and monks, Francis dreams not of dancing girls, but of the pure love of a wife and the modest joys of a home and children.  She beautifully says:  “Had he, for one sweet, miserable moment, gone back to some old imagination and seen the unborn faces shine beside the never-lighted fire?  But Francis does not say a word of any such trial going on in his heart.  He dissipates the dream by the chill touch of the snow, by still nature hushing the fiery thoughts, by sudden action, so violent as to stir the blood in his veins; and then the curtain of prayer and silence falls over him, and the convent walls close black around.”

The experience of the saint on Mount Alverno deserves special consideration, not merely on account of its singularity, but also because it affords a striking illustration of the difficulties one encounters in trying to get at the truth in monastic narratives.  Francis had retired to Mount Alverno, a wild and rugged solitude, to meditate upon the Lord’s passion.  For days he had been almost distracted with grief and holy sympathy.  Suddenly a seraph with six wings stood before him.  When the heavenly being departed, the marks of the Crucified One appeared upon the saint’s body.  St. Bonaventure says:  “His feet and hands were seen to be perforated by nails in their middle; the heads of the nails, round and black, were on the inside of the hands, and on the upper parts of the feet; the points, which were rather long, and which came out on the opposite sides, were turned and raised above the flesh, from which they came out.”  There also appeared on his right side a red wound, which often oozed a sacred blood that stained his tunic.

This remarkable story has provoked considerable discussion.  One’s conclusions respecting its credibility will quite likely be determined by his general view of numerous similar narratives, and by the degree of his confidence in the value of human testimony touching such matters.  The incongruities and palpable impostures that seriously impair the general reliability of monkish historians render it difficult to distinguish between the truths and errors in their writings.

Some authorities hold that the marks did not appear on St. Francis, and that the story is without foundation.  But Roman writers bring forward the three early biographers of Francis who claim that the marks did appear.  Pope Alexander IV. publicly averred that he saw the wounds, and pronounced it heresy to doubt the report.  Popes Benedict XI., Sixtus IV., and Sixtus V. consecrated and canonized the impressions by instituting a particular festival in their honor.  Numerous persons are said to have seen the marks and to have kissed the nails, after the death of the saint.  Singularly enough, the Dominicans were inclined to regard the story as a piece of imposture designed to exalt Francis above Dominic.

But, if it be admitted that the marks did appear, as it is not improbable, how shall the phenomenon be explained?  At least four theories are held:  1.  Fraud; 2.  The irresponsible self-infliction of the wounds; 3.  Physical effects due to mental suggestion or some other psychic cause; 4.  Miracle.