His superior sent him, with some others, to Forli, in Romagna, to take orders. Some Friars Preachers were also present. Being assembled together at the hour of conference, the superior of the place requested the Friars Preachers to give them an exhortation. As they excused themselves because they were not prepared, he turned to Anthony, and without being aware of the depth of his learning, he ordered him to say whatever the Holy Spirit should suggest to him. Anthony replied with great humility that he was ill fitted for such a task, and that he was much more qualified for cleaning the plates than for preaching. However, yielding to the superior's reiterated order, he began to discourse with simplicity and timidity; but God, proposing to place conspicuously the lamp which was hidden under the bushel, he continued his discourse with so much eloquence, and showed himself to possess so profoundly learned a doctrine, that the audience was most agreeably surprised, and admitted that they had never heard anything to equal it; and they did not know which most to admire, his learning or his humility.

It was, indeed, requisite to be possessed of rare and extraordinary humility, to hide with so much care such sublime learning, and talents so varied; for Anthony had earnestly requested the guardian of the convent in which he was, to employ him in cleaning the plates and dishes, and in sweeping the house. This man, who, according to the saying of the Apostle, was "A vessel of honor, sanctified and profitable to the Lord, prepared unto every good work," treated himself, and wished to be considered by his companions, as one of the vilest amongst men. He was deserving of the highest place, and took the very lowest. He was so deeply versed in the Holy Scriptures, that his memory served him as a book; and he penetrated so well into the most obscure passages that he was the admiration of the most profound theologians; but he was more anxious to be confounded with the unlearned, and to be unknown, than to let his learning be discovered, and to appear capable of instructing others.

We may here notice a reflection of St. Bernard on a somewhat similar case: "Let this passage be remarked by those who undertake to teach what they have not learnt themselves; seeking for scholars, without having had masters, they are the blind leading the blind. But justice is done them; although it is admitted that they have some talent, it is soon found that they have nothing solid, and they are treated with contempt."

The fortunate discovery that was thus made of the talents of Anthony, soon reached the ears of Francis, who ordered him to apply himself to the pulpit. He desired, however, that the preacher, in order to exercise his ministry with the greatest effect, should study theology at Vercelli, under the Abbot of St. Andrew, who gave lessons with great reputation, and who is supposed to have been the celebrated Doctor Thomas, a canon regular of the Abbey of St. Victor of Paris. He was sent to be the first abbot at the Abbey of St. Andrew of Vercelli, which was founded about the year 1220. Anthony had as a fellow-student another Friar Minor, named Adam de Marisco, an Englishman, who was afterwards a doctor of the University of Oxford, the holiness of his life, his learning, and his writings rendered him famous throughout the whole realm of England. He was subsequently elected Bishop of Ely.

The application which Anthony gave to the study of theology did not prevent his preaching during all Lent at Milan, and at other times in some parts of the duchy. But his preaching was no hindrance to his studies, because the lights he had previously acquired, and those he received from above, together with his splendid talents, gave him an insight into the most sublime truths. His progress was so quick and so great, that his master often declared, that he learnt many things from his scholar. Speaking of the book of the celestial hierarchy which he was explaining, he said that his scholar ran over the several orders of blessed spirits with so much precision, and a penetration so surprising, that it might have been thought that the whole heavenly host passed before him. This exalted wisdom, joined to his eminent virtues, induced his illustrious preceptor to give him the name of Saint, and to apply our Blessed Lord's eulogy of St. John the Baptist to him: "He was a burning and a shining light." Anthony was requested by his fellow-students to communicate to them the learning in which he abounded, and to give lessons in the convent, but he would not take upon himself to exercise the functions of master, without having first consulted the holy Founder of the Order. He wrote to him on the subject, and received the following answer:

"To my dear Brother Anthony, Brother Francis sends greeting in Jesus Christ.

"I entirely approve of your teaching the brethren sacred theology; in such a manner, however, that the spirit of prayer be not extinguished in you or in them, according to the rule which we profess. Adieu."

This is a proof that Francis was not hostile to study, but that he only wished it to be conducted in a religious manner, without prejudice to piety. Anthony, having obtained leave, taught first at Montpellier, and then at Bologna, where studies were again set on foot, to which disobedience had put a stop, as has been said; then he taught at Padua, at Toulouse, and in other places where he was stationed: always joining to this holy exercise, that of preaching with wonderful success.

At the time when he began taking lessons from the Abbot of Vercelli, the most celebrated doctor of the University of Paris took the habit of the Friars Minor. This was Alexander d'Hales or d'Hels, or Hales, thus named from the place of his birth in the County of Gloucester, where, from the year 1246, Richard, Earl of Cornwall, had founded a convent of the Order of Citeaux. Having gone through his course of humanities in England, he came to Paris, where he studied philosophy and theology, took a doctor's degree, taught, and was universally admired.

St. Antoninus believes that what led to his vocation was this: having made a vow to grant, if he possibly could, whatever should be asked of him for the love of the Blessed Virgin, for whom he had a singular devotion, a person who was questing for the Friars Minor, came and said to him: "It is now long enough that you have been laboring for the world, and you have acquired celebrity in it. I entreat you, for the love of God, and of the Blessed Virgin, to enter into our Order, which you will honor, and you will sanctify yourself." The doctor was surprised at this request, but God touched his heart, and he replied to the brother: "I shall follow you very soon; and shall do as you wish," and shortly after, he took the habit of a Friar Minor. Others, however, are of opinion, that he was induced to quit the world by the example of his fellow-countryman, John of St. Gilles, an illustrious doctor, who, preaching one day to the clergy, with great energy, on voluntary poverty, in the convent of the Friars Preachers, descended from the pulpit in the middle of his sermon, and in order to give force to his words by his example, he took the habit of St. Dominic, and returned to the pulpit to finish his discourse.

However this may be, the holy life and happy death of Alexander Hales in the Order of St. Francis, bore testimony to his having been called by God. It is said that, at first, the practices were difficult to him, and that some interior suffering made him think of leaving the Order, but that, in this agitation, he saw in spirit Francis bearing a heavy wooden cross, and endeavoring to carry it up a very steep hill; that he offered to assist him, but that the holy Patriarch spurned his aid indignantly, saying: "Begone, you feeble man; you have not the courage to bear your own light cross, and you would attempt to bear this heavy one!" This vision having enlightened the doctor who was a novice, he was delivered entirely from the temptation under which he labored.

He continued to teach with the same repute; and the faculty of theology, to do honor to his merits, gave him the privilege of presenting one of his brethren and disciples for a doctor's degree; which he did the first time by an interior revelation, in favor of Brother John de la Rochelle, who afterwards became very celebrated. Alexander had many other disciples distinguished both for their learning and their piety, but there are none who have done more honor to his instructions than St. Bonaventure, and, according to the opinion of many authors, St. Thomas Aquinas. Among his writings, which are very numerous, and on all sorts of subjects, his Summa is much esteemed, in which, by order of Pope Innocent IV, he arranged methodically the theological subjects. This is the first Summa which was compiled, and it has served as a model for all others. Pope Alexander IV spoke in the highest terms, both of the author and of his work.

Gerson, Chancellor of the University of Paris, in speaking of Alexander's doctrine, expresses himself as follows: "It is not to be told how many excellent things it contains. I declare to have read in a treatise, that some one having asked St. Thomas what was the best mode of studying theology, he replied, 'To study the works of a single theologian;' and being asked what theologian it was desirable to fix on, he named Alexander Hales. Thus," continues Gerson, "the writings of St. Thomas, and principally the Seconda Seconda, show how familiar the works and doctrine of Alexander were to him."

So then learned men entered the Order of Friars Minor, as St. Francis had foretold; and this is the reason why he recommended that prayer should be joined to study, lest learning should obliterate piety.

The indulgence granted to St. Mary of the Angels, or the Portiuncula, two years previous to this time, had not yet had the day fixed on which the faithful could gain it. Francis waited till Jesus Christ, who first conceded so precious a boon, should Himself mark the day, nor was he disappointed. It occurred as follows:

One night, when he was praying in his cell, at St. Mary of the Angels, in the beginning of the year 1223, the tempter suggested to him not to watch and pray so much, but rather to adopt other modes of penance, because, from his age, more sleep and rest was absolutely necessary for him, and these watchings would be his death. Being aware of the malice of his infernal enemy, he retired to the woods, and threw himself down into a bush of briars and thorns, till he was covered with blood. "For," said he to himself, "it is much better that I should suffer these pains with Jesus Christ, than that I should follow the advice of an enemy who flatters me."

A brilliant light which surrounded him, disclosed to him a great number of white and red roses, although it was the month of January, and the winter was very severe. This was an effect of the power of God, who had changed the briars into rose-trees, which have ever since been evergreen and without thorns.

Angels, who appeared in great numbers, said to him: "Francis, hasten to return to the Church, Jesus Christ is there, together with His Blessed Mother." At the same time, he perceived himself miraculously clothed with a new habit of pure white; he gathered twelve roses of each color, and went to the church. After a profound adoration he addressed the following prayer to Jesus Christ, under the protection of the most Blessed Virgin: "Most holy Father, Lord of heaven and earth, Saviour of man, deign, through Thy great mercy, to fix the day of the indulgence which Thou hast been pleased to grant to this sacred place."

Our Lord answered him, that it was His desire that it should be from the evening of the vigil of the day when St. Peter the Apostle was delivered from his chains, to the evening of the following day. Francis, again asking in what manner this should be publicly made known, and whether his own assertion would be given credit to, he was directed to present himself before the vicar of Jesus Christ, to take with him some white and red roses as testimonials of the truth of the fact, also a number of his own brethren, who would testify to what they had heard; for, from the cells which were near the church, they had, indeed, heard all that had been said. Then the angels sang the hymn "Te Deum laudamus." Francis took three roses of each color in honor of the Most Blessed Trinity, and the vision disappeared.

Francis, accompanied by Brothers Bernard de Quintavalle, Peter of Catania, and Angelus of Rieti, set out for Rome, where he related to the Pope all that had happened at St. Mary of the Angels, in proof whereof, he presented to him the roses he had brought, and his companions testified to what they had heard. The Pope, astonished to see such beautiful and sweet-smelling roses in the depth of winter, said: "As to myself, I believe the truth of what you tell me, but it is a matter which must be submitted to the cardinals for their opinions." In the meantime, he directed his attendants to see that they should not want for anything.

The next day, they came before the consistory, where Francis, by the Pope's desire, said, in presence of the cardinals: "It is the will of God that whoever shall, with a contrite and humble heart, after having confessed his sins, and received absolution by a priest, enter the Church of St. Mary of the Angels, in the Diocese of Assisi, between the first vespers of the first day of August and the vespers of the second day, shall obtain an entire remission of all the sins he may have committed from his Baptism until that moment." The Sovereign Pontiff, seeing that the words of Francis were not thought to have any deceit in them, having conferred with the cardinals thereon for some time, confirmed the indulgence. And he subsequently ordered the Bishops of Assisi, Perugia, Todi, Spoleto, Foligno, Nocera, and Gubbio, to meet at the Church of St. Mary of the Angels, on the first of August of that year, and there solemnly to publish this indulgence.

All these prelates met on the day specified, and having mounted a large platform, which had been prepared outside of the church, they made Francis mount there also, to explain to the assembly, which was very numerous and gathered from all parts of the country, the cause of their meeting. He spoke with so much fervor that it seemed to be rather an angel who addressed the meeting than a man, and he ended his discourse by announcing the plenary and perpetual indulgence which God and the Sovereign Pontiff granted to this church every year on that day. The bishops were not satisfied with his publishing it to be in perpetuity. "Brother Francis," they said, "although the Pope desires us to do on this occasion whatever you wish, it is not, however, his intention that we should do things which are not suitable; therefore you must give notice that the indulgence is only to last for ten years." The Bishop of Assisi was the first to restrict it to this time, but he could not help saying, as St. Francis had, "in perpetuity." The other bishops endeavored successively to announce this restriction, but God permitted that, without intending it, they should all say, "in perpetuity." By this, they were made sensible of the will of God, and willingly proclaimed the indulgence to be perpetual.

Many of those who were at the sermon preached by Francis, have left testimony in writing to the effect, that he had in his hand a small scroll on which was written these words: "I wish you all to go to Paradise. I announce to you a plenary indulgence which I have obtained from the goodness of our Heavenly Father, and from the mouth of the Sovereign Pontiff. All you who are assembled here to-day, and with a contrite and humble heart have confessed with sincerity, and have received absolution from a priest, will have remission of all your sins; and in like manner, those who come every year with similar dispositions, will obtain the same."

Such is the way in which the famous indulgence of St. Mary of the Angels, or of Portiuncula, was published on the second day of August; an indulgence which the Sovereign Pontiffs have since extended to all the churches of the Order of St. Francis.

The seven prelates consecrated the Church of St. Mary of the Angels, and performed a similar ceremony for the Church of St. Damian, at the request of Francis and Clare. The remembrance of this is commemorated yearly at Assisi, on the ninth of August.

The benevolent feeling which Honorius III expressed to the holy Patriarch, when he was at Rome, for the indulgence of the Portiuncula, induced him to wish that this Pontiff would authorize solemnly the Rule of the Order, which Innocent III had only verbally approved. He had in the night the following revelation, which is thus recorded by St. Bonaventure:

It seemed to him that he had taken up from the ground some very small crumbs of bread, in order to distribute them to the half-starved brethren who surrounded him, and how, fearful lest such small crumbs should fall out of his hands, a heavenly voice said to him: "Francis, collect all these crumbs and make a host of them, and give of it to such as wish to eat of it." He did so, and all those who did not partake of it devoutly, or treated it contemptuously, after having received it, seemed to be infected with leprosy. In the morning, he related all this to his companions, and was distressed at not comprehending the mystery. The following day, while he was at prayer, a voice from heaven said to him: "Francis, the crumbs of last night are the words of the Gospel, the host is the Rule, and the leprosy is iniquity."

The term of Host, to designate the Rule, is worthy of particular consideration. Its import is that, as bread without leaven, which is called the Host, is made of the finest flour, so the Rule is composed of what is most perfect in the Gospel; and as this bread, by the words of consecration, is changed into the Body of Jesus Christ, the true Host immolated on the altar, so those who make profession of the Rule, must be transformed into hosts, or victims, and immolate themselves to God. It is thus that St. Paul warns Christians, "To become as a new paste without leaven," and to pass the whole time of their lives as a continual festival, "presenting their bodies a living sacrifice, holy and pleasing unto God." St. Peter also says to them, that they are a "Spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ."

The oracle of Heaven communicated to Francis that the Rule which he sought to have approved, and which was composed of sentences from the Gospel, required abridgment, and putting into order with greater precision. In order to effect this, he was inspired, after the publication of the indulgence, to go to Mount Columbo, near Rieti, where he retired into an opening in the rock, with Brothers Leo and Bonzio, fasting on bread and water; and this fast, according to the statement of Marianus, lasted forty days. There he wrote the Rule, according to the dictation of the Holy Spirit manifested to him, in prayer. On his return to St. Mary of the Angels, he put it into the hands of his vicar, Brother Elias, to read it, and keep it. Elias thought it too severe, and some days afterwards, in order to suppress it, he feigned to have lost it by negligence. The holy men returned to the same place, and wrote it out a second time, as if God had dictated it to him with His own mouth.

The vicar-general communicated to some of the provincial ministers what had happened, and told them that the Founder was desirous of imposing upon them a stricter mode of life than that to which they had hitherto adhered. They concerted together what they should do to avert this, and it was agreed that Elias, as vicar-general, should go and represent to him the inconvenience of such increased austerity, and the objections of his brethren. Elias, who was aware of the firmness of Francis in these matters, and had been severely rebuked by him on other occasions, acknowledged that he did not dare execute this commission alone, but he offered to accompany them for the common cause, and they consented to this arrangement.

While they were drawing near to the mountain, Francis had a revelation of what was passing. When they had reached the top, he left the opening of the rock quickly, and demanded of Elias what he and all these ministers who were with him wanted. Elias, with downcast eyes, and trembling, said, in a low tone of voice: "These ministers, having learnt that you were about to give them a new Rule above the strength of man to endure, have engaged me to come here, in my capacity of vicar-general, to entreat you to modify it, because they will not receive it, if it is too austere."

At these words, the Saint, in great emotion and shuddering, raised his eyes to heaven and exclaimed: "Lord, did I not say that these people would not believe me? As to myself, I will keep this Rule to the day of my death, with those of my companions who love poverty; but I shall not have it in my power to compel those who do not choose it, and who make so much resistance."

Jesus Christ appeared in a luminous cloud above Francis, and said, so that all heard him: "Little man, why are you discontented, as if this is your work?—It is I who have dictated the Rule; no part of it is yours. I insist on its being literally observed to the very letter—to the very letter, without gloss or comment. I know what frail man can endure, and what support I can and will give him. Let those who will not keep the Rule leave the Order; I will raise up others in their place; and if it be requisite, I will bring them forth from these stones."

Then Francis, from the top of the rock on which he had knelt down, addressed these words to the vicar-general and to the others, who were greatly alarmed: "You now know that your conspiracy has been solely an opposition to the will of God, and that instead of taking into consideration what He can do for us, you have only consulted the feeble light of your human prudence. Have you heard, have you, yourself, heard the voice which came forth from the cloud, and which spoke so audibly? If it did not resound in your ears, I will take steps to cause you to hear it once more." Upon this, Elias and his companions, astounded and beside themselves, retired without saying a single word.

The holy Patriarch having returned to join his faithful children in the small fissure of the rock, in which they lay prostrate at the voice of the Lord, said to them: "Rise up now, and fear nothing, but as true soldiers of Jesus Christ put on the armor of God, in order to be on your guard against the snares which the devil will not fail to throw in the way of your following Him." He left the mountain and went to the nearest convent to show the Rule to his brethren, intending to communicate it afterwards to the others, in order to know what each one thought of it. His countenance, animated and shining, was a manifestation that God himself had dictated to him the rule of life which he proposed to them. It was a striking representation of Moses coming down from Mount Sinai, his face shining brightly. The resemblance cannot be too much admired in its several relations. Moses, after a fast of forty days, received, on a mountain, the Law which God gave him. Jesus Christ having fasted forty days, was on a mountain when He taught that doctrine which embraces, as St. Augustine observes, all the perfection of the Christian life. And it was on a mountain that it was His pleasure to give His servant Francis, who fasted rigorously, a Rule in which the perfection of the evangelical life is contained.

Some having read the Rule, said to Francis, that it was necessary that his Order should have something in common, as the other religious orders had; seeing that the number of the brethren was already very great, and that, according to all appearance, the Order would be so extended; that it would not be possible to exist in so restricted a state of poverty. The Saint returned to the place he had left, and having had recourse to prayer, he consulted Jesus Christ, the true Legislator, who gave the following reply: "It is I who am their portion and their inheritance, I do not choose that they should be encumbered with the things of this world. Provided they adhere strictly to the Rule, and that they place their confidence in me, I will take care of them; I will not suffer them to stand in need of anything necessary to life; the more their numbers increase, the more will I manifest my providence to them."

We must here render to that adorable and loving Providence the justice due to it. It has never been wanting to the Order of St. Francis, and they have never had greater proofs of His care than when they have chosen to live most poorly. We see verified to the letter, in these poor evangelical brethren, the imitators of Jesus Christ crucified, what is said in the twenty-first psalm, in which the Son of God has clearly foretold His Passion: "The poor shall eat and shall be filled, and they shall praise the Lord that seek Him, their hearts shall live forever and ever." Were He now to ask the Religious of St. Francis, as He asked the Apostles: "When I sent you without purse, or scrip, and shoes, did you want for anything?" There is not one who would not answer as they did: "No, we have not wanted for anything." For a poor evangelical brother is bound to consider himself as not wanting anything while he lives, and to look upon having nothing but what is necessary as the treasure of his state of life.

A religious order which, without any revenue, maintains many thousand men, was a subject of admiration for an infidel prince, and the Founder was considered by him as a very great man. He was not aware of the cause of this wonderful effect, but religion teaches us that it is God himself who provides for the wants of His servants, by the charity with which He inspires the faithful.

Francis communicated to the ministers what our Lord had said to him. They submitted to everything, and returned with him to St. Mary of the Angels, where the Rule was approved by the brethren who were there, and was then sent into the provinces to be examined before it was submitted for confirmation.

Speaking of the Rule, he said to his children: "I have not put anything into it of my own; I caused it all to be written as God revealed it to me;" and he adduced this motive to incite them the better to keep it. He confirmed the revelation in his will, in the following terms: "When the Lord confided to me the guidance of the brethren, no one communicated to me how I was to behave towards them, but the Almighty Himself revealed to me that I ought to live according to the form prescribed by the Gospel; I caused it to be written out in few and simple words," etc.

This is the eulogium he passed on it: "My brethren and my dear children, a very great favor was done to us in giving us this Rule; for it is the book of life, the hope of salvation, the pledge of glory, the marrow of the Gospel, the way of the cross, a state of perfection, the key of Paradise, and the bond of our eternal alliance. None of you is ignorant how greatly advantageous to us holy religion is. As the enemy who fights against us is extremely clever in inventing and executing everything which is malicious, and strews in our way all sorts of snares to effect our perdition, there are many whose salvation he would have brought into great peril, if religion had not been their shield. Study, therefore, your Rule, all of you, not only for alleviating your pains, but in order that it may remind you of the oath you have taken to keep it. It is necessary that you should employ yourselves in meditating on it, that it may sink into your hearts, and be always before your eyes, so that you may observe it with exactness, and hold it fast at your deaths."

St. Bridget being in prayer at Jerusalem; where she was interceding for a Friar Minor who had some conscientious scruples on the subject of the Rule, our Saviour caused her to hear the following words: "The Rule of St. Francis was not the composition of the human mind; it is I who made it; it does not contain a single word which was not inspired by my spirit; and thus Francis gave it to the others."

Pope Nicholas III says, that it bears on the face of it, the evidence of the Trinity; that it is descended from the Father of Light, that it was taught to the apostles by the example, and by the doctrine of His Son, and that the Holy Ghost inspired it to the blessed Francis and to those who had followed him. He also declares, as Gregory IX had done before, that it is established on the word of the Gospel, authorized by the life of Jesus Christ, and supported by the actions and words of the Apostles, who founded the Church Militant. It consists, according to the remark of St. Bonaventure, in observing the Holy Gospel of our Lord Jesus Christ, because all its substance is taken from the pure source of the Gospel. It is, therefore, no new rule; it is only a renewed rule; literally the same as what the Son of God laid down for the Apostles, when He sent them forth to preach; and that ought always give great spiritual consolation to those who keep it. This holy doctor considers the impressions of the wounds of Jesus Christ, which Francis received from the hand of the living God, some time after the revelation of the Rule, as a bull of Jesus Christ, by which that High Pontiff confirmed it; and Pope Nicholas III was of the same opinion, in his decrial.

Finally, the Rule of the Friars Minor, given by St. Francis, is wholly Evangelical, and wholly Apostolical; there never was one which was so universally and so promptly followed. Men illustrious by their birth, by their knowledge, by their talents, by their virtue, embraced it and have followed it, during a number of centuries, in all parts of the Christian world; it has given to the Church a new family, in numbers most extensive, whose fecundity does not become exhausted, and it has produced a great galaxy of saints.

The children of the Patriarch, having most willingly received it, he left them in the month of October, in order to solicit the approval of the Sovereign Pontiff. When at Rome, he was invited to dine with Cardinal Ugolino, the Protector of the Order, who had a sincere affection for him; but he did not come to the invitation, until he had begged some pieces of bread, as he was accustomed to do, when he was to dine with persons of rank. Being at table, he drew this bread from his sleeve and began to eat of it, and he gave some to the other guests, who partook of it from devotion. After dinner, the cardinal embraced him, and said, smiling: "My good man, why, as you were to dine with me, did you put the affront on me, to go and beg bread first and bring it to my table?" "My Lord," replied Francis, "far from doing anything to affront you, I did you honor, in honoring, at your board, a much greater Lord than you are, to whom poverty is very agreeable, especially that which goes as far as voluntary mendicancy, for the love of Jesus Christ. I have resolved not to give up in favor of false and passing riches, this virtue which is of royal dignity, since our Lord Jesus Christ became poor for us, in order that, by His poverty, we might become rich and heirs to the kingdom of heaven."

An admirable reply, which is quite in unison with what was said by St. Gregory Nazianzen. "If I am reproached for my poverty, I am sure that it is my treasure;" and with these words of St. Ambrose, on the birth of Christ: "His poverty is my patrimony; He chose to want for everything, in order that all others might be in abundance."

The cardinal presented Francis to the Pope, that he might solicit the confirmation of his Rule. The Holy Father read it, and, finding it too severe, he desired some changes might be made in it; but, the man of God protesting by everything that was most sacred, that he had not put a single word into it, and that Jesus Christ had dictated it, as it there stood, the Pontiff, after discussing it with the cardinals, confirmed it. His bull commences thus:

"Honorius, bishop, the servant of the servants of God. To our dearly beloved sons, Brother Francis, and other brethren of the Order of Friars Minor, health and apostolical benediction. The Apostolic See is accustomed to assent to pious intentions and to favor the laudable wishes of those who solicit her favors. For which reason, our dear children in Jesus Christ, we confirm by apostolical authority, and we strengthen by this present writing, the Rule of your Order, which was approved by Pope Innocent, of glorious memory, our predecessor, expressed in these terms, etc."

After having gone through it all, he concludes as follows: "Let no person, therefore, have the temerity to violate the contents of our present confirmation, or to contravene it. Should any one dare to do so, let him know that he will incur the indignation of Almighty God, and that of His blessed Apostles, St. Peter and St. Paul. Given in the Lateran palace, the twenty-ninth day of November, 1223, the eighth of our pontificate."

The original of this bull, with its leaden seal, is preserved as Assisi, in the Convent of St. Francis, where Wading saw it, in 1619, with a copy of the Rule written by St. Francis' own hand.

While Francis was still at Rome, he proposed to himself to celebrate the Festival of the Nativity of our Lord Jesus Christ at Grecio, with all the solemnity possible, in order to awaken the devotion of all in that vicinity. He wrote a letter on the subject to his friend, John Velita, begging him to prepare all things; and in order that there should be no room for censuring what he was about to do, he spoke to the Pope about it, who approved highly of this pious ceremony, and granted indulgences to those who should assist at it.

St. Bonaventure informs us that, before his departure from Rome, he went to pay his respects to Cardinal Leo Brancaleone, titular of Santa Croce, with whom his friendship began in 1210, when he first came to have his Rule approved. This cardinal invited him to stay some days in his palace, because the severity of the weather and the floods might impede his journey; it was the month of December. He retained, to remain with him, with Francis' leave, Brother Angelo Tancredi, whose miraculous conversion we have related; at that time, there were but few of the cardinals who did not wish to have some of the Friars Minor in their company; such was the veneration they had for their virtue at the Roman court. Francis, however, found excuses for not spending more than two or three days in the palace of Brancaleone, saying that it was not fitting for the poor to dwell in the palaces of princes. The cardinal told him that he would receive him as a pauper, and give him a bed, not in his palace, but in an adjacent tower near the city walls quite out of the way of any noise, where he might repose from his fatigue for some time. Tancredi entreated him not to refuse this satisfaction to a prince of the Church, who was a person of great piety, and a generous benefactor to the Order; therefore, out of respect, and from gratitude, he consented to stay, and with his companion took up his abode in the tower.

The following night, when he was about to take some repose, the devils came and beat him so long, and so violently, that they left him half- dead. He called his companion, and told him what had happened, and he added: "Brother, I believe that the devils, who can do nothing without the leave of the Almighty, have ill-used me to this degree, because of my having remained with great people, here; if so, it augurs no good. My brethren who dwell in very poor houses, knowing that I am the guest of cardinals, might suspect that I enter willingly into the concerns of the world, that I glory in honors, and that I am living daintily. I therefore think that a man who is to be an example to others, should leave the court, and dwell humbly with the humble, in places adapted to the profession of humility, in order that he may inspire those with fortitude, who suffer the inconveniences of a life of poverty, by suffering with them." In the morning, he took leave of the cardinal, and set out for Grecio.

It is necessary here to remark that St. Francis, who permitted some of his brethren to remain with the cardinals, did not think that he himself, who was the superior, ought to spend a single night in their palaces, lest others should be disedified thereby, and that it was his duty to give good example to all. This shows how much persons in power should strive not to do anything calculated to give bad examples, and to abstain from certain things which, though irreprehensible in themselves, and which would not be noticed in a lowly individual, might be a cause of scandal in one of high station, who ought to be a model of virtue. On this principle, St. Paul said to the Christians: "All things are lawful for me, but all things are not expedient. All things are lawful for me, but all things do not edify. I do all for your edification." He recommended his disciples, Timothy and Titus, whom he had ordained bishops, to be "an example to the faithful, in word, in conversation, in charity, in faith, in chastity, in the practice of good works." St. Gregory, St. Bernard, and all the Holy Fathers have always required of prelates, as a primary qualification, that they should greatly edify; which is the more necessary in the superiors of religious communities, as their example is under more immediate observation.

The bad health of Francis, the beating which he had received from the devils, and a constant fall of rain, compelled him to ride on an ass. During his journey he dismounted to say the Divine Office, standing; he remained on the same spot without paying attention to the rain, and did not mount till he had quite finished.

Having reached Grecio, he found all things prepared for the celebration of the festival by his friend Velita. They had prepared a crib in the wood, in which was represented the Nativity of our Saviour; they had placed straw there, and, during Christmas-night, also took there an ox and an ass. Many Friars Minor had arrived at the wood from the neighboring convents, and the people of the environs came in crowds to the ceremony. The wood was lit up by numerous torches, and resounded melodiously from the sound of a thousand voices which sang the praises of God with untiring zeal. Francis, full of devotion, and with his eyes bathed in tears of holy joy, knelt before the manger, above which an altar had been placed, where mass was celebrated at midnight; he acted as deacon, and after having sung the Gospel, he preached on the birth of the newborn King, became poor.

Velita, who had prepared the ceremonial, assured them that he had seen a most beautiful child in the manger, who was asleep, and whom Francis tenderly embraced in order to awaken it. There is so much the more reason for giving credit to this marvel, says St. Bonaventure, since he who relates it, having been an eye-witness thereof, was a very holy man, and since it was confirmed by many miracles; for the straw on which the child appeared to be sleeping, had the virtue of curing various maladies amongst cattle; and, what is still more wonderful, those who came to visit the spot, however tepid and indevout they may have been, were inflamed with the love of God. After the death of the Saint, a chapel was erected on the spot, and the altar was placed at the manger, in order that the flesh of the man-Cod immolated on the cross, might be eaten on the spot on which He had chosen to appear as a sleeping infant.

After the ceremony, Francis retired to the convent of Grecio, where some of the provincial ministers had collected, who had come thither to communicate to him the affairs of their respective provinces. The refectory had been set out in a better style than usual, with napkins and glasses, not only on account of the solemnity of the day, but to show respect to the guests. Francis was displeased at this, and, during dinner, he went to the door of the convent, and took the hat and staff of a pilgrim who was soliciting alms, and then, in this garb, came to the refectory to beg as a poor pilgrim. The superior, who knew him by his voice, said to him, smiling: "Brother pilgrim, there are here very many religious, who stand in great need of what has been bestowed upon them out of charity; however, come in, and they will give you what they can." Francis came in and sat himself on the ground, where he ate very contentedly some scraps of bread and other things which they gave him on a platter, without choosing to have anything else.

Francis remained some time at Grecio, where, one night, when he intended to lay himself down to sleep, he felt a severe headache, and a shivering over his whole body, which quite impeded his resting. Thinking that this might be caused by a feather pillow which his friend Velita had compelled him to accept, in consequence of his infirmities, he called his companion, who was near his cell, and said: "Take away this pillow: I believe the devil is in it." His companion, who took it away, found it extremely heavy, and he had hardly left the cell, when he found himself motionless and dumb. The Father, not doubting of the malignity of the devil, ordered the brother, under obedience, to come back directly; the wicked spirit having immediately left him, he came back and related the state in which he had found himself. The Saint, confirmed by this in the idea with which he had been impressed, that what he had suffered had been brought on by his enemy, said:—"It is true that yesterday, when reciting Compline, I perceived that the devil was approaching, and I prepared to resist him. He is full of malice and artfulness; as he could not sully a soul which God protects by His grace, he endeavored to injure the body, and to prevent the necessary aid being afforded to it; desiring to induce it to commit some fault, at least of impatience, and prevent its having recourse to prayer." The holy man was delivered from his sufferings, and got the rest he could not obtain, when his head was laid upon a feather pillow. To what a height of perfection did not God propose to raise this His faithful Servant? He did not even allow him to have a small relief from his sufferings. He is a holy God, jealous of the sanctity of souls, who desires to have them purified by all sorts of sacrifices; but, then, His rewards are great.

Whilst Francis was at Grecio and in its environs, Peter of Catania, his first vicar-general, died in the Convent of St. Mary of the Angels, on the 2d day of March, 1224. As soon as he was in the tomb, God bore witness to his merit by many miracles. The people crowded to his grave, and left valuable offerings, which greatly disturbed the quiet of the religious, and caused them much uneasiness on account of their strict poverty. Francis, having been informed of it, went to the tomb, and, moved by holy zeal, he addressed the dead man in a commanding tone, with which God alone could have inspired him: "Brother Peter, whilst you were living, you always obeyed me punctually: I command you to obey me similarly now. Those who come to your grave are very troublesome to us. Our poverty is offended, and our quiet infringed on, so that our discipline becomes relaxed; thus, I command you, by your vow of obedience, to refrain from performing any more miracles." His order was obeyed. From that moment no more miracles were performed at the tomb of Brother Peter.

An ancient manuscript chronicle which is preserved in the Vatican, mentions that Francis, having directed the body of Brother Peter to be removed sometime afterwards, it was found that it was turned and kneeling, the head bowed down, and in the posture of one who obeys a command given him. To mark the value of obedience and the respect due to it, God was pleased to permit a dead person to obey the orders of a superior, as if he had been living.

A similar prohibition from performing miracles after death, is recorded in the life of St. Bernard. Gosvin, Abbot of Citeaux, who was at his funeral with many other abbots of his order, seeing the commotion caused by the numerous miracles which were worked there, and fearing this would become prejudicial to regular discipline, approached respectfully to the coffin, and forbade the saint from performing any more miracles, in virtue of his obedience. And, in fact, from that time, there were no more performed at that shrine publicly, although God performed others privately by his invocation. The author adds, that St. Benedict requires in his rule, an obedience without reserve, according to the example of Jesus Christ, who was obedient unto death, and that the soul of St. Bernard rendered itself obedient even after death to a mortal man.

Clare, and her daughters of the Monastery of St. Damian, now asked Francis to give them a written rule, and a form of life similar to that of the Friars Minor, in order that, in his absence and after his death, they and those who should succeed them, might live up to it. These Religious of St. Damian, did not wish to receive the rule of St. Benedict, nor the constitutions prepared by Cardinal Ugolino, which the other monasteries, established on the plan of St. Damian, had willingly accepted, and which were of great severity: these nuns desired to have a rule which should be of even greater rigor.

The holy Patriarch consulted the same cardinal on this subject, he being the protector of both Orders; and they jointly composed a rule in twelve chapters, which was similar in all respects to that of the Friars Minor, with modifications and usages proper for females. If anything made Francis hesitate, the cardinal gave his opinion either to modify certain parts, or to take precautions on others. He also used some articles from the constitutions which had before been drawn up. While he was writing, he could not help shedding tears, in reflecting that young females were willing to practise austerities of such a nature.

St. Clare says in her will, addressing herself to the sisters: "Our blessed Father, St. Francis, has written for us a form of life, principally that we may ever persevere in the practice of holy poverty, to which he has exhorted us, not only by his word and example, but by many writings which he has left us. Pope Innocent IV expressly declares in the bull which he issued at the earnest entreaty of St. Clare, three days before her death, that the rule which he confirms was given them by St. Francis. All is his, except some very trifling things, in no way essential, which seem to have been added to it by Cardinal Ugolino, by St. Clare, and by the Pope.

"It was in the year, 1224, that the marvellous apparition recorded by Wading was seen, which is noted as follows in the legend of St. Bonaventure:

"Although Francis could not attend the provincial chapters, the order which he had laid down for these assemblies, the fervent prayers which he put up for their success, and the influence of the blessing which he gave them, were as if he were present at them. Sometimes even, God, by His almighty power, caused him to appear among them in a sensible manner, as it happened at the chapter at Arles. While that excellent preacher Anthony was discoursing to the brethren on the Passion of the Son of God, and on the inscription on His cross, 'JESUS OF NAZARETH, KING OF THE JEWS,' one of the religious, named Monald, a man of exemplary virtue, moved by the Spirit of God to look towards the door of the chapterhouse, saw the blessed Francis, raised into the air with his arms extended as a cross, giving his blessing to the assembly. They then became filled with great spiritual consolation, which was an interior testimonial assuring them of the presence of their Father, and confirming what Monald had seen. This became more certain, afterwards, by the avowal which Francis made respecting it."

"We should have no difficulty in believing this," continues St. Bonaventure, "for God, by His almighty power, rendered the holy Bishop St. Ambrose, during a mysterious sleep, present at the funeral obsequies of St. Martin; in a similar manner it was His pleasure that the truths announced by His preacher Anthony, on the subject of the Cross of Jesus Christ, should receive greater weight by the presence of His Servant Francis, who carried the cross with such exemplary courage, and preached it with such zeal."

Having given a rule to the sisters of St. Damian, and transacted all that related to the three orders, Francis recommended strongly to Brother Elias, to attend carefully, and to see that everything was carried into effect, and then thought it necessary to take some time to attend to his own interior. For it was his custom to go from one good work to another, in which he imitated, St. Bonaventure says, the angels whom Jacob saw in his dream, going up and down the mysterious ladder, the feet of which rested on the earth, but its summit reached the heavens. This angelic man so employed the time which was given him, in which to amass treasures of merit, that he was constantly occupied either in descending to his neighbor by the laborious ministries of charity, or in elevating himself to God in the quiet exercise of contemplation. When circumstances had compelled him to give more time to the service of souls, he afterwards retired to some lonely and noiseless place, to remove from himself, by giving his thoughts solely to God, all the filth which might have attached itself to him in his intercourse with men. Our Lord often gave His apostles examples of retreats, and they cannot be too often recommended to those who labor for the salvation of their neighbors.

Francis, therefore, went with some of his brethren to meditate in the convent of Celles, near Cortona. He met on the road a lady of good family, who was very pious and in great affliction, having a husband who used her cruelly, and prevented her from serving God. She told him that she was come to pray to God for the conversion of her husband, and he made her this answer: "Go in peace; and rest assured that your husband will soon afford you consolation; only tell him from God and from me, that now is the time of mercy, and that afterwards will be the time of justice." The lady received the Father's blessing, and said what she had just learned to her husband. The Holy Ghost descended at the same moment on this man, and he became so changed, that he said to his wife in a mild tone of voice, "Madam, let us serve God and work out our salvation." He passed thus many years with her in continence, with which she had inspired him, and they died most holily on the same day.

We saw in the first two Tertiaries, a wife sanctified by her husband. This is precisely what St. Paul says: The one may contribute to the sanctification of the other. In fact, St. Chrysostom thinks that a virtuous woman who is mild and prudent, is more likely to bring back a profligate husband to the service of God, than any other person; and that the solid piety of a husband, with good manners and discreet firmness, may soften the asperity of an ill-tempered woman, or at least render her less fractious.

All that Francis did at Celles, was to give himself up to contemplation; and, in order that the place itself should be favorable to meditation, he resolved, after having been there a short time, to retire to the desert of Mount Alvernia; it was the Holy Ghost who inspired him with the desire to go thither, where he was to receive the glorious privilege of the stigmata. As he passed through the country of Arezzo, his great infirmities compelled him to ask for an ass to continue his journey. There was not one in the village, but a person offered him a horse, which he was under the necessity of accepting: it was the only time that he had been on horseback since his conversion; for, whenever he had been forced to ride, he took the most despicable animal, in order to set an example to his brethren. In the village to which the horse was sent back, there was a woman who, for several days, was suffering cruelly from labor-pains, without being able to be delivered, so that no human hope remained of saving her life. The people of the place, seeing the horse brought back which had carried the Saint, took the bridle and placed it on the woman's bed, in full confidence that he who had had the use of it, would come to her aid; and, in fact, she was immediately, most fortunately, delivered. This fact is one of those related by St. Bonaventure.

On Mount Alvernia Francis reaped extraordinary consolations in meditation; he was filled with ardent desires of heaven, and, at the same time, he felt that the celestial gifts were communicated to him in greater abundance. These interior feelings which threw his soul into ecstasies, raised his body into the air to greater or less height, in proportion to their degree, as if an extreme disgust for every thing that was connected with the earth, gave him a stimulus to raise himself to his celestial home.

Brother Leo, his secretary and his confessor, attests to have seen him raised sometimes to the height of a man, so that one could touch his feet, sometimes, above the tallest beech-trees, and sometimes so high, that he was elevated out of sight. When he was not raised higher than the height of a man, Leo kissed his feet and watered them with his tears, with tender devotion, saying the following prayer: "My God, be merciful to me, a sinner such as I am, by the merits of this holy man, and deign to communicate to me some small portion of Thy grace." When he lost sight of him, he prostrated himself and prayed, on the spot on which he had seen him elevate himself.

St. Thomas and many others believed that St. Paul in his rapture may have been elevated in body and soul into the third heaven, that is, into the Empyrean, into Paradise, into the place where the angels and the blessed are; and we must not call this in question, since the apostle himself says, that he does not know whether he was raised up in the body or out of the body. St. Theresa, whose works are published by authority, says that she had sometimes raptures in which she was raised from the ground by a supernatural power, whatever resistance she might make; that others saw her in this state, and she saw herself in it. We may therefore believe that God raised the body of His Servant Francis, while his soul was in raptures by interior operations; more particularly, as the fact is attested by so trustworthy a witness as Leo, who certifies having seen it with his own eyes. "God," says St. Theresa, "grants extraordinary favors to a soul, to detach it entirely from everything that is earthly, by the body itself, so that life becomes burthensome to it, and that it suffers a sort of torment brought on by a violent desire of possessing God, which is a martyrdom both agreeable, and, at the same time, painful; but we must be under the conviction, that with ordinary grace, which God increases in proportion to faithfulness, we may attain to an entire disengagement from worldly affairs, and to that longing for heaven which, as Christians, we are obliged to feel."

One day, when Francis was restored from one of the ecstasies which had raised him from the ground, Jesus Christ appeared seated at a low stone table, where the Saint was in the habit of taking his meals, and speaking to him with the familiarity of a friend, as to the protection which He proposed to give to the Order, after his death, He made known to him the following points: first, that the Order would last to the end of the world; secondly, that those who should persecute the Order, would not be long-lived, unless they became converted; the third and fourth points, related to favors which our Saviour promised not only to the Friars Minor, but to those who were sincerely attached to them.

When our Lord had disappeared from the table, Brother Leo, not knowing what had happened, was about to prepare it, as usual, for their meal, but Francis stopped him, saying: "It must be washed with water, with wine, with milk, with oil, and with balm, for Jesus Christ has condescended to sit on it, and to make known to me from thence what will be communicated to you hereafter." As Brother Leo had not the articles he required, he only took oil, as Jacob had done, to consecrate this table to the Lord, and, having poured oil on it, he pronounced these words: "This is the altar of God." He then told his companion the four favors which had been promised and added that there was a fifth which he should not repeat: it was thought that it was out of humility; for, after his death, it was revealed to Brother Leo, that it consisted in that God, in consequence of the merits of the Saint, had deferred punishing the country by famine, to give sinners time to be converted; and, as they did not avail themselves of it, after his death, this scourge fell on the land, and was followed by a great mortality.

Towards the Feast of the Assumption of the Blessed Virgin, he retired into the most secret part of the mountains, where his companions built for him a small and unpretentious cell. He remained there with Leo, having forbidden the others to return to him till the Feast of St. Michael, and on no account to permit any persons whomsoever to have access to him. It was then the time of the fast which he prescribed for himself, in honor of the archangel; one of the nine periods of fasting he observed during the year, which will be noticed elsewhere. Proposing to fast this year more rigorously than in the preceding years, he directed Brother Leo to bring him nothing but bread and water once a day, and that, towards evening, and place it at the threshold of his cell. "And when you come to me for Matins," he added, "don't come into the cell, but only say in a loud voice, 'Domine, labia mea aperies;' and if I answer, 'Et os meum annuntiabit laudem tuam,' you will come in, otherwise you will go back." His pious companion, who had nothing more at heart than to obey him, and be useful to him, complied minutely with all he said; but he was often obliged to return in the night, because the holy man was in ecstasy, and did not hear him.

The reward of his solicitude was to be freed from a mental agitation, which he had found very troublesome; although it was not a temptation of the flesh, he nevertheless was ashamed of it, and did not dare make his Father acquainted with it; he only wished to have something written by him, which he thought would enable him to overcome the temptation, or at least enable him to bear it with less difficulty. The Father, knowing by revelation the state of his mind and his wish, desired him to bring him paper and ink, and he put on the top of the paper, in large characters, the letter "T," after which he wrote some praises of God, with his blessing: "May the Lord bless you and take you into His keeping, may He show you His countenance, and take pity on you, may He turn His eyes towards you, and give you His peace. May God bless Brother Leo." "Take this paper," he said, "and keep it carefully all your life." Leo had no sooner received it than his temptation left him; he preserved it carefully till his death, knowing the virtue that was attached to it. This writing is still extant at Assisi, in the sanctuary of the Church of St. Francis, and God has permitted it to be frequently used for the cure of diseases. St. Bonaventure says that, in his days, it had been the means by which several miracles were effected.

Francis experienced on Mount Alvernia, what had occurred to St. Anthony in the Desert of Thebais: after having been the means of freeing others from the attacks of the devil, he was exposed to them himself. The subtle spirit often suggested evil thoughts to him. He placed horrid spectres before him, and he even visibly struck him severe blows. Once in a very narrow path, and on the edge of a deep precipice, he appeared to him in a hideous figure, and threw himself upon him to cast him down; as there was nothing by which he could support himself, Francis placed his two hands on the rock, which was very hard and slippery, and they sank into it, as if it had been soft wax, and this preserved him from falling. An angel appeared to him to put away his fright, and to console him, causing him to hear celestial music, the sweetness of which in so far suspended the powers of his soul, that it seemed to him that his soul would have been separated from his body, had the music lasted much longer.

He resumed his prayer in which he returned thanks for having escaped the danger, and for the consolation he had received; then he set about considering what might be the will of God. He was not, as St. Bonaventure remarks, like to those inquisitive minds, who rashly endeavor to scrutinize the ways of God, and who are overwhelmed with His glory; but as a faithful and prudent servant, he endeavored to discover the intention of his Master, only from the anxiety he felt to conform himself to it in all things. A divine impression induced him to think that, if he opened the Book of the Gospel, he would learn from Jesus Christ what in him and for him would be most agreeable to God. Having, therefore, again prayed with great fervor, he told Brother Leo to take the New Testament from the altar, and open it; Leo opened it three times in honor of the most Holy Trinity, and, each time, he opened it at the Passion of our Blessed Lord. Francis, who was filled with the Spirit of God, understood from this, that, as he had imitated Jesus Christ in the actions of His life, he must now conform himself to His sufferings, and in the pains of His Passion.

Although his body was greatly weakened by the austerities he practised, by which he incessantly carried the cross of the Son of God, he was not alarmed at the idea of having new sufferings to endure; on the contrary, he put on fresh courage for martyrdom, in which, he thought, conformity to the Passion of Jesus Christ consists—hence the pious wish he had three times entertained of exposing himself to it. For the love he had for the good Jesus, remarks St. Bonaventure, was so lively, that the following words of the Canticles seemed to be applied to him: "His lamps are lamps of fire and flame." The charity which inflamed his heart was so ardent and forcible, that all the waters of tribulation, and all the fury of persecution would have been unable to extinguish it. It is in this sense that St. Paul said: "Who shall separate us from the love of Christ? shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword?" Such is the exalted love which Christians should have for God, if they desire to love Him eternally; their hearts must be ready and willing to make every sacrifice, and to suffer everything in order to preserve this divine love.

Some days after the opening of the book of the Gospel, Leo had come at midnight to say aloud, at the door of Francis' cell, "Domine labia mea aperies," according to the order he had received; and receiving no reply, he had the curiosity to advance a step further, and to look through the chinks of the door, to see what was going on. He saw the cell entirely illuminated, and a bright ray of light come from heaven, and rest upon the head of the Saint; he heard voices which made questions and answers; and he remarked that Francis, who was prostrate, often repeated these words: "Who art Thou, O my God, and my dear Lord? and whom and I? a worm, and Thy unworthy servant." He also saw him put his hand out three times into his bosom, and each time stretch it out to the flame.

The light disappeared, the conversation ceased, and Leo wished to retire quickly; but the Father heard him, and rebuked him severely for having watched him, and thus seen what ought to have been secret. Leo asked pardon, and having obtained it, humbly entreated his master to explain to him, for the greater glory of God, the things he had seen, which Francis did in these terms:—

"God manifested Himself to me in the flame which you saw; He explained many mysteries to me, by His infinite goodness, and He communicated to me an immense knowledge of Himself, and I was so overpowered with admiration, that I exclaimed: 'Who art Thou, Lord, and who am I?' For nothing has tended more to my knowledge of what I am, than the contemplation of the infinite and incomprehensible abyss of the perfections of God, although from afar, and under obscure veils.

"The Lord then having condescended to disclose to me, as much as I am capable of knowing of His infinite greatness, I could not avoid making this reflection; that it is certain that every creature is a mere nonentity before God. While I was thus meditating, it was His pleasure to direct that, for all the good He had done me, I should make Him some offering; I replied that my poverty was so great, that except the poor habit which I wore, I had nothing in the world but my body and my soul, which I had long since dedicated to Him. The Lord then urged me to offer Him what was in my bosom, and I was surprised to find there a beautiful piece of gold, which I immediately offered to Him; I found three pieces successively, which I presented to Him in the same manner; it was when you saw me extend my hand in the flame. I gave thanks to God for His many benefits, and for the means He put in my power to make Him some acknowledgment. He gave me to understand that the three pieces of gold, which were highly agreeable to Him, represented the three modes of life which it had been His will that I should institute, and also the three vows of poverty, obedience, and chastity."

When he said that nothing had tended so much to the knowledge of what he was, as the contemplation of the infinite perfections of God, he well knew that the best mode to attain the knowledge of God is to know one's self, as St. Augustine and St. Bernard teach us; that is to say, that in order to our obtaining peculiar lights which open to us the grandeur of God, it is necessary to be thoroughly impressed with our own vileness, be sensible of our misery, and annihilate ourselves, because the Divine Majesty only communicates itself to the humble. But St. Francis proposed to himself to explain that, when it pleases God to manifest Himself in some manner to a soul which is duly sensible of its nothingness, it is better impressed with its own nothingness, by the disproportion it sees between the Sovereign Being and His creature, which discovers to it a thousand imperfections which it was not previously aware of, as a ray of the sun penetrating into a room, discovers a multitude of atoms of which we were previously unaware. We may also form to ourselves an idea of this by our knowledge of human ignorance; an ignorant man is less sensible of his ignorance and sometimes he is not at all aware of it; he thinks he knows everything; but a very learned man knows that he is ignorant of an infinity of things, and finds his mind very confined. So also souls which are interiorly enlightened as to the greatness of the Divinity, are more perfectly aware of their own nothingness, and are more humble than those who have not similar views. The mode adopted by the former is to dive into his own nothingness by the light of faith, to humble himself continually, in order to attain to a more exalted idea of the greatness of God and to repeat frequently this prayer of St. Augustine: "O God, who art always the same! may I know myself, may I know Thee."

The self-knowledge which St. Francis possessed in such perfection, prepared him sufficiently for the signal favor which God proposed to confer upon him, according to the principle of St. Augustine, that deep foundations are requisite for a building of great height.

About the Festival of the Exaltation of the Cross, which is on the fourteenth of September (it is believed that it was on the eve), an angel appeared to him and gave him notice as he afterwards communicated to some of his companions, to prepare himself for all that God would do for him. "I am prepared for everything," he replied, "and I shall not in any way oppose His holy will, provided he condescends to assist me with His grace. Although I am a useless man, and unworthy that God should cast a thought on me, nevertheless, as I am His servant, I beg He may act by me, according to His good pleasure."

This generous concurrence, which had martyrdom in its view, was the last disposition which the Almighty required previous to giving to Francis the peculiar and signal prerogative of the stigmata, that is to say, previous to imprinting on his body the five wounds of our Saviour Jesus Christ. We are about to put on record this marvellous event as nearly as possible in the very words of St. Bonaventure, which we have extracted from his two legends. He does not name the precise day, but Wading assigns good reasons for thinking it occurred on the Festival of the Exaltation of the Cross.

"Francis, the servant and truly faithful minister of Jesus Christ, being one morning in prayer on one side of the Mountain of Alvernia, elevating himself to God by the seraphic fervor of his desires and by the motives of tender and affectionate compassion, transforming himself into Him who, by the excess of His charity, chose to be crucified for us; he saw, as it were, a seraph, having six brilliant wings, and all on fire, descending towards him from the height of heaven. This seraph came with a most rapid flight to a spot in the air, near to where the Saint was, and then was seen between his wings the figure of a crucified man, who had his hands and feet extended and fastened to a cross. His wings were so arranged that he had two of them on his head, two were stretched out to fly with, and he covered his whole body with the two others.

"At the sight of such an object, Francis was extraordinarily surprised; joy, mingled with grief and sorrow, spread over his soul; the presence of Jesus Christ, who manifested himself to him under the figure of a seraph in so marvellous a mariner, and with such familiarity, and by whom he found himself considered so favorably, caused in him an excess of pleasure; but the sorrowful spectacle of His crucifixion filled him with compassion, and his soul felt as if it was pierced through with a sword. Above all, he admired with deep concern that the infirmity of His sufferings should appear under the figure of a seraph, well knowing that this does not agree with His state of immortality; and he could not comprehend the intention of the vision, when our Lord, who appeared outwardly, communicated to him interiorly, as to His friend, that He had been placed before him in order to let him know that it was not by the martyrdom of the flesh, but by the inflammation of the soul, that he was to be wholly transformed into a perfect resemblance to Jesus Christ crucified.

"The vision vanished, after having had a secret and familiar conference with him, leaving his soul filled with seraphic ardor, and imprinting on his body a figure similar to that of the crucifix, as if his flesh, like softened wax, had received the impression of the letters of a seal. For the marks of the nails immediately began to show themselves on his hands and feet, such as he had seen them on the figure of the crucified man. His feet and hands were seen to be perforated by nails in their middle; the heads of the nails, round and black, were on the inside of the hands, and on the upper parts of the feet; the points, which were rather long, and which came out on the opposite sides, were turned and raised above the flesh, from which they came out. There was, likewise, on his right side a red wound, as if it had been pierced with a lance, and from this wound there often oozed a sacred blood, which soaked his tunic, and anything he wore round his body."

This is the new prodigy which Jesus Christ chose to exhibit in favor of Francis, in order to render him more like to himself. He marked him and ornamented him with His own wounds, by a singular and glorious prerogative which had never, previously, been conceded to any one, and which justly excites the admiration of the Christian world. St. Bonaventure is of opinion that all human encomium falls short of what it deserves. In fact, in the midst of all the marvels which we find in the life of St. Francis, we are compelled to admit that this is the one which, without any exaggeration, may be termed incomparable. What can there be so beautiful as to be visibly clothed with Jesus Christ, to bear on the body the lively resemblance of those wounds which are the price of our redemption, the source of life, and the pledge of salvation? What interior conformity must the Servant have had with his Master, to have deserved to have so marked a one exteriorly, for, no doubt, the one was in proportion to the other! This faithful Servant having embraced the cross from the very commencement of his conversion, he carried it in his heart, in his mind, in his body, and in all his senses; all his love, all his desires, were centred in the cross, it was the standard of his militia. Therefore did Jesus Christ, whose goodness appears with magnificence towards those who love Him, after having honored the zeal of Francis by various apparitions in His crucified state, choose, as a crowning of all His favors, that he should be himself crucified, in order that, as the love of the cross constituted his merit before God, the glory of being so miraculously fastened to it, should render him admirable in the sight of mankind.

Such was the sort of torment which God reserved for him in order to satisfy the extreme desire he had to suffer martyrdom, on which St. Bonaventure exclaims: "O truly fortunate man, whose flesh not having been tortured by the racks of a tyrant, has nevertheless, borne the impress of the Lamb that was slain! O fortunate soul, thou hast not lost the palm of martyrdom, and yet thou art not separated from the body by the sword of the persecutor!" Must we not also admit that the impression of the five wounds of our Savior Jesus Christ on his body was a true martyrdom—a precious martyrdom; rigorous in one sense, and the more so, as it was not the consequence of the cruelty of executioners, but was owing to the darts of divine love, and to the very influence of the Son of God, the operation of which is most powerful; sweet and delicious in another sense, and the more so, as it was the effect of a most affectionate communication, and brought about more intimate relations? Out Savior, thus, in some degree, represented in His creature the situation in which He had been on the cross, enjoying sovereign beatitude, while He suffered all the pains and violence of the execution.

It was in all probability after this favor of the stigmata, that Francis composed the two Italian canticles which are found amongst his works. In the first, the burden of which is, "In foco l'amor mi mise, in foco l'amor mi mise," he describes very practically, with figurative and very lively expressions, the struggle he had with divine love, and the attacks he had himself made on that love, the wounds which he received, the flames by which his heart was kindled, and the state of languor and faintness to which he found himself reduced, and, finally, the strength, with a tranquillity of feeling exceedingly refreshing, which Jesus Christ had imparted to him. In the second, which is much longer than the first, he describes the strength, elevation, and tenderness, the vehemence of the divine love in his heart; he enters into conversation with Jesus Christ, who answers him; and this love constantly increasing, he declares that he can resist no longer, that he consents to everything, and that he wishes no other relief than to die of love.

St. Theresa, speaking of her situation at prayer, in which she often found herself, as it were, intoxicated with the love of God, and quite beside herself, said: "I know a person who, without being a poet, sometimes made very good extempore verses in spiritual canticles, which expressed beautifully her sufferings. It was not from her mind that they originated; but, by order of the glory so delicious a suffering caused her; she laid her complaint in this manner before God. She would have wished to tear herself to pieces to show the pleasure she experienced in this delightful pain." These spiritual and divine emotions are neither known nor relished by profane minds and hearts, who only learn from their own corruption, and from the pestiferous books which encourage it, the extravagances and transports of criminal love; but pure minds, who know what it is to love God, and to be loved by Him, are not astonished at the effects which this holy reciprocated love produced in a St. Francis, in a St. Theresa, and in many others. Neither is it surprising that the saints who are full of the thoughts of God, should have had recourse to poetry to express the feelings of their hearts, since the sacred writers, inspired by the Spirit of God, have composed many of the sacred books in poetry; this also is practised by the universal Church in her Divine Office.

The precious wounds which Francis had received, were a subject of great embarrassment to him; for, in the first place, he wished to conceal them wholly, well knowing that it is "proper to conceal the secrets of the king," as the angel said to Tobit; and, in the second place, he saw that the wounds were too conspicuous to remain long hidden from those of his companions who had familiar intercourse with him. His hesitation was, whether he should tell them what had occurred, in confidence, or whether he should be silent on the subject, for fear of making known the secrets of the Lord. He called some of them to him and laid before them his difficulty in general terms, and solicited their advice. Brother Illuminatus, he from whom he had received such excellent advice in the camp before Damietta, opining, from the look of astonishment which he remarked in him, that he had seen something wonderful, said: "Brother, you ought to know that it is not only for your own edification, but for that of others also, that God sometimes discovers his secrets to you, for which reason you should be fearful of being reprimanded for having hidden the talent, unless you make known what is to be of service to many."

Francis was struck with this advice, and although on other occasions he was in the habit of saying with Isaiah, "My secret is to myself," he communicated to them all what had passed in the apparition, but always with great fear; adding, that He who had appeared to him, had communicated things to him which, while he lived, he never would disclose to any one. We must believe, as St. Bonaventure remarks, that the seraph whom he saw attached to the cross in so wonderful a manner, or rather, Jesus Christ Himself in the appearance of a seraph, had said to him, as he had to St. Paul, "Secret words, which it is not granted to man to utter;" either because there are no words in which they can be expressed, or, as a respected author thinks, because there are no souls sufficiently disengaged from sensible objects, and sufficiently pure, to understand them.

The confidence which Francis had reposed in his companions, did not prevent his taking every precaution possible to hide, as much as it was in his power, the sacred marks with which the King of kings had secretly favored him. From that time forward, he kept his hands covered, so that the nails should not be seen, and he wore slippers, which covered those of his feet. Wading saw in the Monastery of the Poor Clares at Assisi, the sort of slippers which St. Clare made for her spiritual Father, so neatly contrived that the upper part covered the heads of the nails, and, the underneath being somewhat raised, the points did not prevent his walking; for these miraculous nails did not take from him the use of his hands and feet, although it was painful to him to use them.

But all the precautions which his humility had suggested, became useless; it is God's providence to reveal, for His greater glory, the wonderful things which He does. The Lord Himself, who had secretly marked on Francis the impressions of His Passion, by their means worked miracles, which manifestly disclosed their hidden and marvellous virtue. Moreover, the Saintly Man could not prevent his wounds from being seen and touched by persons whose veracity cannot be called in question, and who rendered public testimony thereto; besides which, after his death, all the inhabitants of Assisi saw, touched, and kissed them. The Sovereign Pontiffs of those days were so convinced of this admirable event, that they issued bulls to exalt it by their praise, and to repress by their authority those who refused credence to the fact, because they had not seen it with their own eyes. Pope Alexander IV certified it, as having been an eye-witness to it, in a sermon and in a bull; and St. Bonaventure says that the proofs then collected made it so certain, that they were sufficient to dispel every shade of doubt. This degree of certainty is still further enhanced and rendered more respectable, since Popes Benedict XI, Sixtus IV, and Sixtus V have consecrated and extolled the impression of the stigmata on the body of St. Francis, by having instituted a particular festival in their honor, which is found in the Roman Martyrology, on the 17th of September, and which is kept in the universal Church.

The forty days which Francis had resolved to pass in solitude and fasting having terminated on Michaelmas Day, this new man, whom perfect love had transformed by a lively resemblance into Him whom he loved, descended from the mountain, carrying with him the image of Jesus Christ crucified, not modelled by the hand of a workman on wood or stone, but stamped on his very flesh by the finger of the living God Himself, as St. Bonaventure expresses it. He became more partial than ever to Mount Alverno, where he had received this sacred image, and recommended to his brethren to cherish great respect for this holy place.

As he descended the mountain, he met a number of the country people who had already heard of the marvellous occurrence; it is probable that God had informed the people of it by some extraordinary manifestation. At the time when it occurred, they saw at break of day the mountain illuminated by a most brilliant light, and what they heard, informed them of the reason. They wished to kiss his hands; but they were tied round with bandages, and he only offered them the tips of his fingers.

In a village near Arezzo, they brought him a child of about eight years of age, who had been dropsical for four years, whom he cured instantaneously by touching him. He went afterwards to Montaigne, where Count Albert, the lord of that place, who was his good friend, and at whose house he often took his bed, received him with great pleasure. But the count was distressed to hear him say that his infirmities would not allow him to return there any more, and that the time of his death was hastening on. To mitigate the grief of such melancholy tidings, he entreated the Saint to leave him some memorial of their friendship; to which Francis replied, that he had nothing to give but the miserable habit he had on, but that he would willingly leave it him, provided he could get another.