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Thomas of Celano (Italian: Tommaso da Celano) was a thirteenth-century Italian Franciscan friar, poet, and hagiographer, remembered above all as the first official biographer of Saint Francis of Assisi. He was born in Celano, in the Abruzzo of central Italy, then part of the Kingdom of Sicily, in the later twelfth century. Contemporary records say almost nothing of his family or education; later tradition sometimes associated him with local nobility, but that claim is not securely documented. He entered the Order of Friars Minor about 1215, while Francis was still living, and thus belonged to the earliest generation of the brotherhood. In 1221 he was sent with other friars on the order’s mission to Germany. There he served as custos of several houses, including Mainz, Worms, Cologne, and Speyer, and took part in a provincial chapter at Cologne.

After Francis died in 1226 and was canonized by Pope Gregory IX in 1228, the pope commissioned Thomas to write an authoritative life of the new saint. The Vita prima Sancti Francisci, completed in 1228 or 1229, combined narrative, miracle stories, and theological interpretation. It presented Francis as stigmatic, imitator of Christ, and loyal son of the Roman Church, and it was meant both for liturgical reading and for the instruction of the friars. In the mid-1240s Crescentius of Jesi, minister general of the Friars Minor, asked Thomas to gather further recollections from Francis’s surviving companions. Thomas answered with the Vita secunda, finished about 1246–1247, a longer and more intimate work that preserved many personal memories and also reflected growing debates in the order over poverty and observance. He completed this Franciscan hagiographical cycle with the Tractatus de miraculis Beati Francisci in the early 1250s. A life of Saint Clare of Assisi is likewise attributed to him.

Beyond these prose legends, Thomas has traditionally been credited with the Dies Irae, the Latin sequence on the Last Judgment that for centuries formed part of the Requiem Mass in the Roman rite. The poem’s Franciscan spirit, eschatological intensity, and early manuscript links with the order have supported the attribution, though some modern scholars treat the authorship as probable rather than certain and allow for anonymous or collective Franciscan origin. Whether or not he wrote the Dies Irae, his Latin in the lives of Francis shows literary training, rhetorical skill, and a capacity to fuse historical report with spiritual exhortation. His three works on Francis remain foundational primary sources for the origins of the Franciscan movement, even when read as tendentious portraits shaped by papal and conventual needs.

In later life Thomas returned to his native region and served as chaplain and spiritual guide to the Poor Clares at Tagliacozzo. He resided in the Franciscan convent of Val de’ Varri in the Diocese of Rieti and died there in the middle decades of the thirteenth century; exact year and day are not firmly established. His remains were later translated to the church of San Francesco in Tagliacozzo, where they are preserved. He was never the subject of a formal papal canonization and has no universal feast in the Roman calendar, but Franciscans have long honoured him as the writer who first gave literary form to the memory of their founder. Historians still depend on his legends for the religious culture of thirteenth-century Italy and for the early image of Saint Francis that was transmitted to later ages.

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