St Francis's attitude towards this change is of primary importance for the interpretation of Franciscan history. There can be little doubt that his affections never altered from his first love, and that he looked back regretfully on the "Umbrian idyll" that had passed away; on the other hand, there seems to be no reason for doubting that he saw that the methods of the early days were now no longer possible, and that he acquiesced in the inevitable. This seems to be Professor Goetz's view, who holds that Sabatier's picture of Francis's agonized sadness at witnessing the destruction of his great creation going on under his eyes, has no counterpart in fact, and who rejects the view that the changes were forced on Francis against his better judgment by Hugolino and Elias (see "Note on Sources" at end of article FRANCIS OF ASSISI; also ELIAS OF CORTONA); Goetz holds that the only conflict was the inevitable one between an unrealizable ideal and its practical working among average men. But there does seem to be evidence that Francis deplored tendencies towards a departure from the severe simplicity of life and from the strict observance of poverty which he considered the ground-idea of his institute. In the final redaction of his Rule made in 1223 and in his Testament, made after it, he again clearly asserts his mind on these subjects, especially on poverty; and in the Testament he forbids any glosses in the interpretation of the Rule, declaring that it is to be taken simply as it stands. Sabatier's view as to the difference between the "First Rule" and that of 1223 is part of his general theory, and is, to say the least, a grave exaggeration. No doubt the First Rule, which is fully four times as long, gives a better picture of St Francis's mind and character; the later Rule has been formed from the earlier by the elimination of the frequent scripture texts and the edificatory element; but the greater portion of it stood almost verbally in the earlier.