eration of the
Provincial Ministers. He then refers to the irregularities existing in
the Order which had begun to endanger its success and bring it into
disrepute amongst the Faithful. Remembering that the Order was then in
existence barely fifty years it is interesting to consider what these
were. Ten causes of relaxation are enumerated by Bonaventure:--

1. Too great multiplication of temporal affairs for which money is
eagerly sought, carelessly received, and recklessly handled.

2. The idleness of some of the Brethren.

3. Useless travelling from place to place, to the {39} scandal rather
than to the edification of the people.

4. Importunate begging, whereby the Brethren are feared as highwaymen.

5. The construction of costly and pretentious buildings, which
disturbs the peace of the Order and exposes the Brethren to the
attacks of their enemies.

6. The increase of dangerous friendships from which arose suspicions,
calumnies and scandals.

7. The imprudent bestowal of offices on those who were incapable of
discharging them.

8. The eager reception of legacies and officious interference with
obsequies, to the great offence of the secular clergy.

9. Frequent and expensive change of residence, to the disturbance of
the locality and the prejudice of poverty.

10. Finally, expensive living, by which the Brethren became a burden
to the people.

[Footnote 16: Cf. "Opera Omnia" (Quaracchi), Tom. VIII, p. 468.]

Whilst many, he remarks, are blameless in these matters, still, the
evil redounds upon all, and must not be overlooked nor tolerated on
any account. He then points out the remedy and insists on its
application. He concludes his letter with the following remarkable
utterance: "Should I learn from the Visitors whom I desire to pay
special attention to these matters, that my directions have been
obeyed, I shall give thanks to God and to you; but if it should be
otherwise (which God {40} forbid), you may rest assured that my
conscience will not permit me to allow the matter to pass unnoticed.
Although it is not my intention to forge new chains for you, yet must
I in compliance with the dictates of conscience aim at the extirpation
of abuses."

From this we can gather the nature of the policy adopted by the Saint.
It was clearly one of firmness and moderation. Perceiving that they
arose from minor causes, such as the particular views of individuals,
he makes no reference to the internal dissensions o