I beg you, holy father, that when your ignorant son offends in this point, your pain should be without any excitement on your part: correct him in his ignorance. I say this, because according to what Master Giovanni told me of Brother Bartolomeo, he annoyed you and made you angry by his faults and his scrupulous conscience; for which he and I have been extremely sorry, since he thought that he had offended your Holiness. I beg you, by the love of Christ crucified, to punish in me every pain that he may have given you; I am ready for any discipline and correction which shall please your Holiness. I believe that my sins were the reason why he showed himself so ignorant, therefore I ought to bear the penalty; and he is very desirous to come penitently to you wherever it might please your Holiness.

Have patience to bear his faults and mine. Bathe you in the Blood of Christ crucified; comfort you in the sweet flame of His charity. Pardon my ignorance.

I ask you humbly for your benediction. I thank the Divine Goodness and your Holiness for the favour that you granted me on the day of St. John.

Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO DON GIOVANNI OF THE CELLS OF VALLOMBROSA

Catherine has missed her chance at martyrdom. Schism is threatening, and she knows it: "I seem to have heard that discord is arising yonder between Christ on earth and his disciples: from which thing I receive an intolerable grief.... For everything else, like war, dishonour, and other tribulations, would seem less than a straw or a shadow in comparison with this. Think! For I tremble only to think of it ... I tell you, it seemed as if my heart and life would leave their body through grief." So she writes, out of trance, to the Cardinal Pietro di Luna--himself destined to become later the antipope Benedict XIII.

The present sorrowful letter is to a hermit who had sinned violently in youth, and repented pa.s.sionately through many years of strictest discipline. Catherine pours out her heart to him. The words in which Sh.e.l.ley's Fury drives home to the agonizing Prometheus the apparent tragedy of existence were fulfilled before her eyes:

"Hypocrisy and custom make their minds The fanes of many a worship now outworn: * * * *

The good want power but to weep barren tears, The powerful goodness want--worse need for them: The wise want love; and those who love want wisdom; And all best things are thus confused to ill."

With unflinching clear-sightedness she presents the situation, turning in vain to every quarter whence help might come. To the whole body of the priesthood; to the timid monastic orders; to pious laymen honestly devout, yet touched by no flame of sacrificial pa.s.sion such as she felt might bring salvation. It is never the sins of the world that most torture Catherine: always, as here, the sins of the Church. She does not pause till she comes to the terrible climax: "I see the Christian religion lying like a dead man, and I neither mourn nor weep over him." It is the very light of most holy faith that has confused the vision of men. And again we hear the familiar refrain, "I believe that my iniquities are the cause of it."

In the Name of Jesus Christ crucified and of sweet Mary:

Dearest father in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you an hungered for souls, on the table of the most holy Cross, in company with the humble and immaculate Lamb. I do not see, father, that this sweet food can be eaten anywhere else. Why not? Because we cannot eat it truly without enduring much; it must be eaten with the teeth of true patience and the lips of holy desire, on the Cross of many tribulations, from whatsoever side they may come--complaints, or the scandals in the world; and we must endure all things till death. Now is the time, dearest father, to show whether we are lovers of Christ crucified and rejoice in this food or not. It is time to give honour to G.o.d and our toils to our neighbour: toils, I say, of the body, with much endurance, and toils of the mind, with grief and bitterness offering tears and sweats, humble and continual prayer, and suffering desire, before G.o.d.

For I do not see that in any other way the wrath of G.o.d may be pacified toward us, and His mercy inclined, and through His mercy the many sheep recovered who are perishing in the hands of devils, unless in the way I said, through great grief and compa.s.sion of heart, and the very greatest devotion in prayer.

Therefore I invite you, dearest father, on behalf of Christ crucified, to begin anew with me to lose ourselves, and to seek only the honour of G.o.d in the salvation of souls, without any slavish fear: never to slacken our steps either on account of our sufferings, or in order to please our fellow-creatures, or because we might have to bear death, or for any other reason; but let us run, as inebriate with love and grief over the persecution that is wrought upon the Blood of Christ crucified. For on whatever side we turn we see it persecuted. If I turn me toward ourselves, rotten members that we are, we are persecuting it with our many faults, and such stench of mortal sins and empoisoned self-love as poisons the whole world. And if I turn me to the ministers of the Blood of the sweet and humble Lamb, my tongue cannot even narrate their faults and sins. If I turn me to the ministers who are under the yoke of obedience, I see them so imperfect--the accursed root of self-love not being yet dead in them-- that not one has come to the point of wishing to give his life for Christ crucified; but they have encouraged fear of death and pain rather than holy fear of G.o.d and reverence for the Blood. And if I turn me to the secular people who have already released their affections from the world, they have not exercised virtue enough to leave the place where they were, or suffer death rather than to do that which ought not to be done. They have behaved so through imperfection, or else they are doing so through prudence. If I had to teach them prudence, I should advise them that if they wanted to reach perfection they should rather choose death, and if they felt themselves weak, they should flee the place and cause of sin, just as far as we can. This same counsel, if any chance came in your way, I should think that you and every servant of G.o.d ought to give. For you know that it is never lawful for us to commit a little sin in any way, surely not for fear of suffering or death, since not even for accomplishing some great good. So, then, on whatever side we turn us, we find nothing but faults. For I do not doubt that if one single person had had perfection enough to give his life, during the events which have happened and are happening every day, the Blood would have called for mercy, and bound the hands of divine justice, and broken those Pharaoh- hearts which are hard as diamond stone; and I see no way in which they can break other than through blood.

Ah me, ah me, misfortunate my soul! I see the Christian religion lying a dead man, and I neither weep nor mourn over him. I see darkness invading the light, for by the very light of most holy faith, received in the Blood of Christ, I see men's sight become confused and the pupil of their eye dried up; so that we see them fall as blind men into the ditch, into the mouth of the wolf of h.e.l.l, stripped of virtue and dead by cold; being stripped of the love of G.o.d and their neighbour, and released from the bond of love, and lost to all reverence for G.o.d and for the Blood. Ah me!

I believe that my iniquities have been the cause of it.

So I beg you, dearest father, to pray G.o.d for me, that He take from me so great iniquities, and that I be not the cause of so great ill: or may He give me death. And I beg you to lift these sons of ours as dead up to the table of the most holy Cross, and there do you eat this food, bathed in the Blood of Christ crucified. I tell you that if you and the other servants of G.o.d, and all of us, do not persuade ourselves with many prayers, and others, to correct themselves of evils so great, divine judgment will come, and divine justice will draw forth its rod. Indeed, if we open our eyes, one of the greatest judgments that we can know in this life is already befallen--that is, that we are deprived of light, and do not see the loss and ill of soul and body. He who does not see cannot correct himself, because he does not hate evil or love true good. So, not correcting himself, he falls from bad to worse. So it seems to me that we are doing, and we are at a worse point now than the first day. It is essential, then, that we should never stop, if we are true servants of G.o.d, in our much endurance and true patience, and in giving our toils to our neighbour, and honour to G.o.d, with many prayers and grieving desire; let sighs be food to us and tears our drink, upon the table of the Cross; for another way I do not see. Therefore I said to you that I desired to see you an hungered for souls upon the table of the most holy Cross.

I beg that your and my dearest sons be commended to you--those yonder, and those here. Nourish them and make them grow in great perfection, so far as your power goes. And let us strive to run, dead to all self-will, spiritual and temporal; that is, not seeking our own spiritual consolations, but only the food of souls, rejoicing in the Cross with Christ crucified and giving our life, if need be, for the glory and praise of His Name. I for my part die and cannot die, hearing and seeing the insults to my Lord and Creator; therefore I ask an alms from you, that you pray G.o.d for me, you and the others. I say no more to you. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

LETTERS ANNOUNCING PEACE

Amid the horrors which darkened Europe during her last years, one episode of pure joy was vouchsafed to Catherine. The decisiveness of Urban brought to an end the vacillating negotiations of the Papal See with the Florentines, and peace was proclaimed at last.

The first of these notes announces the first step toward a satisfactory end--the observance of the Interdict, placed by Gregory upon the city, and contumaciously broken by the rebels. In the second, the news of the establishment of peace has just been brought. Catherine's first impulse is to bid the friends at home rejoice with her in news great in itself, and greater because it may clear the way for the realization of wider hopes.

It is noteworthy that the instant the end for which she has long been straining is achieved, her loyal and aspiring spirit reverts to her old dreams, and summons her companions to resume prayer for a Crusade.

The arrival of the olive of peace, of which Catherine sends a portion to her friends, is the fit close to the long drama which had opened when Christ placed the Cross on her shoulder and the olive in her hand, and sent her to bear His command of reconciliation "to one and to the other people."

TO MONNA ALESSA WHEN THE SAINT WAS AT FLORENCE

In the Name of Jesus Christ crucified and of sweet Mary:

Dearest daughter in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to thee in His precious Blood: with desire to see thee and the others brides and faithful servants of Christ crucified, that you may constantly renew your wailing for the honour of G.o.d, the salvation of souls, and the reform of Holy Church. Now is the time for you to shut yourselves within self-knowledge, with continual vigil and prayer that the sun may soon rise; for the aurora has begun to dawn. The aurora has come in that the dusk of great mortal sins which were committed in the office being said and heard publicly, is now scattered, despite whoso would have hindered: and the interdict is observed. Thanks, thanks be to our sweet Saviour, who despises not humble prayer, nor the tears and burning desires of His servants! Since, then, He despises them not, nay, but accepts them, I summon you to pray and to have prayer offered to the Divine Goodness that He send us peace swiftly; that G.o.d may be glorified and so great an evil ended, and that we may find ourselves united, to tell the wonderful things of G.o.d.

Up! And sleep no more! Awaken, all of you, from the sleep of negligence!

Have special prayers offered at such and such monasteries, and tell our Prioress to have all those daughters of hers offer special prayers for peace, that G.o.d may show mercy on us, and that I may not return without it. And for me, her poor daughter, that G.o.d will give me grace ever to love and to proclaim the truth, and that for that truth I may die. I say no more. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO SANO DI MACO AND TO THE OTHER SONS IN CHRIST WHILE SHE WAS IN FLORENCE

In the Name of Jesus Christ crucified and of sweet Mary:

Dearest sons in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you true sons, really serving our sweet Saviour, that you may give more zealously thanks and praise to His name.

Oh, dearest sons, G.o.d has heard the cry of His servants, who for so long have cried aloud before His face, and the lamentable cry which they have raised so long over the sons who were dead. Now are they risen again--from death they have come to life, and from blindness to light. Dearest sons, the lame walk, and the deaf hear, the blind eye sees and the dumb speak, crying aloud with a loud voice: "Peace, peace, peace!" with great gladness--seeing themselves return as sons into the obedience and favour of their father, their minds being reconciled. As people who now begin to see, they say: "Thanks be to Thee, Lord, who hast reconciled us with our holy father." Now the Lamb of G.o.d, sweet Christ on earth, is called holy, while before he was called a heretic and a Patarin. Now they receive him for a father, where before they refused him. I do not wonder, for the cloud is pa.s.sed, and fair weather has come. Rejoice, rejoice, dearest sons, with very sweet weeping for thanksgiving, before the Highest Eternal Father, not calling yourselves content with this, but praying Him that soon may be raised the gonfalon of the most holy Cross. Rejoice, exult, in Christ sweet Jesus; let our hearts break, seeing the largess of the infinite goodness of G.o.d. Now peace is made, despite him who would hinder it. Discomfited is the devil of h.e.l.l.

Sat.u.r.day evening one olive came at one o'clock at night; and to-day at vespers came the other. And Sat.u.r.day evening that friend of ours was caught with a companion, so that at one time heresy was thoroughly put an end to and peace came; now he is in prison. Pray G.o.d for him, that He give him true light and knowledge. Drown you and bathe you in the Blood of Christ crucified. Love, love one another. I send you some of the olive of peace. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO THREE ITALIAN CARDINALS

Catherine had ardently wished to see in the Seat of Peter a reformer, who should have courage to apply surgery to the festering wounds of the Church. She had her desire; Urban began at once a drastic policy of Church reform. But his domineering asperity proved unbearable to the College of Cardinals, and schism broke upon a horrified world.

This was the situation:--After the death of Gregory, the cardinals, of whom a large majority were French, when a.s.sembled in conclave in what was to them the barbarous city of Rome, had been terrified by the shouts of the populace demanding a Roman, or at least an Italian, for Pope.

Resorting to stratagem, they reported as their choice the old Roman cardinal of San Pietro, who repudiated the false rumour with distress.

Meantime, agreeing on compromise and finding a "dark horse," the Sacred College elected with all due solemnity the Archbishop of Bari, and by the usual formalities notified the Christian world of the election. They soon, as has been said, rebelled against the man of their choice, and, announcing that the election had been invalid because occasioned by fear, proceeded to appoint an antipope--Robert of Geneva, a man of personal charm but of evil life, known in history as Clement VII. The impudence of the reasons alleged by the cardinals for their action is well pointed out by Catherine. But Europe became divided in its allegiance, and war of words was soon followed by war of swords.

Catherine rose to the occasion. The rest of her tempestuous life was spent in the desperate defence of the cause of Urban--a man whom she rightly believed to be the lawful successor of Peter, yet concerning whose unlovely character she was, as we have already seen, under no illusions.

The many letters which she wrote with the aim of convincing important personages of the validity of Urban's claims, are historical doc.u.ments of high value. One feels in them all the amazement with which a woman whose native air was the mystical conception of an infallible Church, faced the realities of the ecclesiastical machine. But loyalty stood the test, and while never leaving the highest ground, Catherine proved herself capable of a statesmanlike treatment of the actual situation. The present letter is addressed to the three Italian members of the Sacred College, who, after holding at first by their countryman, were induced by the Frenchmen to betray him: it is a tissue of telling and convincing representations, interwoven with indignant rebuke and eloquent pleadings.

This was not the first time that a great Italian patriot had remonstrated with the churchmen of Italy. Catherine's letter invites inevitable comparison with that n.o.ble letter to Italian cardinals written by Dante on the occasion of the impending papal election that followed the death of Clement V. Dante, like Catherine, appealed to the cardinals on behalf of Rome and Italy: his plea, that they put an end to the Babylonian Captivity in Avignon and return to the Seat of Peter. That letter marked an early stage in the disgraceful abandonment of the Holy City; this of Catherine treats of the outcome of that great wrong. "Yet the wound will be healed,"

wrote Dante; "(though it cannot be otherwise than that the scar and brand of infamy will have burned with fire upon the Apostolic See and will disfigure her for whom heaven and earth had been reserved)--if ye who were the authors of this transgression will all with one accord fight manfully for the Bride of Christ, for the Throne of the Bride which is Rome, for our Italy, and that I may speak more fully, for the whole commonwealth of pilgrims upon this earth...." Over sixty years had pa.s.sed since Dante wrote thus; they had been years of sin and shame. The words of Catherine, as she confronts a situation yet darker than he had faced, breathe a less a.s.sured courage. But her patriotism and her Christianity are of like temper with his own.

In the Name of Jesus Christ crucified and of sweet Mary:

Dearest brothers and fathers in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you turn back to the true and most perfect light, leaving the deep shadows of blindness into which you are fallen.

Then you shall be fathers to me; otherwise not. Yes, indeed, I call you fathers in so far as you shall leave death and turn back to life (for, as things go now, you are parted from the life of grace, limbs cut off from your head from which you drew life), when you shall stand united in faith, and in that perfect obedience to Pope Urban VI., in which those abide who have the light, and in light know the truth, and knowing it love it. For the thing that is not seen cannot be known, and he who knows not loves not, and he who loves not and fears not his Creator loves himself with fleshly love, and whatever he loves, joys or honours and dignities of the world, he loves according to the flesh. Since man is created through love, he cannot live without love; either he loves G.o.d, or he loves himself and the world with the love that kills, fastening the eye of his mind darkened by self-love on those transitory things that pa.s.s like the wind. In this state he can recognize no truth nor goodness; he recognizes naught but falsehood, because he has not light. For truly had he the light, he would recognize that from such a love as this naught can result but pain and eternal death. It gives him a foretaste of h.e.l.l in this life; for he who immoderately loves himself and the things of this world, becomes unendurable to himself.