The Writings of St. Francis · 2 of 27

Introduction

Thus it comes to pass that in Wadding's edition, side by side with the undisputed writings of St. Francis, we find doubtful, even. spurious, extracts from different sources attributed to the Seraphic Father. It must ever remain a matter of regret that Wadding, instead of following the oldest MSS. that he had at hand, was content to transcribe the incomplete and often interpolated parts of them he found in second-hand compilations, like that of Mark of Lisbon. His work from our standpoint is vitiated by imperfect research and unreliable criticism. But if Wadding was more profuse than prudent in his attribution of Franciscan fragments to the Founder, it must be remembered that he wrote at a time when even the highest minds troubled themselves little enough about literary exactness. For what we now glorify as "scientific criticism" had not yet become the fashion. The faults therefore of Wadding's edition of the Opuscula are largely the faults of his time; and considering the difficulties to be overcome, the result of his labors was very creditable. And if he had never undertaken the task of collecting St. Francis’ writings, any attempt of ours to that end would be surely more arduous, and perhaps not so fruitful.

Several editions of St. Francis’ writings have appeared since Wadding's day, notably those published by de la Haye, 1 Von der Burg, 2 and Horoy. 3 But these editions are very imperfect. Their authors, in spite of the advance made in historical criticism since Wadding's day, have merely reproduced and rejuvenated the edition of the great annalist. The same is true of the various translations of the Opuscula,—they are simply Wadding in Italian, 4 English, 5 French, 6 German, 7 or Spanish, 8 as the case may be.

On the other hand, M. Sabatier's strictures on the "numerous ecclesiastics" who have edited the writings of St. Francis, for not reprinting Wadding's comments on them, are a trifle wide of the mark, seeing that their editions were prepared mainly for a class of readers whose point of view is practical and devotional, rather than theoretical and speculative, who read the writings of the saints not merely as historical or literary documents, but as words of spirit and of life. For such a clientele critical notes would be caviare indeed.

The remarkable upgrowth of interest in the sources of early Franciscan history that has characterized the literature of the past decade accentuated the need of a more perfect edition of St. Francis’ writings. The matter was soon taken in hand by the Friars Minor at Quaracchi—already famous in the literary history of the Order—and in 1904 they issued the FIRST CRITICAL EDITION of the Opuscula. 1 Without overlooking the internal character of each document, the Quaracchi editors based their edition upon the early MS. tradition, weighing by this standard all the various writings contained in the stereotyped editions of St. Francis’ works, with the result that many a familiar page that had come down to us on the good faith of Wadding was found wanting. Thus the seventeen letters commonly ascribed to St. Francis have been reduced to six, the Rules of the Second and Third Orders have been eliminated, only one of the twenty-eight monastic conferences, and one of the seven blessings, are left; most of the prayers have gone, and all the colloquies, prophecies, parables, etc., have likewise disappeared. Most likely the doubtful and suppositious works thus excluded often embody the doctrine and ideas of St. Francis; to a greater or lesser extent some of them may even be his in substance, but as there is no good reason to believe they are his own composition they are not entitled to a place among his writings.

The authentic works of St. Francis left to us then, according to the Quaracchi edition, are the Admonitions, Salutation of the Virtues, Instruction on the Blessed Sacrament, the First and Second Rules of the Friars Minor, the Testament and Regulation for Hermitages, some fragments from the Rule of the Clares, Six Letters, the Praises of God, the Salutation of the Blessed Virgin, the Chartula containing the Laudes and Benediction for Brother Leo, the prayer Absorbeat, and the Office of the Passion.

The Quaracchi edition does not therefore embody any new matter, but it contains for the first time in any edition of St. Francis’ works the letter "To a Minister" in its entirety. For the rest, while purging the text of St. Francis’ writings of the many doubtful and apocryphal pieces with which they had come to be burdened in the course of time, the Quaracchi editors have perfected the text of the authentic writings by their emendations and collations, notes and comments, thus conferring the freedom of no small city upon the students of Franciscan sources.

The year 1904 also saw the publication, almost simultaneously, of two other works dealing with the Opuscula of St. Francis, written by well known professors at Bonn 1 and Munich, 2 and both of real value. 3 It would be foreign to our present purpose to examine either of these works in detail. Suffice it to say that they accord in substance almost completely with the conclusions of the Quaracchi editors. If anything, they lean more on the side of kindliness toward certain doubtful writings. Thanks to this trilogy of works, and to certain learned criticisms which they have called forth from Fr. Van

Ortroy, 1 M. Sabatier, 2 and Mr. Carmichael 3 among others, we are now in a position to form a fairly accurate estimate of what St. Francis really wrote.

It is obvious, however, that in dealing with writings like those of St. Francis we are left largely to the probabilities of criticism; and criticism has by no means said the last word as to the authenticity of certain pieces. It may yet take away from St. Francis some writings now commonly ascribed to him; it may even give back to him others at present with seemingly greater likelihood made over to one or another of his immediate followers. But in the long run, to whatever criticism St. Francis’ writings may be subjected, the main lines will always remain the same. It may well be true as a recent writer 4 has remarked, that it is not yet the time to essay a complete English edition of St. Francis’ writings, yet withal the lack of any translation of these writings in English which aims at fulfilling the requirements of modern criticism has led me to think that English students of Franciscan literature might be glad to have some such translation of them, however imperfect. To this end I have ventured to prepare this humble volume, which may perhaps be suffered tentatively, at least, to stand in the gap which it is not worthy permanently to fill.

My first object, then, is to give a literal and, I hope, accurate translation of the Latin text of the authentic writings of St. Francis as it stands in the critical Quaracchi edition. The present volume, however, represents something more than a mere translation of the Quaracchi text. In the first place it is not restricted to the Latin works of St. Francis, and as a consequence the "Canticle of the Sun," which does not figure in the Quaracchi edition, finds a place here. I have often deviated from the order of the Quaracchi edition and have distributed the critical notes throughout the book instead of relegating them to the end. I have added an Introduction, Appendix, Bibliography and Index, besides much original matter collected at Quaracchi and elsewhere in Italy, when I was afforded an opportunity of consulting the original MS. authorities. I should state that I have not translated all the variants in the Latin text, but only such as change the sense. A table I had made for the purpose of indicating the probable date of each piece, I have omitted, since it remains a matter of pure conjecture when many were written.

I am glad of this opportunity to record my sincere thanks to all those who have assisted me in any way in the preparation of this volume. Not only have I profited by the labors of the Fathers at Quaracchi, but I have enjoyed the rare advantage of Fr. Leonard Lemmens’ personal interest in the work. To him, therefore, my grateful recognition is first due. I wish further to acknowledge my indebtedness to Mr. Montgomery Carmichael, who, amid his own literary labors, made time to assist me with many helpful suggestions. Moreover, by placing at my disposal all the references to Holy Scripture which occur in the Office of the Passion, which he had looked up and translated, he has afforded me very substantial aid. My thanks are also due to Father Stephen Donovan, O.F.M., for his kind coöperation in collating the text of the "Canticle of the Sun," in the Assisi MS., with other versions, and for contributing the translation of it. For the generous loan of books of reference I am under obligation to Mgr. O'Hare, Father John J. Wynne, S.J., Fathers Ludger Beck, and Bede Oldegeering, O.F.M., and Mr. John A. Tennant; for the gift of their own writings to Father Cuthbert, O.S.F.C., Luigi Suttina, and Prof. A. G. Little; and for the photographs here reproduced to Mgr. Faloci Pulignani, M. Paul Sabatier and Signor Lunghi. I may perhaps be permitted to take this occasion to thank the Guardians at the Portiuncula, La Verna, St. Damian's, and the Carceri, as well as the Friars at St. Antony's and St. Isidore's at Rome, at Ognissanti, Florence, and the Mother Abbess at Santa Chiara, for their courtesy and hospitality.

For the rest, it is with a clear sense of its many shortcomings and not without some diffidence that I offer this volume to the public. I shall be more than repaid for any labor its preparation may have entailed if its publication conduces ever so little toward making St. Francis better known and better loved. To this end I ask the reader to forget all that may be mine within these pages, and to remember only the words of him who, "saintlier than any among the saints, among sinners was as one of themselves." 1

FR. PASCHAL ROBINSON, O.F.M.,

Franciscan Convent, Paterson, N. J. Feast of St. Agnes of Assisi, 1905.

Footnotes ix:1 Prof. A. G. Little. See English Historical Review, Oct., 1902, p. 652.

ix:2 M. Sabatier's views on this point are summarized in his Vie de S. François, Paris, 1904. See Études des Sources, p. xxxvi.

ix:3 Mgr. Faloci's opinion may be found in his Miscellanea Francescana, Foligno, t. VII, seq.

ix:4 Die Anfänge des Minoritenordens, Freiburg, 1885, p. 3.

x:1 See Opuscula. Ed. Quaracchi, p. vi.

xi:1 See on this subject the long study of Cardinal Gabriel de Treio, given by Wadding in the Opuscula. The full title is: "Gabriel, divina miseratione S. R. E. Tituli S. Pancratii presbyter cardinalis de Treio, in epistola missa ad R. admodum P. Lucam Wadingum." It is given in substance by Fr. Apollinaris, O. F. M., in his Doctrine Spirituelle de S. François (Paris, 1878). See also the Bibliotheca Veterum Patrum (Cologne, 1618), which ranks St. Francis among the Fathers.

xi:2

" . . . nel crudo sasso, intra Tevere ed Arno, Da Cristo prese l’ultimo sigillo, Che le sue membra due anni portarno." Paradiso, XI-114.

xiii:1 See Boehmer, Analekten, p. xlv.

xiii:2 "Non tam orans quam oratio factus." 2 Cel. 3, 51.

xiii:3 See his chapter on " Pagan and Mediæval Religious Sentiment " in the Essays on Criticism. Third edition, Macmillan, 1875, pp. 243-248.

xiv:1 See Leg. III Soc., 10.

xiv:2 Eccleston speaks of his "false Latin." See below, p. 132.

xiv:3 Some of the greatest troubadours of Provence were then sojourning in Italy. On their journeys and influence there see Fauriel, Histoire de la poésie Provençale, t. II, and three articles by the same author in the "Bibliothèque de l’École des Chartes," t. III and IV. Fragments of their poems are given by Monaci: Testi antichi provenzali (Rome, 1889).

xiv:4 See Görres: Der hl. Franciscus von Assisi, ein Troubadour (Ratisbon, 1879).

xv:1 I have rendered all Scripture phrases by the corresponding Douay Version; not, indeed, that I wish to raise any vexatious question as to the relative merits of the Douay and the English Authorized Version from a literary point of view, but because, as every student of Franciscan literature must be aware, the Biblical passages in the early documents are quoted from the Vulgate, and the English Authorized Version is not and does not profess to be a translation of the Vulgate. See Franciscan Annals, January, 1905, p. 8.

xv:2 1 Cel. 1.

xv:3 See below, p. 130.

xv:4 M. Sabatier (Vie de S. François, p. 5) suggests that Brother Leo may have acted in this capacity, and invokes the authority of Bernard of Besse to prove it.

xvi:1 For the testimony of St. Bonaventure and Celano see below, p. 147.

xvi:2 See Tract. de Miraculis., Anal. Bol., t. xviii, p. 115.

xvii:1 See below, p. 27.

xviii:1 See Lemmens: De duobus generibus vitarum S. P. Francisci in Doct. Ant. Franc., P. II, p. 9; and de Kerval: Les Sources de l’histoire de S. François in Bullettino Critico, fasc. I, p. 3.

xviii:2 See Sabatier: Opuscules, fasc. x, p. 133; also Boehmer: Analekten, p. vi.

xix:1 See Ehrle, S.J.: Die historischen Handschriften des Klosters San Francesco in Assisi in Archiv für Litteratur, etc., t. I, p.484; Mgr. Faloci Pulignani in the Miscell. Francescana, t. VI, p. 46; M. Sabatier: Vie de S. François, I, p. 370; and Professor Alessandri: Inventario dei manoscritti della biblioteca del conv. de S. Francesco di Assisi, p. 57.

xix:2 See page 64.

xix:3 See page 81.

xix:4 See page 5.

xix:5 See page 98.

xix:6 See page 111.

xix:7 See page 23.

xix:8 See page 20.

xix:9 See page 152.

xix:10 See page 139.

xix:11 See page 155.

xix:12 See page 89.

xx:1 See Speculum Perfectionis (ed. Sabatier), p. clxxvi, for description of these three MSS.

xx:2 See Sabatier: Le Manuscrit de Liegnitz, in Opuscules, t. I, p. 33. This codex adds the Salutation of the Blessed Virgin and the letter to Brother Leo.

xx:3 On these MSS. see Spec. Perf. (ed. Sabatier), p. clxiv.

xx:4 This MS. adds the example: Fuit quidam miles, etc. See Actus B. Francisci (ed. Sabatier), cap. 66.

xx:5 The Chronicle of Mariano, so often quoted by Wadding, is now lost. It comprised five large volumes in folio. In the first of these he gives the catalogue of St. Francis’ writings above referred to, and which is reproduced in the Quaracchi edition after Wadding. I have not deemed it necessary to translate it here. On Mariano and his works, see Sabatier: Bartholi, p. 137.

xx:6 On this MS. see Minocchi: "La Legenda trium Sociorum," p. 13; also his "Nuovi Studii" in the Archiv. Storico Ital., t. XXIV, p. 266; see also Sabatier: Bartholi, p. cxxxv.

xx:7 On this MS. see Lemmens: Doct. Ant. Franc., P. III, P. 52.

xx:8 On this MS. see Sabatier: Bartholi, p. cxlvi.

xxi:1 On this MS. see Faloci: Misc. Frances., t. VII, p. 45; and Sabatier: Opuscules, t. I, p. 359. It may be noted that the Foligno MS. conforms more to that of St. Isidore's and the Vatican MS. rather to that of Ognissanti.

xxi:2 My references to the Conformities are to the Milan edition of 1510. The edition published in 1590, especially in the historical part, is mutilated and corrupted at almost every page, as I can personally attest after a comparison of it with several old MS. versions.

xxi:3 See below, p. 121.

xxi:4 See below, p. 118.

xxii:1 It was printed at Venice "expensis domini Jordani de Dinslaken per Simonem de Lucre" in 1504, and at Metz "per Jasparem Hochffeder" in 1509. Both these editions are identical. It was republished by Spoelberch at Antwerp in 1620.

xxii:2 It is largely a collection of declarations and expositions of the Rule, and of statutes, decrees, and privileges concerning the Order.

xxii:3 The Speculum Morin, as it is called from the printer, Martin Morin, is now very rare. In a copy at the National Library, at Paris, it is ascribed to Fr. John Argomanez, a Spanish provincial. See Études Franc., t. XIII, p. 317.

xxii:4 Also at Barcelona, in 1523. See Sbaralea: Supplementum, p. 51.

xxiii:1 On the edition published at Venice, in 1513, see Sbaralea: Supplem., p. 196.

xxiii:2 See The Life of Father Luke Wadding, by Fr. Joseph O'Shea, O.F.M.

xxiii:3 See Wadding: B. P. Francisci Assisiatis Opuscula, Antwerp, 1623. See also his Scriptores Ordinis Minorum, p. 112; and Sbaralea: Supplem., p. 244.

xxiii:4 Leg. Maj., V, 5.

xxiv:1 Leg. Maj., VIII, 1.

xxv:1 Opera Omnia S. Francisci, Paris, 1641.

xxv:2 Opera B. P. Francisci, Cologne, 1849.

xxv:3 Sti Francisci Assisiensis Opera Omnia, Paris. 1880 (vol. VI of Bibliotheca Patristica.)

xxv:4 Oposculi di S. Francesco, by Fr. Bernardo da Fivizzano, O.M.Cap., Florence, 1880. The Latin text is also given in this edition.

xxv:5 Works of St. Francis. Translated by a Religious of the Order. London, 1890.

xxv:6 Œuvres de S. François. Trans. of Berthaumier. Paris, 1864.

xxv:7 Leben, Regel, and Werke des h. Franziskus von Assisi. By Hereneus Haid. Ratisbon, 1856.

xxv:8 Obras Completas del B. P. S. Francisco de Asis segun la coleccion del P. Wadingo. Ternel, 1902.

xxvi:1 "Opuscula Sancti Patris Francisci Assisiensis sec. Codices MSS. emendata et denuo edita a PP. Collegii S. Bonaventurae. Ad Claras Aquas (Quaracchi), 1904."

xxviii:1 H. Boehmer: Analekten zur Geschichte des Franciscus von Assisi. S. Francisci Opuscula. Tübingen and Leipzig, 1904.

xxviii:2 W. Goetz: Die Quellen zur Geschichte des lit. Franciscus von Assisi. Gotha, 1904. The part of this work dealing with the Opuscula already appeared in the Zeitschrift für Kirchengeschichte. As there is some difference between the reprint and the original, I have quoted sometimes from one and sometimes from the other.

xxviii:3 There is also an excellent new French translation by Fr. Ubald d’Alençon, O.M.Cap.,—Les Opuscules de Saint Francois d’Assise (Paris, Poussielgue, 1905). I have quoted from it elsewhere. A critical Italian edition is in preparation by Fr. Nicolò Dal-Gal, O.F.M., already well known for his contributions to Franciscan history.

xxix:1 See Analecta Bollandiana, fasc. III, p. 411.

xxix:2 Examen de quelques travaux recents sur les Opuscules de Saint François, in Opuscules, fasc. X.

xxix:3 "The Writings of St. Francis," by Montgomery Carmichael, in the Month, January, 1904.

xxix:4 See The Words of St. Francis, by Anne Macdonell, p. 7, London, 1904.

xxxii:1 1. Cel. 29.

I. WORDS OF ADMONITION OF OUR HOLY FATHER ST. FRANCIS.

UNDER this title a precious series of spiritual counsels on the religious life has come down to us from the pen of St. Francis. The early Legends afford no indication of the time or circumstances of the composition of these Admonitions; nor is it possible to determine by whom they were collected. But they accord so completely with the Saint's genuine works and are so redolent of his spirit that their authenticity is admitted by all. 1 Moreover, the various codices in which these Admonitions may be found are unanimous in attributing them to St. Francis, while the number of the Admonitions 2 and the order in which they are given in the different codices are almost the same as in the Laurentian codex at Florence, dating from the thirteenth century.

Codices containing the Admonitions of St. Francis are to be found at the following places: 1. Assisi (Munic. lib. cod. 338, fol. 18);—2. Berlin (Royal lib. cod. lat. 196, fol. 101);—3. Florence (Laurentian lib.

cod. X. Plut. XIX. dextr., fol. 448);—4. Florence (cod. of the Convent of Ognissanti, fol. 5);—5. St. Floriano (monast. lib. cod. XI. 148, fol. 38);—6. Foligno (cod. of Capuchin Conv., fol. 21);—7. Lemberg (Univ. lib. cod. 131, fol. 331);—8. Liegnitz 1 (lib. of SS. Peter and Paul. cod. 12, fol. 131);—9. Luttich (Munic. lib. cod. 343, fol. 154);—10. Munich (Royal lib. cod. lat. 11354, fol. 25, number 1 only);—11. Naples (Nation. lib. cod. XII. F. 32, folio antepaen. numbers 6-27);—12. Oxford 2 (Bodl. lib. cod. Canon miscell. 525, fol. 93);—13. Paris (Nat. lib. cod. 38327, fol. 354);—14, 15. Paris (Mazarin lib. cod. 1743, fol. 134, and cod. 989, fol. 191);—16. Paris (codex at lib. of the Prot. theol. faculty, fol. 86);—17. Prague (Metrop. lib. cod. B. XC., fol. 244);—18. Rome (codex at St. Antony's Coll. 3 fol. 77);—19, 20. Rome (archiv. of St. Isidore's College, cod. 1/25, fol. 14, and cod. 1/73, fol. 11);—21, 22. Rome (Vatic. lib. cod. 4354, fol. 39, and cod. 7650, fol. 10);—23. Toledo (capit. lib. cod. Cai. 25, no. 11, fol. 65) and—24. Volterra (Guarnacci lib. cod. 225, fol. 141).

Of the foregoing codices that in the Laurentian Library at Florence dates from the thirteenth century; those at Ognissanti, Florence, at Assisi, Berlin, St. Floriano, Oxford, Rome (St. Antony's, St. Isidore's, and the Vatican codex 4354), Toledo, and Volterra date from the fourteenth, and the others from the fifteenth century.

For the Quaracchi edition of the Admonitions, upon which the present translation is based, the two oldest of all these codices, to wit, those of the Laurentian Library at Florence and of the Municipal Library at Assisi, 1 have been used. Those at St. Isidore's, Rome, and Ognissanti, Florence, have also been consulted, besides the editions of the Admonitions found in the Monumenta Ordinis Minorum (Salamanca, 1511, tract. 11, fol. 276 r), the Firmamenta Trium Ordinum 2 (Paris, 1512, P. I, fol. 19 r), and the Liber Conformitatum of Bartholomew of Pisa (Milan, 1510, fruct. XII, P. 11). But for the titles and paragraphing, which differ more or less in different codices, the Laurentian codex has been followed. 3

So much by way of preface to the