rs shortly after set out for Bologna, where he died on
August 6th following, and Francis returned to Portiuncula, where Pietro
di Catana had just died (March 10, 1221). He was replaced at the head of
the Order by Brother Elias. Ugolini was doubtless not without influence
in this choice.

Detained by his functions of legate, he could not be present at the
Whitsunday chapter (May 30, 1221).[16] He was represented there by
Cardinal Reynerio,[17] who came accompanied by several bishops and by
monks of various orders.[18] About three thousand friars were there
assembled, but so great was the eagerness of the people of the
neighborhood to bring provisions, that after a session of seven days
they were obliged to remain two days longer to eat up all that had been
brought. The sessions were presided over by Brother Elias, Francis
sitting at his feet and pulling at his robe when there was anything that
he wished to have put before the Brothers.

Brother Giordani di Giano, who was present, has preserved for us all
these details and that of the setting out of a group of friars for
Germany. They were placed under the direction of Caesar of Speyer, whose
mission succeeded beyond all expectation. Eighteen months after, when he
returned to Italy, consumed with the desire to see St. Francis again,
the cities of Wurzburg, Mayence, Worms, Speyer, Strasburg, Cologne,
Salzburg, and Ratisbon had become Franciscan centres, from whence the
new ideas were radiating into all Southern Germany.

The foundation of the Tertiaries, or Third Order, generally in the
oldest documents called Brotherhood of Penitence, is usually fixed as
occurring in the year 1221; but we have already seen that this date is
much too recent, or rather that it is impossible to fix any date, for
what was later called, quite arbitrarily, the Third Order is evidently
contemporary with the First.[19]

Francis and his companions desired to be the apostles of their time; but
they, no more than the apostles of Jesus, desired to have all men enter
their association, which was necessarily somewhat restricted, and which,
according to the gospel saying, was meant to be the leaven of the rest
of humanity. In consequence, their life was literally the _apostolic
life_, but the ideal which they preached was the _evangelical life_,
such as Jesus had preached it.

St. Francis no more condemned the family or property than Jesus did; he
simply saw in them ties from which the _apostle_, a