Matthew Arnold proceeds:
"So in return, as no other man, St. Francis was listened to. When an Umbrian town or village heard of his approach, the [{257}] whole population went out in joyful procession to meet him, with green boughs, flags, music, and songs of gladness. The master, who began with two disciples, could in his own lifetime (and he died at forty-five) collect to keep Whitsuntide with him, in presence of an immense multitude, five thousand of his Minorites. He found fulfilment to his prophetic cry: "I hear in my ears the sound of the tongues of all the nations who shall come unto us; Frenchmen, Spaniards, Germans, Englishmen. The Lord will make of us a great people, even unto the ends of the earth."
When we reach the next paragraph the secret of this surprising paradoxical sympathy is out. It is the literary and esthetic side of St. Francis that has appealed to him, and like Renan he does not hesitate to give "the poor little man of God" a place among the great original geniuses of all time, associating his name with that of Dante.
"Prose could not satisfy this ardent soul, and he made poetry. Latin was too learned for this simple, popular nature, and he composed in his mother tongue, in Italian. The beginnings of the mundane poetry of the Italians are in Sicily, at the court of kings; the beginnings of their religious poetry are in Umbria, with St. Francis. His are the humble upper waters of a mighty stream: at the beginning of the Thirteenth Century, it is St. Francis, at the end, Dante. Now it happens that St. Francis, too, like the Alexandrian songstress, has his hymn for the sun, for Adonis; Canticle of the Sun, Canticle of the Creatures, the poem goes by both names. Like the Alexandrian hymn, it is designed for popular use, but not for use by King Ptolemy's people; artless in language, irregular in rhythm, it matches with the childlike genius that produced it, and the simple natures that loved and repeated it."
Probably the most satisfactory translation for those who may not be able to appreciate the original of this sublime hymn that has evoked so many tributes, is the following literal rendering into English in which a quite successful attempt to give the naif rhythm of the original Italian, which necessarily disappears in any formal rhymed translation, has been made by Father Paschal Robinson of the Order of St. Francis for his recent edition of the writings of St. Francis. [Footnote 23]
[Footnote 23: Philadelphia, The Dolphin Press, 1906.]
"Here begin the praises of the Creatures which the Blessed Francis made to the praise and honor of God while he was ill at St. Damian's:
Most high, omnipotent, good Lord,
Praise, glory and honor and benediction all, are Thine.
To Thee alone do they belong, most High,
And there is no man fit to mention Thee.
Praise be to Thee, my Lord, with all Thy creatures.
Especially to my worshipful brother sun,
The which lights up the day, and through him dost Thou brightness give;
And beautiful is he and radiant with splendor great;
Of Thee, Most High, signification gives.
Praised be my Lord, for sister moon and for the stars,
In heaven Thou hast formed them clear and precious and fair.
Praised be my Lord for brother wind
And for the air and clouds and fair and every kind of weather.
By the which Thou givest to Thy creatures nourishment.
Praised be my Lord for sister water,
The which is greatly helpful and humble and precious and pure.
Praised be my Lord for brother fire,
By the which Thou lightest up the dark.
And fair is he and gay and mighty and strong.
Praised be my Lord for our sister, mother earth.
The which sustains and keeps us
And brings forth diverse fruits with grass and flowers bright.
Praised be my Lord for those who for Thy love forgive
And weakness bear and tribulation.
Blessed those who shall in peace endure,
For by Thee, Most High, shall they be crowned.
Praised be my Lord for our sister, the bodily death.
From the which no living man can flee.
[{259}]
Woe to them who die in mortal sin;
Blessed those who shall find themselves in Thy most holy will,
For the second death shall do them no ill.
Praise ye and bless ye my Lord, and give Him thanks,
And be subject unto Him with great humility."
Except for his place in literature and art, the lives of few men would seem to be of so little interest to the modern time as that of St. Francis of Assisi, yet it is for the man himself that so many now turn to him. His spirit is entirely opposed to the sordid principles that have been accepted as the basis of success in modern life. His idea was that happiness consisted in being free from unsatisfied desires rather than seeking to secure the satisfaction of his wishes. Duty was self-denial, not self-seeking under any pretext. He stripped himself literally of everything and his mystic marriage to the Lady Poverty was, so far as he was concerned, as absolute a reality, as if the union had been actual instead of imaginary. The commonplace details of his early years seem all the more interesting from these later developments, and have been the subject of much sympathetic study in recent years.