CHAPTER IX

  MIRACLES AND DEATH

  The tremendous story of the Stigmata of St. Francis, which was the end of the last chapter, was in some sense the end of his life. In a logical sense, it would have been the end even if it had happened at the beginning. But truer traditions refer it to a later date and suggest that his remaining days on the earth had something about them of the lingering of a shadow. Whether St. Bonaventura was right in his hint that St. Francis saw in that seraphic vision something almost like a vast mirror of his own soul, that could at least suffer like an angel though not like a god, or whether it expressed under an imagery more primitive and colossal than common Christian art the primary paradox of the death of God, it is evident from its traditional consequences that it was meant for a crown and for a seal. It seems to have been after seeing this vision that he began to go blind.

  But the incident has another and much less important place in this rough and limited outline. It is the natural occasion for considering briefly and collectively all the facts or fables of another aspect of the life of St. Francis; an aspect which is, I will not say more disputable, but certainly more disputed. I mean all that mass of testimony and tradition that concerns his miraculous powers and supernatural experiences, with which it would have been easy to stud and bejewel every page of the story; only that certain circumstances necessary to the conditions of this narration make it better to gather, somewhat hastily, all such jewels into a heap.

  I have here adopted this course in order to make allowance for a prejudice. It is indeed to a great extent a prejudice of the past; a prejudice that is plainly disappearing in days of greater enlightenment, and especially of a greater range of scientific experiment and knowledge. But it is a prejudice that is still tenacious in many of an older generation and still traditional in many of the younger. I mean, of course, what used to be called the belief “that miracles do not happen,” as I think Matthew Arnold expressed it, in expressing the standpoint of so many of our Victorian uncles and great-uncles. In other words it was the remains of that sceptical simplification by which some of the philosophers of the early eighteenth century had popularised the impression (for a very short time) that we had discovered the regulations of the cosmos like the works of a clock, of so very simple a clock that it was possible to distinguish almost at a glance what could or could not have happened in human experience. It should be remembered that these real sceptics, of the golden age of scepticism, were quite as scornful of the first fancies of science as of the lingering legends of religion. Voltaire, when he was told that a fossil fish had been found on the peaks of the Alps, laughed openly at the tale and said that some fasting monk or hermit had dropped his fish-bones there; possibly in order to effect another monkish fraud. Everybody knows by this time that science has had its revenge on scepticism. The border between the credible and the incredible has not only become once more as vague as in any barbaric twilight; but the credible is obviously increasing and the incredible shrinking. A man in Voltaire’s time did not know what miracle he would next have to throw up. A man in our time does not know what miracle he will next have to swallow.

  But long before these things had happened, in those days of my boyhood when I first saw the figure of St. Francis far away in the distance and drawing me even at that distance, in those Victorian days which did seriously separate the virtues from the miracles of the saints — -even in those days I could not help feeling vaguely puzzled about how this method could be applied to history. Even then I did not quite understand, and even now I do not quite understand, on what principle one is to pick and choose in the chronicles of the past which seem to be all of a piece. All our knowledge of certain historical periods, and notably of the whole medieval period, rests on certain connected chronicles written by people who are some of them nameless and all of them dead, who cannot in any case be cross-examined and cannot in some cases be corroborated. I have never been quite clear about the nature of the right by which historians accepted masses of detail from them as definitely true, and suddenly denied their truthfulness when one detail was preternatural. I do not complain of their being sceptics; I am puzzled about why the sceptics are not more sceptical. I can understand their saying that these details would never have been included in a chronicle except by lunatics or liars; but in that case the only inference is that the chronicle was written by liars or lunatics. They will write for instance: “Monkish fanaticism found it easy to spread the report that miracles were already being worked at the tomb of Thomas Becket.” Why should they not say equally well, “Monkish fanaticism found it easy to spread the slander that four knights from King Henry’s court had assassinated Thomas Becket in the cathedral”? They would write something like this: “The credulity of the age readily believed that Joan of Arc had been inspired to point out the Dauphin although he was in disguise.” Why should they not write on the same principle: “The credulity of the age was such as to suppose that an obscure peasant girl could get an audience at the court of the Dauphin”? And so, in the present case, when they tell us there is a wild story that St. Francis flung himself into the fire and emerged scathless, upon what precise principle are they forbidden to tell us of a wild story that St. Francis flung himself into the camp of the ferocious Moslems and returned safe? I only ask for information; for I do not see the rationale of the thing myself. I will undertake to say there was not a word written of St. Francis by any contemporary who was himself incapable of believing and telling a miraculous story. Perhaps it is all monkish fables and there never was any St. Francis or any St. Thomas Becket or any Joan of Arc. This is undoubtedly a reductio ad absurdum; but it is a reductio ad absurdum of the view which thought all miracles absurd.

  And in abstract logic this method of selection would lead to the wildest absurdities. An intrinsically incredible story could only mean that the authority was unworthy of credit. It could not mean that other parts of his story must be received with complete credulity. If somebody said he had met a man in yellow trousers, who proceeded to jump down his own throat, we should not exactly take our Bible oath or be burned at the stake for the statement that he wore yellow trousers. If somebody claimed to have gone up in a blue balloon and found that the moon was made of green cheese, we should not exactly take an affidavit that the balloon was blue any more than that the moon was green. And the really logical conclusion from throwing doubts on all tales like the miracles of St. Francis was to throw doubts on the existence of men like St. Francis. And there really was a modern moment, a sort of high-water mark of insane scepticism, when this sort of thing was really said or done. People used to go about saying that there was no such person as St. Patrick; which is every bit as much of a human and historical howler as saying there was no such person as St. Francis. There was a time, for instance, when the madness of mythological explanation had dissolved a large part of solid history under the universal and luxuriant warmth and radiance of the Sun-Myth. I believe that that particular sun has already set, but there have been any number of moons and meteors to take its place.

  St. Francis, of course, would make a magnificent Sun-Myth. How could anybody miss the chance of being a Sun-Myth when he is actually best known by a song called The Canticle of the Sun? It is needless to point out that the fire in Syria was the dawn in the East and the bleeding wounds in Tuscany the sunset in the West. I could expound this theory at considerable length; only, as so often happens to such fine theorists, another and more promising theory occurs to me. I cannot think how everybody, including myself, can have overlooked the fact that the whole tale of St. Francis is of Totemistic origin. It is unquestionably a tale that simply swarms with totems. The Franciscan woods are as full of them as any Red Indian fable. Francis is made to call himself an ass, because in the original mythos Francis was merely the name given to the real four-footed donkey, afterwards vaguely evolved into a half-human god or hero. And that, no doubt, is why I used to feel that the Brother Wolf and Sister Bird of St. Francis were somehow like the Brer Fox and Sis Cow of Uncle Remus. Some say there is an innocent stage of infancy in which we do really believe that a cow talked or a fox made a tar baby. Anyhow there is an innocent period of intellectual growth in which we do sometimes really believe that St. Patrick was a Sun-Myth or St. Francis a Totem. But for the most of us both those phases of paradise are past.

  As I shall suggest in a moment, there is one sense in which we can for practical purposes distinguish between probable and improbable things in such a story. It is not so much a question of cosmic criticism about the nature of the event as of literary criticism about the nature of the story. Some stories are told much more seriously than others. But apart from this, I shall not attempt here any definite differentiation between them. I shall not do so for a practical reason affecting the utility of the proceeding; I mean the fact that in a practical sense the whole of this matter is again in the melting pot, from which many things may emerge moulded into what rationalism would have called monsters. The fixed points of faith and philosophy do indeed remain always the same. Whether a man believes that fire in one case could fail to burn depends on why he thinks it generally does burn. If it burns nine sticks out of ten because it is its nature or doom to do so, then it will burn the tenth stick as well. If it burns nine sticks because it is the will of God that it should, then it might be the will of God that the tenth should be unburned. Nobody can get behind that fundamental difference about the reason of things; and it is as rational for a theist to believe in miracles as for an atheist to disbelieve in them. In other words there is only one intelligent reason why a man does not believe in miracles and that is that he does believe in materialism. But these fixed points of faith and philosophy are things for a theoretical work and have no particular place here. And in the matter of history and biography, which have their place here, nothing is fixed at all. The world is in a welter of the possible and impossible, and nobody knows what will be the next scientific hypothesis to support some ancient superstition. Three-quarters of the miracles attributed to St. Francis would already be explained by psychologists, not indeed as a Catholic explains them, but as a materialist must necessarily refuse to explain them. There is one whole department of the miracles of St. Francis; the miracles of healing. What is the good of a superior sceptic throwing them away as unthinkable, at the moment when faith-healing is already a big booming Yankee business like Barnum’s Show? There is another whole department analogous to the tales of Christ “perceiving men’s thoughts.” What is the use of censoring them and blacking them out because they are marked “miracles,” when thought reading is already a parlour game like musical chairs? There is another whole department, to be studied separately if such scientific study were possible, of the well-attested wonders worked from his relics and fragmentary possessions. What is the use of dismissing all that as inconceivable, when even these common psychical parlour tricks turn perpetually upon touching some familiar object or holding in the hand some personal possession? I do not believe, of course, that these tricks are of the same type as the good works of the saint; save perhaps in the sense of Diabolus simius Dei. But it is not a question of what I believe and why, but of what the sceptic disbelieves and why. And the moral for the practical biographer and historian is that he must wait till things settle down a little more, before he claims to disbelieve anything.

  This being so he can choose between two courses; and not without some hesitation, I have here chosen between them. The best and boldest course would be to tell the whole story in a straightforward way, miracles and all, as the original historians told it. And to this sane and simple course the new historians will probably have to return. But it must be remembered that this book is avowedly only an introduction to St. Francis or the study of St. Francis. Those who need an introduction are in their nature strangers. With them the object is to get them to listen to St. Francis at all; and in doing so it is perfectly legitimate so to arrange the order of the facts that the familiar come before the unfamiliar and those they can at once understand before those they have a difficulty in understanding. I should only be too thankful if this thin and scratchy sketch contains a line or two that attracts men to study St. Francis for themselves; and if they do study him for themselves, they will soon find that the supernatural part of the story seems quite as natural as the rest. But it was necessary that my outline should be a merely human one, since I was only presenting his claim on all humanity, including sceptical humanity. I therefore adopted the alternative course, of showing first that nobody but a born fool could fail to realise that Francis of Assisi was a very real historical human being; and then summarising briefly in this chapter the superhuman powers that were certainly a part of that history and humanity. It only remains to say a few words about some distinctions that may reasonably be observed in the matter by any man of any views; that he may not confuse the point and climax of the saint’s life with the fancies or rumours that were really only the fringes of his reputation.

  There is so immense a mass of legends and anecdotes about St. Francis of Assisi, and there are so many admirable compilations that cover nearly all of them, that I have been compelled within these narrow limits to pursue a somewhat narrow policy; that of following one line of explanation and only mentioning one anecdote here or there because it illustrates that explanation. If this is true about all the legends and stories, it is especially true about the miraculous legends and the supernatural stories. If we were to take some stories as they stand, we should receive a rather bewildered impression that the biography contains more supernatural events than natural ones. Now it is clean against Catholic tradition, co-incident in so many points with common sense, to suppose that this is really the proportion of these things in practical human life. Moreover, even considered as supernatural or preternatural stories, they obviously fall into certain different classes, not so much by our experience of miracles as by our experience of stories. Some of them have the character of fairy stories in their form even more than their incident. They are obviously tales told by the fire to peasants or the children of peasants, under conditions in which nobody thinks he is propounding a religious doctrine to be received or rejected, but only rounding off a story in the most symmetrical way, according to that sort of decorative scheme or pattern that runs through all fairy stories. Others are obviously in their form most emphatically evidence; that is they are testimony that is truth or lies; and it will be very hard for any judge of human nature to think they are lies.

  It is admitted that the story of the Stigmata is not a legend but can only be a lie. I mean that it is certainly not a late legendary accretion added afterwards to the fame of St. Francis; but is something that started almost immediately with his earliest biographers. It is practically necessary to suggest that it was a conspiracy; indeed there has been some disposition to put the fraud upon the unfortunate Elias, whom so many parties have been disposed to treat as a useful universal villain. It has been said, indeed, that these early biographers, St. Bonaventura and Celano and the Three Companions, though they declare that St. Francis received the mystical wounds, do not say that they themselves saw those wounds. I do not think this argument conclusive; because it only arises out of the very nature of the narrative. The Three Companions are not in any case making an affidavit; and therefore none of the admitted parts of their story are in the form of an affidavit. They are writing a chronicle of a comparatively impersonal and very objective description. They do not say, “I saw St. Francis’s wounds”; they say, “St. Francis received wounds.” But neither do they say, “I saw St. Francis go into the Portiuncula”; they say, “St. Francis went into the Portiuncula.” But I still cannot understand why they should be trusted as eye-witnesses about the one fact and not trusted as eye-witnesses about the other. It is all of a piece; it would be a most abrupt and abnormal interruption in their way of telling the story if they suddenly began to curse and to swear, and give their names and addresses, and take their oath that they themselves saw and verified the physical facts in question. It seems to me, therefore, that this particular discussion goes back to the general question I have already mentioned; the question of why these chronicles should be credited at all, if they are credited with abounding in the incredible. But that again will probably be found to revert, in the last resort, to the mere fact that some men cannot believe in miracles because they are materialists. That is logical enough; but they are bound to deny the preternatural as much in the testimony of a modern scientific professor as in that of a medieval monkish chronicler. And there are plenty of professors for them to contradict by this time.

  But whatever may be thought of such supernaturalism in the comparatively material and popular sense of supernatural acts, we shall miss the whole point of St. Francis, especially of St. Francis after Alverno, if we do not realise that he was living a supernatural life. And there is more and more of such supernaturalism in his life as he approaches towards his death. This element of the supernatural did not separate him from the natural; for it was the whole point of his position that it united him more perfectly to the natural. It did not make him dismal or dehumanised; for it was the whole meaning of his message that such mysticism makes a man cheerful and humane. But it was the whole point of his position, and it was the whole meaning of his message, that the power that did it was a supernatural power. If this simple distinction were not apparent from the whole of his life, it would be difficult for any one to miss it in reading the account of his death.

  In a sense he may be said to have wandered as a dying man, just as he had wandered as a living one. As it became more and more apparent that his health was failing, he seems to have been carried from place to place like a pageant of sickness or almost like a pageant of mortality. He went to Rieti, to Nursia, perhaps to Naples, certainly to Cortona by the lake of Perugia. But there is something profoundly pathetic, and full of great problems, in the fact that at last, as it would seem, his flame of life leapt up and his heart rejoiced when they saw afar off on the Assisian hill the solemn pillars of the Portiuncula. He who had become a vagabond for the sake of a vision, he who had denied himself all sense of place and possession, he whose whole gospel and glory it was to be homeless, received like a Parthian shot from nature, the sting of the sense of home. He also had his maladie du clocher, his sickness of the spire; though his spire was higher than ours. “Never,” he cried with the sudden energy of strong spirits in death, “never give up this place. If you would go anywhere or make any pilgrimage, return always to your home, for this is the holy house of God.” And the procession passed under the arches of his home; and he lay down on his bed and his brethren gathered round him for the last long vigil. It seems to me no moment for entering into the subsequent disputes about which successors he blessed or in what form and with what significance. In that one mighty moment he blessed us all.