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A Cour e 1n
Ana ysis

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 A Course in
Analysis
-----VoLI----
lntroductory calculus
Analysls of Functions of One Real Variable

9625_9789814689083_tp.indd 1 29/7/15 5:23 pm

 A Course in Analysis
Vol. I
Part 1 Introductory Calculus
Part 2 Analysis of Functions of One Real Variable

Vol. II
Part 3 Differentiation of Functions of Several Variables
Part 4 Integration of Functions of Several Variables
Part 5 Vector Calculus

Vol. III
Part 6 Measure and Integration Theory
Part 7 Complex-valued Functions of a Complex Variable
Part 8 Fourier Analysis

Vol. IV
Part 9 Ordinary Differential Equations
Part 10 Partial Differential Equations
Part 11 Calculus of Variations

Vol. V
Part 12 Functional Analysis
Part 13 Operator Theory
Part 14 Theory of Distributions

Vol. VI
Part 15 Differential Geometry of Curves and Surfaces
Part 16 Differentiable Manifolds and Riemannian Geometry
Part 17 Lie Groups

Vol. VII
Part 18 History of Analysis

RokTing - A Course in Analysis.indd 1 29/7/2015 11:56:51 AM

 A Course in
Analysis
-------Vol.I - - - - - - -

Introductory Calculus
Analysis of Functions of One Real Variable

Niels Jacob
Kristian P Evans
Swansea University, UK

lit World Scientific

NEW JERSEY • LO NOON • SINGAPORE • BEIJING • SHANGHAI • HONG KONG • TAIPEI • CHENNAI • TOKYO

9625_9789814689083_tp.indd 2 29/7/15 5:23 pm

 Published by
World Scientific Publishing Co. Pte. Ltd.
5 Toh Tuck Link, Singapore 596224
USA office: 27 Warren Street, Suite 401-402, Hackensack, NJ 07601
UK office: 57 Shelton Street, Covent Garden, London WC2H 9HE

British Library Cataloguing-in-Publication Data

A catalogue record for this book is available from the British Library.

A COURSE IN ANALYSIS
Volume I: Introductory Calculus, Analysis of Functions of One Real Variable
Copyright © 2016 by World Scientific Publishing Co. Pte. Ltd.
All rights reserved. This book, or parts thereof, may not be reproduced in any form or by any means, electronic or
mechanical, including photocopying, recording or any information storage and retrieval system now known or to
be invented, without written permission from the publisher.

For photocopying of material in this volume, please pay a copying fee through the Copyright Clearance Center,
Inc., 222 Rosewood Drive, Danvers, MA 01923, USA. In this case permission to photocopy is not required from
the publisher.

ISBN 978-981-4689-08-3
ISBN 978-981-4689-09-0 (pbk)

Printed in Singapore

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July 21, 2015 11:31 World Scientific Book - 9.75in x 6.5in reduction˙9625 page 1

Preface
We are currently living in times where many undergraduates consider the
internet as their main, if not their only source for supporting their academic
studies. Furthermore, many publishers prefer short textbooks directly related
to modules as the best solution for mathematics textbooks. This project,
namely to write and publish a whole course on analysis consisting of up to 6
volumes, therefore, may appear to be going against the grain, perhaps even
a Don Quixote’s style fight against modernity. However the motivation for
developing these volumes has slowly emerged over the last few years by our
observations while teaching analysis to undergraduates.

The modular approach to teaching combined with examination pressure has

prevented students from seeing crucial connections between topics being
taught in different modules, even when prerequisites and dependencies are
emphasised. In fact many universities in the U.K. expect their modules to
be quite independent. The problem is further amplified by the tendency for
lecturers to teach the same module for several years - mainly to reduce the
burden of teaching in order to gain more time for research. All this has led to
a situation where topics such as analysis of several variables, vector calculus,
differential geometry of curves and surfaces are seen by students as rather
unrelated topics. They also consider Lebesgue integration, real-variable the-
ory, Fourier analysis as separate topics with no connections, and this list is
unfortunately easy to extend. In situations where algebraic concepts (linear
algebra, symmetry and groups) are used in higher dimensional analysis is
even worse. In short, while in the most exciting recent mathematical re-
search the interplay of many diverse mathematical subject areas becomes
more important than ever, in our teaching as it is perceived by the students,
we artificially separate closely related mathematical topics and put them into
isolated boxes called modules. It is clear that such a common practice pre-
vents even the better students from advancing and getting a deeper insight
into mathematics.

Five years ago, after long discussions and preparations we changed the un-
dergraduate mathematics provision at Swansea University. We now think
more in terms of courses than modules. Our analysis course runs over five
terms as does our algebra course, and both are compulsory for all students.
Clearly there are still choices and in particular in the final year students can

v
July 21, 2015 11:31 World Scientific Book - 9.75in x 6.5in reduction˙9625 page 2

A COURSE IN ANALYSIS

choose out of quite a few advanced modules. A further, rather important new
feature of the new provision is that we leave (whenever possible) each course
for each cohort in the hands of one lecturer. The students seem to favour
this type of continuity in terms of both the presentation of material and the
lecturer, and more importantly they are performing much better than they
have done in previous years.

Another problem that needed to be addressed was providing students with

problems that fitted to their lecture material. Everyone who has taught
mathematics for some time has experienced that many problems eventually
do not work out because at some point in the solution a result not yet covered
in the lectures is needed. But students still need to have a good number
of problems with correct solutions. These should be a mixture of routine
exercises, more testing problems going beyond what was so far covered in
the lecture and some real challenges. Moreover problems can provide an
opportunity to extend the theory or link to other parts of mathematics, but
they are only useful when students are confident that they have mastered
them correctly. For this reason we have added to every chapter a good
number of problems and we have provided complete solutions. In total, for
the 32 chapters in volume 1 there are more than 360 problems (often with
sub-problems) with complete solutions. This part constitutes more than 25%
of the first volume. Note that problems marked with * are more challenging.

Our aim is to provide students and lecturers with a coherent text which can
and should serve entire undergraduate studies in Analysis. The Course can
also be used as a standard reference work. It might be worth mentioning
that for graduate students in analysis such a lack of a modern course was
also felt at no other place but Princeton University. E.M. Stein’s four-volume
course “Princeton Lectures in Analysis” published jointly with R. Shakarchi
between 2003 - 2011 is a response to such a real need, i.e. multiple-volume
courses are by no means out of date, maybe they are needed more than ever
to give students a foundation and a lasting reference for their mathematical
education and beyond.

The first named author has taught mathematics, mainly analysis related
topics, but also geometry and probability theory, for over 38 years at 7 uni-
versities in 2 countries. The material in this course is based on ca. 40
different modules he has taught over the years. For these volumes the mate-

vi
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PREFACE

rial was of course rearranged and amended, but nonetheless to a large extent
they reflect still the provision. This first volume covers first year analysis
as taught by the first named author with the support of the second named
author in Swansea in the academic year 2010/11, an introduction to calculus
and analysis of functions of one variable.

Finally we want to thank all who have supported us in writing this volume,
in particular the World Scientific Press team.

Niels Jacob
Kristian P. Evans
Swansea, January 2015

vii
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Contents
Preface v

Acknowledgements and Apologies xiii

List of Symbols xvii

The Greek Alphabet xxiii

Part 1: Introductory Calculus 1

1 Numbers - Revision 3

2 The Absolute Value, Inequalities and Intervals 19

3 Mathematical Induction 39

4 Functions and Mappings 55

5 Functions and Mappings Continued 71

6 Derivatives 91

7 Derivatives Continued 107

8 The Derivative as a Tool to Investigate

Functions 115

9 The Exponential and Logarithmic Functions 125

10 Trigonometric Functions and Their

Inverses 139

11 Investigating Functions 155

12 Integrating Functions 171

ix
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A COURSE IN ANALYSIS

13 Rules for Integration 183

Part 2: Analysis in One Dimension 199

14 Problems with the Real Line 201

15 Sequences and their Limits 211

16 A First Encounter with Series 225

17 The Completeness of the Real Numbers 233

18 Convergence Criteria for Series, b-adic Fractions 243

19 Point Sets in R 263

20 Continuous Functions 277

21 Differentiation 293

22 Applications of the Derivative 305

23 Convex Functions and some Norms on Rn 317

24 Uniform Convergence and Interchanging Limits 331

25 The Riemann Integral 343

26 The Fundamental Theorem of Calculus 369

27 A First Encounter with Differential Equations 383

28 Improper Integrals and the Γ-Function 395

29 Power Series and Taylor Series 411

30 Infinite Products and the Gauss Integral 427

31 More on the Γ-Function 443

32 Selected Topics on Functions of a Real Variable 459

x
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CONTENTS

Appendices 471

Appendix I: Elementary Aspects of Mathematical Logic 473

Appendix II: Sets and Mappings. A Collection of Formulae 481

Appendix III: The Peano Axioms 491

Appendix IV: Results from Elementary Geometry 495

Appendix V: Trigonometric and Hyperbolic Functions 499

Appendix VI: More on the Completeness of R 505

Appendix VII: Limes Superior and Limes Inferior 519

Appendix VIII: Connected Sets in R 523

Solutions to Problems of Part 1 525

Solutions to Problems of Part 2 627

References 733

Mathematicians Contributing to Analysis 735

Subject Index 737

xi
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Acknowledgements and Apologies

Calculus and basic analysis of functions of one real variable is a standard
topic taught in mathematics across the world. The material is well studied
and a lot of textbooks covering the topics exist. The first textbook dealing
with “calculus”, i.e. analysis of a real-valued function of one variable, was
published in 1696 by de l’Hospital. In the last 300 years thousands of such
textbooks have been published in all major languages, in addition many col-
lections of problems have been added. This is easy to understand since the
topic was and still is rapidly developing, in particular its place within mathe-
matics, and this has of course an impact on its presentation. Thus, there is a
need to “rewrite” calculus and analysis textbooks in each generation. How-
ever basic results and examples (and hence problems) remain unchanged and
still have a place in modern presentations. The tradition in writing textbooks
on such a topic is not to give detailed references to original sources, in fact
this is almost impossible. In drafting my own lecture notes I made use of
many of them, but as all academics know, when drafting lecture notes about
standard material we do not usually make a lot of references. Consequently,
when now using my notes which are partly three decades old, I do not recall
most of the sources I used and combined at that time. There are a number
of books that I used as both a student and a lecturer and therefore they have
been used here. Thus in the main text there are essentially no references
but I do acknowledge the important influence of the following treatises (and
I will always refer below to the copy I had used).

Dieudonné, J., Grundzüge der modernen Analysis, 2. Aufl. Logik und

Grundlagen der Mathematik Bd. 8. Friedrich Vieweg & Sohn, Braunschweig
1972.

Endl, K., und Luh, W., Analysis I, 3. Aufl. Analysis II, 2. Aufl. Akade-
mische Verlagsgesellschaft, Wiesbaden 1975 und 1974.

Fichtenholz, G.M., Differential- und Integralrechnung I, 8. Aufl. Differential-

und Integralrechnung II, 4. Aufl. Differential- und Integralrechnung III, 6.
Aufl. Hochschulbücher für Mathematik Bd. 61, 62, 63. VEB Deutscher
Verlag der Wissenschaften, Berlin 1973, 1972 und 1973.

Forster, O., Analysis 1, 2. Nachdruck. Analysis 2, 2. Nachdruck. Analysis 3.

Friedrich Vieweg & Sohn, Braunschweig 1978, 1979, 1981. (These books will

xiii
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A COURSE IN ANALYSIS

have stronger impact on some passages, in particular in parts dealing with

integration theory, since they were much used textbooks when I started my
teaching career supporting corresponding modules.)

Heuser, H., Lehrbuch der Analysis. Teil 1 und 2. B.G. Teubner Verlag,
Stuttgart 1980 und 1981.

Rudin, W., Principles of Mathematical Analysis, 3rd ed. McGraw-Hill In-

ternational Editions, Mathematical Series. McGraw-Hill Book Company,
Singapore 1976.

Walter, W., Gewöhnliche Differentialgleichungen. Heidelberger Taschenbücher

Bd. 110. Springer Verlag, 1972.

Walter, W., Analysis 1, 3. Aufl. Analysis 2, 4. Aufl. Springer Verlag, Berlin,

1992 und 1995.

For compiling the lists of formulae in some of the appendices we used often

Zeidler, E., (ed.), Oxford Users Guide to Mathematics. Oxford University

Press, Oxford 2004.

Solved problems are important for students and we used some existing col-
lections of solved problems to supplement our selection. Sometimes these
collections served only to get some ideas, on some occasions we picked prob-
lems but provided different or modified solutions, but here and there we used
complete solutions. The main sources which are very valuable for students
are

Kaczor, W.J., and Nowak, M.T., Problems in Mathematical Analysis I, II

and III. Students Mathematical Library Vol. 4, 12, and 21. American Math-
ematical Society, Providence R.I., 2000, 2001, and 2003.

Lipschutz, M.M., Differentialgeometrie. Theorie und Anwendung. (Deutsche

Bearbeitung von H.-D. Landschulz.) Schaum’s Outline Series. McGraw-Hill
Book Company, Duesseldorf, 1980.

Spiegel, M.R. Advanced Calculus. Schaum’s Outline Series Theory and

Problems. McGraw-Hill Book Company, New York 1963.

Spiegel, M.R., Real Variables. Schaum’s Outline Series Theory and Prob-

xiv
July 21, 2015 11:31 World Scientific Book - 9.75in x 6.5in reduction˙9625 page 11

ACKNOWLEDGEMENTS AND APOLOGIES

lems. McGraw-Hill Book Company, New York 1969.

Spiegel, M.R., Advanced Mathematics for Engineers and Scientists. Schaum’s

Outline Series Theory and Problems. McGraw-Hill Book Company, New
York 1971.

We would finally like to mention that although we have endeavoured to cor-

rect all typos etc via proof-reading, clearly some errors may remain. Please
contact us if you find any such mistakes.

Niels Jacob

xv
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List of Symbols
N natural numbers
kN := {n ∈ N | n = km for m ∈ N}

N0 := N {0}
Z integers
Q rational numbers
R real numbers
R+ non-negative real numbers
Rn = R × · · · × R set of ordered n-tuples of real numbers
x−1 := x1
xn := x · x · . . . · x (n factors)
1 √
a n or n a nth root of a
n √
x m = m xn
x > 0 x is strictly greater than 0
x < 0 x is strictly less than 0
x ≥ 0 x is non-negative
x ≤ 0 x is non-positive
|x| absolute value of x
∞ infinity
−∞ negative infinity
n! n factorial
n
k
binomial coefficient
max{a1 , . . . , an } maximum of a1 , . . . , an
min{a1 , . . . , an } minimum of a1 , . . . , an
n
aj finite sum of aj
j=1
∞
ak infinite series
k=1
k

aj = am + am+1 + · · · + ak
j=m

xvii
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A COURSE IN ANALYSIS

n

aj finite product of aj
j=1
n
= al · al+1 · . . . · an
j=l
∞
j=1 aj infinite product of aj
X ×Y Cartesian product
∅ empty set
P(X) power set of the set X
∈ belongs to
∈
/ does not belong to
x • y binary operation
⊂ set subset
M1 \ M2 set subtraction

set intersection

set union

A complement of A
=⇒ implies
xRy relation
∼ equivalence relation
[a] equivalence class
∨ or
∧ and
⇐⇒ equivalence (statements)
∀ for all
∃ there exists
¬p negation of p
N
Aj finite union of sets Aj
j=1
N
Aj finite intersection of sets Aj
j=1
B (a) := {x ∈ R | |x − a| < }

xviii
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LIST OF SYMBOLS

S 1 circle centred at the origin with radius 1

B (a) := {x ∈ R | |x − a| ≤ }
(a, b) := {x ∈ R | a < x < b}
[a, b) := {x ∈ R | a ≤ x < b}
(a, b] := {x ∈ R | a < x ≤ b}
[a, b] := {x ∈ R | a ≤ x ≤ b}
(0, ∞) := {x ∈ R | x > 0}
max D maximum of D
min D minimum of D
sup D supremum of D
inf D infimum of D
f : D → R mappings, see Chapter 4
D(f ) domain of f
Γ(f ) graph of f
R(f ) range of f
f (D) image of D under f
f −1 (B) pre-image of B
Aut(X) set of all bijective mappings f : X → X
f2 ◦ f1 composition of f1 with f2
χA characteristic function of a set A
pr1 first coordinate projection
pr2 second coordinate projection
f −1 inverse mapping
idD identity mapping
f |D1 restriction of f to D1
f + positive part of f
f − negative part of f
f ⊥ g f and g orthogonal
C k (I) k-times continuously differentiable functions
C(I) = C 0 (I) continuous functions
C ∞ (I) arbitrarily often differentiable functions
Cbk (I) k-times differentiable bounded functions

xix
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A COURSE IN ANALYSIS

M(K; R) set of functions from K to R

Mb (K; R) := {f : K → R | sup |f (x)| < ∞}
x∈K
BV ([a, b]) set of functions of bounded variation on [a, b]
T [a, b] step functions on [a, b]
lim f (y) = a limit of the function f
y→x
lim f (y) = a limit of the function f at ∞
y→∞
df (x0 )
f  (x0 ) or dx
derivative of f with respect to x at x0
d2 f (x0 )
f  (x0 ) or f (2)
(x0 ) or dx2
second derivative of f at x0
(k) df k (x0 ) th
f (x0 ) or k derivative of f at x0
dxk
(an )n∈N sequence
(anl )l∈N subsequence
lim an = a limit of a sequence
n→∞
lim sup = lim limit superior
n→∞
lim inf = lim limit inferior
n→∞
lim f (y) or y→x
lim f (y) limit from the right
yx
y>x
lim f (y) or y→x
lim f (y) limit from the left
yx
y<x
Z(t1 , . . . , tn ) or Zn partition
m(Zn ) mesh size of Zn
VZ (f ) := n−1 k=0 |f (xk+1 − f (xk )|
V (f ) := sup VZ (f )
Z
Vab (f ):= V (f )
Sr (g, Zn) Riemann sum of g with respect to Zn
b
a
g(t)dt definite integral
g(t)dt indefinite integral
∗b
upper integral
a
b
lower integral
∗a

xx
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LIST OF SYMBOLS

T(ca n ) power series associated with cn centred at a

(k)
Tf,c Taylor polynomials
(n+1)
Rf,c remainder of Taylor’s formula
||x||1 = |x1 | + · · · + |xn | for x = (x1 , . . . , xn ) ∈ Rn

||x||2 = (x21 + · · · + x2n ) for x = (x1 , . . . , xn ) ∈ Rn
||x||∞ = max{|x1 |, . . . , |xn |} for x = (x1 , . . . , xn ) ∈ Rn
1
||x||p := ( nν=1 |xν |p ) p
||f ||K,∞ := sup |f (x)|
x∈K
  p1
b p
||f ||p := a
|f (x)| dx
exp x = ex exponential function
ln x natural logarithm
ax := ex ln a
loga x logarithm of x with respect to the basis a
[x] entier-function
sin sine function
cos cosine function
tan tangent function
cot cotangent function
sec secant function
csc co-secant function
arcsin inverse sine function
arccos inverse cosine function
arctan inverse tangent function
arccot inverse cotangent function
sinh hyperbolic sine function
cosh hyperbolic cosine function
tanh hyperbolic tangent function
coth hyperbolic cotangent function
sech hyperbolic secant function
cosech hyperbolic co-secant function

xxi
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A COURSE IN ANALYSIS

arsinh inverse hyperbolic sine function

arcosh inverse hyperbolic cosine function
artanh inverse hyperbolic tangent function
Γ(x) gamma-function
Jl (x) Bessel function
B(x, y) beta-function
e Euler number
γ Euler’s constant

xxii
July 21, 2015 11:31 World Scientific Book - 9.75in x 6.5in reduction˙9625 page 19

The Greek Alphabet

alpha α A
beta β B
gamma γ Γ
delta δ Δ
epsilon  E
zeta ζ Z
eta η H
theta θ Θ
iota ι I
kappa κ K
lambda λ Λ
mu μ M
nu ν N
xi ξ Ξ
omikron O o
pi π Π
rho ρ P
sigma σ Σ
tau τ T
upsilon υ Υ
phi φ Φ
chi χ X
psi ψ Ψ
omega ω Ω

Note that ϕ is also used for φ.

xxiii
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good and how sweet is thy Spirit, chastising Wisdom xii. 1.
the Erring, and admonishing Sinners. Behold, O Lady, by the Love
wherewith the Eternal King did love thee, by the Love wherewith
thou didst love Him, we beseech thee do not despise our petition,
but deal with us according to thy Mercy and Wisdom xvii. 1.
Loving-kindness. Great are thy Works, and beyond the Tongue of
man to tell, wherefore undisciplined Souls fly from thee, for thou
walkest alone in rocky Places, terrible as an Cant. vi. 3.

Army set in Array,[26] and Fools cannot dwell with thee. But we are
thy servants and the Sheep of thy Pasture Ps. xcix. 2.
Forever, and Forever and Ever, have we sworn and determined to
keep the Judgments of thy Justice. Ps. cxviii. 106.
 XXII
HOW THE LADY POVERTY GAVE HER CONSENT
At these Words my Lady Poverty was deeply moved, and as her
Property is to have Mercy and Collect from the Litany of the
Saints.
spare, she could restrain
herself no longer, but having speedily embraced them, and given to
each the Kiss of Peace, she said: Behold, my Brothers and my
Sons, I will come with you, because I know that through you I shall
win many more.
 XXIII
HOW THE BLESSED FRANCIS THANKED GOD FOR THE
CONSENT OF THE LADY POVERTY
But the Blessed Francis, beside himself for joy, began to praise
Almighty God with a loud Voice, for that He had not abandoned
those who trusted in Him, saying: Bless the Lord, all ye His Elect,
keep Days of Rejoicing, and give Glory unto Tob. xiii. 10.
Him, for He is Good and His Mercy Ps. cv. 1.
endureth Forever. And coming down from the Mountain they
brought my Lady Poverty to the Place where they dwelt. And it was
about the Sixth Hour.
 XXIV
OF THE SOJOURN OF MY LADY POVERTY WITH THE
BROTHERS
And when the Brothers had made all Things ready, they urged the
Lady Poverty to eat with them. But she said unto them: Show me
first your Oratory, the Cloister and Chapter House, the Refectory,
Kitchen, Dormitory, and Stables, your fine Seats and polished
Tables and noble Houses. For I see none of these Things, and yet I
do see that you are blithe and cheerful, abounding in Joy, filled
with Consolation, as if you expected all these Things to be supplied
to you at will. But they made answer and said: O Lady and Queen,
we thy Servants are weary with the long Journey, and thou in
coming with us hast endured not a little. Therefore, if it please
thee, let us eat first, and thus refreshed, we will do thy Bidding.
And my Lady answered: It pleaseth me well. But first bring Water
that we may wash our Hands, and a Cloth wherewith to dry them.
And they brought forth a broken earthenware Vessel—for they had
no sound one—full of Water. And having poured the Water on her
hands they searched on all sides for a Cloth. But when none could
be found, one of the Brethren offered the Habit he wore, that
therewith my Lady might wipe her Hands. And giving Thanks she
took it, magnifying God with all her Heart Who had given her such
Men as Companions.
And after this they led her to the Place where the Table was made
ready. But she looked round about, and seeing Nothing save three
or four Crusts of Barley-bread laid upon the Grass, she marvelled
exceedingly within herself, saying: Who ever saw the Like in the
Generations of Old? Blessed art Thou, Wisdom xii. 13, 18, 19.
O Lord God, Who hast care of All, for Thy Power is at hand when
Thou wilt, and Thou hast taught Thy People, that by such Works
they may please Thee. And thus they sat a while giving Thanks to
God for all His Gifts. Then my Lady Poverty commanded them to
bring in Dishes the Food which they had cooked. But they fetched a
Basin full of cold Water, that all might dip their Bread therein, for
here was there no abundance of Dishes or superfluity of Cooks. My
Lady Poverty then begged that she might at least have some
uncooked savoury Herbs, but having neither Garden nor Gardener,
the Brethren gathered some wild Herbs in the Wood, and placed
them before her. Who said: Bring me a little Salt, that I may savour
these Herbs, for they are bitter. But they answered her: Then must
thou tarry a while, Lady, until we go into the City to obtain it, if
haply there should be any one who would give us some. Then she
asked them, saying: Fetch hither a Knife that I may trim these
Herbs, and cut the Bread, which verily is hard and dry. Who
answered: O Lady, we have no Smith to make us knives. For the
present, use thy Teeth in the place of a Knife, and afterwards we
will provide. Whereupon she said: Have you a little Wine? To which
they answered: No, Lady, we have no Wine, for the necessaries of
Man’s Life are Bread and Water, and it is Eccli. xxix. 28.
not good for thee to drink Wine, for the Spouse of Christ should
shun Wine as Poison.
And when they were satisfied, rejoicing more in the Nobility of
Want than if they had had an Abundance of All Things, they
blessed the Lord, in Whose Sight they had found such Favour, and
led my Lady Poverty to a Place where she might sleep, for she was
weary. And she lay down upon the bare ground. And when she
asked for a Pillow, they straightway brought her a Stone, and laid it
under her Head. So after she had slept for a brief space in Peace,
she arose and asked the Brothers to show her their Cloister. And
they, leading her to the Summit of a Hill, showed her the wide
World, saying: This is our Cloister, O Lady Poverty. Thereupon she
bade them all sit down together, and opening her Mouth she began
to speak unto them Words of Life, saying:
 XXV
HOW MY LADY POVERTY BLESSED THE BROTHERS,
EXHORTING THEM TO PERSEVERE IN THE GRACE
WHICH THEY HAD RECEIVED
Blessed are you, my Sons, of the Lord who made Heaven and
Earth, who have received me into your House with such Fulness of
Charity that it seems to me as if, being with you, I had to-day been
in Paradise. Wherefore I am full of Joy and abound in Consolation,
and I ask pardon of you for having so long delayed my Coming.
Verily the Lord is with you, and I knew it Gen. xxviii. 16.
not. Behold, what I longed for I see, what I desired I hold, for I am
joined to them that are a type Antiphon at the Benedictus in the
Feast of St Agnes.
upon Earth of Him to Whom I
am espoused in Heaven. The Lord bless your Fortitude, and receive
the Work of your Hands. I pray and most Deut. xxxiii. 11.
earnestly beseech you, as most dear Sons, to persevere in those
Things which you have begun by the Inspiration of the Holy Ghost,
not abandoning your Perfection as is the Custom with some, but
avoiding all the Snares of Darkness, strive ever after Things more
Perfect. Most high is your Perfection, above Man and the Strength
of Man, and it excels in its Brightness the Perfection of your
Forefathers. Have no Doubt or Fear concerning the Kingdom of
Heaven, for you already hold the Earnest of Future Inheritance and
a Pledge of the Spirit, being sealed with the Eph. i. 14.
Seal of the Glory of Christ, and are like in 2 Cor. v. 5.
all things, by His Grace, to that first Company of Disciples which He
gathered about Him when He came into the World. For that which
they did when He was with them, you have done not seeing Him,
and you need not fear to say: Behold we Matt. xix. 27.
have left all Things and have followed Thee.
Let not the Greatness of the Fight, nor the Magnitude of the Labour
hinder you, for Great shall be your Reward. Heb. x. 35.
Looking unto the Author and Finisher of All Heb. xii. 2.
Good Things, Our Lord Jesus Christ, Who having Joy set before
Him, endured the Cross, despising the Shame, hold fast to the
Confession of your Hope, without wavering. Heb. x. 23.
Run with Charity to the Fight that is before you; run, too, with
Patience which is most necessary to you, that by so doing the Will
of God you may receive the Promise. For God is able by His Holy
Grace to bring to a happy Consummation, the Work which is above
your Strength, because He is faithful to His Promises. Let nothing
be found in you pleasing to the Spirit of the Eph. ii. 2.
Children of Unbelief, let there be no Doubt or Hesitation, lest in
working their Wickedness against you, they convict you of Consent.
For it is a proud Spirit, but its Pride and Isa. xvi. 6.
Arrogancy are greater than its Strength. This Spirit is exceeding
wrath with you, and it will turn against you all the Arms of its
Cunning. It will seek to pour out the Venom of its Malice upon you,
like one who in fighting had thought all his Enemies vanquished,
and now rages to see you looking down upon him. All the
Inhabitants of Heaven, O dearest Brothers, rejoice exceedingly in
your Conversion, and have sung a new Song before the Face of the
Eternal King. The Angels rejoice because of you, for through you
many shall continue Virgins, they shall be resplendent in Chastity,
and shall fill the empty places in the City on High, where Virgins are
established in especial Glory, for those that neither marry nor are
given in Marriage are like the Angels in Matt. xxii. 30.
Heaven. The Apostles exult at seeing their Life renewed, and their
Doctrine preached, and because you show an Example of the
Highest Sanctity. And the Martyrs exult, waiting to see their
Constancy in the Shedding of Blood made manifest in you also. The
Confessors dance before the Lord, knowing that their Victory in the
Face of the Enemy is often to be repeated in you. The Virgins who
follow the Lamb whithersoever He goeth, Rev. xiv. 4.
likewise rejoice, knowing that by you many will be daily added to
their Number. The Whole Court of Heaven is filled with Joy, for daily
shall they keep the Festival of some new Inhabitant, and because
they shall be continually incensed with the Odour of Holy Prayers
ascending from this Valley of Tears.
Therefore, I beseech you, dear Brothers, by Rom. xii. 1.
the Mercy of God, for which you have made yourselves thus Poor,
carry out that which you have come to do, for which you left the
Rivers of Babylon. Receive in all Humility the Grace which has been
given you, use it worthily in All Things, and always for the Praise,
Honour, and Glory of Him Who died for you, Our Lord Jesus Christ,
Who with the Father and the Holy Ghost, liveth and reigneth,
Victorious and Glorious, Eternal God, World without End,

AMEN

HERE ENDETH THE TREATISE CONCERNING THE LADY

POVERTY AND OUR SERAPHIC FATHER, THE BLESSED
FRANCIS.

This Work was done in the Month of July, after the Death of the
Blessed Francis, in the Year One thousand two hundred and
twenty-seven after the Incarnation of OUR LORD and SAVIOUR,
JESUS CHRIST.
ON THE SPIRITUAL SIGNIFICANCE
OF EVANGELICAL POVERTY
BY

FATHER CUTHBERT, O.S.F.C.

 THE SPIRITUAL SIGNIFICANCE OF EVANGELICAL
POVERTY
“This is the sublimity of most high Poverty which has made you,
beloved brethren, heirs and kings of the Kingdom of Heaven.”[27]
Thus wrote St Francis of Assisi when he gave his disciples the Rule
which obliged them to “serve the Lord in poverty and humility.” It is
easy to recognise in these words the note of exultation and
achievement which made St Francis the most inspiring personality
in Mediæval Christendom, and which gives to his name, even to-
day, a singular power over the imagination of the Christian World.
Clad in his peasant’s dress, and with no possessions of his own in
the world save his soul and body,[28] he is nevertheless the man
rich in all things that are of vital interest, the clear spiritual vision,
the perfect joy, the encompassing sympathy, which gathers all
palpitating life into its own. Francis lived, if ever a man lived. His
was the liberty of soul which finds the joy of life in all Creation.
Artificial stimulus and transient excitement could add nought to the
Joy that was his. To him the sky and the earth, the sun and the
flowers, the fields and all living things, spoke with articulate speech
of the life that is in them. As for his fellow-men, their life was his
life. He had come to pass beyond the bounds of his own
personality, and to enter into that spiritual communion with all
living things, whereby man escapes from his own limitations, and
the world lives in him as he in the world. And above all, and yet in
all, he beheld the ever blessed God, the Author of all life that is. To
Francis, God was ever present in the Creation, the Life behind all
life. “The Heavens show forth the Glory of God, and the Firmament
declareth the Work of His Hands.” The intimate relationship binding
creation to its Creator was to him an abiding perception; he could
not think of Earth apart from Heaven, nor of finite man apart from
the Infinite God. Whatever was good and beautiful was to him an
indication of the Divine Goodness and Beauty, a portal of the
Eternal Kingdom; and with keen spiritual intuition he discovered the
good and the beautiful, where men of lesser sensibility would only
find the commonplace and the material. “To them that love God, all
things work together unto Good;”[29] the truly spiritual man
discovers the imprint of the Divine Life along all the highways and
byways of Creation: just as the poet’s eye discovers beauty in the
woodland through which the ordinary wayfarer passes unheeding.
Thus the whole creation poured into the Soul of Francis an
unceasing stream of spiritual life, and with the inflowing life came
joy—joy unutterable; and sorrow too. For life as it is, has no joy
altogether separate from pain. There is tragedy in the purest
romance, death even where there is life. And so the “joyous
troubadour of God” sorrowed much because of the shadow that lay
across the sunshine. To him personally life was joy, such was his
liberty of spirit; but it was not so to all men. Many are they to
whom life is sorrow; they walk as in a dark valley with but the
twilight around them; nay, at times with no light at all, but only
darkness, and their souls are starved for lack of light and warmth;
even when in their ignorance or despair they seek pleasure in the
immediate objects of sense around them. For these he sorrowed
with the sorrow of Christ weeping over Jerusalem. It was a sorrow
which kept him at long vigils when the world lay asleep, praying for
mercy for the souls of men. Yet this sorrow could not destroy the
essential joy of life which was his in a super-eminent degree. He
sorrowed as many a man and woman sorrows over a friend who is
deprived of the happiness which is their own.
Truly was Francis a “King and heir of the Kingdom,” if Kingship
means sovereign possession; for he found what is best in life and
had it as his own, nought else than the very joy of life. Francis
himself has told us how this joy of life came to him with the
absolute renunciation of what the world at large holds most dear—
wealth, place, and power. In renunciation he found spiritual
freedom, and with it joy. No man is truly joyous whose joy does not
spring from his own soul, or from that inalienable possession of the
world which comes of spiritual communion with what is good and
true in it, and therefore Eternal.
The joy which is dependent upon the possession of the merely
visible and material can never reach the inmost spirit of man, even
were such possession not, at best, uncertain and of its nature
transitory. Nay, the joy of life, which springs from man’s own spirit,
is impossible to him whose heart is set upon the merely external
world. For the spiritual and the material are in the immediate
aspect a simple antithesis; so that where the one is, the other
cannot be. “You cannot serve God and mammon.” You cannot
satisfy your nature with the transitory, and yet retain an appetite
for the Eternal. Consequently, he who would be free and retain a
relish for the life of the Spirit, must beware of the lust of the earth,
and keep a detached heart towards what is of its nature unspiritual.
To St Francis, a man amongst men, the lust of the earth was
radically allied with pride of class, an inordinate ambitiousness of
glory, and a love of luxury. Poverty, as Francis understood it, meant
the antithesis of all this. The Lady Poverty (to borrow the Saint’s
own imagery) was an outcast; she was the despised of men; and
she walked amid the rough ways of the earth with threadbare
garments and bruised feet.
The story how Francis found his ideal bride and came to love her
with chivalric devotion, is too well known to need repetition. The
final act in the drama came when one day, riding in the plain before
Assisi, he was met by a leper who besought an alms, and, filled
with disgust, he at first thought to pass on, but, moved by a nobler
impulse, cast himself from his horse, and not only gave the alms,
but folded the leper to his breast and embraced him. From that
moment he himself has told us that “what had seemed bitter was
changed into sweetness of soul and body, and not long afterwards
I left the world.”[30]
The embrace of the leper marked the final abandonment in Francis’
soul of the sense of separation between himself, the son of the
wealthy Bernardone, and the outcasts of society. Henceforth to
Francis, the poor and the outcast were human brethren, worthy of
a brother’s intimate love and care. In the same moment he cast
aside, once for all, his youthful dream of entering the ranks of
chivalry, and seeking renown in battle and tournament. Henceforth
he would be the servant of his brothers the poor, and “serve the
Lord in Poverty and Humility.”
The path of renunciation was further determined for him when his
new ideal of life clashed with the commercial interests of his family.
In the newly-awakened consciousness of his kinship with the poor,
he considered his share in the family business as their share, and
freely parted with what he had a right to consider his own. Pietro
Bernardone, his father, foresaw commercial ruin from such a
course, and when he found that Francis was indissolubly wedded to
his ideal, promptly disinherited him. Henceforth Francis was without
house or property of his own. With the keenness of a soul set free,
he at once recognised in his father’s act of disinheritance the
charter of his spiritual freedom. “Now in truth can I say: Our Father
Who art in Heaven!” Heaven and earth became his when in the
moment of abandonment he called God his Father. Thus he cast
from himself forever the three dominant tyrannies which in his own
age and since, have oppressed the souls of men—wealth, place,
and power. He had become in very truth the Poor Man of Assisi,
and yet who was richer than he?
Never did Francis regret his renunciation, but ever did the thought
of it fill him with gratitude and joy. One day, some years after his
disinheritance, the Saint and one of his disciples, Brother Masseo,
were eating a scanty meal of broken bread, begged by the way;
they ate near a fountain, and a large stone was their table. “O
Brother Masseo,” said Francis, his soul bubbling with joy, “we are
not worthy of so great a treasure;” and he repeated these words
several times. Brother Masseo answered: “Father, how canst thou
talk of a treasure where there is so much poverty and indeed a lack
of all things? for we have neither cloth, nor knife nor dish, nor
table, nor house; neither have we servant nor maid to wait upon
us.” Then said the Saint: “And this is the very reason why I look
upon it as a great treasure, because man has no hand in it, but all
has been given us by Divine Providence, as we clearly see in this
bread of charity, in this beautiful table of stone, and in this clear
fountain.”[31] Surely here we find the very apotheosis of poverty; of
the poverty which, discarding the artificial, is happy in the simple
realities and in the bounties of nature, and feels no barrier between
itself and the spiritual possession of the very earth itself.
Here it may be as well to take note how alien is the poverty of
Francis from the vulgarity and squalor, the idleness and discontent,
which mark too frequently the life of the poor. No greater
misconception of Franciscan poverty could there be than to
conceive it as sanctioning or condoning any condition that detracts
from the proper native dignity of man. The “Lady Poverty” of
Francis went with bare and bruised feet, her garment was coarse,
and she ate but the bread of the peasant; but she retained her
native dignity of soul, and bore herself as a Queen wherever she
went. She delighted in the pure air, and the flowers, and the
running stream, was honest and self-revering, simple and joyous.
The poverty of our city slums where hearts break in discontent, and
souls are starved for lack of spiritual intelligence—such was not the
poverty of Francis’ dream. To use again his own manner of speech,
this is poverty in slavery, degraded and dishonoured by the vice
and selfishness of man. With a full heart would he have set himself
to rescue his Ideal from her modern degradation and restore her to
her place of honour upon the earth. Knight-errant as he was, he
would not have rested until poverty was made honourable amongst
men. To rescue the poor from the conditions which have so
effectually demoralised them during the past two or three centuries
of unheeding individualism, would undoubtedly have been to
Francis a first and urgent duty were he with us to-day. Even in his
own time he regarded with anxiety the conditions which debased
the poor; even then he considered himself the knight-errant sent to
rescue the comely maiden Poverty from the neglect and heartless
scorn of the world.[32] But was ever Italian peasant so utterly
degraded as are many of the victims of modern industrialism?
Poverty with Francis was the mother of spiritual freedom; poverty
in the London slum is synonymous with hard materialism and
irreligion. Was ever contrast greater? And yet Francis has made
evident to us that beneath the squalor and degradation of the
modern city, there is a spiritual possibility, if only it can be
recovered. But will it ever be that poverty shall again regain
amongst the hungry multitude the honourable estate with which
the Saint of Assisi had endowed it? Will it ever be rescued from its
present inhuman conditions? The future only can tell; and they who
strive that it shall be so can only work in the strength of their faith;
but faith verily can accomplish the apparently impossible, if faith
itself be strong. Meanwhile the ideal of Francis has assuredly a
prophetic message for the multitude which is not hungry.
Poverty, as Francis preached it, is an integral element in the
Christian life. Christianity imperatively demands of all its followers
an acceptance of the truth which Francis embodied so wonderfully
in himself. No one can enter the Kingdom of Heaven unless he be
as Francis was, a lover of Poverty. Such is the Gospel. “Blessed are
the poor in spirit, for theirs is the Kingdom of Heaven.”[33] There
are those who so interpret this beatitude as to empty it of all
significance concerning material possessions. The meaning of
Christ, however, is made clear, by His own earthly life and by the
lives of His early disciples. “Poverty of Spirit” means nothing less
than detachment of heart from the possession or achievement of
material gain, and from its attendant pleasures. No man can be a
disciple of Christ who is not free from the moral slavery which
wealth and temporal possessions so easily set upon the soul. To no
man is given the spiritual insight and vision which alone can bring
rest eternal to man’s spirit, unless he have first put from him the
lust of the earth. And according to the measure of his detachment
is spiritual achievement possible.
Is then every man to imitate St Francis of Assisi, and cast off all
wealth and become dependent upon the labour of his hands or the
charity of his neighbour? No such claim is made by Francis, for it
was not made by Christ. If Christ demanded of the young man that
he should “go and sell what he had and give it to the poor” in order
to follow Him, He also acquiesced in the rich Zacchæus keeping his
wealth so long as he did not neglect his duty to those in need.
Francis, too, following the Divine Model, gave no injunction to the
Lord of Chiusi or to the Lady Giacoma to renounce their property,
and he expressly forbade his friars, who like himself gave up all
right of possession, to judge those who have possessions. No, it is
not the holding of property, but the selfish misuse of it and the
inordinate desire of material gain and its pleasures, which is
opposed to the virtue of evangelical poverty. In few words may the
Christian precept of poverty be set forth: Let no man set his heart
on any material possession for its own sake, or for the mere
holding of it; if a man is lacking in this world’s goods, let him not
fret nor complain, but seek rather the life of the spirit. If, on the
other hand, he is endowed with this world’s goods, either by
inheritance or as the result of honest labour, let him bear in mind
that such goods are not absolutely his own; they belong, in the first
instance, to God, the Master of all, and may rightfully be used and
distributed only subject to the Divine laws of justice and charity. No
man has an absolute ownership before God, so that he may satisfy
his own whim or pleasure without consideration for what is due by
Divine Law to his fellow-men. Possession in the sphere of
conscience is stewardship. The rich are God’s stewards, appointed
to “give to every man his just measure in due season.” Such briefly
is the precept of Evangelical Poverty—a precept which has no direct
connection with any theory of social economics, but is based upon
the fundamental law of religion, that only the poor in spirit are
spiritually free and capable of citizenship in the realm of eternal life.
Assuredly to us who live our lives upon the pulse of a great
industrial empire, this message of the Poverello comes with a
distinctness not to be passed unheeded. As a race we are a
prosperous people, and money-making is our first preoccupation.
Luxuries are easily within our grasp; cheap luxuries, perhaps, which
is all the worse, for that very cheapness is a snare blinding us to
the fact that what we indulge in is a luxury. In money-making and
luxury lie the elemental dangers to our spiritual life. “Money,” says
Cardinal Newman, “is a sort of creation, and gives the acquirer,
even more than the possessor, an imagination of his own power,
and tends to make him idolise himself. Again, what we have hardly
won we are unwilling to part with; so that a man who has himself
made his wealth will commonly be penurious, or, at least, will not
part with it except in exchange for what will reflect credit on
himself or increase his importance. Even when his conduct is most
disinterested and amiable (as in spending for the comfort of those
who depend on him), still this indulgence of self, of pride, and
worldliness insinuates itself.” And he adds: “If such be the effect of
the pursuit of gain on an individual, doubtless it will be the same
on a nation; and if the peril be so great in the one case, why
should it be less in the other?”[34] The enduring strength of a
nation, as of an individual, depends upon moral fibre and spiritual
vision. If these be destroyed no nation can long remain save as a
warning to the nations that shall come. Undoubtedly there are
strong tendencies amongst us towards the worship of wealth and
its attendant luxuries and towards a selfish accumulation of wealth
beyond all possible needs, tendencies which acquire strength with
the growth of empire and trade. Well for us is it that at this time
Francis of Assisi is becoming widely known. To all who revolt
against the vulgar materialism which dominates so much of our
present life, Francis of Assisi is as a prophet sent by God. Standing
against the dark background of Avarice and Luxury which had
already infested the growing commercial centres of the mediæval
world, he throws the light of his own clear personality into the dark
corners of our own life.
We yearn, many of us, for a deeper spiritual life; we sorrow
because the joy of life seems flitting ever further and further away
from this complex social organism of ours. We seek direction, and
the Poverello is here to lead us; and the way he leads is that of
detachment and renunciation. But his own personality and life are
an assurance to us that the renunciation he preaches, leads to
richer gain; he leads us through death, only that we may find life
even here, in some measure, upon the earth, and in the fulness of
the spirit hereafter. Thus and not otherwise does he interpret to us
the Poverty of Christ.
FATHER CUTHBERT, O.S.F.C.

Crawley, Feast of St Anthony

of Padua, 1901.
APPENDICES
 APPENDIX I
A PRAYER OF THE BLESSED FRANCIS TO OBTAIN HOLY
POVERTY.
O Lord Jesus! Show me the ways of Thy dearly-loved Poverty. I
know that the Old Testament was but a Figure of the New. In the
Old, Thou hast promised that “every place that your foot shall tread
upon, shall be yours.” To tread under foot is Deut. xi. 24.
to despise; Poverty treads all Things under foot, therefore she is
the Queen of all Things. But, O my dear Lord Jesus, have pity upon
me and upon my Lady Poverty, for I am consumed with Love for
her, and can know no rest without her. Thou knowest all this, my
Lord, Thou who didst fill me with the Love of her. But she sitteth in
sadness, rejected of all; she, the Mistress of Nations, is become as
a Widow; the Queen of all Virtues is become contemptible; and
sitting upon a dunghill she lamenteth that Lament. i. 1.
all her friends have despised her and have become her enemies;
for long now she knows them to be wantons and no Spouses of
hers.
Remember, O Lord Jesus, that Poverty is so much the Queen of the
Virtues, that Thou, forsaking the dwelling-place of the Angels, didst
descend upon Earth in order to espouse her in Love Everlasting,
and so as to bring forth in her, and by her, and through her, all the
Children of Perfection. And she clung to Thee with such Fidelity,
that even within Thy Mother’s womb she paid Thee homage, for
Thy Infant Body was, it is thought, the smallest of all. And at Thy
Birth she received Thee in a Holy Manger and Stable; and in Thy
Life upon Earth she so deprived Thee of all things, that Thou hadst
no place where to lay Thy Head. And as a faithful Helpmeet she
followed Thee loyally when Thou didst go forth to do battle for our
Redemption, and in the Agony of the Passion she was Thy only
Armour-bearer. When Thy Disciples denied Thee and fled, she
alone did not leave Thee, but was Thy faithful Companion with all
the host of her Princes.
Even Thy own Mother (who alone did faithfully honour Thee, and
with grievous Sorrow share Thy Passion), even she, I say, could not
by reason of the height of the Cross, reach up unto Thee, but the
Lady Poverty in all her Penury, like a most dear Servitor, did there
hold Thee in an ever closer embrace, and join herself more and
more nearly to Thy Sufferings. For the which reason she did not
wait to smooth Thy Cross, nor to give It even the rudest
preparation; nor, it is thought, did she even make sufficient Nails
for Thy Wounds, nor sharpen or polish them, but furnished three
only, all rough and jagged and blunted, to support Thee in Thy
Martyrdom. And when Thou wast dying of a burning Thirst, Thy
faithful Spouse was careful lest Thou shouldst have one drop of
Water even, and by the hands of the impious Soldiery, prepared
Thee a Cup of such bitterness, that Thou couldst only taste, but not
drink of it. And in the close Embrace of this Thy Spouse, Thou didst
yield up the Ghost.
But so faithful a Spouse was not absent at Thy Burial and would
not suffer Thee to have anything of Thy own, either Sepulchre or
Ointments or Linen, for these were all borrowed from others. Nor
did she fail to be present at Thy Resurrection; for rising gloriously
in her Embrace, Thou didst leave behind in the Sepulchre all those
things which had been borrowed. And then Thou didst take her up
into Heaven with Thee, abandoning all earthly things to those that
are of the Earth, and bequeathing unto the Lady Poverty the Seal
of the Kingdom of Heaven, wherewith she might seal the Elect who
desire to walk in the Way of Perfection.
O who would not love the Lady Poverty above all things! Of Thee,
O Jesus, I ask to be signed with this Privilege; I long to be enriched
with this Treasure; I beseech Thee, O most poor Jesus, that, for
Thy sake, it may be the Mark of me and mine to all Eternity, to
possess no thing of our own under the Sun, but to live in penury
upon the goods of others, so long as this vile body lasts.
AMEN.
 NOTE
This remarkable prayer figures as the composition of St Francis in
all the editions of his works from Wadding (Antwerp, 1623) to Fra
Bernardo da Fivizzano (Florence, 1880). But we have
(unfortunately) no satisfactory or scientific proof that the prayer
was really the composition of the Seraphic Patriarch. Wadding took
it from Ubertino da Casale “Arbor Vitæ Crucifixi Jesu” (Venice,
1485). Ubertino wrote his redoubtable book in 1305, and though he
puts this prayer into the mouth of St Francis, the context points to
the fact that he is rather attempting to reproduce the sentiments of
the Saint, than giving a prayer literally written by him. And his
indebtedness to the “Sacrum Commercium” is obvious. But whether
written by St Francis or not, there can be no doubt that when he
prayed, he often prayed after this fashion. It most faithfully reflects
his spirit and ideas, and is admirably illustrative of the “Sacrum
Commercium.” For this reason we have given it a place in the
Appendix. It is also interesting as being the probable source
whence Dante drew his beautiful idea that the Lady Poverty was
more privileged than the Blessed Virgin, insomuch as she followed
the Lord up on to the very Cross itself:

“Si che, dove Maria rimase giuso,

Ella con Cristo salse[35] in su la croce.”

The naïve sublimity of the concluding petition of the prayer “et

alienis rebus semper cum usus penuria, dum vivit caro misera,
sustentari,” is most characteristic of the Saint, not only in its
sentiment but in its Franciscan directness. It strikes strangely upon
modern ears to hear a Divine petition that certain men may ever be
known as men who lived upon others. But it is logical, as Francis
always was. There can be no evangelical poverty with possessions,
and yet man must keep body and soul together; hence mendicancy
is the only resource of the real lovers of my Lady Poverty. This
sentiment recalls the famous saying of St Francis in the Fifth of his
“Collationes Monasticæ”: “There is a compact between the World
and my Brothers. They owe it a good example, and the World in
return must provide them with all necessities. But if the Brothers,
breaking faith, cease to give their good example, the World will,
with justice, withdraw its helping hand.”
Very interesting, and of considerable importance, is the fact that
this Prayer speaks of Christ being crucified with three nails only.
Whether St Francis wrote the prayer or not, we may take this to
have been his opinion, for it seems to have been the common
opinion of the thirteenth century. And bearing in mind this opinion
of his, it becomes impossible to attribute the phenomena of his
Stigmata to subjective causes, or to that which is loosely called
hysteria. The Stigmata of St Francis were not merely open wounds,
but showed nails of a black fleshy substance, one in each hand and
one in each foot. If these Stigmata had been the result of intense
meditation on the Passion, then, seeing what his opinion was, the
singular phenomena which were developed in him, would have
shown one nail only for the feet, and not a nail in either foot. The
point is of capital importance to investigators of a remarkable
occurrence which, while proved beyond a doubt as a matter of fact,
has hitherto found no scientific explanation.
 APPENDIX II.
PARADISE—CANTO XI.
LINES 28-123
Dean Plumptre’s Translation
It is probable that Dante knew the “Sacrum Commercium”; it is
certain that he knew the Prayer to obtain Poverty. Therefore it may
be convenient to give in extenso that part of the Divine Canto
which sings of the Mystic loves of Francis and the Lady Poverty.

The Providence,—which all things doth dispose 28

With such deep counsels that all mortal gaze
Is baffled ere to that great depth it goes—
That unto Him she loves might bend her ways, 31
The Bride of Him Who, with a bitter cry,
Espoused her with the blood we bless and praise,
In fuller peace, more steadfast loyalty, 34
Her, for her good, with two high chiefs endowed,
That they on either side her guides might be.
The soul of one with love seraphic glowed; 37
The other by his wisdom on our earth
A splendour of cherubic glory showed.
Of one I’ll speak; for, if we tell the worth 40
Of one, ’tis true of both, whiche’er we take,
For to one end each laboured from his birth.
Between Tupino and the streams that break 43
From the hill chosen by Ubaldo blest,
A lofty mount a fertile slope doth make;
Perugia’s Sun-gate from that lofty crest 46
Feels heat and cold; Nocer’ and Gualdo pine
Behind it, by their heavy yoke opprest.
On this slope, where less steeply doth incline 49
The hill, was born into this world a sun,
Bright as this orb doth oft o’er Ganges shine.
Whence, naming this spot, let not any one 52
Call it Ascesi—that were tame in sense—
As Orient doth its proper title run.
Such was his rise, nor was he far from thence, 55
When he began to make the wide earth share
Some comfort from his glorious excellence;
For he, a youth, his father’s wrath did dare 58
For maid, for whom not one of all the crowd,
As she were death, would pleasure’s gates unbar.
And then before court spiritual he vowed 61
Et coram patre—marriage-pledge to her,
And day by day more fervent love he showed.
Of her first spouse bereaved, a thousand were, 64
And more, the years she lived, despised, obscure,
And, till he came, none did his suit prefer.
Nought it availed that she was found secure 67
With that Amyclas when the voice was heard
Which made the world great terror-pangs endure;
Nought it availed that she nor shrank nor feared, 70
So that, when Mary tarried yet below,
She on the Cross above with Christ appeared.
But lest I tell it too obscurely so, 73
By these two lovers, in my speech diffuse,
Thou Poverty and Francis now mayst know.
Their concord and their looks of joy profuse, 76
The love, the wonder, and the aspect sweet,
Made men in holy meditation muse,
So that the holy Bernard bared his feet, 79
The first to start, and for such peace so tried,
That slow he thought his pace, though it was fleet.
O wealth unknown, true good that doth abide! 82
Ægidius bared his feet, Sylvester too,
Following the Bridegroom, so they loved the Bride.
Then went that Father and that Master true 85
With that his Bride and that his family,
Who round their loins the lowly girdle drew;
Nor was faint heart betrayed in downcast eye, 88
As being Pietro Bernardone’s son,
Nor yet as one despised wondrously;
But like a king his stern intention 91
To Innocent he opened, who did give
The first seal to that new religion.
Then, when the race content as poor to live 94
Grew behind him, whose life, so high renowned,
Would, in Heaven’s glory, higher songs receive,
With a new diadem once more was crowned 97
By Pope Honorius, from on high inspired,
This Archimandrite’s purpose, holy found.
And after that, with martyr zeal untired, 100
He, in the presence of the Soldan proud
Preached Christ, and those whom His example fired;
And finding that that race no ripeness showed 103
For their conversion, not to toil in vain,
He to Italia’s fields his labours vowed.
On the rough rock ’twixt Tiber’s, Arno’s, plain, 106
From Christ received he the last seal’s impress,
Which he two years did in his limbs sustain.
When it pleased Him, Who chose him thus to bless, 109
To lead him up the high reward to share
Which he had merited by lowliness,
Then to his brothers, each as rightful heir, 112
He gave in charge his lady-love most dear,
And bade them love her with a steadfast care;
And from her breast that soul so high and clear 115
Would fain depart and to its kingdom turn,
Nor for his body sought another bier.
Think now what he was who the fame did earn 118
To be his comrade, and for Peter’s barque
On the high seas the true path to discern.
And such was he, our honoured Patriarch; 121
Wherefore, who follows him as he commands,
Him laden with rich treasures thou mayest mark.
 By M. CARMICHAEL.

IN TUSCANY.
Tuscan Towns—Tuscan Types—The Tuscan Tongue, etc.

With numerous Illustrations.

SECOND EDITION.
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