Those whom this subject may interest will find in the note above detailed bibliographical indications of the principal elements of this now quieted discussion. I shall confine myself to pointing out the impossibilities with which tradition comes into collision; they are both psychological and historical. The Bollandists long since pointed out the silence of Francis's early biographers upon this question. Now that the published documents are much more numerous, this silence is still more overwhelming. Neither the First nor the Second Life by Thomas of Celano, nor the anonymous author of the second life given in the Acta Sanctorum, nor even the anonymous writer of Perugia, nor the Three Companions, nor Bonaventura say a single word on the subject. No more do very much later works mention it, which sin only by excessive critical scruples: Bernard of Besse, Giordiano di Giano, Thomas Eccleston, the Chronicle of the Tribulations, the Fioretti, and even the Golden Legend.
This conspiracy of silence of all the writers of the thirteenth century would be the greatest miracle of history if it were not absurd.
By way of explanation, it has been said that these writers refrained from speaking of this indulgence for fear of injuring that of the Crusade; but in that case, why did the pope command seven bishops to go to Portiuncula to proclaim it in his name?
The legend takes upon itself to explain that Francis refused a bull or any written attestation of this privilege; but, admitting this, it would still be necessary to explain why no hint of this matter has been preserved in the papers of Honorius III. And how is it that the bulls sent to the seven bishops have left not the slightest trace upon this pontiff's register?
Again, how does it happen, if seven bishops officially promulgated this indulgence in 1217, that St. Francis, after having related to Brother Leo his interview with the pope, said to him: "Teneas secretum hoc usque circa mortem tuam; quia non habet locum adhuc. Quia hæc indulgentia occultabitur ad tempus; sed Dominus trahet eam extra et manifestabitur." Conform., 153b, 2. Such an avowal is not wanting in simplicity. It abundantly proves that before the death of Brother Leo (1271) no one had spoken of this famous pardon.
After this it is needless to insist upon secondary difficulties; how is it that the chapters-general were not fixed for August 2d, to allow the Brothers to secure the indulgence?
How explain that Francis, after having received in 1216 a privilege unique in the annals of the Church, should be a stranger to the pope in 1219!
There is, however, one more proof whose value exceeds all the others—Francis's Will:
"I forbid absolutely all the Brothers by their obedience, in whatever place they may be, to ask any bull of the court of Rome, whether directly or indirectly, nor under pretext of church or convent, nor under pretext of preaching, nor even for their personal protection."
Before closing it remains for us to glance at the growth of this legend.