deed, and the second is to
be accepted only with reserve. On the other hand, we have detailed
information of what went on in Italy during Francis's absence. Brother
Giordano's chronicle, recently discovered and published, throws all the
light that could be desired upon a plot laid against Francis by the very
persons whom he had commissioned to take his place at Portiuncula, and
this, if not with the connivance of Rome and the cardinal protector, at
least without their opposition. These events had indeed been narrated by
Angelo Clareno, but the undisguised feeling which breathes through all
his writings and their lack of accuracy had sufficed with careful
critics to leave them in doubt. How could it be supposed that in the
very lifetime of St. Francis the vicars whom he had instituted could
take advantage of his absence to overthrow his work? How could it be
that the pope, who during this period was sojourning at Rieti, how that
Ugolini, who was still nearer, did not impose silence on these
agitators?[32]

Now that all the facts come anew to light, not in an oratorical and
impassioned account, but brief, precise, cutting, dated, with every
appearance of notes taken day by day, we must perforce yield to
evidence.

Does this give us reason clamorously to condemn Ugolino and the pope? I
do not think so. They played a part which is not to their honor, but
their intentions were evidently excellent. If the famous aphorism that
the end justifies the means is criminal where one examines his own
conduct, it becomes the first duty in judging that of others. Here are
the facts:

On July 25th, about one month after Francis's departure for Syria,
Ugolini, who was at Perugia, laid upon the Clarisses of Monticelli
(Florence), Sienna, Perugia, and Lucca that which his friend had so
obstinately refused for the friars, the Benedictine Rule.[33]

At the same time, St. Dominic, returning from Spain full of new ardor
after his retreat in the grotto of Segovia, and fully decided to adopt
for his Order the rule of poverty, was strongly encouraged in this
purpose and overwhelmed with favors.[34] Honorius III. saw in him the
providential man of the time, the reformer of the monastic Orders; he
showed him unusual attentions, going so far, for example, as to transfer
to him a group of monks belonging to other Orders, whom he appointed to
act as Dominic's lieutenants on the preaching tours which he believed it
to be his duty to undertake, and