Renaissance Fancies and Studies. Vernon Lee

going-to-bits, and moral impotence produced by such vicarious and barren expenditure of feeling. Yet it seems to me certain that this enthroning of human love in matters spiritual was an enormous, indispensable improvement, which, whatever detriment it may have brought in individual and, so to say, professionally religious cases, nay, perhaps to all religion as a whole, became perfectly wholesome and incalculably beneficent in the enormous mass of right-minded laity.

      For human emotion, although so often run to waste, had been at least elicited, and, once elicited, could find, in nine cases out of ten, its true and beneficent channel; whereas, in the earlier mediæval days, the effort to crush out all human feeling (as with that holy man quoted by Abélard), to break all human solidarity, had not merely left the world in the hands of unscrupulous and brutal persons, but had imprisoned all finer souls in solitary and selfish thoughts of their individual salvation. Things were now different. The story of Lucchesio of Poggibonsi, recovered from oblivion by M. Paul Sabatier, is the most lovely expression of Franciscan tenderness and reverence towards the affections of the laymen, and ought to be remembered in company with the legend of the wood-pigeons, whom St. Francis established in his cabin and blessed in their courtship and nesting. This Lucchesio had exercised a profession which has ever savoured of damnation to the minds of the poor and their lovers, that of corn merchant or speculator in grain; but touched by Franciscan preaching, he had kept only one small garden, which, together with his wife, he cultivated half for the benefit of the poor. One day the wife, known in the legend only as Bona Donna, sickened and knew she must die, and the sacrament was brought to her accordingly. But Lucchesio never thought that it could be God's will that he should remain on earth after his wife had been taken from him. So he got himself shriven, received the last sacraments with her, held her hands while she died; and when she was dead, stretched himself out, made the sign of the cross, called on Jesus, Mary, and St. Francis, and peacefully died in his turn: God could not have wished him to live on without her. The passionate Franciscan sympathy with human love makes light of all the accepted notions of bereavement being acceptable as a divine dispensation. Lucchesio of Poggibonsi was, we are told, a member of the Third Order of Franciscans, and his legend may help us to appreciate the value of such institutions, which gave heaven to the laity, to the married burgher, the artisan, the peasant; which fertilised the religious ideal with the simplest and sweetest instincts of mankind. But, Third Order apart, the mission of the regular Franciscans and Dominicans is wholly different from that of the earlier orders of monasticism proper. The earlier monks, however useful and venerable as tillers of the soil and students of all sciences, were, nevertheless, only agglomerated hermits, retired from the world for the safety each of his own soul; whereas the preaching, wandering friars are men who mix with the world for the sake of souls of others. Thus, throughout the evolution of religious communities, down to the Jesuits and Oratorians, to the great nursing brother-and sisterhoods of the seventeenth century, we can watch the substitution of care for lay souls in the place of more saintly ones—a gradual secularisation in unsuspected harmony with the heretical and philosophical movements which tend more and more to make religion an essential function of life, instead of an activity with which life is for ever at variance.

      In accordance with this evolution is the great enthroning of love in the thirteenth century: it means the replacing of the terror of a divinity, who was little better than a metaphysical Moloch (sometimes, and oftener than we think, a metaphysical Ormuzd and Ahriman of Manichean character), by the idolatry of an all-gracious Virgin, of an all-compassionate and all-sympathising Christ.

      It was an effort at self-righting of the unhappy world, this love-fever which followed on the many centuries of monastic self-mutilation; for, in sickness of the spirit, the hot stage, for all its delirium, means a possibility of life. Moreover, it gave to mankind a plenitude of happiness such as is necessary, whether reasonable or unreasonable, for mankind to continue living at all; art, poetry, freedom, all the things which form the Viaticum on mankind's journey through the dreary ages, requiring for their production, it would seem, an extra dose of faith, of hope, and happiness. Indeed, the Franciscan movement is important not so much for its humanitarian quality as for its optimism.

      Many other religious movements have asserted, with equal and greater efficacy, the need for charity and loving-kindness; but none, as it seems to me, has conceived like it that charity and loving-kindness are not mitigations of misery, but aids to joy. The universal brotherhood, preached by Francis of Assisi, is a brotherhood not of suffering, but of happiness, nay, of life and of happiness.

      The sun, in the wonderful song which he made—characteristically—during his sickness, is the brother of man because of his radiance and splendour; water and fire are his brethren on account of their virtues of purity and humbleness, of jocund and beautiful strength;¹ and if we find, throughout his legends, the Saint perpetually accompanied by birds—the swallows he begged to let him speak, the falcon who called him in the morning, the turtle-doves whose pairing he blessed, and all the feathered flock whom Benozzo represents him preaching to in the lovely fresco at Montefalco—if, as I say, there is throughout his life and thoughts a sort of perpetual whir and twitter of birds, it is, one feels sure, because the creatures of the air, free to come and go, to sit on beautiful trees, to drink of clear streams, to play in the sunshine and storm, able above all to be like himself, poets singing to God, are the symbols, in the eyes of Francis, of the greatest conceivable felicity.²

      Indeed, we can judge of what the Franciscan movement was to the world by what its gospel, the divine Fioretti, are even to ourselves. This humble collection of stories and sayings, sometimes foolish, always childlike, becomes, to those who have read it with more than the eyes of the body, a beloved and necessary companion, like the solemn serene books of antique wisdom, the passionate bitter Book of Job, almost, in a way, like the Gospels of Christ. But not for the same reason: the book of Francis teaches neither heroism nor resignation, nor divine justice and mercy; it teaches love and joyfulness. It keeps us for ever in the company of creatures who are happy because they are loving: whether the creatures be poor, crazy Brother Juniper (the comic person of the cycle) eating his posset in brotherly happiness with the superior he had angered; or Brother Masseo, unable from sheer joy in Christ to articulate anything save "U-u-u," "like a pigeon;" or King Lewis of France falling into the arms of Brother Egidio; or whether they be the Archangel Michael in friendly converse with Brother Peter, or the Madonna handing the divine child for Brother Conrad to kiss, or even the Wolf of Gubbio, converted, and faithfully fulfilling his bargain. There are sentences in the Fioretti such as exist perhaps in no other book in the world, and which teach something as important, after all, as wisdom even and perfect charity—"And there answered Brother Egidio: Beloved brethren, know that as soon as he and I embraced one another, the light of wisdom revealed and manifested to me his heart, and to him mine; and thus by divine operation, seeing one into the other's heart, that which I would have said to him and he to me, each understood much better than had we spoken with our tongue, and with greater joyfulness…." Again, Jesus appeared to Brother Ruffino and said, "Well didst thou do, my son, inasmuch as thou believedst the words of St. Francis; for he who saddened thee was the demon, whereas I am Christ thy teacher; and for token thereof I will give thee this sign: As long as thou live, thou shalt never feel affliction of any sort nor sadness of heart."

      St. Francis, we are told, being infirm of body, was comforted through God's goodness by a vision of the joy of the blessed. "Suddenly there appeared to him an angel in a great radiance, which angel held a viol in his left hand and a bow in his right. And while St. Francis remained in stupefaction at the sight, this angel drew the bow once upwards across the viol, and instantly there issued such sweetness of melody as melted the soul of St. Francis, and suspended it from all bodily sense. And, as he afterwards told his companions, he was of opinion that if that angel had drawn the bow downwards (instead of upwards) across the viol, his soul would have departed from his body for the very excess of delight."

      It was not so much to save the souls of men from hell, about which, indeed, there is comparatively little talk in the Fioretti, but to draw them also into the mystic circle where such angelic music was heard, that Francis of Assisi preached throughout Umbria, and even as far as the Soldan's country; and, if we interpret it rightly, the strings of that heavenly viol were the works of creation and the souls