reason of the excessive wealth of monks and ecclesiastics was prevalent everywhere, and a belief was growing that sanctity was attainable only by those who were ready to part with all their worldly possessions and give to such as needed. Even before St. Francis had applied to Innocent the Third, the poor men of Lyons had come to Rome begging for papal sanction to their missionary plans; they met with little favour, and vanished from the scene. But they too declaimed against endowments--they too were to live on alms. The Gospel of Poverty was "_in the air_."

In 1219 the Franciscans held their second general Chapter. It was evident that they were taking the world by storm; evident, too, that their astonishing success was due less to their preaching than to their self-denying lives. It was abundantly plain that this vast army of fervent missionaries could live from day to day and work wonders in evangelizing the masses without owning a rood of land, or having anything to depend upon but the perennial stream of bounty which flowed from the gratitude of the converts. If the Preaching Friars were to succeed at such a time as this, they could only hope to do so by exhibiting as sublime a faith as the Minorites displayed to the world. Accordingly, in the very year after the second Chapter of the Franciscans was held at Assisi, a general Chapter of the Dominicans was held at Bologna, and there the profession of poverty was formally adopted, and the renunciation of all means of support, except such as might be offered from day to day, was insisted on. Henceforth the two orders were to labour side by side in magnificent rivalry--mendicants who went forth like Gideon's host with empty pitchers to fight the battles of the Lord, and whose desires, as far as the good things of this world went, were summed up in the simple petition, "Give us this day our daily bread!"

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Thus far the friars had scarcely been heard of in England. The Dominicans--trained men of education, addressing themselves mainly to the educated classes, and sure of being understood wherever Latin, the universal medium of communication among scholars, was in daily and hourly use--the Dominicans could have little or no difficulty in getting an audience such as they were qualified to address. It was otherwise with the Franciscans. If the world was to be divided between these two great bands, obviously the Minorites' sphere of labour must be mainly among the lowest, that of the Preaching Friars among the cultured classes.

When the Minorites preached among Italians or Frenchmen they were received with tumultuous welcome. They spoke the language of the people; and in the vulgar speech of the people--rugged, plastic, and reckless of grammar--the message came as glad tidings of great joy. When they tried the same method in Germany, we are told, they signally failed. The gift of tongues, alas! had ceased. That, at any rate, was denied, even to such faith as theirs. They were met with ridicule. The rabble of Cologne or Bremen, hoarsely grumbling out their grating gutturals, were not to be moved by the most impassioned pleading of angels in human form, soft though their voices might be, and musical their tones. "Ach Himmel! was sagt er?" growled one. And peradventure some well-meaning interpreter replied: "Zu suchen und selig zu machen." When the Italian tried to repeat the words his utterance, not his faith, collapsed! The German-speaking people must wait till a door should be opened. Must England wait too? Yes! For the Franciscan missionaries England too must wait a little while.

But England was exactly the land for the Dominican to turn to. Unhappy England! Dominic was born in the same year that Thomas a Becket was murdered in Canterbury Cathedral; Francis in the year before the judgment of the Most High began to fall upon the guilty king and his accursed progeny. Since then everything seemed to have