The Project Gutenberg EBook of The Story of Assisi, by Lina Duff Gordon This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Story of Assisi Author: Lina Duff Gordon Illustrator: Nelly Erichsen M. Helen James Release Date: January 12, 2012 [EBook #38559] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK THE STORY OF ASSISI *** Produced by Melissa McDaniel and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) Transcriber's Note: Obvious typographical errors have been corrected. Inconsistent spelling and hyphenation in the original document have been preserved. The illustration on page 310, labeled "East Front of San Francesco" is titled "Church of Sta. Maria Maggiore" in the List of Illustrations. The picture listed as "Umbrian Oxen" in the List of Illustrations does not appear in the book. (Several copies of this and surrounding editions were checked.) The Story of Assisi "Between Tupino, and the wave that falls From blest Ubaldo's chosen hill, there hangs Rich slope of mountain high, whence heat and cold Are wafted through Perugia's eastern gate: And Nocera with Gualdo, in its rear, Mourn for their heavy yoke. Upon that side, Where it doth break its steepness most, arose A sun upon the world, as duly this P. Lunghi. Photo. From Ganges doth: therefore let none who speak Of that place, say Ascesi; for its name Were lamely so deliver'd; but the East, To call things rightly, be it henceforth styled." Dante, Paradiso, xi. (Cary's translation). Statue of St. Francis. Statue of St. Francis. by Andrea della Robbia in Sta. Maria degli Angeli. Title Page The Story of Assisi by Lina Duff Gordon Illustrated by Nelly Erichsen and M. Helen James London: J. M. Dent & Co. Aldine House, 29 and 30 Bedford Street Covent Garden W.C. * * 1901 First Edition, December 1900 Second Edition, October 1901 All rights reserved M L. D. G. To Margaret Vaughan this small book is affectionately dedicated in remembrance of days spent together in the Umbrian country NOTE y sincerest thanks are due to my aunt Mrs Ross, to Mrs Vaughan, Dr E. Percival Wright, M. Paul Sabatier, Mr Sidney Colvin, Sir William Markby and Mr Pearsall Smith, for the help rendered me in various ways during the writing of this book. I wish further to acknowledge the kindness of Mr Roger Fry who allowed me to quote from his lectures on Art delivered this year in London, before they were published in the New Monthly Review; and also the generous permission of Mr Anderson (Rome), and Signor Lunghi (Assisi), for allowing me to use their photographs. For the loan of old Italian books I am indebted to Cav. Bruschi, Librarian of the Marucelliana at Florence, to Professor Bellucci, Professor of the University of Perugia, and to Signor Rossi, proprietor of the Hotel Subasio at Assisi, whose intimate knowledge of his native town has been of great service to me. Poggio Gherardo, Florence, October 1900. CONTENTS CHAPTER I PAGE War and Strife 1 CHAPTER II The Umbrian Prophet 39 CHAPTER III The Carceri, Rivo-Torto and Life at the Portiuncula 81 CHAPTER IV The building of the Basilica and Convent of San Francesco. The Story of Brother Elias 117 CHAPTER V Cimabue and his School at San Francesco 149 CHAPTER VI The Paintings of Giotto and his School in the Lower Church 168 CHAPTER VII The Sienese Masters in the Lower Church. The Convent 198 CHAPTER VIII vii ix x Giotto's Legend of St. Francis in the Upper Church 228 CHAPTER IX St. Clare at San Damiano. The Church of Santa Chiara 258 CHAPTER X Other Buildings in the Town 289 CHAPTER XI The Church of Santa Maria degli Angeli. The Feast of the Pardon of St. Francis or the "Perdono d'Assisi" 335 ILLUSTRATIONS Statue of St. Francis by Andrea della Robbia in Sta. Maria degli Angeli (P. Lunghi— photo) Photogravure- Frontispiece PAGE The Temple of Minerva 3 The Eastern Slope of Assisi with the Castle, from the Porta Cappucini 10 The Guelph Lion of Assisi 22 The Arms of Assisi 37 Assisi in the time of St. Francis 38 Via di S. Maria delle Rose 58 The Arms of the Franciscans 80 Hermitage of the Carceri 82 The Carceri with a View of the Bridge 89 Side Door of the Portiuncula built by St. Benedict 99 The Portiuncula in the time of St. Francis, from the "Collis Paradisi" 107 Assisi from the Plain 113 Church and Convent of San Francesco 127 San Francesco from the Plain 147 The Lower Church 150 Looking through the doors of the Upper Church towards the Porta S. Giacomo and the Castle 157 Plan of the Lower Church and Monastery of San Francesco at Assisi (facing) 168 Choir and Transepts of the Lower Church 172 The Marriage of St. Francis with Poverty (D. Anderson—photo) 179 xi xii The Old Cemetery of San Francesco 194 The Knighthood of St. Martin by Simone Martini (D. Anderson—photo) 201 Bird's Eye View of the Basilica and Convent of San Francesco, from a drawing made in 1820 213 San Francesco from the Tescio 217 Staircase leading from the Upper to the Lower Piazza of San Francesco 220 San Francesco from the Ponte S. Vittorino 222 A Friar of the Minor Conventual Order of St. Francis 225 St. Francis Renounces the World (D. Anderson—photo) 233 Death of the Knight of Celano (D. Anderson—photo) 247 Arms of the Franciscans from the Intarsia of the Stalls 257 Door through which St. Clare left the Palazzo Scifi 262 San Damiano, showing the Window with the Ledge whence St. Claire routed the Saracens 268 Santa Chiara 282 Santa Chiara from near the Porta Mojano 287 Campanile of San Rufino 290 Door of San Rufino 295 The Dome and Apse of San Rufino from the Canon's Garden 298 Campanile of Sta. Maria Maggiore 309 Church of Sta. Maria Maggiore 310 Church of S. Pietro 313 Confraternity of San Francescuccio in Via Garibaldi 315 Monte Frumentorio in the Via Principe di Napoli 320 House of the Comacine Builders in the Via Principe di Napole 322 Looking across the Assisan roofs towards the East 325 View of San Francesco from beneath the Castle Walls 332 The Garden of the Roses at Sta. Maria degli Angeli 339 The Fonte Marcella by Galeazzo Alessi 346 An Assisan Garden in Via Garibaldi 347 Umbrian Oxen 349 Women from the Basilicata 351 San Francesco 356 Plan of Assisi 372 xiii xiv A The Story of Assisi CHAPTER I War and Strife "C'était le temps des guerres sans pitié et des inimitiés mortelles." H. Taine. Voyage en Italie. Perouse et Assise. ll who ascend the hill of the Seraphic City must feel its indescribable charm—intangible, mysterious, and quite distinct from the beauty of the Umbrian valley. "Why," we ask ourselves, "this stillness and sense of marvellous peace in every church and every street?" And, as though conscious of our thoughts, a young Assisan, with a gesture of infinite sadness towards the large, desolate palaces and broad deserted streets, said, as we lingered on our way: "Ah! Signore mie, our city is a city of the dead—of memories only." As he spoke a long procession of a grey-clothed confraternity, bearing on their breasts the franciscan badge, preceded by a priest who walked beneath a baldachino, streamed out of a small church. Slowly they passed down the road, and then the priest turned into a wayside cottage where lay a dying woman, while the others waited outside under the olive trees. But the sound of their chanting and the tinkling of the small bell came to us as we leaned over the city walls. Of a truth we felt the religious life of the town was not dead: perchance, down those streets, now so still, men had passed along to battle during the sad turmoil of the middle ages, had hated and loved as well as prayed, with all the fervour of their southern nature. We must turn to the early chroniclers to find in their fascinating pages that Assisi has had her passionate past and her hours of deepest trial. Her origin goes back to the days when the Umbrians, one of the most ancient people of Italy, inhabited the country north and south of the Tiber, and lived a wild life in caves. But the past is very dim; some Umbrian inscriptions, a few flint arrow heads, and some hatchets made of jade found on the shore of lake Thrasymene are the only records we possess of these early settlers. If written history of their ways and origin is lacking, the later chroniclers of Assisi endeavour to supply with their gossip, what is missing. Rambling and strange as their legends often seem to us, nevertheless they contain a germ of truth, an image, faint but partly true of a time so infinitely far away. Most of the local Umbrian historians have awarded the honour of the foundation of their own particular town to the earliest heroes whom they happen to know of, and these are invariably Noah and his family. It is, therefore, curious to note that the Assisan chroniclers have departed from this custom and have woven for themselves a legend so different from the usual friar's tale: "Various are the opinions," says one of them, "concerning the first building of our city; but the most probable, and the most universally accepted by serious writers, is the one which gives Dardanus as her founder. In the year 713 after the Deluge, and 865 years before the foundation of Rome, the first civil war in Italy broke out between the brothers Jasius and Dardanus, both sons of Electra; but the father of Jasius was Jupiter, while Dardanus was the son of Corythus, King of Cortona." The people of Umbria took sides, as some would have it that Jasius ought to be king in the place of the dead prince Corythus. Now it happened that Dardanus had pitched his tent on the slope of Mount Subasio, when a dream came to him that Jupiter and Minerva were preparing to assail the enemy, and that Jasius would be vanquished. On waking he determined, should his dream be true, to raise a temple to the goddess on the spot where he had slept. He went forth to battle, and with the help of the goddess drove the enemy back with great slaughter; Jasius was killed and they buried him on the field of battle. "Full well did Dardanus keep his vow, for in a few months there arose a wonderful building, now known as the sacred temple, dedicated to the true Minerva of Heaven, under the name of Santa Maria Sopra Minerva. Thus it is that the country round Assisi has been called Palladios agros, the fields of Pallas."[1] And thus the monk dreams on about the Seraphic Province of Umbria; and we dream with him of the Umbrians who forsook the chase and their shepherd huts on the heights about Subasio, to gather round the marvellous temple built by the hero ere he went forth to found the city of Troy. People came from afar to look at the six-fluted columns, and while marvelling at a thing so fair, they resolved to build their homes within sight and under the shadow of the sacred walls. Here was the nucleus of a future town. The simple shelters of cane and brushwood were soon replaced by huts of a neater pattern made of wattle and clay, with earthen floors, rounded porches and pent roofs. The dwellers by the temple throve and prospered, and all was peace for a while, until the van-guard of that mysterious people, the Etruscans, appeared on the Umbrian horizon. We are told how Dardanus, while visiting the King of Lydia on his way to Troy, drew such a highly-coloured picture of the loveliness of Tuscany, the fruitful qualities of the soil, and the lightness of the air, that Tyrrhenus, the king's son, was immediately sent with a large army to take possession of so rich a province. Then came a struggle, and the Umbrian tribes were driven back south of the Tiber, which henceforth strictly defined the boundary between Umbria and Etruria. Immediately to the west of Assisi, and on the longest spur of hills which juts out into the valley of the Tiber, stood the now Etruscan city of Perugia, to which a band of Etruscans had lately immigrated. The huge, grim walls which grew up round it after the advent of the new settlers, the narrow pointed gateways, some guarded by heads of stern and unknown deities, the general menacing and ferocious aspect of its buildings, soon warned the smaller Umbrian cities of 1 2 3 4 5 THE TEMPLE OF MINERVA THE TEMPLE OF MINERVA what they might in coming ages expect from her inhabitants. It is probable that skirmishes were frequent between the neighbouring towns of Assisi and Perugia, and to judge from the subterranean passages which still exist beneath the streets of the former place, we may gather that she was open to constant attacks, and that her inhabitants found it more prudent to disappear underground at the approach of enemies than to meet them in open battle. These subterranean galleries, cut in the soft tufa, extend for miles under the present city: branching out in all directions they form a veritable labyrinth of secret passages. Here swiftly and silently as the foe advanced, men and women with their children would disappear into the bowels of the earth, some being occasionally buried beneath masses of soil shaken down by the tramp of many feet above them. Repeated dangers of this sort at last decided the Assisans to meet their enemies in more war-like fashion, and to surround themselves—as Perugia had done—with stones and mortar. Soon the town bristled with towers and turreted gateways, and the houses, no longer built of wattle and mud, began to foreshadow the strongly fortified palaces of a later date. None too soon did Assisi prepare for war. In the year 309 b.c. the shrill sound of the Roman clarion echoed through the Cimminian forest. It roused Etruria to arms, proclaiming the fact that the Romans had dared to penetrate beyond this dangerous barrier which hitherto had been deemed impassable. The Etruscans and Umbrians, forgetting all their former strifes, now joined against the new power which threatened to crush their liberties. The battles which followed beneath the walls of Perugia, and by Bevagna in the plain of the Clitumnus, brought all Umbria, in the space of a single year, under the yoke of Rome. And now, although we leave the fields of legend and enter those of history, we find but little mention of Assisi: this is, however, easily accounted for. Built upon the unfrequented slopes of Mount Subasio, like a flower gradually opening to the sun's rays, she was far more secure than her neighbour Perugia who, commanding and commanded by the road from Rome to Ravenna, along which an army passed, stood in haughty and uncompromising pre-eminence. The comparatively obscure position of Assisi therefore gave her long periods of peace, and these she employed in building innumerable temples, a theatre, and a circus. It is impossible to excavate in any part of Assisi without coming upon relics of that time. Statues and busts of the Cæsars, of gods and of consuls, are lying in dark corners of the communal palace, and broken fragments of delicately-wrought friezes and heads of goddesses, half buried in bushes of oleander, adorn the Assisan gardens. Beneath the foundations of the more modern houses, mosaic floors and frescoed walls have been found, showing that Assisi had her years of early splendour. But full of life and action as this Roman period was, it is as completely hidden from us as are the temples now buried beneath the present town. It passed rapidly away, and yet is of some importance in the history of the world as having witnessed the birth of Sex. Aurelius Propertius, great among the poets even at a time when Virgil, Horace, and a host of others were filling Italy with their song. Many an Umbrian town prides itself on being the birthplace of Propertius. The people of Spello have even placed a tablet in their walls to claim him as her son; but the Assisans, ignoring the rivalry of others, very quietly point to the many inscriptions of the Propertius' family collected beneath the portico of the Temple of Minerva. One may be noticed referring to C. Passennus Sergius Paullus Propertius Blaesus, said to be a lineal descendant of the poet, who is supposed to have married after the death of the fair Cynthia, and returned to his native valley to pass his last days in domestic tranquillity. Angelo Poliziano, on the margin of an early edition of the poet's works now in the Laurentian Library of Florence, has made a note to the effect that Propertius, as well as St. Francis, was born at Assisi; and certainly modern writers assign the honour to Assisi. The somewhat vague utterances of Propertius as to his native town seem to show that the position of Assisi, with regard to Perugia and the plain, more nearly coincides with his description than that of any other city in the valley or on the hills. To one inquisitive friend he answers: "Tullus, thou art ever entreating me in the name of our friendship to tell thee my country and my descent. If thou knowest Perusia, which gave a field of death and a sepulchre to our father and in Italy's hour of affliction, when domestic discord drove Rome's own citizens one against the other—(Ah! hills of Etruria, to me beyond measure have ye given sorrow, for ye suffered the limbs of my kinsman to be cast aside unburied, and denied the handful of dust to cover his bones)—there it was that, close above the margin of her plain spread below, Umbria, rich in fertile domains, gave me birth."[2] The kinsman spoken of here is a certain Gallus, who lost his life in b.c. 41, when Lucius Antonius was besieged in Perugia by Augustus. The horrors of the general massacre which followed the fall of the city left sad memories in the mind of Propertius, then a mere child. In the general confiscation of property after the battle of Philippi his family lost their estates. But poor as they were, Propertius was sent to Rome to study, where, recognised as the leader of a new school of poetry, he remained until shortly before his death, at the age of thirty-five. His paternal estates having been restored to him, he forsook the splendour of the Augustan court, the patronage of Maecenas, the friendship of Virgil, and returned to the Umbrian country where his first inspirations had been awakened. 5 6 7 8 The contrast between a house and garden on the Palatine hill, in the midst of the stir of Roman life, and a farm by the silent stream flowing through the stillest of valleys, must have been great. But, judging from his description of the country, he seems to have fallen readily into rural ways, and loved to watch the herds of white oxen, dedicated to the service of the goddesses, grazing close to the banks of the Clitumnus. We may infer that he hunted the "timorous hare and birds" in the thick oak forest of the Spoletan valley, but, as he playfully tells us, he left "the hazardous boar alone," for physical courage was not one of his characteristics. From the plain his eyes were often raised in the direction of Assisi, and to his familiarity with her towers we owe this exquisite description of his birthplace, which, perhaps out of modesty, as he alludes to his own fame, he places in the mouth of a soothsayer: "Ancient Umbria gave thee birth from a noted household. Do I mistake, or do I touch rightly the region of your home, where misty Mevania stands among the dews of the hill-girt plain, and the waters of the Umbrian lake grow warm the summer through, and where on the summit of mounting Asis rise the walls to which your genius has added glory."[3] Nothing happens, or at least nothing is mentioned in Assisan chronicles until Christianity stealthily worked its way up from Rome about the third century. Then bloodshed followed during a period of darkness when Christians and pagans divided the town into factions by their bitter fights for religion. At first the Christians suffered, and many were martyred in the Umbrian rivers, but only to triumph later when Roman Assisi soon vanished and Christian basilicas were built on the site of pagan temples. Although, after the Roman period, we find Assisi more nearly linked with the general history of Italy, she appears uninfluenced by outside events, and her atmosphere of remoteness remains unimpaired. Thus we may say that Huns, Franks, and Lombards merely passed by and left no lasting mark upon the city. For a moment she was suddenly aroused by the tempestuous arrival of one or other of their leaders, but once the danger was past she returned to her calm sleep upon the mountain side. In 545 Totila, on his march to Rome, arrived before the walls of Assisi which were gallantly defended for the Emperor Justinian by Siegfried the Goth, but unfortunately he being killed in a skirmish with the Huns, the disheartened citizens reluctantly opened their gates to the enemy. For the first time in her annals (the Roman occupation had been peaceful enough) a foreigner—a tyrant set foot in her streets as master. But the restless Totila soon began to scan the country round for other cities to attack. Becoming aware of the large and wealthy city of Perugia perched upon the western hill, he sallied forth to capture a bigger prey, and Assisi enjoyed a further spell of peace. THE EASTERN SLOPE OF ASSISI WITH THE CASTLE, FROM THE PORTA CAPPUCCINI In reading the long-winded chronicles it is often difficult to gather to which power the various small towns at this time belonged. One point is, however, clear, that during endless contentions between the Popes and the Greek, and later the German Emperors, the Umbrian cities were often left to manage their own affairs, and because of the periods of rest which they thus enjoyed and used in their individual ways, we are inclined to speak of them as republics. For a long time Assisi remained annexed to the Duchy of Spoleto, then under the rule of the Lombard Dukes whose advent had filled 9 10 11 the different cities in the valley with Arian Christians, unfriendly to the Papacy. Assisi, together with other towns swerved from her allegiance to the Pope, and it is perhaps on this account that Charlemagne in 773 with his "terrible and fierce followers" came to besiege her. They laid the country waste, and made many attacks upon Assisi which met with stout resistance; but while prowling round the walls one night they found the main drain, and stealing through it they were able to discover the weakest part of the town. Next night they returned well armed, slew the guards who were keeping watch by the midnight fires, and before the citizens could rush to arms, the gates were opened to Charlemagne. The army passed in, her citizens were put to the sword, and the town razed to the ground. "Thus," says a chronicler, "Assisi bereft of her inhabitants, found herself an unhappy widow. Then was the most clement emperor grieved, and ordering that the city should be rebuilt, he placed therein a new colony of Christians of the Roman faith, and the city was restored, and in it the Divine Worship."[4] A small arched doorway ornamented with a delicate frieze of foliage still remains as a record of the rebuilding of the city by Charlemagne's Lombard workmen. The stone is blackened, the tracery worn away. Few find this dark corner in the Piazza delle Rose, and the people wonder at those who stop to look, for "it is ugly and very old," they say. It was probably at this time, towards the end of the eighth century, that the Rocca d'Assisi was built. This made her a more important factor in Umbrian politics; and leaders of armies, who hitherto had paid her but a hurried visit, now vied with each other to possess a city with so fair a crown. The citizens had chosen for the site of the castle the part where the hill rises in a sudden peak above the town, looking to the north across a deep ravine towards the mountains of Gualdo and Nocera. Above the main building and the four crenelated towers soared the castle keep; from the ramparts started two lines of walls which, going east and west, gathered the town as it were within a nest. At intervals rose forts connected by a covered passage, and tall towers guarded the walls where they joined the city gates. The Rocca d'Assisi with this chain of walls bristling with iron spikes and towers, complete in strength and perfect in architecture, looked down upon the town like some guarding deity, and was the pride of every citizen. It was no gloomy stronghold such as the French kings erected in the woods of Tourraine, but built of the yellow Subasian stone it seemed more like a mighty palace with windows large and square, whence many a condottiere and many a noble prisoner leant out to look upon the splendid sweep of country from Perugia to Spoleto. Proud as the citizens were of their new-born importance they soon regretted the calmer days of their obscurity. By the twelfth century they were torn between the Pope, the Emperor, and their own turbulent factions, for even in the smaller towns the cries of Guelph and Ghibelline were beginning to be heard. Whenever German potentates—"the abhorred Germans" as the chroniclers call them—had their hands well clenched upon an Umbrian town, the citizens turned imploring eyes towards Rome. The promise of municipal liberty was the bait which every pontiff knew well how to use for his own profit. The German, on the other hand, troubled not to use diplomacy as a means to gain his ends, but brought an army to storm the town, and took up his residence in the castle, whence he could hear the murmurings of the citizens below planning to drive him out of their gates. The first distinguished but unwelcome guest in the Rocca d'Assisi was Frederick Barbarossa. He was, however, too much occupied in his career of conquest to waste more than a few weeks in Umbria, and in 1195 we find Conrad of Suabia, who in the annals of the time is known by the nickname of "the whimsical one," in charge of the castle, with the title of Count of Assisi. Conrad was also Duke of Spoleto, but he preferred the fortress of Assisi as a residence and spent some two years there to the annoyance of the citizens, who were constrained to be more or less on their good behaviour. With him in those days was a small but important person, who, at the age of two, had been elected King of Germany and Italy. This was Frederick II, and the legend recounts how he was born in the Piazza Minerva beneath a tent hastily erected for the occasion, and in his third year was baptised in the Cathedral of San Rufino, amidst a throng of cardinals, bishops, Assisan priors and nobles. It would, indeed, be strange that he, who later was to prove a thorn in the side of many a Pope, should have been born and nurtured in the Seraphic City. The Assisans soon wearied of the German yoke, but unaided they could not throw it off and it needed the timely intervention of Innocent III, to rid them of Conrad's presence. The Pope, who had been quietly waiting an opportunity to regain his lost Umbrian towns, felt himself powerful enough now that the Emperor Henry VI, was dead, to send haughty commands to Conrad. He was bidden to meet Innocent at Narni where he solemnly made over his possessions to the Church. Thus left to themselves, the Assisans, with cries of "Liberty and the Pope," rushed on the castle to tear it down. Built to be their safeguard, it proved their greatest danger, and they determined that no other tyrant should find shelter within its walls. While the Assisans were rejoicing in their freedom, and endeavouring to guard against the constant attacks of the Perugians, the big world outside was being torn and rent by a medley of events which was carrying men's thoughts forward in the swift current of a fresh era. Everywhere a new spirit was spreading—"the fraternising spirit" it has been called. In the cities men were joining together in guilds, heralding the commonwealths; while, in the country, bands of people, under the names of Patarins, Albergenses, Poor Men of Lyons, etc., raised the standard of revolt yet higher against their feudal and spiritual lords. A contemporary writer speaks of thirty-two heresies as being rampant in Italy at this time. Men were eager and full of energy, finding relief through many channels that set all Italy in a ferment. But amidst the confusion of wars and heresies the Papal power grew ever stronger, until, with the accession of Innocent III, the claims of a temporal ruler were blended with spiritual rights. The Marches of Ancona, Umbria, and the seven hills of Rome belonged alike to him, while he was powerful enough to excommunicate cities, kingdoms, and emperors at his pleasure, and rule all with a rod of iron. The magnificent designs planned by Hildebrand seemed to triumph under Innocent, and yet the papal horizon was not without its clouds. 12 13 14 "Ah Constantine! of how much ill was cause, Not thy conversion, but those rich domains That the first wealthy Pope received of thee,"[5] groans Dante, in writing of the condition of the Church, and his cry reaches back to the time of which we write. Jacques de Vitry, who was often at the court of Innocent, also speaks with bitterness of the depravity of the priests. They were, he tells us, "deceiving as foxes, proud as bulls, avaricious and insatiable as the minotaur." Innocent III, though scheming and ambitious, was a man of lofty character, and no one watched with so much anguish the rising storms which threatened to shake the mighty fabric of the Papacy. In a moment of discouragement he is said to have exclaimed that fire and sword were needed to heal the wounds made by the simoniacal priests, and for a long time he in vain sought a remedy for those ills. But salvation was at hand, and it came from the Umbrian mountains, as the fresh breeze comes which suddenly breaks upon the budding trees in springtime. Within the narrow circuit of the Assisan walls arose a figure of magical power who drew men to him by the charm of his mysticism and the spell of his ardent nature. It is the sweet-souled saint of mediæval Italy—St. Francis of Assisi—who now illuminates this quiet corner of the world. Francis Bernardone was born in the year 1182, when, as we have seen, the Church was harrowed by a hundred ills. He passed a gay youth, free from every care, and tested all the pleasures that riches could procure. Though the son of a merchant he consorted with the noblest of the Assisan youths, who, partly on account of his father's wealth, partly because of his gaiety and love of splendour, were glad to accept him as an equal. All looked to the high-spirited, gifted Francis as the leader at every feast, the organiser of every entertainment, and when Perugia blew her war-trumpet he rode out to battle side by side with the Assisan cavaliers. Such, in a few words, was his position in Assisi when in his twenty-second year, after a severe illness which brought him to the brink of the grave, he resolved to follow to the letter the precept of the Gospel and lead the life of the first apostles. So complete was his conversion that he, the rich merchant's son, was to be seen walking through the streets with bricks on his back for the repair of the ruined churches of Assisi, while his former companions drew back and laughed as he passed them. But their derision was of short duration, for the charm they had felt in former days had by no means passed away. Holiness could never make him sad, and in the human tenderness and joyousness of his nature lay the secret of that power which was strong enough, the Assisans soon discovered, to lead them where he would—though it was now by a new road he travelled. The great movement, which began at Assisi and spread throughout Europe in a very few years, can only be likened to that witnessed by the lake of Galilee. Rich citizens gave all to the poor; the peasants left the vintage and sold their oxen, to join the ever-swelling crowd of bare-footed disciples who wandered through cities and into distant lands bringing comfort and words of peace to all they met. Like a ray of brilliant sunshine St. Francis dispersed the gloom of the middle ages, teaching men that the qualities of mercy and love were to be looked for from God instead of the inflexible justice that had overshadowed a religion intended to be all light. He walked the earth with joyous steps, inviting all to come with him and see how beautiful was the world; he looked upwards, praising God in bursts of eloquent song for the rain that fed the flowers, the birds that sang to him in the woods, and the blueness of his Umbrian sky. How different from the stern, orthodox saints who passed through the loveliest valleys with downcast eyes for fear of some hidden temptation or of some interruption to their prayers! With such a founder it is hardly surprising that the order of St. Francis spread and multiplied, becoming a great world force, as great and perhaps greater than that of St. Dominic. We get an interesting picture of the change he wrought throughout Italy and of the enthusiasm he kindled among his followers in a letter of Jacques de Vitry; from this we quote at length, for, being written by a contemporary of the saint, its value is very great. "While I was at the pontifical court I saw many things which grieved me to the heart. Everyone is so preoccupied with secular and temporal things, with matters concerning kings and kingdoms, litigations and lawsuits, that it is almost impossible to talk on religious matters. "Yet I found one subject for consolation in those lands: in that many persons of either sex, rich, and living in the great world, leave all for the love of Christ and renounce the world. They are called the Friars Minor, and are held in great respect by the Pope and the Cardinals. They, on their part, care nought for things temporal, and strive hard every day to tear perishing souls from the vanities of this world and to entice them into their ranks. Thanks be to God, their labour has already borne fruit, and they have gained many souls: inasmuch as he who listens to them brings others, and thus one audience creates another. "They live according to the rule of the primitive church, of which it is written: 'The multitude of believers were as one heart and one soul.' In the day they go into the cities and the villages to gain over souls and to work; in the night they betake themselves to hermitages and solitary places and give themselves up to contemplation. "The women live together near to cities in divers convents; they accept nought, but live by the labour of their hands. They are much disturbed to find themselves held in greater esteem, both by the clergy and the laity, than they themselves desire. "The men of this order meet once a year in some pre-arranged place, to their great profit, and rejoice together in the Lord and eat in company; and then, with the help of good and honest men, they adopt and promulgate holy institutions, approved by the Pope. After this they disperse, going about in Lombardy, Tuscany, and even in Apulia and Sicily, for 15 16 17 18 the rest of the year.... I think it is to put the prelates to shame, who are like dogs unable to bark, that the Lord wills to save many souls before the end of the world, by means of these poor simple friars."[6] Certainly one of the most remarkable events in mediæval history was the result of the teaching of St. Francis upon his own and future generations. In his native city the strength of his personal influence and the love and veneration which he excited was extraordinary. But we notice even a stranger fact; with his death this holy influence apparently vanished, and it is possible that the memory of the saint is dearer to the hearts of the Assisans in what we are inclined to call the prosaic tedium of our trafficking nineteenth century, than it was in the years immediately following his death. Later centuries have shown us that his teaching and his presence there were not in vain. Assisi, down to our own times, has continued to be the Mecca of thousands of pilgrims. Her churches bear the record of infinite early piety, for when art was in its early prime the most famous masters from Tuscany were called upon to decorate the Franciscan Basilica and leave their choicest treasures there as tributes to the immortal glory of the saint. But the note of war rings louder than the song of praise and love for many years to come in all the Assisan chronicles, and grass and weeds grow up to choke, though not to kill, the blessed seed that Francis sowed and did not live to tend. No sooner did the gates of death close upon that sweet and genial spirit, than war, lust, strife and pestilence burst upon the very people he had so tenderly loved. The story of Assisi becomes, as it had never been before, a list of murders—of struggles to the death for individual power, and of wars which made the fair Umbrian country a desolate and cruel waste for months and even years. Each town looked with hatred upon its powerful rival, and the communal armies were for ever meeting in the plain by the Tiber to match their strength and see if some small portion at least of a city's domains could not be wrested from her. The bitterest and most pronounced enemies in the valley were undoubtedly Assisi and Perugia. Their feuds date back to the twelfth century; but even before the Christian era these two cities of the hills had marked each other as a foe for the one was Umbrian, the other Etruscan, and they merely continued the rivalry of their founders. It is often difficult to discover the cause of each separate war, but it may, as a general rule, be traced to Perugia's inborn love of fighting, and to her restless spirit which led her to storm each town in turn. From her eyrie she looked straight down upon half the Umbrian country, and gazing daily on so fair a land the desire for possession grew ever stronger. Many towns were forced to submit to her sway, and by the thirteenth century she was the acknowledged mistress of Umbria. It is, therefore, with surprise and admiration that we watch the undaunted struggle of Assisi against a tyrant whom she hated with a hatred quite Dantesque in its bitterness and strength. Many menacing towers were built on either side of the valley, and heralds were continually sent between the two towns with insulting messages to goad the citizens forward into battle. When Perugia was known to be preparing for an attack upon Assisi, the castles and villages around hastened to break their allegiance to the weaker city and ally themselves with the Perugian griffin. Assisi was thus often obliged to defend herself unaided against the Umbrian tyrant. When, in 1321 Perugia declared war against "this most wicked city of Assisi" whose crime consisted in having fallen under the rule of the Ghibelline party of her citizens,[7] both communes were in need of money as their bellicose habits had proved expensive. Busily, therefore, they set to work about procuring it, and in a highly characteristic manner Perugia sold her right of fishing in Thrasymene for five years, while the citizens of the Seraphic City entered by force into the sacristy of San Francesco and carried off a quantity of sacred spoils. Gold ornaments, censers, chalices, crucifixes of rare workmanship and precious stuffs, were divided into lots and sold, partly to Arezzo for 14,000 golden florins, and partly to Florence for a larger sum. Now these things did not even belong to the Franciscans, but had been carefully stored in the sacristy by the Pope and his cardinals during their last visit to the town. Great, therefore, was the wrath at the Papal Court when news came of the sacrilegious robbery, and without a moment's delay a bull of excommunication was fulminated from Avignon. For thirty-eight years Assisi lay under the heavy sentence of an interdict, and, except for the feast of the "Pardon of St. Francis," the church doors were closed and the church bells were silent. But not a whit did the people care for the anger of a distant Pope, and it is related that when the two friars brought the bull of excommunication to Ser Muzio di Francesco, the leader of the robbers, they were flogged within an inch of their lives, and further, they were made to swallow the seals of lead which hung from the Papal document. The Assisans, having obtained the necessary funds, set to work to defend themselves against the enemy who were to be seen rolling their heavy catapults along the dusty roads. A proud historian says, "they saw without flinching 500 horsemen galloping round their walls," and with a heroism worthy of so good a cause, determined to be buried in the ruins of their city sooner than cede one step to their abhorred enemies the Perugians. They closed the shops, barred the houses and threw the chains across the streets to stop advancing cavalry; every artisan turned soldier, every noble watched from the tower of his palace. Not only were they guarding their own liberties, but they feared for the safety of the body of St. Francis, which the Perugians, ever prowling day and night about the walls, were anxious to carry off. The siege, it is said, lasted a year, when the Assisans were forced to give way and open their gates to the enemy, who sacked the town, "killing more than one hundred of the most wicked citizens, to wit, all those who fought against the city of Perugia." Then came a perilous moment, for many, not content with a barbarous pillage, wished to destroy Assisi altogether. Fortunately a wily Perugian, Massiolo di Buonante, stood up in her defence, arguing that "Assisi being now in their power, it were better to possess her fortified, and well provided against any new attack of the Ghibelline party."[8] His words had due effect, but still the town suffered horribly, and her walls only lately built were in greater part razed to the ground. The chains that guarded the streets together with the bars and keys of the gates were taken back to Perugia, where, until a century ago, they hung "as glorious trophies" from the claws of the bronze griffon outside the Palazzo Pubblico. Before leaving, the Perugians gave their orders to the now submissive city. The Guelphs were to live within the ancient circle of walls in the upper and more fortified part of the town, while the Ghibellines were left in 19 20 21 22 THE GUELPH LION OF ASSISI the undefended suburbs. They further commanded that each year, on the feast of St. Ercolano, the Assisans should bring them a banner "worth at least 25 golden florins, in signum subjectionis." This was the greatest ignominy of all, and rankled even more deeply in the hearts of the citizens of Assisi than the fact of their being governed by Perugian officials. The delivery of the yearly tribute was performed in a manner highly characteristic of the times and of the love of petty tyranny and display peculiar to the mediæval towns. An Assisan horseman mounted on a splendidly caparisoned charger brought the hated emblem to lay before the Priors of Perugia, who robed in crimson, with heavy golden chains about their necks, waited at the foot of the campanile of San Lorenzo. Close to them stood four mace bearers and trumpeters with white griffins painted on the red satin streamers which hung from the silver trumpets. Nothing was neglected that would impress her subjects with the dignity of her hill-set city. All the Perugians were assembled, and in their name the Priors promised to defend Assisi against her enemies and to preserve her from the yoke of tyrants. Having uttered this solemn mockery, they gave the Podestà of Assisi a sealed book wherein were written the laws to be observed in return for the inestimable favours granted; the book was not to be opened until he and his retinue had returned to their own city. The spirit of the Assisans was by no means crushed by their misfortunes, and shortly after the events we have just narrated they issued an edict with a pomp worthy of Perugia herself which fairly puzzled the Priors of that city. All Perugians holding land in Assisi were herein ordered to pay the taxes usually demanded of "strangers" possessing property in the territory; further, the Assisans proclaimed their firm determination no longer to observe any orders given to them by the Commune of Perugia. This audacity was, however, soon checked. Perugia issued an order to the effect that these statutes, and these alone, which were decreed by herself were to be valid in Assisi, all others were worthless. Assisi therefore remained subject to Perugia till 1367, when Cardinal Albornoz who was engaged in recovering the allegiance of the Papal States, entered her gates. He was received with wild enthusiasm by the citizens, for they hailed him as their deliverer from the hated yoke of the Perugians. The Assisans had every reason to rejoice in this change of masters, as the Cardinal allowed them to govern their town like a free republic; he rebuilt the walls destroyed during the last siege, and the castle which had also suffered much from the Perugian soldiery. The people were delighted, and their artists were soon busily employed in painting the gilded arms of the church on gateways and on palaces. During his brief sojourn in Assisi the war-like Cardinal had found such peace as he had probably not often known before, and such was his love for the church of San Francesco that he added to it several chapels and chose a place for his tomb within its walls. He died at Viterbo; and only five months after the Assisans had welcomed him with such rejoicing, they went with torches and candles, to bear his dead body back to San Francesco, the Priors, says a chronicler, spending 145 florins upon the crimson gowns they bought for this occasion. Days of peace and liberty were short, and the Assisans were soon groaning beneath the enormous taxes laid upon them by the zealous ministers of the Pope. In 1376 their indignation rose to such a pitch that they broke into open rebellion, and joined in the war-cry against the Church, which was to be heard in other towns of Tuscany and Umbria. The citizens besieged the Legates in their palaces and ordered them with haughty words to depart; so seeing it was safer to obey, they returned to Rome without a word. "Because of their love for the holy Pontiff, whose servants they were, the Assisans used no violence towards them," but having got their way with polite bows accompanied them safely beyond the city gates. But at this time, when all was war and conspiracy, there seemed no chance of a free life again for the people. No sooner had one tyrant been disposed of than another rose to take his place. When news of these events reached the Perugians they thought it a good opportunity to try and again get possession of the town, accordingly envoys were sent "just to put things in order" as they expressed it; but the Assisans shut the gates of the city in their faces and informed them that in future they intended to manage their own affairs. We cannot say that their endeavours were crowned with success, the nobles fought among themselves, while the mob was ever ready for any kind of novelty. It is related how in the year 1398 the Assisans changed their mind three times in one day as to who should be their lord. "Evviva the Church" was the first cry; the second, "Evviva the people of Perugia"; and lastly, "Evviva Messer Imbroglia," a roving adventurer who alternately fought for the Duke of Milan and the Pope, and finally entered Assisi at the head of a large cavalcade as Captain and Gonfalonier of the city. In the early centuries Assisi had bravely fought for her independence and held her own fairly well; but in the fourteenth century a sudden whirlwind swept across the country threatening to destroy the last remnant of her freedom. At this time the condottieri were busy carving out principalities for themselves, and one after another they marched through the land forcing the towns to bear their yoke. Assisi, not without a sharp struggle, fell a prey to Biordo Michelotti and Braccio Fortebraccio, successive despots of Perugia; and the citizens found themselves for the next twenty years in turn the vassals of Guidantonio of Montefeltro, of Sforza, and of the Pope. In 1442 Perugia was governed, in the name of the Pope, by Niccolò Piccinino, successor to Fortebraccio as the leader of the Bracceschi troops, and consequently a successor to the rivalry with Francesco Sforza, Duke of Milan. Assisi, therefore, who had spontaneously given herself to Sforza, preferring the tyranny of strangers to the yoke of Perugia, was not likely to be favourably looked on by Piccinino, and sooner or later he determined to besiege her. But just at this time Perugia had made peace with all the world, and, delighted with this novel state of things, she rang the great bell of the Commune, lit beacon fires on the hills, 23 24 25 26 and sent a special messenger to Assisi to proclaim the fact. The Assisans, with more courage than discretion, cursed the messenger and those who sent him, saying they had half a mind to kill him. "Return with this message," they cried, "say unto those who sent thee, that they try to wipe us from the face of the earth and then send words of peace. But we will have war and only war." This insulting message was duly delivered to the astonished priors, and that night the beacon fires were extinguished. When news reached Assisi of the vast preparations in Perugia for war, these hasty words were regretted. Luckily Francesco Sforza sent the Assisans a good supply of troops, and every day they hoped for the arrival of his brother Alessandro. The month that followed was disastrous to Assisi, and th...