The inhabitants of the neighboring towns and villages flocked to these meetings in crowds, at once to see the ceremonies, to be present when their relatives or friends assumed the habit, to listen to the appeals of the Saint and to furnish to the friars the provisions of which they might have need. All this is not without some analogy with the camp-meeting so dear to Americans. As to the figures of several thousands of attendants given in the legends, and furnishing even to a Franciscan, Father Papini, the occasion for pleasantries of doubtful taste, it is perhaps not so surprising as might be supposed.[8] These first meetings, to which all the Brothers eagerly hastened, held in the open air in the presence of crowds come together from distant places, have then nothing in common with the subsequent chapters-general, which were veritable conclaves attended by a small number of delegates, and the majority of the work of which, done in secret, was concerned only with the affairs of the Order. During Francis's lifetime the purpose of these assemblies was essentially religious. Men attended them not to talk business, or proceed to the nomination of the minister-general, but in mutual communion to gain new strength from the joys, the example, and the sufferings of the other brethren.[9] The four years which followed the Whitsunday of 1216 form a stage in the evolution of the Umbrian movement; that during which Francis was battling for autonomy. We find here pretty delicate shades of distinction, which have been misunderstood by Church writers as much as by their adversaries, for if Francis was particular not to put himself in the attitude of revolt, he would not compromise his independence, and he felt with an exquisite divination that all the privileges which the court of Rome could heap upon him were worth nothing in comparison with liberty. Alas, he was soon forced to resign himself to these gilded bonds, against which he never ceased to protest, even to his last sigh;[10] but to shut one's eyes to the moral violence which the papacy did him in this matter is to condemn oneself to an entire misapprehension of his work. A glance over the collection of bulls addressed to the Franciscans suffices to show with what ardor he struggled against favors so eagerly sought by the monastic orders.[11] A great number of legendary anecdotes put Francis's disdain of privileges in the clearest light. Even his dearest friends did not always understand his scruples. "Do you not see," they said to him one day, "that often the bishops do not permit us to preach, and make us remain several days without doing anything before we are permitted to proclaim the word of God? It would be better worth while to obtain for this end a privilege from the pope, and it would be for the good of souls."