TO GREGORY XI

There is less formality here than in the first letter to Gregory.

Catherine in writing to the Pope soon felt herself as much at home as a child in her earthly father's house. The little pet name, "Babbo," which she habitually uses to him, could be translated only by "Daddy"--which would sound so strange in English ears that it seems best to let the Italian stand. There is something touching as well as entertaining in the spirit of childlike freedom to which such a term bears witness.

The Anti-Papal League has become a grim reality. The un-Christian pomp and arrogance of ruling prelates, the mean cruelty of William of Noellet in refusing to allow corn to be imported from the Papal States in Tuscany in time of famine, the harshness and lack of tact in the policy of Gregory toward his unsatisfactory children, were all forces potent to destroy among the rebels any strong sense of committing a religious crime in their opposition to the Church. Catherine stands as mediator between the two parties. Not for a moment condoning the sin of a rebellion heinous indeed in her eyes, she yet does not allow the Pope to forget that the chief cause of the trouble has been the unjust and iniquitous things which the Florentines have endured from the Legates--men "whom you know yourself"-- so she writes with vigorous plebeian candour--"whom you know yourself to be incarnate demons"! Let G.o.d's vicegerent, then, show forth the love of G.o.d, and find in the divine att.i.tude toward rebellious man an example for his own att.i.tude toward his rebellious cities. Conciliation is to her mind the only wisdom. There is practical sagacity in her remark in another letter: "On with benignity, father! For know that every rational creature is more easily conquered by love and benignity than by anything else: and especially these Italians of ours in these parts. I do not see any other way in which you can conquer them, but if you do this you can do anything you like with them."

The beautiful opening meditation on the Love of G.o.d as shown in creation and redemption is then no mere general exordium, but in close dramatic unity with the sequel of the letter. The Augustinian theology, however alien to our modern modes of thought, has, as she puts it, a n.o.bility not to be ignored. As presented briefly here, and more grandly by Dante in the seventh canto of the _Paradiso_, it represents the supreme effort of the law-reverencing mind of the Latin Church to formulate the methods of Infinite Love. In the curious figure of the Tournament, we have a characteristic play of mediaeval fancy. As Langland puts it, a little differently:

"Then was Faith in a fenestre, and cryed: Ah! Fili David!

As doth an heraude of armes when adventrous cometh to jousts.

Olde Jewes of Jerusalem for joy they sungen, Benedictus qui venit in nomine Domini.

Then I frayned at Faith what all that fare meant, And who should joust in Jerusalem: 'Jesus,' he said, 'And fetch that the fiend claimeth: Piers' fruit the Plowman.'

'Is Piers in this place?' quoth I: and he winked at me,-- 'This Jesus of His gentrice will joust in Piers' armes, In his helme and in his habergeon, humana natura.'"

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

Most holy and most reverend my father in Christ Jesus: I Catherine your poor unworthy daughter, servant and slave of the servants of Christ, write to you in His precious Blood; with desire to see you a good shepherd. For I reflect, sweet my "Babbo," that the wolf is carrying away your sheep, and there is no one found to help them. So I hasten to you, our father and our shepherd, begging you on behalf of Christ crucified to learn from Him, who with such fire of love gave Himself to the shameful death of the most holy Cross, to rescue that lost sheep, the human race, from the hands of the demons; because, through man's rebellion against G.o.d, they were holding it for their own possession.

Then comes the Infinite Goodness of G.o.d, and sees the evil state and the loss and the ruin of these sheep, and sees that they cannot be won back by wrath or war. So, notwithstanding that it has been wronged by them--since man deserved an infinite penalty for his disobedient rebellion against G.o.d--Highest and Eternal Wisdom will not do thus; but finds an attractive way, the most gentle and loving possible to find. For it sees that the heart of man is in no wise so drawn as by love, because he was made by love. This seems to be the reason why he loves so much, that he was made by nothing but love, both his soul and his body. For by love G.o.d created him in His Image and Likeness, and by love his father and mother gave him substance, conceiving and bearing a son. G.o.d, therefore, seeing that man is so ready to love, throws the book of love straight at him, giving him the Word His Only-Begotten Son, who takes our humanity, to make a great peace. But justice wills that vengeance should be wrought for the wrong that has been done to G.o.d: so comes Divine Mercy and unspeakable Charity, and to satisfy justice and mercy condemns His Son to death, having clothed Him in our humanity--that is, with the clay of Adam, who sinned. So by His death the wrath of the Father is pacified, having wrought justice on the person of His son: so He has satisfied justice and has satisfied mercy, releasing the human race from the hands of demons. This sweet Word jousted in His arms upon the wood of the most holy Cross, death making a tournament with life, and life with death: so that by His death He destroyed our death, and to give us life He sacrificed the life of His body. So then with love He has drawn us, and has conquered our malice with His benignness, in so much that every heart should be drawn to Him: since greater love one cannot show--and this He Himself said--than to give one's life for one's friend. And if He commends the love which gives one's life for a friend, what, then, shall we say of that most burning and complete love which gave its life for its foe? For we through sin had been made foes of G.o.d. Oh, sweet and amorous Word, who with love hast found thy flock once more, and with love hast given Thy life for them, and hast brought them back into the fold, restoring to them the Grace which they had lost!

Holiest sweet "Babbo" mine, I see no other way for us, and no other help in winning back your sheep, which have left the fold of Holy Church in rebellion, not obedient nor subject to you, their father. I pray you therefore, on behalf of Christ crucified, and I will that you do me this grace, to overcome their malice with your benignity. Yours we are, father!

I know and recognize that they all feel that they have done wrong; but although they have no excuse for their evil deeds, nevertheless it seemed to them that they could not do otherwise on account of the many sufferings and unjust and iniquitous things that they endured from bad shepherds and governors. For, breathing the stench of the life of many rulers whom you know yourself to be incarnate demons, they fell into the worst of fears, so that they did like Pilate, who, not to lose the government, killed Christ; so did they, for not to lose the state, they persecuted you. I ask you, then, father, to show them mercy. Do not have regard to the ignorance and pride of your sons; but with the food of love and of your benignity, inflicting such sweet discipline and benign reproof as shall please your Holiness, restore peace to us miserable children who have done wrong. I tell you, sweet Christ on earth, on behalf of Christ in Heaven, that if you do thus, without any strife or tempest, they will all come, grieving for the wrong they have done, and will put their heads in your bosom. Then you will rejoice, and we shall rejoice, because by love you have restored the wandering sheep to the fold of Holy Church. And then, sweet my "Babbo," you will fulfil your holy desire and the will of G.o.d, by making the holy Crusade, which I summon you in His Name to do swiftly and without negligence. They will turn to it with great eagerness; they are ready to give their life for Christ. Ah me, G.o.d, sweet Love! Raise swiftly, "Babbo," the gonfalon of the most holy Cross, and you will see the wolves become lambs. Peace, peace, peace, that war may not delay this happy time!

But if you will wreak vengeance and justice, take them upon me, poor wretch, and give me any pain and torment that may please you, even to death. I believe that through the stench of my iniquities many evils have happened, and many misfortunes and discords. On me, then, your poor daughter, take any vengeance that you will. Ah me, father, I die of grief and cannot die! Come, come, and resist no more the will of G.o.d that calls you; and the hungry sheep await your coming to hold and possess the place of your predecessor and champion, Apostle Peter. For you, as the Vicar of Christ, should rest in your own place. Come, then, come, and delay no more; and comfort you, and fear not for anything that might happen, since G.o.d will be with you. I ask humbly your benediction, for me and for all my sons; and I beg you to pardon my presumption. I say no more. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO GREGORY XI

"Ahi, Constantin, di quanto mal fu matre, Non la tua conversion, ma quella dote Che da te prese il primo ricco patre!"

"For ever since Holy Church has aimed more at temporal than at spiritual things, matters have gone from bad to worse." Catherine's sorrowful denunciations of the sins of the Church recall the thought of Dante, the thought of Petrarch--which is also the thought of all the great saints, seers, and loyal Catholics, to whom through the Christian ages the shortcoming of their spiritual mother has meant grief beyond words. The lovely conception of Holy Church as a garden, borrowed though it be from Holy Writ, she has made peculiarly her own by constant repet.i.tion. We recognize in it the womanly imagination which, we are told, always found refreshment in wreathing fragrant flowers and walking abroad through the fields and woods.

Catherine in this letter presents explicitly her threefold policy: reform of the Church, return to Rome, the initiation of a Crusade. In her little letter to Sir John Hawkwood, we have already seen her devotion to this last cause. A Crusade in the fourteenth century was not to be.

Nevertheless, Catherine never showed more political wisdom than in this matter, and it was the one aim of her life in which she wholly failed. We have in the Legenda Minore a racy account of a personal interview with Gregory on the subject, in which she presented cogent considerations to him. She shrewdly suggested that the mercenary troops who ravaged Italy, and were "the very cause and nourishment of war," would gladly turn their arms against the infidel, "For there are few people so wicked that they are not willing to serve G.o.d by indulging their taste: all men would gladly expiate their sins by doing what they enjoy." Behind all such considerations of policy, however, lay, as we clearly see, the intense desire that the infidels should be saved. And not for their own sake only.

Desperate and desolate as she beheld the worldliness of Christian folk, and their remoteness from the faith and ardour of an earlier time, Catherine ventured to dream that new converts, won from the peoples that sat in darkness, might revive the spiritual life of Christendom by the infusion of spiritual pa.s.sion strong in young purity. "Oh, what joy it would be," she wrote to Gregory, "could we see the Christian people convert the Infidel! For when they had once received the Light, they might reach great perfection, like a young plant which has escaped the wintry cold of faithlessness, and expands in the warmth and light of the Holy Spirit; so they might bear flowers and fruits of virtue in the mystical body of Holy Church; so that the fragrance of their virtue might help us to drive away the sins and vice, the pride and impurity, which abound to- day among the Christian people, and above all among those high in Holy Church."

It was a strange dream, and hopeless; but it was the dream of a saint.

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

Most holy and dear and sweet father in Christ sweet Jesus: I your unworthy daughter Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood. With desire have I desired to see in you the fulness of divine grace, in such wise that you may be the means, through divine grace, of pacifying all the universal world. Therefore, I beg you, sweet my father, to use the instrument of your power and virtue, with zeal, and hungry desire for the peace and honour of G.o.d and the salvation of souls. And should you say to me, father--"The world is so ravaged! How shall I attain peace?" I tell you, on behalf of Christ crucified, it befits you to achieve three chief things through your power.

Do you uproot in the garden of Holy Church the malodorous flowers, full of impurity and avarice, swollen with pride: that is, the bad priests and rulers who poison and rot that garden. Ah me, you our Governor, do you use your power to pluck out those flowers! Throw them away, that they may have no rule! Insist that they study to rule themselves in holy and good life.

Plant in this garden fragrant flowers, priests and rulers who are true servants of Jesus Christ, and care for nothing but the honour of G.o.d and the salvation of souls, and are fathers of the poor. Alas, what confusion is this, to see those who ought to be a mirror of voluntary poverty, meek as lambs, distributing the possessions of Holy Church to the poor: and they appear in such luxury and state and pomp and worldly vanity, more than if they had turned them to the world a thousand times! Nay, many seculars put them to shame who live a good and holy life. But it seems that Highest and Eternal Goodness is having that done by force which is not done by love; it seems that He is permitting dignities and luxuries to be taken away from His Bride, as if He would show that Holy Church should return to her first condition, poor, humble, and meek as she was in that holy time when men took note of nothing but the honour of G.o.d and the salvation of souls, caring for spiritual things and not for temporal. For ever since she has aimed more at temporal than at spiritual, things have gone from bad to worse. See therefore that G.o.d, in judgment, has allowed much persecution and tribulation to befall her. But comfort you, father, and fear not for anything that could happen, which G.o.d does to make her state perfect once more, in order that lambs may feed in that garden, and not wolves who devour the honour that should belong to G.o.d, which they steal and give to themselves. Comfort you in Christ sweet Jesus; for I hope that His aid will be near you, plenitude of divine grace, aid and support divine in the way that I said before. Out of war you will attain greatest peace; out of persecution, greatest unity; not by human power, but by holy virtue, you will discomfit those visible demons, wicked men, and those invisible demons who never sleep around us.

But reflect, sweet father, that you could not do this easily unless you accomplished the other two things which precede the completion of the other: that is, your return to Rome and uplifting of the standard of the most holy Cross. Let not your holy desire fail on account of any scandal or rebellion of cities which you might see or hear; nay, let the flame of holy desire be more kindled to wish to do swiftly. Do not delay, then, your coming. Do not believe the devil, who perceives his own loss, and so exerts himself to rob you of your possessions in order that you may lose your love and charity and our coming be hindered. I tell you, father in Christ Jesus, come swiftly like a gentle lamb. Respond to the Holy Spirit who calls you. I tell you, Come, come, come, and do not wait for time, since time does not wait for you. Then you will do like the Lamb Slain whose place you hold, who without weapons in His hand slew our foes, coming in gentleness, using only the weapons of the strength of love, aiming only at care of spiritual things, and restoring grace to man who had lost it through sin.

Alas, sweet my father, with this sweet hand I pray you, and tell you to come to discomfit our enemies. On behalf of Christ crucified I tell it you: refuse to believe the counsels of the devil, who would hinder your holy and good resolution. Be manly in my sight, and not timorous. Answer G.o.d, who calls you to hold and possess the seat of the glorious Shepherd St. Peter, whose vicar you have been. And raise the standard of the holy Cross; for as we were freed by the Cross--so Paul says--thus raising this standard, which seems to me the refreshment of Christians, we shall be freed--we from our wars and divisions and many sins, the infidel people from their infidelity. In this way you will come and attain the reformation, giving good priests to Holy Church. Fill her heart with the ardent love that she has lost; for she has been so drained of blood by the iniquitous men who have devoured her that she is wholly wan. But comfort you, and come, father, and no longer make to wait the servants of G.o.d, who afflict themselves in desire. And I, poor, miserable woman, can wait no more; living, I seem to die in my pain, seeing G.o.d thus reviled. Do not, then, hold off from peace because of the circ.u.mstance which has occurred at Bologna, but come; for I tell you that the fierce wolves will put their heads in your bosom like gentle lambs, and will ask mercy from you, father. I say no more. I beg you, father, to hear and hark that which Fra Raimondo will say to you, and the other sons with him, who come in the Name of Christ crucified and of me; for they are true servants of G.o.d and sons of Holy Church. Pardon, father, my ignorance, and may the love and grief which make me speak excuse me to your benignity. Give me your benediction. Remain in the holy and sweet grace of G.o.d. Sweet Jesus, Jesus Love.

TO BROTHER RAIMONDO OF CAPUA AT AVIGNON

The last letter tells us that Catherine had sent to the Pope her beloved Confessor, who was later to become her biographer--Fra Raimondo of Capua.

It is evident that the simple Italian priest and his companions have become somewhat daunted by the conditions they have encountered at Avignon; and, indeed, the subtlest temptations and most perplexing problems that Europe could furnish were doubtless focussed at the Papal Court. Just what the difficulties were which Raimondo had confided to Catherine and which called forth this spirited answer, we do not know, but we can easily imagine their nature. A holy man of considerable learning, Fra Raimondo was also of mild disposition, much inclined to sigh over dangers and blench before exposure. Catherine, on more than one occasion, showed herself the better man of the two. There was a militant strain in her bright nature; she was really the "Happy Warrior"--

"Whose powers shed round him in the common strife Or mild concerns of ordinary life A constant influence, a peculiar grace; But who if he be called upon to face Some awful moment to which Heaven has joined Great issues, good or bad for human kind, Is happy as a Lover; and attired With sudden brightness, like a man inspired; And, through the heat of conflict, keeps the law In calmness made, and sees what he foresaw."

So, in this letter, we find the daughter encouraging the father, with reflections much in the temper of Browning:

"Was the trial sore, Temptation sharp? Thank G.o.d a second time!

Why come temptations but for man to meet, And master, and make crouch beneath his feet, And so be pedestalled in triumph!"

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

Reverend 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 and the other sons clothed in the wedding garment that covers all our nakedness. That is a protection which does not let the blows of our adversary the devil pierce our flesh with mortal wound, but makes us rather strengthened than weakened by every blow of temptation or molesting of devils or fellow-creatures or our own flesh, rebellious to the spirit. I say that these blows not only do not hurt us, but they shall be precious stones and pearls placed on this garment of most burning charity.

Now suppose there should be a soul that did not have to endure many labours and temptations, from whatever direction and in whatever wise G.o.d may grant them. No virtue would be tested in it; for virtue is tested by its opposite. How is purity tested and won? Through the contrary--that is, through the vexations of uncleanliness. For were a man unclean already, there would be no need for him to be molested by unclean reflections, but because it is evident that his will is free from all depraved consenting, and purified from every spot by his holy and true desire to serve his Creator, therefore the devil, the world, and the flesh molest him. Yes, everything is driven out by its opposite. See how humility is won through pride. When a man sees himself molested by that vice of pride, at once he humbles himself, recognizing himself to be faulty--proud: while had he not been so molested he would not have known himself so well. When he has humbled and seen himself, he conceives hatred in such wise that he joys and exults in every pain and injury that he bears. Such a one is like a manful knight, who does not avoid blows. Nay, he holds him unworthy of so great grace, as it seems to him to be, to bear pain, temptations and vexations for Christ crucified. All is through the hate he has for himself, and the love he has conceived for virtue.

So you see that we are not to flee nor to grieve in the time of darkness, since from the darkness light is born. O G.o.d, sweet Love, what sweet doctrine Thou givest, that through the contrary of virtue, virtue is won!

Out of impatience is won patience; for the soul that feels the vice of impatience becomes patient over the injury received, and is impatient toward the vice of impatience, and is more hurt because it is hurt than over anything else. And so out of the very contrary its perfection comes to be won. It is not aware of this; it finds itself become perfect in many storms and temptations. In no other wise does one ever arrive at the harbour of perfection.

Yea, meditate on this: that the soul can never receive nor desire virtue, unless it has cravings, vexations and temptations to endure with true and holy patience for the love of Christ crucified. We ought, then, to joy and exult in the time of conflicts, vexations and shadows, since from them proceeds such virtue and delight. Oh me, my son given me by Mary that sweet mother, I do not want you to fall into weariness or confusion through any vexations that you might feel in your mind; but I want you to keep that good and holy and true faithful will which I know that G.o.d in His mercy has given you. I know that you would rather die than offend Him mortally. Yes, I want that out of the shadows should issue knowledge of yourself, free from confusion; out of your goodwill should issue knowledge of the infinite goodness and unspeakable charity of G.o.d; and in this knowledge may our soul abide and fatten. Reflect that through love He keeps your will good, and does not let it run by its own consent or pleasure after the suggestions of the devil. And so, through love, He has permitted to you and me and His other servants, the many vexations and deceits of the devil and fellow-creatures and our own flesh, solely in order that we might rise from negligence, and reach perfect zeal, true humility and most ardent charity: humility which comes from knowledge of self, and charity which comes from knowledge of the goodness of G.o.d. There is the soul inspired and consumed by love.

Joy, father, and exult; and comfort you, without any servile fear, and fear not, for any thing that you should see happen. But comfort you: for perfection is near you. And answer the devil saying: "That power against you did not work through me, since it was not in me; it works through grace of the infinite pity and mercy of G.o.d." Yes, through Christ crucified you shall be able to do all things. Carry on all your works with living faith; and do not wonder should you see some contrary circ.u.mstance present itself which seemed to oppose your work. Comfort you, comfort you, because the Sweet Primal Truth has promised to fulfil your and my desire for you. Slay yourself through your burning desire, with the Lamb that was slain; rest you upon the Cross with Christ crucified. Rejoice in Christ crucified; rejoice in pains; steep yourself in shames for Christ crucified; graft your heart and your affection into the tree of the most holy Cross with Christ crucified, and make in His wounds your habitation.

And pardon me, cause and instrument that I am of your every pain and imperfection; for were I an instrument of virtue, you and others would breathe the fragrance of virtue. And I do not say these words because I want you to suffer, for your suffering would be mine; but that you may have compa.s.sion, you and the other sons, upon my miseries. I hope and firmly hold, through the grace of the Holy Spirit, that He will put limit and end to all those things that are apart from the will of G.o.d.

Reflect that I, poor miserable woman, abide in the body, and find me through desire continually away from the body. Oh me, sweet and good Jesus! I die and cannot die, my heart breaks and cannot break, from the desire that I have of the renewal of Holy Church, for the honour of G.o.d and the salvation of every creature; and to see you and the others arrayed in purity, burned and consumed in His most ardent charity!

Tell Christ on earth not to make me wait longer; and when I shall see him, I shall sing with Simeon, that sweet old man: "Nunc dimittis servum tuum, Domine, secundum verb.u.m tuum, in pace." I say no more; for did I follow my wish, I should begin again at once. Make me see and feel you bound and fastened into Christ sweet Jesus, in such wise that nor demon nor creature can ever separate you from so sweet a bond. Love, love, love one another.

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

TO CATARINA OF THE HOSPITAL AND GIOVANNA DI CAPO