[11.] Vide Wadding, ann. 1213-1215. Cf. A. SS., pp. 602, 603, 825-831. Mark of Lisbon, lib. i., cap. 45, pp. 78-80; Papini, Storia di S. Francesco, i., p. 79 ff. (Foligno, 1825, 2 vols., 4to). It is surprising to see Father Suysken giving so much weight to the argumentum a silentio.
[12.] From Pentecost, 1213, to that of 1214.—Post non multum vero temporis versus Marochium iter arripuit, says Thomas of Celano (1 Cel., 56), after having mentioned the return from Slavonia. Taking into account the author's usus loquendi the phrase appears to establish a certain interval between the two missions.
[13.] Conform., 110b, 1; Spec., 62b; Fior., 16; Bon., 170-174.
[14.] Village about two leagues S. W. from Assisi. The time is indirectly fixed by Bon., 173, and 1 Cel., 58.
[15.] 1 Cel. 58; Bon., 109 and 174; Fior., 16; Spec., 62b; Conform., 114b, 2.
[16.] About halfway between Orvieto and Narni.
[17.] 1 Cel., 59; Bon., 175.
[18.] Ad hæc, ut ipse dicebat ... 1 Cel., 58.
[19.] Francis has been compared in this regard to certain of his contemporaries, but the similarity of the words only makes more evident the diversity of inspiration. Honorius III. may say: Forma rosæ est inferius angusta, superius ampla et significat quod Christus pauper fuit in mundo, sed est Dominus super omnia et implet universa. Nam sicut forma rosæ, etc. (Horoy, t. i., col. xxiv. and 804), and make a whole sermon on the symbolism of the rose; these overstrained dissertations have nothing to do with the feeling for nature. It is the arsenal of mediæval rhetoric used to dissect a word. It is an intellectual effort, not a song of love. The Imitation would say: If thy heart were right all creatures would be for thee a mirror of life and a volume of holy doctrine, lib. ii., cap. 2. The simple sentiment of the beauty of creation is absent here also; the passage is a pedagogue in disguise.
[20.] Spec., 157. Fior.; 22.