[14.] Of the Colonna family; he died in 1216. Cf. 3 Soc., 61. Vide Cardella, Memorie storiche de' Cardinali, 9 vols., 8vo, Rome, 1792 ff., t. i., p. 177. He was at Rome in the summer of 1210, for on the 11th of August he countersigned the bull Religiosem vitam. Potthast, 4061. Angelo Clareno relates the approbation with more precision in certain respects: Cum vero Summo Pontifici ea quæ postulabat [Franciscus] ardua valde et quasi impossibilia viderentur infirmitate hominum sui temporis, exhortabatur eum, quod aliquem ordinem vel regulam de approbatis assumeret, at ipse se a Christo missum ad talem vitam et non aliam postulandam constanter affirmans, fixus in sua petitione permansit. Tunc dominus Johannes de Sancto Paulo episcopus Sabinensis et dominus Hugo episcopus Hostiensis Dei spiritu moti assisterunt Sancto Francisco et pro his quæ petebat coram summo Pontifice et Cardinalibus plura proposuerunt rationabilia et efficacia valde. Tribul. Laurentinian MS., fo 6a. This intervention of Ugolini is mentioned in no other document. It is, however, by no means impossible. He also was in Rome in the summer of 1210. (Vide Potthast, p. 462.)
[15.] 1 Cel., 32 and 33; 3 Soc., 47 and 48. Cf. An. Per., A. SS., p. 590.
[16.] 1 Cel., 33.
[17.] 3 Soc., 48.
[18.] 3 Soc., 49; 1 Cel., 33; Bon., 35 and 36. All this has been much worked over by tradition and gives us only an echo of the reality. It would certainly have needed very little for the Penitents to meet the same fate before Innocent III. as the Waldenses before Lucius III. Traces of this interview are found in two texts which appear to me to be too suspicious to warrant their insertion in the body of the narrative. The first is a fragment of Matthew Paris: Papa itaque in fratre memorato habitum deformem, vultum despicabilem, barbam prolixam, capillos incultos, supercilia pendentia et nigra diligenter considerans; cum petitionem ejus tam arduam et executione impossibilem recitare fecisset, despexit cum et dixit: Vade frater, et quære porcus, quibus potius debes quam hominibus comparari, et involve te cum eis in volutabro, et regulam illis a te commentatam tradens, officium tuæ prædicationis impende. Quod audiens Franciscus inclinato capite exixit et porcis tandem inventis, in luto se cum eis tamdiu involvit quousque a planta pedis usque ad verticem, corpus suum totum cum ipso habitu polluisset. Sicque ad consistorium revertens Papæ se conspectibus præsentavit dicens: Domine feci sicut præcepisti exaudi nunc obsecro petitionem meam. Ed. Wats, p. 340. The incident has a real Franciscan color, and should have some historic basis. Curiously, it in some sort meets a passage in the legend of Bonaventura which is an interpolation of the end of the thirteenth century. See A. SS., p. 591.
[19.] 3 Soc., 50 and 51; Bon., 37; 2 Cel., 1, 11; Bernard de Besse, Turin MS., fo 101b. Ubertini di Casali (Arbor vitæ crucifixæ, Venice, 1485, lib. v., cap. iii.) tells a curious story in which he depicts the indignation of the prelates against Francis. Quænam hæc est doctrina nova quam infers auribus nostris? Quis potest vivere sine temporalium possessione? Numquid tu melior es quam patres nostri qui dederunt nobis temporalia et in temporalibus abundantes ecclesias possiderunt? Then follows the fine prayer inserted by Wadding in Francis's works. The central idea is the same as in the parable of poverty. This story, though not referable to any source, has nevertheless its importance, since it shows how in the year 1300 a man who had all the documents before his eyes, represented to himself Francis's early steps.
[20.] Bon., 36.
[21.] The attempt of Durand of Huesca to create a mendicant order has not yet been studied with sufficient minuteness. Chief of the Waldenses of Aragon, he was present in 1207 at the conference of Pamiers, and decided to return to the Church. Received with kindness by the pope he at first had a great success, and by 1209 had established communities in Aragon, at Carcassonne, Narbonne, Béziers, Nimes, Uzès, Milan. We find in this movement all the lineaments of the institute of St. Dominic; it was an order of priests to whom theological studies were recommended. They disappeared almost completely in the storm of the Albigensian crusade. Innocent III., epistolæ, xi., 196, 197, 198; xii., 17, 66; xiii., 63, 77, 78, 94; xv., 82, 83, 90, 91, 92, 93, 94, 96, 137, 146. The first of these bulls contains the very curious Rule of this ephemeral order. Upon its disappearance vide Ripoli, Bullarium Prædicatorum, 8 vols., folio, Rome, 1729-1740, t. i., p. 96. Cf. Elie Berger, Registres d'Innocent IV., 2752.
[22.] Burchard, of the order of the Premostrari, who died in 1226. See below, [p. 234].
[23.] 3 Soc., 52; Bon., 38.