stories told in too different a way for us to consider them
borrowed.[51]

Finally there are many of these extracts from the _Legenda Antiqua_ of
which we find no source in any of the documents already discussed.[52]
This would suffice to show that the two are not to be confounded. It has
absorbed them and brought about certain changes while completing them
with others.[53]

The study of the fragments which Bartolommeo has preserved to us shows
immediately that this collection belonged to the party of the Zealots of
Poverty; we might be tempted to see in it the work of Brother Leo.

Most fortunately there is a passage where Bartolommeo di Pisa cites as
being by Conrad di Offida a fragment which he had already cited before
as borrowed from the _Legenda Antiqua_.[54] I would not exaggerate the
value of an isolated instance, but it seems an altogether plausible
hypothesis to make Conrad di Offida the author of this compilation. All
that we know of him, of his tendencies, his struggle for the strict
observance, accords with what the known fragments of the _Legenda
Antiqua_ permit us to infer as to its author.[55]

However this may be, it appears that in this collection the stories have
been given us (the principal source being the Legend of Brother Leo or
the Three Companions before its mutilation) in a much less abridged form
than in the Second Life of Celano. This work is hardly more than a
second edition of that of Brother Leo, here and there completed with a
few new incidents, and especially with exhortations to perseverance
addressed to the persecuted Zealots.[56]

VIII. CHRONICLE OF GLASSBERGER[57]

Evidently this work, written about 1508, cannot be classed among the
sources properly so called; but it presents in a convenient form the
general history of the Order, and thanks to its citations permits us to
verify certain passages in the primitive legends of which Glassberger
had the MS. before his eyes. It is thus in particular with the chronicle
of Brother Giordano di Giano, which he has inserted almost bodily in his
own work.

IX. CHRONICLE OF MARK OF LISBON[58]

This work is of the same character as that of Glassberger; it can only
be used by way of addition. There is, however, a series of facts in
which it has a special value; it is when the Franciscan missions in
Spain or Morocco are in question. The author had documents on this
subject which did not reach the friars in distant countries.

FOOTNO