After this memorable interview. St. Francis returned, preaching in all the countries as he passed through. One day after his return, as he was praying in the church of St. Mary, Porzioncula, a vision of our Saviour appeared, and promised that, to all who should thereafter confess their sins in that church, plenary remission should be granted. St. Francis immediately went to the pope at Perugia, and procured the granting of the indulgence, in consequence of which a ceremony is held to this day annually, in the church of St. Mary of the Angels, when the peasantry assemble to confess their sins and receive the promised indulgence.
Then comes the last great tradition of his life—the receiving the stigmata. It is recorded, and firmly attested by the great men who wrote his biography, that, on a certain morning, at the hour of the holy sacrifice, when St. Francis was praying on the side of Mount Avernia, Jesus Christ appeared to him under the form of a seraph crucified on the cross, and when the vision had disappeared, St. Francis was marked with the wounds of Christ in his hands, his feet, and his side.
Various grave discussions arose amongst the faithful about the truth of this legend. Only nineteen years after its presumed occurrence a Dominican preacher had declared openly his disbelief of it, but then he was a Dominican. The Bishop of Olmutz, however, followed in the wake, when Pope Gregory IX. (Ugolino of old) wrote, reproaching them with their want of faith; and Alexander IV., who succeeded, declared he had seen with his own eyes the stigmata of St. Francis.
Shortly after this incident, St. Francis sickened, and, exhausted by long fastings and vigils, wasted gradually, until, as Bonaventura says, he was only skin and bone—"quasi sola cutis ossibus cohaereret." One day, during his illness, a companion said to him: "Brother, pray to God that he may have mercy upon thee, and not lay his hand so severely upon thee." St. Francis reproved him for such a speech, and, though he was very weak, threw himself on the ground, and, kissing the earth, said: "I thank thee, O Lord God, for all my pains; and I pray thee, if it be thy will, multiply them a hundred-fold, because it will be most acceptable to me; for the fulfilment of thy will in me will be my supreme consolation." And his brethren noticed that, as his bodily pains increased, his joy was greater. He predicted the day of his death, and begged to be carried to his beloved Porzioncula, that he might yield up his spirit at that spot where he had first received divine grace. It was done, and he insisted upon being laid naked upon the bare ground, when he turned to his companions and said: "I have done my part; what yours is, may Christ teach you." When his last hour was come, he had all the brethren on the spot called to him, addressed them kindly on preserving their vows of poverty, and upholding the faith of the Catholic Church; he then laid his hands upon them, and pronounced his blessing upon all present and absent. "Farewell," said he, "all my sons; be strong in the fear of God, and remain in that always; and since future temptation and tribulation are near, blessed are they who continue in the things they have begun. But I hasten to God, to whose grace I commend you all." Then he called for a copy of the gospels, and asked them to read him that of St. John, beginning at the words, "Before the day of the passover," etc., when he suddenly broke out into the psalm: "Voce mea ad Dominum clamavi, voce mea ad Dominum deprecatus sum," continued to the words, "Me expect justi donec retribuas mihi," when, as they died away on his lips, the spirit of the great founder passed gently out of his poor emaciated body, and returned to its Maker.
Thus died St. Francis, in the odor of sanctity; and perhaps we cannot more appropriately conclude this brief outline of his life than by giving a translation of a sketch of his character and personal appearance, as written by one who knew him, Thomas of Celano, the author of the Dies Irae. It forms a graphic portrait of the man, and may serve as a fair specimen of hagiography. In his life of the saint, he thus writes:
"Oh! how beautiful, how splendid, how glorious did he appear in the innocence of his life, in the simplicity of his words, in the purity of his heart, in his love of God, in brotherly charity, in fragrant obedience, in angelic aspect! Gentle in manners, placid in nature, affable in conversation, faithful in undertakings, of admirable foresight in counsel, able in business, gracious to all, serene in mind, gentle in temper, sober in spirit, stable in contemplation, persevering in grace, and in all things the same; swift to indulge, to anger slow, free in intellect, in memory bright, subtle in dissertation, circumspect in choice, simple in all things; rigid toward himself, pious toward others, discreet to everybody; a most eloquent man, of cheerful aspect, and benevolent countenance, free from idleness, void of insolence. He was of the middle stature, rather inclined to shortness; his head was of the medium size, and round, with an oblong and extended face, a small smooth forehead, black and simple eyes, dark brown hair and straight eyebrows; his nose was thin, well proportioned, and straight; his ears erect and small, and his temples were smooth; his tongue was placable, though fiery and sharp; his voice was vehement, though sweet, clear, and sonorous; his teeth well set, regular, and white; his lips of moderate size; his beard was black, and not very thick; his neck thin; his shoulders straight, with small arms, thin hands, long fingers and nails; he had thin legs, small feet, a delicate skin, and very little flesh. He wore a rough vest, took very little sleep, and though he was most humble, he showed every courtesy to all men, conforming himself to the manners of every one. As he was holy amongst the holy, so amongst sinners he was as one of them." [Footnote 151]
[Footnote 151: Thomas de Celano in Vita Sti. Francisci. Acta Sanct.]
Before we advance further, we must say a few words upon a subject well known to all who have investigated the originals of ecclesiastical history—the miracles attributed to the saints. Their biographies are spangled with miracles—that of St. Francis especially. The Acta Sanctorum is a compilation of some fifty or sixty folio volumes, containing sometimes five or six different lives of each saint, written by men in different ages and countries, ranging from the eighth to the fourteenth century. All these writers unite in one thing, the ascription of miraculous powers to the saints. The question then arises, can this be wholly and entirely false? can it be utterly without one grain of truth in it?—a tissue of falsehoods wilful, wanton falsehoods consistently written by men at vastly different times, and in remotely distant countries? We must premise at once that we are not for a moment going to defend the absolute truth of the wonders attributed to the saints. We do not believe for an instant that their bodies were sometimes lifted from the earth, and carried up into the sky, like St. Francis; or that they walked dry-footed over the sea, as did St. Birim, when he left the corporalia behind him at Boulogne; nor that commands and directions were given them direct from heaven, through the medium of crosses, images, or pictures; but we cannot help reflecting as to whether it is possible for such a systematic body of history to be handed down to posterity in one continuity of falsehood for some eight or nine centuries; or whether we may come to the conclusion that it is a superstructure of exaggeration built up upon some basis of truth. It may help us, perhaps, at the outset, to notice what were the characters of the writers of these lives; were they men likely to be deluded by fanaticism, or likely to lend themselves to the perpetration and perpetuation of wanton falsehood?