Life of St. Francis of Assisi - Paul Sabatier (the top 100 crime novels of all time txt) 📗

Finding in their souls a wide background of grandeur and wretchedness, whence they sometimes heard a burst of distant harmonies calling them to a higher life, soon to be overpowered by the clamors of the brute, our ancestors could not refrain from seeking the explanation of this duel. They found it in the conflict of the demons with God.

The devil is the prince of the demons, as God is the prince of the angels; capable of all transformations, they carry on to the end of time terrible battles which will end in the victory of God, but meantime each man his whole life long is contended for by these two adversaries, and the noblest souls are naturally the most disputed.

This is how St. Francis, with all men of his time, explained the disquietudes, terrors, anguish, with which his heart was at times assailed, as well as the hopes, consolations, joys in which in general his soul was bathed. Wherever we follow his steps local tradition has preserved the memory of rude assaults of the tempter which he had to undergo.

It is no doubt useless to recall here the elementary fact that if manners change with the times, man himself is quite as strangely modified. If, according to education, and the manner of life, such or such a sense may develop an acuteness which confounds common experience—hearing in the musician, touch with the blind, etc.—we may estimate by this how much sharper certain senses may have been then than now. Several centuries ago visual delusion was with adults what it is now with children in remotest country parts. A quivering leaf, a nothing, a breath, an unexplained sound creates an image which they see and in the reality of which they believe absolutely. Man is all of a piece; the hyperæsthesia of the will presupposes that of the sensibility, one is conditioned on the other, and it is this which makes men of revolutionary epochs so much greater than nature. It would be absurd under pretext of truth to try to bring them back to the common measures of our contemporary society, for they were veritably demigods for good as for evil.

Legends are not always absurd. The men of '93 are still near to us, but it is nevertheless with good right that legend has taken possession of them, and it is pitiable to see these men who, ten times a day, had to take resolutions where everything was at stake—their destiny, that of their ideas, and sometimes that of their country—judged as if they had been mere worthy citizens, with leisure to discuss at length every morning the garments they were to wear or the menu of a dinner. Most of the time historians have perceived only a part of the truth about them; for not only were there two men in them, almost all of them are at the same time poets, demagogues, prophets, heroes, martyrs. To write history, then, is to translate and transpose almost continually. The men of the thirteenth century could not bring themselves to not refer to an exterior cause the inner motions of their souls. In what appears to us as the result of our own reflections they saw inspiration; where we say desires, instincts, passions, they said temptation, but we must not permit these differences of language to make us overlook or tax with trickery a part of their spiritual life, bringing us thus to the conclusions of a narrow and ignorant rationalism.

St. Francis believed himself to have many a time fought with the devil; the horrible demons of the Etruscan Inferno still haunted the forests of Umbria and Tuscany; but while for his contemporaries and some of his disciples apparitions, prodigies, possessions, are daily phenomena, for him they are exceptional, and remain entirely in the background. In the iconography of St. Benedict, as in that of most of the popular saints, the devil occupies a preponderant place; in that of St. Francis he disappears so completely that in the long series of Giotto's frescos at Assisi he is not seen a single time.8

In the same way all that is magic and miracle-working occupies in his life an entirely secondary rank. Jesus in the Gospels gave his apostles power to cast out evil spirits, and to heal all sickness and all infirmity.9 Francis surely took literally these words, which made a part of his Rule. He believed that he could work miracles, and he willed to do so; but his religious thought was too pure to permit him to consider miracles otherwise than as an entirely exceptional means of relieving the sufferings of men. Not once do we see him resorting to miracle to prove his apostolate or to bolster up his ideas. His tact taught him that souls are worthy of being won by better means. This almost complete absence of the marvellous10 is by so much the more remarkable that it is in absolute contradiction with the tendencies of his time.11

Open the life of his disciple, St. Anthony of Padua (Cross 1231); it is a tiresome catalogue of prodigies, healings, resurrections. One would say it was rather the prospectus of some druggist who had invented a new drug than a call to men to conversion and a higher life. It may interest invalids or devotees, but neither the heart nor the conscience is touched by it. It must be said in justice to Anthony of Padua that his relations with Francis appear to have been very slight. Among the earliest disciples who had time to fathom their master's thought to the very depths we find traces of this noble disdain of the marvellous; they knew too well that the perfect joy is not to astound the world with prodigies, to give sight to the blind, nor even to revive those who have been four days dead, but that it lives in the love that goes even to self-immolation. Mihi absit gloriari nisi in cruce Domini.12

Thus Brother Egidio asked of God grace not to perform miracles; he saw in them, as in the passion for learning, a snare in which the proud would be taken, and which would distract the Order from its true mission.13

St. Francis's miracles are all acts of love; the greater number of them are found in the healing of nervous maladies, those apparently inexplicable disquietudes which are the cruel afflictions of critical times. His gentle glance, at once so compassionate and so strong, which seemed like a messenger from his heart, often sufficed to make those who met it forget all their suffering.

The evil eye is perhaps a less stupid superstition than is generally fancied. Jesus was right in saying that a look sufficed to make one an adulterer; but there is also a look—that of the contemplative Mary, for example—which is worth all sacrifices, because it includes them all, because it gives, consecrates, immolates him who looks.

Civilization dulls this power of the glance. A part of the education the world gives us consists in teaching our eyes to deceive, in making them expressionless, in extinguishing their flames; but simple and straightforward natures never give up using this language of the heart, "which brings life and health in its beams."

"A Brother was suffering unspeakable tortures; sometimes he would roll upon the ground, striking against whatever lay in his way, frothing at the mouth, horrible to see; at times he would become rigid, and again, after remaining stark outstretched for a moment, would roll about in horrible contortions; sometimes lying in a heap on the ground, his feet touching his head, he would bound upward as high as a man's head." Francis came to see him and healed him.14

But these are exceptions, and the greater part of the time the Saint withdrew himself from the entreaties of his companions when they asked miracles at his hands.

To sum up, if we take a survey of the whole field of Francis's piety, we see that it proceeds from the secret union of his soul with the divine by prayer; this intuitive power of seeing the ideal classes him with the mystics. He knew, indeed, both the ecstasy and the liberty of mysticism, but we must not forget those features of character which separate him from it, particularly his apostolic fervor. Besides this his piety had certain peculiar qualities which it is necessary to point out.

And first, liberty with respect of observances: Francis felt all the emptiness and pride of most religious observance. He saw the snare that lies hidden there, for the man who carefully observes all the minutiæ of a religious code risks forgetting the supreme law of love. More than this, the friar who lays upon himself a certain number of supererogatory facts gains the admiration of the ignorant, but the pleasure which he finds in this admiration actually transforms his pious act into sin. Thus, strangely enough, contrary to other founders of orders, he was continually easing the strictness of the various rules which he laid down.15 We may not take this to be a mere accident, for it was only after a struggle with his disciples that he made his will prevail; and it was precisely those who were most disposed to relax their vow of poverty who were the most anxious to display certain bigoted observances before the public eye.

"The sinner can fast," Francis would say at such times; "he can pray, weep, macerate himself, but one thing he cannot do, he cannot be faithful to God." Noble words, not unworthy to fall from the lips of him who came to preach a worship in spirit and in truth, without temple or priest; or rather that every fireside shall be a temple and every believer a priest.

Religious formalism, in whatever form of worship, always takes on a forced and morose manner. Pharisees of every age disfigure their faces that no one may be unaware of their godliness. Francis not merely could not endure these grimaces of false piety, he actually counted mirth and joy in the number of religious duties.

How shall one be melancholy who has in the heart an inexhaustible treasure of life and truth which only increases as one draws upon it? How be sad when in spite of falls one never ceases to make progress? The pious soul which grows and develops has a joy like that of the child, happy in feeling its weak little limbs growing strong and permitting it every day a further exertion.

The word joy is perhaps that which comes most often to the pen of the Franciscan authors;16 the master went so far as to make it one of the precepts of the Rule.17 He was too good a general not to know that a joyous army is always a victorious army. In the history of the early Franciscan missions there are bursts of laughter which ring out high and clear.18

For that matter, we are apt to imagine the Middle Ages as much more melancholy than they really were. Men suffered much in those days, but the idea of grief being never separated from that of penalty, suffering was either an expiation or a test, and sorrow thus regarded loses its sting; light and hope shine through it.

Francis drew a part of his joy from the communion. He gave to the sacrament of the eucharist that worship imbued with unutterable emotion, with joyful tears, which has aided