When Saint Francis first drew up a Rule for his brethren he declared that they were to live ‘without possessions’ (sine proprio). No doubt he meant these words to be taken quite literally. The Friars Minor were to have nothing that they could call their own—not even the clothes in which they stood—but were to be entirely dependent upon the goodwill of the world. But when the Order grew and attracted to itself men who had not come under the direct inspiration of the saint it was inevitable that difficulties should arise over this sine proprio clause and that explanations and interpretations should be demanded. During S. Francis' lifetime it was impossible for much to be done towards meeting this demand. On this point he was adamant, maintaining to the very end that the Lord had revealed to him this way of life. But after his death changes began to take place; and, by means of papal bulls and more or less official expositions of the Rule, various relaxations crept in, bringing the friars more and more into line with the existing possessionate orders of monks and canons. There was, of course, much opposition to this, and the story of the struggle between those who wanted to maintain the primitive ideal of an Order of vagrant evangelists and those who were prepared to allow certain relaxations in the cause of greater stability and efficiency is perhaps the most important aspect of Franciscan history during the thirteenth century.