§ 70. ST. FKANCIS D'ASSISI. 397
They were to preach, but especially were they to exemplify the precepts of the Gospel in their lives. Living was the most important concern, more important than sermons and than learning. Learning, Francis feared, would destroy humility. To a woman who came to him for alms he -gave a copy of the New Testament, which they read at matins, the only book in the convent at the time. The convent did not even possess a breviary.1 A life of good works and sympathies was what Francis was seeking to emphasize. In his will, Francis calls himself an illiterate, idiota. Thomas a Celano also speaks of him in the same way. The word seems to have had the double sense of a man without educa tion and a man with little more than a primary education. It was also used of laymen in contrast to clerics. Francis' education was confined to elemental studies, and his biog raphers are persistent in emphasizing that he was taught directly of God.2 Two writings in Francis' handwriting are in existence, one in Assisi and one in Spoleto.3
In 1210 Francis and some of his companions went to Rome, and were received by Innocent III.4 The English chronicler reports that the pope, in order to test his sincerity, said " Go, brother, go to the pigs, to whom you are more fit to be com pared than to men, and roll with them, and to them preach the rules you have so ably set forth." Francis obeyed, and returning said, "My Lord, I have done so." 5 The pope then gave his blessing to the brotherhood and informally sanc-
1 Speculum, 38 ; 2 Cel. 3, 35. The woman was expected to sell the book.
2 On the meaning of idiota, see Felder, p. 61, and Boehmer, p. xi. Felder, pp. 69 sqq., makes an effort to parry the charges that Francis lacked educa tion and disparaged education for his order. Celano calls him vir idiota and says nullis fuit scientiae studiis innutritus. He also speaks of him as sing ing in French as he walked through a forest. See the notes in Felder.
8 See Boehmer, pp. xiii. sq., 69 sq.
* Giotto has made the meeting with Innocent seated on his throne the sub ject of one of his frescoes. A splendid contrast indeed, the sovereign of kings and potentates and yet the successor of Peter, recognizing the humble devotee, whose fame was destined to equal his own ! The date usually given is 1209. Sabatier gives reasons for the change to 1210. St. Francois, p. 100.
6 M. Paris, Luard's ed., III. 132. Sabatier remarks that the incident has a real Franciscan color and is to be regarded as having some historic basis.
398 THE MIDDLE AGES. A.D. 1040-1291
tioned their rule, granted them the tonsure, and bade them go and preach repentance.
The brotherhood increased rapidly. The members were expected to work. In his will Francis urged the brethren to work at some trade as he had done. He compared an idle monk to a drone.1 The brethren visited the sick, especially lepers, preached in ever extending circles, and went abroad on missionary journeys. Francis was ready to sell the very ornaments of the altar rather than refuse an appeal for aid. He felt ashamed when he saw any one poorer than himself.2
At this time occurred one of the most remarkable episodes of Francis' career. He entered into marriage with Poverty. He called Poverty his bride, mother, sister, and remained devoted to her with the devotion of a knight.3 The story runs thus. Francis, with some companions, went out in search of Poverty. Two old men pointed out her abode on a high mountain. There Poverty, seated " on the throne of her neediness," received them and Francis praised her as the inseparable companion of the Lord, and " the mistress and queen of the virtues." Poverty replied that she had been with Adam in paradise, but had become a homeless wanderer after the fall until the Lord came and made her over to his elect. By her agency the number of believers was greatly increased, but after a while her sister Lady Persecution withdrew from her. Believers lost their forti tude. Then monks came and joined her, but her enemy Avarice, under the name of Discretion, made the monks rich. Finally monasticism yielded completely to worldliness, and Poverty removed wholly from it. Francis now joined him self to Poverty, who gave him and his companions the kiss
1 Speculum, p. 49. See also Gel. 10 ; 2 Gel 97. Sabatier insists that Francis had "no intention of creating a mendicant order, but a working order." S. Francois, p. 138. Denifle also called attention to this feature, Archiv, 1885, p. 482.
2 Speculum, xvii.
3 Celano in his first Life speaks of the sacred intercourse between Francis and holy Poverty, commercium cum sancta paupertate. The work entitled Sacrum commercium, etc., relates in full the story accounting for Francis' espousal of Poverty.