But I do not see that we can be of any profit to Him by our service; we ought, then, to be of profit to our neighbour, because he is the means by which we test and gain virtue. Thou knowest that every virtue receives life from love; and love is gained in love, that is, by raising the eye of our mind to behold how much we are beloved of G.o.d. Seeing ourselves loved, we cannot do otherwise than love; loving Him, we shall embrace virtue through the force of love, and shall hate vice and spurn it.

So thou seest that we conceive virtues through G.o.d, and bring them to the birth for our neighbour. Thou knowest well that for the necessity of thy neighbour thou bringest forth the child charity that is within thy soul, and patience in the wrongs which thou receivest from him. Thou givest him prayer, particularly to those who have done thee wrong. And thus we ought to do; if men are untrue to us, we ought to be true to them, and faithfully to seek their salvation; loving them of grace, and not by barter. That is, do thou beware not to love thy neighbour for thine own profit; for that would not be faithful love, and thou wouldst not respond to the love which G.o.d bears thee. For as G.o.d has loved thee of grace, so He wills that since thou canst not return this love to Him, thou return it to thy neighbour, loving him of grace and not by barter, as I said.

Neither if thou art wronged, nor if thou shouldst see love toward thee, or thy joy or profit lessened, must thou lessen or stint love toward thy neighbour; but love him tenderly, bearing and enduring his faults; and beholding with great consolation and reverence the servants of G.o.d.

Beware lest thou do like mad and foolish people who want to set themselves to investigate and judge the deeds and habits of the servants of G.o.d. He who does this is entirely worthy of severe rebuke. Know that it would not be different from setting a law and rule to the Holy Spirit if we wished to make the servants of G.o.d all walk in our own way--a thing which could never be done. Let the soul inclined to this kind of judgment think that the root of pride is not yet out, nor true charity toward the neighbour planted--that is, the loving him by grace and not by barter. Then let us love the servants of G.o.d, and not judge them. Nay, it befits us to love in general every rational creature: those who are outside of grace we must love with grief and bitterness over their fault, because they wrong G.o.d and their own soul. Thus thou shalt be in accord with that sweet enamoured Paul, who mourns with those who mourn, and joys with those who joy; thus thou shalt mourn with those who are in mournful state, through desire for the honour of G.o.d and for their salvation; and thou shalt joy with the servants of G.o.d who rejoice, possessing G.o.d through loving tenderness.

Thou seest, then, that through charity to G.o.d we conceive virtues, and through charity toward our neighbours they are brought to the birth. Being thus--loving thy neighbour sincerely, without any falsity of love or heart, freely, without any regard to thine own profit, spiritual or temporal--thou shalt be a true servant, and respond by means of thy neighbour to the love which thy Creator bears thee; thou shalt be a faithful, not a faithless bride. Then does the bride fail in faith to her bridegroom, when she gives to another creature the faith which she ought to give to him. Thou art a bride, for Christ in His circ.u.mcision showed that He would wed the human race. Thou, beholding love so ineffable, shouldst love Him without any means that might be apart from G.o.d. Thus art thou made the servant of thy neighbour, serving him in all things to the measure of thy power. Verily thou art the bride of Christ, and shouldst be the servant of thy neighbour. If thou art a faithful bride, since we can neither be of profit nor of service to G.o.d by the love which we bear Him, we ought, as I said, to serve our neighbour with true and heartfelt love.

In no other way nor wise can we serve Him. Therefore I said to thee that I desired to see thee the true servant and bride of Christ crucified. I say no more. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

LETTERS TO NERI DI LANDOCCIO DEI PAGLIARESI

Neri di Landoccio dei Pagliaresi is one of the attractive group of Catherine's secretaries, which included also Stefano Maconi and Barduccio Canigiani. There is something very charming, wholly Italian and mediaeval, in the thought of the three highly-born and gently-bred young Tuscans, who, without leaving the world or taking religious vows, attached themselves with a pure and pa.s.sionate devotion to the person of the Beata Populana, dedicated their time and powers to her service, caught the fire of her ideals, and after her death followed her wishes for their future.

The faces that appear a little later in such pictures as Botticelli's "Adoration of the Magi," help us to understand the type of these young men.

Of the three secretaries, Neri was the first to enter Catherine's service.

It was he who introduced to her most of the people who later became her disciples, and many letters yet extant from one and another show that he was devotedly loved by the little group. He was of a sensitive, subtle, and despondent temperament--a reader of Dante, himself a poet, a man given to self-torment, and, as his later life showed, with a tendency to melancholia. He must have possessed tact, force, and probably charm, for Catherine more than once sent him on important emba.s.sies--once as harbinger of her own coming to Pope Gregory at Avignon, and again, at a later time, to the corrupt and brilliant court of Queen Giovanna at Naples. In obedience to the dying wish of his spiritual mother--who probably well understood his needs--he became a hermit after her death.

Catherine writes to this fine but fearful soul with an exquisite tenderness. "Confusion of mind," with its inhibiting sadness and helplessness, is of all evils in the world the one most abhorrent to her clear, decisive, intuitive nature. Against this, his besetting danger, she seeks with all her customary vigour to protect her beloved disciple. The love rather than the wrath of G.o.d was, as we have seen, ever the chief burden of Catherine's teaching. Never did she dwell on it more earnestly than here, as with searching insight into the unfathomable depths of the Divine mercy, she writes firmly: "His truth is this, that He created us to give us life eternal." Her words must have brought rea.s.surance to any darkened vision, while her practical counsels were never more adapted to individual need than in these peculiarly gentle letters, written to one whose temptations and spiritual perils were far different from her own.

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

Dearest son 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 in the true light, that in the light may be known the truth of thy Creator. His truth is this, that He created us to give us life eternal. But because man rebelled against G.o.d, this truth was not fulfilled, and therefore He descended to the greatest depths to which descent is possible, when Deity a.s.sumed the vesture of our humanity. So we see in this glorious light that G.o.d has been made man, and this He has done to fulfil His truth in us: and He has shown this to us verily by the Blood of the Loving Word, inasmuch that what we held by faith is proved to us with the price of that Blood. The creature that has reason in itself cannot deny that this is so.

I will, then, that thy confusion be consumed and vanish in the hope of the Blood, and in the fire of the immeasurable Love of G.o.d; and that nothing remain but the true knowledge of thyself, in which thou shalt humble thee and grow, and nourish light in thy soul. Is not He more ready to pardon than we to sin? And is not He the Physician and we the sick, the Bearer of our iniquities? And does not He hold confusion of mind as worse than all other faults? Yes, truly. Then, dearest son, open the eye of thine intellect in the light of most holy faith, and behold how much thou art beloved of G.o.d. And from beholding His love, and the ignorance and coldness of thy heart, do not fall into confusion; but let the flame of holy desire increase, with true knowledge and humility, as I said. And the more thou seest that thou hast not responded to such great favours as thy Creator has shown thee, humble thyself the more, and say with holy resolution: "What I have not done to-day, I will do now." Thou knowest that confusion is wholly discordant with the doctrine which has always been given thee. It is a leprosy that dries up soul and body, and holds them in continual affliction, and binds the arms of holy desire, and does not let one do what one would; and it makes the soul unendurable to itself, disposing the mind to conflicts and varying fantasies; it robs the soul of supernatural light, and darkens its natural light. So one falls into great faithlessness, because one does not know the truth of G.o.d, in which He has created us--that is, that He created us in truth to give us life eternal. Then with living faith, with holy desire, and with hope in the Blood of Christ, let the devil of confusion be defeated.

I say no more. Remain in the holy and sweet grace of G.o.d. I pray Him to give thee His sweet benediction. Sweet Jesus, Jesus Love.

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

Dearest and sweetest son 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 in thee the light of most holy faith, in order that thou mayest never be shocked by anything that may happen to thee; but may thy mind be pacified concerning all the mysteries of G.o.d, as thou beholdest the ineffable love which moved Him to draw forth from Himself reasonable creatures, and to give us His image and likeness, and to buy us with the Blood of the humble and spotless Lamb. Thus doing, thou wilt hold all that happens to thee in due reverence, and in true humility thou wilt deny mere appearances, when sometimes through the illusion of the devil things seem to thee to get out of their right proportion, through thy many mental occupations and sweet physical torments. I say no more. Remain in the holy and sweet grace of G.o.d. May Christ the Blessed give thee His eternal benediction. Sweet Jesus, Jesus Love.

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

Dearest and sweetest son 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 ever grow from virtue to virtue, till I behold thee return to that sea of peace where thou shalt never have any fear of being separated from G.o.d. For the foul perverse law that fights against the Spirit shall be left on earth, and shall have rendered its due thereto. I will, sweet my son, that while thou livest in this life thou exert thee to live dead to all self-will, and in such death thou shalt win virtue. Thus living, thou shalt resign to earth the law of perverse desire. So thou shalt not fear lest G.o.d permit in thy case what He permitted in that other, nor shalt thou suffer, because for a little while the human part of thee is separated from me and from the rest of the family. Comfort thee, and may that which Truth says abide in thy mind-- that not one person shall be lost out of His hands. I say out of His hands, because all things are His. And I know that thou understandest me without many words. I say no more. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO MONNA GIOVANNA AND HER OTHER DAUGHTERS IN SIENA

"Teach us, O Lord, and enable us to live the life of saints and angels!"

cried Cardinal Newman. There is a lovely parallel to Catherine's prayer in the Paternoster of Dante's blessed souls in Purgatory:

"Come del suo voler gli angeli tuoi Fan sacrificio a te, cantando osanna, Cosi facciano gli uomini de' suoi."

From the gentle thoughts on non-resistance with which this letter opens, Catherine turns with transition as fine as sudden to the splendid figure of the holy soul as a horse without bridle, running most swiftly "from grace to grace, from virtue to virtue." One is accustomed by Plato--not to speak of Browning in "The Two Poets of Croisic"--to the image of the soul as a charioteer. Catherine's metaphor is less familiar but not less forceful. The will, to her, is only free when pure: impure and sinful desires, far from being the sign of liberty, are the bit and bridle that hinder its fiery course toward G.o.d. The same thought, less vividly put, is found in a modern theologian--Dr. Moberly. "The real consummation of either moral or immoral character," he writes, "would exclude the ambiguity which was offered as the criterion of free will.... Full power to sin is not the key to freedom. On the contrary, all inherent power to do wrong is a direct infringement of the reality of free-will.... Free- will is not the independence of the creature, but rather his self- realisation in perfect dependence. Freedom is self-ident.i.ty with goodness."

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

Dearest and most beloved daughters in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, and your mother in Christ, write to you and comfort you in the Precious Blood of the Son of G.o.d, who was a gentle Lamb, spotless and slain not by power of nails or lance, but by power of love and measureless charity which He felt and still feels to His creatures. Oh, charity unspeakable of our G.o.d! Thou hast taught me, Love most sweet, and hast shown me, not by words alone-- for Thou sayest that Thou dost not delight in many words--but by deeds, in which Thou sayest that Thou dost delight, and which Thou dost demand from Thy servants. And what hast Thou taught me, O Love Uncreate? Thou hast taught me that I should bear, patiently like a lamb, not only harsh words, but even blows harsh and hard and injury and loss. And with this Thou dost will that I be innocent and spotless, harmful to no one of my neighbours and brethren; not only in case of those who do not persecute us, but in that of those who injure us; Thou dost will that we pray for them as for special friends who give us a good and great gain. And Thou dost will that we be patient and meek not only in injuries and temporal losses, but universally, in everything that may be contrary to my will: as Thou didst not will Thine own will to be done in anything, but the will of Thy Father. How then shall we lift up our head against the goodness of G.o.d, wishing that our perverted wills should be fulfilled? How shall we not will that the will of G.o.d be fulfilled?

O Jesus, Most Sweet Love, make Thy will to be fulfilled in us ever, as in Heaven by Thy Angels and saints! Dearest my daughter in Christ, this is the meekness which our sweet Saviour wants to find in us: that we, with hearts wholly peaceful and tranquil, be content with everything which He plans and does concerning us, and wish neither times nor seasons in our own way, but in His alone. Then the soul, so divested of its every wish and clothed with the will of G.o.d, is very pleasing to G.o.d. Like an unbridled horse, it runs most swiftly from grace to grace, from virtue to virtue; for it has no bridle that holds or prevents it from running, since it has severed from itself every inordinate appet.i.te and impulse of its own self-will, which are bands and bridles that do not allow the souls of spiritual men to run.

The affairs of the Crusade are going constantly better and better, and the honour of G.o.d is increasing every day. Increase constantly in virtue, and furnish the ship of your soul, for our time draws near. Comfort and bless Francesca, from Jesus Christ and me; and tell her to be zealous that I may find her increased in virtue when I shall return. Bless and comfort all my sons in Christ. Now this very day the amba.s.sador of the Queen of Cyprus came and talked to me. He is going to the Holy Father, Christ on earth, to urge him concerning the affairs of the holy Crusade. And, moreover, the Holy Father has sent to Genoa to urge them concerning the same thing.

Our sweet Saviour give you His eternal benediction! Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO MESSER JOHN THE SOLDIER OF FORTUNE AND HEAD OF THE COMPANY THAT CAME IN THE TIME OF FAMINE

_Which letter is one of credentials, certifying that he may put faith in all things said to him by Fra Raimondo of Capua. Wherefore the said Fra Raimondo went to the said Messer John, and the other captains, to induce them to go over and fight against the infidels should it happen that others should go. And before leaving he had from them and from Messer John a promise on the sacrament that they would go, and they signed it with their hands and sealed it with their seals._

So runs the old heading to this letter. It is piquant to contemplate Catherine writing to that picturesque gentleman, Sir John Hawkwood. Her att.i.tude of friendly and almost sisterly sympathy with the audacious free- lance appears in her unwonted addition of the word "glory" to her usual formula, "The honour of G.o.d and the salvation of souls," in the last sentence. We are told that the letter and Fra Raimondo produced a real impression, and that Hawkwood not only vowed himself to the Crusade, but that, no Crusade occurring, he from this time bore arms only in regular warfare. He who follows the Englishman's subsequent career may perhaps wonder a little what "regular warfare" meant to his mind. Yet let us remember to his credit that Hawkwood protested against the ma.s.sacre of Cesena--nor was this the only occasion on which his nature flashed for a moment a chivalrous light. May his bones rest in peace in the Duomo of Florence, that city to the gates of which he brought terror and dismay, but which bore him no grudge, and at the end decreed him splendid funerals, and sepulchre among her honoured sons!

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

To you, most beloved and dear brothers in Christ Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write in His precious Blood: with desire to see you a true son and knight of Christ, in such wise that you may desire to give your life a thousand times, if need were, in service of sweet and good Jesus. This is a gift which would pay off all our sins, which we have committed against our Saviour. Dearest and sweetest brother in Christ Jesus, it would be a great thing now if you would withdraw a little into yourself, and consider, and reflect how great are the pains and anguish which you have endured by being in the service and pay of the devil. Now my soul desires that you should change your way of life, and take the pay and the cross of Christ crucified, you and all your followers and companions; so that you may be Christ's company, to march against the infidel dogs who possess our Holy Place, where rested the Sweet Primal Truth and bore death and pains for us. I beg you, then, gently in Christ Jesus, that since G.o.d and also our Holy Father have ordered a crusade against the infidels, and you take such pleasure in war and fighting, you should not make war against Christians any more--for this is a wrong to G.o.d; but go against the infidels! For it is a great cruelty that we who are Christians, and members bound in the Body of Holy Church, should persecute one another. We are not to do so; but to rise with perfect zeal, and to uplift ourselves above every evil thought.

I marvel much that you, having, as I heard, promised to be willing to go to die for Christ in this holy crusade, are wanting to make war in these parts. This is not that holy disposition which G.o.d demands from you if you are to go to so holy and venerable a place. It seems to me that you ought now, at this present time, to dispose you to virtue, until the time shall come for us and the others who shall be ready to give their lives for Christ: and thus you shall show that you are a manly and true knight.

There is coming to you this father and son of mine, Brother Raimondo, who brings you this letter. Trust in what he tells you; because he is a true, faithful servant of G.o.d, and will advise you and say to you nothing except what will be to the honour of G.o.d and the safety and glory of your soul. I say no more. I beg you, dearest brother, to keep in memory the shortness of your time. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO MONNA COLOMBA IN LUCCA

Let us hope that the frivolous Monna Colomba listened to Catherine's gentle but very explicit exhortations and turned away from her levities.

If she had a sense of humour--and it is a not uncommon possession of light-minded elderly widows--she must have been lovingly entertained at the pale virgin's identification of herself with those who "walk in the way of luxuries and pleasures," and "set themselves up as an example of sin and vanity." But Catherine's use of the first person in this connection, strained though it may appear, is more than a figure of speech, to soften the severity of her rebuke. We learn from the legend that till the end of her life she never ceased to repent, bitterly and with tears, for having at the age of twelve allowed an older sister to dress her prettily, and blanch her hair after the fashion of the day. The reason for this terrible lapse, as she told her confessor, was simply a delight in beautiful things--but she always looked back on it with horror.

The application of the finding of Christ in the Temple, in this letter, is curious, but not devoid of grace.

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