[13] 2 Cel., 3, 118; Ubertin, _Arbor. V._, 2; _Spec._, 26; 50; 130b; _Conform._, 136a, 2; 143a, 2. [14] 2 Cel., 3, 83; Bon. 77. One should read this account in the _Conform._ according to the _Antigua Legenda_, 142a, 2; 31a, 1; _Spec._ 43b. [15] _Tribul._ Laur. MS., 12b; Magl. MS., 71b. [16] Luke, ix., 1-6. _Tribul._, 12b: _Et fecerunt de regula prima ministri removere_.... This must have taken place at the chapter of September 29, 1220, since the suppression is made in the Rule of 1221. [17] 2 Cel., 3, 81; _Spec._, 26; _Conform._, 175b, 1; 53a; Bon., 76; A. SS., p. 620. [18] The epitaph on his tomb, which still exists at S. M. dei Angeli bears this date: see _Portiuncula, von P. Barnabas aus dem Elsass_, Rixheim, 1884, p. 11. Cf. A. SS., p. 630. [19] _Spec._, 9b; _Arbor. V._, 3; _Conform._, 170a, 1; 2 Cel., 3, 124. Cf. Ubertini, _Archiv._, iii., pp. 75 and 177. * * * * * CHAPTER XV THE RULE OF 1221[1] The winter of 1220-1221 was spent by Francis chiefly in fixing his thought by writing. Until now he had been too much the man of action to have been able to give much thought to anything but the _living word_, but from this time his exhausted forces compelled him to satisfy his longing for souls by some other means than evangelizing tours. We have seen that the chapter of September 29, 1220, on one side, and the bull _Cum secundum_ on the other, had fixed in advance a certain number of points. For the rest, complete liberty had been given him, not indeed to make a final and unchangeable statement of his ideas, but to set them forth. The substance of legislative power had passed into the hands of the ministers.[2] That which we call the Rule of 1221 is, then, nothing more than a proposed law, submitted to a representative government at its parliament. The head of authority will one day give it to the world, so thoroughly modified and altered that Francis's name at the head of such a document will give but small promise, and quite indirectly, that it will contain his personal opinion. Never was man less capable of making a Rule than Francis. In reality, that of 1210 and the one which the pope solemnly approved in November 29, 1223, had little in common except the name. In the former all is alive, free, spontaneous; it is a point of departure, an inspiration; it may be summed up in two phrases: the appeal of Jesus to man, "Come, follow me," the act of man, "He left all and followed him." To the call of divine love man replies by the joyful gift of himself, and that quite naturally, by a sort of instinct. At this height of mysticism any regulation is not only useless, it is almost a profanation; at the very least it is the symptom of a doubt. Even in earthly loves, when people truly love each other nothing is asked, nothing promised.