Part 1

TRANSCRIBER’S NOTE:

Italic text has been marked with _underscores_. Sidenotes, which are used extensively for Scripture references, have been placed inside {curly brackets}. Footnotes have been moved to the end of the text.

THE LADY POVERTY

“Sacrum Commercium Beati Francisci cum Domina Paupertate”

The frontispiece of this volume is reproduced by permission from a photograph by Messrs ALINARI of Florence.

THE LADY POVERTY

A XIII. CENTURY ALLEGORY

TRANSLATED & EDITED BY

MONTGOMERY CARMICHAEL

WITH A CHAPTER ON THE SPIRITUAL SIGNIFICANCE OF EVANGELICAL POVERTY BY FATHER CUTHBERT O. S. F. G.

London John Murray, Albemarle Street 1901

CONTENTS

INTRODUCTION--

PAGE

(a) Editions xvii

(b) Authorship and Date xxviii

(c) Translation and Scripture References xlii

THE LADY POVERTY.

I. In Praise of Poverty 3

II. How the Blessed Francis made diligent search for the Lady Poverty 8

III. How two old men showed the Blessed Francis where he might find the Lady Poverty 14

IV. Of the First Companions of the Blessed Francis 20

V. How the Blessed Francis and his Companions found the Lady Poverty on the Mountain 24

VI. The Blessed Francis and his Companions, exalting her virtues in divers ways, beseech the Lady Poverty to abide with them forever 28

VII. The Answer of My Lady Poverty 41

VIII. Of the Apostles 56

IX. Of the Successors of the Apostles 59

X. That Times of Peace are unpropitious to Poverty 62

XI. Of Persecution 65

XII. Of the followers of a spurious Poverty 70

XIII. Of Avarice 73

XIV. How the Lady Poverty spoke of good Religious 77

XV. How Avarice took the Name of Discretion 80

XVI. How Avarice took the Name of Prudence 84

XVII. How Avarice called in the aid of Sloth 89

XVIII. Of the Religious who were conquered by Sloth 92

XIX. How the Lady Poverty sorrowed over certain Religious who were poor in the World, and yet more prone than others to Self-indulgence in Religion 99

XX. How the Lady Poverty showed the Blessed Francis the Perfect Walk in the Religious Life 107

XXI. How the Blessed Francis made answer to the Lady Poverty 114

XXII. How the Lady Poverty gave her consent 118

XXIII. How the Blessed Francis thanked God for the consent of the Lady Poverty 119

XXIV. Of the Sojourn of My Lady Poverty with the Brothers 121

XXV. How My Lady Poverty blessed the Brothers, exhorting them to persevere in the Grace which they had received 130

On the Spiritual Significance of Evangelical Poverty, by Father Cuthbert, O.S.F.C 141

APPENDICES--

I. A Prayer of the Blessed Francis to obtain Holy Poverty 183

II. Paradiso. Canto XI. (lines 28-123) 200

INTRODUCTION

EDITIONS

The “Sacrum Commercium” is an Allegory, simple in form and charming in conception, telling how St Francis wooed and won that most difficult of all Brides, my Lady Poverty. It was written some time in the thirteenth century (most probably in the year 1227) by an unknown Franciscan, and has been six times printed, thrice in Latin, and thrice in Italian.

{The Latin Editions.} The first Latin edition was printed at Milan in 1539. It is of exceeding rarity, and has escaped the vigilance of Brunet and Græsse. Père François Van Ortroy, the noted Bollandist (whom few things escape), was the first to call attention to a copy in the Ambrosian Library, and it is the only copy known to exist. (See “Analecta Bollandiana,” xix. 460.)

The second Latin edition was published nearly 400 years later, in 1894, under the editorship of Professor Edoardo Alvisi, in the “Collezione di Opuscoli Danteschi inediti o rari diretta da G. L. Passerini.”[1] Professor Alvisi’s edition has no pretensions to being critical: his sole object in publishing it was to supply an illustration to part of Canto XI. of the “Paradiso.” This edition has, perhaps justly, been decried for its entire want of critical apparatus, but it at least served to call attention to a gem that had hitherto slumbered uncared-for in parchment Codexes.

The third Latin edition is exceptional from every point of view. It was published only last year by Père Edouard d’Alençon, the learned Archivist General of the Friars Minor Capuchins. Père Edouard has taken his version from a Codex (No. 3560) in the Casanatese Library in Rome, which he has carefully collated with three other Codexes (of Milan, Vincenza and Ravenna), noting all the variants at foot. There is but one fault to find with this scholarly edition: it does not attempt to give the numerous Scripture references.[2]

{The Italian Editions.} The first Italian edition[3] appeared in 1847 under the title “Meditazione sulla Povertà di Santo Francesco.”[4] It is taken from a Fourteenth-Century Codex in the Franciscan Convent of Giaccherino, near Pistoia. Its editors were the Lexicographer, Pietro Fanfani, and a Canon of Pistoia, Enrico Bindi. It has been quoted in the great “Vocabolario” of the Academicians of the Crusca, and has therefore become a “Testo di Lingua” or Italian classic.[5] The “Meditazione” is a very free translation indeed from the original Latin. The translator adds beauties and leaves out obscurities at will. It is curious to us in these days, when Franciscan studies are being pursued with such avidity all the world over (if I except England), to reflect that the editors, Fanfani and Bindi, did not know whether the “Meditazione” was a translation or an original work. The Fourteenth-Century translator is unknown.

The next Italian edition (1900) is the one given in parallel columns with the Latin version of Père Edouard d’Alençon’s work above quoted. It is taken from Codex B. 131 in the Vallicellian Library, and is probably a Fourteenth-Century work, but, if interesting, it has little or no merit as an example of fine Tuscan.

The third Italian edition is a much-needed and very welcome work.[6] It is a reprint of the “Meditazione,” which has for long been so scarce as to be almost unprocurable. The editor, Don Salvatore Minocchi, a Florentine priest, and one of the foremost authorities on matters Franciscan, than whom there could be no one more fitted for the task, has carefully collated the original edition of the “Meditazione” with the Codex from which it was taken, and has removed quite a host of erroneous readings. We may therefore now be said to have, for the first time, a correct version of this little Italian classic. It was only printed in the last days of May, and I have to thank the learned editor for courteously permitting me to see his proof sheets.

AUTHORSHIP AND DATE

The authorship of the “Sacrum Commercium” has been freely ascribed to the Blessed Giovanni da Parma, seventh Minister General of the Friars Minor in succession to Saint Francis. I would with all my heart that he were the author, for Giovanni is one of the brightest lights of the Order, and both by his love and practice of Poverty, and by his great endowments, is the ideal author for so exquisite an allegory. The “Chronica xxiv. Generalium,” which was completed in 1379, and begun perhaps twenty years earlier, distinctly states that Giovanni is the author (“quendam libellum devotum composuit quem intitulavit Commercium Paupertatis”),[7] and this opinion was followed by all succeeding old writers (except Fra Bartolommeo da Pisa, who makes no attempt to assign authorship), and most moderns, including Professor Alvisi, M. Sabatier,[8] Professor Umberto Cosmo,[9] and the latest biographer of the Blessed, Fra Luigi da Parma.[10] But all the Codexes which Père Edouard d’Alençon cites, as also a Codex in the Bodleian and another in the Communal library at Siena, give the date of composition as the month of July after the death of Saint Francis, that is to say July, 1227. (_Actum est hoc opus mense Julii post obitum Beatissimi Francisci, anno Millesimo ducentesimo vigesimo septimo ab Incarnatione Domini Salvatoris Nostri Jesu Christi._) If this date be correct, then the Blessed Giovanni could not have been its author, for he was only born in 1208, and did not enter the Order until after 1230. There is the point that Mediæval scribes were given (like other mortals) to making errors in dates, more especially when they were in Roman figures, and these errors would have been propagated from Codex to Codex. We have the well-known instance of the Mazarin Codex No. 1743, where the erroneous date of 1228 led a distinguished French critic to look upon the “Speculum Perfectionis” as the oldest biography of St Francis. The date was probably 1318, and it will be seen how easily a slip might be made between MCCXXVIII and MCCCXVIII.[11] But in favour of the date of 1227 for the “Sacrum Commercium” we have not only the fact that the date is written in words and not in figures, but that the “explicit” distinctly states that it was finished in the July after the death of St Francis. Such extreme precision does not leave much room for error. Moreover, there is practically no serious internal evidence against the date 1227. It is true that the Casanatese Codex, at the beginning of Chap. iv. speaks of “_Sanctum_ Franciscum,” whereas St Francis was not canonized until 1228. But this, even if some refuse to translate it simply “the holy Francis,” and insist upon “_St_ Francis,” I think it is fair to regard as the slip of a scribe, more especially as the Vincenzian Codex gives “beatum” in the same place, and both Italian versions have “beato.” There is, therefore, no substantial reason why we may not regard the “Sacrum Commercium” as written in 1227, and it is interesting to note that this little allegory is thus the first book ever written on St Francis, for Thomas of Celano’s “Legenda Prima,” was not completed until the following year.[12]

There are, to my mind, two conclusive arguments, both adduced by Père Edouard,[13] against attributing the authorship to Giovanni da Parma. Fra Ubertino da Casale in a famous work[14] (“too famous,” it might justly be called), finished in 1305, is the first writer who expressly mentions the “Sacrum Commercium,” and he ascribes it merely to “a certain holy doctor,” giving no name. Now Ubertino well knew Giovanni (_ob._ 1289), and it seems impossible that he should not also have known and celebrated the Blessed as the author of the “Sacrum Commercium” had he really been so. Again Fra Salimbene da Parma (_ob._ 1287 or 1290) knew the Blessed Giovanni intimately, and alludes to him frequently in his Chronicle.[15] He even refers to writings of Giovanni’s, but there is never a hint of the “Sacrum Commercium.” The only theory on which it is possible to ascribe the authorship to Fra Giovanni is so wild as scarcely to be worthy of mention. We should have to suppose, seeing the unpopularity of the extremes of Poverty in a certain section of the Order, that he was afraid to acknowledge his work, and that he deliberately, and with much circumstance, falsified the date to secure his anonymity. But the Blessed Giovanni was not made of such poor stuff! He who endured hatred, persecution and imprisonment, to some extent by reason of his zeal for the Lady Poverty, was not the man to resort to so trivial a ruse. His deeds were far more unpopular (with some) than ever this little allegory could have made him.

Père Edouard d’Alençon, with much ingenuity, seeks to credit Giovanni Parenti, St Francis’ immediate successor as Minister General (1227-1233), with the authorship. He gives an instance tending to show that there was a tradition that a Minister General had written the work, and then he points to the similarity between “Joannes Parenti” and “Joannes Parmensis.” All this proves his acumen and ingenuity, but he is too severely scientific a scholar to advance a clever theory as proof positive. For the present it is safest to admit frankly that the author of the “Sacrum Commercium” is unknown, and to conclude with Fra Ubertino da Casale that he was “quidam sanctus doctor hujus Sanctæ Paupertatis professor et zelator strenuus.”

TRANSLATION AND SCRIPTURE REFERENCES

I have translated from Père Edouard d’Alençon’s version of the Codex Casanatensis.[16] But I have not slavishly adhered to this, using, when they seemed more apt, the variants which he has so diligently noted at foot. I have also, now and again, used the Italian version of the Codex Vallicellianus, and, though very rarely, even the classic “Meditazione.” In my translation I have been no bondsman, but have rendered freely, while seeking to convey accurately the spirit and meaning of the work, and to preserve, as far as that might be, the elemental simplicity of its language.

The “Sacrum Commercium” is a tissue of the words and phrases of St Jerome’s beautiful Latin version of Holy Scripture. Where so much is Biblical, I have had to a certain extent to adopt Biblical language, but I have striven earnestly to avoid those excesses of Archaism which irritate even the most equable nerves. With the help of Cardinal Hugo’s “Concordantiæ Sacrorum Bibliorum” (may his name live for ever!) I have endeavoured to give references to the principal quotations from Holy Writ. Some will assuredly have escaped me, and I shall be grateful to him who points out to me any omissions.

The reader must not forget that it was the Latin Vulgate which was used by the author of the “Sacrum Commercium.” To be faithful, therefore, I could not take my quotations straight from the “Authorised Version.” I have translated sometimes after my own fashion, sometimes with the help of the “Douay” version, but when the sense has allowed of it, I have gladly adopted the noble English of King James’ Bible.[17]

* * * * *

And now, _lector humanissime_, I am glad to have done with all these dry details, necessary perchance to a right understanding of the subject, and to leave thee free to hasten onward to the green Pastures and still Waters of one of the fairest of Mediæval Idylls. Feed in those fresh Pastures, dip in the restoring Waters: thou canst not but gather therefrom health and strength, life, and the Life to come; together with a right knowledge of the Past, a loving pity for the Present, and a valorous good resolution for the Future.

VALE!

M. C.

LIVORNO, _13th June 1901_.

THE LADY POVERTY

“O amor di Povertade La tua gran nobilitade Chi potrìa gia mai narrare?”

--_Jacopone da Todi._

HERE BEGINNETH THE HOLY COMMERCE OF THE BLESSED FRANCIS WITH THE LADY POVERTY:

I

IN PRAISE OF POVERTY[18]

Among the cardinal excelling virtues which prepare a place and mansion for God in the Soul of Man, and show a more excellent and {1 Cor. xii. 31.} a speedier way of approaching and attaining unto Him, Holy Poverty shines resplendent in her authority, and excels all others by her peculiar Grace. For she is the Foundation and Guardian of all the Virtues, and holds the Primacy among the Evangelical Counsels. Wherefore let not the other {Matt. vii. 25.} Virtues fear should the rain descend, and the floods come, and the winds blow, threatening destruction, if only they have been founded upon the Rock of Poverty. And justly; for the Son of God, the Lord of Hosts and King of Glory, loved this Virtue with a special love, sought this Virtue, found her, and by her wrought Salvation {Ps. lxxiii. 12.} in the midst of the Earth. Her, in the beginning of His preaching, He placed as a Beacon to lighten those entering the Haven of the Faith, and as chief corner-stone of His House. The Kingdom of Heaven which He promised hereafter to all the Virtues, He openeth to Poverty even in this life. For “Blessed,” He {Matt. v. 3.} has said, “are the Poor in Spirit, for theirs _is_ the Kingdom of Heaven.”[19] They are worthy of the Kingdom of Heaven who have freely renounced all Earthly Things out of Love and Desire for Heavenly Things. He must needs live by Heavenly Things who takes no thought of Earthly Things, and counts {Phil. iii. 8.} them but as dung: even in this our Exile shall he feed on the honied crumbs which fall from the table of the Holy Angels, that he may taste and {Ps. xxxiii. 8.} see how sweet the Lord is. This is truly to find the Kingdom of Heaven; ’tis the Pledge of an Eternal Mansion therein, and, as it were, a foretaste of the Blessedness to come.

II

HOW THE BLESSED FRANCIS MADE DILIGENT SEARCH FOR THE LADY POVERTY

Wherefore the Blessed Francis, as a true Follower and Disciple of the Saviour, gave himself up from the beginning of his Conversion with all his Heart, with all his Strength, and with all his Mind, to seek and to find, to have and to hold the Lady Poverty, dreading no Adversity, fearing no Evil, sparing no labour, shunning no suffering of the body, so only that he might come unto her to whom the Lord had given the Keys of the Kingdom of Heaven. Like an eager explorer he began to go about the highways and by-ways of the City, diligently seeking {Cant. iii. 2.} her whom his Soul did love. He asked of those who stood about, he questioned those who met him, saying: Saw ye her {Cant. iii. 3.} whom my Soul loveth? But his speech was dark to them as an alien tongue, and, not understanding him, they answered: We know not what thou sayest: speak to us in our own tongue, and we will answer thee. For there was not at that time any word or sign in the language, by which the Children of Adam could discourse together of Poverty. They hated her then as they hate her now, nor could they speak with patience to one who sought her. So they answered him that this thing was unknown to them, and that they had no knowledge of what he sought. Then, said the Blessed Francis, I will go unto the Great and the Wise, and ask them, for they know the Ways of the Lord {Jer. v. 5.} and the Judgments of God. But these only answered him yet more roughly, saying: What is this new doctrine which thou bringest to our {Acts xvii. 20.} ears? May that Poverty which thou seekest always abide with thee, and with thy children, and with thy seed after thee. As for us, we had rather enjoy the delights of life and abound in riches, for the span of our {Wisdom ii. 1.} Life is short and tedious, and in the end of a man there is no remedy. Therefore we know nothing better than to eat and {Luke xii. 19.} drink and be merry while there is still time.

But the Blessed Francis, hearing these things, marvelled in his Heart and gave Thanks to God, saying: Blessed art {Matt. xi. 25.} Thou, O Lord God, Who hast hid these things from the Wise and Prudent, and revealed them unto Babes. Even so, Father, for so it hath seemed good in Thy Sight. O God, the Author and Ruler {Eccli. xxiii. 1.} of my being, deliver me not over to their Counsels, nor suffer me to fall into their iniquity, but give me Thy Grace, so that I may find what I seek, for I am Thy servant, {Ps. cxv. 16.} and the Son of Thy Handmaid.

III

HOW TWO OLD MEN SHOWED THE BLESSED FRANCIS WHERE THE MIGHT FIND THE LADY POVERTY

And the Blessed Francis, being come out of the City, made haste to reach a certain field, in which, from afar off, he saw two old men sitting, full of a heavy sorrow, the one of whom was saying: To whom shall I look save to {Isa. lxvi. 2.} some Poor Little Man, contrite of Heart, and who fears my Words? And the other: For we brought nothing into {1 Tim. vi. 7, 8.} this World, and it is certain we can carry nothing out of it. But having food and a covering to our Bodies, let us be therewith content.

And when the Blessed Francis had come up with them, he said unto them: Tell me, I beseech you, where the Lady Poverty dwells, where she {Cant. i. 6.} feeds her flock, where she takes her rest at noon, for I languish for the Love of her. But they answered him, saying: O good Brother, we have sat here for a Time, and Times, {Dan. xii. 7.} and half a Time, and have often seen her pass this way, {Apoc. xii. 14.} and many were they who sought her. Many were they, once upon a time, who walked in her train, but oft she would return alone and desolate, unadorned by jewels or fine raiment, unescorted by any following. And she would weep bitterly, saying: The {Cant. i. 5.} Sons of my Mother have fought against me. But we did answer and say: Have {Cant. i. 3.} patience, for the Righteous love thee. And now, O Brother, ascend the great and high Mountain whereon the Lord hath placed her. For she dwelleth in the Holy {Ps. lxxxvi. 1, 2.} Mountains, because God hath loved her more than all the tents of Jacob. Giants have failed to follow her footsteps, and the Eagle to fly to the summit of her Hill. Poverty is the one thing despised of all men, for it is not found in the {Job xxviii. 13.} land of them that live in delights. Wherefore she is hid {Job xxviii. 21, 23.} from the eyes of the Living, and the fowls of the air know her not. But God understandeth her way; He knoweth her Dwelling-place. If therefore, O Brother, thou wouldst ascend unto her, put off the Garments of thy Pleasures, {Heb. xii. 1.} and lay aside every weight and the Sin which besets thee, for unless thou art free from these trammels, thou canst not attain unto her who is placed at so great a height. But because My Lady is gracious, she is easily seen by those who love her, and found by those who seek her. To meditate upon her, Brother, is {Wisdom vi. 16.} perfect Understanding, and whoso watcheth for her shall speedily be secure. Take with thee trusty Companions that thou may’st profit by their Counsel, and be sustained by their Help in the way, for woe {Eccl. iv. 10.} to him that is alone; when he falleth he shall have none to raise him up. But do you uphold one another.

IV

OF THE FIRST COMPANIONS OF THE BLESSED FRANCIS