p."

Alas, Francis did not know the ideal Brother, capable of assuming such a
duty; but he took advantage of the question to sketch the portrait of
the perfect minister-general.[23]

We have two impressions of this portrait, the one which has been
retouched by Celano, and the original proof, much shorter and more
vague, but showing us Francis desiring that his successor shall have but
a single weapon, an unalterable love.

It was probably this question which suggested to him the thought of
leaving for his successors, the generals of the Order, a letter which
they should pass on from one to another, and where they should find, not
directions for particular cases, but the very inspiration of their
activity.[24]

To the Reverend Father in Christ, N ..., Minister-General of the
entire Order of the Brothers Minor. May God bless thee and keep
thee in his holy love.

Patience in all things and everywhere, this, my Brother, is what
I specially recommend. Even if they oppose thee, if they strike
thee, thou shouldst be grateful to them and desire that it
should be thus and not otherwise.

In this will be manifest thy love for God and for me, his
servant and thine; that there shall not be a single friar in the
world who, having sinned as much as one can sin, and coming
before thee, shall go away without having received thy pardon.
And if he does not ask it, do thou ask it for him, whether he
wills or not.

And if he should return again a thousand times before thee, love
him more than myself, in order to lead him to well-doing. Have
pity always on these Brothers.

These words show plainly enough how in former days Francis had directed
the Order; in his dream the ministers-general were to stand in a
relation of pure affection, of tender devotion toward those under them;
but was this possible for one at the head of a family whose branches
extended over the entire world? It would be hazardous to say, for among
his successors have not been wanting distinguished minds and noble
hearts; but save for Giovanni di Parma and two or three others, this
ideal is in sharp contrast with the reality. St. Bonaventura himself
will drag his master and friend, this very Giovanni of Parma, before an
ecclesiastical tribunal, will cause him to be condemned to perpetual
imprisonment, and it will need the intervention of a cardinal outside of
the Order to secure the commutation of t