Life of St. Francis of Assisi Part 3

CHAPTER I

YOUTH

a.s.sisi is to-day very much what it was six or seven hundred years ago.

The feudal castle is in ruins, but the aspect of the city is just the same. Its long-deserted streets, bordered by ancient houses, lie in terraces half-way up the steep hill-side. Above it Mount Subasio[1]

proudly towers, at its feet lies outspread all the Umbrian plain from Perugia to Spoleto. The crowded houses clamber up the rocks like children a-tiptoe to see all that is to be seen; they succeed so well that every window gives the whole panorama set in its frame of rounded hills, from whose summits castles and villages stand sharply out against a sky of incomparable purity.

These simple dwellings contain no more than five or six little rooms,[2] but the rosy hues of the stone of which they are built give them a wonderfully cheerful air. The one in which, according to the story, St. Francis was born has almost entirely disappeared, to make room for a church; but the street is so modest, and all that remains of the _palazzo dei genitori di San Francesco_ is so precisely like the neighboring houses that the tradition must be correct. Francis entered into glory in his lifetime; it would be surprising if a sort of wors.h.i.+p had not from the first been centred around the house in which he saw the light and where he pa.s.sed the first twenty-five years of his life.

He was born about 1182.[3] The biographies have preserved to us few details about his parents.[4] His father, Pietro Bernardone, was a wealthy cloth-merchant. We know how different was the life of the merchants of that period from what it is to-day. A great portion of their time was spent in extensive journeys for the purchase of goods.

Such tours were little short of expeditions. The roads being insecure, a strong escort was needed for the journey to those famous fairs where, for long weeks at a time, merchants from the most remote parts of Europe were gathered together. In certain cities, Montpellier for example, the fair was perpetual. Benjamin of Tudela shows us that city frequented by all nations, Christian and Mohammedan. "One meets there merchants from Africa, from Italy, Egypt, Palestine, Greece, Gaul, Spain, and England, so that one sees men of all languages, with the Genoese and the Pisans."

Among all these merchants the richest were those who dealt in textile stuffs. They were literally the bankers of the time, and their heavy wagons were often laden with the sums levied by the popes in England or France.

Their arrival at a castle was one of the great events. They were kept as long as possible, everyone being eager for the news they brought. It is easy to understand how close must have been their relations with the n.o.bility; in certain countries, Provence for example, the merchants were considered as n.o.bles of a second order.[5]

Bernardone often made these long journeys; he went even as far as France, and by this we must surely understand Northern France, and particularly Champagne, which was the seat of commercial exchange between Northern and Southern Europe.

He was there at the very time of his son's birth. The mother, presenting the child at the font of San Rufino,[6] had him baptized by the name of John, but the father on his return chose to call him Francis.[7] Had he already determined on the education he was to give the child; did he name him thus because he even then intended to bring him up after the French fas.h.i.+on, to make a little Frenchman of him? It is by no means improbable. Perhaps, indeed, the name was only a sort of grateful homage tendered by the a.s.sisan burgher to his n.o.ble clients beyond the Alps.

However this may be, the child was taught to speak French, and always had a special fondness for both the language and the country.[8]

These facts about Bernardone are of real importance; they reveal the influences in the midst of which Francis grew up. Merchants, indeed, play a considerable part in the religious movements of the thirteenth century. Their calling in some sense forced them to become colporters of ideas. What else could they do, on arriving in a country, but answer those who asked for news? And the news most eagerly looked for was religious news, for men's minds were turned upon very different subjects then from now. They accommodated themselves to the popular wish, observing, hearkening everywhere, keeping eyes and ears open, glad to find anything to tell; and little by little many of them became active propagandists of ideas concerning which at first they had been simply curious.

The importance of the part thus played by the merchants as they came and went, everywhere sowing the new ideas which they had gathered up in their travels, has not been put in a clear enough light; they were often, unconsciously and quite involuntarily, the carriers of ideas of all kinds, especially of heresy and rebellion. It was they who made the success of the Waldenses, the Albigenses, the Humiliati, and many other sects.

Thus Bernardone, without dreaming of such a thing, became the artisan of his son's religious vocation. The tales which he brought home from his travels seemed at first, perhaps, not to have aroused the child's attention, but they were like germs a long time buried, which suddenly, under a warm ray of sunlight, bring forth unlooked-for fruit.

The boy's education was not carried very far;[9] the school was in those days overshadowed by the church. The priests of San Giorgio were his teachers,[10] and taught him a little Latin. This language was spoken in Umbria until toward the middle of the thirteenth century; every one understood it and spoke it a little; it was still the language of sermons and of political deliberations.[11]

He learned also to write, but with less success; all through his life we see him take up the pen only on rare occasions, and for but a few words.[12] The autograph of Sacro-Convento, which appears to be entirely authentic, shows extreme awkwardness; in general he dictated, signing his letters by a simple [Greek: tau], the symbol of the cross of Jesus.[13]

That part of his education which was destined to have most influence upon his life was the French language,[14] which he perhaps spoke in his own family. It has been rightly said that to know two languages is to have two souls; in learning that of France the boy felt his heart thrill to the melody of its youthful poetry, and his imagination was mysteriously stirred with dreams of imitating the exploits of the French cavaliers.

But let us not antic.i.p.ate. His early life was that of other children of his age. In the quarter of the town where his house is still shown no vehicles are ever seen; from morning till night the narrow streets are given over to the children. They play there in many groups, frolicking with an exquisite charm, very different from the little Romans, who, from the time they are six or seven years old, spend hours at a time squatting behind a pillar, or in a corner of a wall or a ruin, to play dice or "morra," putting a pa.s.sionate ferocity even into their play.

In Umbria, as in Tuscany, children love above all things games in which they can make a parade; to play at soldiers or procession is the supreme delight of a.s.sisan children. Through the day they keep to the narrow streets, but toward evening they go, singing and dancing, to one of the open squares of the city. These squares are one of the charms of a.s.sisi.

Every few paces an interval occurs between the houses looking toward the plain, and you find a delightful terrace, shaded by a few trees, the very place for enjoying the sunset without losing one of its splendors.

Hither no doubt came often the son of Bernardone, leading one of those _farandoles_ which you may see there to this day: from his very babyhood he was a prince among the children.

Thomas of Celano draws an appalling picture of the education of that day. He describes parents inciting their children to vice, and driving them by main force to wrong-doing. Francis responded only too quickly to these unhappy lessons.[15]

His father's profession and the possibly n.o.ble origin of his mother raised him almost to the level of the t.i.tled families of the country; money, which he spent with both hands, made him welcome among them. Well pleased to enjoy themselves at his expense, the young n.o.bles paid him a sort of court. As to Bernardone, he was too happy to see his son a.s.sociating with them to be n.i.g.g.ardly as to the means. He was miserly, as the course of this history will show, but his pride and self-conceit exceeded his avarice.

Pica, his wife, gentle and modest creature,[16] concerning whom the biographers have been only too laconic, saw all this, and mourned over it in silence, but though weak as mothers are, she would not despair of her son, and when the neighbors told her of Francis's escapades, she would calmly reply, "What are you thinking about? I am very sure that, if it pleases G.o.d, he will become a good Christian."[17] The words were natural enough from a mother's lips, but later on they were held to have been truly prophetic.

How far did the young man permit himself to be led on? It would be difficult to say. The question which, as we are told, tormented Brother Leo, could only have suggested itself to a diseased imagination.[18]

Thomas of Celano and the Three Companions agree in picturing him as going to the worst excesses. Later biographers speak with more circ.u.mspection of his worldly career. A too widely credited story gathered from Celano's narrative was modified by the chapter-general of 1260,[19] and the frankness of the early biographers was, no doubt, one of the causes which most effectively contributed to their definitive condemnation three years later.[20]

Their statements are in no sense obscure; according to them the son of Bernardone not only patterned himself after the young men of his age, he made it a point of honor to exceed them. What with eccentricities, buffooneries, pranks, prodigalities, he ended by achieving a sort of celebrity. He was forever in the streets with his companions, compelling attention by his extravagant or fantastic attire. Even at night the joyous company kept up their merrymakings, causing the town to ring with their noisy songs.[21]

At this very time the troubadours were roaming over the towns of Northern Italy[22] and bringing brilliant festivities and especially Courts of Love into vogue. If they worked upon the pa.s.sions, they also made appeal to feelings of courtesy and delicacy; it was this that saved Francis. In the midst of his excesses he was always refined and considerate, carefully abstaining from every base or indecent utterance.[23] Already his chief aspiration was to rise above the commonplace. Tortured with the desire for that which is far off and high,[24] he had conceived a sort of pa.s.sion for chivalry, and fancying that dissipation was one of the distinguis.h.i.+ng features of n.o.bility, he had thrown himself into it with all his soul.

But he who, at twenty, goes from pleasure to pleasure with the heart not absolutely closed to good, must now and then, at some turning of the road, become aware that there are hungry folk, who could live a month on what he spends in a few hours on frivolity. Francis saw them, and with his impressionable nature for the moment forgot everything else. In thought he put himself in their place, and it sometimes happened that he gave them all the money he had about him and even his clothes.

One day he was busy with some customers in his father's shop, when a man came in, begging for charity in the name of G.o.d. Losing his patience Francis sharply turned him away; but quickly reproaching himself for his harshness he thought, "What would I not have done if this man had asked something of me in the name of a count or a baron? What ought I not to have done when he came in the name of G.o.d? I am no better than a clown!"

Leaving his customers he ran after the beggar.[25]

Bernardone had been well pleased with his son's commercial apt.i.tude in the early days when the young man was first in his father's employ.

Francis was only too proficient in spending money; he at least knew well how to make it.[26] But this satisfaction did not last long. Francis's bad companions were exercising over him a most pernicious influence. The time came when he could no longer endure to be separated from them; if he heard their call, nothing could keep him, he would leave everything and go after them.[27]

All this time political events were hurrying on in Umbria and Italy; after a formidable struggle the allied republics had forced the empire to recognize them. By the immortal victory of Legnano (May 29, 1176) and the Peace of Constance (June 25, 1183) the Lombard League had wrested from Frederick Barbarossa almost all the prerogatives of power; little was left to the emperor but insignia and outward show.

From one end of the Peninsula to the other visions of liberty were making hearts beat high. For an instant it seemed as if all Italy was about to regain consciousness of its unity, was about to rise up as one man and hurl the foreigner from its borders; but the rivalries of the cities were too strong for them to see that local liberty without a common independence is precarious and illusory. Henry VI., the successor of Barbarossa (1183-1196), laid Italy under a yoke of iron; he might perhaps in the end have a.s.sured the domination of the empire, if his career had not been suddenly cut short by a premature death.

Yet he had not been able to put fetters upon ideas. The communal movement which was shaking the north of France reverberated beyond the Alps.

Although a city of second rank, a.s.sisi had not been behind in the great struggles for independence.[28] She had been severely chastised, had lost her franchise, and was obliged to submit to Conrad of Suabia, Duke of Spoleto, who from the heights of his fortress kept her in subjection.

But when Innocent III. ascended the pontifical throne (January 8, 1199) the old duke knew himself to be lost. He made a tender to him of money, men, his faith even, but the pontiff refused them all. He had no desire to appear to favor the Tedeschi, who had so odiously oppressed the country. Conrad of Suabia was forced to yield at mercy, and to go to Narni to put his submission into the hands of two cardinals.

Like the practical folk that they were, the a.s.sisans did not hesitate an instant. No sooner was the count on the road to Narni than they rushed to the a.s.sault of the castle. The arrival of envoys charged to take possession of it as a pontifical domain by no means gave them pause. Not one stone of it was left upon another.[29] Then, with incredible rapidity they enclosed their city with walls, parts of which are still standing, their formidable ruins a witness to the zeal with which the whole population labored on them.

It is natural to think that Francis, then seventeen years old, was one of the most gallant laborers of those glorious days, and it was perhaps there that he gained the habit of carrying stones and wielding the trowel which was destined to serve him so well a few years later.

Unhappily his fellow-citizens had not the sense to profit by their hard-won liberty. The lower cla.s.ses, who in this revolution had become aware of their strength, determined to follow out the victory by taking possession of the property of the n.o.bles. The latter took refuge in their fortified houses in the interior of the city, or in their castles in the suburbs. The townspeople burned down several of the latter, whereupon counts and barons made request of aid and succor from the neighboring cities.

Perugia was at this time at the apogee of its power,[30] and had already made many efforts to reduce a.s.sisi to submission. It therefore received the fugitives with alacrity, and making their cause its own, declared war upon a.s.sisi. This was in 1202. An encounter took place in the plain about half way between the two cities, not far from _Ponte San Giovanni_. a.s.sisi was defeated, and Francis, who was in the ranks, was made prisoner.[31]

The treachery of the n.o.bles had not been universal; a few had fought with the people. It was with them and not with the _popolani_ that Francis, in consideration of the n.o.bility of his manners,[32] pa.s.sed the time of his captivity, which lasted an entire year. He greatly astonished his companions by his lightness of heart. Very often they thought him almost crazy. Instead of pa.s.sing his time in wailing and cursing he made plans for the future, about which he was glad to talk to any one who came along. To his fancy life was what the songs of the troubadours had painted it; he dreamed of glorious adventures, and always ended by saying: "You will see that one day I shall be adored by the whole world."[33]

During these long months Francis must have been pretty rudely undeceived with respect to those n.o.bles whom from afar he had so heartily admired.

However that may be, he retained with them not only his frankness of speech, but also his full freedom of action. One of them, a knight, had always held aloof from the others, out of vanity and bad temper.

Francis, far from leaving him to himself, always showed him affection, and finally had the joy of reconciling him with his fellow-captives.

A compromise was finally arrived at between the counts and the people of a.s.sisi. In November, 1203, the arbitrators designated by the two parties announced their decision. The commons of a.s.sisi were to repair in a certain measure the damage done to the lords, and the latter agreed, on their part, to make no further alliances without authorization of the commons.[34] Rural serf.a.ge was maintained, which proves that the revolution had been directed by the burghers, and for their own profit.

Ten years more were not, however, to elapse before the common people also would succeed in achieving liberty. In this cause we shall again see Francis fighting on the side of the oppressed, earning the t.i.tle of _Patriarch of religious democracy_ which has been accorded him by one of his compatriots.[35]

The agreement being made the prisoners detained at Perugia were released, and Francis returned to a.s.sisi. He was twenty-two years old.

FOOTNOTES:

[1] Eleven hundred and one metres above the level of the sea; the plain around a.s.sisi has an average of two hundred, and the town of two hundred and fifty, metres above.