[14] In current language we often include under the word mysticism all the tendencies--often far from Christian--which give predominance in the religious life to vague poetic elements, impulses of the heart. The name of mystic ought to be applied only to those Christians to whom _immediate_ relations with Jesus form the basis of the religious life. In this sense St. Paul (whose theologico-philosophical system is one of the most powerful efforts of the human mind to explain sin and redemption) is at the same time the prince of mystics. [15] He did not desire to institute a religion, for he felt the vanity of observances and dogmas. (The apostles continued to frequent the Jewish temple. Acts, ii., 46; iii., 1; v., 25; xxi., 26.) He desired to inoculate the world with a new life. [16] 2 Cel., 3, 29; cf. 1 Cel., 115; 3 Soc., 13 and 14; 2 Cel., 1, 6; 2 Cel., 3, 123 and 131; Bon., 57; 124; 203; 204; 224; 225; 309; 310; 311; _Conform._, 229b ff. [17] 1 Cel., 91-94; Bon., 189, 190. [18] See the annotations of Brother Leo upon the autograph of St. Francis (Crit. Study, p. 357) and 1 Cel., 94, 95; Bon., 191, 192, 193 (3 Soc., 69, 70); _Fior. iii. consid._ Cf. _Auct. vit. sec._; A. SS. p. 649. It is to be noted that Thomas of Celano (1 Cel., 95), as well as all the primitive documents, describe the stigmata as being fleshy excrescences, recalling in form and color the nails with which the limbs of Jesus were pierced. No one speaks of those gaping, sanguineous wounds which were imagined later. Only the mark at the side was a wound, whence at times exuded a little blood. Finally, Thomas of Celano says that after the seraphic vision _began to appear, coeperunt apparere signa clavorum_. Vide Appendix: Study of the Stigmata. * * * * * CHAPTER XVII THE CANTICLE OF THE SUN Autumn, 1224-Autumn, 1225 The morning after St. Michael's Day (September 30, 1224) Francis quitted Verna and went to Portiuncula. He was too much exhausted to think of making the journey on foot, and Count Orlando put a horse at his disposal. We can imagine the emotion with which he bade adieu to the mountain on which had been unfolded the drama of love and pain which had consummated the union of his entire being with the Crucified One. Amor, amor, Gesu desideroso, Amor voglio morire, Te abrazando Amor, dolce Gesu, meo sposo, Amor, amor, la morte te domando, Amor, amor, Gesu si pietoso Tu me te dai in te transformato Pensa ch'io vo spasmando Non so o io me sia Gesu speranza mia Ormai va, dormi in amore. So sang Giacopone dei Todi in the raptures of a like love.[1] If we are to believe a recently published document,[2] Brother Masseo, one of those who remained on the Verna, made a written account of the events of this day.