Francis, who already was their debtor for Portiuncula, once more addressed himself to them. Happy in this new opportunity to render service to one who was the incarnation of popular claims, they gave him the chapel of St. Damian; perhaps they were well pleased, by favoring the new Order, to annoy Bishop Guido, of whom they had reason to complain.[10] However this may be, in this hermitage, so well adapted for prayer and meditation, Francis installed his spiritual daughters.[11] In this sanctuary, repaired by his own hands, at the feet of this crucifix which had spoken to him, Clara was henceforward to pray. It was the house of God; it was also in good measure that of Francis. Crossing its threshold, Clara doubtless experienced that feeling, at once so sweet and so poignant, of the wife who for the first time enters her husband's house, trembling with emotion at the radiant and confused vision of the future. If we are not entirely to misapprehend these beginnings, we must remember with what rapidity external influences transformed the first conception of St. Francis. At this moment he no more expected to found a second order than he had desired to found the first one. In snatching Clara from her family he had simply acted like a true knight who rescues an oppressed woman, and takes her under his protection. In installing her at St. Damian he was preparing a refuge for those who desired to imitate her and apart from the world practise the gospel Rule. But he never thought that the perfection of which he and his disciples were the apostles and missionaries, and which Clara and her companions were to realize in celibacy, was not practicable in social positions also; thence comes what is wrongly called the _Tertiari_, or Third Order, and which in its primitive thought was not separated from the first. This Third Order had no need to be instituted in 1221, for it existed from the moment when a single conscience resolved to practise his teachings, without being able to follow him to Portiuncula.[12] The enemy of the soul for him as for Jesus was avarice, understood in its largest sense--that is to say, that blindness which constrains men to consecrate their hearts to material preoccupations, makes them the slave of a few pieces of gold or a few acres of land, renders them insensible to the beauties of nature, and deprives them of infinite joys which they alone can know who are the disciples of poverty and love. Whoever was free at heart from all material servitude, whoever was decided to live without hoarding, every rich man who was willing to labor with his hands and loyally distribute all that he did not consume in order to constitute the common fund which St. Francis called _the Lord's table_, every poor man who was willing to work, free to resort, in the strict measure of his wants, to this table of the Lord, these were at that time true Franciscans. It was a social revolution.