In the face of this attitude of the founder it is very difficult to believe in the authenticity of the note purporting to be addressed to Anthony of Padua: "To my very dear Anthony, brother Francis, greetings in Christ. "It pleases me that you interpret to the Brothers the sacred writings and theology, in such a way, however (conformably to our Rule), that the spirit of holy prayer be not extinguished either in you or in the others, which I desire earnestly. Greetings." Must we see in this a pious fraud to weaken the numberless clear declarations of Francis against learning? It is difficult to picture to ourselves the rivalry which existed at this time between the Dominicans and Franciscans in the attempt to draw the most illustrious masters into their respective Orders. Petty intrigues were organized, in which the devotees had each his part, to lead such or such a famous doctor to assume the habit.[15] If the object of St. Francis had been scientific, the friars of Bologna, Paris, and Oxford could not have done more.[16] The current was so strong that the elder Orders were swept away in it whether they would or no; twenty years later the Cistercians also desired to become legists, theologians, decretalists, and the rest. Perhaps Francis did not in the outset perceive the gravity of the danger, but illusion was no longer possible, and from this time he showed, as we have seen, an implacable firmness. If later on his thought was travestied, the guilty ones--the popes and most of the ministers-general--were obliged to resort to feats of prestidigitation that are not to their credit. "Suppose," he would say, "that you had subtility and learning enough to know all things, that you were acquainted with all languages, the courses of the stars, and all the rest, what is there in that to be proud of? A single demon knows more on these subjects than all the men in this world put together.[17] But there is one thing that the demon is incapable of, and which is the glory of man: to be faithful to God."[18] Definite information with regard to the chapters of 1222 and 1223 is wanting. The proposed modifications of the project of 1221 were discussed by the ministers[19] and afterward definitively settled by Cardinal Ugolini. The latter had long conferences on the subject with Francis, who has himself given us the account of them.[20] The result of them all was the Rule of 1223. Very soon a swarm of marvellous stories, which it would be tedious to examine in detail, came to be clustered around the origin of this document; all that we need to retain of them is the memory that they keep of the struggles of Francis against the ministers for the preservation of his ideal.