Life of St. Francis of Assisi by Paul Sabatier (i am malala young readers edition TXT) 📖

are: Catalogus ministrorum of Bernard of Besse, ap Ehrle, Zeitschrift, vol. 7 (1883), p. 339; Speculum, 207b, and especially 167a-170a; Eccl., 13; Giord., 61-63; Speculum, Morin., tract i., fo. 60b.

25. Asserabat etiam ipse prædictus frater Helyas ... papam ... fraudem facere de pecunia collecta ad succursum Terræ Sanctæ, scripta etiam ad beneplacitum suum in camera sua bullare clam et sine fratrum assensu et etiam cedulas vacuas, sed bullatas, multas nunciis suis traderet ... et alia multa enormia imposuit domino papæ ponens os suum in celo. Matth. Paris, Chron. Maj., ann. 1239, ap Mon. Ger. hist. Script., t. 28, p. 182. Cf. Ficker, n. 2685.

26. Vide Ryccardi di S. Germano, Chron., ap Mon. Ger. hist. Script., t. 19, p. 380, ann. 1239. The letter of Frederick complaining of the deposition of Elias (1239): Huillard-Bréholles, Hist. Dipl., v., pp. 346-349. Cf. the Bull, Attendite ad petram, at the end of February, 1240, ibid., pp. 777-779; Potthast, 10849.

27. He was without doubt one of the bitterest adversaries of the emperor. His village had been burnt in 1224, by order of Frederick II., and the inhabitants transported to Sicily, afterward to Malta. Ryccardi di S. Germano, loc. cit., ann. 1223 and 1224.

28. Vide the prologue to 2 Cel. and to the 3 Soc. Cf. Glassberger, ann. 1244, An. fr., ii., p. 68. Speculum, Morin, tract. i., 61b.

29. Catalogus ministrorum, edited by Ehrle: Zeitschrift, t. 7 (1883). no. 5. Cf. Spec., 208a. Mark of Lisbon speaks of it a little more at length, but he gives the honor of it to Giovanni of Parma, ed. Diola, t. ii., p. 38. On the other hand, in manuscript 691 of the archives of the Sacro-Convento at Assisi (a catalogue of the library of the convent made in 1381) is found, fo. 45a, a note of that work: "Dyalogus sanctorum fratrum cum postibus cujus principium est: Venerabilia gesta patrum dignosque memoria, finis vero; non indigne feram me quoque reperisse consortem. In quo libro omnes quaterni sunt xiii."

30. The text was published for the first time by the Bollandists (A. SS., Octobris, t. ii., pp. 723-742), after a manuscript of the convent of the Brothers Minor of Louvain. It is from this edition that we make our citations. The editions published in Italy in the course of this century, cannot be found, except the last, due to Abbé Amoni. This one, unfortunately, is too faulty to serve as the basis of a scientific study. It appeared in Rome in 1880 (8vo, pp. 184) under the title: Legenda S. Francisci Assisiensis quæ dicitur Legenda trium sociorum ex cod. membr. Biblioth. Vatic. num. 7339.

31. 2 Cel., 2, 5; 3, 7; 1 Cel., 60; Bon., 113; 1 Cel., 84; Bon., 149; 2 Cel., 2, 14; 3, 10.

32. Giovanni di Parma retired thither in 1276 and lived there almost entirely until his death (1288). Tribul., Archiv., vol. ii. (1886), p. 286.

33. 3 Soc., 25-67.

34. 3 Soc., 68-73.

35. The minister-general Crescentius of Jesi was an avowed adversary of the Zealots of the Rule. The contrary idea has been held by M. Müller (Anfänge, p. 180); but that learned scholar is not, it appears, acquainted with the recitals of the Chronicle of the Tribulations, which leave not a single doubt as to the persecutions which he directed against the Zealots (Archiv., t. ii., pp. 257-260). Anyone who attempts to dispute the historical worth of this proof will find a confirmation in the bulls of August 5, 1244, and of February 7, 1246 (Potthast, 11450 and 12007). It was Crescentius, also, who obtained a bull stating that the Basilica of Assisi was Caput et Mater ordinis, while for the Zealots this rank pertained to the Portiuncula (1 Cel., 106; 3 Soc., 56; Bon., 23; 2 Cel., 1, 12; Conform., 217 ff). (See also on Crescentius, Glassberger, ann. 1244, An. fr., p. 69; Sbaralea, Bull. fr., i., p. 502 ff; Conform., 121b. 1.) M. Müller has been led into error through a blunder of Eccleston, 9 (An. fr., i., p. 235). It is evident that the chapter of Genoa (1244) could not have pronounced against the Declaratio Regulæ published November 14, 1245. On the contrary, it is Crescentius who called forth this Declaratio, against which, not without regret, the Zealots found a majority of the chapter of Metz (1249) presided over by Giovanni of Parma, a decided enemy of any Declaratio (Archiv., ii., p. 276). This view is found to be confirmed by a passage of the Speculum Morin (Rouen, 1509), fo 62a: In hoc capitulo (Narbonnæ) fuit ordinatum quod declaratio D. Innocentii, p. iv., maneat suspensa sicut in Capitulo METENSI. Et præceptum est omnibus ne quis utatur ea in iis in quibus expositioni D. Gregorii IX. contradicit.

36. Published with all necessary scientific apparatus by F. Ehrle, S. J., in his studies Zur Vorgeschichte des Concils von Vienne. Archiv., ii., pp. 353-416; iii., pp. 1-195.

37. See, for example, Archiv., iii., p. 53 ff. Cf. 76. Adduxi verba et facta b. Francisci sicut est aliquando in legenda et sicut a sociis sancti patris audivi et in cedulis sanctæ memoriæ fratris Leonis legi manu sua conscriptis, sicut ab ore beati Francisci audivit. Ib., p. 85.

38. Hæc omnia patent per sua [B. Francisci] verba expressa per sanctum fratrem virum Leonem ejus socium tam de mandato sancti patris quam etiam de devotione prædicti fratris fuerunt solemniter conscripta, in libro qui habetur in armario fratrum de Assisio et in rotulis ejus, quos apud me habeo, manu ejusdem fratris Leonis conscriptis. Archiv., iii., p. 168. Cf. p. 178.

39. 3 Soc., Prol. Non contenti narrare solum miracula ... conversationis insignia et pii beneplaciti voluntatem.

40. Leggenda di S. Francesco, tipografia Morici et Badaloni, Recanati, 1856, 1 vol., 8vo.

41. See Father Stanislaus's preface.

42. 3 Soc., 68-73.

43. The book lacks little of representing St. Francis as taking up the work of Jesus, interrupted (by the fault of the secular clergy) since the time of the apostles. The viri evangelici consider the members of the clergy filios extraneos. 3 Soc., 48 and 51. Cf. 3 Soc., 48. Inveni virum ... per quem, credo Dominus velit in toto mundo fedem sanctæ Ecclesiæ reformare. Cf. 2 Cel., 3, 141. Videbatur revera fratri et omnium comitatium turbæ quod Christi et b. Francisci una persona foret.

44. A. SS. p. 552.

45. Venetiis, expensis domini Jordani de Dinslaken per Simonem de Luere, 30 januarii, 1504. Impressum Metis per Jasparem Hochffeder, Anno Domini 1509. These two editions are identical, small 12mos, of 240 folios badly numbered. Edited under the same title by Spoelberch, Antwerp, 1620, 2 tomes in one volume, 8vo, 208 and 192 pages, with a mass of alterations. The most important manuscript resembles that of the Vatican 4354. There are two at the Mazarin Library, 904 and 1350, dated 1459 and 1460, one at Berlin (MS. theol. lat., 4to, no. 196 sæc. 14). Vide Ehrle, Zeitschrift. t. vii. (1883), p. 392f; Analecta fr., t. i., p. xi.; Miscellanea, 1888, pp. 119. 164. Cf. A. SS., pp. 550-552.

The chapters are numbered in the first 72 folios only, but these numbers teem with errors; fo. 38b. caput lix., 40b, lix., 41b, lxi. ibid., lxii., 42a, lx., 43a, lxi. Besides at fos. 46b and 47b there are two chapters lxvi. There are two lxxi., two lxxii., two lxxiii., etc.

46. For example, the history of the brigands of Monte-Casale, fos. 46b, and 58b. The remarks of Brother Elias to Francis, who is continually singing, 136b and 137a. The visit of Giacomina di Settesoli, 133a and 138a. The autograph benediction given to Brother Leo, 87a; 188a.

47. At fo. 20b we read: Tertium capitulam de charitate et compassione et condescensione ad proximum. Capitulum xxvi. Cf. 26a, 83a, 117b, 119a, 122a, 128b, 133b, 136b, where there are similar indications.

48. Fo. 5b: Incipit Speculum vitæ b. Francesci et sociorum ejus. Fo. 7b; Incipit Speculum perfectionis.

49. We should search for it in vain in the other pieces of the Speculum, and it reappears in the fragments of Brother Leo cited by Ubertini di Casali and Angelo Clareno.

50. Fo. 8b, 11a, 12a, 15a, 18b, 21b, 23b, 26a, 29a, 33b, 43b, 41a, 48b, 118a, 129a, 130a, 134a, 135a, 136a.

51. Does not Thomas de Celano say in the prologue of the Second Life: "Oramus ergo, benignissime pater, ut laboris hujus non contemnenda munuscula ... vestra benedictione consecrare velitis, corrigendo errata et superflua resecantes."

52. The legend of 3 Soc. was preserved in the Convent of Assisi: "Omnia ... fuerunt conscripta ... per Leonem, ... in libro qui habetur in armario fratrum de Assisio." Ubertini, Archiv., iii., p. 168. Later, Brother Leo seems to have gone more into detail as to certain facts; he confided these new manuscripts to the Clarisses: "In rotulis ejus quos apud me habeo, manu ejusdem fratres Leonis conscriptis," ibid. Cf. p. 178. "Quod sequitur a sancto fratre Conrado predicto et viva voce audivit a sancto fratre Leone qui presens erat et regulam scripsit. Et hoc ipsum in quibusdam rotulis manu sua conscriptis quos commendavit in monasterio S. Claræ custodiendos.... In illis multa scripsit ... quæ industria fr. Bonaventura omisit et noluit in legenda publice scribere, maxime quia aliqua erant ibi in quibus ex tunc deviatio regulæ publice monstrabatur et nolebat fratres ante tempus in famare." Arbor., lib. v., cap 5. Cf. Antiquitates, p. 146. Cf. Speculum, 50b. "Infra scripta verba, frater Leo socius et Confessor B. Francisci, Conrado de Offida, dicebat se habuisse ex ore Beati Patris nostri Francisci, quæ idem Frater Conradus retulit, apud Sanctum Damianum prope Assisium." Conrad di Offidia copied, then, both the book of Brother Leo and his rotuli; he added to it certain oral information (Arbor, vit. cruc., lib. v., cap. 3), and so perhaps composed the collection so often cited by the Conformists under the title of Legenda Antiqua and reproduced in part in the Speculum. The numbering of the chapters, which the Speculum has awkwardly inserted without noting that they were not in accord with his own division, were vestiges of the division adopted by Conrad di Offida.

It may well be that, after the interdiction of his book and its confiscation at the Sacro Convento, Brother Leo repeated in his rotuli a large part of the facts already made, so that the same incident, while coming solely from Brother Leo, could be presented under two different forms, according as it would be copied from the book or the rotuli.

53. Compare, for example, 2 Cel., 120: Vocation of John the Simple, and Speculum, fo 37a. From the account of Thomas de Celano, one does not understand what drew John to St. Francis; in the Speculum everything is explained, but Celano has not dared to depict Francis going about preaching with a broom upon his shoulder to sweep the dirty churches.

54. It was published for the first time at Rome, in 1806, by Father Rinaldi, following upon the First Life (vide above, p. 365, note 2), and restored in 1880 by Abbé Amoni: Vita secunda S. Francisci Assisiensis auctore B. Thomade Celano ejus discipulo. Romæ, tipografia della pace, 1880, 8vo, 152 pp. The citations are from this last edition, which I collated at Assisi with the most important of the rare manuscripts