The Chapter aimed at introducing peace and harmony amongst the Brethren and producing uniformity of thought and action in their common life. We have seen that these most desirable elements were wanting--that there were dissensions {60} and differences concerning the nature of the observance to be pursued. The appeal of the contending parties was ever to the words and actions of St. Francis, which, according to their respective views, they strained and exaggerated and, unconsciously perhaps, even falsified. We cannot but conclude that such a state of affairs affected very prejudicially the biographers of the Saint and tended to depreciate the historical value of their labours. For these, too, took sides, and, as it is easy to see, they made the Lives they wrote the vehicle of their particular ideas. Thus Thomas of Celano favours Brother Elias and the moderate observance, whilst the "Three Companions," and (if M. Sabatier's contention be correct), the "Mirror of Perfection" by Brother Leo, constitute a species of manifesto against the latter, and an appeal for a literal and rigorous observance. Now it is evident that whilst such a condition of things was tolerated, unity and peace could never be established. As long as these old legends, redolent of party spirit and biassed views, remained, legislation making for harmony would be of no avail. This the Chapter clearly perceived, and hence its statute. We may say of it finally that although it was a drastic measure the circumstances more than justified it. And we must not forget that it was adopted only after Bonaventure's work had been examined and approved. Of this work it is now time to give some account. {61} Owing to the important place in history this new "life" was to hold, and the manifold distractions of public duties among which it was to be written, we may accept in strict and literal sincerity our Saint's expressions of reluctance to undertake it. "Feeling myself unworthy," he writes, [Footnote 28] "to relate that life most worthy of all imitation, I should in no wise have attempted it, had not the devout desires of the Brethren and the unanimous importunity of the Chapter moved me thereunto, and had not that love compelled me which I am bound to feel for our holy Father. . . . This, indeed, was my chief reason for undertaking this work; to wit, that since I owe to him under God the life of my body and soul, and have learned the holiness of his life through personal experience of his power with God, it behoved me in return to collect, as best I could, his words and deeds--fragments, as it were, partly overlooked and partly scattered--that they be not utterly lost with the death of those who lived and conversed with the Blessed Servant or God." [Footnote 28: "Legend of St. Francis," Prologue, § 3.]