumablytheservantoratleast thesecondaryfigure.St.Francisreallymeantwhathesaidwhenhesaidhehad foundthesecretoflifeinbeingtheservantandthesecondaryfigure.Therewas tobefoundultimatelyinsuchserviceafreedomalmostamountingtofrivolity.It wascomparabletotheconditionofthejongleurbecauseitalmostamountedto frivolity.Thejestercouldbefreewhentheknightwasrigid;anditwaspossible tobeajesterintheservicewhichisperfectfreedom.Thisparallelofthetwo poetsorminstrelsisperhapsthebestpreliminaryandexternalstatementof theFranciscanchangeofheart,beingconceivedunderanimagewithwhichthe imaginationofthemodernworldhasacertainsympathy.Therewas,ofcourse,a greatdealmorethanthisinvolved;andwemustendeavorhoweverinsufficiently topenetratepasttheimagetotheidea.Itissofarlikethetumblersthatitis reallytomanypeopleatopsy-turvyidea.

Francis,atthetimeorsomewhereaboutthetimewhenhedisappearedintothe prisonorthedarkcavern,underwentareversalofacertainpsychologicalkind; whichwasreallylikethereversalofacompletesomersault,inthatbycoming fullcircleitcameback,orapparentlycameback,tothesamenormalposture. Itisnecessarytousethegrotesquesimileofanacrobaticantic,becausethereis hardlyanyotherfigurethatwillmakethefactclear.Butintheinwardsenseit wasaprofoundspiritualrevolution.Themanwhowentintothecavewasnot themanwhocameoutagain;inthatsensehewasalmostasdifferentasifhe weredead,asifhewereaghostorablessedspirit.Andtheeffectsofthison hisattitudetowardstheactualworldwerereallyasextravagantasanyparallel canmakethem.Helookedattheworldasdifferentlyfromothermenasifhe hadcomeoutofthatdarkholewalkingonhishands.

IfweapplythisparableofOurLady’sTumblertothecase,weshallcome veryneartothepointofit.Nowitreallyisafactthatanyscenesuchasa landscapecansometimesbemoreclearlyandfreshlyseenifitisseenupside down.Therehavebeenlandscape-painterswhoadoptedthemoststartlingand pantomimicposturesinordertolookatitforamomentinthatfashion.Thus thatinvertedvision,somuchmorebrightandquaintandarresting,doesbear acertainresemblancetotheworldwhichamysticlikeSt.Francisseesevery day.Buthereinistheessentialpartoftheparable.OurLady’sTumblerdid notstandonhishead inorder toseeflowersandtreesasaclearerorquainter vision.Hedidnotdoso;anditwouldneverhaveoccurredtohimtodoso.Our Lady’sTumblerstoodonhisheadtopleaseOurLady.IfSt.Francishaddone

thesamething,ashewasquitecapableofdoing,itwouldoriginallyhavebeen fromthesamemotive;amotiveofapurelysupernaturalthought.Itwouldbe after thisthathisenthusiasmwouldextenditselfandgiveasortofhalotothe edgesofallearthlythings.ThisiswhyitisnottruetorepresentSt.Francisasa mereromanticforerunneroftheRenaissanceandarevivalofnaturalpleasures fortheirownsake.Thewholepointofhimwasthatthesecretofrecoveringthe naturalpleasureslayinregardingtheminthelightofasupernaturalpleasure. Inotherwords,herepeatedinhisownpersonthathistoricprocessnotedin theintroductorychapter;thevigilofasceticismwhichendsinthevisionofa naturalworldmadenew.Butinthepersonalcasetherewasevenmorethan this;therewereelementsthatmaketheparalleloftheJongleurorTumblereven moreappropriatethanthis.

ItmaybesuspectedthatinthatblackcellorcaveFrancispassedtheblackest hoursofhislife.Bynaturehewasthesortofmanwhohasthatvanitywhich istheoppositeofpride;thatvanitywhichisveryneartohumility.Henever despisedhisfellowcreaturesandthereforeheneverdespisedtheopinionofhis fellowcreatures;includingtheadmirationofhisfellowcreatures.Allthatpart ofhishumannaturehadsufferedtheheaviestandmostcrushingblows.Itis possiblethatafterhishumiliatingreturnfromhisfrustratedmilitarycampaign hewascalledacoward.Itiscertainthatafterhisquarrelwithhisfatherabout thebalesofclothhewascalledathief.Andeventhosewhohadsympathised mostwithhim,thepriestwhosechurchhehadrestored,thebishopwhose blessinghehadreceived,hadevidentlytreatedhimwithanalmosthumorous amiabilitywhichleftonlytoocleartheultimateconclusionofthematter.He hadmadeafoolofhimself.Anymanwhohasbeenyoung,whohasriddenhorses orthoughthimselfreadyforafight,whohasfanciedhimselfasatroubadour andacceptedtheconventionsofcomradeship,willappreciatetheponderousand crushingweightofthatsimplephrase.TheconversionofSt.Francis,likethe conversionofSt.Paul,involvedhisbeinginsomesenseflungsuddenlyfroma horse;butinasenseitwasanevenworsefall;foritwasawar-horse.Anyhow, therewasnotaragofhimleftthatwasnotridiculous.Everybodyknewthat atthebesthehadmadeafoolofhimself.Itwasasolidobjectivefact,like thestonesintheroad,thathehadmadeafoolofhimself.Hesawhimselfas anobject,verysmallanddistinctlikeaflywalkingonaclearwindowpane; anditwasunmistakablyafool.Andashestaredattheword“fool”writtenin luminouslettersbeforehim,theworditselfbegantoshineandchange. Weusedtobetoldinthenurserythatifamanweretoboreaholethroughthe centreoftheearthandclimbcontinuallydownanddown,therewouldcomea momentatthecentrewhenhewouldseemtobeclimbingupandup.Idonot knowwhetherthisistrue.ThereasonIdonotknowwhetheritistrueisthat Ineverhappenedtoboreaholethroughthecentreoftheearth,stilllessto crawlthroughit.IfIdonotknowwhatthisreversalorinversionfeelslike,itis becauseIhaveneverbeenthere.Andthisalsoisanallegory.Itiscertainthat thewriter,itisevenpossiblethatthereader,isanordinarypersonwhohas neverbeenthere.WecannotfollowStFrancistothatfinalspiritualoverturnin

whichcompletehumiliationbecomescompleteholinessorhappiness,becausewe haveneverbeenthere.Iforonedonotprofesstofollowitanyfurtherthanthat firstbreakingdownoftheromanticbarricadesofboyishvanity,whichIhave suggestedinthelastparagraph.Andeventhatparagraph,ofcourse,ismerely conjectural,anindividualguessatwhathemayhavefelt;buthemayhavefelt somethingquitedifferent.Butwhateverelseitwas,itwassofaranalogousto thestoryofthemanmakingatunnelthroughtheearththatitdidmeana mangoingdownanddownuntilatsomemysteriousmomenthebeginstogo upandup.Wehavenevergoneuplikethatbecausewehavenevergonedown hkethat;weareobviouslyincapableofsayingthatitdoesnothappen;andthe morecandidlyandcalmlywereadhumanhistory,andespeciallythehistoryof thewisestmen,themoreweshallcometotheconclusionthatitdoeshappen. OftheintrinsicinternalessenceoftheexperienceImakenopretenceofwriting atall.Buttheexternaleffectofit,forthepurposeofthisnarrative,maybe expressedbysayingthatwhenFranciscameforthfromhiscaveofvision,he waswearingthesameword“fool”asafeatherinhiscap;asacrestorevena crown.Hewouldgoonbeingafool;hewouldbecomemoreandmoreofafool; hewouldbethecourtfooloftheKingofParadise.

Thisstatecanonlyberepresentedinsymbol;butthesymbolofinversionis trueinanotherway.Ifamansawtheworldupsidedown,withallthetreesand towershangingheaddownwardsasinapool,oneeffectwouldbetoemphasise theideaofdependence.ThereisaLatinandliteralconnection;forthevery worddependenceonlymeanshanging.ItwouldmakevividtheScripturaltext whichsaysthatGodhashangedtheworlduponnothing.IfSt.Francishad seen,inoneofhisstrangedreams,thetownofAssisiupsidedown,itneednot havedifferedinasingledetailfromitselfexceptinbeingentirelytheotherway round.Butthepointisthis:thatwhereastothenormaleyethelargemasonry ofitswallsorthemassivefoundationsofitswatchtowersanditshighcitadel wouldmakeitseemsaferandmorepermanent,themomentitwasturnedover theverysameweightwouldmakeitseemmorehelplessandmoreinperil.It isbutasymbol;butithappenstofitthepsychologicalfact.St.Francismight lovehislittletownasmuchasbefore,ormorethanbefore;butthenatureof thelovewouldbealteredeveninbeingincreased.Hemightseeandloveevery tileonthesteeproofsoreverybirdonthebattlements;buthewouldseethem allinanewanddivinelightofeternaldangeranddependence.Insteadofbeing merelyproudofhisstrongcitybecauseitcouldnotbemoved,hewouldbe thankfultoGodAlmightythatithadnotbeendropped;hewouldbethankful toGodfornotdroppingthewholecosmoslikeavastcrystaltobeshattered intofallingstars.PerhapsSt.Petersawtheworldso,whenhewascrucified head-downwards.

Itiscommonlyinasomewhatcynicalsensethatmenhavesaid,“Blessedishe thatexpectethnothing,forheshallnotbedisappointed.”Itwasinawholly happyandenthusiasticsensethatSt.Francissaid,“Blessedishewhoexpecteth nothing,forheshallenjoyeverything.”Itwasbythisdeliberateideaofstarting fromzero,fromthedarknothingnessofhisowndeserts,thathedidcometo

enjoyevenearthlythingsasfewpeoplehaveenjoyedthem;andtheyarein themselvesthebestworkingexampleoftheidea.Forthereisnowayinwhich amancanearnastarordeserveasunset.Butthereismorethanthisinvolved, andmoreindeedthaniseasilytobeexpressedinwords.Itisnotonlytrue thatthelessamanthinksofhimself,themorehethinksofhisgoodluckand ofallthegiftsofGod.Itisalsotruethatheseesmoreofthethingsthemselves whenheseesmoreoftheirorigin;fortheiroriginisapartofthemandindeed themostimportantpartofthem.Thustheybecomemoreextraordinaryby beingexplained.Hehasmorewonderatthembutlessfearofthem;fora thingisreallywonderfulwhenitissignificantandnotwhenitisinsignificant; andamonster,shapelessordumbormerelydestructive,maybelargerthanthe mountains,butisstillinaliteralsenseinsignificant.ForamysticlikeSt.Francis themonstershadameaning;thatis,theyhaddeliveredtheirmessage.They spokenolongerinanunknowntongue.Thatisthemeaningofallthosestories, whetherlegendaryorhistorical,inwhichheappearsasamagicianspeakingthe languageofbeastsandbirds.Themysticwillhavenothingtodowithmere mystery;meremysteryisgenerallyamysteryofiniquity.

Thetransitionfromthegoodmantothesaintisasortofrevolution;bywhich oneforwhomallthingsillustrateandilluminateGodbecomesoneforwhom Godillustratesandilluminatesallthings.Itisratherlikethereversalwherebya lovermightsayatfirstsightthataladylookedlikeaflower,andsayafterwards thatallflowersremindedhimofhislady.Asaintandapoetstandingbythe sameflowermightseemtosaythesamething;butindeedthoughtheywould bothbetellingthetruth,theywouldbetellingdifferenttruths.Foronethejoy oflifeisacauseoffaith,fortheotherratheraresultoffaith.Butoneeffect ofthedifferenceisthatthesenseofadivinedependence,whichfortheartist islikethebrilliantlevin-blaze,forthesaintislikethebroaddaylight.Being insomemysticalsenseontheothersideofthings,heseesthingsgoforthfrom thedivineaschildrengoingforthfromafamiliarandacceptedhome,instead ofmeetingthemastheycomeout,asmostofusdo,upontheroadsofthe world.Anditistheparadoxthatbythisprivilegeheismorefamiliar,more freeandfraternal,morecarelesslyhospitablethanwe.Forustheelementsare likeheraldswhotelluswithtrumpetandtabardthatwearedrawingnearthe cityofagreatking;buthehailsthemwithanoldfamiliaritythatisalmostan oldfrivolity.HecallsthemhisBrotherFireandhisSisterWater.

SoarisesoutofthisalmostnihilisticabyssthenoblethingthatiscalledPraise; whichnoonewilleverunderstandwhileheidentifiesitwithnature-worshipor pantheisticoptimism.Whenwesaythatapoetpraisesthewholecreation,we commonlymeanonlythathepraisesthewholecosmos.Butthissortofpoet doesreallypraisecreation,inthesenseoftheactofcreation.Hepraisesthe passageortransitionfromnonentitytoentity;therefallsherealsotheshadow ofthatarchetypalimageofthebridge,whichhasgiventothepriesthisarchaic andmysteriousname.Themysticwhopassesthroughthemomentwhenthere isnothingbutGoddoesinsomesensebeholdthebeginninglessbeginningsin whichtherewasreallynothingelse.Henotonlyappreciateseverythingbutthe

nothingofwhicheverythingwasmade.Inafashionheenduresandanswers eventheearthquakeironyoftheBookofJob;insomesenseheistherewhenthe foundationsoftheworldarelaid,withthemorningstarssingingtogetherand thesonsofGodshoutingforjoy.Thatisbutadistantadumbrationofthereason whytheFranciscan,ragged,penniless,homelessandapparentlyhopeless,did indeedcomeforthsingingsuchsongsasmightcomefromthestarsofmorning; andshouting,asonofGod.

Thissenseofthegreatgratitudeandthesublimedependencewasnotaphrase orevenasentiment;itisthewholepointthatthiswastheveryrockofreality. Itwasnotafancybutafact;ratheritistruethatbesideitallfactsarefancies. Thatwealldependineverydetail,ateveryinstant,asaChristianwouldsay uponGod,asevenanagnosticwouldsayuponexistenceandthenatureof things,isnotanillusionofimagination;onthecontrary,itisthefundamental factwhichwecoverup,aswithcurtains,withtheillusionofordinarylife.That ordinarylifeisanadmirablethinginitself,justasimaginationisanadmirable thinginitself.Butitismuchmoretheordinarylifethatismadeofimagination thanthecontemplativelife.Hewhohasseenthewholeworldhangingonahair ofthemercyofGodhasseenthetruth;wemightalmostsaythecoldtruth.He whohasseenthevisionofhiscityupside-downhasseenittherightwayup. Rossettimakestheremarksomewhere,bitterlybutwithgreattruth,thatthe worstmomentfortheatheistiswhenheisreallythankfulandhasnobodyto thank.Theconverseofthispropositionisalsotrue;anditiscertainthatthis gratitudeproduced,insuchmenaswearehereconsidering,themostpurely joyfulmomentsthathavebeenknowntoman.Thegreatpainterboastedthat hemixedallhiscolourswithbrains,andthegreatsaintmaybesaidtomixall histhoughtswiththanks.Allgoodslookbetterwhentheylooklikegifts.Inthis senseitiscertainthatthemysticalmethodestablishesaveryhealthyexternal relationtoeverythingelse.Butitmustalwaysberememberedthateverything elsehasforeverfallenintoasecondplace,incomparisonwiththissimplefact ofdependenceonthedivinereality.Insofarasordinarysocialrelationshave inthemsomethingthatseemssolidandself-supporting,somesenseofbeingat oncebuttressedandcushioned;insofarastheyestablishsanityinthesenseof securityandsecurityinthesenseofself-sufficiency,themanwhohasseenthe worldhangingonahairdoeshavesomedifficultyintakingthemsoseriously asthat.Insofaraseventhesecularauthoritiesandhierarchies,eventhemost naturalsuperioritiesandthemostnecessarysubordinations,tendatonceto putamaninhisplace,andtomakehimsureofhisposition,themanwhohas seenthehumanhierarchyupsidedownwillalwayshavesomethingofasmile foritssuperiorities.Inthissensethedirectvisionofdivinerealitydoesdisturb solemnitiesthataresaneenoughinthemselves.Themysticmayhaveaddeda cubittohisstature;buthegenerallylosessomethingofhisstatus.Hecanno longertakehimselfforgranted,merelybecausehecanverifyhisownexistence inaparishregisterorafamilyBible.Suchamanmayhavesomethingofthe appearanceofthelunaticwhohaslosthisnamewhilepreservinghisnature; whostraightawayforgetswhatmannerofmanhewas.“HithertoIhavecalled

PietroBernardonefather;butnowIamtheservantofGod.”

Alltheseprofoundmattersmustbesuggestedinshortandimperfectphrases; andtheshorteststatementofoneaspectofthisilluminationistosaythatitis thediscoveryofaninfinitedebt.Itmayseemaparadoxtosaythatamanmay betransportedwithjoytodiscoverthatheisindebt.Butthisisonlybecause incommercialcasesthecreditordoesnotgenerallysharethetransportsofjoy; especiallywhenthedebtisbyhypothesisinfiniteandthereforeunrecoverable. Buthereagaintheparallelofanaturallove-storyofthenoblersortdisposes ofthedifficultyinaflash.Theretheinfinitecreditordoessharethejoyofthe infinitedebtor;forindeedtheyarebothdebtorsandbothcreditors.Inother wordsdebtanddependencedobecomepleasuresinthepresenceofunspoiltlove; thewordisusedtoolooselyandluxuriouslyinpopularsimplificationslikethe present;butherethewordisreallythekey.Itisthekeyofalltheproblems ofFranciscanmoralitywhichpuzzlethemerelymodernmind;butaboveallit isthekeyofasceticism.Itisthehighestandholiestoftheparadoxesthatthe manwhoreallyknowshecannotpayhisdebtwillbeforeverpa3nngit.He willbeforevergivingbackwhathecannotgiveback,andcannotbeexpected togiveback.Hewillbealwaysthrowingthingsawayintoabottomlesspitof unfathomablethanks.Menwhothinktheyaretoomoderntounderstandthis areinfacttoomeantounderstandit;wearemostofustoomeantopractise it.Wearenotgenerousenoughtobeascetics;onemightalmostsaynotgenial enoughtobeascetics.Amanmusthavemagnanimityofsurrender,ofwhichhe commonlyonlycatchesaglimpseinfirstlove,likeaglimpseofourlostEden. Butwhetherheseesitornot,thetruthisinthatriddle;thatthewholeworld has,oris,onlyonegoodthing;anditisabaddebt.

Ifeverthatrarersortofromanticlove,whichwasthetruththatsustainedthe Troubadours,fallsoutoffashionandistreatedasfiction,wemayseesomesuch misunderstandingasthatofthemodernworldaboutasceticism.Foritseems conceivablethatsomebarbariansmighttrytodestroychivalryinlove,asthe barbariansrulinginBerlindestroyedchivalryinwar.Ifthatwereeverso,we shouldhavethesamesortofunintelligentsneersandunimaginativequestions. Menwillaskwhatselfishsortofwomanitmusthavebeenwhoruthlessly exactedtributeintheformofflowers,orwhatanavariciouscreatureshecan havebeentodemandsolidgoldintheformofaring;justastheyaskwhat cruelkindofGodcanhavedemandedsacrificeandself-denial.Theywillhave lostthecluetoallthatlovershavemeantbylove;andwillnotunderstandthat itwasbecausethethingwasnotdemandedthatitwasdone.Butwhetheror noanysuchlesserthingswillthrowalightonthegreater,itisutterlyuseless tostudyagreatthingliketheFranciscanmovementwhileremaininginthe modernmoodthatmurmursagainstgloomyasceticism.Thewholepointabout St.FrancisofAssisiisthathecertainlywasasceticalandhecertainlywasnot gloomy.Assoonaseverhehadbeenunhorsedbytheglorioushumiliationofhis visionofdependenceonthedivinelove,heflunghimselfintofastingandvigil exactlyashehadflunghimselffuriouslyintobattle.Hehadwheeledhischarger cleanround,buttherewasnohaltorcheckinthethunderingimpetuosityofhis

charge.Therewasnothingnegativeaboutit;itwasnotaregimenorastoical simplicityoflife.Itwasnotself-denialmerelyinthesenseofself-control.Itwas aspositiveasapassion;ithadalltheairofbeingaspositiveasapleasure.He devouredfastingasamandevoursfood.Heplungedafterpovertyasmenhave dugmadlyforgold.Anditispreciselythepositiveandpassionatequalityof thispartofhispersonalitythatisachallengetothemodernmindinthewhole problemofthepursuitofpleasure.Thereundeniablyisthehistoricalfact;and thereattachedtoitisanothermoralfactalmostasundeniable.Itiscertainthat heheldonthisheroicorunnaturalcoursefromthemomentwhenhewentforth inhishair-shirtintothewinterwoodstothemomentwhenhedesiredevenin hisdeathagonytoliebareuponthebareground,toprovethathehadandthat hewasnothing.Andwecansay,withalmostasdeepacertainty,thatthestars whichpassedabovethatgauntandwastedcorpsestarkupontherockyfloor hadforonce,inalltheirshiningcyclesroundtheworldoflabouringhumanity, lookeddownuponahappyman.

TheLittlePoorMan

Fromthatcavern,thatwasafurnaceofglowinggratitudeandhumility,there cameforthoneofthestrongestandstrangestandmostoriginalpersonalities thathumanhistoryhasknown.Hewas,amongotherthings,emphaticallywhat wecallacharacter;almostaswespeakofacharacterinagoodnovelorplay. Hewasnotonlyahumanistbutahumorist;ahumoristespeciallyintheold Englishsenseofamanalwaysinhishumour,goinghisownwayanddoing whatnobodyelsewouldhavedone.Theanecdotesabouthimhaveacertain biographicalqualityofwhichthemostfamiliarexampleisDr.Johnson;which belongsinanotherwaytoWilliamBlakeortoCharlesLamb.Theatmosphere canonlybedefinedbyasortofantithesis;theactisalwaysunexpectedand neverinappropriate.Beforethethingissaidordoneitcannotevenbeconjectured;butafteritissaidordoneitisfelttobemerelycharacteristic.Itis surprisinglyandyetinevitablyindividual.Thisqualityofabruptfitnessand bewilderingconsistencybelongstoSt.Francisinawaythatmarkshimout frommostmenofhistime.Menarelearningmoreandmoreofthesolidsocial virtuesofmedievalcivilisation;butthoseimpressionsarestillsocialratherthan individual.Themedievalworldwasfaraheadofthemodernworldinitssense ofthethingsinwhichallmenareatone:deathandthedaylightofreasonand thecommonconsciencethatholdscommunitiestogether.Itsgeneralisations weresanerandsounderthanthemadmaterialistictheoriesofto-day;nobody wouldhavetoleratedaSchopenhauerscorninglifeoraNietzschelivingonlyfor scorn.Butthemodernworldismoresubtleinitssenseofthethingsinwhich menarenotatone;inthetemperamentalvarietiesanddifferentiationsthat makeupthepersonalproblemsoflife.Allmenwhocanthinkthemselvesnow realisethatthegreatschool-menhadatypeofthoughtthatwaswonderfully clear;butitwasasitweredeliberatelycolourless.Allarenowagreedthatthe greatestartoftheagewastheartofpublicbuildings;thepopularandcommu-

nalartofarchitecture.Butitwasnotanagefortheartofportrait-painting. YetthefriendsofSt.Francishavereallycontrivedtoleavebehindaportrait; somethingalmostresemblingadevoutandaffectionatecaricature.Thereare linesandcoloursinitthatarepersonalalmosttotheextentofbeingperverse, ifonecanusethewordperversityofaninversionthatwasalsoaconversion. Evenamongthesaintshehastheairofasortofeccentric,ifonemayusethe wordofonewhoseeccentricityconsistedinalwaysturningtowardsthecentre. Beforeresumingthenarrativeofhisfirstadventures,andthebuildingofthe greatbrotherhoodwhichwasthebeginningofsomercifularevolution,Ithink itwelltocompletethisimperfectpersonalportraithere;andhavingattempted inthelastchapteratentativedescriptionoftheprocess,toaddinthischapter afewtouchestodescribetheresult.Imeanbytheresulttherealmanas hewasafterhisfirstformativeexperiences;themanwhommenmetwalking aboutontheItalianroadsinhisbrowntunictiedwitharope.Forthatman, savingthegraceofGod,istheexplanationofallthatfollowed;menacted quitedifferentlyaccordingtowhethertheyhadmethimornot.Ifwesee afterwardsavasttumult,anappealtothePope,mobsofmeninbrownhabits besiegingtheseatsofauthority.Papalpronouncements,hereticalsessions,trial andtriumphantsurvival,theworldfullofanewmovement,thefriarahousehold wordineverycomerofEurope,andifweaskwhyallthishappened,wecanonly approximatetoanyanswertoourownquestionifwecan,insomefaintand indirectimaginativefashion,hearonehumanvoiceorseeonehumanfaceunder ahood.ThereisnoanswerexceptthatFrancisBernardonehadhappened;and wemusttryinsomesensetoseewhatweshouldhaveseenifhehadhappenedto us.Inotherwords,aftersomegropingsuggestionsabouthislifefromtheinside, wemustagainconsideritfromtheoutside;asifhewereastrangercomingup theroadtowardsus,alongthehillsofUmbria,betweentheolivesorthevines. FrancisofAssisiwasslightinfigurewiththatsortofslightnesswhich,combined withsomuchvivacity,givestheimpressionofsmallness.Hewasprobablytaller thanhelooked;middle-sized,hisbiographerssay;hewascertainlyveryactive and,consideringwhathewentthrough,musthavebeentolerablytough.Hewas ofthebrownishSoutherncolouring,withadarkbeardthinandpointedsuch asappearsinpicturesunderthehoodsofelves;andhiseyesglowedwiththe firethatfrettedhimnightandday.Thereissomethingaboutthedescription ofallhesaidanddidwhichsuggeststhat,evenmorethanmostItalians,he turnednaturallytoapassionatepantomimeofgestures.Ifthiswassoitis equallycertainthatwithhim,evenmorethanwithmostItalians,thegestures wereallgesturesofpolitenessorhospitality.Andboththesefacts,thevivacity andthecourtesy,aretheoutwardsignsofsomethingthatmarkhimoutvery distinctivelyfrommanywhomightappeartobemoreofhiskindthanthey reallyare.ItistrulysaidthatFrancisofAssisiwasoneofthefoundersofthe medievaldrama,andthereforeofthemoderndrama.Hewastheveryreverse ofatheatricalpersonintheselfishsense;butforallthathewaspre-eminently adramaticperson.Thissideofhimcanbestbesuggestedbytakingwhatis commonlyregardedasareposefulquality;whatiscommonlydescribedasa

loveofnature.Wearecompelledtousetheterm;anditisentirelythewrong term.

St.Franciswasnotaloverofnature.Properlyunderstood,aloverofnaturewas preciselywhathewasnot.Thephraseimpliesacceptingthematerialuniverse asavagueenvironment,asortofsentimentalpantheism.Intheromanticperiod ofliterature,intheageofByronandScott,itwaseasyenoughtoimaginethat ahermitintheruinsofachapel(preferablybymoonlight)mightfindpeace andamildpleasureintheharmonyofsolemnforestsandsilentstars,whilehe ponderedoversomescrollorilluminatedvolume,abouttheliturgicalnatureof whichtheauthorwasalittlevague.Inshort,thehermitmightlovenatureasa background.NowforSt.Francisnothingwaseverinthebackground.Wemight saythathismindhadnobackground,exceptperhapsthatdivinedarknessout ofwhichthedivinelovehadcalledupeverycolouredcreatureonebyone.He saweverythingasdramatic,distinctfromitssetting,notallofapiecelikea picturebutinactionlikeaplay.Abirdwentbyhimlikeanarrow;something withastoryandapurpose,thoughitwasapurposeoflifeandnotapurpose ofdeath.Abushcouldstophimlikeabrigand;andindeedhewasasreadyto welcomethebrigandasthebush.

Inaword,wetalkaboutamanwhocannotseethewoodforthetrees.St.Franciswasamanwhodidnotwanttoseethewoodforthetrees.Hewantedto seeeachtreeasaseparateandalmostasacredthing,beingachildofGodand thereforeabrotherorsisterofman.Buthedidnotwanttostandagainsta pieceofstagesceneryusedmerelyasabackground,andinscribedinageneral fashion:“Scene;awood.”Inthissensewemightsaythathewastoodramatic forthedrama.Thescenerywouldhavecometolifeinhiscomedies;thewalls wouldreallyhavespokenlikeSnouttheTinkerandthetreeswouldreallyhave comewalkingtoDunsinane.Everythingwouldhavebeenintheforeground; andinthatsenseinthefootlights.Everythingwouldbeineverysenseacharacter.Thisisthequalityinwhich,asapoet,heistheveryoppositeofa pantheist.Hedidnotcallnaturehismother;hecalledaparticulardonkeyhis brotheroraparticularsparrowhissister.Ifhehadcalledapelicanhisaunt oranelephanthisuncle,ashemightpossiblyhavedone,hewouldstillhave meantthattheywereparticularcreaturesassignedbytheirCreatortoparticularplaces;notmereexpressionsoftheevolutionaryenergyofthings.Thatis wherehismysticismissoclosetothecommonsenseofthechild.Achildhas nodifficultyaboutunderstandingthatGodmadethedogandthecat;though heiswellawarethatthemakingofdogsandcatsoutofnothingisamysterious processbeyondhisownimagination.Butnochildwouldunderstandwhatyou meantifyoumixedupthedogandthecatandeverythingelseintoonemonster withamyriadlegsandcalleditnature.Thechildwouldresolutelyrefuseto makeheadortailofanysuchanimal.St.Franciswasamystic,buthebelieved inmysticismandnotinmystification.Asamystichewasthemortalenemy ofallthosemysticswhomeltawaytheedgesofthingsanddissolveanentity intoitsenvironment.Hewasamysticofthedaylightandthedarkness;but notamysticofthetwilight.Hewastheverycontraryofthatsortoforiental

visionarywhoisonlyamysticbecauseheistoomuchofasceptictobeamaterialist.St.Franciswasemphaticallyarealist,usingthewordrealistinitsmuch morerealmedievalsense.Inthismatterhereallywasakintothebestspirit ofhisage,whichhadjustwonitsvictoryoverthenominalismofthetwelfth century.Inthisindeedtherewassomethingsymbolicinthecontemporaryart anddecorationofhisperiod;asintheartofheraldry.TheFranciscanbirds andbeastswerereallyratherlikeheraldicbirdsandbeasts;notinthesenseof beingfabulousanimalsbutinthesenseofbeingtreatedasiftheywerefacts, clearandpositiveandunaffectedbytheillusionsofatmosphereandperspective. Inthatsensehedidseeabirdsableonafieldazureorasheepargentonafield vert.Buttheheraldryofhumilitywasricherthantheheraldryofpride;forit sawallthesethingsthatGodhadgivenassomethingmorepreciousandunique thantheblazonrythatprincesandpeershadonlygiventothemselves.Indeed outofthedepthsofthatsurrenderitrosehigherthanthehighesttitlesofthe feudalage;thanthelaurelofCaesarortheIronGrownofLombardy.Itisan exampleofextremesthatmeet,thattheLittlePoorMan,whohadstripped himselfofeverythingandnamedhimselfasnothing,tookthesametitlethat hasbeenthewildvauntofthevanityofthegorgeousAsiaticautocrat,and calledhimselftheBrotheroftheSunandMoon.Thisquality,ofsomething outstandingandevenstartlinginthingsasSt.Francissawthem,ishereimportantasillustratingacharacterinhisownlife.Ashesawallthingsdramatically, sohehimselfwasalwaysdramatic.Wehavetoassumethroughout,needless tosay,thathewasapoetandcanonlybeunderstoodasapoet.Buthehad onepoeticprivilegedeniedtomostpoetsInthatrespectindeedhemightbe calledtheonehappypoetamongalltheunhappypoetsoftheworld.Hewas apoetwhosewholelifewasapoem.Hewasnotsomuchaminstrelmerely singinghisownsongsasadramatistcapableofactingthewholeofhisown play.Thethingshesaidweremoreimaginativethanthethingshewrote.The thingshedidweremoreimaginativethanthethingshesaid.Hiswholecourse throughlifewasaseriesofscenesinwhichhehadasortofperpetualluckin bringingthingstoabeautifulcrisis.Totalkabouttheartoflivinghascome tosoundratherartificialthanartistic.ButSt.Francisdidinadefinitesense maketheveryactoflivinganart,thoughitwasanunpremeditatedart.Many ofhisactswillseemgrotesqueandpuzzlingtoarationalistictaste.Butthey werealwaysactsandnotexplanations;andtheyalwaysmeantwhathemeant themtomean.Theamazingvividnesswithwhichhestampedhimselfonthe memoryandimaginationofmankindisverylargelyduetothefactthathewas seenagainandagainundersuchdramaticconditions.Fromthemomentwhen herenthisrobesandflungthemathisfather’sfeettothemomentwhenhe stretchedhimselfindeathonthebareearthinthepatternofthecross,hislife wasmadeupoftheseunconsciousattitudesandunhesitatinggestures.Itwould beeasytofillpageafterpagewithexamples;butIwillherepursuethemethod foundconvenienteverywhereinthisshortsketch,andtakeonetypicalexample, dwellingonitwithalittlemoredetailthanwouldbepossibleinacatalogue,in thehopeofmakingthemeaningmoreclear.Theexampletakenhereoccurred inthelastdaysofhislife,butitrefersbackinarathercuriousfashiontothe

first;androundsofftheremarkableunityofthatromanceofreligion. Thephraseabouthisbrotherhoodwiththesunandmoon,andwiththewater andthefire,occursofcourseinhisfamouspoemcalledtheCanticleofthe CreaturesortheCanticleoftheSun.Hesangitwanderinginthemeadowsin thesunnierseasonofhisowncareer,whenhewaspouringupwardsintothe skyallthepassionsofapoet.Itisasupremelycharacteristicwork,andmuch ofSt.Franciscouldbereconstructedfromthatworkalone.Thoughinsome waysthethingisassimpleandstraightforwardasaballad,thereisadelicate instinctofdifferentiationinit.Notice,forinstance,thesenseofsexininanimate things,whichgoesfarbeyondthearbitrarygendersofagrammarItwasnot fornothingthathecalledfirehisbrother,fierceandgayandstrong,andwater hissister,pureandclearandinviolate.RememberthatStFranciswasneither encumberednorassistedbyallthatGreekandRomanpolytheismturnedinto allegory,whichhasbeentoEuropeanpoetryoftenaninspiration,toooftena convention.Whetherhegainedorlostbyhiscontemptoflearning,itnever occurredtohimtoconnectNeptuneandthenymphswiththewaterorVulcan andtheCyclopswiththeflame.Thispointexactlyillustrateswhathasalready beensuggested;that,sofarfrombeingarevivalofpaganism,theFranciscan renascencewasasortoffreshstartandfirstawakeningafteraforgetfulnessof paganism.Certainlyitisresponsibleforacertainfreshnessinthethingitself. AnyhowSt.Franciswas,asitwere,thefounderofanewfolk-lore;buthecould distinguishhismermaidsfromhismermenandhiswitchesfromhiswizards.In short,hehadtomakehisownmythology;butheknewataglancethegoddesses fromthegods.Thisfancifulinstinctforthesexesisnottheonlyexampleof animaginativeinstinctofthekind.Thereisjustthesamequaintfelicityin thefactthathesinglesoutthesunwithaslightlymorecourtlytitlebesides thatofbrother;aphrasethatonekingmightuseofanother,correspondingto “Monsieurnotrefrère.”Itislikeafainthalfironicshadowoftheshiningprimacy thatithadheldinthepaganheavens.Abishopissaidtohavecomplainedofa NonconformistsayingPaulinsteadofSaintPaul;andtohaveadded“Hemight atleasthavecalledhimMr.Paul.”SoSt.Francisisfreeofallobligationto cryoutinpraiseorterrorontheLordGodApollo,butinhisnewnursery heavens,hesaluteshimasMr.Sun.Thosearethethingsinwhichhehasa sortofinspiredinfancy,onlytobeparalleledinnurserytales.Somethingofthe samehazybuthealthyawemakesthestoryofBrerFoxandBrerRabbitrefer respectfullytoMr.Man.

Thispoem,fullofthemirthofyouthandthememoriesofchildhood,runs throughhiswholelifelikearefrain,andscrapsofitturnupcontinuallyinthe ordinaryhabitofhistalk.Perhapsthelastappearanceofitsspeciallanguage wasinanincidentthathasalwaysseemedtomeintenselyimpressive,andis atanyrateveryillustrativeofthegreatmannerandgestureofwhichIspeak. Impressionsofthatkindareamatterofimaginationandinthatsenseoftaste. Itisidletoargueaboutthem;foritisthewholepointofthemthattheyhave passedbeyondwords;andevenwhentheyusewords,seemtobecompletedby someritualmovementlikeablessingorablow.So,inasupremeexample,there

issomethingfarpastallexposition,somethinglikethesweepingmovementand mightyshadowofahand,darkeningeventhedarknessofGethsemane;“Sleepon now,andtakeyourrest…”Yettherearepeoplewhohavestartedtoparaphrase andexpandthestoryofthePassion.

St.Franciswasadyingman.Wemightsayhewasanoldman,atthetimethis typicalincidentoccurred;butinfacthewasonlyprematurelyold;forhewas notfiftywhenhedied,wornoutwithhisfightingandfastinglife.Butwhen hecamedownfromtheawfulasceticismandmoreawfulrevelationofAlverno, hewasabrokenman.Aswillbeapparentwhentheseeventsaretouchedon intheirturn,itwasnotonlysicknessandbodilydecaythatmaywellhave darkenedhislife;hehadbeenrecentlydisappointedinhismainmissiontoend theCrusadesbytheconversionofIslam;hehadbeenstillmoredisappointed bythesignsofcompromiseandamorepoliticalorpracticalspiritinhisown order;hehadspenthislastenergiesinprotest.Atthispointhewastoldthat hewasgoingblind.IfthefaintesthinthasbeengivenhereofwhatStFrancis feltaboutthegloryandpageantryofearthandsky,abouttheheraldicshape andcolourandsymbolismofbirdsandbeastsandflowers,somenotionmaybe formedofwhatitmeanttohimtogoblind.Yettheremedymightwellhave seemedworsethanthedisease.Theremedy,admittedlyanuncertainremedy, wastocauterisetheeye,andthatwithoutanyanaestheticInotherwordsit wastoburnhislivingeyeballswithared-hotiron.Manyofthetorturesof martyrdom,whichheenviedinmartyrologyandsoughtvainlyinSyria,can havebeennoworse.Whentheytookthebrandfromthefurnace,heroseas withanurbanegestureandspokeastoaninvisiblepresence;“BrotherFire, Godmadeyoubeautifulandstronganduseful;Iprayyoubecourteouswith me.”

Iftherebeanysuchthingastheartoflife,itseemstomethatsuchamoment wasoneofitsmasterpieces.Nottomanypoetshasitbeengiventoremember theirownpoetryatsuchamoment,stilllesstoliveoneoftheirownpoems. EvenWilliamBlakewouldhavebeendisconcertedif,whilehewasre-reading thenoblelines“Tiger,tiger,burningbright,”areallargeliveBengaltigerhad puthisheadinatthewindowofthecottageinFelpham,evidentlywithevery intentionofbitinghisheadoff.Hemighthavewaveredbeforepolitelysaluting it,aboveallbycalmlycompletingtherecitationofthepoemtothequadruped towhomitwasdedicated.Shelley,whenhewishedtobeacloudoraleafcarried beforethewind,mighthavebeenmildlysurprisedtofindhimselfturningslowly headoverheelsinmidairathousandfeetabovethesea.EvenKeats,knowing thathisholdonlifewasafrailone,mighthavebeendisturbedtodiscover thatthetrue,theblushfulHippocreneofwhichhehadjustpartakenfreelyhad indeedcontainedadrug,whichreallyensuredthatheshouldceaseuponthe midnightwithnopain.ForFrancistherewasnodrug;andforFrancisthere wasplentyofpain.Buthisfirstthoughtwasoneofhisfirstfanciesfromthe songsofhisyouth.Herememberedthetimewhenaflamewasaflower,onlythe mostgloriousandgailycolouredoftheflowersinthegardenofGod;andwhen thatshiningthingreturnedtohimintheshapeofaninstrumentoftorture,he

haileditfromafarlikeanoldfriend,callingitbythenicknamewhichmight mosttrulybecalleditsChristianname.

Thatisonlyoneincidentoutofalifeofsuchincidents;andIhaveselectedit partlybecauseitshowswhatismeantherebythatshadowofgesturethereisin allhiswords,thedramaticgestureofthesouth;andpartlybecauseitsspecial referencetocourtesycoversthenextfacttobenoted.Thepopularinstinct ofSt.Francis,andhisperpetualpreoccupationwiththeideaofbrotherhood, willbeentirelymisunderstoodifitisunderstoodinthesenseofwhatisoften calledcamaraderie;theback-slappingsortofbrotherhood.Frequentlyfromthe enemiesandtoofrequentlyfromthefriendsofthedemocraticideal,therehas comeanotionthatthisnoteisnecessarytothatideal.Itisassumedthat equalitymeansallmenbeingequallyuncivil,whereasitobviouslyoughtto meanallmenbeingequallycivilSuchpeoplehaveforgottentheverymeaning andderivationofthewordcivility,iftheydonotseethattobeuncivilis tobeuncivic.ButanyhowthatwasnottheequalitywhichFrancisofAssisi encouraged;butanequalityoftheoppositekind;itwasacamaraderieactually foundedoncourtesy.

Eveninthatfairyborderlandofhismerefanciesaboutflowersandanimalsand eveninanimatethings,heretainedthispermanentpostureofasortofdeference. Afriendofminesaidthatsomebodywasthesortofmanwhoapologisestothe cat.St.Francisreallywouldhaveapologisedtothecat.Whenhewasaboutto preachinawoodfullofthechatterofbirds,hesaid,withagentlegesture“Little sisters,ifyouhavenowhadyoursay,itistimethatIalsoshouldbeheard.” Andallthebirdsweresilent;asIforonecanveryeasilybelieve.Indeference tomyspecialdesignofmakingmattersintelligibletoaveragemodernity,Ihave treatedseparatelythesubjectofthemiraculouspowersthatStFrancismost certainlypossessedButevenapartfromanymiraculouspowers,menofthat magneticsort,withthatintenseinterestinanimals,oftenhaveanextraordinary poweroverthem.St.Francis’spowerwasalwaysexercisedwiththiselaborate politeness.Muchofitwasdoubtlessasortofsymbolicjoke,apiouspantomime intendedtoconveythevitaldistinctioninhisdivinemission,thathenotonly lovedbutreverencedGodinallhiscreatures.Inthissensehehadtheairnot onlyofapologisingtothecatortothebirds,butofapologisingtoachairfor sittingonitortoatableforsittingdownatit.Anyonewhohadfollowedhim throughlifemerelytolaughathim,asasortoflovablelunatic,mighteasily havehadanimpressionasofalunaticwhobowedtoeverypostortookoffhis hattoeverytree.Thiswasallapartofhisinstinctforimaginativegesture.He taughttheworldalargepartofitslessonbyasortofdivinedumbalphabet. Butiftherewasthisceremonialelementeveninlighterorlessermatters,its significancebecamefarmoreseriousintheseriousworkofhisfife,whichwas anappealtohumanity,orrathertohumanbeings.

IhavesaidthatSt.Francisdeliberatelydidnotseethewoodforthetrees. Itisevenmoretruethathedeliberatelydidnotseethemobforthemen. Whatdistinguishesthisverygenuinedemocratfromanymeredemagogueis

thathenevereitherdeceivedorwasdeceivedbytheillusionofmass-suggestion. Whateverhistasteinmonsters,heneversawbeforehimamany-headedbeast. HeonlysawtheimageofGodmultipliedbutnevermonotonous.Tohima manwasalwaysamananddidnotdisappearinadensecrowdanymorethan inadesert.Hehonouredallmen;thatis,henotonlylovedbutrespected themall.Whatgavehimhisextraordinarypersonalpowerwasthis;thatfrom thePopetothebeggar,fromthesultanofSyriainhispaviliontotheragged robberscrawlingoutofthewood,therewasneveramanwholookedintothose brownburningeyeswithoutbeingcertainthatFrancisBernardonewasreally interestedin him; inhisowninnerindividuallifefromthecradletothegrave; thathehimselfwasbeingvaluedandtakenseriously,andnotmerelyaddedto thespoilsofsomesocialpolicyorthenamesinsomeclericaldocument.Nowfor thisparticularmoralandreligiousideathereisnoexternalexpressionexcept courtesy.Exhortationdoesnotexpressit,foritisnotmereabstractenthusiasm; beneficencedoesnotexpressit,foritisnotmerepityItcanonlybeconveyed byacertaingrandmannerwhichmaybecalledgoodmanners.Wemaysayif welikethatSt.Francis,inthebareandbarrensimplicityofhislife,hadclung tooneragofluxury;themannersofacourt.Butwhereasinacourtthereisone kingandahundredcourtiers,inthisstorytherewasonecourtier,movingamong ahundredkings.Forhetreatedthewholemobofmenasamobofkings.And thiswasreallyandtrulytheonlyattitudethatwillappealtothatpartofmanto whichhewishedtoappeal.Itcannotbedonebygivinggoldorevenbread;for itisaproverbthatanyrevellermayflinglargesseinmerescorn.Itcannoteven bedonebygivingtimeandattention;foranynumberofphilanthropistsand benevolentbureaucratsdosuchworkwithascornfarmorecoldandhorriblein theirhearts.Noplansorproposalsorefficientrearrangementswillgivebackto abrokenmanhisself-respectandsenseofspeakingwithanequal.Onegesture willdoit.

WiththatgestureFrancisofAssisimovedamongmen;anditwassoonfound tohavesomethinginitofmagicandtoact,inadoublesense,likeacharm. Butitmustalwaysbeconceivedasacompletelynaturalgesture;forindeedit wasalmostagestureofapology.Hemustbeimaginedasmovingthusswiftly throughtheworldwithasortofimpetuouspoliteness;almostlikethemovement ofamanwhostumblesononekneehalfinhasteandhalfinobeisance,The eagerfaceunderthebrownhoodwasthatofamanalwaysgoingsomewhere,as ifhefollowedaswellaswatchedtheflightofthebirds.Andthissenseofmotion isindeedthemeaningofthewholerevolutionthathemade;fortheworkthat hasnowtobedescribedwasofthenatureofanearthquakeoravolcano,an explosionthatdroveoutwardswithdemonicenergytheforcesstoredupbyten centuriesinthemonasticfortressorarsenalandscatteredallitsrichesrecklessly totheendsoftheearth.Inabettersensethantheantithesiscommonlyconveys, itistruetosaythatwhatSt.BenedicthadstoredSt.Francisscattered;butin theworldofspiritualthingswhathadbeenstoredintothebarnslikegrainwas scatteredovertheworldasseed.TheservantsofGodwhohadbeenabesieged garrisonbecameamarchingarmy;thewaysoftheworldwerefilledaswith

thunderwiththetramplingoftheirfeetandfaraheadofthateverswellinghost wentamansinging;assimplyhehadsungthatmorninginthewinterwoods, wherehewalkedalone.

TheThreeOrders

Thereisundoubtedlyasenseinwhichtwoiscompanyandthreeisnone;there isalsoanothersenseinwhichthreeiscompanyandfourisnone,asisprovedby theprocessionofhistoricandfictitiousfiguresmovingthreedeep,thefamous triosliketheThreeMusketeersortheThreeSoldiersofKipling.Butthereisyet anotherandadifferentsenseinwhichfouriscompanyandthreeisnone;ifwe usethewordcompanyinthevaguersenseofacrowdoramass.Withthefourth manenterstheshadowofamob;thegroupisnolongeroneofthreeindividuals onlyconceivedindividually.Thatshadowofthefourthmanfellacrossthelittle hermitageofthePortiunculawhenamannamedEgidio,apparentlyapoor workman,wasinvitedbySt.Francistoenter.Hemingledwithoutdifficulty withthemerchantandthecanonwhohadalreadybecomethecompanionsof Francis;butwithhiscominganinvisiblelinewascrossed;foritmusthavebeen feltbythistimethatthegrowthofthatsmallgrouphadbecomepotentially infinite,oratleastthatitsoutlinehadbecomepermanentlyindefinite.Itmay havebeeninthetimeofthattransitionthatFrancishadanotherofhisdreams fullofvoices;butnowthevoiceswereaclamourofthetonguesofallnations, FrenchmenandItaliansandEnglishandSpanishandGermans,tellingofthe gloryofGodeachinhisowntongue;anewPentecostandahappierBabel.

Beforedescribingthefirststepshetooktoregularisethegrowinggroup,itiswell tohavearoughgraspofwhatheconceivedthatgrouptobe.Hedidnotcallhis followersmonks;anditisnotclear,atthistimeatleast,thatheeventhought ofthemasmonks.Hecalledthembyanamewhichisgenerallyrenderedin EnglishastheFriarsMinor;butweshallbemuchclosertotheatmosphereofhis ownmindifwerenderitalmostliterallyasTheLittleBrothers.Presumablyhe wasalreadyresolved,indeed,thattheyshouldtakethethreevowsofpoverty, chastityandobediencewhichhadalwaysbeenthemarkofamonk.Butit wouldseemthathewasnotsomuchafraidoftheideaofamonkasofthe ideaofanabbot.Hewasafraidthatthegreatspiritualmagistracieswhichhad giveneventotheirholiestpossessorsatleastasortofimpersonalandcorporate pride,wouldimportanelementofpompositythatwouldspoilhisextremely andalmostextravagantlysimpleversionofthelifeofhumility.Butthesupreme differencebetweenhisdisciplineandthedisciplineoftheoldmonasticsystem wasconcerned,ofcourse,withtheideathatthemonksweretobecomemigratory andalmostnomadicinsteadofstationary.Theyweretominglewiththeworld; andtothisthemoreold-fashionedmonkwouldnaturallyreplybyaskinghow theyweretominglewiththeworldwithoutbecomingentangledwiththeworld. Itwasamuchmorerealquestionthanaloosereligiosityislikelytorealise;but St.Francishadhisanswertoit,ofhisownindividualsort;andtheinterestof

theproblemisinthathighlyindividualanswer.

ThegoodBishopofAssisiexpressedasortofhorroratthehardlifewhichthe LittleBrotherslivedatthePortiuncula,withoutcomforts,withoutpossessions, eatinganythingtheycouldgetandsleepinganyhowontheground.St.Francis answeredhimwiththatcuriousandalmoststunningshrewdnesswhichthe unworldlycansometimeswieldlikeaclubofstone.Hesaid,“Ifwehadany possessions,weshouldneedweaponsandlawstodefendthem.”Thatsentence isthecluetothewholepolicythathepursued.Itresteduponarealpieceof logic;andaboutthathewasneveranythingbutlogical.Hewasreadytoown himselfwrongaboutanythingelse;buthewasquitecertainhewasrightabout thisparticularrule.Hewasonlyonceseenangry;andthatwaswhentherewas talkofanexceptiontotherule.

Hisargumentwasthis:thatthededicatedmanmightgoanywhereamongany kindofmen,eventheworstkindofmen,solongastherewasnothingbywhich theycouldholdhim.Ifhehadanytiesorneedslikeordinarymen,hewould becomelikeordinarymen.St.Franciswasthelastmanintheworldtothink anytheworseofordinarymenforbeingordinary.Theyhadmoreaffection andadmirationfromhimthantheyareeverlikelytohaveagain.Butforhis ownparticularpurposeofstirringuptheworldtoanewspiritualenthusiasm, hesawwithalogicalclaritythatwasquitereverseoffanaticalorsentimental, thatfriarsmustnotbecomelikeordinarymen;thatthesaltmustnotloseits savoureventoturnintohumannature’sdailyfood.Andthedifferencebetween afriarandanordinarymanwasreallythatafriarwasfreerthananordinary man.Itwasnecessarythatheshouldbefreefromthecloister;butitwas evenmoreimportantthatheshouldbefreefromtheworld.Itisperfectly soundcommonsensetosaythatthereisasenseinwhichtheordinaryman cannotbefreefromtheworld;orratheroughtnottobefreefromtheworld. Thefeudalworldinparticularwasonelabyrinthinesystemofdependence;but itwasnotonlythefeudalworldthatwenttomakeupthemedievalworld northemedievalworldthatwenttomakeupthewholeworld;andthewhole worldisfullofthisfact.Familylifeasmuchasfeudallifeisinitsnaturea systemofdependence.Moderntradeunionsasmuchasmedievalguildsare interdependentamongthemselveseveninordertobeindependentofothers. Inmedievalasinmodernlife,evenwheretheselimitationsdoexistforthe sakeofliberty,theyhaveinthemaconsiderableelementofluck.Theyare partlytheresultofcircumstances;sometimesthealmostunavoidableresultof circumstances.Sothetwelfthcenturyhadbeentheageofvows;andtherewas somethingofrelativefreedominthatfeudalgestureofthevow;fornomanasks vowsfromslavesanymorethanfromspades.Still,inpractice,amanrodeto warinsupportoftheancienthouseoftheColumnorbehindtheGreatDogof theStairwaylargelybecausehehadbeenborninacertaincityorcountryside. ButnomanneedobeylittleFrancisintheoldbrowncoatunlesshechose. Eveninhisrelationswithhischosenleaderhewasinonesenserelativelyfree, comparedwiththeworldaroundhim.Hewasobedientbutnotdependent.And hewasasfreeasthewind,hewasalmostwildlyfree,inhisrelationtothat

worldaroundhim.Theworldaroundhimwas,ashasbeennoted,anetworkof feudalandfamilyandotherformsofdependence.ThewholeideaofSt.Francis wasthattheLittleBrothersshouldbelikelittlefisheswhocouldgofreelyin andoutofthatnet.Theycoulddosopreciselybecausetheyweresmallfishes andinthatsenseevenslipperyfishes.Therewasnothingthattheworldcould holdthemby;fortheworldcatchesusmostlybythefringesofourgarments, thefutileexternalsofourlives.OneoftheFranciscanssayslater,“Amonk shouldownnothingbuthisharp”;meaning,Isuppose,thatheshouldvalue nothingbuthissong,thesongwithwhichitwashisbusinessasaminstrel toserenadeeverycastleandcottage,thesongofthejoyoftheCreatorinhis creationandthebeautyofthebrotherhoodofmen.Inimaginingthelifeofthis sortofvisionaryvagabond,wemayalreadygetaglimpsealsoofthepractical sideofthatasceticismwhichpuzzlesthosewhothinkthemselvespractical.A manhadtobethintopassalwaysthroughthebarsandoutofthecage;hehad totravellightinordertoridesofastandsofar.Itwasthewholecalculation, sotospeak,ofthatinnocentcunning,thattheworldwastobeoutflankedand outwittedbyhim,andbeembarrassedaboutwhattodowithhim.Youcould notthreatentostarveamanwhowaseverstrivingtofast.Youcouldnotruin himandreducehimtobeggary,forhewasalreadyabeggar.Therewasavery lukewarmsatisfactioneveninbeatinghimwithastick,whenheonlyindulged inlittleleapsandcriesofjoybecauseindignitywashisonlydignity.Youcould notputhisheadinahalterwithouttheriskofputtingitinahalo. Butonedistinctionbetweentheoldmonksandthenewfriarscountedespecially inthematterofpracticalityandespeciallyofpromptitude.Theoldfraternitieswiththeirfixedhabitationsandenclosedexistencehadthelimitationsof ordinaryhouseholders.Howeversimplytheylivedtheremustbeacertainnumberofcellsoracertainnumberofbedsoratleastacertaincubicspacefor acertainnumberofbrothers;theirnumbersthereforedependedontheirland andbuildingmaterial.ButsinceamancouldbecomeaFranciscanbymerely promisingtotakehischanceofeatingberriesinalaneorbeggingacrustfrom akitchen,ofsleepingunderahedgeorsittingpatientlyonadoorstep,there wasnoeconomicreasonwhythereshouldnotbeanynumberofsucheccentric enthusiastswithinanyshortperiodoftime.Itmustalsoberememberedthat thewholeofthisrapiddevelopmentwasfullofacertainkindofdemocratic optimismthatreallywaspartofthepersonalcharacterofSt.Francis.Hisvery asceticismwasinonesensetheheightofoptimism.Hedemandedagreatdeal ofhumannaturenotbecausehedespiseditbutratherbecausehetrustedit. Hewasexpectingaverygreatdealfromtheextraordinarymenwhofollowed him;buthewasalsoexpectingagooddealfromtheordinarymentowhomhe sentthem.Heaskedthelaityforfoodasconfidentlyasheaskedthefraternity forfasting.Buthecountedonthehospitalityofhumanitybecausehereally didregardeveryhouseasthehouseofafriend.Hereallydidloveandhonour ordinarymenandordinarythings;indeedwemaysaythatheonlysentoutthe extraordinarymentoencouragementobeordinary.

Thisparadoxmaybemoreexactlystatedorexplainedwhenwecometodeal

withtheveryinterestingmatteroftheThirdOrder,whichwasdesignedto assistordinarymentobeordinarywithanextraordinaryexultation.Thepoint atissueatpresentistheaudacityandsimplicityoftheFranciscanplanfor quarteringitsspiritualsoldieryuponthepopulation;notbyforcebutbypersuasion,andevenbythepersuasionofimpotence.Itwasanactofconfidence andthereforeacompliment.Itwascompletelysuccessful.Itwasanexample ofsomethingthatclungaboutSt.Francisalways;akindoftactthatlooked likeluckbecauseitwasassimpleanddirectasathunderbolt.Therearemany examplesinhisprivaterelationsofthissortoftactlesstact;thissurpriseeffectedbystrikingattheheartofthematter.Itissaidthatayoungfriarwas sufferingfromasortofsulksbetweenmorbidityandhumility,commonenough inyouthandhero-worship,inwhichhehadgotitintohisheadthathishero hatedordespisedhim.Wecanimaginehowtactfullysocialdiplomatistswould steerclearofscenesandexcitements,howcautiouslypsychologistswouldwatch andhandlesuchdelicatecases.Francissuddenlywalkeduptotheyoungman, whowasofcoursesecretiveandsilentasthegrave,andsaid,“Benottroubled inyourthoughtsforyouaredeartome,andevenamongthenumberofthose whoaremostdear.Youknowthatyouareworthyofmyfriendshipandsociety; thereforecometome,inconfidence,whensoeveryouwill,andfromfriendship learnfaith.”Exactlyashespoketothatmorbidboyhespoketoallmankind. Healwayswenttothepoint;healwaysseemedatoncemorerightandmore simplethanthepersonhewasspeakingto.Heseemedatoncetobelayingopen hisguardandyetlungingattheheart.Somethinginthisattitudedisarmedthe worldasithasneverbeendisarmedagain.Hewasbetterthanothermen;he wasabenefactorofothermen;andyethewasnothated.Theworldcameinto churchbyanewerandnearerdoor;andbyfriendshipitlearntfaith. ItwaswhilethelittleknotofpeopleatthePortiunculawasstillsmallenough togatherinasmallroomthatSt.Francisresolvedonhisfirstimportantand evensensationalstroke.ItissaidthattherewereonlytwelveFranciscansin thewholeworldwhenhedecidedtomarch,asitwere,onRomeandfounda Franciscanorder.Itwouldseemthatthisappealtoremoteheadquarterswas notgenerallyregardedasnecessary;possiblysomethingcouldhavebeendonein asecondarywayundertheBishopofAssisiandthelocalclergy.Itwouldseem evenmoreprobablethatpeoplethoughtitsomewhatunnecessarytotroublethe supremetribunalofChristendomaboutwhatadozenchancemenchosetocall themselves.ButFranciswasobstinateandasitwereblindonthispoint;and hisbrilliantblindnessisexceedinglycharacteristicofhim.Amansatisfiedwith smallthings,oreveninlovewithsmallthings,heyetneverfeltquiteaswedo aboutthedisproportionbetweensmallthingsandlarge.Heneversawthings toscaleinoursense,butwithadizzydisproportionwhichmakesthemind reel.Sometimesitseemsmerelyoutofdrawinglikeagailycolouredmedieval map;andthenagainitseemstohaveescapedfromeverythinglikeashortcut inthefourthdimension.Heissaidtohavemadeajourneytointerviewthe Emperor,thronedamonghisarmiesundertheeagleoftheHolyRomanEmpire, tointercedeforthelivesofcertainlittlebirds.Hewasquitecapableoffacing

fiftyemperorstointercedeforonebird.Hestartedoutwithtwocompanionsto converttheMuslimworld.Hestartedoutwithelevencompanionstoaskthe Popetomakeanewmonasticworld.

InnocentIII,thegreatPope,accordingtoBonaventura,waswalkingonthe terraceofSt.JohnLateran,doubtlessrevolvingthegreatpoliticalquestions whichtroubledhisreign,whenthereappearedabruptlybeforehimapersonin peasantcostumewhomhetooktobesomesortofshepherd.Heappearstohave gotridoftheshepherdwithallconvenientspeed;possiblyheformedtheopinion thattheshepherdwasmad.Anyhowhethoughtnomoreaboutituntil,saysthe greatFranciscanbiographer,hedreamedthatnightastrangedream.Hefancied thathesawthewholehugeancienttempleofSt.JohnLateran,onwhosehigh terraceshehadwalkedsosecurely,leaninghorriblyandcrookedagainstthe skyasifallitsdomesandturretswerestoopingbeforeanearthquake.Then helookedagainandsawthatahumanfigurewasholdingituplikealiving caryatid;andthefigurewasthatoftheraggedshepherdorpeasantfromwhom hehadturnedawayontheterrace.Whetherthisbeafactorafigureitisavery truefigureoftheabruptsimplicitywithwhichFranciswontheattentionand thefavourofRome.HisfirstfriendseemstohavebeentheCardinalGiovanni diSanPaolowhopleadedfortheFranciscanideabeforeaconclaveofCardinals summonedforthepurpose.Itisinterestingtonotethatthedoubtsthrown uponitseemtohavebeenchieflydoubtsaboutwhethertherulewasnottoo hardforhumanity,fortheCatholicChurchisalwaysonthewatchagainst excessiveasceticismanditsevils.Probablytheymeant,especiallywhenthey saiditwasundulyhard,thatitwastrulydangerous.Foracertainelementthat canonlybecalleddangeriswhatmarkstheinnovationascomparedwitholder institutionsofthekind.Inonesenseindeedthefriarwasalmosttheopposite ofthemonk.Thevalueoftheoldmonasticismhadbeenthattherewasnot onlyanethicalbutaneconomicrepose.Outofthatreposehadcometheworks forwhichtheworldwillneverbesufficientlygrateful,thepreservationofthe classics,thebeginningoftheGothic,theschemesofscienceandphilosophies, theilluminatedmanuscriptsandthecolouredglass.Thewholepointofamonk wasthathiseconomicaffairsweresettledforgood;heknewwherehewouldget hissupper,thoughitwasaveryplainsupper.Butthewholepointofafriar wasthathedidnotknowwherehewouldgethissupper.Therewasalwaysa possibilitythathemightgetnosupper.Therewasanelementofwhatwould becalledromance,asofthegipsyoradventurer.Buttherewasalsoanelement ofpotentialtragedy,asofthetramporthecasuallabourer.SotheCardinalsof thethirteenthcenturywerefilledwithcompassion,seeingafewmenentering oftheirownfreewillthatestatetowhichthepoorofthetwentiethcenturyare dailydrivenbycoldcoercionandmovedonbythepolice.

CardinalSanPaoloseemstohavearguedmoreorlessinthismanner:itmay beahardlife,butafterallitisthelifeapparentlydescribedasidealinthe Gospel;makewhatcompromisesyouthinkwiseorhumaneaboutthatideal; butdonotcommityourselvestosayingthatmenshallnotfulfilthatidealif theycan.Weshallseetheimportanceofthisargumentwhenwecometothe

wholeofthathigheraspectofthelifeofSt.Franciswhichmaybecalledthe ImitationofChrist.TheupshotofthediscussionwasthatthePopegavehis verbalapprovaltotheprojectandpromisedamoredefiniteendorsement,ifthe movementshouldgrowtomoreconsiderableproportions.Itisprobablethat Innocent,whowashimselfamanofnoordinarymentality,hadverylittledoubt thatitwoulddoso;anyhowhewasnotleftlongindoubtbeforeitdiddoso. Thenextpassageinthehistoryoftheorderissimplythestoryofmoreand morepeopleflockingtoitsstandard;andashasalreadybeenremarked,once ithadbeguntogrow,itcouldinitsnaturegrowmuchmorequicklythanany ordinarysocietyrequiringordinaryfundsandpublicbuildings.Eventhereturn ofthetwelvepioneersfromtheirpapalaudienceseemstohavebeenasortof triumphalprocession.Inoneplaceinparticular,itissaid,thewholepopulation ofatown,men,womenandchildren,turnedout,leavingtheirworkandwealth andhomesexactlyastheystoodandbeggingtobetakenintothearmyofGod onthespot.Accordingtothestory,itwasonthisoccasionthatSt.Francis firstforeshadowedhisideaoftheThirdOrderwhichenabledmentosharein themovementwithoutleavingthehomesandhabitsofnormalhumanity.For themomentitismostimportanttoregardthisstoryasoneexampleoftheriot ofconversionwithwhichhewasalreadyfillingalltheroadsofItaly.Itwasa worldofwandering;friarsperpetuallycomingandgoinginallthehighwaysand byways,seekingtoensurethatanymanwhometoneofthembychanceshould haveaspiritualadventure.TheFirstOrderofSt.Francishadenteredhistory. Thisroughoutlinecanonlyberoundedoffherewithsomedescriptionofthe SecondandThirdOrders,thoughtheywerefoundedlaterandatseparatetimes. Theformerwasanorderforwomenandoweditsexistence,ofcourse,tothe beautifulfriendshipofSt.FrancisandSt.Clare.Thereisnostoryaboutwhich eventhemostsympatheticcriticsofanothercreedhavebeenmorebewildered andmisleading.Forthereisnostorythatmoreclearlyturnsonthatsimpletest whichIhavetakenascrucialthroughoutthiscriticism.Imeanthatwhatisthe matterwiththesecriticsisthattheywillnotbelievethataheavenlylovecan beasrealasanearthlylove.Themomentitistreatedasreal,likeanearthly love,theirwholeriddleiseasilyresolved.Agirlofseventeen,namedClareand belongingtooneofthenoblefamiliesofAssisi,wasfilledwithanenthusiasmfor theconventuallife;andFrancishelpedhertoescapefromherhomeandtotake uptheconventuallife.Ifweliketoputitso,hehelpedhertoelopeintothe cloister,defyingherparentsashehaddefiedhisfather.Indeedthescenehad manyoftheelementsofaregularromanticelopement;forsheescapedthrough aholeinthewall,fledthroughawoodandwasreceivedatmidnightbythelight oftorches.EvenMrs.Oliphant,inherfineanddelicatestudyofSt.Francis, callsit“anincidentwhichwecanhardlyrecordwithsatisfaction.”

NowaboutthatincidentIwillhereonlysaythis.Ifithadreallybeenaromantic elopementandthegirlhadbecomeabrideinsteadofanun,practicallythe wholemodernworldwouldhavemadeheraheroine.IftheactionoftheFriar towardsClarehadbeentheactionoftheFriartowardsJuliet,everybodywould besympathisingwithherexactlyastheysympathisewithJuliet.Itisnot

conclusivetosaythatClarewasonlyseventeen.Julietwasonlyfourteen.Girls marriedandboysfoughtinbattlesatsuchearlyagesinmedievaltimes;and agirlofseventeeninthethirteenthcenturywascertainlyoldenoughtoknow herownmind.Therecannotbetheshadowofadoubt,foranysaneperson consideringsubsequentevents,thatSt.Claredidknowherownmind.Butthe pointforthemomentisthatparentswhenitisdoneinthenameofromanticlove. Foritknowsthatromanticloveisareality,butitdoesnotknowthatdivine loveisareality.Theremayhavebeensomethingtobesaidfortheparents ofClare;theremayhavebeensomethingtobesaidforPeterBernardone.So theremayhavebeenagreatdealtobesaidfortheMontaguesortheCapulets; butthemodernworlddoesnotwantitsaid;anddoesnotsayit.Thefact isthatassoonasweassumeforamomentasahypothesis,whatSt.Francis andSt.Clareassumedallthetimeasanabsolute,thatthereisadirectdivine relationmoregloriousthananyromance,thestoryofSt.Clare’selopementis simplyaromancewithahappyending;andSt.FrancisistheSt.Georgeor knight-errantwhogaveitahappyending.Andseeingthatsomemillionsof menandwomenhavelivedanddiedtreatingthisrelationasareality,amanis notmuchofaphilosopherifhecannoteventreatitasahypothesis.

Fortherest,wemayatleastassumethatnofriendofwhatiscalledtheemancipationofwomenwillregrettherevoltofSt.Clare.Shedidmosttruly,in themodernjargon,liveherownfife,thelifethatsheherselfwantedtolead,as distinctfromthelifeintowhichparentalcommandsandconventionalarrangementswouldhaveforcedher.Shebecamethefoundressofagreatfeminine movementwhichstillprofoundlyaffectstheworld;andherplaceiswiththe powerfulwomenofhistory.Itisnotclearthatshewouldhavebeensogreator sousefulifshehadmadearunawaymatch,orevenstoppedathomeandmade amarriagedeconvenance.Somuchanysensiblemanmaywellsayconsidering themattermerelyfromtheoutside;andIhavenointentionofattemptingto consideritfromtheinside.Ifamanmaywelldoubtwhetherheisworthyto writeawordaboutSt.Francis,hewillcertainlywantwordsbetterthanhisown tospeakofthefriendshipofSt.FrancisandSt.Clare.Ihaveoftenremarked thatthemysteriesofthisstoryarebestexpressedsymbolicallyincertainsilent attitudesandactions.AndIknownobettersymbolthanthatfoundbythe felicityofpopularlegend,whichsaysthatonenightthepeopleofAssisithought thetreesandtheholyhousewereonfire,andrusheduptoextinguishtheconflagration.Buttheyfoundallquietwithin,whereSt.Francisbrokebreadwith St.Clareatoneoftheirraremeetings,andtalkedoftheloveofGod.Itwould behardtofindamoreimaginativeimage,forsomesortofutterlypureand disembodiedpassion,thanthatredhaloroundtheunconsciousfiguresonthe hill;aflamefeedingonnothingandsettingtheveryaironfire.

ButiftheSecondOrderwasthememorialofsuchanunearthlylove,theThird Orderwasassolidamemorialofaverysolidsympathywithearthlylovesand earthlylives.ThewholeofthisfeatureinCatholiclife,thelayordersintouch withclericalorders,isverylittleunderstoodinProtestantcountriesandvery littleallowedforinProtestanthistory.Thevisionwhichhasbeensofaintly

suggestedinthesepageshasneverbeenconfinedtomonksoreventofriars.It hasbeenaninspirationtoinnumerablecrowdsofordinarymarriedmenand women;livingliveslikeourown,onlyentirelydifferent.Thatmorningglory whichSt.Francisspreadoverearthandskyhasfingeredasasecretsunshine underamultitudeofroofsandinamultitudeofrooms.Insocietieslikeours nothingisknownofsuchaFranciscanfollowing.Nothingisknownofsuch obscurefollowers;andifpossiblelessisknownofthewell-knownfollowers.If weimaginepassingusinthestreetapageantoftheThirdOrderofSt.Francis, thefamousfigureswouldsurpriseusmorethanthestrangeones.Forusitwould beliketheunmaskingofsomemightysecretsociety.ThereridesSt.Louis,the greatking,lordofthehigherjusticewhosescaleshangcrookedinfavourofthe poor.ThereisDantecrownedwithlaurel,thepoetwhoinhisfifeofpassions sangthepraisesoftheLadyPoverty,whosegreygarmentislinedwithpurple andallgloriouswithin.Allsortsofgreatnamesfromthemostrecentand rationalisticcenturieswouldstandrevealed;thegreatGalvani,forinstance,the fatherofallelectricity,themagicianwhohasmadesomanymodernsystemsof starsandsounds.Sovariousafollowingwouldalonebeenoughtoprovethat St.Francishadnolackofsympathywithnormalmen,ifthewholeofhisown lifedidnotproveit.

Butinfacthislifedidproveit,andthatpossiblyinamoresubtlesense.There is,Ifancy,sometruthinthehintofoneofhismodernbiographers,thatevenhis naturalpassionsweresingularlynormalandevennoble,inthesenseofturning towardsthingsnotunlawfulinthemselvesbutonlyunlawfulforhim.Nobody everlivedofwhomwecouldlessfitlyusetheword“regret”thanFrancisofAssisi.Thoughtherewasmuchthatwasromantic,therewasnothingintheleast sentimentalabouthismood.Itwasnotmelancholyenoughforthat.Hewasof fartooswiftandrushingatempertobetroubledwithdoubtsandreconsiderationsabouttheraceheran;thoughhehadanyamountofself-reproachabout notrunningfaster.Butitistrue,onesuspects,thatwhenhewrestledwiththe devil,aseverymanmusttobeworthcallingaman,thewhispersreferredmostly tothosehealthyinstinctsthathewouldhaveapprovedforothers;theyboreno resemblancetothatghastlypaintedpaganismwhichsentitsdemoniaccourtesanstoplagueSt.Anthonyinthedesert.IfSt.Francishadonlypleasedhimself, itwouldhavebeenwithsimplerpleasures.Hewasmovedtoloveratherthan lust,andbynothingwilderthanwedding-bells.Itissuggestedinthatstrange storyofhowhedefiedthedevilbymakingimagesinthesnow,andcryingout thatthesesufficedhimforawifeandfamily.Itissuggestedinthesayinghe usedwhendisclaiminganysecurityfromsin,“Imayyethavechildren”;almost asifitwasofthechildrenratherthanthewomanthathedreamed.Andthis, ifitbetrue,givesafinaltouchtothetruthabouthischaracter.Therewasso muchabouthimofthespiritofthemorning,somuchthatwascuriouslyyoung andclean,thatevenwhatwasbadinhimwasgood.Asitwassaidofothers thatthelightintheirbodywasdarkness,soitmaybesaidofthisluminous spiritthattheveryshadowsinhissoulwereoflight.Evilitselfcouldnotcome tohimsaveintheformofaforbiddengood;andhecouldonlybetemptedby

asacrament.

TheMirrorofChrist

NomanwhohasbeengiventhefreedomoftheFaithislikelytofallintothose hole-and-cornerextravagancesinwhichlaterdegenerateFranciscans,orrather Fraticelli,soughttoconcentrateentirelyonSt.FrancisasasecondChrist,the creatorofanewgospel.Infactanysuchnotionmakesnonsenseofeverymotive intheman’slife;fornomanwouldreverentlymagnifywhathewasmeantto rival,oronlyprofesstofollowwhatheexistedtosupplant.Onthecontrary,as willappearlater,thislittlestudywouldratherspeciallyinsistthatitwasreally thepapalsagacitythatsavedthegreatFranciscanmovementforthewholeworld andtheuniversalChurch,andpreventeditfrompeteringoutasthatsortofstale andsecond-ratesectthatiscalledanewreligion.Everythingthatiswritten heremustbeunderstoodnotonlyasdistinctfrombutdiametricallyopposedto theidolatryoftheFraticelli.ThedifferencebetweenChristandSt.Franciswas thedifferencebetweentheCreatorandthecreature;andcertainlynocreature waseversoconsciousofthatcolossalcontrastasSt.Francishimself.Butsubject tothisunderstanding,itisperfectlytrueanditisvitallyimportantthatChrist wasthepatternonwhichSt.Francissoughttofashionhimself;andthatat manypointstheirhumanandhistoricalliveswereevencuriouslycoincident; andaboveall,thatcomparedtomostofusatleastSt.Francisisamostsublime approximationtohisMaster,and,eveninbeinganintermediaryandareflection, isasplendidandyetamercifulMirrorofChrist.Andthistruthsuggests another,whichIthinkhashardlybeennoticed;butwhichhappenstobea highlyforcibleargumentfortheauthorityofChristbeingcontinuousinthe CatholicChurch.

CardinalNewmanwroteinhisliveliestcontroversialworkasentencethatmight beamodelofwhatwemeanbysayingthathiscreedtendstolucidityandlogical courage.Inspeakingoftheeasewithwhichtruthmaybemadetolooklike itsownshadoworsham,hesaid,“AndifAntichristislikeChrist,ChristI supposeislikeAntichrist.”Merereligioussentimentmightwellbeshockedat theendofthesentence;butnobodycouldobjecttoitexceptthelogicianwho saidthatCaesarandPompeywereverymuchalike,especiallyPompey.Itmay giveamuchmildershockifIsayhere,whatmostofushaveforgotten,that ifSt.FranciswaslikeChrist,ChristwastothatextentlikeSt.Francis.And mypresentpointisthatitisreallyveryenlighteningtorealisethatChristwas likeSt.Francis.WhatImeanisthis;thatifmenfindcertainriddlesandhard sayingsinthestoryofGalilee,andiftheyfindtheanswerstothoseriddlesin thestoryofAssisi,itreallydoesshowthatasecrethasbeenhandeddownin onereligioustraditionandnoother.Itshowsthatthecasketthatwaslockedin PalestinecanbeunlockedinUmbria;fortheChurchisthekeeperofthekeys. NowintruthwhileithasalwaysseemednaturaltoexplainSt.Francisinthe lightofChrist,ithasnotoccurredtomanypeopletoexplainChristinthelight

ofSt.Francis.Perhapstheword“fight”isnotherethepropermetaphor;but thesametruthisadmittedintheacceptedmetaphorofthemirror.St.Francis isthemirrorofChristratherasthemoonisthemirrorofthesun.Themoonis muchsmallerthanthesun,butitisalsomuchnearertous;andbeinglessvivid itismorevisible.ExactlyinthesamesenseSt.Francisisnearertous,andbeing ameremanlikeourselvesisinthatsensemoreimaginable.Beingnecessarily lessofamystery,hedoesnot,forus,somuchopenhismouthinmysteries.Yet asamatteroffact,manyminorthingsthatseemmysteriesinthemouthof ChristwouldseemmerelycharacteristicparadoxesinthemouthofSt.Francis. Itseemsnaturaltore-readthemoreremoteincidentswiththehelpofthemore recentones.ItisatruismtosaythatChristlivedbeforeChristianity;andit followsthatasanhistoricalfigureHeisafigureinheathenhistory.Imeanthat themediuminwhichHemovedwasnotthemediumofChristendombutofthe oldpaganempire;andfromthatalone,nottomentionthedistanceoftime, itfollowsthatHiscircumstancesaremorealientousthanthoseofanItalian monksuchaswemightmeetevento-day.Isupposethemostauthoritative commentarycanhardlybecertainofthecurrentorconventionalweightofall Hiswordsorphrases;ofwhichofthemwouldthenhaveseemedacommon allusionandwhichastrangefancy.Thisarchaicsettinghasleftmanyofthe sayingsstandinglikehieroglyphicsandsubjecttomanyandpeculiarindividual interpretations.Yetitistrueofalmostanyofthemthatifwesimplytranslate themintotheUmbriandialectofthefirstFranciscans,theywouldseemhkeany otherpartoftheFranciscanstory;doubtlessinonesensefantastic,butquite familiar.Allsortsofcriticalcontroversieshaverevolvedroundthepassagewhich bidsmenconsidertheliliesofthefieldandcopythemintakingnothoughtfor themorrow.ThesceptichasalternatedbetweentellingustobetrueChristians anddoit,andexplainingthatitisimpossibletodo.Whenheisacommunist aswellasanatheist,heisgenerallydoubtfulwhethertoblameusforpreaching whatisimpracticableorfornotinstantlyputtingitintopractice.Iamnotgoing todiscussherethepointofethicsandeconomics;Imerelyremarkthateven thosewhoarepuzzledatthesayingofChristwouldhardlypauseinaccepting itasasayingofSt.Francis.Nobodywouldbesurprisedtofindthathehad said,“Ibeseechyou,littlebrothers,thatyoubeaswiseasBrotherDaisyand BrotherDandelion;forneverdotheylieawakethinkingofto-morrow,yetthey havegoldcrownslikekingsandemperorsorlikeCharlemagneinallhisglory.” Evenmorebitternessandbewildermenthasarisenaboutthecommandtoturn theothercheekandtogivethecoattotherobberwhohastakenthecloak.It iswidelyheldtoimplythewickednessofwaramongnations;aboutwhich,in itself,notawordseemstohavebeensaid.Takenthusliterallyanduniversally, itmuchmoreclearlyimpliesthewickednessofalllawandgovernment.Yet therearemanyprosperouspeacemakerswhoaremuchmoreshockedatthe ideaofusingthebruteforceofsoldiersagainstapowerfulforeignerthanthey areatusingthebruteforceofpolicemenagainstapoorfellow-citizen.Here againIamcontenttopointoutthattheparadoxbecomesperfectlyhumanand probableifaddressedbyFrancistoFranciscans.Nobodywouldbesurprised toreadthatBrotherJuniperdidthenrunafterthethiefthathadstolenhis

hood,beseechinghimtotakehisgownalso;forsoSt.Francishadcommanded him.NobodywouldbesurprisedifSt.Francistoldayoungnoble,aboutto beadmittedtohiscompany,thatsofarfrompursuingabrigandtorecoverhis shoes,heoughttopursuehimtomakehimapresentofhisstockings.Wemay likeornottheatmospherethesethingsimply;butweknowwhatatmosphere theydoimply.Werecogniseacertainnoteasnaturalandclearasthenote ofabird;thenoteofSt.Francis.Thereisinitsomethingofgentlemockery oftheveryideaofpossessions;somethingofahopeofdisarmingtheenemy bygenerosity;somethingofahumoroussenseofbewilderingtheworldlywith theunexpected;somethingofthejoyofcarryinganenthusiasticconvictionto alogicalextreme.Butanyhowwehavenodifficultyinrecognisingit,ifwe havereadanyoftheliteratureoftheLittleBrothersandthemovementthat beganinAssisi.Itseemsreasonabletoinferthatifitwasthisspiritthatmade suchstrangethingspossibleinUmbria,itwasthesamespiritthatmadethem possibleinPalestine.Ifwehearthesameunmistakablenoteandsensethe sameindescribablesavourintwothingsatsuchadistancefromeachother,it seemsnaturaltosupposethatthecasethatismoreremotefromourexperience waslikethecasethatisclosertoourexperience.Asthethingisexplicableon theassumptionthatFranciswasspeakingtoFranciscans,itisnotanirrational explanationtosuggestthatChristalsowasspeakingtosomededicatedband thathadmuchthesamefunctionasFranciscans.Inotherwords,itseems onlynaturaltohold,astheCatholicChurchhasheld,thatthesecounselsof perfectionwerepartofaparticularvocationtoastonishandawakentheworld. Butinanycaseitisimportanttonotethatwhenwedofindtheseparticular features,withtheirseeminglyfantasticfitness,reappearingaftermorethana thousandyears,wefindthemproducedbythesamereligioussystemwhich claimscontinuityandauthorityfromthescenesinwhichtheyfirstappeared. AnynumberofphilosophieswillrepeattheplatitudesofChristianity.Butit istheancientChurchthatcanagainstartletheworldwiththeparadoxesof Christianity. UbiPetrusibiFranciscus.

ButifweunderstandthatitwastrulyundertheinspirationofhisdivineMaster thatSt.Francisdidthesemerelyquaintoreccentricactsofcharity,wemust understandthatitwasunderthesameinspirationthathedidactsofself-denial andausterity”.Itisclearthatthesemoreorlessplayfulparablesoftheloveof menwereconceivedafteraclosestudyoftheSermonontheMount.Butitis evidentthathemadeanevencloserstudyofthesilentsermononthatother mountain;themountainthatwascalledGolgotha.Hereagainhewasspeaking thestricthistoricaltruth,whenhesaidthatinfastingorsufferinghumiliation hewasbuttryingtodosomethingofwhatChristdid;andhereagainitseems probablethatasthesametruthappearsatthetwoendsofachainoftradition, thetraditionhaspreservedthetruth.Buttheimportofthisfactatthemoment affectsthenextphaseinthepersonalhistoryofthemanhimself.

Forasitbecomesclearerthathisgreatcommunalschemeisanaccomplished factandpasttheperilofanearlycollapse,asitbecomesevidentthatthere alreadyissuchathingasanOrderoftheFriarsMinor,thismoreindividual

andintenseambitionofSt.Francisemergesmoreandmore.Sosoonashe certainlyhasfollowers,hedoesnotcomparehimselfwithhisfollowers,towards whomhemightappearasamaster;hecompareshimselfmoreandmorewith hisMaster,towardswhomheappearsonlyasaservant.This,itmaybesaid inpassing,isoneofthemoralandevenpracticalconveniencesoftheascetical privilege.Everyothersortofsuperioritymaybesuperciliousness.

Butthesaintisneversupercilious,forheisalwaysbyhypothesisinthepresence ofasuperior.Theobjectiontoanaristocracyisthatitisapriesthoodwithout agod.ButinanycasetheservicetowhichSt.Francishadcommittedhimself wasonewhich,aboutthistime,heconceivedmoreandmoreintermsofsacrifice andcrucifixion.Hewasfullofthesentimentthathehadnotsufferedenoughto beworthyeventobeadistantfollowerofhissufferingGod.Andthispassage inhishistorymayreallyberoughlysummarisedastheSearchforMartyrdom. Thiswastheultimateideaintheremarkablebusinessofhisexpeditionamong theSaracensinSyria.Therewereindeedotherelementsinhisconception,which areworthyofmoreintelligentunderstandingthantheyhaveoftenreceived.His idea,ofcourse,wastobringtheCrusadesinadoublesensetotheirend;that is,toreachtheirconclusionandtoachievetheirpurpose.Onlyhewished todoitbyconversionandnotbyconquest;thatis,byintellectualandnot materialmeans.Themodernmindishardtoplease;anditgenerallycallsthe wayofGodfreyferociousandthewayofFrancisfanatical.Thatis,itcallsany moralmethodimpractical,whenithasjustcalledanypracticalmethodimmoral. ButtheideaofSt.Franciswasfarfrombeingafanaticalornecessarilyeven anunpracticalidea;thoughperhapshesawtheproblemasrathertoosimple, lackingthelearningofhisgreatinheritorRaymondLully,whounderstoodmore buthasbeenquiteaslittleunderstood.Thewayheapproachedthematterwas indeedhighlypersonalandpeculiar;butthatwastrueofalmosteverythinghe did.Itwasinonewayasimpleidea,asmostofhisideasweresimpleideas.But itwasnotasillyidea;therewasagreatdealtobesaidforitanditmighthave succeeded.Itwas,ofcourse,simplytheideathatitisbettertocreateChristians thantodestroyMoslems.IfIslamhadbeenconverted,theworldwouldhave beenimmeasurablymoreunitedandhappy;foronething,threequartersof thewarsofmodernhistorywouldneverhavetakenplace.Itwasnotabsurd tosupposethatthismightbeeffected,withoutmilitaryforce,bymissionaries whowerealsomart5n:s.TheChurchhadconqueredEuropeinthatwayand mayyetconquerAsiaorAfricainthatway.Butwhenallthisisallowedfor, thereisstillanothersenseinwhichSt.FranciswasnotthinkingofMartyrdom asameanstoanend,butalmostasanendinitself;inthesensethattohim thesupremeendwastocomeclosertotheexampleofChrist.Throughallhis plungingandrestlessdaysrantherefrain;Ihavenotsufferedenough;Ihave notsacrificedenough;Iamnotyetworthyevenoftheshadowofthecrownof thorns.Hewanderedaboutthevalleysoftheworldlookingforthehillthathas theoutlineofaskull.

AlittlewhilebeforehisfinaldeparturefortheEastavastandtriumphantas-

semblyofthewholeorderhadbeenheldnearthePortiuncula;andcalledThe AssemblyoftheStrawHuts,fromthemannerinwhichthatmightyarmyencampedinthefield.TraditionsaysthatitwasonthisoccasionthatSt.Francis metSt.Dominicforthefirstandlasttime.Italsosays,whatisprobableenough, thatthepracticalspiritoftheSpaniardwasalmostappalledatthedevoutirresponsibilityoftheItalian,whohadassembledsuchacrowdwithoutorganising acommissariat.DominictheSpaniardwas,likenearlyeverySpaniard,aman withthemindofasoldier.Hischaritytookthepracticalformofprovision andpreparation.But,apartfromthedisputesaboutfaithwhichsuchincidents open,heprobablydidnotunderstandinthiscasethepowerofmerepopularityproducedbymerepersonality.Inallhisleapsinthedark,Francishadan extraordinaryfacultyoffallingonhisfeet.Thewholecountrysidecamedown likealandslidetoprovidefoodanddrinkforthissortofpiouspicnic.Peasants broughtwaggonsofwineandgame;greatnobleswalkedaboutdoingthework offootmen.ItwasaveryrealvictoryfortheFranciscanspiritofarecklessfaith notonlyinGodbutinman.Ofcoursethereismuchdoubtanddisputeabout thewholestoryandthewholerelationofFrancisandDominic;andthestory oftheAssemblyoftheStrawHutsistoldfromtheFranciscanside.Buttheallegedmeetingisworthmentioning,preciselybecauseitwasimmediatelybefore St.FrancissetforthonhisbloodlesscrusadethatheissaidtohavemetSt.Dominic,whohasbeensomuchcriticisedforlendinghimselftoamorebloody one.ThereisnospaceinthislittlebooktoexplainhowSt.Francis,asmuch asSt.Dominic,wouldultimatelyhavedefendedthedefenceofChristianunity byarms.Indeeditwouldneedalargebookinsteadofalittlebooktodevelop thatpointalonefromitsfirstprinciples.Forthemodernmindismerelyablank aboutthephilosophyoftoleration;andtheaverageagnosticofrecenttimeshas reallyhadnonotionofwhathemeantbyreligiouslibertyandequality.Hetook hisownethicsasself-evidentandenforcedthem;suchasdecencyortheerrorof theAdamiteheresy.Thenhewashorriblyshockedifheheardofanybodyelse, MoslemorChristian,takinghisethicsasself-evidentandenforcingthem;such asreverenceortheerroroftheAtheistheresy.Andthenhewoundupbytaking allthislop-sidedillogicaldeadlock,oftheunconsciousmeetingtheunfamiliar, andcalledittheliberalityofhisownmind.Medievalmenthoughtthatifa socialsystemwasfoundedonacertainideaitmustfightforthatidea,whether itwasassimpleasIslamorascarefullybalancedasCatholicism.Modernmen reallythinkthesamething,asisclearwhencommunistsattacktheirideasof property.Onlytheydonotthinkitsoclearly,becausetheyhavenotreally thoughtouttheirideaofproperty.ButwhileitisprobablethatSt.Francis wouldhavereluctantlyagreedwithSt.Dominicthatwarforthetruthwasright inthelastresort,itiscertainthatSt.Dominicdidenthusiasticallyagreewith St.Francisthatitwasfarbettertoprevailbypersuasionandenlightenmentif itwerepossible.St.Dominicdevotedhimselfmuchmoretopersuadingthanto persecuting;buttherewasadifferenceinthemethodssimplybecausetherewas adifferenceinthemen.AbouteverythingSt.Francisdidtherewassomething thatwasinagoodsensechildish,andeveninagoodsensewilful.Hethrew himselfintothingsabruptly,asiftheyhadjustoccurredtohim.Hemadea

dashforhisMediterraneanenterprisewithsomethingoftheairofaschoolboy runningawaytosea.

Inthefirstactofthatattempthecharacteristicallydistinguishedhimselfby becomingthePatronSaintofStowaways.Heneverthoughtofwaitingfor introductionsorbargainsoranyoftheconsiderablebackingthathealready hadfromrichandresponsiblepeople.Hesimplysawaboatandthrewhimself intoit,ashethrewhimselfintoeverythingelse.Ithasallthatairofrunninga racewhichmakeshiswholelifereadlikeanescapadeorevenliterallyanescape. Helaylikelumberamongthecargo,withonecompanionwhomhehadswept withhiminhisrush;butthevoyagewasapparentlyunfortunateanderratic andendedinanenforcedreturntoItaly.Apparentlyitwasafterthisfirstfalse startthatthegreatre-uniontookplaceatthePortiuncula,andbetweenthis andthefinalSyrianjourneytherewasalsoanattempttomeettheMoslem menacebypreachingtotheMoorsinSpain.InSpainindeedseveralofthefirst Franciscanshadalreadysucceededgloriouslyinbeingmartyred.Butthegreat Francisstillwentaboutstretchingouthisarmsforsuchtormentsanddesiring thatagonyinvain.Noonewouldhavesaidmorereadilythanhethathewas probablylesslikeChristthanthoseotherswhohadalreadyfoundtheirCalvary; butthethingremainedwithhimlikeasecret;thestrangestofthesorrowsof man.

Hislatervoyagewasmoresuccessful,sofarasarrivingatthesceneofoperations wasconcerned.HearrivedattheheadquartersoftheCrusadewhichwasinfront ofthebesiegedcityofDamietta,andwentoninhisrapidandsolitaryfashionto seektheheadquartersoftheSaracens.Hesucceededinobtaininganinterview withtheSultan;anditwasatthatinterviewthatheevidentlyoffered,andas somesayproceeded,toflinghimselfintothefireasadivineordeal,defyingthe Moslemreligiousteacherstodothesame.Itisquitecertainthathewouldhave donesoatamoment’snotice.Indeedthrowinghimselfintothefirewashardly moredesperate,inanycase,thanthrowinghimselfamongtheweaponsandtools oftortureofahordeoffanaticalMuslimsandaskingthemtorenounceMahomet. ItissaidfurtherthattheMuslimmuftisshowedsomecoldnesstowardsthe proposedcompetition,andthatoneofthemquietlywithdrewwhileitwasunder discussion;whichwouldalsoappearcredible.ButforwhateverreasonFrancis evidentlyreturnedasfreelyashecame.Theremaybesomethinginthestoryof theindividualimpressionproducedontheSultan,whichthenarratorrepresents asasortofsecretconversion.Theremaybesomethinginthesuggestionthat theholymanwasunconsciouslyprotectedamonghalf-barbarousorientalsby thehaloofsanctitythatissupposedinsuchplacestosurroundanidiot.There isprobablyasmuchormoreinthemoregenerousexplanationofthatgraceful thoughcapriciouscourtesyandcompassionwhichmingledwithwilderthings inthestatelySoldansofthetypeandtraditionofSaladin.Finally,thereis perhapssomethinginthesuggestionthatthetaleofSt.Francismightbetold asasortofironictragedyandcomedycalledTheManWhoCouldNotGet Killed.Menlikedhimtoomuchforhimselftolethimdieforhisfaith;and themanwasreceivedinsteadofthemessage.Butalltheseareonlyconverging

guessesatagreateffortthatishardtojudge,becauseitbrokeoffshortlike thebeginningsofagreatbridgethatmighthaveunitedEastandWest,and remainsoneofthegreatmight-have-beensofhistory.

MeanwhilethegreatmovementinItalywasmakinggiantstrides.Backednow bypapalauthorityaswellaspopularenthusiasm,andcreatingakindofcomradeshipamongallclasses,ithadstartedariotofreconstructiononallsides ofreligiousandsociallife;andespeciallybegantoexpressitselfinthatenthusiasmforbuildingwhichisthemarkofalltheresurrectionsofWesternEurope. TherehadnotablybeenestablishedatBolognaamagnificentmissionhouseof theFriarsMinor;andavastbodyofthemandtheirsympathiserssurroundedit withachorusofacclamation.Theirunanimityhadastrangeinterruption.One manaloneinthatcrowdwasseentoturnandsuddenlydenouncethebuilding asifithadbeenaBabyloniantemple;demandingindignantlysincewhenthe LadyPovertyhadthusbeeninsultedwiththeluxuryofpalaces.ItwasFrancis, awildfigure,returnedfromhisEasternCrusade;anditwasthefirstandlast timethathespokeinwrathtohischildren.

Awordmustbesaidlateraboutthisseriousdivisionofsentimentandpolicy, aboutwhichmanyFranciscans,andtosomeextentFrancishimself,parted companywiththemoremoderatepolicywhichultimatelyprevailed.Atthis pointweneedonlynoteitasanothershadowfallenuponhisspiritafterhis disappointmentinthedesert;andasinsomesensethepreludetothenextphase ofhiscareer,whichisthemostisolatedandthemostmysterious.Itistruethat everythingaboutthisepisodeseemstobecoveredwithsomecloudofdispute, evenincludingitsdate;somewritersputtingitmuchearlierinthenarrative thanthis.Butwhetherornoitwaschronologicallyitwascertainlylogicallythe culminationofthestory,andmaybestbeindicatedhere.Isayindicatedforit mustbeamatteroflittlemorethanindication;thethingbeingamysteryboth inthehighermoralandthemoretrivialhistoricalsense.Anyhowtheconditions oftheaffairseemtohavebeenthese.Francisandayoungcompanion,inthe courseoftheircommonwandering,camepastagreatcastlealllightedupwith thefestivitiesattendingasonofthehousereceivingthehonourofknighthood. Thisaristocraticmansion,whichtookitsnamefromMonteFeltro,theyentered intheirbeautifulandcasualfashionandbegantogivetheirownsortofgood news.Thereweresomeatleastwholistenedtothesaint“asifhehadbeen anangelofGod”;amongthemagentlemannamedOrlandoofChiusi,who hadgreatlandsinTuscany,andwhoproceededtodoSt.Francisasingular andsomewhatpicturesqueactofcourtesy.Hegavehimamountain;athing somewhatuniqueamongthegiftsoftheworld.PresumablytheFranciscanrule whichforbadeamantoacceptmoneyhadmadenodetailedprovisionabout acceptingmountains.NorindeeddidSt.Francisacceptitsaveasheaccepted everything,asatemporaryconvenienceratherthanapersonalpossession;but heturneditintoasortofrefugefortheeremiticalratherthanthemonasticlife; heretiredtherewhenhewishedforalifeofprayerandfastingwhichhedidnot askevenhisclosestfriendstofollow.ThiswasAlvernooftheApennines,and uponitspeakthererestsforeveradarkcloudthathasarimorhaloofglory.

Whatitwasexactlythathappenedtheremayneverbeknown.Thematter hasbeen,Ibelieve,asubjectofdisputeamongthemostdevoutstudentsofthe saintlylifeaswellasbetweensuchstudentsandothersofthemoresecularsort. ItmaybethatSt.Francisneverspoketoasoulonthesubject;itwouldbe highlycharacteristic,anditiscertaininanycasethathesaidverylittle;Ithink heisonlyallegedtohavespokenofittooneman.Subjecthowevertosuch trulysacreddoubts,Iwillconfessthattomepersonallythisonesolitaryand indirectreportthathascomedowntousreadsverylikethereportofsomething real;ofsomeofthosethingsthataremorerealthanwhatwecalldailyrealities. Evensomethingasitweredoubleandbewilderingabouttheimageseemsto carrytheimpressionofanexperienceshakingthesenses;asdoesthepassagein Revelationsaboutthesupernaturalcreaturesfullofeyes.Itwouldseemthat St.Francisbeheldtheheavensabovehimoccupiedbyavastwingedbeinglike aseraphspreadouthkeacross.Thereseemssomemysteryaboutwhetherthe wingedfigurewasitselfcrucifiedorinthepostureofcrucifixion,orwhetherit merelyenclosedinitsframeofwingssomecolossalcrucifix.Butitseemsclear thattherewassomequestionoftheformerimpression;forSt.Bonaventura distinctlysaysthatSt.Francisdoubtedhowaseraphcouldbecrucified,since thoseawfulandancientprincipalitieswerewithouttheinfirmityofthePassion. St.Bonaventurasuggeststhattheseemingcontradictionmayhavemeantthat St.Franciswastobecrucifiedasaspiritsincehecouldnotbecrucifiedasaman; butwhateverthemeaningofthevision,thegeneralideaofitisveryvividand overwhelming.St.Francissawabovehim,fillingthewholeheavens,somevast immemorialunthinkablepower,ancientliketheAncientofDays,whosecalm menhadconceivedundertheformsofwingedbullsormonstrouscherubim,and allthatwingedwonderwasinpainlikeawoundedbird.Thisseraphicsuffering, itissaid,piercedhissoulwithaswordofgriefandpity;itmaybeinferred thatsomesortofmorningagonyaccompaniedtheecstasy.Finallyaftersome fashiontheapocalypsefadedfromtheskyandtheagonywithinsubsided;and silenceandthenaturalairfilledthemorningtwilightandsettledslowlyinthe purplechasmsandcleftabyssesoftheApennines.

Theheadofthesolitarysank,amidallthatrelaxationandquietinwhichtime candriftbywiththesenseofsomethingendedandcomplete;andashestared downwards,hesawthemarksofnailsinhisownhands.

MiraclesandDeath

ThetremendousstoryoftheStigmataofSt.Francis,whichwastheendofthe lastchapter,wasinsomesensetheendofhislife.Inalogicalsense,itwould havebeentheendevenifithadhappenedatthebeginning.Buttruertraditions referittoalaterdateandsuggestthathisremainingdaysontheearthhad somethingaboutthemofthelingeringofashadow.WhetherSt.Bonaventura wasrightinhishintthatSt.Francissawinthatseraphicvisionsomething almostlikeavastmirrorofhisownsoul,thatcouldatleastsufferlikeanangel

thoughnotlikeagod,orwhetheritexpressedunderanimagerymoreprimitive andcolossalthancommonChristianarttheprimaryparadoxofthedeathof God,itisevidentfromitstraditionalconsequencesthatitwasmeantfora crownandforaseal.Itseemstohavebeenafterseeingthisvisionthathe begantogoblind.

Buttheincidenthasanotherandmuchlessimportantplaceinthisroughand limitedoutline.Itisthenaturaloccasionforconsideringbrieflyandcollectively allthefactsorfablesofanotheraspectofthelifeofSt.Francis;anaspect whichis,Iwillnotsaymoredisputable,butcertainlymoredisputed.Imean allthatmassoftestimonyandtraditionthatconcernshismiraculouspowers andsupernaturalexperiences,withwhichitwouldhavebeeneasytostudand bejeweleverypageofthestory;onlythatcertaincircumstancesnecessaryto theconditionsofthisnarrationmakeitbettertogather,somewhathastily,all suchjewelsintoaheap,

Ihavehereadoptedthiscourseinordertomakeallowanceforaprejudice.Itis indeedtoagreatextentaprejudiceofthepast;aprejudicethatisplainlydisappearingindaysofgreaterenlightenment,andespeciallyofagreaterrangeof scientificexperimentandknowledge.Butitisaprejudicethatisstilltenacious inmanyofanoldergenerationandstilltraditionalinmanyoftheyounger.I mean,ofcourse,whatusedtobecalledthebelief“thatmiraclesdonothappen,”asIthinkMatthewArnoldexpressedit,inexpressingthestandpointof somanyofourVictorianunclesandgreat-uncles.Inotherwordsitwasthe remainsofthatscepticalsimplificationbywhichsomeofthephilosophersofthe earlyeighteenthcenturyhadpopularisedtheimpression(foraveryshorttime) thatwehaddiscoveredtheregulationsofthecosmosliketheworksofaclock, ofsoverysimpleaclockthatitwaspossibletodistinguishalmostataglance whatcouldorcouldnothavehappenedinhumanexperience.Itshouldberememberedthattheserealsceptics,ofthegoldenageofscepticism,werequite asscornfulofthefirstfanciesofscienceasofthelingeringlegendsofreligion. Voltaire,whenhewastoldthatafossilfishhadbeenfoundonthepeaksofthe Alps,laughedopenlyatthetaleandsaidthatsomefastingmonkorhermithad droppedhisfish-bonesthere;possiblyinordertoeffectanothermonkishfraud. Everybodyknowsbythistimethatsciencehashaditsrevengeonscepticism. Theborderbetweenthecredibleandtheincrediblehasnotonlybecomeonce moreasvagueasinanybarbarictwilight;butthecredibleisobviouslyincreasingandtheincredibleshrinking.AmaninVoltaire’stimedidnotknowwhat miraclehewouldnexthavetothrowup.Amaninourtimedoesnotknow whatmiraclehewillnexthavetoswallow.

Butlongbeforethesethingshadhappened,inthosedaysofmyboyhoodwhenI firstsawthefigureofSt.Francisfarawayinthedistanceanddrawingmeevenat thatdistance,inthoseVictoriandayswhichdidseriouslyseparatethevirtues fromthemiraclesofthesaints—eveninthosedaysIcouldnothelpfeeling vaguelypuzzledabouthowthismethodcouldbeappliedtohistory.Eventhen Ididnotquiteunderstand,andevennowIdonotquiteunderstand,onwhat

principleoneistopickandchooseinthechroniclesofthepastwhichseemtobe allofapiece.Allourknowledgeofcertainhistoricalperiods,andnotablyofthe wholemedievalperiod,restsoncertainconnectedchronicleswrittenbypeople whoaresomeofthemnamelessandallofthemdead,whocannotinanycase becross-examinedandcannotinsomecasesbecorroborated.Ihaveneverbeen quiteclearaboutthenatureoftherightbywhichhistoriansacceptedmassesof detailfromthemasdefinitelytrue,andsuddenlydeniedtheirtruthfulnesswhen onedetailwaspreternatural.Idonotcomplainoftheirbeingsceptics;Iam puzzledaboutwhythescepticsarenotmoresceptical.Icanunderstandtheir sayingthatthesedetailswouldneverhavebeenincludedinachronicleexcept bylunaticsorliars;butinthatcasetheonlyinferenceisthatthechroniclewas writtenbyliarsorlunatics.Theywillwriteforinstance:Monkishfanaticism founditeasytospreadthereportthatmiracleswerealreadybeingworkedat thetombofThomasBecket.”Whyshouldtheynotsayequallywell,“Monkish fanaticismfounditeasytospreadtheslanderthatfourknightsfromKing Henry’scourthadassassinatedThomasBecketinthecathedral”?Theywould writesomethinglikethis:“ThecredulityoftheagereadilybelievedthatJoan ofArchadbeeninspiredtopointouttheDauphinalthoughhewasindisguise.” Whyshouldtheynotwriteonthesameprinciple:“Thecredulityoftheage wassuchastosupposethatanobscurepeasantgirlcouldgetanaudienceat thecourtoftheDauphin”?Andso,inthepresentcase,whentheytellus thereisawildstorythatSt.Francisflunghimselfintothefireandemerged scathless,uponwhatpreciseprinciplearetheyforbiddentotellusofawild storythatSt.FrancisflunghimselfintothecampoftheferociousMoslems andreturnedsafe?Ionlyaskforinformation;forIdonotseetherationale ofthethingmyself.Iwillundertaketosaytherewasnotawordwrittenof St.Francisbyanycontemporarywhowashimselfincapableofbelievingand tellingamiraculousstory.Perhapsitisallmonkishfablesandtherenever wasanySt.FrancisoranySt.ThomasBecketoranyJoanofArc.Thisis undoubtedlya reductioadabsurdum;butitisa reductioadabsurdum ofthe viewwhichthoughtallmiraclesabsurd.

Andinabstractlogicthismethodofselectionwouldleadtothewildestabsurdities.Anintrinsicallyincrediblestorycouldonlymeanthattheauthoritywas unworthyofcredit.Itcouldnotmeanthatotherpartsofhisstorymustbe receivedwithcompletecredulity.Ifsomebodysaidhehadmetamaninyellow trousers,whoproceededtojumpdownhisownthroat,weshouldnotexactly takeourBibleoathorbeburnedatthestakeforthestatementthathewore yellowtrousers.Ifsomebodyclaimedtohavegoneupinablueballoonand foundthatthemoonwasmadeofgreencheese,weshouldnotexactlytakean affidavitthattheballoonwasblueanymorethanthatthemoonwasgreen. AndthereallylogicalconclusionfromthrowingdoubtsonalltaleslikethemiraclesofSt.FranciswastothrowdoubtsontheexistenceofmenlikeSt.Francis. Andtherereallywasamodernmoment,asortofhigh-watermarkofinsane scepticism,whenthissortofthingwasreallysaidordone.Peopleusedtogo aboutsayingthattherewasnosuchpersonasSt.Patrick;whichiseverybitas

muchofahumanandhistoricalhowlerassayingtherewasnosuchpersonas St.Francis.Therewasatime,forinstance,whenthemadnessofmythological explanationhaddissolvedalargepartofsolidhistoryundertheuniversaland luxuriantwarmthandradianceoftheSun-Myth.Ibelievethatthatparticular sunhasalreadyset,buttherehavebeenanynumberofmoonsandmeteorsto takeitsplace.

St.Francis,ofcourse,wouldmakeumagnificentSun-Myth.Howcouldanybody missthechanceofbeingaSun-Mythwhenheisactuallybestknownbyasong calledTheCanticleoftheSun?ItisneedlesstopointoutthatthefireinSyria wasthedawnintheEastandthebleedingwoundsinTuscanythesunsetin theWest.Icouldexpoundthistheoryatconsiderablelength;only,assooften happenstosuchfinetheorists,anotherandmorepromisingtheoryoccurstome. Icannotthinkhoweverybody,includingmyself,canhaveoverlookedthefact thatthewholetaleofSt.FrancisisofTotemisticorigin.Itisunquestionably atalethatsimplyswarmswithtotems.TheFranciscanwoodsareasfullof themasanyRedIndianfable.Francisismadetocallhimselfanass,becausein theoriginalmythosFranciswasmerelythenamegiventotherealfour-footed donkey,afterwardsvaguelyevolvedintoahalf-humangodorhero.Andthat,no doubt,iswhyIusedtofeelthattheBrotherWolfandSisterBirdofSt.Francis weresomehowliketheBrerFoxandSisCowofUncleRemus.Somesaythereis aninnocentstageofinfancyinwhichwedoreallybelievethatacowtalkedora foxmadeatarbaby.Anyhowthereisaninnocentperiodofintellectualgrowth inwhichwedosometimesreallybelievethatSt.PatrickwasaSun-Mythor St.FrancisaTotem.Butforthemostofusboththosephasesofparadiseare past.

AsIshallsuggestinamoment,thereisonesenseinwhichwecanforpractical purposesdistinguishbetweenprobableandimprobablethingsinsuchastory. Itisnotsomuchaquestionofcosmiccriticismaboutthenatureoftheevent asofliterarycriticismaboutthenatureofthestory.Somestoriesaretold muchmoreseriouslythanothers.Butapartfromthis,Ishallnotattempt hereanydefinitedifferentiationbetweenthem.Ishallnotdosoforapractical reasonaffectingtheutilityoftheproceeding;Imeanthefactthatinapractical sensethewholeofthismatterisagaininthemeltingpot,fromwhichmany thingsmayemergemouldedintowhatrationalismwouldhavecalledmonsters. Thefixedpointsoffaithandphilosophydoindeedremainalwaysthesame. Whetheramanbelievesthatfireinonecasecouldfailtobum,dependsonwhy hethinksitgenerallydoesburn.Ifitburnsninesticksoutoftenbecauseit isitsnatureordoomtodoso,thenitwillbumthetenthstickaswell.Ifit burnsninesticksbecauseitisthewillofGodthatitshould,thenitmightbe thewillofGodthatthetenthshouldbeunburned.Nobodycangetbehind thatfundamentaldifferenceaboutthereasonofthings;anditisasrationalfor atheisttobelieveinmiraclesasforanatheisttodisbelieveinthem.Inother wordsthereisonlyoneintelligentreasonwhyamandoesnotbelieveinmiracles andthatisthathedoesbelieveinmaterialism.Butthesefixedpointsoffaith andphilosophyarethingsforatheoreticalworkandhavenoparticularplace

here.Andinthematterofhistoryandbiography,whichhavetheirplacehere, nothingisfixedatall.Theworldisinawelterofthepossibleandimpossible, andnobodyknowswhatwillbethenextscientifichypothesistosupportsome ancientsuperstition.Three-quartersofthemiraclesattributedtoSt.Francis wouldalreadybeexplainedbypsychologists,notindeedasaCatholicexplains them,butasamaterialistmustnecessarilyrefusetoexplainthem.Thereis onewholedepartmentofthemiraclesofSt.Francis;themiraclesofhealing. Whatisthegoodofasuperiorscepticthrowingthemawayasunthinkable,at themomentwhenfaith-healingisalreadyabigboomingYankeebusinesslike Barnum’sShow?Thereisanotherwholedepartmentanalogoustothetales ofChrist“perceivingmen’sthoughts.”Whatistheuseofcensoringthemand blackingthemoutbecausetheyaremarked“miracles,”whenthought-readingis alreadyaparlourgamehkemusicalchairs?Thereisanotherwholedepartment, tobestudiedseparatelyifsuchscientificstudywerepossible,ofthewell-attested wondersworkedfromhisrelicsandfragmentarypossessions.Whatistheuseof dismissingallthatasinconceivable,wheneventhesecommonpsychicalparlour tricksturnperpetuallyupontouchingsomefamiliarobjectorholdinginthe handsomepersonalpossession?Idonotbelieve,ofcourse,thatthesetricks areofthesametypeasthegoodworksofthesaint;saveperhapsinthesense of DiabolussimiusDei.ButitisnotaquestionofwhatIbelieveandwhy, butofwhatthescepticdisbelievesandwhy.Andthemoralforthepractical biographerandhistorianisthathemustwaittillthingssettledownalittle more,beforeheclaimstodisbelieveanything.

Thisbeingsohecanchoosebetweentwocourses;andnotwithoutsomehesitation,Ihaveherechosenbetweenthem.Thebestandboldestcoursewouldbe totellthewholestoryinastraightforwardway,miraclesandall,astheoriginal historianstoldit.Andtothissaneandsimplecoursethenewhistorianswill probablyhavetoreturn.Butitmustberememberedthatthisbookisavowedly onlyanintroductiontoSt.FrancisorthestudyofSt.Francis.Thosewhoneed anintroductionareintheirnaturestrangers.Withthemtheobjectistoget themtolistentoSt.Francisatall;andindoingsoitisperfectlylegitimateso toarrangetheorderofthefactsthatthefamiliarcomebeforetheunfamiliar andthosetheycanatonceunderstandbeforethosetheyhaveadifficultyin understanding.Ishouldonlybetoothankfulifthisthinandscratchysketch containsalineortwothatattractsmentostudySt.Francisforthemselves; andiftheydostudyhimforthemselves,theywillsoonfindthatthesupernaturalpartofthestoryseemsquiteasnaturalastherest.Butitwasnecessary thatmyoutlineshouldbeamerelyhumanone,sinceIwasonlypresentinghis claimonallhumanity,includingscepticalhumanity.Ithereforeadoptedthe alternativecourse,ofshowingfirstthatnobodybutabornfoolcouldfailto realisethatFrancisofAssisiwasaveryrealhistoricalhumanbeing;andthen summarisingbrieflyinthischapterthesuperhumanpowersthatwerecertainly apartofthathistoryandhumanity.Itonlyremainstosayafewwordsabout somedistinctionsthatmayreasonablybeobservedinthematterbyanyman ofanyviews;thathemaynotconfusethepointandclimaxofthesaint’slife

withthefanciesorrumoursthatwerereallyonlythefringesofhisreputation. ThereissoimmenseamassoflegendsandanecdotesaboutSt.FrancisofAssisi,andtherearesomanyadmirablecompilationsthatcovernearlyallofthem, thatIhavebeencompelledwithinthesenarrowlimitstopursueasomewhat narrowpolicy;thatoffollowingonelineofexplanationandonlymentioning oneanecdotehereortherebecauseitillustratesthatexplanation.Ifthisistrue aboutallthelegendsandstories,itisespeciallytrueaboutthemiraculouslegendsandthesupernaturalstories.Ifweweretotakesomestoriesastheystand, weshouldreceivearatherbewilderedimpressionthatthebiographycontains moresupernaturaleventsthannaturalones.NowitiscleanagainstCatholic tradition,co-incidentinsomanypointswithcommonsense,tosupposethat thisisreallytheproportionofthesethingsinpracticalhumanlife.Moreover, evenconsideredassupernaturalorpreternaturalstories,theyobviouslyfallinto certaindifferentclasses,notsomuchbyourexperienceofmiraclesasbyour experienceofstories.Someofthemhavethecharacteroffairystories,intheir formevenmorethantheirincident.Theyareobviouslytalestoldbythefireto peasantsorthechildrenofpeasants,underconditionsinwhichnobodythinks heispropoundingareligiousdoctrinetobereceivedorrejected,butonlyroundingoffastoryinthemostsymmetricalway,accordingtothatsortofdecorative schemeorpatternthatrunsthroughallfairystories.Othersareobviouslyin theirformmostemphaticallyevidence;thatistheyaretestimonythatistruth orlies;anditwillbeveryhardforanyjudgeofhumannaturetothinktheyare lies.

ItisadmittedthatthestoryoftheStigmataisnotalegendbutcanonlybea lie.Imeanthatitiscertainlynotalatelegendaryaccretionaddedafterwards tothefameofSt.Francis;butissomethingthatstartedalmostimmediately withhisearliestbiographers.Itispracticallynecessarytosuggestthatitwas aconspiracy;indeedtherehasbeensomedispositiontoputthefraudupon theunfortunateElias,whomsomanypartieshavebeendisposedtotreatasa usefuluniversalvillain.Ithasbeensaid,indeed,thattheseearlybiographers, St.BonaventuraandCelanoandtheThreeCompanions,thoughtheydeclare thatSt.Francisreceivedthemysticalwounds,donotsaythattheythemselves sawthosewounds.Idonotthinkthisargumentconclusive;becauseitonly arisesoutoftheverynatureofthenarrative.TheThreeCompanionsarenot inanycasemakinganaffidavit;andthereforenoneoftheadmittedpartsof theirstoryareintheformofanaffidavit.Theyarewritingachronicleofa comparativelyimpersonalandveryobjectivedescription.Theydonotsay,“I sawSt.Francis’swounds”;theysay,“St.Francisreceivedwounds.”Butneither dotheysay,“IsawSt.FrancisgointothePortiuncula”;theysay,“St.Francis wentintothePortiuncula.”ButIstillcannotunderstandwhytheyshouldbe trustedaseye-witnessesabouttheonefactandnottrustedaseye-witnesses abouttheother.Itisallofapiece;itwouldbeamostabruptandabnormal interruptionintheirwayoftellingthestoryiftheysuddenlybegantocurse andtoswear,andgivetheirnamesandaddresses,andtaketheiroaththat theythemselvessawandverifiedthephysicalfactsinquestion.Itseemsto

me,therefore,thatthisparticulardiscussiongoesbacktothegeneralquestionI havealreadymentioned;thequestionofwhythesechroniclesshouldbecredited atall,iftheyarecreditedwithaboundingintheincredible.Butthatagainwill probablybefoundtorevert,inthelastresort,tothemerefactthatsomemen cannotbelieveinmiraclesbecausetheyarematerialists.Thatislogicalenough; buttheyareboundtodenythepreternaturalasmuchinthetestimonyofa modernscientificprofessorasinthatofamedievalmonkishchronicler.And thereareplentyofprofessorsforthemtocontradictbythistime.

Butwhatevermaybethoughtofsuchsupernaturalisminthecomparatively materialandpopularsenseofsupernaturalacts,weshallmissthewholepointof St.Francis,especiallyofSt.FrancisafterAlverno,ifwedonotrealisethathewas livingasupernaturallife.Andthereismoreandmoreofsuchsupernaturalism inhislifeasheapproachestowardshisdeath.Thiselementofthesupernatural didnotseparatehimfromthenatural;foritwasthewholepointofhisposition thatitunitedhimmoreperfectlytothenatural.Itdidnotmakehimdismalor dehumanised;foritwasthewholemeaningofhismessagethatsuchmysticism makesamancheerfulandhumane.Butitwasthewholepointofhisposition, anditwasthewholemeaningofhismessage,thatthepowerthatdiditwasa supernaturalpower.Ifthissimpledistinctionwerenotapparentfromthewhole ofhislife,itwouldbedifficultforanyonetomissitinreadingtheaccountof hisdeath.

Inasensehemaybesaidtohavewanderedasadyingman,justashehad wanderedasalivingone.Asitbecamemoreandmoreapparentthathishealth wasfailing,heseemstohavebeencarriedfromplacetoplacelikeapageant ofsicknessoralmostlikeapageantofmortality.HewenttoRieti,toNursia, perhapstoNaples,certainlytoCortonabythelakeofPerugia.Butthereis somethingprofoundlypathetic,andfullofgreatproblems,inthefactthatat last,asitwouldseem,hisflameoflifeleaptupandhisheartrejoicedwhen theysawafaroffontheAssisianhillthesolemnpillarsofthePortiuncula.He whohadbecomeavagabondforthesakeofavision,hewhohaddeniedhimself allsenseofplaceandpossession,hewhosewholegospelandgloryitwastobe homeless,receivedlikeaParthianshotfromnature,thestingofthesenseof home.Healsohadhis maladieduclocher,hissicknessofthespire;thoughhis spirewashigherthanours.“Never,”hecriedwiththesuddenenergyofstrong spiritsindeath,“nevergiveupthisplace.Ifyouwouldgoanywhereormake anypilgrimage,returnalwaystoyourhome;forthisistheholyhouseofGod.” Andtheprocessionpassedunderthearchesofhishome;andhelaiddownonhis bedandhisbrethrengatheredroundhimforthelastlongvigil.Itseemstome nomomentforenteringintothesubsequentdisputesaboutwhichsuccessorshe blessedorinwhatformandwithwhatsignificance.Inthatonemightymoment heblessedusall.

Afterhehadtakenfarewellofsomeofhisnearestandespeciallysomeofhis oldestfriends,hewasliftedathisownrequestoffhisownrudebedandlaidon thebareground;assomesaycladonlyinahair-shirt,ashehadfirstgoneforth

intothewintrywoodsfromthepresenceofhisfather.Itwasthefinalassertion ofhisgreatfixedidea;ofpraiseandthanksspringingtotheirmosttowering heightoutofnakednessandnothing.Ashelaytherewemaybecertainthat hissearedandblindedeyessawnothingbuttheirobjectandtheirorigin.We maybesurethatthesoul,initslastinconceivableisolation,wasfacetoface withnothinglessthanGodIncarnateandChristCrucified.Butforthemen standingaroundhimtheremusthavebeenotherthoughtsminglingwiththese; andmanymemoriesmusthavegatheredlikeghostsinthetwilight,asthatday woreonandthatgreatdarknessdescendedinwhichwealllostafriend.

ForwhatlaydyingtherewasnotDominicoftheDogsofGod,aleaderin logicalandcontroversialwarsthatcouldbereducedtoaplanandhandedon likeaplan;amasterofamachineofdemocraticdisciplinebywhichotherscould organisethemselves.Whatwaspassingfromtheworldwasaperson;apoet;an outlookonlifelikealightthatwasneverafteronseaorland;athingnottobe replacedorrepeatedwhiletheearthendures.Ithasbeensaidthattherewas onlyoneChristian,whodiedonthecross;itistruertosayinthissensethat therewasonlyoneFranciscan,whosenamewasFrancis.Hugeandhappyas wasthepopularworkheleftbehindhim,therewassomethingthathecouldnot leavebehind,anymorethanalandscapepaintercanleavehiseyesinhiswill. Itwasanartistinlifewhowasherecalledtobeanartistindeath;andhehad abetterrightthanNero,hisanti-type,tosay Qualisartifexpereo.ForNero’s lifewasfullofposingfortheoccasionlikethatofanactor;whiletheUmbrian’s hadanaturalandcontinuousgracelikethatofanathlete.ButSt.Francishad betterthingstosayandbetterthingstothinkabout,andhisthoughtswere caughtupwardswherewecannotfollowthem,indivineanddizzyheightsto whichdeathalonecanliftusup.

Roundabouthimstoodthebrethrenintheirbrownhabits,thosethathadloved himeveniftheyafterwardsdisputedwitheachother.TherewasBernardhis firstfriendandAngelowhohadservedashissecretaryandEliashissuccessor, whomtraditiontriedtoturnintoasortofJudas,butwhoseemstohavebeen littleworsethananofficialinthewrongplace.Histragedywasthathehad aFranciscanhabitwithoutaFranciscanheart,oratanyratewithaveryunFranciscanhead.ButthoughhemadeabadFranciscan,hemighthavemadea decentDominican.Anyhow,thereisnoreasontodoubtthathelovedFrancis, forruffiansandsavagesdidthat.Anyhowhestoodamongtherestasthe hourspassedandtheshadowslengthenedinthehouseofthePortiuncula;and nobodyneedthinksoillofhimastosupposethathisthoughtswerethenin thetumultuousfuture,intheambitionsandcontroversiesofhislateryears.

Amanmightfancythatthebirdsmusthaveknownwhenithappened;and madesomemotionintheeveningsky.Astheyhadonce,accordingtothe tale,scatteredtothefourwindsofheaveninthepatternofacrossathis signalofdispersion,theymightnowhavewritteninsuchdottedlinesamore awfulauguryacrossthesky.Hiddeninthewoodsperhapswerelittlecowering creaturesneveragaintobesomuchnoticedandunderstood;andithasbeen

saidthatanimalsaresometimesconsciousofthingstowhichmantheirspiritual superiorisforthemomentblind.Wedonotknowwhetheranyshiverpassed throughallthethievesandtheoutcastsandtheoutlaws,totellthemwhat hadhappenedtohimwhoneverknewthenatureofscorn.Butatleastinthe passagesandporchesofthePortiunculatherewasasuddenstillness,whereall thebrownfiguresstoodlikebronzestatues;forthestoppingofthegreatheart thathadnotbrokentillitheldtheworld.

TheTestamentofSt.Francis

InonesensedoubtlessitisasadironythatSt.Francis,whoallhislifehad desiredallmentoagree,shouldhavediedamidincreasingdisagreements.But wemustnotexaggeratethisdiscord,assomehavedone,soastoturnitintoa meredefeatofallhisideals.Therearesomewhorepresenthisworkashaving beenmerelyruinedbythewickednessoftheworld,orwhattheyalwaysassume tobetheevengreaterwickednessoftheChurch.

ThislittlebookisanessayonSt.FrancisandnotontheFranciscanOrder,still lessontheCatholicChurchorthePapacyorthepolicypursuedtowardsthe extremeFranciscansortheFraticelli.Itisthereforeonlynecessarytonotein averyfewwordswhatwasthegeneralnatureofthecontroversythatraged afterthegreatsaint’sdeath,andtosomeextenttroubledthelastdaysofhis life.Thedominantdetailwastheinterpretationofthevowofpoverty,orthe refusalofallpossessions.NobodysofarasIknoweverproposedtointerfere withthevowoftheindividualfriarthathewouldhavenoindividualpossessions. Nobody,thatis,proposedtointerferewithhisnegationofprivateproperty.But someFranciscans,invokingtheauthorityofFrancisontheirside,wentfurther thanthisandfurtherIthinkthananybodyelsehasevergone.Theyproposed toabolishnotonlyprivatepropertybutproperty.Thatis,theyrefusedtobe corporatelyresponsibleforanythingatall;foranybuildingsorstoresortools; theyrefusedtoownthemcollectivelyevenwhentheyusedthemcollectively.It isperfectlytruethatmany,especiallyamongthefirstsupportersofthisview, weremenofasplendidandselflessspirit,whollydevotedtothegreatsaint’s ideal.ItisalsoperfectlytruethatthePopeandtheauthoritiesoftheChurch didnotthinkthisconceptionwasaworkablearrangement,andwentsofarin modifyingitastosetasidecertainclausesinthegreatsaint’swill.Butitisnot atalleasytoseethatitwasaworkablearrangementorevenanarrangement atall;foritwasreallyarefusaltoarrangeanything.Everybodyknewofcourse thatFranciscanswerecommunists;butthiswasnotsomuchbeingacommunist asbeingananarchist.Surelyuponanyargumentsomebodyorsomethingmust beanswerableforwhathappenedtoorinorconcerninganumberofhistoric edificesandordinarygoodsandchattels.Manyidealistsofasocialisticsort, notablyoftheschoolofMr.ShaworMr.Wells,havetreatedthisdisputeas ifitweremerelyacaseofthetyrannyofwealthyandwickedpontiffscrushing thetrueChristianityofChristianSocialists.Butintruththisextremeideal

wasinasensetheveryreverseofSocialist,orevensocial.Preciselythething whichtheseenthusiastsrefusedwasthatsocialownershiponwhichSocialism isbuilt;whattheyprimarilyrefusedtodowaswhatSocialistsprimarilyexist todo;toownlegallyintheircorporatecapacity.Norisittruethatthetone ofthePopestowardstheenthusiastswasmerelyharshandhostile.ThePope maintainedforalongtimeacompromisewhichhehadspeciallydesignedto meettheirownconscientiousobjections;acompromisebywhichthePapacy itselfheldthepropertyinakindoftrustfortheownerswhorefusedtotouch it.Thetruthisthatthisincidentshowstwothingswhicharecommonenough inCatholichistory,butverylittleunderstoodbythejournalistichistoryof industrialcivilisation.ItshowsthattheSaintsweresometimesgreatmenwhen thePopesweresmallmen.Butitalsoshowsthatgreatmenaresometimes wrongwhensmallmenareright.Anditwillbefound,afterall,verydifficult foranycandidandclear-headedoutsidertodenythatthePopewasright,when heinsistedthattheworldwasnotmadeonlyforFranciscans.

Forthatwaswhatwasbehindthequarrel.Atthebackofthisparticular practicalquestiontherewassomethingmuchlargerandmoremomentous,the stirandwindofwhichwecanfeelaswereadthecontroversy.Wemightgo sofarastoputtheultimatetruththus.St.Franciswassogreatandoriginal amanthathehadsomethinginhimofwhatmakesthefounderofareligion. Manyofhisfollowersweremoreorlessready,intheirhearts,totreathimas thefounderofareligion.TheywerewillingtolettheFranciscanspiritescape fromChristendomastheChristianspirithadescapedfromIsrael.Theywere willingtoletiteclipseChristendomastheChristianspirithadeclipsedIsrael. Francis,thefirethatranthroughtheroadsofItaly,wastobethebeginning ofaconflagrationinwhichtheoldChristiancivilisationwastobeconsumed. ThatwasthepointthePopehadtosettle;whetherChristendomshouldabsorb FrancisorFrancisChristendom.Andhedecidedrightly,apartfromtheduties ofhisplace;fortheChurchcouldincludeallthatwasgoodintheFranciscans andtheFranciscanscouldnotincludeallthatwasgoodintheChurch.

Thereisoneconsiderationwhich,thoughsufficientlyclearinthewholestory,has notperhapsbeensufficientlynoted,especiallybythosewhocannotseethecase foracertainCatholiccommonsenselargereventhanFranciscanenthusiasm. Yetitarisesoutoftheverymeritsofthemanwhomtheysorightlyadmire. FrancisofAssisi,ashasbeensaidagainandagain,wasapoet;thatis,hewas apersonwhocouldexpresshispersonality.Nowitiseverywherethemarkof thissortofmanthathisverylimitationsmakehimlarger.Heiswhatheis,not onlybywhathehas,butinsomedegreebywhathehasnot.Butthelimits thatmakethelinesofsuchapersonalportraitcannotbemadethelimitsof allhumanity.St.Francisisaverystrongexampleofthisqualityintheman ofgenius,thatinhimevenwhatisnegativeispositive,becauseitispartofa character.AnexcellentexampleofwhatImeanmaybefoundinhisattitude towardslearningandscholarship.Heignoredandinsomedegreediscouraged booksandbook-learning;andfromhisownpointofviewandthatofhisown

workintheworldhewasabsolutelyright.Thewholepointofhismessagewas tobesosimplethatthevillageidiotcouldunderstandit.Thewholepointof hispointofviewwasthatitlookedoutfreshlyuponafreshworld,thatmight havebeenmadethatmorning.Saveforthegreatprimalthings,theCreation andtheStoryofEden,thefirstChristmasandthefirstEaster,theworldhad nohistory.ButisitdesiredordesirablethatthewholeCatholicChurchshould havenohistory?

ItisperhapsthechiefsuggestionofthisbookthatSt.Franciswalkedtheworld likethePardonofGod.Imeanthathisappearancemarkedthemomentwhen mencouldbereconcilednotonlytoGodbuttonatureand,mostdifficultof all,tothemselves.Foritmarkedthemomentwhenallthestalepaganismthat hadpoisonedtheancientworldwasatlastworkedoutofthesocialsystem.He openedthegatesoftheDarkAgesasofaprisonofpurgatory,wheremenhad cleansedthemselvesashermitsinthedesertorheroesinthebarbarianwars.It wasinfacthiswholefunctiontotellmentostartafreshand,inthatsense,to tellthemtoforget.Iftheyweretoturnoveranewleafandbeginafreshpage withthefirstlargelettersofthealphabet,simplydrawnandbrilliantlycoloured mtheearlymedievalmanner,itwasclearlyapartofthatparticularchildlike cheerfulnessthattheyshouldpastedowntheoldpagethatwasallblackand bloodywithhorridthings.Forinstance,IhavealreadynotedthatthereIS notatraceinthepoetryofthisfirstItalianpoetofallthatpaganmythology whichlingeredlongafterpaganism.ThefirstItalianpoetseemstheonlyman intheworldwhohasneverevenheardofVirgil.Thiswasexactlyrightfor thespecialsenseinwhichheisthefirstItalianpoet.Itisquiterightthathe shouldcallanightingaleanightingale,andnothaveitssongspoiltorsaddened bytheterribletalesofItylusorProcne.Inshort,itisreallyquiterightand quitedesirablethatSt.FrancisshouldneverhaveheardofVirgil.Butdowe reallydesirethatDanteshouldneverhaveheardofVirgil?Dowereallydesire thatDanteshouldneverhavereadanypaganmythology?Ithasbeentruly saidthattheusethatDantemakesofsuchfablesisaltogetherpartofadeeper orthodoxy;thathishugeheathenfragments,hisgiganticfiguresofMinosorof Charon,onlygiveahintofsomeenormousnaturalreligionbehindallhistory andfromthefirstforeshadowingtheFaith.ItiswelltohavetheSybilaswell asDavidintheDiesIrae.ThatSt.Franciswouldhaveburnedalltheleavesof allthebooksoftheSybil,inexchangeforonefreshleaffromthenearesttree, isperfectlytrue;andperfectlypropertoSt.Francis.Butitisgoodtohavethe DiesIraeaswellastheCanticleoftheSun.

Bythisthesis,inshort,thecomingofSt.Franciswaslikethebirthofachild inadarkhouse,liftingitsdoom;achildthatgrowsupunconsciousofthe tragedyandtriumphsoveritbyhisinnocence.Inhimitisnecessarilynotonly innocencebutignorance.Itistheessenceofthestorythat he shouldpluck atthegreengrasswithoutknowingitgrowsoveramurderedmanorclimb theapple-treewithoutknowingitwasthegibbetofasuicide.Itwassuchan amnestyandreconciliationthatthefreshnessoftheFranciscanspiritbrought toalltheworld.Butitdoesnotfollowthatitoughttoimposeitsignorance

onalltheworld.AndIthinkitwouldhavetriedtoimposeitonalltheworld. ForsomeFranciscansitwouldhaveseemedrightthatFranciscanpoetryshould expelBenedictineprose.Forthesymbolicchilditwasquiterational.Itwas rightenoughthatforsuchachildtheworldshouldbealargenewnurserywith blankwhite-washedwalls,onwhichhecoulddrawhisownpicturesinchalkin thechildishfashion,crudeinoutlineandgayincolour;thebeginningsofall ourart.Itwasrightenoughthattohimsuchanurseryshouldseemthemost magnificentmansionoftheimaginationofman.ButintheChurchofGodare manymansions.

EveryheresyhasbeenanefforttonarrowtheChurch.IftheFranciscanmovementhadturnedintoanewreligion,itwouldafterallhavebeenanarrow religion.Insofarasitdidturnhereandthereintoaheresy,itwasanarrow heresy.Itdidwhatheresyalwaysdoes;itsetthemoodagainstthemind.The moodwasindeedoriginallythegoodandgloriousmoodofthegreatFrancis, butitwasnotthewholemindofGodorevenofman.Anditisafactthatthe mooditselfdegenerated,asthemoodturnedintoamonomania.Asectthat cametobecalledtheFraticellideclaredthemselvesthetruesonsofSt.Francis andbrokeawayfromthecompromisesofRomeinfavourofwhattheywould havecalledthecompleteprogrammeofAssisi.Inaverylittlewhiletheseloose FranciscansbegantolookasferociousasFlagellants.Theylaunchednewand violentvetoes;theydenouncedmarriage;thatis,theydenouncedmankind.In thenameofthemosthumanofsaintstheydeclaredwaruponhumanity.They didnotperishparticularlythroughbeingpersecuted;manyofthemwereeventuallypersuaded;andtheunpersuadablerumpofthemthatremainedremained withoutproducinganythingintheleastcalculatedtoremindanybodyofthe realSt.Francis.Whatwasthematterwiththesepeoplewasthattheywere mystics;mysticsandnothingelsebutmystics;mysticsandnotCatholics;mysticsandnotChristians;mysticsandnotmen.Theyrottedawaybecause,inthe mostexactsense,theywouldnotlistentoreason.AndSt.Francis,howeverwild andromantichisgyrationsmightappeartomany,alwayshungontoreasonby oneinvisibleandindestructiblehair.

Thegreatsaintwassane;andwiththeverysoundofthewordsanity,asata deeperchordstruckuponaharp,wecomebacktosomethingthatwasindeed deeperthaneverythingabouthimthatseemedanalmostelvisheccentricity.He wasnotamereeccentricbecausehewasalwaysturningtowardsthecentreand heartofthemaze;hetookthequeerestandmostzig-zagshortcutsthrough thewood,buthewasalwaysgoinghome.Hewasnotonlyfartoohumbleto beanheresiarch,buthewasfartoohumantodesiretobeanextremist,inthe senseofanexileattheendsoftheearth.Thesenseofhumourwhichsaltsall thestoriesofhisescapadesalonepreventedhimfromeverhardeningintothe solemnityofsectarianself-righteousness.Hewasbynaturereadytoadmitthat hewaswrong;andifhisfollowershadonsomepracticalpointstoadmitthathe waswrong,theyonlyadmittedthathewaswronginordertoprovethathewas right.Foritisthey,hisrealfollowers,whohavereallyprovedthathewasright andevenintranscendingsomeofhisnegationshavetriumphantlyextendedand

interpretedhistruth.TheFranciscanorderdidnotfossiliseorbreakoffshort likesomethingofwhichthetruepurposehasbeenfrustratedbyofficialtyranny orinternaltreason.Itwasthis,thecentralandorthodoxtrunkofit,that afterwardsborefruitfortheworld.ItcountedamongitssonsBonaventura thegreatmysticandBernardinothepopularpreacher,whofilledItalywith theverybeatificbuffooneriesofaJongleurdeDieu.ItcountedRaymondLully withhisstrangelearningandhislargeanddaringplansfortheconversionofthe world;amanintenselyindividualexactlyasSt.Franciswasintenselyindividual. ItcountedRogerBacon,thefirstnaturalistwhoseexperimentswithlightand waterhadalltheluminousquaintnessthatbelongstothebeginningsofnatural history;andwhomeventhemostmaterialscientistshavehailedasafatherof science.Itisnotmerelytruethattheseweregreatmenwhodidgreatworkfor theworld;itisalsotruethattheywereacertainkindofmenkeepingthespirit andsavourofacertainkindofman,thatwecanrecogniseinthematasteand tangofaudacityandsimplicity,andknowthemforthesonsofSt.Francis. ForthatisthefullandfinalspiritinwhichweshouldturntoSt.Francis;in thespiritofthanksforwhathehasdone.Hewasaboveallthingsagreatgiver; andhecaredchieflyforthebestkindofgivingwhichiscalledthanksgiving. Ifanothergreatmanwroteagrammarofassent,hemaywellbesaidtohave writtenagrammarofacceptance;agrammarofgratitude.Heunderstooddown toitsverydepthsthetheoryofthanks;anditsdepthsareabottomlessabyss. HeknewthatthepraiseofGodstandsonitsstrongestgroundwhenitstands onnothing.Heknewthatwecanbestmeasurethetoweringmiracleofthe merefactofexistenceifwerealisethatbutforsomestrangemercyweshould notevenexist.Andsomethingofthatlargertruthisrepeatedinalesserform inourownrelationswithsomightyamakerofhistory.Healsoisagiverof thingswecouldnothaveeventhoughtofforourselves;healsoistoogreatfor anythingbutgratitude.Fromhimcameawholeawakeningoftheworldand adawninwhichallshapesandcolourscouldbeseenanew.Themightymen ofgeniuswhomadetheChristiancivilisationthatweknowappearinhistory almostashisservantsandimitators.BeforeDantewas,hehadgivenpoetryto Italy;beforeSt.Louisruled,hehadrisenasthetribuneofthepoor;andbefore Giottohadpaintedthepictures,hehadenactedthescenes.Thatgreatpainter whobeganthewholehumaninspirationofEuropeanpaintinghadhimselfgone toSt.Francistobeinspired.ItissaidthatwhenSt.Francisstagedinhisown simplefashionaNativityPlayofBethlehem,withkingsandangelsinthestiff andgaymedievalgarmentsandthegoldenwigsthatstoodforhaloes,amiracle waswroughtfulloftheFranciscanglory.TheHolyChildwasawoodendollor bambino,anditwassaidthatheembraceditandthattheimagecametoMfein hisarms.Heassuredlywasnotthinkingoflesserthings;butwemayatleastsay thatonethingcametolifeinhisarms;andthatwasthethingthatwecallthe drama.Saveforhisintenseindividualloveofsong,hedidnotperhapshimself embodythisspiritinanyofthesearts.Hewasthespiritthatwasembodied. Hewasthespiritualessenceandsubstancethatwalkedtheworld,beforeanyone hadseenthesethingsinvisibleformsderivedfromit:awanderingfireasiffrom

nowhere,atwhichmenmorematerialcouldlightbothtorchesandtapers.He wasthesoulofmedievalcivilisationbeforeitevenfoundabody.Anotherand quitedifferentstreamofspiritualinspirationderiveslargelyfromhim;allthat reformingenergyofmedievalandmoderntimesthatgoestotheburdenof Deus estDeusPauperum.Hisabstractardourforhumanbeingswasinamultitude ofjustmedievallawsagainsttheprideandcrueltyofriches;itisto-daybehind muchthatislooselycalledChristianSocialistandcanmorecorrectlybecalled CatholicDemocrat.Neitherontheartisticnorthesocialsidewouldanybody pretendthatthesethingswouldnothaveexistedwithouthim;yetitisstrictly truetosaythatwecannotnowimaginethemwithouthim;sincehehaslived andchangedtheworld.

Andsomethingofthatsenseofimpotencewhichwasmorethanhalfhispower willdescendonanyonewhoknowswhatthatinspirationhasbeeninhistory,and canonlyrecorditinaseriesofstragglingandmeagresentences.Hewillknow somethingofwhatSt.Francismeantbythegreatandgooddebtthatcannotbe paid.Hewillfeelatoncethedesiretohavedoneinfinitelymoreandthefutility ofhavingdoneanything.Hewillknowwhatitistostandundersuchadeluge ofadeadman’smarvels,andhavenothinginreturntoestablishagainstit;to havenothingtosetupundertheoverhanging,overwhelmingarchesofsucha templeoftimeandeternity,butthisbriefcandleburntoutsoquicklybefore hisshrine.