PROTECTED BY CELESTIN V. 35 Raymond Gaufridi was earnestly desirous of restoring disci- pline, but the relaxation of the Order had grown past curing. His release of the Spirituals at Ancona caused much murmuring ; he was ridiculed as a patron of fantastic and superstitious men, and conspiracies were set on foot which never ceased till his removal was effected in 1295. It was perhaps to conjure these attempts that he sent Liberato, Angelo, Tommaso, and two kindred spirits named Marco and Piero to Armenia, where they induced King Haito II. to enter the Franciscan Order, and won from him the warmest eulogies. Even in the East, however, the hatred of their fellow- missionaries was so earnest and so demonstrative that they were forced to return in 1293. On their arrival in Italy the provincial, Monaldo, refused to receive them or to allow them to remain until they could communicate with Raymond, declaring that he would rather entertain fornicators.* The unreasoning wrath which insisted on these votaries of pov- erty violating their convictions received a check when, in 1294, the choice of the exhausted conclave fell by chance on the hermit Pier Morrone, who suddenly found his mountain burrow trans- formed into the papal palace. Celestin V. preserved in St. Peter's chair the predilection for solitude and maceration which had led him to the life of the anchorite. To him Raymond referred the Spirituals, whom he seemed unable to protect. Celestin listened to them kindly and invited them to enter his special Order — the Celestinian Benedictines — but they explained to him the difference of their vows, and how their brethren detested the observance of the Rule. Then in public audience he ordered them to observe strictly the Rule and Testament of Francis ; he released them from obedience to all except himself and to Liberato, whom he made their chief; Cardinal Napoleone Orsini was declared their pro- tector, and the abbot of the Celestinians was ordered to provide 1289, No. 22-3.— Ubertini Declaratio (Archiv, 1887, pp. 168-9).— Dante contrasts Acquasparta with Ubertino da Casale, of whom we shall see more presently — " Ma non sia da Casal ne d'Acquasparta La onde vegnon tali alia Scrittura Ch' uno la fugge e Taltro la coarta." — (Paradiso xil).
- Hist. Tribulat. (loc. cit, 1886, pp. 306-8).— Angel. Clarinens. Epist. (Ibid.
1885, pp. 524-5).— Wadding, ann. 1292, No. 14.
