d so
perhaps composed the collection so often cited by the
Conformists under the title of _Legenda Antiqua_ and reproduced
in part in the Speculum. The numbering of the chapters, which
the Speculum has awkwardly inserted without noting that they
were not in accord with his own division, were vestiges of the
division adopted by Conrad di Offida.

It may well be that, after the interdiction of his book and its
confiscation at the Sacro Convento, Brother Leo repeated in his
_rotuli_ a large part of the facts already made, so that the
same incident, while coming solely from Brother Leo, could be
presented under two different forms, according as it would be
copied from the book or the _rotuli_.

[53] Compare, for example, 2 Cel., 120: Vocation of John the
Simple, and Speculum, f^o 37a. From the account of Thomas de
Celano, one does not understand what drew John to St. Francis;
in the Speculum everything is explained, but Celano has not
dared to depict Francis going about preaching with a broom upon
his shoulder to sweep the dirty churches.

[54] It was published for the first time at Rome, in 1806, by
Father Rinaldi, following upon the First Life (vide above, p.
365, note 2), and restored in 1880 by Abbe Amoni: _Vita secunda
S. Francisci Assisiensis auctore B. Thomade Celano ejus
discipulo. Romae, tipografia della pace_, 1880, 8vo, 152 pp. The
citations are from this last edition, which I collated at Assisi
with the most important of the rare manuscripts at present
known: Archives of Sacro Convento, MS. 686, on parchment of the
end of the thirteenth century, if I do not mistake, 130 millim.
by 142; 102 numbered pages. Except for the fact that the book is
divided into two parts instead of three, the last two forming
only one, I have not found that it noticeably differs from the
text published by Amoni; the chapters are divided only by a
paragraph and a red letter, but they have in the table which
occupies the first seven pages of the volume the same titles as
in the edition Amoni.

This Second Life escaped the researches of the Bollandists.
It is impossible to explain how these students ignored the
worth of the manuscript which Father Theobaldi, keeper of the
records of