This altered point of view in the valuation of the sources, this criticism which I am inclined to call reciprocal and organic, brings about profound alterations in the biography of St. Francis. By a phenomenon which may appear strange we end by sketching a portrait of him much more like that which exists in the popular imagination of Italy than that made by the learned historians above mentioned.
When Francis died (1226) the parties which divided the Order had already entered into conflict. That event precipitated the crisis: Brother Elias had been for five years exercising the functions of minister-general with the title of vicar. He displayed an amazing activity. Intrenched in the confidence of Gregory IX. he removed the Zelanti from their charges, strengthened the discipline even in the most remote provinces, obtained numerous privileges from the curia, and with incredible rapidity prepared for the building of the double basilica, destined for the repose of the ashes of the Stigmatized Saint; but notwithstanding all his efforts, the chapter of 1227 set him aside and chose Giovanni Parenti as minister-general.
Furious at this check, he immediately set all influences to work to be chosen at the following chapter. It even seems as if he paid no attention to the nomination of Giovanni Parenti, and continued to go on as if he had been minister.[4]
Very popular among the Assisans, who were dazzled by the magnificence of the monument which was springing up on the Hill of Hell, now become the Hill of Paradise, sure of being supported by a considerable party in the Order and by the pope, he pushed forward the work on the basilica with a decision and success perhaps unique in the annals of architecture.[5]
All this could not be done without arousing the indignation of the Zealots of poverty. When they saw a monumental poor-box, designed to receive the alms of the faithful, upon the tomb of him who had forbidden his disciples the mere contact of money, it seemed to them that Francis's prophecy of the apostasy of a part of the Order was about to be fulfilled. A tempest of revolt swept over the hermitages of Umbria. Must they not, by any means, prevent this abomination in the holy place?
They knew that Elias was terrible in his severities, but his opponents felt in themselves courage to go to the last extremity, and suffer everything to defend their convictions. One day the poor-box was found shattered by Brother Leo and his friends.[6]
To this degree of intensity the struggle had arrived. At this crisis the first legend appeared.
II. First Life by Thomas of Celano[7]
Thomas of Celano, in writing this legend, to which he was later to return for its completion, obeyed an express order of Pope Gregory IX.[8]
Why did he not apply to one of the Brothers of the Saint's immediate circle? The talent of this author might explain this choice, but besides the fact that literary considerations would in this case hold a secondary place, Brother Leo and several others proved later that they also knew how to handle the pen.