Catherine of Siena

ON ST. CATHERINE OF SIENA,

VIRGIN OF THE PENITENCE OF ST. DOMINIC.

IN THE YEAR 1380.

Catherine of Siena, of the third Order of Dominic (S.)

BY THE AUTHOR D. P.

[1] This Saint, most known to the Christian world, from her very death, which happened at Rome at the end of April in the year 1380, honored with the singular devotion of the faithful, An Office and Mass ordained by Pius II, to be duly invoked also in the divine offices, Pius II first sanctioned. The same ordained a twin Epitaph for the Virgin in elegiac verse, and a whole proper Office, and a Mass for the first Sunday of May; which all may be read before the book of the Life and Dialogues printed at Cologne in the year 1552: only the prayer I here excerpt, which is such: "O God, who to Blessed Catherine, adorned with the special privilege of virginity and patience, granted to overcome the battles of malignant spirits, and to remain unshakable in the love of your name: grant, we beseech, that by her imitation, with the wickedness of the world trampled down, and the snares of all enemies overcome, we may pass safely to your glory." Urban VIII in the year 1630, the feast transposed to April 30: wishing to assign a stable day to her cult, and finding that on which she passed from this mortal to the immortal life to be impeded by the memory of St. Peter Martyr, chose this nearest one, the 30th of April, and commanded the new Office ordained by his order to be referred to it; and to be inscribed in the Roman Martyrology in the first place these words: "At Rome, St. Catherine, Virgin of Siena, of the Order of St. Dominic, famous for her Life and miracles, whom Pius II inscribed in the number of the holy Virgins." Finally Clement X raised her cult, which was performed under the rite of a semi-double Office, to the grade of double.

[2] The most copious and most trustworthy history of the Life first wrote Raymond of Capua, aware of all the secrets of the Virgin, partly from knowledge drawn from her confessions and many years of living together, Life written by Raymond her Confessor and General of the Order: partly from the assertion of eye-witnesses, partly from the writings of her first Confessor, Brother Thomas Dominic, which, if they still survived anywhere, we scarcely doubt but that many things would be found in them passed over by the Capuan, which would deserve to be introduced into this work. But Raymond wrote, having been created Master General of his Order immediately after the Virgin's death, in the tenth year from her death: which writing together with the aforesaid book of Dialogues, translated by Raymond himself from the Italian tongue into Latin, and twenty-five prayers, Brother Theoderic Loher a Stratis, Prior of the Charterhouse which is called the Court of St. Mary near Memmingen, found in the Maurbach monastery of his Order, published at Cologne, written in parchment in most beautiful characters, and had it published, as has been said, at Cologne in the year 1553.

[3] That same Life, from that Cologne printing, illustrated in our manner, we here reprint; it is found in various MSS. partly entire, yet a comparison being first made with the parchment MS. of the Charterhouse of Liège, which was of use for correcting various errors of the former edition. We saw the same in the notable library of the monastery of St. Victor at Paris. In the monastery of the Dominicans of Calcar among the Clivians another is said to survive

example, completed at Metz in the year 1500 as was noted, our own John Grothause once informed us. At Siena however we found a most ancient Italian translation, written in small characters, to which at the end was added, that the same Legend in the year 1477 had been lent to the monastery of St. James of Ripoli near Florence of the Order of Preachers, by the hand of Brother Dominic of Pistoia and Brother Peter of Pisa. Another copy of the said Life we had from the first part of the Manuscript Novale of the Saints in the monastery of Rouge-Cloître of the Canons Regular near Brussels: but of this we did not make such frequent use, because for brevity's sake many things had been cut here and there. More abridged still and diminished by more than half is the Legend, partly abbreviated, which closes our parchment codex, formerly brought to Antwerp from the house of St. Jerome in Utrecht and containing Lives of Saints of the Preachers. And in both of these MSS. the words of the author Raymond have been mostly preserved. But Lawrence Surius, fearing the reader would be offended even by his simpler style, also by condensing changed this one, and inserted some things from the Epistle of the venerable Father Stephen of Siena, Prior of the Charterhouse of Pavia, who before the profession of the monastic life lived long in familiar company with the holy Virgin and was her amanuensis.

[4] This letter, found inscribed in the aforesaid MS of Rouge-Cloître, another by Brother Thomas in Mombritius: as it was signed in the year 1401 under the hand of four notaries and sent to Venice to the Prior of the Preachers there, Brother Thomas Antonii of Siena, we append to the Life: for it is as a kind of supplement to it. Which Epistle however, since Brother Thomas Antonii himself did not make use of it in the Epitome which is found in Boninus Mombritius, we judge it altogether to have been compiled before Stephen was asked to write what he notes as missing. But that Life is so compiled from the more prolix work of Raymond, that it neither departs from his words at every turn nor presses closely upon them, and also adds some things known from elsewhere, which we partly exhibit in the Annotations to the Life, partly propose at the end, because they concern the closing of her life, at which Raymond was not present: but others gave testimony, and some of them in writing, whom Thomas preferred to follow. The same translated this Legend abbreviated by him into the vulgar Italian tongue: and thus we found the same in MS in the library of the Preaching Fathers at Siena, where at the end it was said that the same was similarly rendered in the vernacular by the before-praised Stephen in the Charterhouse of Pavia, being ignorant that this had already been done by the author himself: the Epistles of Barduccius and Stephen, who, if he lacked those things which afterwards Stephen supplied through his Epistle, yet he did not lack another equally great in importance Epistle, which a young man of Siena Barduccius, who assisted St. Catherine to the end, wrote concerning her death in the vernacular Sienese tongue. We received it from the Venetian edition of the year 1517, in which it is prefixed to the book of Dialogues, similarly printed in Italian, and we translated it into Latin: the same we would do with the aforenamed Epistle of Stephen (which we have printed in Spanish before the old Castilian version of the Epistles of St. Catherine, under the auspices of Francis Cardinal Ximenes, Archbishop of Toledo, about the year 1512), had we not had its own original Latin context from the MS of Rouge-Cloître.

[5] So we arrange everything in this order. After the life by Raymond, first is presented the Epistle of Barduccius, then the Epistle of Stephen, following the order of times in which each was given; the former indeed immediately after her death in the month of May or at most June, Analecta from various. the latter in the year 1401. Then we gather Analecta from various, and first indeed from the above-cited Life by Brother Thomas Antonii extant in Mombritius, then from the Life of Stephen himself which Bartholomew of Siena in the year 1626 published in Latin, where at length it treats of the translation of the head celebrated at Siena (on which occasion the other relics of the Saint existing elsewhere will also be treated) and of other memorable things concerning the business of canonization petitioned for by the Sienese, which at last Pius II, as has been said, effected by the Bull which is appended, after which one older miracle from a MS of Utrecht, and another more recent one written by the same Nicholas Burgensis, a Knight of Siena, to whom it happened, for the Life of the Saint more compendiously written by the same: A more recent Life by Nicholas Burgensis, which Life we first saw at Siena, printed shortly after the author's death, namely in the year 1501; then we received it transcribed at Olmütz in Silesia by Father John Weyer, also to be given here, had we not feared uselessly to increase the bulk of the work. To name the others, who either in this or the preceding century wrote of the same Saint's Life more diffusely or compendiously, is not worthwhile; since it can be universally said that there is no writer who has undertaken to enumerate either persons illustrious in sanctity under the Order of Preachers or Saints of Etruria or Italy, or has compiled Legends of the Saints through the circle of the year in any language, who has not treated of St. Catherine: not to mention several and various Panegyrics, especially Italian, recited in her praise; among which is also one by Pius II himself, which we have extant in very elegant hand.

[6] and most recent by Paul Frigerius. Yet one I cannot pass over here, Paul Frigerius, most worthy Presbyter of the Congregation of the Fathers of the Oratory of St. Mary in Vallicella at Rome, our friend, who, exhorted by Alexander VII and supplying various documents, published a Life in most elegant Italian style in the year 1656, especially adorned with material taken from the letters of the Saint, whose volume, begun to be collected by Brother Thomas of Siena, grew to the number of 364, and is turned and read in the tongues of Italians, Spaniards, and French. What kind the Epistles of the Virgin are. By his example we have excerpted from the same Epistles a few things, but more historical, and have referred them to the Annotations on the Life, as a specimen of the Spirit speaking through St. Catherine, with which she did not cease to exhort the highest and the lowest to the unity of the Church, the obedience of the true Pontiff, and the cultivation of virtues. That author had neither other things than we, nor perhaps all that we have, and therefore was of less use to us.

[7] The Process previous to Canonization, with the testimonies and inquiries of Francis de Malavoltis, an Olivetan Religious, converted through the Saint as is narrated in the Life; The Process to Canonization, and of Brothers Thomas Dominic and Bartholomew, Confessors of the Virgin; Brother John of St. Mary had it, who wove the Lives of the Saints of his Order in the French language, and indicates that a copy of that Process is preserved in the Patriarchal Chancellery at Venice, in the Convent of Preachers at Bologna, and in the Charterhouse of Pavia brought there by Stephen the General. That we also might have this, we took pains; but in vain. If hereafter some more zealous cultivator of the holy Virgin shall find either it or the Relation of the Cardinal Commissioners, recited in the Papal Consistory (which Pius II mentions in the Bull, and the consistorial Relation are wanted, but there is no author who says that he has seen it), and sends us a copy of one or the other, he will deserve well of posterity, since we would willingly read such authentic documents in the Supplement of this work. Meanwhile we think their absence should be borne more lightly, because that French life suggests nothing from elsewhere unknown, whence we argue that from the aforesaid Process either nothing or little new could be had, beyond perhaps a more accurate knowledge of the miracles, wrought at the invocation of the Saint after death. That from these so few are suggested by the author of the Life Raymond, nor more noted by subsequent writers, and many miracles after death. we greatly wonder and grieve. But doubtless so great was the abundance of wonderful things filling her life, that to those fatigued around these, the rest did not seem worthwhile to seek more laboriously: which we should however wish to have been done, or to be done even now in the Order from the documents which perhaps lie scattered here and there through the convents: for nothing in this matter is to be despised: and benefits either ancient or more recent, conferred on mortals through God's Saints, deserve not only the gratitude of those present, but also the memory of those to come.

LIFE

By the Author Brother Raymond of Capua, Master General of the Order of Preachers, Confessor of the Saint herself.

From the Cologne edition compared with the MS.

Catherine of Siena, of the third Order of Dominic (S.)

BHL Number: 1702

By Author RAYMOND the CONFESSOR

FIRST PROLOGUE.

[1] The voice of an Eagle ^a is it, flying up even to the top of the highest heaven, The Apocalyptic Angel and revealing the secrets of divine counsel to the Church militant, and saying, in the book of his revelations, namely of the Apocalypse, chapter 20: "I saw an Angel coming down from heaven, having the key of the abyss, and a great chain in his hand." These words, however they may have been hitherto expounded by holy Doctors, for the present intention (unless I am too much mistaken) seem to me not inaptly proposed; while, namely, we intend to narrate the deeds of an Angelic Virgin, of rather heavenly than human conversation: whom it is established, opened to many who were ignorant of the way of salvation the depth of abyssal wisdom; and showed to all wishing to receive, by word equally and example, the chain by which Satan is bound; nay, more properly to speak, communicated it.

[2] For if by the Angel coming down from heaven, we understand that Angel of great counsel, the Lord Jesus Christ, who, as the Apostle witnesses, descended from heaven and likewise ascended; Eph. 4, 10 Christ, this sense will by no means deviate from our purpose: for without doubt these are the works of him, whose delights are known to have been from the beginning with the sons and daughters of men chosen by him from eternity. He is the one who, as the aforesaid Eagle testifies, has the key of David: whose opening no one can close, and whose closing no one can open. He again testifies that he has the key of death and of hell, on account of which it is not wonderful if he brings with him a chain for binding Satan. But the same Lord of Angels, now also named an Angel, ineffably loving the human race, loved the human race with such perpetual charity, that with ineffable pity, he drew its nature to the unity of his own person. Therefore as has been said, needing no delights, so excellently is he delighted with the sons of men, that those things which from eternity he has disposed to do, he tries to execute only by human instruments. Hence therefore it is that through holy and chosen men, he has always from the beginning of ages revealed his most secret mysteries. Hence it is that admirable and supernatural works he has always performed through the ministries of men pleasing to him. Hence, that when he was to hand down from the high hinge the law of living for men, the inhabitants of the earth, he chose no one but a man as mediator, whom he also sent as leader of the chosen people. Hence at length, that as if seized by an amorous longing for human nature, from a most gracious virgin woman he perfectly assumed the same nature; and clothed with it, as with the adornment of his love, through her and with her he is indivisibly united to men: which having been done most wondrously and most graciously,

so much did he embrace the human race, that not content with the fraternity so wondrously shown to men, he gave himself as a price for the salvation of men, gave his own Body and Blood as food of human souls to the end of the age, and promised himself to faithful men as a reward.

[3] From all these things every faithful one can ponder, to what supreme degree of dignity the human race has ascended, and on what high summit any worshipper of Christ is set. For the present dignity of man transcends the Angelic height: and with God lessened (if so one may speak) a little below the Angels, man has been exalted above the hinges of the Angels. "You have made him," said the Prophet, "a little less than the Angels, you have crowned him with glory and honor, and set him over the works of your hands: all things you have subjected under his feet." Ps. 8:6 Which the Apostle explaining to the Hebrews concerning Christ, "In that," he says, "he has subjected all things to him, he has left nothing not subject to him." Heb. 2:8 Let the wise understander therefore draw from the premises, how confidently the faithful soul and lover of its Savior can approach him; with how great confidence follow him, how innumerable and how sweet gifts it can hope to receive from him, who gave himself wholly for her, under whose power also all things hang. O blinded sluggishness, formerly in turn he was most perfectly loved by the faithful; O too obstinate hardness of modern times! O coldness of the spirits of today frozen above snow and ice! How fervently hitherto did souls betrothed to Christ in faith run after the Lamb! How swiftly they followed him, wherever he went, even inclusively up to the cross! How many men and women not only of either sex, but of every age and condition, despising the world and what is in the world as dung, and exposing their own body to every passible peril with most joyful mind, through the thorns of tribulations and the brambles of bodily torments, in those most happy times, flying rather than running after the eternal Spouse, even passed securely with calm mind through the pit of death, into the unending life! How many men and women again, with all transitory things trampled down, with their own flesh subdued by long martyrdom, beholding with mental eyes the joys of heaven, and also building up the holy Church by doctrine equally and example, after long struggles with celibate life consummated, happily migrated to the heavenly! And whence all these things? Unless because they often seized into their hearts the said Angel of great counsel, coming down from heaven; with whose Davidic key they had closed the abyss of their thoughts to earth, and had opened it to heaven: and so receiving from him a great chain of virtues, they had at once conquered and bound the opposing Satan.

[4] These things happened in those times as if commonly and to very many: but also in these perilous times, but also now he is loved so by some few, in which according to the Apostle's prophecy, almost all are lovers of themselves; 2 Tim. 3:2 the same Angel does not cease to aid us with his great counsel and help, namely by producing here and there through the world some few souls of the faithful, to whom by conferring his great gifts so copiously and so liberally he multiplies them, that wonder is generated in the experienced, but unbelief in the inexperienced. And what is more wondrous and in my judgment to be noted, he seems in these days more singularly to work this abundance of graces in the weaker sex, namely the female; perhaps that he may confound the pride of men, and especially those who, puffed up by their own reputation, do not fear to say that they know, although they know nothing, and that they are wise, although they taste nothing of divine sweetness. These (according to the Apostle), for shame! today have become such, that without science they vainly contend to know, without wisdom to be wise. Rom. 1:22 Such therefore, if I am not deceived, the eternal Wisdom, through the humble teaching and wondrous works of holy girls, seems to have decreed to confound: that no flesh may glory in his presence, and the foolish man may learn where is wisdom, where is strength, where is the light of the eyes and peace.

[5] Wherefore Wisdom himself incarnate has produced a certain admirable girl and sacred virgin in the region of Tuscany, and in the city of Siena of the Virgin ^b, named from her ancient title: whose acts and doctrine while I attentively consider, and the deeds of her life and most happy passing I wonder at, I prefer to be astonished and to weep rather than to say something. For what heart in so many and such wondrous gifts of the Most High would not fail, among whom St. Catherine of Siena when it beholds this virgin, frail, weak in age, plebeian by birth, without human teacher and at the same time leader, to have ascended to so great a height of perfect virtues, to have acquired such clarity and perfection of doctrine, and all this within the paternal dwelling? Who would not be astonished? Who would not wonder, who could hold back tears of joy and of praise equally? But because to me most unworthy, with no preceding merits, would that my demerits were not rather contrary, by heavenly piety, which wills no one to perish, it has been granted that almost near the end of the course of her way, for several years I not only had the acquaintance and familiar conversation of the aforesaid sacred virgin, but also was chosen by her as Confessor, to share in and to know whatever secrets were granted or revealed to her by the Lord; lest so precious a talent, entrusted to me by the liberality of the Most High, I should, in the manner of a wicked servant (which may not be), keep hidden in a napkin; that very talent I intend to expose upon the public table, seeking more copiously for the gain of souls, that I may bring it back, with interest pleasing to God, in its time before the Lord Savior.

[6] Moreover, since the above-cited word of John is adapted to my purpose, if I am not too deceived, I take it up again, and proclaiming I bring it forth to the ages both present and future: "I saw," I, Raymond by my common name, yet called by the virgin herself "John" by accident, on account of secrets revealed to me by her, as I think; "I saw," I say, "an Angel coming down from heaven, having the key of the abyss, and a chain in his hand"; I saw, and I was present. And although the Lord had done many and great things, before I had knowledge of her: yet all things I have heard, either from her in secret confession, or from other persons of both sexes, most worthy of all faith, who were present and saw. I saw therefore and heard, so that to me and to others who were present, it is lawful to exclaim with John the Evangelist: "What we have seen, what we have heard of the word of life, dwelling in this wondrous virgin, this and nothing else we announce to you." 1 John 1:3 For we cannot (that we may speak with Peter and John) but speak the things we have seen and heard, or not preach them before all. Acts 3:20 Let us diligently see, therefore, O faithful worshippers of Christ, this word which has been made, which the Lord has done and shown to us sinners, of whom I am the first, I who said above, that I saw. But what, I ask, did I see? I surely saw an Angel coming down from heaven. For this woman of whom we speak, was not a woman, but rather an earthly Angel, or (if you prefer) a heavenly man was she to be called, rather than a woman. For is it not Angelic and heavenly, her abstinence to be compared to an Angel's, to renounce wholly all illicit and licit bodily delights, always mentally to dwell in heavenly things, to utter from her mouth without ceasing the words of eternal life; without food, drink, and sleep, under several grave bodily diseases, not only to live but to rejoice; and unfailingly to work continually what is of God and of the salvation of souls? Who would say these are earthly or human? I am silent about other signs and other miracles, wrought before us through her by the Lord, of which it is not now to be spoken one by one, but, by the Lord granting, below for the greater part they shall be said. What wonder, then, if by us she is called an Angel, who imitated the Angelic nature by the purity of flesh and spirit, and by the precept of the King of the Angels continually performed also the Angelic office?

[7] Who is rightly said to descend from heaven, because, dwelling in heaven by her holy conversation, through humble knowledge of herself and compassion for her neighbors, she frequently descended to earth. But because it is written of the Bridegroom, that he who descended, charity toward God and neighbor, himself is also he who ascends; and the true bride strives to conform herself with all her strength to the Bridegroom's steps; the above-mentioned admirable virgin descended and ascended along with the Angels on Jacob's ladder, namely, that by gazing upon the face of the Lord, leaning at the top of the ladder, she might in ascending receive a large blessing, and by descending make the inhabitants of this earth partakers of the same blessing. Which whole thing she performed on the ladder of Jacob, because, as below, by the Lord's help it will appear, whatever she sought from the Lord, and whatever she worked, all was done mediated by the glorious Mother of God Mary, and the humanity of the Savior assumed from her, which two things were most properly signified by Jacob's ladder. Moreover, the Angel so descending, as we said, is not without mystery said to have the key of the abyss: because this Angelic virgin, beyond all human estimation, investigating the depth of divine wisdom, the heavenly wisdom shining in her epistles as far as is permitted to a wayfaring soul, opened and showed it to us. For who, reading her epistles, which she directed almost throughout the whole world, to persons of various states and degrees of faithful Christians, not astonished would wonder at the high style, the profound sentences, and things useful beyond measure for the salvation of souls? For although she speaks in them in her own vernacular language, because she did not know literature: yet because she entered into the powers of the Lord with the key of deep profundity, her style (if anyone attends diligently) seems rather that of Paul than of Catherine, rather of some Apostle than of any girl. These epistles indeed she dictated so swiftly without any interval of thought, even the slightest, as if she were reading in some book placed before her whatever she said. I myself often saw her dictating to two scribes different epistles, to be sent to different persons, and on different subjects; nor did any of them wait for the dictation through any however small pause, nor hear from her anything but what pertained to himself. Which when I greatly wondered at, it was answered to me by several who had known her before me, and had more frequently seen her dictating, that sometimes to three, sometimes to four scribes she likewise dictated, as has been said, and with the same swiftness, and also firmness of memory; which in a woman's body, so macerated by vigils and fasting, gives me a sign rather of a miracle and of supercelestial infusion, than of any natural virtue.

[8] Moreover, if anyone should inspect the book which, the Holy Spirit manifestly dictating, she composed in her proper idiom; the book of Dialogues, who could imagine or believe that it was made by a woman?

Which style is indeed most lofty, so that scarcely is Latin speech found corresponding to the height of her style, as at present I myself experience, who strive to translate it into Latin. The sentences are so lofty as well as profound, that if you perceive them rendered in Latin, you would think they were rather of Aurelius Augustine than of any other. But how useful they are to a soul seeking its salvation, cannot be explained by a brief or easy discourse. All the subtleties of the deceptions of the ancient enemy are contained in it, and all the ways and modes of conquering him, of pleasing the Most High, of the benefits conferred by the Savior upon rational creatures, and also the faults which, alas! today in our wicked age are commonly still committed against him, and their remedies, if anyone diligently attends, are found in it. Moreover, its contents (as was told to me by her scribes) she never dictated while using her bodily senses; but always while actually placed in ecstasy, she spoke with her Spouse. On which account also that book is arranged by the manner of a dialogue between the Creator and the rational wayfaring soul created by him.

[9] For these reasons, however; although her writings are to be commended in every way, and discourses nor could I suffice for their commendation; yet they are small, in comparison with her actual speech, while she still lived among human beings. For the Lord had given her a most learned tongue, that she might know how to bring forth speech everywhere and her words burned like torches; nor was there anyone hearing her, who could wholly hide himself from the heat of her fiery words. Whence also it is the common sentiment today of those who knew her, both of those following and not following her footsteps, that no one ever came to hear her with however ill an intention, namely even of mocking her, who did not depart from her at least a little or perfectly pricked, and corrected in whole or in part. Who by these signs does not see the fire of the Holy Spirit dwelling in her? Who would seek another proof that Christ spoke in her? For any tree is known from its fruit, according to the saying of Truth; and a good man from a good treasure brings forth good words, etc., as the same Truth incarnate says. by which she drew even the unwilling to penance; You would have seen frequently those who had entered for the cause of laughing and mocking, go out weeping: those who had come in with puffed-up heart and lifted necks, with head lowered and sighing to go out: and others who were wise in their own eyes and endowed with human knowledge, after they had heard her, astonished, placing a finger on their mouth, and murmuring to one another: "How does this woman know letters, not having learned? Whence does this little woman have such wisdom? Who so perfectly taught her? Who taught her such lofty things?" Which all gave full testimony to anyone soundly understanding, that she had the key of the abyss, namely the depth of supernatural wisdom: and illuminating dark minds, she opened to the blind the treasure of eternal light.

[10] There was added lastly to the word of John, taken as the foundation of this Prologue, "And having a great chain in his hand." Which, as before, for our purpose, let us declare through the meaning of the name. What wonder, if Catherine had a chain? Do not these two names agree in sound? For if you say "Catherina" with syncope, you will have "Catena"; and if to "Catena" you add one syllable, you will get the name "Catherina." But I ask, shall we go only after sounds and signs, neglecting the things and mysteries signified by those sounds? that Catherine seem to be called as if a universal chain of virtues Not only these sounds, but also the things themselves indicate a convenience to us. For "Catha" ^c in Greek, in Latin indicates "universal"; whence also "Catholic," the Church, on account of the force of the Greek word, is properly in Latin called universal. Catherina therefore and Catena, intend to bring us to a universality, which also a chain shows from the order of its substance: for it is composed of various rings of some material, yet at the same time so bound together, that unless they be broken, they cannot be separated from one another; and so the universality of those diverse and thus united rings (as we said), is called a Chain, according to the usage of the multitude, which the Philosopher judges should be followed in worldly matters. But this unity of diverse things, or diversity of things united, suggests to us a double collection of good things; namely of faithful men, of whom the Church consists; and of holy virtues, of whom consists the salvation and health of souls. In any of these universalities, pleasing to God, you will of necessity find universality and diversity: nor could it properly be called a universality, unless it embraced both.

[11] Wherefore from the origin of this name is composed diversity and universality: which whole the name Chain signifies, in which perhaps no small mystery lies hidden. For it is established that the virtues are bound together, because one simply cannot be had without another; and yet each has its own singular condition, which none of the others can have. So also, the faithful united in one faith, and in one charity, are so disposed that if anyone departs from it, he ceases to be faithful: and yet it is altogether necessary that each individual have the individual graces of that Spirit, who divides to individuals as he wills, as also their subjects, from their own nature, are individually divided. Is not then each of these universalities, through what has been said above, now clearly appearing to you as one chain? and of the faithful The diversity of things united, and the unity of things diverse, manifestly indicate this: which if each of them is a chain, the consequence is, through what has been said above, that each of them is comprehended in this name Catherine. And truly it is no wonder, because this Catherine both received from the Lord the universality of virtues, and bore the universality of the faithful in her heart with so much love, that it will seem nothing new to any understanding person, if she is said to have a chain in her hand: because she possessed the aforesaid universalities, not in a small or mediocre measure, but perfectly and excellently. Too briefly, I think, has been said what I intend; I wish, as I ought, to explain more fully.

[12] of all virtues indeed, but especially of humility, I also have often seen, though full of vices, virtuous persons: but I never recollect to have seen, nor do I think I shall see in the future, so universal an excellence of virtue, as was patently shown in this virgin. And that we may begin from the foundation and seasoning of virtues, namely humility, was so great in her, that she not only desired to be subjected to any most base man or woman, not only to be reputed the lowest of all continually; nay, she firmly reckoned herself the cause of all the evils which others suffered. Wherefore whenever she beheld evils of fault or of punishment, universal or particular, rising up against herself, she said: "You are the cause of all these evils: from your iniquities all these things proceed: therefore know yourself, and weep your sins before the feet of the Lord, until you shall have deserved to hear with Magdalene, 'Your sins are forgiven you,'" etc. Note, reader, not only her humility, but the deeper root of humility. It was little for her to be subject to all, to obey anyone, to patiently bear injuries from anyone: nay, after all these things not only according to the Savior's doctrine to account herself an unprofitable handmaid, but before all and for all, by which she subjected herself to all and (what is greater) for her persecutors she accused herself as guilty before the Lord: thus she reputed herself not only subject to all, not only the lowest of all, but necessarily indebted to all. Hence, both lawful and unlawful judgment of neighbor being excluded, and all private reputation driven far off, despising herself so excellently ^d, she prostrated herself under the feet of all. Do you see, reader, how here pride was wholly excluded, how most wisely self-love was conquered; how love of neighbor, which fulfills the law, was most strongly kept? Do you not see charity and humility, in the same work most skillfully chained? Does not this chain seem to you sufficient for taking and binding the most proud Satan, as John the witness adduced adds?

[13] But some things in what has now been said will perhaps move you to doubts, which I intend to wipe away from your mind, lest you think obscurity the companion of falsity. For perhaps, because it has been said above that she desired to be subjected to any most base person, and to be reputed the lowest of all, this, because it has not been more widely declared, either you do not believe, or you hold in contempt. But I want you to know, that we would totally exceed the measure of a prologue, if we wished to declare each thing we adduce: it suffices that in the treatise of the Legend, all will be more widely inserted. and she ascribed to her sins the evils inflicted on men Nevertheless know, that this virgin voluntarily subjected herself and obeyed, for a long time, all and each of her household, even to an enclosed maidservant, and again many poor and sick persons lying in a hospital, nor ever would live without subjection, up to the hour of her passing, as below will appear more fully in the Legend. That she reputed herself the lowest of the others, has been sufficiently declared in the immediate passage, as I judge: but that I may remove every scruple from your mind, I want you to know, that sometime I asked her, how it could be that, truth being companion, she should reckon and confess herself the cause of all the evils which were done. Who, affirming her conclusion more emphatically, said that it was altogether so, and added: "Would not, if I were perfectly kindled with the fire of divine love, and prayed to my Creator with kindled mind, he, who is wholly merciful, show mercy to all these, and grant that from the fire which would then be in me, all should be kindled? And what is it that hinders so great a good? Surely nothing except my sins. For the defect cannot be from the Creator, in whom no defect falls: it is necessary therefore that it be from me and by me. On this, however, when I consider how many and how great graces he has mercifully bestowed on me, that I might be such, as I said; and yet on account of my iniquities I am not such, which is shown clearly enough to me in the evils which I see; I am angry with myself, and weep my sins, because I do not despair on this account, but always hope more, that he may spare me and them."

[14] These things she said to me with the greatest fervor: but I, wondering at the new way of humility and charity at once being kept perfectly, although it seemed even that she attributed notorious sins of her neighbors to herself, although some replies occurred to me, preferred to be silent rather than to add anything to so great a mistress of virtues. And I noticed, and now by discussing it I more notice, then of faith, hope, and charity, that humility, faith, hope, and the queen of all, charity, in this one act were wonderfully

and excellently chained together: for humility made her impute the evils of her neighbors to herself in a wondrous way, and not despise them: faith showed her how kind and merciful the Lord was, and surpassing over the malice of sinners, and also how fruitful is the fire dwelling in the minds of servants of God: hope strengthened her, that notwithstanding so many and so great sins, she should confidently approach to implore mercy, both for herself and for others. And all these things charity worked, which never falls away. With this was there perfect contrition for sins, together with satisfaction with tears of heart and body: and distinguished zeal of souls, and super-laudable solicitude for the salvation of all. What now seems to you, O good reader? Do you not in the first work of this holy virgin adduced for you see a very great chain of virtues? Do you not now clearly see, that her name was justly called Chain or Catherine; and properly said of her in our theme, that she had a great chain in her hand? Indeed because we said she had a double chain, namely of virtues and of faithful souls, of whom the Church consists, which both she bore in her mind with great perfection; perhaps it seems to you that only one has been shown, although, if you attend, each one has been touched upon.

[15] But for a clearer display of what is said, Of the faithful indeed on account of zeal for souls, you should know that so great was the ardor of love that she bore in her heart toward any of the faithful, and much more toward the congregation of all, that all her thoughts, speeches, acts, and her whole life and intention, resounded or tasted of nothing else than compassion and charity for her neighbor. Who, I ask, could sufficiently recount the alms which she lavished on the poor; the service she rendered to the sick; the comfort of devotion and confidence with which she consoled and fostered the dying? Who again could number the consolations of the afflicted, the conversions of sinners, the confirmations of the just, the supportings of the wicked, and the charitable attractions of all who came to her, by which together and severally she most effectively procured the salvation of her neighbors? Who again could investigate the rivers of tears, the heartfelt sighs, the instance of prayer, the sobbing groans, with which without intermission day and night with her Spouse, not without incredible sweats, she labored, that she might obtain a saving end for each individual? In witness of this she was sometime heard by several witnesses, while she was in ecstasy, from the abundance of the spirit moving her bodily tongue to address her Spouse silently and say: "Can I, Lord, be content, if any of those who have been created to your image and likeness, like me, should perish and be taken from my hands? I do not wish even one of my brethren to be in any way lost, who are joined to me by nativity both of nature and of grace. And the ancient enemy, I wish that he should lose them all; but do you gain all, to the greater praise and glory of your name. For it would be better for me, that all should be saved, and I alone, your charity being always preserved, should endure the pains of hell; than if I were in paradise, and all those damned should perish: because greater will be the honor and glory of your name, if the first should happen than the second." And the answer was given her by the Lord, for whose salvation she offered herself to eternal pains, as she secretly confessed to me: "Charity cannot stand in hell, for it would destroy it totally: it would be easier for hell to be destroyed, than for charity to stand with it." But she: "Where your truth and justice would allow it, I would altogether wish it to be destroyed, or at least that no more souls descend to it. And if, your charity's union being preserved, I were placed above the mouth of hell to close it, that no one should enter there any more; it would be most pleasing to me, so that all my neighbors should be saved."

[16] From these things you can, reader, plainly gather, if I am not mistaken, that with these two golden chains pleasing to God, this virgin was happily and perfectly girt and adorned in mind; nor is it lawful for me to narrate everything in particular, lest I turn the prologue into a treatise. It is sufficient, to render you benevolent and attentive, to have expressed her excellences in general, roughly but truly. Yet I wish you to know, and on account of imitation of the Saints that if you had seen and heard with me what I myself saw and heard, you would have beheld with mental eyes an imitator of the humility and purity of the glorious virgin, of the austerity and poverty of John the Baptist, of the penitence and poverty of Mary Magdalene, of the truth and sanctity of John the Evangelist. You would have seen in faith Peter, in hope Stephen, in the wisdom of charity Paul, in patience Job, in long-suffering Noah, in obedience Abraham, in meekness Moses, in zeal Elijah, in miracles Elisha. For with Jacob she contemplated, with Joseph she foretold the future, with Daniel she revealed mysteries, with David she confessed to the Most High day and night. I do not exceed, when I speak thus, dearest reader, I do not exceed. Below, when you find specifically by reading, what here is briefly said in general, you will see no excess placed here. For to imitate both the Savior himself and his glorious Mother, to find in any of the Saints, is not difficult: nor is it to exceed, to refer this. For he who imitates in his own measure does not equal: nor is there required in the imitator necessarily the perfection or fullness of him whom he imitates. Whence the Doctor of the Gentiles, provoking his own disciples to acquire Christian perfection, said: "Be imitators of me, as I also am of Christ." Phil. 3:17 In which words, if it be well observed, he invites all the faithful, not only to the imitation of himself, but also of Christ Jesus. Namely, what I said: "You would have seen in faith Peter," etc., know no inconvenience follows from it. For truly in faith Peter may be called, whoever mentally possesses the faith of Christ perfectly, and so of others. Although in our proposition, with God leading, you will perceive below, the aforesaid virtues and combined with the Saints named above, possessed mentally in so new and so perfect a manner by this sacred virgin, that all wonder at what is said here, perhaps before generated, will cease from your mind.

[17] It suffices that a double chain has been shown to you, by each of which Satan is bound, which this virginal Angel had in her hand: who through one, namely the chain of virtues, ascending heaven; on account of the salvation of the other chain, namely of the faithful, to be wrought, was descending from heaven. From these two chains it is no wonder if Satan is rendered captive, as John adds: With this double chain she held the demon bound because to no learned Theologian is it doubtful that the kingdom of Satan is only so much and no more, as vicious men voluntarily hand themselves over to him. For nowhere could he, damned by his own fault and held by his own damnation, reign by his own virtue, unless he subjugated the minds of the wicked by the vice of another to the command of his own perverse will. Whence it is written, that he is king over all the children of pride: Job 41:2 for from pride are those generated over whom he reigns, because he could in no way reign, unless first through pride the will were perverted. His kingdom therefore is not from his own virtue, but from the vice of another: and as his kingdom depends on another's, not on his own mind; so without doubt the destruction of his kingdom is founded rather in the minds of others, than in his own: wherefore to anyone truly willing it is easy, as far as in himself, to destroy his kingdom. And I say "willing" here, whom the grace, which is given through Jesus Christ, makes willing. Whence also the very Master and Lord, when for the blotting out of our fault, and for the infusing of his grace in us, he saw himself approaching his passion and death, said to his disciples equally and to the Jews: "Now is the judgment of the world, now the Prince of this world shall be cast out": John 12:31 for namely with the coming of grace, which we deserved from that passion, the wills of men, made virtuous through grace, were going wholly to destroy the kingdom of Satan, and to cast him out of his dwellings.

[18] Moreover, as by means of grace through the virtues he is cast out, so through the same Satan is bound. whom also she often cast out: For the faithful soul, in which grace resides, is rendered daily by the increase of merit and of grace more robust and holy in itself, when out of the hand of the strong one she not only casts out the opposing Satan, but also binds and slays him alike. For such great grace is sometimes infused into the minds of certain faithful, that they not only cast out Satan from their own minds, but from the minds of others: and not only do they cast him out, but by their prayers and merits they obtain from the Lord that Satan be bound, that is, that he may not be able to bring more annoyance to those from whom he has been cast out, than is expedient for their salvation. Hence again to such is sometimes given by the Lord such virtue, that even from the bodies of the possessed they may expel the demons: not that it is more to expel from the body than from the soul, but in the sight of men the bodily cure more appears than the mental: and the Lord, knowing the sanctity of such to himself, when it abounds in the perfection of virtues, wishes also to show it before the eyes of men, that his honor and the salvation of men may thence be the more increased.

[19] so that she can even be compared to the Apocalyptic Angel: Now therefore let us return to that from which we began. This sacred virgin, whose deeds we intend to narrate, by God's gift possessing the chain of virtues most perfectly, and binding with herself the chain of faithful souls by the bond of most perfect charity, with both was binding Satan: With the first annihilating his power, that he could have no hold on her; but with the second, that he could not harm the faithful, and especially those whom she had begotten in Christ, as far as she desired, as will appear below, clearer than light, with the grant of the Most High. Truly and properly therefore it was said, when I said with John the Evangelist above: "I saw an Angel coming down from heaven, having the key of the abyss, and a great chain in his hand." And he added: "And he seized the dragon, who is called the devil and Satan, and bound them for a thousand years." Here I do not press further, lest I prolong too long: but I beg, reader, note, and with God leading you will see below, how all these words will be verified of this super-praiseworthy virgin, especially if you attend diligently to the beginning of her course, the middle, and the end. Let these things, therefore, as much as the Lord has deigned to teach, be for the voice of the spiritual Eagle to conclude to our purpose. Now let us proceed to narrate the deeds of this sacred virgin.

ANNOTATIONS

that from the time of Constantine the Great, he dedicated a temple of Minerva to her, which had stood in the very place of this magnificent basilica.

SECOND PROLOGUE.

[20] Said David, son of Jesse, said the man to whom it was established concerning the Christ of the God of Jacob, the distinguished Psalmist of Israel, as is held in 2 Samuel chapter 23, He said, I say, in the Psalm, in which he introduces the firstborn into the world, "Let these things be written in another generation, and the people which shall be created shall praise the Lord." Ps. 138:16 And holy Job, when he intended to prophesy the holy resurrection, exclaimed: "Who will grant me that my words may be written? Who will give to me that they may be engraved in a book with an iron pen, and in lead plate, or sculpted in flint with a chisel?" Job 19:23 From which words the understander of sacred Scripture can clearly perceive, that those things which turn to the honor and praise of the divine name, and to the true and common utility of all men, are not sufficient if they are revealed or recited in the present place and time: but that they may be known to all, Why this life was written as well to those present as to those to come, they should be committed to writing. And because according to Solomon's sentence: "A generation passes away, and a generation comes"; Eccl. 1:4 it would be unworthy if only one generation should perceive what is wholesome to all; and moreover if the works of divine wisdom, which should be perpetually praised, were commended only for a brief course of time. Hence Moses was moved to write the beginning of creation, and the deeds of the first and last Fathers down to his own times exclusively. Hence Samuel, hence Ezra, and the other Prophets wrote sacred histories, and diligently committed prophetic sayings to writing. Hence the very holy Evangelists, who as far as dignity goes hold the first place among Historiographers, deserved not only to preach, but to write the Gospel. Hence also to one of them a great voice said: "What you see, write in a book." Apoc. 1:11

[21] Hence therefore I also, Brother Raymond of Capua, in the world called "de Vineis," humble master and servant of the Order of Preachers, moved rationally, nay necessarily, by the wondrous things which I have seen and equally heard, have resolved to commit to writing the deeds of a certain sacred virgin, named Catherine, born in the city of Siena in the region of Tuscany, wondrous at once and to be imitated, which I have preached by voice; that ages not only present, but also future, having perceived these wondrous virtues, which the great and super-praiseworthy Lord worked in this virgin, then gracious, but now most undoubtedly glorious, may praise him in his Saints and in his virtues, and bless him according to the multitude of his greatness; and at the same time may be kindled to love him with all their strength above all things, and to serve him alone as well interiorly as exteriorly, and in his service to remain constantly to the end. With what faithfulness? But I protest to anyone who reads this book, that, with Truth itself as witness, which neither deceives nor is deceived, nothing feigned, nothing invented is inserted in it; nor, at least in the substance of the thing done, as far as my frailty could investigate, anything in any way false. But that greater faith may be given to the things which shall be said, in each Chapter I shall place whence and how I had what I narrate; and let each one see whence I have drawn what I offer in this little book for the souls to drink. But that in the name of the Trinity all may be done, I have divided this book into three parts for more agile searching. The first part will contain her birth and infancy and girlish age, until she was espoused by the Lord inclusively: the second part will contain the time of her conversation, from her espousal up to her passing: In what order? but the third part, her final end, with some preceding time, and miracles which happened then and after her death, some, not all: because it would be necessary to compose too great a volume, nor could it be finished in our times. Then the book of her divine doctrine, or of the dialogue of her Relations, with 21 of her prayers. And thus, with God's grant, the whole work will be completed, to the praise of the exalted Trinity, to whom is honor and glory forever and ever. Amen.

DISTRIBUTION OF PARTS

[22] What has here been omitted? What is here promised at the end, because it contributes nothing to the history, can be sought in the Cologne edition: here only I note, that among the said prayers, there is one, the sixteenth in number, to which in the Brescia edition of the year 1496 was added a clause wholly foreign to the preceding and of a different style, in which St. Catherine is feigned to speak to the eternal Father of the Conception of the Virgin Mother of God, and to say to him, that this conception was stained like that of other men; yet so that grace soon supervening wiped away the stain. But in this Cologne edition, which is taken from the autograph of Brother Raymond himself, kept at Maurbach in Austria with the Carthusian Fathers, and so subject to no suspicion of such base interpolations, nothing of the sort is found. But that very fiction, most injurious to each most holy Virgin, was invented (some think) by Vincent Bandello of Castronuovo, certainly by some obstinate detractor of the immaculate Conception, that to the authority of the revelation on the same made to St. Bridget, a similar authority might seem to be opposed; the distinguished Parthenophilus, a Priest, most famous for the works published in honor of the Virgin Mary, an unconquered champion for her most entire purity, proved not only by writing but also by suffering, has shown this in a little book with the title "Vindications of St. Catherine of Siena from the fictitious revelation falsely attributed to her against the Immaculate Conception of Blessed Mary," printed at Louvain in the year 1663; where you may read the vanity of a most empty invention refuted in many ways. Now about to divide this Life into Chapters congruous to us, we here subjoin the titles, into which Raymond himself subdivided the individual parts of this work of his.

First Part.

In which is treated her lineage, and the things that happened to her before she went out in public.

Ch. I. On her parents and their condition.

II. On her birth and infancy, and the wonderful things which were shown in her.

III. On the vow of virginity made by her, and of what happened up to the nubile age exclusively.

IV. On the remission of fervor, which God permitted for the increase of grace: and on the strong patience with which she endured many injuries in her own house for Christ.

V. On the victory which she had against her persecutors, both through the dove which her father saw, and through the vision of Blessed Dominic.

VI. On the austerity of her penitence; and on the persecution, which on this account she suffered from her own mother.

VII. On the last victory which she had in the bath: and how she received the habit of Blessed Dominic long desired.

VIII. On the origin and foundation of the religious state of the Sisters of the Penitence of Blessed Dominic, and whence proceeded their manner of life.

IX. On her wondrous progress; and that to this Virgin all things are to be believed, which she told her Confessors about the graces made to her by the Lord.

X. On the notable doctrine, which the Lord in the beginning gave to her: and on the other doctrines, in which she founded her life.

XI. On the wondrous victory over temptations, through a certain other doctrine given to her by the Savior; and the unheard-of familiarity which she had with the Lord Savior himself.

XII. On her wondrous espousal, by which she was espoused by the Lord with a ring in faith.

Second Part.

Of the conversation of St. Catherine with men: and how the gifts which she had received in her secret enclosure were shown to the world.

Ch. I. How the Lord commanded that she should begin to converse with men.

II. On the wondrous acts which she exercised; and on the miracles that happened in the beginning of her conversation with men.

III. On the wondrous things which she did in succoring the needs of the poor.

IV. On the wondrous deeds which she did in serving the needs of the sick.

V. On her singular mode of living, and how the murmurers about the fasting of this sacred Virgin are refuted.

VI. On the wondrous ecstasies of her mind, and the great revelations made to her by the Lord.

VII. On certain miracles, divinely wrought through this kindly Virgin, concerning the salvation of souls.

VIII. On certain miracles, concerning the life or health of human bodies, performed by the sacred Virgin, while she was in human affairs.

IX. On the miracles wrought through this Virgin, concerning the liberation of the possessed from demons.

X. On the gift of prophecy, in which this Virgin flourished: and how through that she freed many from the perils of each man.

XI. On the miracles which the Lord worked through the sacred Virgin in inanimate things.

XI. On the frequent Communion receiving of this sacred Virgin: and on the miracles which the Lord did for her, both concerning the Venerable Sacrament, and concerning the Relics of the Saints.

Third Part.

In which is recounted the death of this sacred Virgin, and the miracles done afterwards.

Ch. I. On the witnesses who were present at her death, and informed the author, who and what sort they were.

II. On the things that happened for a year and a half before the death of the sacred Virgin: and on the martyrdom which she sustained from demons, from which she at last incurred temporal death.

III. How this sacred Virgin desired to be dissolved and to be with Christ, as is proved by one prayer which she made and placed at the end of the book which she dictated; of which book the epilogue together with the said prayer is put word for word in Latin, as she said it in the vernacular.

IV. On the passing of the same sacred Virgin Catherine of Siena: and on the sermon which she made before her passing to her sons and daughters, whom and which she had begotten in Christ both generally and particularly, instructing all and each of them: and on the vision which was shown at the hour of her passing to a certain matron.

V. On the strong patience, which this sacred Virgin in all her deeds, from her first age even to her death inclusively, manifestly showed: by which it is clearly proved that she is worthy of the name of sanctity in the Church of God militant, in that she is adorned with so many glorious triumphs in the Church triumphant. In which

Chapter whatever has been said above is as it were epilogized on account of fastidious readers: and that if any cannot have the whole Legend, having this Chapter he may as it were perceive the substance of the whole Legend.

VI. Of the signs and miracles which the Lord wrought after the death of the holy Virgin, both before her burial and after: namely of those which could be known by me, because many are done which have not been noted.

FIRST PART

CHAPTER I.

The birth of St. Catherine, her pious childhood, Christ seen, solitude sought, the vow of virginity made.

Ch. I

[23] Jacob Benincasa There was a certain man in the city of Siena in the region of Tuscany, named Jacob, whose father was commonly called, according to the manner of that country, Benincasa: and that man was simple and without guile or fraud, and fearing God, and turning from evil. He, bereft of his parents, took a wife from his own city, named Lapa ^a, a woman indeed wholly alien from any malice of modern men, although sufficiently diligent in domestic matters and those of the family, as is manifest to all who know her, since she is still alive in the body. These two so joined in matrimony, and united in simplicity, though plebeian, yet in temporal things according to their own condition abounded, and were born of a sufficiently praiseworthy plebeian family. And the Lord blessed Lapa, having a wife Lapa, and filling her with fruitfulness, set her like an abundant vine on the sides of the house of her husband Jacob: for almost every year she bore a son or a daughter, and often she conceived twin boys or twin girls, and bore them to the said Jacob.

[24] The singular praises of which Jacob I do not think it right to omit, since, as it is piously believed, he has now reached the port of eternal happiness. For the aforesaid Lapa tells me, that he was of such equanimity, and so moderate in word, that on whatever occasion of disturbance or tribulation arose, no excess of words proceeded from his mouth: the mild husband nay, when he saw the rest of his household embittered and uttering bitter words, he soon consoled each with a cheerful countenance, saying: "Eia, may it be well with you, do not be disturbed, do not speak such things, which it is not fitting for us to speak." And the said Lapa added, that once when a certain fellow-citizen of his, against all debt of justice, maliciously oppressed him, demanding a very great sum which he by no means owed; and, with the power of friends and slanders, supplanting the simple man, vexed him so that he had brought him as it were to the loss of all his goods; yet he could never endure that in his presence anyone should disparage or curse his calumniator in any way; nay, when Lapa herself cursed him, he rebuked her, sweetly saying: "Let it go, dearest, may it be well with you, leave him; God will show him his error, and will be our defender." Which the outcome of the matter afterwards proved. For truth was almost miraculously made manifest: and he, taught by punishment, learned how much he had erred by his unjust persecution.

[25] A hater of all obscenity, These things the aforesaid Lapa told me in earnest, to whom I give full credit because, as is plain to all who know her, she is of such simplicity, still at eighty years old, that even if she wished, she would not know how to feign such lies. Although even the common testimony of all who knew the said Jacob is, that he was a man simple, upright, and turning from evil. Finally, such was the modesty of this family father in speaking, that his whole household, and especially the female sex, trained in his school, could neither speak nor hear indecent and dishonest speech. Whence, when a certain daughter of his, named Bonaventura, of whom mention will be made below, had married a certain young man, named Nicholas, of the same city; who, lacking parents, had the conversation of young men his own age; and they, as unbridled in tongue, often uttered dishonest words, and he with them; Bonaventura thence conceived so much sadness, that she fell into languor, so that almost, as you could see, she became more thin and weak every day. Of which sickness when her husband after some days asked the cause from her, she earnestly answered: and bringing up children chastely, "I was not accustomed in my father's house to hear such words as I hear daily here, nor was I so brought up by my parents. Know therefore for certain, that if such dishonesty of speech is not taken away from this house, in a short time you shall see me dead." Which when he perceived and wondering, being edified the better both concerning his parents and his wife; he forbade his companions to speak such things any more in her presence: which also was done: and so the modesty and honesty of the house of the often-named Jacob corrected the immoderation and dishonesty of the house of Nicholas his son-in-law. Moreover, the said Jacob exercised the art of composing or making colors, a dyer by condition, with which wool cloths or wool are dyed. Whence both he himself and his sons, in that country were called dyers. Whence it was done most wondrously, that the daughter of a dyer should become the spouse of the heavenly Emperor, as with his aid will appear below. But these things which I have reported in this Chapter, are partly known almost only to that city, or to a great part of it, partly I had from the sacred virgin herself, and from the said Lapa her mother, and partly from several religious and secular persons, who were neighbors, acquaintances, or kinsmen of the said Jacob.

Ch. II

[26] When the aforesaid Lapa, like a fruitful bee, frequently bearing, filled the hive of her husband Jacob with sons and daughters, twin daughters are born: as has been said above, it happened by supernal dispensation, that she conceived toward the end of the time ^b of her child-bearing, and bore twin or geminate offspring, which it was needful, from eternal predestination, to present before the divine sight, as the outcome of the matter proved. She bore therefore two daughters, frail in sex, but more frail, as then appeared, in strength of body; yet firm in the sight of the supernal majesty. Whom she, who had borne them, as soon as she looked upon them more diligently; considering that she could not suffice for both in the nourishment of milk, decided to commit one to another nurse, but to retain the other to be nourished with her own milk. But by the Lord's nod it happened, that she chose for nursing with herself that one whom the Lord had chosen for his bride from eternity. of whom one is Blessed Catherine, Therefore the grace of sacred baptism being received by each, although both were of the number of the elect, yet the pre-elected was called Catherine, but the other was called Joan. This latter, because with the grace of baptism she had received the name of grace, in that grace flew to heaven; for in a short time she was taken from the midst; Catherine remaining at the proper mother's breasts, that at last she might draw a chain of souls to heaven. Moreover Lapa the more diligently nourished the remaining daughter, inasmuch as she considered that the elect one had alone remained with her in place of the deceased sister: and so it happened, as she often told me, that above all her sons and daughters she loved this one. For she related that on account of her frequent conceptions, she is nursed by the mother herself she had been unable to nourish any of her children with her own milk: but this one she nursed to the end, because until the time of her nursing was completed, no conception followed; namely that in that daughter she might have a respite from bearing, and approach to the end of her bearing, in her who should reach and attain the end of all perfection at once, as if she had been the last. For it is certain that that which is first intended by the agent, is commanded for the last execution of the work. But Lapa, after Catherine, only once more bore a certain Joan; who took the place of the deceased companion of Catherine, and an end was placed to her child-bearing, after she had born twenty-five.

[27] Being brought up therefore, this girl dedicated to God, and after milk taking the food of bread; when she now walked by herself, she began to be so pleasing to all who saw her, and to utter such prudent words, that her mother could scarcely keep her in the house. For every one of the neighbors and relatives seized her, and led her to his own house, that they might hear her prudent little words, and enjoy the company of her most pleasing infantile joy: so that, from a certain joy of excessive comfort, they took away her proper name, and called her not Catherine but Euphrosyna ^c, by what instinct I know not. But she herself sometimes afterward, as will appear below, reputed this a mystery, and from her infantile cheerfulness she is surnamed Euphrosyna namely when she proposed to imitate St. Euphrosyna. But I think, that this infant in her infantile speeches sometimes used certain vocables, which approached or agreed with this word Euphrosyna, and therefore, as if repeating her little words, they so named her; whatever it was, she showed what was then germinating in the little infant, which afterwards fructified in the adult. For the wisdom and prudence of her speeches, and also the sweetness of her holy conversation, could not easily be recounted by tongue or by pen; only those who have experienced it know this. And from the abundance of heart I am compelled to insert this here, that she had I know not what of energy, not only in the actual acts of her living voice, but also in the society of her conversation; by which the minds of men were so drawn to good and delighted in God, that all sadness was excluded from the hearts of those conversing with her; and all mental weariness was driven away, and all memory of any anxiety departed, from which followed such and so unusual a pacification of mind, that each, wondering at himself, rejoiced in a new way of rejoicing, and mentally cried out, "It is good for us to be here, let us make here three tabernacles to remain." Nor is it wondrous, because undoubtedly he was there invisibly hidden beneath the breast of his bride, who transfigured on the mountain, compelled Peter to exclaim similar words.

[28] But returning to that from which the discourse digressing began; this little infant grew and was strengthened, accustomed to recite the Angelic salutation to be soon filled with the Holy Spirit and divine wisdom. And when she had passed five years or so, having been taught the Angelic salutation of the glorious Virgin, she repeated it more frequently; and divinely inspired, she began, ascending or descending the stairs, on each step with bent knee, once to salute the Blessed Virgin; as she herself, in the secret of confession, when matter offered itself, confessed to me: and it happened, that she who had first brought forth words pleasing to men, now began to bring forth frequently and devoutly words pleasing to God, and to ascend in her way from visible to invisible. These devout acts being thus begun and advancing every day; the Lord of all mercy willed to adorn the preludes of her devotion with a certain gracious and wonderful vision, that by provoking her to greater charisms, he might at the same time show into how high a cedar this little plant was to be brought forth, and by the irrigation of the Holy Spirit promoted.

[29] It happened about the sixth year of her age, that this girl together with the boy Stephen her brother

who preceded her in age by a little; going to Christ showing himself worthy of being seen going to the house of their sister Bonaventura, of whom mention has been made above, who had married a certain Nicholas; that perhaps they might carry something on behalf of their common mother Lapa, or say something, as is the custom of mothers of families to visit married daughters and to inquire either personally or through others whether all things are prosperous with them. And when, with the command performed, returning from the said sister's house, they were passing to their own through a certain descent which by the speech of the common people is called Valle Piatta, the sacred girl, with eyes lifted up, sees opposite, above the top of the church of the Friars Preachers, in the air a certain most beautiful throne, royally adorned with beauty, in which the Savior of the world Lord Jesus Christ sat upon an Imperial throne, clothed in Pontifical garments, having on his head a tiara, or monarchical and papal mitre: and with him were the princes of the Apostles Peter and Paul and the most blessed Evangelist John. When she, astonished, gazed upon it, she fixed her feet; and with unwavering eyes she beheld her Savior with lovingly with the eyes of each man. But he, who for this reason showed himself so wondrously, that he might mercifully draw her love to himself; fixing the eyes of majesty upon her, smiling most lovingly, with right hand extended over her, he graciously conferred upon her the gift of his eternal blessing, with the sign of the saving Cross made, according to the custom of Prelates.

[30] Whose gift was of such efficacious grace, that soon, rapt in mind, she is blessed and transformed into him whom with love she saw; not only of the journey, but as if wholly of herself forgetful, on the public road among men and animals very often passing, an infant naturally timid, with eyes lifted up and head motionless, she remained: and without doubt she would have remained thus indefinitely, unless compelled and drawn by another, until that vision should have lasted. But while these things were thus being done by the Lord, Stephen the little brother of hers, who accompanied her, she remaining, advanced in his descent alone for some space, thinking she was coming after him: but when after a little he noticed that she was not following nor near; turning himself, he saw his sister far behind with fixed step gazing upward; and with repeated voices calling, and she remains in ecstasy: he was calling her. But since she was neither answering nor attending to him, turning back and approaching her, he continued his cries. But when nothing thus profited anything, with his hands he drew her, saying: "What are you doing here? Why do you not come?" She however as if waking from a heavy sleep, with eyes somewhat lowered, said: "O, if you saw what I see, you would in no way hinder me by arousing me from this so sweet a vision." And saying these things, she raised her eyes again on high: but now that vision by disappearing had wholly ceased, as was the will of him appearing. Which she could not bear without the sting of pain, with tears she began to take vengeance on herself, grieving that she had lowered her eyes.

[31] But from that hour the little one began to grow gray, with maturity of virtues and manners and a wonderful sense; she divinely learns the deeds of the Saints: so that her actions seemed not childish, nor even youthful, but rather of venerable old age. For the fire of divine love was already kindled in her heart, by whose virtue the intellect was illumined, the will fervent, memory strengthened, and outward actions held forth the rule of divine law in all things. For as she humbly confessed to me most unworthy, in that secret time, the life and manners of the holy Egyptian Fathers, and also the deeds of certain Saints, and especially of Blessed Dominic, with no man teaching her and no reading preceding, by the sole infusion of the Holy Spirit, she learned and knew: and such an ardor clung to her mind, of imitating their life and acts, that she could think of nothing else. Hence arose in the sacred girl very many novelties, which led all who saw them into admiration. For she sought hiding places; and secretly with some little cord she scourged her little body. Giving up jests altogether, with her age-mates she devotes herself to prayer and flagellation, she was assiduously intent on prayers and meditations. She became daily more silent, contrary to the custom of children, and took bodily food less than usual; the opposite of which is wont to happen in growing children. By this example many girls of her own age, moved, gathered to her, desiring to hear her saving words, and to imitate her holy works according to their own measure: whence it also happened that all those with her in a certain place of her house secretly assembled, and with her equally scourged themselves, and according to the measure imposed by her, they repeated the Lord's Prayer and the Angelic salutation: all which, as will appear below, were presages of things to come.

[32] In these virtuous acts the wonders of God were not lacking: for as her mother often told me, and she is wonderfully carried up the steps of stairs: and she herself, when secretly asked by me, could not deny, very frequently, nay most of the time, in ascending and descending the steps of her paternal house, she was visibly borne through the air, and did not touch the steps themselves with her feet; so that the mother herself asserts that she often feared a fall, seeing her walking so swiftly. But this happened most when she wished to flee the company of others, and especially of males. I think this was because (as was said above) she was accustomed in the beginning to delight in saying the Angelic salutation, ascending and descending at each step, therefore especially in the ascent and descent of steps, this miracle appeared.

[33] Finally, to bring an end to this chapter, because (as has been said above) by pure revelation she had learned the acts and life of the holy Egyptian Fathers, she was most inflamed to imitate them with all her strength: whence, as she confessed to me, in that small age she most ardently longed for the desert, nor could she think of the way by which she could fulfill her desire. For since it was not ordained from above that she should dwell in the desert, she was left to the weakness of her own nature in this; nor could she know more about it than infantile industry gave. And so it happened that with desire fighting with the frailty of age, desire indeed conquered, but did not obtain a perfect victory. For from the vehemence of desire on a certain morning, thinking to seek the desert, with childish providence she supplied herself with only a single loaf; and going alone as far as the house of her married sister, leaving the city, which was near the gate of the city, she went out through the gate itself, which is called St. Ansanus ^d, which she had never done before; and going on from there through the slope of a certain descent, and not seeing the habitations joined together there as in the city, she thought she was now near the desert. And when she had proceeded somewhat farther, at length she found a certain cave under a rock pleasing to her: which she entered joyfully, thinking she had now found the desired desert. He whom far before she had seen smiling at her and blessing her, God the acceptor of true holy desires, hidden in the cave she is lifted from the ground, although he had not disposed that such life should be led by his bride, yet did not allow that act to pass without a sign of his gracious acceptance: for as soon as she began to pray fervently, she was lifted from the earth little by little on high, and ascended as much as the height of the cave permitted, and so stood until the ninth hour. But she thought that this happened to her then from the snares of the enemy, as if he wished to impede both her prayer and her desire of the desert by his frauds: wherefore she more constantly and fervently strove to pray.

[34] At last, about the hour at which the Son of God placed on the cross completed our salvation, as she had ascended, so she descended: and by God's inspiration she understood that that time had not yet come; and that she must afflict her little body for the Lord, nor would the Lord that she should leave her paternal house in such a manner: for which cause, by the same spirit by which she had been led, she went back. But when she had gone out, and saw herself alone, and beheld the way too long for her frailty up to the gate of the city; fearing that her parents would reckon her as if lost, praying she commended herself to the Lord. But soon, as she told a certain cousin of hers ^e Lysa, and is carried back into the city, in a brief space of time the Lord, carrying her through the air, placed her at the gate of the city without any injury. Who, hurrying, returned to her own house: but since her parents believed that she was coming back from the house of her married sister, all that had been done remained hidden, until she herself, placed in advanced age, revealed these things to her Confessors. Of whom number, beyond my merits, I was one, in calling and merit the latest. Indeed all things which are contained in this chapter, for the greater part Lapa her mother taught me. But for some part, and specially for this last part, the holy virgin herself informed me, and the aforesaid Lysa, as I said; although about all things mentioned above, except the last, I had manifold testimony, as well from her first Confessor, who was brought up from boyhood in the house of her parents, as also from very many matrons worthy of credit, neighbors and kinswomen of the same parents of this holy virgin.

CH. III

[35] Such (as has been briefly touched upon above) was the virtue and efficacy of the vision recited in the preceding Chapter, that soon all mundane love was wholly and radically extirpated from the heart of the sacred infant, and fixed in her mind the holy and singular love of the only Son of God and his glorious virgin Mother, our Lord Jesus Christ. Wherefore she reckoned all things as dung, provided that she might gain only that Savior. And she began, taught only by the Holy Spirit, to understand that all purity, clean of heart at once and of body, should be preserved for the Creator ^f: on which account she longed for virginal purity with all the desire of her heart. She thought therefore, having implored the patronage of the Blessed Virgin, and by God's revelation she knew, that the most sacred Mother of God was the first who found the virgin life, and who vowed her virginity to God. Whence she began to have recourse to her about this: and while she was in her seventh year, not as though seven years old, but as though seventy years old, she maturely and long deliberated upon the sending forth of this vow, praying continually to the Queen of Virgins and of the Angels, that by mercifully helping her, she would deign to obtain for her from the Lord a perfect direction of her spirit, by which as mediator she might do that which would be most pleasing to the Lord, and most efficacious for the salvation of her soul; always placing before her her desire, by which she anxiously aspired to lead a life angelic at once and virginal. The love of the eternal Spouse fervently glowed daily more in the heart of the gray-haired girl, ardently stimulating her mind, and unceasingly inviting her to heavenly life. Which when the most prudent girl wisely considered, not willing to extinguish the Spirit, who now seemed to

extend freely by the ascent of desire what she had asked; on a certain day choosing a secret place, in which, with no one listening, she could utter even more loudly her words; with the knees of both men bent, she thus most devoutly and humbly addressed the Blessed Virgin: "O most blessed and most sacred Virgin, who first among women devoting perpetually your virginity consecrated it to the Lord, she vows virginity, by whom you were so graciously made mother of his only-begotten Son; I beseech your ineffable piety, that, my merits not being considered, nor my littleness regarded, you would deign to grant me so great a grace, that you give me as my spouse him whom I long for with all the inmost parts of my soul, your most sacred son above, our only Lord Jesus Christ: and I promise to him and to you, that I shall never admit another spouse, and will keep my virginity according to my measure forever inviolate for him."

[36] Do you weigh, reader, how orderly the gifts and virtuous works of this sacred virgin were disposed by that Wisdom which disposes all things strongly and sweetly? In the sixth year of her age, gazing upon her Spouse with even bodily eyes, she gloriously received a blessing from him: in the seventh year of her age, but in the seventh she sent forth her vow of virginity. The first number in perfection ^g precedes the other numbers: but the second is called by all Theologians the number of universality. What therefore is given to be understood through these, except that this virgin was to receive from the Lord the universal perfection of all virtues, and consequently to possess the perfect height of glory? For the first signifies perfection; the second universality: what therefore can both together say, except universal perfection? Wherefore rightly was her name called Catherine, which properly signifies universality, as in the prologue before it has been more fully touched. But I pray you attend also to the order which she kept in vowing. First, with the example of perfect prayer given, she sought to have as spouse him whom her soul loved. Secondly, she renounced any other spouse, promising him perpetual fidelity. Could this petition of hers be denied? Consider whom she asks, for whom she asks, and how she asks. For she asks her, who took the bounty of graces as her own act; and not knowing how not to extend graces, however much upon ungrateful sinners, she took up no one; to the wise and unwise, with none despised, she constituted herself debtress; she opens her hand to any needy, and does not cease to extend her palms to all the poor, and shows herself as an unfailing fountain to all. When therefore would she not hear the innocent and fervent little one, who does not repel harmful adults from her grace? When would she not admit the proposition of virginity, she who first found the virginal life among men? When would she deny her son to a virgin cordially praying, who drew him from heaven to earth, that he might be given to all believing?

[37] You have seen how she asks: see also, I pray, for whom she asks. She asks, namely, what he himself who is asked teaches to ask: she seeks that, to seek which all are invited by him who is sought, namely himself. This petition cannot be repelled, unless Truth deceive: the request of a thing promised with so great a decree cannot be frustrated: "Ask," says Truth incarnate, "and you shall receive: seek and you shall find." And elsewhere: "Seek first the kingdom of God and his justice." Matt. 7:7 & 6:33 With her therefore asking and solicitously seeking the Son of God in such timely years, who himself also is the kingdom of God, by what law can it come about that what she seeks she does not find, or does not receive that which she asks? But also if you attend to the manner in which she asks, it will be clearly seen that her prayer cannot in any way return empty, the law standing. For she disposes herself to receive what she asks, not only for the present time, but also for the whole future she removes all obstacles whatsoever, she puts on the garment of purity pleasing to him from whom she asks, for ever: she obligates and binds herself by a solemn ^h vow before God, so that neither world nor Satan can hinder this disposition. What is lacking to her of those conditions, which the prayer that is necessarily heard must have? She asks for herself indeed, and humbly asks for something salutary, nay salvation itself, and most faithfully she insists: and for perseverance to be represented in one act, she sends forth a perpetual vow, through which she removes every obstacle to her petition. Are you not, O good reader, from these, if you know sacred letters, able to conclude manifestly, that necessarily, the law standing, this prayer ought to be heard by the Lord? Conclude therefore, conclude secure, that the eternal Spouse, as she asked, she received from his most sweet Mother; and she was coupled to him by the vow of perpetual virginity, with the same mother of the Lord mediating, which below, with the Lord's leading, in the last Chapter of this first part, by a most clear sign will be openly proved.

[38] She forbids herself meat, Now however this sacred vow being completed, know the holy girl daily to become more holy: and the little soldier of Christ now began to war with flesh, which however had not yet begun to rebel; and she proposed to take meat from flesh, at least so far as was possible to her. Whence when meat was given her, as more often, she either gave it to Stephen her brother aforementioned, or cast it gradually to the cats, that no one might notice. The disciplines, of which has been said above, she continued and increased alone, and also with girls. But, which is wondrous to say, a certain zeal of souls began to be kindled in the mind of the little one, kindled with zeal for the salvation of souls, and she ardently especially loved those Saints who had labored for the salvation of souls. But it was known to her, the Lord himself revealing it, that the most blessed Father Dominic out of zeal of faith and salvation of souls had instituted the Order of Friars Preachers. On account of which she began so to reverence that Order, that when Friars of the same Order, she seeing, passed along the way before her house, she noted the places where they set their feet; and after they had passed, she humbly and devoutly kissed the footprints of their feet. Hence grew a very great desire in her mind of entering that Order, that with the other Brothers she might be of profit to the salvation of souls. But when she saw the repugnance of sex in this, she thought more often, as she confessed to me, of imitating in this Blessed Euphrosyna, whose name had once been imposed on her by chance: namely that as she, feigning herself a male, entered the monastery of monks; so this one, going to distant parts where she would be unknown, by feigning herself a male, should enter the Order of Preachers, with her sex counterfeited, she resolves to enter the Order of St. Dominic. where she could help the perishing souls. But almighty God, who had infused that zeal into her mind for another end, and willed otherwise to fulfill her desire, did not permit her thought to be brought to work, nor wholly to be committed to execution, although in her mind that thought long stood.

ANNOTATIONS.

CHAPTER II.

The mother modestly corrected, some womanly adornment admitted and deplored through all her life, marriage refused, the hair cut off, troubles therefore endured.

[39] Meanwhile the sacred girl grows in body and in age, but far more was she increased mentally. Humility grows, devotion is increased, faith advances into ampler light, hope daily is more strongly fortified, charity always multiplies its fervor, and from all these a venerable maturity of manners is generated in the eyes of all considering her acts. Her parents are stupefied, her brothers wonder, the whole household of her home stands astonished, beholding such knowledge in so small an age, for delight in which I wish here to insert a certain act, which her mother most earnestly recited to me. Sent to have a Mass said, It happened at that time after her seventh and before her tenth year, that her mother, wishing to have a Mass celebrated in honor of St. Antony, called her daughter Catherine, saying: "Go to the parish church, and ask our Curate Priest that he celebrate or cause to be celebrated one Mass in honor of St. Antony, and offer such and such candles and such a coin upon the altar." Having heard this, the devout girl, gladly carrying out what fell to God's honor, willingly and most quickly went to the church; approached the Curate, and fulfilled her mother's command: but delighted with the Missal office, she remained in the church until the end of the Mass. At length the whole divine office being completed, she returned home.

[40] But because according to her mother's estimation she had tarried too much (for she thought she ought to return soon, the Priest's oblation being made), Lapa her mother said to her when she saw her, and rebuked for her late return with an unsuitable word, to make her ashamed of her tardiness, according to the custom of her country: "Cursed be the evil tongues which were saying that you were no longer returning": for so is the custom of certain common people to speak, especially to those who tarry too much. But the wise girl, having heard her mother's words, was silent a little: and after a brief space, leading her apart, with all maturity she uttered these words, humbly saying: "Lady mother, if sometime I fail or exceed your command, scourge me as it seems to you, that I may be more cautious another time, because it is right and just: but I beg, that on account of my faults you do not loose your tongue to curse any good or evil, because it does not befit your elderly age, and is to me an exceedingly great affliction of heart." These things when the mother heard, wondering beyond what could be believed, noticing her little daughter so wisely instructing her, she no longer had spirit within her, seeing such wisdom in so small and tender a subject; but not wishing to show this to her, she asked her, "Why did you stay so long?" And she: "I heard," she said, "the Mass you asked for: and when it was said, I returned without delay; prudently and modestly she notes it. nor did I stop anywhere as I came back." Then the mother, more edified,

about her daughter, when Jacob her husband returned home, told him all, saying: "Thus and thus your daughter the girl has spoken." He, however, giving thanks to God, silently considered the matter. From this one instance, reader, you can weigh, although it is among the smallest, how the grace of God in this sacred virgin was always increased until her nubile years, concerning which the immediately following Chapter must speak. Wherefore I place an end to this Chapter: but know that the things contained in it I had from the sacred virgin herself for the greater part, and for some part from her mother, and from those who were then in her house, while she was passing through that age.

Ch. IV.

[41] After the admirable and virtuous course of her first years, the almighty God, willing to raise to higher the vine which he had lately planted in the vineyards of Engaddi, that it might with the cedars of Lebanon lift itself up in height, and with the clusters of Cyprus more wondrously germinate in eminent places; with the hand of his permission buried it a little in the earth, that thus fixing its root more strongly, it might more loftily produce its branches, and at the summit of perfection make its proper fruits to dwell. So also water, when it is drawn to high places, is first submerged to low: so also universally every plant, to be raised higher afterwards, the more deeply it has sunk its roots, the more eminently raises its height. There is no wonder therefore, if sometimes the uncreated Wisdom, artificer of all things, permits her Saints to fall into some defects, that by rising more strongly and living more cautiously, they may strive more eagerly and ardently to reach the summit of perfection, and to triumph more gloriously over the enemies of the human race. These things I have said for this much, because after this virgin dedicated to God had reached her nubile years, namely the twelfth year of her age or so, according to the custom of that country, she was enclosed in her paternal house: for it is not customary there that unmarried girls of that age should go out of the house. Then her parents and brothers, ignorant of the virgin's proposal, began to think how they should give her in marriage, and to investigate to what man they might more conveniently unite her. But the mother, who thought that because of her daughter's wisdom she would rejoice in some great son-in-law, although she obtained a greater one than she could estimate, began to be solicitous about the cultivation of the daughter's body, and by instructing her to induce her to wash her face more often, to adorn and at the same time arrange her hair, and to remove whatever defiled neck and face, and to exercise other solicitous things which concern womanly culture; that if those came who might ask her in marriage, she is persuaded to indulge something of the cultivation of the body they might see her more beautiful. But she, who was of another proposal and even of a vow, although out of reverence for her parents she did not express her vow, yet altogether refused to do these things: for she strove with all her strength to please not men but God.

[42] Which when the mother beheld with displeasure, she called her married daughter Bonaventura, of whom mention has been made several times above, commanding her that she should altogether induce her sister to attend to bodily adornment according to the custom of her country, and to do what had been persuaded to her through her: for she knew that Catherine tenderly loved Bonaventura very much, and more easily through her she might induce her to this, as the outcome of the matter afterwards proved. For with God permitting, and she admits it, as has been said, and Bonaventura inducing by manifold ways her sister by word and equally example; the virgin consented to give work to the adornment of the body, although she firmly retained the vow of not taking a man. This sin with such sighs and tears she, while she confessed it, bewailed in recounting, that you would have thought that she had committed some most grievous sin. And because I know that it is lawful for me, after she has flown to heaven, especially to reveal those things which turn to her praise, although then they were secret; I have decided to insert here the discussion which was between me and her about this. For several times she generally confessed to me, and when it came to this point, always with sighs and tears she most harshly accused herself.

[43] over which she always grieves vehemently I, however, although I knew it to be of good minds to acknowledge fault there where there is no fault; and where there is small, much more to aggravate it; nonetheless because she accused herself guilty of eternal punishment on account of the aforesaid fault, was compelled to ask her, whether by this she had purposed or willed to come against the vow of her virginity. Who answered "no," and that it had never come into her heart. Again I asked, whether apart from the purpose of virginity she had done this to please any man in particular, or even in general all men. She answered that there was no such punishment to her, as to look at men, or to be seen by them, or where they were to be found. Whence when the disciples of her father in the art of dyeing, who also dwelt with him, would come to the place where she was, she immediately fled as swiftly as if serpents had come upon her, so that all wondered: but to the window or to the house door, that she might look upon those passing, she never placed herself. Then I said: "From what head therefore did those acts, serving adornment, deserve eternal punishment; especially since that adornment was not excessive?" She answered, that she had loved her sister too excessively, and it seemed to her that she had then loved her more than God, for which she irremediably wept, as for a most grave crime, and did hard penance. Me however wishing to reply, that although there had been some excess, yet with no such bad, but only vain intention about herself; this was not contrary to the divine precept; she raised her eyes and voice to God, saying: "Ah, Lord my God, what a spiritual Father do I now have, who excuses my sins?" Afterwards rising up against herself, and turning to me, she said: "And should not, Father, this most wretched and most vile creature, who had received so many graces from her Creator without any labors or merits, occupy her time in adorning this putrid fleshly thing, for the drawing on of any mortal? I," she said, "do not think hell sufficient to punish me, if divine piety had not dealt with me mercifully."

[44] Never guilty of any mortal sin Then I was compelled to be silent. But the end of the discussion was this, that I might investigate whether that soul had always remained without the stain of mortal sin, so that she had wholly kept the virginity of mind and body, not only from the mortal sin of lasciviousness, but from any other consummated sin. For I bear this testimony about her, before God and his holy Church, that when I several times heard her confession, nay very often and sometimes general, I never found that she had committed anything against the divine precept, unless this which I now narrate was that, which I in no way believe, nor think any discerning person believes. Likewise I say, that I always found her so clean from venials, that in most cases I could hardly weigh any offense in her daily confessions: for it is clear, not only to her Confessors, but to all who conversed with her, that she never or very rarely offended in word. She wholly occupied her whole time either in prayer and contemplation, or in the edification of her neighbors. She hardly granted herself a fourth part of an hour of sleep in the natural day. When she took food in her way, if however it could be called food, she always prayed and meditated, ruminating those things which she had mentally received from the Lord. I know and truly know, and I testify before the whole Church of Christ, that it was a greater punishment to her to take food at the times in which I knew her, than it is to any hungry person to be deprived of food; and greater torment pressed upon her body from the taking of food, than is commonly experienced by a feverish person from the invasion of fever. And this was one of the causes, and most sparing in food and sleep. as with God's gift will appear below, why she approached food, namely that she might afflict herself and torment her little body. With what offenses therefore could that mind be occupied which was always occupied with God? Yet these things notwithstanding, she so harshly accused herself, and so ingeniously imposed offenses on herself, that if her Confessor had not known her conversation, he might have thought her to offend where she did not offend, indeed where she more often deserved reward. But this digression I have made, dearest reader, for this reason, that while you perceive one offense of this sacred virgin, at the same time you may understand how much perfection, by means of divine grace, followed from it.

[45] To which lightness her sister had persuaded her But returning to that from which the discourse, Bonaventura continuing her inducements, persuaded the virgin to do the operations of the same, namely of womanly culture: yet not on this account could it ever be that the heart of the virgin in general or in particular was carried toward men, or even that she voluntarily showed her body to men, although the fervor of prayer and the assiduity of meditation cooled and slackened. But the almighty Lord, not long able to bear the spouse whom he had chosen for himself to be anyhow distanced from him, removed the intervening thing which impeded her from divine union. For the said Bonaventura, this sacred virgin's sister and inducer to vanities, coming not long after to childbirth, was imperiled and died in it, although she was quite young in age. Note, reader, how displeasing and hateful it is to God concerning those who seek to hinder or withdraw those who wish to serve him. This Bonaventura, as has been said above, was very honest in herself, soon dies, both in manners and in words; but yet because she strove to draw that one who desired to serve God to worldly things, she was struck by the Lord, and punished with a sufficiently hard death. Yet it was mercifully done with her, because as was revealed to the virgin after some time, passing to purgatory, although she sustained grave pains, yet by her sister's prayers she flew to heaven, as from the sacred virgin herself in secret I received. Moreover, with the sister dead, Henceforth devoted to penitence she imitates Saint Magdalene, the sacred virgin began, with the vanity of the world more clearly perceived, more fervently and eagerly to return to the embraces of the eternal Spouse: and crying out and accusing herself as guilty, with Mary Magdalene prostrate behind at the feet of the Lord, she poured out tears more abundantly; and implored his mercy, praying and thinking without intermission for her sin, that she might deserve to hear with Mary Magdalene, "Your sins are forgiven you." And so she began singularly to be affected to Magdalene, because at that time with all her strength she tried to conform herself to her for obtaining the indulgence of her sins. Hence also with devotion growing toward her, it afterwards followed, that the Spouse of holy souls, and his glorious Mother, her

gave Magdalene to this sacred virgin as mistress and mother, as will appear below more fully, with the Lord's grant.

[46] With these things so being, the ancient enemy, grieving at the prey which he had little by little striven to draw to himself, wholly taken and snatched from his hands; and seeing the virgin running most swiftly for refuge to follow the tabernacle of the mercy of her Spouse; Solicited to marriage, he thought to hinder her through the household, that she might not be able to be free for such things, at the same time striving to draw her wholly through adversities and persecutions to worldly things: and he placed in the mind of her parents and brothers, that they should altogether give her in marriage, that they might acquire some kinship through her as mediator: and he induced them too much, that they had lost one daughter, and they wished thus to recover the loss of the dead through the living: and so they tried in all ways, especially after the death, to find a spouse for the sacred virgin. Which when she began to notice, and had attended to the snares of the ancient enemy, with the Lord inspiring; soon more strongly and diligently she began to continue her prayers, to give effective work to meditations and penances, to flee all converse with men, and by manifest signs to show to her people, after help from heaven requested, that she in no way intended to be given to a corruptible and mortal spouse, since she had so graciously received the immortal King of ages as spouse in her infantile age.

[47] With the sacred virgin showing these things by signs, nods, and words, and in this always persevering, her parents thought to bend her mind by some mediator to consent to them. Whence having summoned a certain Brother of the Order of Preachers, who still lives, and was very intimate and a friend to them, they most strictly asked him, that he should persuade her to assent to their will: to whom he answered he would do so according to his power. But coming to the virgin, and finding her most firm in her holy proposal, led by conscience, he gave her sound counsel on this, saying: "Since you are altogether disposed to serve the Lord, and these trouble you of the opposite, show them the firmness of your proposal: cut off the hair of your head entirely, and then perhaps they will be quiet." Which she, receiving as if she had heard it from heaven, soon taking scissors, she cuts off her hair: joyfully cut off the hair in which she thought she had so gravely sinned, and which she too much hated, close to the head. Which done, she covered her head with a kerchief, and began, contrary to the custom of girls, but according to the Apostle's doctrine, to walk with head veiled. 1 Cor. 11:6 Which when Lapa her mother first noticed, and inquired from her the cause of the unusual veil, and could not have a clear answer; because the virgin, unwilling either to lie or to open the truth, rather mumbled than answered; approaching her daughter, with her own hands she seized the veil, and uncovered her head, and found it entirely shorn. Then touched with grief of heart, because the hair was most beautiful, wailing she cried out, saying: "Ah daughter, what have you done?" But the virgin, her head veiled again, departed thence; but at her mother's cry, her husband and sons came together: and the cause of the cry being heard, they were vehemently disturbed against the virgin.

[48] From which disturbance a second war, stricter than the first, is begun; but victory is extended to the virgin from heaven so full, that what were thought to be impediments were wondrously made aids for joining herself more strongly to the Lord. They therefore now openly persecute her with words and deeds, namely by cursing and threatening, saying: "Most vile woman, do you believe to escape because you have cut off your hair, so that you should not do our will? The hair, against your will, will grow; and if your heart should burst, it will be necessary for you to take a husband: nor will you ever have rest until you assent to our wishes." They made in their own way an edict, that Catherine should have no secret place to stay, but should always be occupied in the services of the house, she is assigned to domestic duties: that both place and time for praying and joining herself to her Spouse might be wholly taken from her: and that she might see herself more held in contempt, with the maidservant of the kitchen on holiday, Catherine the virgin is deputed to serve the filth of the kitchen. Daily insults, daily verbal injuries, daily contempts were multiplied against her, which are wont more to move the hearts of women. They had indeed, as I have perceived, at that time her parents and brothers found a certain young man, with whose kinship they were greatly pleased: and therefore they attacked her more strictly in all ways, that they might bend her to consent.

[49] Among which most conjoined with God But the ancient enemy, by whose malicious and insidious works all these things were being done, whence he believed he would break the virgin, thence by the Lord's help rendered her stronger. For, not moved at all from all these, she made a secret cell for herself, the Holy Spirit dictating, in her own mind; out of which she determined, on account of whatever outer business, not to go forth. And so it came about, that she who before, when she had an exterior cell, sometimes stood within, sometimes went out; now, with an interior cell made, which could not be taken from her, never went out. These are heavenly victories, which could not be taken from her, undoubtedly concluding Satan: for as truth testifies, the kingdom of God is within us: and we have learned by the Prophet's teaching, that all the glory of the daughter of the eternal King is from within. Luke 17:21, Ps. 44:14 Within us without doubt is the lucid intellect, free will, and tenacious memory: within us is poured the anointing of the Holy Spirit, which, perfecting the aforesaid powers, overcomes and casts down all adversities outwardly: within us, if we have been good imitators, dwells that guest who said, "Be of good cheer, I have conquered the world." In this guest this sacred virgin trusting, built for herself a cell not made with hands, with him helping from within, on account of whom she did not care to lose the cell made with hands placed outside. I recall, and now it occurs to my memory, that when I had exterior occupations sometimes excessive, or when I had to make a journey, the sacred virgin often admonished me, saying: "Make yourself a cell in your mind, from which you may never go out"; which although I then understood superficially, yet when I now consider her words more attentively, I am compelled with John the Evangelist to exclaim: "This his disciples did not know at first, but when Jesus was glorified, then they remembered," etc. John 16:33 For wondrously it happens to me as well as to others who were with her, that more notably we perceive her deeds and words in the present, than when we were actually with her.

[50] Returning then to the topic, the Holy Spirit inspired her with another imagination, through which she overcame all injuries and contempts; as she revealed to me, secretly asking how among so many contempts she remained cheerful. For she said, she had then firmly imagined, that her father represented our Savior the Lord Jesus Christ; her mother, however, she thinks she ministers to Christ, his Mother, and the disciples: his most glorious Mother Mary; and her brothers and the rest of the household, the holy Apostles and disciples: on account of which imagination she so cheerfully and with such diligence served all, that all wondered. But another utility came to her from this imagination, for while she served, she always meditated on her Spouse, whom she thought she was serving: and thus existing in the kitchen, she was always within the holy of holies; and serving those reclining at the table, she always fed her soul with the presence of the Savior. O the depth of the riches of the eternal counsel, how you free by diverse and wondrous ways those trusting in you from the hand of every anguish, and you lead them through Scylla and Charybdis to the port of eternal salvation.

[51] but she uses her brother's chamber as a cell. While therefore these things are done, the sacred virgin, always looking at the prize set before her by the Holy Spirit in her mind, not only patient, but joyful endured injuries, and continuously increased her course, that she might complete her mental joy. Indeed because she was not allowed to have a room for herself, but had to remain there where the others dwelt; by holy industry she chose the chamber of Stephen her brother, who had no wife or children, where in his absence she could dwell alone in the day; but at night, while he slept, she could pray according to her vow. And thus seeking the face of her Spouse day and night, she knocked without intermission at the door of the divine tabernacle. She prayed the Lord indefatigably that he would deign to be the guardian of her virginity, singing with Blessed Cecilia that verse of David: "Let my heart and my body, O Lord, be immaculate." Ps. 118:80 And thus wondrously strengthened in silence and in hope, the more persecutions vexed her, the more she was filled and dilated within by greater gifts and joys; so that her brothers, seeing her constancy, said among themselves, "We are conquered." But her father, who was more innocent than the others, silently considered her acts, and daily the more weighed that she was led by the Spirit of God, and not by any youthful lightness. These things, which are recited in this chapter, I had from Lapa the mother, from Lysa the wife of her brother, from others who were then in her house; and also some things which others could not know, as has been said, I learned from the sacred virgin herself revealing them.

CH. V.

[52] Meanwhile while these things were being done, it happened on a certain day that when the handmaid of Christ was fervently praying in the chamber of her younger brother, A white dove hangs over the head of her praying. the door not being closed, because all enclosure had been forbidden her by her parents' command, Jacob her father to enter that chamber, that perhaps in the absence of his son he might seek something he needed. Who when after entering he looked about in the chamber for what perhaps he sought, he saw his daughter, more God's than his own, in a certain corner kneeling and praying, and a small dove of snowy whiteness resting above her head: which dove, soon at the entrance of the same father flying up higher, through the window of the same chamber, as it seemed to him, departed. Which seen, when he asked his daughter what dove that was, that so had departed flying away? She answered, that she had seen neither dove nor any other bird in the chamber. From which he was more astonished, and keeping it in his heart, discussed with himself all these words.

CHAPTER III.

The habit of St. Dominic is promised to Catherine, she is granted the liberty of celibate life, which she instituted with the highest rigor of penitence.

[53] But at this time a certain desire began in the mind of the holy virgin to grow more daily; which however had been, Longing for the habit of the Sisters of Penitence, as was said above, begun in her infancy, and now on account of the protection of her virginity was renewed; namely of receiving and putting on the habit of the Order of the Friars Preachers, of whom the most Blessed Dominic was leader, institutor, and father. On account of which she struck the divine ears day and night ceaselessly by praying, that

the Lord might deign to fulfill her desire; moreover, as was touched above, she was affected with great devotion toward the said Saint, as toward a distinguished and most fruitful zealot for the salvation of souls. Wherefore the most excellent Lord, seeing that his little recruit wisely and strongly was fighting in the arena, and with what fervor she was striving to please him; decided that she should in no way be cheated of the desire of her will, and for her greater security, consoled her with the vision described below. For it seemed to the handmaid of Christ in her sleep, that she saw many holy Fathers and Founders of different Orders, among whom was the most Blessed Dominic: whom she very well knew, because he bore in his hands a most white and most beautiful lily, which, like another bush of Moses, openly burned, yet by no means was consumed. And when all and each admonished her, she understands that from St. Dominic it would be granted to her. that for her greater merit she should choose one religion from those, in which she might render a more pleasing service to the Lord; she, directing her steps and eyes toward Blessed Dominic, saw the holy Father immediately running to meet her, and having in the other hand the habit of the Sisters, who are called of the Penitence of Blessed Dominic, of whom in the city of Siena there was and is no small number. Who, as soon as he approached her, comforted her with such words, saying: "Sweetest daughter, be of a strong mind, and do not fear any impediment; because most certainly with this habit, as you desire, you shall be clothed." Which she perceiving with no small joy, with joyful tears gave thanks to the Most High, and to the renowned athlete Dominic, who so perfectly comforted her: and thus with tears she was roused, and restored to her senses.

[54] By this vision therefore the mind of the virgin being consoled and confirmed, she soon took such boldness from the confidence which she had in the Lord, She opens to her household the firmness of her proposal, that on the same day gathering her parents and brothers, she boldly addressed them in such manner: "Some time ago you have held discourse and treatment, as you said, of giving me in marriage to a corruptible and mortal man: but I, although I shuddered at heart at such things, as by many signs you could clearly perceive; for the reverence which by God's command I owe to my parents, have not until now clearly spoken. But now, because it is not a time to be silent any longer, nakedly and clearly I shall uncover to you my heart and proposal, which not recently, but from my infancy I have conceived and confirmed. You should know therefore that in that very infancy of mine I sent forth a vow of virginity, not infantilely, but after long deliberation and from great cause, to the Savior of the world my Lord Jesus Christ, and to his most glorious Mother; and I promised them that I would never take any spouse save the Lord himself forever. But now, since with the Lord acting, I have come to a more perfect age and knowledge; ready to bear anything rather than marry: know that this is so firmly fixed in my mind, that rocks might more easily be softened, than my heart be called back from this holy proposal: the more you labor about this, the more time you will lose. Wherefore I counsel you that you cut off wholly all treatments of my marriage, because in this I in no way intend to do your will: for I must obey God rather than men. Moreover, if you wish to have me such in your house, even as your handmaid, I am prepared in those things I shall know, as I can, to serve you joyfully. But if on this account you decide to cast me out of your house, let it be known to you, that in nothing will my heart deviate from its proposal: for I have a Spouse so rich and powerful, that he will not permit me to be in any way lacking, but will undoubtedly minister to me necessary things."

[55] At this announcement they were astonished, At these things said, all hearing burst into tears; and with abundant sobbing sighs, no answer could for then be given her. For they considered the holy proposal of the virgin, which they did not dare to contradict: and they saw the girl, hitherto silent and modest, so boldly and orderly declaring her mind through words of prudence: and moreover they openly saw that she was rather disposed to leave the paternal house, than to break the vow she had made; and because of this they rendered themselves despairing of her marriage. Wherefore, moved at heart, they rather desired to weep than to answer anything. But after some delay, with the tears ceasing, the father, who tenderly loved her, and also feared God more, remembering the dove which he had seen, and several other acts of hers, which wondering he had noted; is said to have given her such an answer: "Far be it from us, sweetest daughter, that to the divine will, from which we see your holy proposal to proceed, we should wish to oppose ourselves in any way. the father answers, Since therefore by long experience we have learned, and now manifestly know, that you are moved to this not by youthful levity, but by the cause of divine charity, make your vow freely. Do as you please, and as the Holy Spirit shall teach you. We shall no longer withdraw you from your holy works, nor in the least impede your virtuous exercise; yet intercede for us assiduously, that we may be made worthy of the promises of your Spouse, whom in such tenderness of age you have by his grace chosen." And turning to his wife and sons, he said: "Let no one be any longer troublesome to my sweetest daughter; let none dare henceforth to hinder her in any way; permit her freely to serve her Spouse, and to pray to him for us without ceasing. We shall not find a kinship similar to this one; and grants her liberty to live as she willed. nor have we to complain, if for a mortal man we receive the immortal God and man." With these things done, although with groaning of the others, and especially of her mother, who loved her too carnally; the holy virgin, rejoicing in the Lord, gave thanks to her most victorious Spouse, who had brought her to triumph; and thanked her parents as humbly as she could; disposing herself with her whole mind to use profitably the license already granted. And here let an end be placed to this chapter.

[56] But know, reader, that concerning the dove seen by the father I did not have it from him, because he had already passed away when I first merited the acquaintance of the holy virgin; but I had it from several kinsmen of the same virgin, who dwelt in her house, and from Jacob himself had perceived it, nay they said that he had seen it very often: from which he held her in great reverence, and in no way wished her to be troubled: but I have spoken more moderately, that as far as is lawful to me, I may remove falsehood farther from my words. But concerning the vision of Blessed Dominic, we perceived it from herself, I, her Confessor who had preceded me in time, and I. But concerning the words, last said to her parents and brothers, while I was investigating from her how she had acted in those persecutions, she discussed and narrated the whole to me in order.

CH. VI.

[57] Having received therefore the long desired and so ample liberty of serving God, the virgin wholly devoted to God began, not sluggishly, but wondrously to order her whole life in the service of God. She asks and receives a little chamber separated from the others, in which, as in solitude, she could be free for God, and afflict her body according to her vow. She, having obtained a secret chamber at home, Where, with what rigidity of penance she afflicted her body, with what eagerness of love she sought the face of her Spouse, no tongue could suffice to narrate. But because there now offers itself matter of her unheard-of austerity, with order passed over, I think it worthwhile, dearest reader, briefly to narrate it to you: that before you compass around the whole green garden of her holy life, you may be able to taste some of her first and last fruits: nor will it be omitted on this account that in its place the kinds of the same fruits may again be presented to you, when order itself shall require, with the Most High granting: but this is done only, that for considering the fruits of her virtues, you may be rendered more practiced and fit. Know therefore, that in this little cell or chamber were renewed the most ancient works of the holy Egyptian Fathers, and so much more wondrous, as in the paternal house without oral teaching, example, or inducement, they were done. Let us begin then from abstinence in food and drink.

[58] From infancy she rarely took meat, as was touched above: but now she wholly abdicated them from herself, She forbids herself all eating of meats, and so habituated herself to their total privation, that as she secretly confessed to me, even their smell she could not bear without injury to her body. Moreover, lest perhaps you wonder at this, dear reader, I want you to know that when once I saw her too weak in body and as it were failing, because she took nothing of those foods or drinks which have power to comfort the weak; I devised this manner, that into the cold water which she drank sugar should be placed, that even so her vital spirits might be a little refreshed. Which when she perceived from my relation, soon turning to me she answered: "You, as I see, wish altogether to extinguish this little life which remains." The cause of which saying when I asked, from her reply I weighed that she had so accustomed herself, as has thus far been said, to bitter foods and insipid drinks, that all sweet things had become harmful to her body, on account of the disposition which had turned into a habit. So therefore she had done concerning meats, as has been said. But wine she began to dilute then when she received the cell, so much that with the taste together with the smell lost, it retained only the color of redness, such as the wines of those parts are. But in the fifteenth year of her age she wholly put away wine, at fifteen she entirely left off wine and afterwards always used the drink of cold water. Anything cooked, except bread, she gradually took away from herself day by day, and within a short time reduced herself by constraint to the eating of bread and raw herbs. At length, if I am not mistaken, about her 20th year, she also deprived herself of the eating of bread, only the use of raw herbs alone being left to her.

[59] At twenty also bread, Finally, not from use, nor from nature, (as below more fully, with God's grant, will be said) but by divine miracle she was brought to so high a state, that although that little body was subject to many infirmities, and sustained other unbearable labors, yet consumption of the radical moisture had no place in it, nor did the stomach make or could make the office of digesting, nor did her bodily strength through the privation of food or drink grow weak in anything, so that (as I then often said) her whole life was a miracle. But nothing by natural force could have come about which we saw with our eyes: as some physicians, whom I brought to her,

confessed plainly to me. Yet all these things will be discussed more clearly and fully below, with the Lord leading. But let this be said to you, reader, as a conclusion of her abstinence, that in the time in which I merited to be a witness of her conversation, she lived with no nourishing food or drink; aided by no natural virtue, she sustained sufferings and labors intolerable to others, always with a cheerful face.

[60] And at last she lived without food and drink: Nor do I wish you to think that she could by any natural industry, exercise, or use, have come in any way to this state; nor also think that such things should be drawn as a consequence by anyone: for they are most singular, and happen rather from the fullness of the spirit, than from any exercise or custom of abstinence. You know that the fullness of the spirit overflows into the body: and while that is fed, this more easily sustains the torments of hunger. Who of Christians could doubt of this? Did not the holy Martyrs, both fasting and other bodily torments, above all natural virtue, sustain most joyfully? And whence was this done, except from the fullness of the spirit? I myself have experienced, and I think anyone can experience this, the same men while they are free for God, agilely fast: who if after this they be occupied in affairs, it is too hard for them or impossible to fast as before. And whence this, except because the fullness of the spirit comforted the body hypostatically united to it. And although it is a gift above nature, yet naturally the body to the spirit, and the spirit to the body, communicate good and evil with one another. I do not however deny, since naturally some fast more agilely than others, and vice versa: but simply to abstain for a long time on the way, I do not see that it is possible by nature. And these things concerning her abstinence, for now, let them be said in summary. But do not think, reader, that the sacred virgin only thus afflicted her flesh; attend to what follows.

[61] she uses a wooden bed, She made herself a bed of planks or wooden boards, without the addition of any other thing, upon which either sitting she meditated, or stood prostrate in prayer; and in its time, with no garments removed, she reclined sleeping with her little body. She used woolen garments within and without. She takes a chain for a haircloth: She once used a haircloth; but because, just as she was clean within, so also she fled exterior uncleannesses, she changed the haircloth into a certain chain. For she had a certain iron chain, surrounding or girdling her sides immediately and so strongly, that the skin was almost made raw all around inwardly on the flesh: as her spiritual daughters and companions reported, who, for wiping off excessive sweats, were often compelled as her languors grew to change her cloths. For which cause near the end of her course, with languors growing, I compelled her, by means of obedience, to lay aside that chain, although she did this very unwillingly. Moreover, her vigils in the beginning she extended up to the matin hour, as below, more fully, God granting, will be said. Afterwards however thus gradually it was given her to conquer sleep, that within two days she scarcely slept half an hour; nor did she even consent to this sleep, unless when bodily languors compelled her to this. And she said to me at one time, that in no victory of war had she labored so much, as in the war of sleep, nor did she find anywhere so great difficulty.

[62] she loves colloquies about divine things, Moreover at the time when I knew her, with every doubt put far away, if she had had intelligent conferrers, for a hundred days and as many nights without food and drink she would have stood talking about God; nor ever was she wearied in this, nay, always she became more cheerful and refreshed. She revealed to me also often that she had no such refreshment in this life, as to speak or confer with intelligent persons about God: which we too, who were with her, saw by experience. For we openly weighed, that when she could have time to speak about God, and to open what lay hidden in her heart; more refreshed, stronger, and more cheerful she appeared even bodily: but when this was not permitted her, she became weak, and as it were lifeless. To the honor of the Lord Jesus Christ, her eternal Spouse, and in his praise and my confusion, I report this. Frequently she speaking with me about God, and discussing his most high mysteries more profoundly, the discourse was prolonged into length: and I, who was far distant from her mind, and was weighed down by the mass of flesh, was seized by sleep: but she, who while she so spoke was wholly absorbed into God, long continued her words, before she perceived my sleep: but when after a delay she noticed me sleeping, with a strong sound she roused me, saying: "Why do you lose the progress of your soul for sleep? Am I speaking the words of God to a wall, or to you?"

[63] three times daily she long scourged herself with an iron chain: Besides all these things, wishing to imitate the holy Father who had appeared to her, namely Blessed Dominic, from one iron chain she received three disciplines daily: the first for herself, the second for the living, the third for the dead. For so it is read in the legend of Blessed Dominic, that the illustrious Father commonly did thus: which also she imitated for a long time; but after she was weighed down with so many infirmities, she could not continue. But while I secretly inquired from her how she performed that penance; although bashfully, she confessed to me, that for each discipline she was occupied for an hour and a half, nor ever or very rarely did it happen that blood did not flow from her shoulders to her feet running down. Weigh, reader, of what perfection was this soul, who three times a day phlebotomized her body, ^b that she might render blood for blood to her Savior. Weigh of how great virtue she was, who performed what has been mentioned within her paternal walls, with no one of men living here instructing her, with no one leading her, with no one giving an example.

[64] and all these things without a master in her paternal house, Read the deeds of the Saints, search the lives of the Egyptian Fathers, do not omit the examination of the very holy Scriptures, and see if anywhere you find anything similar. Paul the first hermit you will find to have lived alone in the deserts for a long time, but with a raven bringing him half a loaf daily. You read that most famous Antony practiced wonderful austerities actively and passively; but you recall that he approached different anchorites, and from each he is said to have gathered the example of some virtue as flowers. Hilarion, though a boy, St. Jerome recounts first to have gone to Antony, and informed by him, to have sought the deserts, and there by strongly struggling to have conquered. But also the two Macarii, and Arsenius ^c, and the rest (whom it would be too long to name in order) all had one or several preceptors and teachers, leading them in word and example by the way of the Lord; and this always in deserts, or in monasteries, most well regulated and ordered: but this true daughter of Abraham, you see, reader, not in a monastery or in a desert, but in her own paternal house, without example or help of any man traveler, and with the impediment of many household members, to have reached that degree of perfection in abstinence, which none of them could reach. What shall we say to these things? Yet I pray, listen a little further. by greater abstinence than the other Saints, Moses twice, and Elijah once, is recorded by holy Scripture to have performed a forty-day fast without food and drink; which the Savior himself also completed, with the Gospel testifying: but of a fast of more years we still have no record. John the Baptist, although with God leading, sought the deserts and dwelt there; yet he is read to have eaten wild honey and locusts or roots of herbs: but a simple fast is not written of him. Only Magdalene do I find (not in the holy Scriptures, but in her history and in the disposition of the place ^d, which still appears) in the rock placed for thirty-three years to have performed this fast. For which reason I believe that the Lord himself, and his glorious Mother, as below with God granting will appear, gave Magdalene to this virgin as mistress and mother. What therefore shall we now say? There is nothing to hinder that it may be clearly seen this was a most singular grace, a gift not hitherto granted in some way, which this sacred virgin possessed from the Lord, as below will be more fully explained, if the Lord himself shall grant by his gift.

[65] Yet let this be said without comparison. But I do not wish you to think, most loving reader, that I by all the things said above have wished to prefer this virgin in sanctity to all the above-mentioned Saints, or even to make hateful comparisons among the Saints. I am not so foolish, good reader: for I have named among the rest the Savior, whom I know it is blasphemy to compare to any Saint; but the other Saints, whose names I have placed, I have not brought forward for this reason, that I might make a comparison, but that you might be able to weigh; first how great is the magnificence of our God, who by his inexhaustible liberality does not cease daily to find new gifts, with which he perfects and adorns his Saints: secondly, that you may notice the excellence of this virgin more singularly, and note it more diligently: for you know that without injury to others, of any Saint the Church truthfully ^e sings: "None was found like him": which whole proceeds from the immense power and also liberality of him who sanctifies them, who can and wishes to adorn any Saint of his with the glory of a singular gift.

[66] But lest we divert too much from our purpose, now from what has been said anyone can gather, to what thinness that body must have been brought, which was tamed assiduously by so many and such austerities, Hence she is marvelously thinned in body, and by continuous afflictions reduced into the servitude of the spirit. For her mother, who still survives, told me at one time, that before the daughter had begun to afflict herself with such penitences, she was of such vigor and strength of body, that she could lift without difficulty upon herself the load borne on the back of a beast of burden or donkey at the door of her house, and agilely through two long stairs of many steps carry it up to the upper parts of the house on her own shoulders. And she was, as she reported, of double the width and thickness in all the members of her body, than when she was 28 years old. Nor was it strange if it was so diminished, nay it seems strange and is, nor do I think it could have happened without a miracle, that it was not wholly consumed. Moreover in the time when I knew her, anyone could weigh that she was of very exhausted vigor and thin: because with the spirit growing, the flesh must needs fail, as being overcome by it. This however notwithstanding, she always cheerfully labored, and especially for the salvation of souls, although she incessantly suffered several bodily languors; so that another Catherine seemed to be there, who, with her body attenuated ^f suffered, but labored in spirit; that stout and strong from within, sustained the weak flesh at once and comforted it.

[67] and therefore she is hindered in her penances by her mother, Returning to the order of the history, whence the discourse first arose: when, having received the cell and full license of being free for God, the holy virgin so fervently (as has been said) began to ascend to the Spouse; the ancient serpent, though overcome, did not cease to trouble her again: and he approached Eve's daughter, namely Lapa the virgin's mother: and by means of the carnal love with which she loved her body more than her spirit, moved her to hinder the daughter's penance. For when she felt her beating herself with the iron chain, she raised the voice of lamentation on high, and wailing said: "Daughter, daughter, I now see you dead, you without doubt will kill yourself. Woe to me! Who has taken my daughter from me? Who has procured these evils for me?" These and similar things continuing, that old woman added groans to her cries, and joined to them as it were furious actions, tearing herself, and plucking the gray hairs of her head, as if she already saw her dead before her eyes. But by these cries the whole neighborhood was often moved, so that almost all ran to see what new misfortune or calamity had happened to old Lapa.

[68] Besides this, seeing also that she slept on bare boards, she violently dragged her to her own chamber, and compelled her to lie down sleeping in the bed with her. But she, illumined by the spirit of wisdom not a little, seeing such things, but in vain with bent knees before her mother, placating her with mild and humble words, begged her that, with all fervor set aside, she would be willing to be equanimous, because she would obey her commands to her vow, and would go to bed with her to lie down. And when, to quiet her mother, she reclined her little body for a time in the extreme part of the bed, yet meditating carefully; after her mother had slept, she silently rose, and returned to her holy exercise; but not even this could long be hidden from her mother, the enemy of the human race working, who envied her happy acts. But she used such prudence: so as not to sadden her mother further, she secretly took with her a post or two pieces of wood; and when she had to sleep in the bed, she secretly placed it or them under the sheet, that lying down she might feel the accustomed hardness, and thus not change her holy custom. and at last it is permitted to her. Which when after some days her mother also ascertained, "In vain," she said, "I labor, as I see; I see you immutable from your purposes; it is better for me to pass by with conniving eyes: sleep rather where you are accustomed." And so, having seen her constancy, she permitted her henceforth to live according to the inspiration of the Almighty. And here let our chapter end. But what is contained in it, I learned from the sacred virgin herself, namely concerning her abstinences, other austerities, and the order of the same. Some things however Lapa her mother taught me, and some matrons who had dwelt in her house. But some things I myself saw and ascertained, and especially about her singular gift of abstinence.

ANNOTATIONS.

CHAPTER IV.

St. Catherine is admitted to the habit of the Sisters of the Penitence: the origin and progress of this institute.

Ch. VII

[69] The holy virgin therefore, restored after the aforesaid victory to her usual holy exercises, Longing for the habit of St. Dominic began to act the more fervently, the more she saw the enemy of the human race attacking her more closely and incessantly. Daily groans, daily tears; and she ceaselessly struck at the divine ears, that she might deserve to receive the habit long desired, which she remembered had been promised by supernal piety through the kindly father Blessed Dominic: for she thought the proposal of her virginity not yet secure from the troubles of her household, until she had put on the aforesaid holy habit. For she knew that after the reception of the said habit, all trouble would cease about the contracting of marriage, and she would be more freely permitted to be free for the service of her Spouse. Wherefore she struck at her parents with prayers, and insisted with the Sisters of the penitence of Blessed Dominic, who in common speech are called Mantellate ^a in the aforesaid city, her mother wishing to divert her that they would receive her into their number, and deign to give her the habit of holy conversation. Which her mother especially was not altogether gladly accepting, although she did not give her a refusal, yet she was always thinking how she could call her back from her rigorous ways. For this cause she proposed to visit the natural baths, and take her daughter with her thither: and also that with a little corporeal comfort she might for a while recall her from the austerities of her penitence. Nor do I think this was done without the cunning of the ancient serpent, who strove with all his strength to tear the fervent bride from the embrace of the eternal Spouse, and insidiously taught that most simple Lapa maliciousness.

[70] she is brought off to the baths, But because no counsel can prevail against the Lord, that spouse of Christ, surrounded on the right and left with victorious arms, turned all the snares of the enemy to her own profit and his ruin. For she found a new way to afflict her own body even among delights: for pretending she wished to bathe more perfectly, she betook herself to the channels of the conduit, whence the sulfurous waters proceeded; and patiently enduring the boiling waters upon her naked and tender flesh, she long afflicted her little body more than she had beaten it with the iron chain. It now occurs to memory, that once, when her mother had spoken to me in her presence about the said bath, she silently related what is now written above: and she added that, so that she could do this more freely, she had suggested to her mother that she wished, where she also found a way of tormenting her body. after all had withdrawn, to bathe, as indeed she did. For she knew that with her mother present, she could in no way do this. And when I had asked her how she was able to sustain such heats without danger of death; in her dove-like simplicity she answered: "While I was there, I was constantly thinking of the pains of hell and purgatory; and I prayed my Creator, whom I had so much offended, that he would deign to mercifully commute those pains which I knew I had deserved, into these which I willingly endured. And while I firmly considered that I was to receive this grace from his mercy; all that I suffered became sweet to me, nor was I at all hurt by that heat, although I felt the affliction."

[71] These things done, they returned home ^b, and the holy virgin immediately returned to her wonted penances: which when her mother noticed, she despaired of her change henceforth, although she could not wholly contain herself, but always murmured about her austerities. But the daughter, not forgetful of her holy desire, she asks the habit through her mother, passing by her mother's murmurings with a deaf ear, daily troubled her, that she would go to the aforesaid Sisters of the penitence of Blessed Dominic, and induce them not to deny her habit to her daughter, who with such great desire asked for this. Which she, overcome by her importunity, performed: but the said Sisters answered her first, that it was not their custom to clothe virgins or those of youthful age in that habit, but only widows of mature age, and of clear repute, who wished to dedicate themselves to God's service: for since those Sisters lack all enclosure, because each remains in her own house, it is altogether necessary that each one know how to govern herself. The cause of this answer, in the immediately following chapter, with God granting, reader, you shall perceive more openly and fully. But now let us pursue the history. and suffering a refusal The mother Lapa returned therefore to the virgin with the answer, not pleasing to the daughter indeed, but not much displeasing to herself. But the virgin of Christ, in no way moved for this from her confidence, knowing that the promise of so glorious a Father could in no way fail, and altogether had to be fulfilled, again insists; persuading her mother, that for this answer she would in no way desist from her request, but rather in season and out of season she would insist with the said Sisters for obtaining the said habit: which she, when overcome by her daughter's prayers she performed, always brought back the same answer.

[72] Among these things it happened that the virgin of Christ fell into a certain bodily infirmity, she falls into sickness: with which youths commonly, before they reach mature age, are wont to be troubled ^c: and perhaps the excessive heat, which she had sustained under the boiling waters, was the cause; although I think the whole proceeded from divine providence, not without mystery. For the whole skin of her little body was filled with certain pustules or small abscesses, to speak in the manner of doctors, so that her figure could not be discerned, and with this no small fever was caused. Which Lapa her mother seeing (who, although she loved all her sons and daughters tenderly, yet this one, whom she had nursed with her own milk, loved more tenderly) began to be vehemently afflicted: nor could she allege that this proceeded from abstinence, because that infirmity seemed to proceed rather from superfluity than from defect: it made also for this, that boys and girls have the same infirmity in common. And so the afflicted mother, sitting by her daughter's little bed, continuously applied the remedies which she could: and consoled her with the words which she knew. But she, who while she was sick, and she asserts she will die unless she obtains her vow. was stronger in the desire of her mind, seeing the time to bind her mother to the fulfillment of what she desired, wisely and sweetly answered: "If you wish, sweetest mother, that I should be well and strengthened; make that my desire about the habit of the Sisters of the Penitence of Blessed Dominic be fulfilled: otherwise I rather doubt that God and Blessed Dominic, who are calling me to their holy service, will cause that you can have me no longer either in that or in another habit."

[73] Hearing this answer once and again, her mother, too much terrified and fearful for her daughter's death, the Sisters

often-mentioned quickly approached, and so fervently addressed them, that, overcome by entreaties, they changed their answer, saying: "If she is not too comely or beautiful in body, on account of her desire and yours so kindled, we will receive her. But if she were too beautiful, therefore with her mother urging we fear (as we have said) for ourselves the danger of scandal, because of the malice of men, which now reigns in the world: wherefore in such a case we would in no way consent." To whom the mother: "Come and see, and judge this yourselves." Then two or four matrons from among themselves, more experienced and discreet than the rest, they sent with Lapa to the virgin lying sick, that they might look at the disposition of her body, and investigate her mental desire. Who coming, although they could not see the fairness of the holy virgin, both because it was not naturally excessive, and also because that infirmity had so infected her body that her figure could scarcely be discerned; yet the words by which she expressed the fervor of her desire, and perceiving and noticing the prudence and maturity of the girl, she is approved by the Sisters, they began to be equally astonished and glad; and they recognized this girl, in body, in mind already gray, to surpass many old women in virtues before God. Wherefore being much edified and at the same time gladdened, withdrawing from her and returning to their companions, they reported with no small joy what they had seen and heard.

[74] Which they understanding, with the consent first obtained from the Friars, gathered together, they received her as a Sister with unanimous vote, and announced to the mother, that as soon as the virgin of Christ was cured from that infirmity, she should lead her to the church of the Friars Preachers, that in the presence of all the Friars and Sisters, who had the care of them, she might receive the habit of Blessed Dominic, long desired by her, according to custom. When this had been announced by the mother to the virgin, she soon with joyful tears gave thanks to her Spouse, and to the kindly Father Dominic, who was actually fulfilling his promise. Then she began to pray, not on behalf of her body, but to fulfill the desire of her mind, and restored to health that that bodily infirmity might soon be terminated, lest her vow, so long delayed, should be longer delayed on its account. And she who before gloried in her own bodily infirmity, and most willingly bore it for the love of her Spouse, now begins to grow weary of it, and with assiduous prayers she knocked at the ears of the Most High, that without delay he would remove the infirmity from her body, which was hindering the perfection of her heart's vow: which also was done. For within a few days she was cured: because it was not lawful for anything to be denied her by him, to whose will she was conforming herself with the greatest zeal. For whatever she sought and desired, she was directing wholly to him whom she loved with all the powers of her soul, and to whose service she had offered herself wholly, and wholly consigned herself.

[75] Therefore with health arriving, although the mother still seemed to seek delays, she puts on the white and black habit yet by the instance of the virgin and her importunity troubling her greatly, they came to the day and hour appointed by divine providence, in which she received the habit long desired, with no small joy of her heart. For the mother and daughter came to the aforesaid church, and with all the Sisters present together and rejoicing, that Brother, who had the care of them for that time, clothed the sacred virgin with that kind of garments, as a sign of innocence and humility, which our Fathers have appointed to be worn, namely of white and black color, that the whiteness might correspond to innocence, but blackness to humility. Nor was there (in my judgment) a more fitting habit of any other religion, which might more properly designate the interior habit of this holy virgin. For she with all her efforts mortified her own body, exteriorly extinguishing the life of the old man with deadly pride, which is best designated by the black color; and embracing the virginal innocence not only of the body, but also of the soul, as has been said above, she approached with all her strength to the eternal Spouse, who is the true light, that she might become luminous: which no less aptly was signified by the whiteness. But if her habit had been wholly black or wholly white, by it only one of these could be designated: but if you had applied gray ^d or ashen color, you could indeed represent mortification, but not luminosity and purity of mind.

[76] I weigh moreover, that if those Sisters had better noted, they never would have given her mother the first answer, denying her the habit. most fitting to her penance and virginity: For she more properly and fittingly and more worthily bore that habit, than those who could not glory in virginity. Therefore the habit was not to be denied to the sacred virgin, which had been appointed by the holy Fathers as a sign of innocence; since she flourished above the rest in virginal innocence, which doubtless is preferred to any widowed chastity. I dare therefore to say, that that habit in that city had not yet obtained its perfection, until this sacred virgin put it on and bore it. although previously given only to widows. For she in that place was the first distinguished virgin who received this habit: whom however afterwards many virgins followed, that of her was sung that verse of David: "Virgins shall be brought to the King after her" Ps. 44:15. But how this was, below, God granting, will be said more fully. But now let us here put an end to this Chapter, and proceed to investigate the root and foundation of this religious state, in which divine providence placed this sacred virgin; lest by ignorance of it, the opinion of her sanctity may be lessened in the mind of anyone. But these things which are contained in this Chapter, I received as well from the virgin herself as from her mother Lapa: although concerning the reception of the habit, it is well known to all who knew her, and does not in any way need proof.

Ch. VIII

[77] To all wishing to read, through the present Chapter I make known, as I have read and also heard from trustworthy persons in various parts of Italy, and the deeds of our most blessed Father testify. That glorious champion of the Catholic faith and athlete of Christ Blessed Dominic, as the holy bearer of a good state of the Church militant, although through himself and his Brothers, both in Toulouse and in Lombardy ^e had triumphantly battled against heretics, so that as in the time of his ^f canonization before the supreme Pontiff was legitimately proved ^g, a hundred thousand ^h of heretics and more were converted only in Lombardy, both by his doctrine and his miracles; nevertheless so greatly had the poisonous doctrine of the said heretics infected the minds of men, that almost all rights of churches were occupied by laymen, who possessed them as if by hereditary right, as, alas! this in many parts of the same Italy is performed. From this Pontiffs were compelled to beg, nor had they any power by which they could resist error; nor were they able, according to the duty of their office, by nourishing to help clerics or poor men. Which the holy Father seeing, with a zealous mind, and unable to endure, since for himself and his followers he had chosen distinguished poverty, began to contend for the riches of the Church. Summoning therefore some laymen fearing God and known to him, he began to treat with them of ordaining a certain holy militia, instituting Brothers and Sisters of the Militia which should recover the rights of the Churches at the same time and defend them, and also faithfully resist heretical depravity: which also was done. For those whom he found willing, he so induced, that they gave an oath to him, to do all that has been said according to their strength, and on this account to expose both their person and what they possessed. But that this holy work should not be hindered by spouses, he also made their spouses or wives swear, that they would not hinder their husbands, but in their own manner would cooperate with them in all things possible to them; and the Saint promised to each party of the couple keeping this, eternal life securely: but he called them Brothers of the Militia of Jesus Christ. But that at least by some sign they might be distinguished from the other laity, and add some supererogatory work beyond the custom of others; he gave the color of the habit proper, namely that both men and women, with whatever cut of garments they should use, yet should always wear white and black, so that each color should appear outside, as a mark of innocence and humility. Moreover he assigned them a certain set number of the Lord's prayer and the Angelic salutation ⁱ, which for each canonical Hour daily they should perform by praying, so that they might not be free from the divine Office.

[78] afterwards called of the Penitence of St. Dominic This done, after the blessed Father, leaving the burden of the flesh, migrated to heaven, and with his miracles increasing, the Apostolic See entering him in the catalogue of Saints, exhibited him to be honored by all; these Brothers and Sisters, called of the militia of Jesus Christ, wishing to render singular thanks and honor to their now glorious Ordainer, decided to change the name, and to be called Brothers of the Penitence of Blessed Dominic. He also sufficiently induced them to this, that by the most blessed Father's merits and miracles, and also by the laborious doctrine of his Brothers, the heretical pestilence had almost failed; and there did not seem need of much more exterior battle, but it remained only that by penitence they should fight with the interior enemy, on account of which they also especially chose the name of penitence. At length with the throng of faithful Preachers growing daily, among whom like a morning star shone the martyr and virgin Peter, who slain trampled down more enemies than living; the throng of little foxes, desiring to demolish the vineyard of the Lord of Sabaoth, was almost wholly destroyed; and peace, with the Lord doing it, was restored to the holy Church of God: wherefore the cause of that militia altogether ceased, and consequently the effect. But with the men of this state dying, the women remaining, on account of the religious life which they had kept with their husbands, did not dare to marry further; but they continued the state they had kept until death. Seeing this, other widows not of this state, who had resolved to keep widowhood, began to wish to follow the said Sisters of the Penitence of Blessed Dominic, and to imitate their observance as a remedy for their sins: which institute persevered in women, whence gradually growing in various places of Italy, they compelled the Friars Preachers dwelling there to inform them of the manner of living, which had been instituted by Blessed Dominic. But because that manner was not strict, a certain Father of holy memory, who bore the care of the whole order, called Brother Munio ^k, of Spanish nation, reduced that manner of living into writing; which today they have, and call a Rule; although properly it should not be called a Rule, because neither is that state properly in itself said to be regular, since it does not include the three principal vows in any religion.

[79] Moreover, as the said Sisters grew in number and merit,

in various places of Italy, Pope Honorius of happy memory, the fourth of this name, sensing the odor of their good fame, granted them by a Bull ^l, that in time of interdict they could hear divine offices in the church of the Friars Preachers. Likewise Lord Pope John XXII, after he had promulgated the Clementine ^m against Beguines and Beghards equally, declared by his Bull ⁿ, that that decretal was not to be understood concerning the Sisters called of the Penitence of Blessed Dominic established through Italy, with the approval of the Apostolic See. nor by it was their status in any way derogated. Now therefore, reader, you have why at present that state is found only in women; and why those Sisters had answered the first time, that they were not accustomed to receive virgins, but only approved widows. [o] But these things which I have written, in various parts of Italy for the greater part I found written: but some, although few, I perceived hearing and inquiring from trustworthy Brothers Preachers and Sisters of the Penitence of Blessed Dominic of both sexes and of old. And thus let this Chapter be completed, that we may return to those things which pertain to our purpose.

ANNOTATIONS.

Ambrose Taegius (whose MS volumes on the Insignia of the Order of Preachers, found at Milan in the convent of St. Mary of Graces, we have often praised this month and the preceding) in book 3 distinction 7 on the state of the Brothers and Sisters of Penitence §17 has these among other things: "In the city of Siena there was for a long time a very venerable college of Sisters of this state, in which was a certain Sister of distinguished sanctity and perfection named Blessed Catherine, another than she who was canonized: whose venerable body lies venerably buried in the church of the Friars Preachers, famous for miracles."

"In the city of Venice, among the persons of this state and habit there was especially a certain Sister Mary, of continent life, who was conspicuous for singular sanctity, to such a degree that by Brother Thomas of Siena a certain brief Legend was composed of the life, progress, and passing of the said Sister. In the same city also there was a certain Sister, named Minna de Berengho, a woman of wondrous sanctity and devotion, to whom the Lord deigned to reveal many wondrous things."

"In the castle of Tridinum flourished a certain most devout virgin who was called Sister Magdalene, most famous for miracles in life and in death: whose venerable sepulchre is devoutly visited by the inhabitants."

There also others are named, better known to us from their Lives, which we have and will give on their days: but these I wished here to adduce, that if any others are suggested which express to us a certain day of death or cult, with sufficient testimony of public veneration and Acts of life; they also may have place in this work. We have asked that the Legend of Blessed Mary of Venice be transcribed for us at Venice: but no Latin and original copy was found, but the answer was given that the public cult had either been none or now had wholly ceased. No more did we receive concerning Blessed Catherine at the Preachers of Siena. Tridinum, commonly Trino, is a town of Monferrato under the Duke of Savoy, whence we ask the more solicitously to be informed about the life and miracles of Blessed Magdalene, as the more clearly Taegius offers us testimony of public cult.

CHAPTER V.

How Catherine was taught the discernment of spirits by Christ, and how the author was made more certain of the truth of her wondrous things.

[80] Although in the taking of the said habit, the holy virgin did not pronounce the three principal vows of religion (because, After taking the habit she keeps obedience even to her Confessors as has been said, that state does not have this in itself), nevertheless she firmly proposed in herself to keep all those vows perfectly. And concerning chastity indeed there is no hesitation, because the vow of virginity had already been pronounced: but concerning obedience she proposed to obey, not only the Brother Master of the sisters who might be for the time, and the Prioress, but also her Confessor in all things: which she so kept always until death, that she dared to say, as she was passing from this world to the Father, "I do not recall ever once having transgressed obedience." But because some detractors envious of sanctity, biting and lying equally, sometimes dared while she was living to say the opposite; that their lie may be shut back into the mouth of the liar, I want you to know, dearest reader, that if this sacred virgin had had no other affliction, while she lived among men, except what her most indiscreet superiors inflicted on her, she herself would have been in some way a Martyr from so great patience. For in no way understanding, and more often not believing in the excellence of gifts granted to her from on high, they wished wholly to lead her by the way of others who live commonly; nor did they give honor to the presence of majesty, leading her by a wondrous path; although concerning this they saw manifest signs without intermission; like the Pharisees, who seeing signs and prodigies, however much she was vexed by them: murmured about the cure which was being done on the Sabbath, saying: "This man is not of God, who does not keep the Sabbath." But she placed in the midst of such discord by God, striving, as far as was lawful for her, to obey men, yet not willing to abandon the way which through himself the Lord was showing her; was tortured with such anguish, that it could not easily be explained by tongue or pen. Ah, Lord my God, how often it was said of her: "In Beelzebub the prince of demons he casts out demons": that is, "these visions are not from God, but from the devil": although they clearly saw not only miracles, but her whole life to be a miracle. These things will be placed particularly below in their places, and therefore I do not extend myself further here.

[81] and out of zeal for poverty But poverty she so perfectly kept, that existing in her paternal house, which at that time abounded in temporal goods, she took nothing at all through herself and for herself, except what she gave to the poor: for which she had large license from her father. So much was she a friend of poverty, that, as she secretly confessed to me, she could never take consolation from her house, while she saw it abounding in temporal things. And she prayed indefatigably to the Most High, that with riches removed he would deign to lead her relatives to poverty, saying: "Is this, Lord, that good which I seek for my parents and brothers, and not rather the eternal good? I know that in these goods many evils are mixed, she prays that the same may befall her parents: many perils are; nor do I wish my own in any way to be involved in them." But the Lord heard her voice, and they were brought by wondrous cases, without their fault, to the lowest poverty, as is and was established to all who know them. These things being so proposed, for the foundation of the admirable progress of her mind, by which she advanced beyond the things already said, after the taking of the desired habit; I think it worthwhile that we follow the beginnings of her perfection.

[82] The promise of the kindly father Blessed Dominic being fulfilled, the most faithful daughter began, like an industrious bee, to gather honey from all sides; namely occasions and causes of more strictly confining herself, and embracing her Spouse more closely: whence addressing herself, she said: "Behold, you have now entered religion, you ought not henceforth to live as until now you have lived. Secular life has passed, a new religion has come: according to whose rule it is necessary for you to be ruled. and raising herself to higher things, You must put on the highest purity, and be surrounded on all sides by it, which the white tunic signifies. Then that you ought to be wholly dead to the world, the black mantle openly shows."

See therefore what you do, because by the narrow way, by which few go, you must pass." She therefore proposed, for better preserving purity, to keep a most strict silence, nor to speak to anyone, except when she confessed her sins. Whence, as her Confessor, who preceded me in this office, both reports and has put in writing, for three years continuously she kept silence, so that she spoke to no one except her Confessor, only when she confessed.

[83] She increases the rigor of silence, fasting, and vigil. She dwelt continuously in the enclosure of the little cell, nor did she go out from it except when she hastened to the church. For food she did not need to go out; because she was so thin, that it was easily chewed within the cell; nor did she use anything cooked, except bread only, as has been said above. She established moreover in her heart, never except with tears to approach food: whence always immediately before food, first offering tears to God, she watered her soul, and so afterwards took food for sustaining the body. She found a desert within her own house, and solitude in the midst of peoples. But her vigils, prayers, meditations, and other tears, who could express or narrate? She had made a resolve for herself, that while the Friars Preachers, whom she called her brothers, slept, she would daily keep vigil. But when the Friars rang for Matins, after the second signal was rung and not before, she said to her Spouse: "Behold, Lord, my brothers and your servants have until now slept, and I for them have kept guard before you, that you might keep them from evils and from the snares of the enemy: but now they have risen to praise you, you keep them, and I shall rest a little." And so upon the boards, having wood for a pillow, she reclined her little body.

[84] the way of perfection Seeing all these things her most gracious Spouse, who without doubt supplied her all, as if drawn by her fervors, not willing to leave so noble a sheep without a shepherd or leader, and so diligent and fit a disciple without a perfect master, gave not a man, not an Angel, but himself as preceptor to his beloved spouse. For as she herself secretly revealed to me, as soon as she enclosed herself in the cell, her Spouse and Savior most beloved the Lord Jesus Christ deigned to appear to her; and fully to instruct her about all things which would be useful to her soul. Whence in the secret of confession, while she recounted these things to me, she addressed me thus: "Hold this as a most true conclusion, my Father, that no man or woman ever taught me anything which pertains to the way of salvation; but precisely the Lord himself and master, the precious and most sweet Spouse of my soul, the Lord Jesus Christ; either by his inspiration, or by clear apparition speaking with me, as I now speak with you." And she confessed to me, that in the beginning of this vision, which, as for the most part, was imaginary, but sometimes lay open even to the outer senses of the body, so that she perceived the voice with bodily ear; In the beginning, I say, she herself began to fear, lest it were a deception of the enemy, who often transforms himself into an Angel of light.

[85] Which did not in any way displease the Lord himself, nay, he commended her fear, saying: "Always the wayfarer should be with fear, and discernment of spirits is given by Christ himself: because it is written: 'Blessed is the man who is always afraid.'" Prov. 28:14 "But do you wish," he said, "that I should teach you, so that you may be able to discern my visions from the visions of the enemy?" And she most urgently begging this, he answered: "It would be easy by inspiration to inform your soul, so that you would at once discern between one and the other: but that it may profit others as well as you, I wish to teach you by word, because the doctors whom I have taught say, and it is true, that my vision begins with terror, but always as it proceeds gives more security; begins with some bitterness, but always becomes sweeter: the opposite of which the vision of the enemy has for its condition: for in the beginning it gives, as it seems, some joy, security or sweetness; but always as it proceeds fear and bitterness in the mind of the seer grow continuously. This is most true, because even my ways from his ways differ by the same difference: for the way of penitence and of my commandments, in the beginning appears harsh and difficult; but the more one proceeds in it, the more it sweetens and is more agile: but the way of vices in the beginning appears very delightful, but always as it proceeds becomes more bitter and more harmful. But I wish to give you one other more infallible and certain sign. Hold for certain, that since I am the truth, always from my visions there results in the soul a greater knowledge of the truth: and because the knowledge of truth is more necessary to it about me and about itself, namely that it know me and know itself, from which knowledge always comes that it despises itself and honors me, which is the proper office of humility; it is necessary that from my visions the soul be made more humble, and more know and equally despise itself or its vileness. But the opposite happens from the visions of the enemy: for since he is the father of lies and king over all the sons of pride, nor can he give except what he has, always from his visions there results in the soul a certain private esteem or presumption of itself, which is the proper office of pride, and it remains turgid and inflated with wind. You therefore always in yourself by examining diligently, may weigh whence the vision proceeded, namely from truth or from a lie: because truth always makes the soul humble, but a lie makes it proud." But she, as a disciple, not sluggish or negligent, placed the wholesome doctrine in her mind, and after a time handed it on to me and others, as below, with God granting, will be said.

[86] and she suffers frequent visions and ecstasies, From then therefore there began the visions of heaven and revelations to multiply, and the encounters with the Lord to become frequent: and so much, that as I have often told many speaking of her, scarcely can two men be found who would have so assiduous conversation with one another, as this sacred virgin had continuously with her Spouse, and Savior of all the Lord Jesus Christ. For whether she prayed, or meditated, or read, or kept vigil, or slept in one way or another, mostly she was consoled by his vision: nay sometimes while she was speaking with others, this holy vision was at hand, and with her mind she spoke with him, but with her bodily tongue with men. But this could not last long, because then her soul was so vehemently drawn to her Spouse, that after a small delay, with the use of bodily senses left, she was placed in ecstasy. Hence all the wondrous things proceeded which afterwards followed, both concerning her abstinence unusual to others, and concerning her wondrous doctrine, and also concerning the open miracles which almighty God while she was living showed before our eyes. Wherefore since here is the foundation, root, and origin of all her holy works, and the middle showing all her wondrous life; lest you happen to waver in this, dearest reader, I see myself compelled to reveal to you those things which turn to my no small confusion. Lest it happen that any unbeliever say: "These things which you write have been heard only from her, no other witness is introduced; she gives testimony of herself, her testimony is perhaps not true; or perhaps deceived, or lying": I am compelled to write here about myself what, if the honor of this holy virgin did not urge, would in no way have to be recited by me in perpetuity. But I prefer to be confounded, rather than her honor be lessened in anything: I have chosen rather to blush before men, than to cover my shame with her injuries.

[87] I want you to know therefore, beloved reader, that in the beginning, whose truth the Confessor about to test when, having heard her fame, I began to converse familiarly with her, in many ways and by many methods of unbelief, by God's permission for the better, I was tempted. For I sought by every method and way, by which I might investigate whether her deeds were from the Lord, or from elsewhere; whether they were true or feigned. For it occurred to me, that now is the time of that third beast of the leopard's skin, by which hypocrites are designated; and that in my days I had found some, and especially in women, who easily wavering in head, are more easily seduced by the enemy, as appeared in the first mother of all; and several similar things were then presented to my mind, which compelled it to waver about this matter. And while I was so in a kind of crossroads placed, and did not firmly incline to either side; and nodding in mind I anxiously desired to be directed by him, who can neither be deceived nor deceive; suddenly it occurred to my mind, that if it could be established for me, that by her prayers I should obtain from the Lord a great and unusual contrition of my sins, beyond all my common custom, this would be to me a perfect sign that from the Holy Spirit proceeded all her deeds: for no one can have this contrition, except from the Holy Spirit: and although no one knows whether he is worthy of grace, hate or love, yet a great sign of God's grace is cordial contrition of sins. Nor did I bring this thought up to tongue or voice, but wholly silent I went to her, and asked her earnestly that she would ask the act of contrition for him, that she would be willing to effectively intercede with the Lord for me, that he would deign to forgive me my sins. Who, when from the fullness of her charity she answered joyfully, that she would most willingly do so; I added that this desire of mine would not be quieted, unless concerning this indulgence, in the manner of the Roman curia, I should have a Bull. She smiling and asking what kind of Bull I wished to have about this; I answered that in place of the Bull, as a sign, I asked for a great and unusual contrition of my sins. Who immediately nodded, that she would undoubtedly do this. And it seemed to me then, that she had understood all my thoughts, and so I departed from her, at the hour of the day, if I am not mistaken, the penultimate.

[88] On the morrow it happened that I suffered some of my usual infirmities sufficiently gravely: whence I fell into bed, with a certain most devout and beloved of God and of me companion standing by me, Brother Nicholas of my Order, who was of Pisan origin. whom she obtains for the sick man, Which when she had perceived, because for then we were as travelers in a certain monastery of Sisters of the same Order, and her dwelling was not far from ours; from the little bed, in which, worn out with fevers and other passions, she lay, she rose

and said to her companion: "Let us go to see Brother Raymond, because he is suffering." But she answering that it was not much needed, and even if it were, she herself was more burdened than I; beyond all her usual custom, hastily, with her companion accompanying, she came to me, saying: "What is it with you?" Who, since I could barely from weakness say anything before to my companion, made an effort to answer whole and said: "Why, Lady, have you come here? It is worse with you than with me." But she beginning, according to her custom, to speak of God and of our ingratitude, who so offend such a benefactor; as if comforted and also on account of honesty compelled, I rose from bed; yet mindful in no way of the promise which in the preceding evening she had made to me: and I placed myself to sit on another little bed there close by.

[89] But she continuing the discourse begun, there came upon my mind a certain unusual consideration of my sins, so clear, that without any veil I saw myself placed in the judgment of the just Judge, and most undoubtedly guilty of death, in the likeness of those who for evil deeds by the judges of this world are daily condemned. I also saw the benignity of the same Judge and his clemency, with an unusual illumination of the mind: who, though I was by my own demerits deputed to a most just death, not only freed me from death, but clothing the naked with his own garments, and lodging me in his own house and cherishing me, and deputing me to his service, was changing death into life, fear into hope, sorrow into joy, ignominy into honor, solely by the grace of his infinite goodness. By these considerations, nay, to speak more properly, by these most clear visions of mind, the cataracts of my hardest heart were broken, and the fountains of waters appeared, and the foundations of my faults were revealed; and into so great a weeping and roaring I broke forth, that I say with shame, that it is likely I feared lest my breast and heart would alike be split. But she, most prudent, who had only come for this end, as soon as she saw this, was silent, and permitted me to be sated with tears and sobs. But after some delay, when I was wondering at this unusual novelty, among my weepings there occurred my petition, which I had made the preceding day, and her promise; and immediately turning to her, I said: "Is this the Bull which I asked for yesterday?" She answered: "This is it." And soon rising, if I am not mistaken, she touched my shoulders behind with her hand, saying: "Be mindful of God's gifts"; and immediately she departed, and I remained with my companion, edified and likewise gladdened. These things before God, because I do not lie.

[90] the same relapsing into former unbelief, But another time, without my asking, another sign of her excellence was given to me; which for her honor I am compelled even to publish, although I know I am adding blush to blush. It happened in the aforesaid monastery, that once she, burdened with several languors, lying on her pallet, and desiring to confer with me certain things revealed to her by the Lord, had me secretly summoned. Who when I had come to her, I stood by the little bed: and she, although feverish, began in her manner to speak of God, and to recount what had been revealed to her that day. But I, hearing such great things and likewise unusual to others, unmindful and ungrateful of the first grace already received, thought within myself in some things: "Do you think all things are true which she says?" He is terrified by Christ changing Blessed Catherine's face into his own: And while I so thought, and intended on the face of her speaking; suddenly her face was transformed into the face of a bearded man, who, looking at me with fixed eyes, greatly terrified me: and the face was oblong, of middle age, not having a long beard of wheat color, and bearing majesty in its aspect, from which it manifestly showed itself to be the Lord: nor for then could I discern there another face, except that one. And when, frightened and terrified, with hands raised around my shoulders, I cried out: "O who is it, who looks at me?" The virgin answered: "He who is." Which said, soon that face disappeared, and the face of the virgin, which before I could not discern, I clearly saw. Here before God I speak securely, because God himself and the father of our Lord Jesus Christ knows that I do not lie.

[91] thus confirmed And I confess, for greater confirmation of the miracle, that (as appears clearly) this was done by the Lord; after this sensible vision (not without blushing can I say) I perceived from within a mental illumination, so great and so unusual, especially about the matter of which she was then speaking to me, which I am silent about, that I almost experienced what the Lord, promising the Holy Spirit, said to the disciples: "And the things which are to come, he will announce to you," etc. John 16:13 Behold, I am made foolish, and I do not deny it, and the unbelieving have compelled me to this. I prefer to be reputed a fool by men, than that these testimonies of this sacred virgin should be hidden. For who knows whether the Lord then willed to show these things to me unbelieving, that in its time I might reveal the testimony of her sanctity to others, and reform the minds of unbelievers with these testimonies? What now do you say or think, unbeliever? If you deny to believe Mary Magdalene or the other disciples, too quickly (as your hardness thinks) believing; at least Thomas the Didymus, by his own unbelief he confirms the reader: touching the stigmata, do not refuse to believe. If you disdain to imitate the believing; at least, do not refuse to join yourself to unbelievers like you. Behold I offer you an unbeliever, and more than unbeliever, because after the sign which he himself had asked for had already been received, he still persevered in unbelief. The Lord came, and manifesting his face, sensibly indicated it to the outer senses, and gave a notable experience of him who was speaking in her. So (to use this expression) he showed himself to be seen to the unbelieving Raymond, as he once offered himself to be touched to Thomas, who was called the Didymus. But that Didymus cried out after the touching, "My Lord, and my God": does it seem wondrous to you, if after a twin vision this unbeliever now cries out, "The most true spouse of my Lord and my God, and true disciple"? These things therefore, dearest reader, let be said, that below with God's grant, when you hear her revelations and visions, of which and for which besides her no witness can be adduced, you may not waver, nor despise; but notably and reverently attend the holy examples, and sacred doctrine, which and how much the Lord, who made it, has shown you in a vessel naturally weak and frail, but by him wondrously made precious and strong. And here let us place an end to this chapter, whose contents, apart from what happened to me, I was taught by the sacred virgin herself, except that concerning the silence I had it from him whom I have cited above.

CHAPTER VI.

The doctrine about knowledge of oneself and of God drawn from Christ, confidence in God, judgment about the love of God and of self.

Ch. X.

[92] Having therefore placed above the foundation of credulity, as far as the Lord granted, she learns from Christ what it is to know oneself and to know God: now let us proceed to the construction of the spiritual edifice, if he who is the Cornerstone will grant it. And because faithful souls are quickened and live by the word of the Lord, from the notable doctrine given to this sacred virgin by the Founder of all and her own Teacher, let us take our beginning. For this sacred virgin related to her Confessors, among whom I was unworthy, that in the beginning of the visions of God, namely when the Lord Jesus Christ himself began to appear to her, once while she was praying, he appeared to her and said: "Know you, daughter, what you are, and who I am? If you know these two, you shall be blessed. For you are that which is not: but I am he who is. If you have this knowledge in your soul, the enemy can never deceive you, and all his snares you will escape: you will never consent to anything against my commandments, and all grace, all truth, all clarity without difficulty you will acquire." O shortened and great word! O brief doctrine, and in some way infinite! O immense wisdom, explained in very brief syllables! Who will grant me to be able to understand you? Who will open to me your seals? Who will lead me to behold your abyssal profundity? Are you perhaps that length and likewise breadth, height equally and depth, which Paul the Apostle wished the Ephesians to comprehend with all the Saints? Eph. 3:16 Or perhaps with the charity of Christ, surpassing all human knowledge?

[93] O dearest reader, fix your foot, let us not pass by this incomparable treasure, which in the field of this sacred virgin we have found. How great the former knowledge may be is shown Let us dig from within carefully: because the signs which appear show us a great abundance of riches. For infallible truth says: "If you know these two, you shall be saved." And again: "If you have this knowledge in your soul, your enemy can never deceive you," and the rest which above are placed. It is good, as I judge, to be here: let us make here three tabernacles, namely, to the honor of the teaching Lord Jesus, by understanding what has been said, one; to the love and devotion of the receiving doctrine, the virgin Catherine, by reverence of affection, one; and to the worth of each of us finding here life, by retentiveness of memory, one: and thus we shall be able to dig the spiritual riches and also possess them, so that we may not longer be compelled to blush in begging. "You are," he says, "that which is not." Is it not so? From nothing has any creature been made through the Creator: for to create is defined as to make something from nothing. Likewise it always tends to nothing if left to itself, so much that if for an instant the Creator ceased from preservation, it would soon be reduced to nothing. When it commits sin, which is nothing, it always approaches to nothing: nor precisely from itself can it do or think anything according to the Apostle. 2 Cor. 3:5 Nor is it wondrous, because it can neither be from itself, nor be preserved in being. Whence the same Apostle cries out: "Whoever esteems himself to be something, when he is nothing," etc. Gal. 6:3

[94] Do you see therefore, Reader, that every creature is surrounded with nothings? Made from nothing, and always tending from itself to nothing, by fault it makes itself nothing, according to Augustine: and it can do nothing through itself, as Truth incarnate herself testifies, who says: "Without me you can do nothing," and think nothing, as has now been said. John 15:5 Therefore it is clearly convinced, that it is not: for who would dare to assert that that which is nothing is? How many truthful conclusions may be drawn from these, and most useful for excluding all vices, the holy men of God themselves, who by the teaching of the Holy Spirit have been imbued with this wisdom, have best known. For what inflation of pride

could enter into that soul which knows itself to be nothing? How will she glory about any work done, who knows it is not her own? How will she reckon herself to be something above others, who from the depth of her heart reckons herself to be nothing? In what way will she despise others, or envy others, who despises herself down to nothing inclusively? Whence will she be able to glory in exterior riches, who has already despised all her own glory? For this word of Wisdom incarnate says: "If I seek my own glory, my glory is nothing." John 8:54 Likewise, how will she seek to say outward things are hers, she who very well knows herself is not her own, but his who made her? By this consideration finally who will make this soul delight in carnal delights, who daily constrains herself through this consideration up to non-being? Finally, when will she be able to be slothful, who, her own being, which she knows is not hers, seeks to beg from him? By these things, although too briefly said, you can, reader, weigh that all vices are excluded by this most brief proposition, "You are not." Without doubt very many things could be added here, if the narration of history, which we intend, did not hinder.

[95] But to omit the second part of this exceedingly notable doctrine is not permitted. How great likewise the latter is For Truth herself says: "I am he who is." Ex. 3:14 But is not this proposition new? New and at the same time old. For this the very one who speaks said to Moses from the bush: this, most notably, all the expositors of the sacred Letters have diligently explained; and have truly taught, that he alone is, to whom being essentially belongs: nor is there a difference between his essence and his being: nor from another than from himself has he being; and from whom proceeds and comes forth every other being, he alone can properly utter this proposition. Because, to use the Apostle's words; "There is not in him, Yea and No," as in creatures: but "Yea" in him only is. On which account he himself to the aforesaid Moses commands him to say: "He who is has sent me." Nor is it wondrous, because he who attentively considers the proper definition of creation, will draw from it this wisdom without hesitation. For if to create is nothing else than to make something from nothing; it is plainly concluded that any being proceeds from the Creator alone, nor can it from anywhere else in any way arise, because he alone is the fount of all being. Which granted, it is at once deduced, that a creature has nothing from itself, but the whole from the Creator: but the Creator himself has, from himself and not from another, the whole, indeed infinite, perfection of being: for he could never make anything from nothing, unless he had an infinite power of entity in himself. And the whole which the supreme Monarch and also Master wished to teach his spouse above, is this: "Know me from the depth of your heart to be truly your Creator, and thus you shall be blessed."

[96] Something similar we read was said to another Catherine ^a, when he visited her placed in prison, accompanied by many Saints and Angels. For he said: "Know, daughter, your Creator." Hence, namely, from this knowledge, proceeds every perfection of virtue, every good ordering of the created mind. For who, unless irrational or mad, would not willingly and gladly subject himself to him from whom he recognizes he has all things? Who would not love with all his heart and all his mind so gracious and so full a benefactor, who gives all good things freely? Who, the more, would not be inflamed daily to love such a lover and dearest one, who with no preceding merits, nay with nothing moving him except his eternal goodness precisely, loved his creatures before he made them; not kindled daily to love? Who after these things would not fear, or not continually be shaken with fear and trembling, to offend or in any way to lose so great and terrifying a creator, so powerful and wondrous a giver, so burning and gracious a lover? Who, on account of him, would not again sustain even all evils, from whom he has received and receives so many good things, and trusts without doubt to receive more? Who would be wearied by labors or afflicted by languors, in order to please so great and so lovable a majesty? Who his words, with which he so worthily addresses his creatures, would not reverently receive, diligently hearken, and also always keep in the treasure of tenacious memory? Who would not obey his saving commandments with joyful heart according to his strength? All these things and each are drawn from that perfect knowledge, by which is said: "Know yourself to be that which is not; but me, that which is." Or in other words it is said: "Know, daughter, your Creator." You weigh, reader, what a foundation the Lord placed in the beginning, as a pledge to his spouse. Does it not seem to you sufficient, to sustain the whole structure of any spiritual perfection, so that neither by winds nor by any tempests can it be cast down or moved? For you, as much as the Lord has granted, I have placed above the foundation of credulity: now you see most clearly, what a foundation the supreme architect has placed in the mind of that virgin, about whom we speak; that, strengthened by a double foundation, you may in no way be able to waver. Stand therefore at least in firm and stable fidelity, and be not unbelieving but faithful.

[97] But to the aforesaid exceedingly notable doctrine the Lord added another very notable: which, if I am not mistaken, from the same is inclusively deduced. For he said, when another time he appeared to her: "Daughter, think of me: which if you do, I will think of you without hesitation." at another time she hears, "Think of me, and I will think of you": Do you see, reader, the word of the Psalmist, crying out to any just man: "Cast your thought upon the Lord, and he will sustain you: he will never suffer the just to be moved"? Ps. 54:23 But how the sacred virgin understood this word, let us hear. For while she secretly conferred with me about this word, she said that the Lord had then commanded her, that she should exclude every other thought from her heart, and keep her will upon him only, lest any solicitude for herself, either as regards spiritual salvation, should impede her in any way from that quiet of assiduous thought. He added: "And I will think of you"; as if he openly said: "Be not solicitous, daughter, about the salvation of your two-fold man; because I, who know and am able, wish to think of this and provide carefully: you only attend to thinking and meditating of me, because in this stands your perfection, and your final good." But, O uncreated Goodness, what accrues to you, if this virgin your spouse, or any other creature, thinks and meditates of you? Can any exaltation from that in any way come to you? Why therefore with such affection do you desire, that we think and meditate of you; except because you are goodness, and are naturally always led to communicate yourself to us, and always to draw us to you?

[98] Moreover from this doctrine this Dominican virgin was accustomed to infer, that since we are given to God, both by sacred baptism and by clerical or monastic religion, we ought to be in no way solicitous about ourselves, but only solicitous and thinking how we may please the Lord himself to whom we have given ourselves. And this not principally in consideration of reward, but in consideration of union: because we are united to him by the glue of love, the more, the more we please him. Because not even the reward itself is to be sought principally for any other reason, except that it unites us in a perfect manner with our infinitely perfect principle. Whence she was accustomed to say to us, whence she persuades confidence to be placed in God, when we feared some danger, I or any of my Brothers: "What," she said, "have you to do about yourselves? Let divine providence act: she, while you fear more, always has eyes over you, and unceasingly provides for your salvation." For such confidence she conceived from her Spouse, after she had heard from him, "I will think of you"; and so highly did she judge concerning divine providence, that she could not be sated, day and night to speak of it: whence in the book which she made, through a long treatise and several chapters ^b she did not omit to discuss it, as is clearly evident to those reading it.

[99] I recall, that when we were at sea together, many men and women, and night had already spent the middle of its course or so, with the favorable wind failing, the helmsman began to be in no small doubt: for he said we were in a place quite dangerous, because if a side wind rose, of necessity it would have been required for us to cross to very distant parts or islands. Which when I had heard, I addressed her, wailing and saying: "O mother" (for so all of us called her) "do you see in what danger we are?" Who soon answered me: "What have you to do about yourselves?" And thus she imposed silence upon my outcry and fear at once. After a short while a contrary wind came, from which the said helmsman said he was compelled to return: which when I had expressed to the virgin, "Let him turn," she said, "his hand in the name of the Lord, and go as the Lord shall give the wind." He turned his hand, and we were returning: and so to those sailing she obtains favorable winds: but she bowing her head and praying the Lord, we had not yet gone back a crossbow-shot, when the favorable wind which had before failed arrived; and we came, with the Lord leading us, at the hour of finished Matins rejoicing to the port where we desired, singing with loud voice, "We praise you, O God." This I have recited here, not for the order of the matter done, but for the agreement of the material. But as was touched above, this second doctrine, if I am not mistaken, follows consequently from the first, as anyone understanding sees. For if the soul knows herself to be nothing from herself, but wholly from the Lord; it is consequent that she trust not in her own operation, but only in the Lord's. Wherefore she places her whole solicitude in the Lord, and this is to cast her thought on the Lord, according to the Psalmist, as I think. Nor yet does she on this account leave off from working what she can: because since this confidence proceeds from love, and love necessarily causes in the mind of the lover the desire of the loved thing, which cannot be possible to her without work; it follows that as much as she loves, so much does she work: but nonetheless, not in her own, as her own, but in the work of the Creator precisely she trusts: which the knowledge of her nothingness, and the perfection of the truth of the same Creator, perfectly teach her.

[100] Indeed because, among the other wondrous things of this kindly virgin, I reckon her doctrine singularly to be venerated, I cannot omit, what she thought about the love of God, but that I should add to the doctrines already said the remaining which she taught: which however all,

unless I am much mistaken, proceed from the first first recited. For this holy virgin often conferred with me about the conditions of a soul loving its Creator, and said, that such a soul neither sees nor loves itself or anyone, nor remembers itself or any creature at all. When I asked the declaration of which saying, she answered: "A soul which now sees its nothingness, and knows all its good to be in the Creator, with all its powers leaves itself and all creatures wholly, and immerses itself wholly in its Creator; so that it directs all its operations principally, and wholly to him; nor wishes in any way to go out of him in whom it perceives it has found every good and every perfection of felicity: and from the vision of love, which in it is daily increased, it is so transformed in a certain way into God, that neither can it think, nor understand, nor love, nor remember anything, except God and about God: but other creatures and itself it does not see, except only in God; nor remember itself or them, except precisely in God. Just as he who plunges himself wholly into the sea, and swims under the sea waters, sees nothing and touches nothing except precisely the sea waters, and what is in the waters; outside the waters he sees nothing, touches or palpates nothing: but if the species of those things which are outside resound in the water, those he can see, but only in the water, and as they are in the water; otherwise not. And this," she said, "is the ordered and right love of self and of all creatures, in which one never errs: because it is necessarily regulated by the divine rule, nor is anything desired outside God through it, from the fact that it is always exercised and done in God." I do not know if I have perfectly explained the sentence, which she then taught me, because she had learned these things by sensing them, like another Dorotheus ^c named by Dionysius. But I, alas, inexperienced in such things, cannot but defectively recount these things: but do you perceive, reader, and receive according to the grace given to you: yet I know that the more united you are to God, the more intimately you will understand this great doctrine.

[101] Moreover from this union this teacher of the discipline of God, and about hatred of self, inferred another one, which she did not cease daily to repeat to those whom she wished to instruct in the way of God: namely that such a soul, thus joined to God as we said above, as much as it has of love of God, so much has of holy hatred of its own sensitive part, or its own sensuality. Because from the love of God naturally proceeds hatred of the fault which is committed against God, the soul, seeing the tinder and origin of every fault to reign in the sensitive part, and to have sent roots into it, is moved with great, but holy, hatred against it; and tries with all her strength not to kill it, but that tinder rooted in it: which cannot thence be done without no small nor brief affliction of sensuality itself. But because it cannot be that there should not always remain some root at least of small faults, according to that of John: "If we say we have no sin," etc. 1 John 1:8 it begins to have a certain displeasure about itself, from which arises the said holy hatred, and contempt of itself, by which always the soul is kept from the snares of the enemy together and of men. For there is nothing that keeps the soul so secure and strong, as that holy hatred, which the Apostle wished to express, when he said: "When I am weak, then am I stronger." 2 Cor. 12:10 And "O," she said, "eternal goodness of God, what have you done? From fault virtue proceeds, from infirmity strength arises, from offense placation, and from displeasure is generated complacency. This second hatred, O children, always have in you; because it will render you humble, and always thinking humbly of yourselves: it will make you always patient in adversities, temperate in prosperities, composed in all honesty of manners, and beloved and pleasing to God and men alike." And she added: "Woe, and again woe to that soul, in which this holy hatred is not: for it is necessary that where this hatred is not, there self-love reigns, which is the bilge of all sins, the root and cause of all evil desire."

[102] These and similar words she brought forth, daily commending that holy hatred to her own, and detesting self-love. But whenever she noted defects or faults in any of her own, or in any others, soon moved to compassion, she said: "This does that self-love, the fomentation of pride and the other vices. O my God, how often and how often she has repeated to miserable me: Place your effort to eradicating from your heart this self-love, and planting in it that holy hatred; because infallibly this is the royal way, by which one ascends to all perfection, and every defect is corrected." But I confess, that neither then nor now could I perceive the depth of her holy words, nor their utility, alas, nor put them into execution. But to you, dearest reader, I say, that if you recall those two cities, which Augustine names in the book of the city of God, one of which self-love constitutes, coming down to the contempt of God; and the other, the love of God, coming up to the contempt of self: you will soon weigh what this doctrine is, if you have perceived the sense of the Apostle, when he said that virtue is perfected in weakness; 2 Cor. 11:30 as had been spoken to him from heaven, when he prayed for the removal of temptation: and when he again concluded, "Gladly will I glory in my infirmities, that the virtue of Christ may dwell in me"; Ibid. 12:9 and you will see the doctrinal foundations of this holy woman and virgin, to be founded upon the solid rock of truth, which is Christ, who is also called a rock. But these things for now concerning her doctrine, from her to the first Truth and to us from her lately handed down, let these suffice. And thus let an end be placed to this Chapter, to which it is not necessary to add witnesses, because from her mouth all that has been said I myself perceived. But from these I warn each one who reads, to consider how great merit this sacred virgin had with God, and how undoubtedly she is to be believed in other things, who put on so great a light of truth.

ANNOTATIONS.

CHAPTER VII.

Temptations borne and overcome, the doctrine about their victory, commerce with Christ, the Blessed Virgin, and the Saints: espousal with Christ.

Ch. XI.

[103] ^a With the tower of Lebanon erected by the peaceful King against Damascus for the guard of Jerusalem, soon the king of pride of Babylon and enemy of peace roared, and moved his army against it, and strove to destroy it. Foreseeing and at once providing, the King himself, author of peace and preserver, surrounds his tower with wondrous and unconquerable fortifications, by which all the darts of the enemies not only are cast in vain, but also in a wondrous way turned back, hurl and cast down the throwers themselves. These things I have said so much, She is fortified by Christ for the victory over temptations, because the ancient serpent, weighing that this girl was ascending the great heights of perfect virtues, fearing, as also happened, that she would become a cause of salvation not only for herself but for many others, and thus with her merits and doctrines would defend the holy city of the Catholic Church; with the whole spirit of his malignity he turned himself to seducing her by a thousand arts. But the Lord of great mercy, who permitted this to increase the crown of his spouse, pre-equipped her with such strong spiritual arms, that she gained more from war than from peace. For he inspired her mind, to ask from the Lord the virtue of fortitude; which she did without intermission for many days: and the most merciful inspirer, wishing after long prayer to become hearer, informed her with such doctrine.

[104] "Daughter," he said, "if you wish to acquire the virtue of fortitude, you must imitate me. by the virtue of patience, For I, although I could by divine virtue also annihilate all airy powers, and take another way of overcoming them; yet wishing through my human acts to give you example, I wished only through the way of the cross to overcome them, that I might teach you by actual discourse. But if you wish to be made strong to overcome every hostile power, take the cross for your refreshment, as I did, who according to my Apostle, with joy set before me, ran to the cross, so shameful and hard: namely that you choose pains and afflictions, not only to bear them patiently, but to embrace them as a refreshment. Heb. 12:2 And truly they are refreshments: because the more you suffer such things for me, the more you are made conformed to me: but if you are made conformed to me through sufferings, it necessarily follows, according to the doctrine of my Apostle, that as well in grace as in glory you should be like me." 2 Cor. 1:7 "Accept therefore, daughter, sweet things for bitter, and bitter things for sweet on my account; and do not doubt anything afterwards, because you shall be strong for all things." Which she, not perceiving with a deaf ear, from then on fixed in her mind so strongly, to delight in tribulations, that (as once she secretly confessed to me) nothing external in this life refreshed her so much, as tribulations and passions, without which most impatiently, as she admitted, she would have remained in the body: but for sustaining these she willingly bore the delay of the heavenly crown, because she knew that by these the crown itself was always growing in heaven.

[105] Moreover, after the King of heaven and earth had armed his tower with most strong doctrines, he opens a way permissively to the enemies, that they approach and try if they could in any way conquer her. They approach with their detestable troops, and try to surround her on every side; that with none helping, they might be able to fell her

her on every side from the foundation. And first they begin with carnal temptation, which she sustains, sent against chastity: which they introduce not only through thoughts inwardly, not only through illusions and phantasies in dreams; but also through open visions, which, taking on airy bodies, they thrust upon her eyes and ears, and ministered to her in many ways. It is horror to repeat those battles: but to hear the victory is found very delightful to pure minds. But she most strongly rose up against herself, that is, against her flesh and blood, macerating her flesh with the iron chain, and shedding blood; far more than usual augmenting her vigils, so that sleep was almost wholly excluded. Nor for this do the enemies desist from the begun war; they take, as I said, airy bodies; with phantasmagorial images multiplied, they thrust themselves into a very great multitude before her sight, as if sympathizing and counseling, first they said: "Why, wretched one, do you so afflict yourself gratuitously? What utility does such affliction of pain bring you? Do you think you can persevere in these things? You will never be able to continue this, unless you wish to kill yourself, or be a homicide of your own body. It is better for you to leave this folly, before you wholly fail. Still there is time for you to be able to rejoice in the world. You are young, and your body will swiftly recover its vigor. Live as other women, take a husband, and beget children for the increase of the human race. But if you desire to please God, did not holy women also marry? Consider Sara, Rebecca, Lia, and Rachel. Why have you taken this singular life, in which you will in no way be able to persevere?"

[106] These and similar things they saying, the sacred virgin always praying, and commending herself to her Spouse, placed a guard on her mouth, while the sinner stood against her: nor in anything did she answer, except when concerning perseverance they were in some way leading her that she might wholly fail. But then she said: she persuades the tempted not to dispute with the demon, "I trust in our Lord Jesus Christ, and not in myself." Nor could they have any word from her, but she was always fixed in prayer. And she gave us who were conversing with her this for a general rule, that when temptations arose, we should never place ourselves to dispute with the enemy: "because this," she said, "is what he himself seeks, that we come to words with him: for he trusts in the great subtlety of his malice, that he cannot be overcome by his sophistic reasonings. Wherefore, just as a chaste woman should not in any way answer an adulterer speaking to her, but as much as she can, turn away from him: so a soul, which is united to Christ with chaste love, should never answer the tempting enemy: but have recourse to her Spouse by prayer, and place all her confidence in him with all fidelity of mind: because by the power of faith all temptations are overcome." Thus therefore then this spouse of the Lord wisely struggled against Sisera, namely by piercing his temples with the nail of her faithful prayer. Which he noting, leaving off his persuasions, he turned himself to another kind of battle. For he portrayed the image of women and men, foully mixing with each other, and thrust foul acts and most dishonest words upon her sight and hearing, and thus with such abominable throngs running about her, with howlings and cries he invited her to foul things.

[107] O my God! how great then was the vexation of that mind, when that which she most abhorred, she was compelled even with closed eyes and ears to behold and hear equally? And to the afflicted mind another affliction was added; because the Spouse, who was accustomed to visit her often and mercifully to give many consolations, seemed for then to be far off, and neither visibly nor invisibly (as appeared) to extend his help. nor anything of the usual exercises of piety to be remitted. From which without doubt no small sadness was plunged into the virgin's mind, although without intermission she always wholly intended upon the chastisement of the flesh and upon prayer. For she thought, the Spirit of the Lord then teaching her, of a certain caution, which she afterwards taught me and many others, for avoiding the snares of the enemy. For frequently (as she said) it happens to a soul loving God, that mental fervor, either from divine providence, or from some fault, or from inventions drawn from the enemy, cools, and sometimes is brought almost to coldness: and certain incautious, seeing themselves as it were deprived of accustomed consolations, give up the accustomed exercises of prayer, meditation, reading, or penitence, in which they further weaken themselves, and gladden (if so one may speak) the enemy; who seeks nothing else, except that the soldier of Christ lay down the arms with which he conquered him. The cautious athlete of Christ ought therefore, however much he may see or feel himself (as it seems to him) to have cooled interiorly, always to continue his accustomed spiritual exercises, nor on this account to omit or diminish them, nay rather to augment them.

[108] This therefore the holy virgin then, with the Lord teaching, learned and perfected; addressing herself with the holy hatred described above, in such manner: "Are you, most vile, worthy of any consolations? Are you not mindful of your sins? What do you think yourself, O unhappy sinner? Is it not, if eternal damnation is turned away from you, enough for you, even if you had to bear these pains and these darknesses for all the time of your life? Why on this account are you slothful or sad? If you can escape eternal pains, with Christ you will without doubt be consoled eternally. Was it for these consolations you chose to serve him? Or not that you might eternally enjoy him? Rise therefore, and fail in nothing of your accustomed things, nay rather always add something to increase beyond all his accustomed praise." With these darts of humility the sacred virgin penetrated and pierced through the King of most proud Babylon, and strengthened herself with words of wisdom. vexed by the most foul temptations of demons But, as she confessed to me, so great was the multitude of demons, that she saw as it were to the eye in her chamber so many incentives to evil thoughts, that willingly she fled from it, at least for a time. Whence more than usual she was then staying in the church, although even there the infernal molestations accompanied her: but yet there it was more mildly done with her. And if it had been allowed, imitating Jerome, she would have fled through valleys and hills, that she might be able to avoid such abominable monsters of demons, and monstrous acts. For always when she returned to her cell, she found such a multitude of demons, saying words and doing acts of foulness and lust, that like most importunate flies they thrust themselves on every side. But she, soon fleeing to prayer, cried so long to the Lord, until the infernal annoyance was a little mitigated.

[109] And when these evils had lasted for very many days, once when she had returned from the church and was prostrate in prayer, a certain ray of the Holy Spirit appeared, and opened her mind, that she remembered how not many days before she had asked for the gift of fortitude from the Lord, and what doctrine the Lord had given her for obtaining the gift of fortitude; and soon understanding the mystery of these temptations, cheered interiorly, she began by thinking to propose firmly, to bear those molestations with a joyful mind, as long as it should please her spouse. Then one of those demons, as bolder so also more pernicious than the rest, addressed the sacred virgin in such manner: "What," he said, "wretched one, are you going to do? Will you lead all your life in this misery always? We shall never cease this side of death from your molestation, unless you consent to us." To whom soon she, not forgetful of the doctrine given her, with all security answered: "I have chosen pains for my refreshment; nor is it hard, nay delightful to me, to bear both these and other pains for the name of the Savior, as long as it shall please his Majesty." Which said, immediately that whole convention of demons, confused, departed, and a certain great light from above, illumining the whole little chamber, appeared, and in the light the Lord Jesus Christ himself fixed to the cross, as he stood, with Christ consoling from the cross she recovers peace, when he entered the holy tabernacles by his own blood bloody: and called from the cross the sacred virgin, saying: "My daughter Catherine, do you see how much I have suffered for you? Let it not therefore be heavy for you to suffer for me."

[110] After these things in another form coming nearer to the virgin, that he might console her, he spoke sweetly about the triumph of the contest already obtained. But she, imitating Anthony, said: "And where, my Lord, were you, while my heart was vexed with so many foulnesses?" To whom the Lord: "I was in your heart." But she: "May your truth always be safe, Lord, and all reverence of your Majesty; how can I believe that you dwelt in my heart then, which abounded in nothing but most filthy and foul thoughts?" and she learns that he was then especially in her very heart: To whom the Lord: "Did those thoughts or temptations cause gladness in your heart, or sadness? Delight, or grief?" Then she: "The highest sadness and grief." And the Lord: "Who therefore made you to be sad, unless I who was hidden in the midst of your heart? For if I had not been present, those thoughts would have penetrated into your heart, and you would have been delighted in them. But my presence caused displeasure of them in your heart: and when you wished to cast them off as displeasing to you, and could not according to your vow, you were sad and mourned. But all these things I was doing, who was defending your heart wholly from the enemies, hidden within, and permitting you to be troubled outwardly, as much as was expedient for your salvation: but when the time appointed by me for battle was completed, I sent my rays outward; and soon the infernal darknesses departed and fled; because they cannot stand with light. For who instructed you now last, that those pains were wholesome for you for acquiring fortitude, and that you should bear them willingly, as long as it pleased me, except my ray? And because you offered yourself cordially to bear those very pains, soon they were freely taken from you by the showing of my presence, because not in pains, but in the will of him strongly sustaining pains, is my delight."

[111] "But for the sake of this matter, that you may more perfectly and delightfully perceive what is said, I shall set forth an example to you in my body. For who would have thought my body, while it so harshly suffered and was dying on the cross, and while afterwards it lay lifeless, to have always life lying hidden in itself, and joined by indivisible union? Certainly not only strangers and perverse, but not even my Apostles, who had been with me for so long a time, could believe this: how the divinity lay hidden in the body through the triduum of the burial. all lost faith and hope. And yet, although most truly this my body did not live by the life which it received from its own soul; yet it had united to itself a life unending, by which all living things live: whose

by whose virtue, at the time at which it was decreed from eternity, the proper spirit was reunited to it, with a far greater bestowal of life and virtue than before: because with the gift of immortality, impassibility, and other dowries, with which before it had not been endowed. Therefore life, the divine nature united to my body, was hidden when she willed: and when she willed, she showed her virtue. Now therefore, because I created you to my image and likeness, and by assuming your nature was made like you, I do not cease always to assimilate you to me, as much as you are capable: and what was then done in my body, in your souls also now, while you are on the way, I am striving to renew. You therefore, my daughter, who by my and not your virtue have so faithfully fought, have thence merited a greater grace from me: and therefore from now on more frequently and more familiarly I shall show myself to you." And so the vision was ended, but she herself remained with such fullness of sweetness and gentleness, that it would be ridiculous to think it could perfectly be described in word or pen. But singularly there remained in her heart a wondrous sweetness concerning that word by which the Lord called her his daughter, saying: "My daughter Catherine." Whence when she reported these things to her Confessor, she asked him, that whenever he wished to call her, he should name her thus, that always that sweetness might be renewed in her mind.

[112] she is often visited, even by the Blessed Virgin and Saints From that hour therefore the most sacred Spouse began so familiarly to converse with her, that to a man who was ignorant of the preceding things, it might seem either incredible or ridiculous. But to a soul tasting how sweet beyond every human estimation the Lord is and kind, it appears not only possible, but also very probable and fitting. The Lord therefore appeared to her most frequently, and remained with her longer than usual, and sometimes led with him his most glorious Mother, sometimes Blessed Dominic, sometimes both; likewise Mary Magdalene, John the Evangelist, Paul the Apostle, and some others jointly and separately, as it pleased him. But for the most part, he came without others, and conversed with her, as a friend with a most intimate friend: so much so that (as she secretly and modestly confessed to me several times) frequently the Lord and she together said psalms, walking through her chamber, as two religious or clerics are accustomed to say the office together. O wonder! O amazement! O a showing of familiarity unheard of in our ages! And yet, reader, it should not be incredible, if you wish well to consider, what has been said above, and what shall be said below: and if you weigh attentively the abyss of divine goodness. For upon each of his Saints he confers some singular thing, which above others he may rejoice to possess; that not only in all, but in each of the Saints there may appear the height of his greatest magnificence, as the Prophet says: "According to your height you have multiplied the sons of men." Ps. 11:9 According to his own height, the Lord multiplies the sons of men: for as to sense it appears, that every man is dissimilar from all others by some singular thing, so every one of his Saints is separated from all others by some singular grace. Wherefore it is not to be wondered at, if something is said of any, which is in no way found in others.

[113] But because mention has been made here of psalmody, I want you, reader, to know, that this sacred virgin indeed knew letters, but had not learned them by any man wayfarer teaching her: and I say letters, not that she knew to speak Latin, she learns divinely the Latin reading of the canonical Office but she knew to read letters and bring them forth. For she was telling me about herself, that when for the sake of bringing forth divine praises and canonical Hours, she had determined to learn letters; with an alphabet written for her, by a certain companion of hers she was being taught: but when she had labored several weeks, and could in no way learn it; she thought of approaching heavenly grace, to avoid the loss of time. Whence on a certain morning prostrating herself before the Lord in prayer, she said thus: "Lord, if it is pleasing to you, that I know how to read, that I may sing your psalmody and your praises through the canonical Hours, you deign to teach me, what I cannot through myself apprehend: but if otherwise, your will be done: because I willingly remain in my simplicity, and the time granted to me by you, I more willingly spend in other meditations on you." Wondrous thing, and manifest indication of divine power! Before she rose from prayer, she was so divinely taught, that after she rose from it, she knew how to read every letter, as quickly and expeditiously as any most learned person. Which I myself when I experienced, was astonished: especially because of this, that I found, that when she read most swiftly, if she was ordered to syllabify, she could say nothing in anything: nay she scarcely knew letters ^b: which I think was ordained by the Lord then as a sign of miracle. This done, she began to seek books containing the divine Office, and to read in them the psalms, hymns, and the rest which are appointed for the canonical Hours. But among other words which she then said, she singularly noted and held to death that word of the psalm by which every hour is begun, namely: "O God, come to my assistance, O Lord, make haste to help me": which reduced to the vernacular, she frequently repeated. Finally, as her soul grew in perfection of contemplation, vocal prayers gradually ceased: and at length, on account of most frequent rapture of mind, it came to such a pass, that she could scarcely vocally complete the Lord's prayer once, without her soul being rapt from the external senses. Which, with the Lord granting, shall be more perfectly explained below. But now let us make an end to this chapter, that in the following chapter an end may also be placed to this first part, with the Lord's grace supporting. But the things which are contained in it, I had both from her words, which she brought forth to her Confessors in secret, and from her written letters. In which she sometimes, for the example of others, narrating about herself as about another, reports some things, which happened to her in the stadium of this life.

Ch. XII

[114] As the soul of the sacred virgin daily grew more in the grace of her Creator, and in virtue more flying than walking, there grew in her mind a certain holy desire, namely of having and reaching the perfect degree of faith: by which, through her being immutably and with inviolable fidelity subjected to her Spouse, she would be rendered more pleasing. And she began to ask the Lord with the disciples that he would deign to increase her faith, and bestow the perfection of the virtue of faith, which could be shaken or overthrown by no force of adversaries. To whom the Lord so answered in substance: "I will espouse you to myself in faith." And when the virgin often and long repeated the same prayer, and the Lord always repeated the same answer; it happened once at the time when the Lenten fasts were approaching, and the faithful put an end to foods of meats and things coming from meats, and in a certain way celebrate a vain feast to the belly; that the sacred virgin in her enclosure recollecting herself, and seeking the face of her eternal Spouse with prayers and fastings, repeated the aforesaid prayer with great fervor most instantly. she is espoused to Christ To whom the Lord: "Because you have abandoned all vanities for me by casting them from yourself, and despising the delights of the flesh, in me alone you have fixed the delight of your heart; at this time when others of your house rejoice in their banquets, and make corporal festivities; I have decided solemnly to celebrate with you the feast of your soul's espousal: and so, as I promised, I wish to espouse you to me in faith."

[115] Still he speaking, there appeared the most glorious Virgin his Mother, the most blessed John the Evangelist, the glorious Apostle Paul, and the most holy Dominic Father of her religion, and with all these David the prophet, having a musical psaltery in his hand. With this most sweetly and sonorously sounding, the Virgin Mother of God took the virgin's right hand with her most sacred hand, and extending her fingers to the Son, she was asking that he would deign to espouse her to himself in faith. Which the only-begotten of God most graciously granting, having received from him a ring he brought forth a gold ring, having in its circlet four pearls, and an exceedingly beautiful adamantine gem, also enclosed in its summit. Which on the ring finger of the virgin's right hand, placing it with his most sacred right hand; "Behold," he said, "I espouse you to myself, your creator and savior in faith, which until you celebrate your perpetual nuptials with me in heaven, will always be kept inviolate. Act therefore, daughter, manfully from now on, without any hesitation, in those things which by my providence ordaining shall be led to your hands: because with the fortitude of faith now armed, you shall happily overcome all adversaries to you." These things said, the vision disappeared, but that ring always remained on her finger, not indeed according to the vision of others, but only according to the vision of the virgin herself. For she confessed, although modestly, to me several times, that she always saw that ring on her finger, nor was there ever a time in which she did not see it. ^c

[116] Do you weigh, reader, if you remember the other Catherine, the Martyr and Queen, after baptism (as is read) espoused by the Lord, whose properties are referred to her virtues. that now you have a second most happy Catherine, after so many victories of flesh and of the enemy, so solemnly espoused by the same Lord? But if you consider the conditions of the ring, you will see the sign agreeing with what is signed or signified. She asked for firm faith: what more firm than adamant? It resists all hardness, tames and penetrates any hard thing, and is broken only by the blood of a goat: because every faithful heart conquers and overcomes the adverse by its fortitude; but by the memory of Christ's blood is wholly softened and broken. The four pearls also designate four purities in the virgin, namely of intention, of thought, of speech, and of operation: which all, both by those things which have already been said, and by those which with the Lord granting shall be said below, will be more widely made clear. But I think that this espousal was the confirmation of divine grace; and the sign of the confirmation was that ring, which was revealed to her and not to others, that she, amid the waves of the world procuring the salvation of many and diverse souls, should trust in the help of divine grace; and should not fear, while she was snatching others from the waves, herself to waver in any way by loss. For this is, according to the sentence and teaching of holy Doctors, one of the principal causes, why almighty God reveals to some wayfarers from a most singular privilege, that they are pleasing to him, and are in the state of his grace. Namely because he intends to send them to fight against this wicked world, for the honor of his name and the salvation of souls; as appeared on the day of Pentecost concerning the Apostles; who received so many signs of grace received; and of Paul, to whom it was said: "My grace is sufficient for you": and certain other signs, for the sake of humanity, were given. But this virgin,

because beyond the custom of other women she was to be sent out in public for the honor of God, and was to procure the salvation of many souls (as below more fully, with the Lord granting, will appear), received the sign of confirmed grace, that she might more boldly and manfully perform what had been divinely committed to her.

[117] But this was most singular in her, because whereas the signs of others were transitory and appeared for a time, her sign was permanent and stable, and always appeared to her. Which I think for this reason was done by the Lord, because the more fragile sex, the more notable novelty, and the more declining state of today's world, all seemed to impede the execution of the act divinely committed to her. Wherefore she had to be confirmed more singularly and more assiduously in the holy work. Finally, know, reader, that here an end should be placed to the first part of this Legend, where also is the end of her silence and enclosure; that the second part to be recited, with the Lord acting, may have the things which the sacred virgin performed among men for the honor of God and the salvation of souls, our Lord Jesus Christ always reigning in all her deeds, who with the Father and the kindly Spirit lives and reigns through all ages of ages. Amen.

ANNOTATIONS.

SECOND PART

CHAPTER I.

The call to the active life, the offices of humility undertaken, the rapture of the mind, fire innocuously borne.

[118] The voice of the supercelestial Spouse, addressing his beloved and pleasing spouse in the Canticles, who says: "Open to me, my sister, my love, my immaculate; my head is full of dew, and my locks of the drops of the nights." Cant. 5:1 To whom the spouse answers: "I have stripped myself of my tunic, how shall I put it on again? I have washed my feet, how shall I defile them?" The difficulty of passing from contemplative to active life: These things I have adduced for this reason in the beginning of this second part, because since hitherto we have treated of the embraces of the man Jacob and Rachel, and have pursued Mary's best part; it is time that we now proceed orderly to the fruitfulness and frequent ministry of Martha: and thus may show this bride of Christ to the faithful, not only a bride in mental face, but also fruitful in spiritual offspring. But, because to any soul tasting how sweet the Lord is, it is too difficult to be separated from the fullness of his sweetness, or in any way to be removed; it cannot be but that the spouse, when called by the Lord to bear children, or to minister necessaries to them, for a little while murmurs in complaint, or proposes the cause of her complaint, as far as it is permitted her. On account of which the voice of the Spouse is adduced above, by which he awakens his spouse resting, stripped of temporal things in the place of contemplation and washed from all filth; and exhorts her to open to him, not her own, but the door of other souls. For her own was already open without doubt; otherwise she could neither rest in the Lord, nor could she properly be called a spouse. But she, from the knowledge of the voice of her Pastor and Spouse, understanding herself called by him, from the sweetness of rest to labors, from the solitude of silence to cries, and from the secrets of the chamber to the public, answered with a querulous voice: "I have already stripped myself of the tunic of every temporal care hitherto: how shall I again take up what I have already cast off? I have washed the feet of my affections, by which I am borne wherever I am borne, from all filth of sins and vices; how shall I defile them again with earthly dusts?"

[119] to this life called by Christ, Catherine, But reducing all these things to our purpose, after the Savior of all God the Lord Jesus Christ had graciously filled this his bride with the sweetnesses of his sweet things, had exercised her through victories of various battles in the spiritual warfare, and also informed with notable doctrines, had endowed her with excellent gifts; not willing so great a light to lie hidden under a bushel, and deciding to show a city placed upon a mountain to the rest, that his spouse might return to the Lord with interest the talents committed to her; he calls her and says: "Open to me," etc., as above. "Open to me," namely by your ministry, the doors of souls, through which I may enter to them. Open the way, through which my sheep may enter and return, and find pastures. Open also to me, that is, to my honor, the chest of the super-celestial treasure, both of doctrines and of graces, that it may be poured out to the faithful. "Open to me, my sister," by conformity of nature; "my friend," by intrinsic charity; "my dove," by mental simplicity; "my immaculate," by the purity of either man. To these things the sacred virgin answered literally, as follows in the text adduced, and as has been declared above. For she narrated to me in secret, that sometimes, when by the command of the Lord she was compelled to go out of her cell and to converse with others, such grief was brought upon her heart, that it seemed to her it ought to split or break; nor short of the Lord himself was there anything that could be given, which would have led her to doing this.

[120] Therefore pursuing our begun history, after the espousal recited above, the Lord began gradually to draw his spouse, yet modestly and with due measure, to human conversation; not however taking from her the divine, nay rather to the measure of perfection, rather adding, as with his help will appear below. And sometime when he appeared to her, after he had taught her about the kingdom of God, after he had shown her certain of his arcana, after he had read or recited with her the Psalmody and Hours (as has been said above); immediately he added: "Go, because it is the hour of dinner, and those of your house now wish to go to the table: go, and be with them, and afterwards return to me." Which hearing, she, although hardly torn from the sweetness of contemplations, bursting out in sobbing tears, said: "Why, most sweet Lord, do you push me wretched away from you? If I have offended your majesty, behold this little body let it be punished before your feet: to which I also willingly will assist. Do not suffer me to be affected by this hard penalty, that I be separated in any way or in any small measure from you, my most loving Spouse. What is there to me and those dinners? I have food to eat, which those themselves to whom you order me to go do not know. Can man in bread alone receive life? Or is not by the word which proceeds from your mouth quickened the soul of any wayfarer? I, as you better know, fled all conversation, that I might be able to find you, my God and my Lord: but now since by your mercy I have found you, and by your condescension I graciously possess, although most unworthy; I ought never, leaving that incomparable treasure, to mix myself again in human quandaries, lest my ignorances again grow, and gradually flowing away I be made reprobate before you. Far be it, Lord, far be it from the immense perfection of your infinite goodness, that you should order me or another to anything by which the soul could be separated from it."

[121] These and similar things the virgin expressing with sobs more than with voice, and much entreating, and rolling herself at the feet of the Lord, the Lord answered: "Permit it now, sweetest daughter; for so it becomes you to fulfill all justice; that not only to yourself, but also to others through my grace you may be made fruitful. For I do not intend to separate you from me in any way; but through charity of neighbor, I strive to unite you to me more strongly. You know that my two commandments of love, namely of myself and of neighbor, in which, as I testify, hang the Law and the Prophets. Matt. 22:40 I wish you to fulfill the justice of these commandments, that you may walk not with one, but with two feet, and fly to heaven with two wings. You should remember how from infancy the zeal for the salvation of souls, with me sowing and watering, grew in your heart, so much that you proposed to feign yourself a male, and to enter the Order of Preachers in unknown parts, that you might be made useful to souls: and from this, the habit which you now have, you desired with such fervor, on account of the singular love which you conceived for my faithful servant Dominic, who on account of the zeal for souls especially instituted his Order. Why therefore do you wonder and grieve, if I lead you to that which from infancy you desired?" But she, a little comforted by the Lord's reply, as with Blessed Mary answered: "How shall this be?" To whom the Lord: "As my goodness shall dispose and ordain." But she, as a good disciple, imitator of her master, yet she obeys, said: "Not my will, Lord, be done, but yours in all things; because I am darkness, and you are light: I am not, but you are he who is: I am most foolish, and you are the wisdom of God the Father. But I pray, Lord, if I do not presume too much, how shall this be done which you now have said, namely that I, wretched and in every part frail, can be useful to souls? For my sex contradicts, as you know, for several reasons: both because it is contemptible in the sight of men, and also because from honesty compelling, it does not befit such a sex to converse with the other sex."

[122] To whom the Lord as it were with Gabriel the Archangel answered, that no word can be impossible with God. For he said: "Am I not he who created the human race, and formed both sexes; and pour out the grace of my spirit where I will? With me there is neither male and female, neither plebeian and noble; but all things are equal before me, because I am equally able in all things. and is further instructed by the heavenly master, For it is as easy for me to create an Angel as an ant; and to make all the heavens, as one little worm. It is written of me, that whatever things I willed, I did: because no intelligible can be impossible with me. Ps. 113:2 Why therefore do you hesitate about the manner? Do you think that I cannot or am not able to find a manner for that which I have disposed or decreed to do? But because

I know that not from unbelief, but from humility you speak so, I want you to know, that in this time so much pride has abounded, and especially of those who reckon themselves learned and wise, that my justice can no longer endure not to confound them by a just judgment. But because my mercy is above all my works, first I will give them a salutary and useful confusion, if they shall be willing, recognizing themselves, to humble themselves; as I did to the Jews and gentiles, when I sent to them idiots, filled by me with divine wisdom. I shall give, he says, women, by their nature ignorant and fragile, but by me endowed with virtue and divine wisdom, for the confusion of their temerity. But if by this they shall recognize themselves and humble themselves, I shall show my fuller mercy upon them, that is, upon those who shall receive my doctrine, brought by fragile but chosen vessels to them, with the reverence which is fitting, and shall follow it, according to the grace given them. But if they shall despise this medicinal confusion, those who in such a way shall refuse to be confounded, I shall lead to so many other confusions by my just judgment, that the whole world shall despise and look down on them. For it is a most just and customary judgment of the proud, that those who by the wind of pride wish to raise themselves above themselves, should be cast down even below themselves. You therefore without hesitation from now on obey, when I shall decide to send you out in public: because neither shall I ever leave you, wherever you shall be, nor shall I on this account in the future fail to visit you in my accustomed manner, and to direct you in all things which it shall be necessary for you to perform." Which having heard, the sacred virgin, as a true daughter of obedience, bowed with reverence before the Lord, went out of the cell in haste, and approached her household, and there with the others she placed herself at the table, that she might fulfill the Savior's command.

[123] Here fix your foot a little, dearest reader, because what I promised in the beginning before God, I intend to keep. For I said above, if you have not forgotten, that nothing feigned, false, or invented I would write in this work, except what really from her or from others I had perceived. Now therefore know, the protestation of the writer about his faithfulness. that about certain matters she often and often spoke with me, nor can I remember formally all her words, both on account of negligence and, for shame, my sloth; and because the occupations which overtook me, after I no longer saw her, took these and other things from my mind. It makes enough for this also, as I think, that the age of my body is now in decline. The first thing that grows old, according to Seneca, is memory. But when such things occur to me, I put words which seem to me more probable to have been said, according to what I recall, and according to the condition of the matter of which I speak: although to the honor of God almighty, and of this sacred virgin his bride, and my confusion, I confess that while I write, her making it so, many and many things occur, which before I in no way remembered; so that frequently it has seemed to me, that she is in a certain way present, and as if dictating to me what I write. Let this then to you, reader, be a rule, as to words, not as to deeds: because among those I put nothing, which I do not know perfectly and for certain, through witnesses or through writing, or even through myself. Likewise also of many words I formally recall, and especially those which pertain to doctrine: but the fear of offending the truth makes what you now read to be inserted here.

[124] Now however returning to our history: the virgin stands with the others in body, but with her whole mind with her Spouse. She herself spends the vacant time with God, Oppressive to her were all the rest which she saw and heard, except him whom she loved with all her heartfelt affections: and the hours in which she stood with others seemed to her, from the greatness of love, too lengthy, and in a certain way turned into days or years: and as soon as she could, she returned to her cell, that she might find whom her soul loved: whom when she found, she embraced more sweetly, and held more eagerly, and also adored more reverently. Then there began to arise in her a desire, which as long as she lived in the body always grew, namely of taking the sacred Communion; that not only her spirit might be united to her eternal Spouse, but also above this her body might be joined with his body. For she knew, that although the most venerable Sacrament of the Body of the Lord causes spiritual grace in the soul, and unites it to its Savior; which is the principal intent, why the Sacrament itself has been instituted: yet his true body is truly received by the body of him receiving, and body is joined to body without any hesitation, although not in a corporeal mode altogether. she communicates frequently: Wherefore wishing more and more always to be united with so noble an object of her love, she decided to frequent as often as she could sacred Communion. But because concerning this matter below, with the Lord's aid, a Chapter is to be made, I shall not here extend myself further upon this. Moreover the Lord from day to day led her to converse modestly with men, and drew her out, that he might at last bring forth from her the fruit of souls which he desired: from which it happened, that the virgin of the Lord, lest she should appear in the sight of her household as idle, began sometimes to occupy herself again in the services of the house; from which followed several wondrous and notable things, which are recited in the following chapter, this first having its final end placed. Of which chapter indeed no other witness is adduced, because all things were unlocked to me by the sacred virgin herself.

Ch. II.

[125] The virgin dedicated to God seeing her Spouse's will wholly to be, that sometime she should converse with men; thought to live in such manner among men, that her conversation should not be unfruitful, but rather should be an example of living virtuously to those conversing with her. Whence first by humble acts, then gradually by charitable ones for edifying her neighbors she was intent; always however not forgetful of devout and continuous prayer, and also accompanied by incomparable penitence. She began then with servile acts to give no small humble effort, she practices the lowly ministries of the house, and to exercise the offices of maidservants with a joyful mind, both in sweeping and in washing the utensils, which pertain to the kitchen or to the table, and also to occupy herself in the viler acts of the kitchen. But she did this more singularly, when the maidservant of the house suffered some bodily infirmity: and she then doubled the accustomed service, because she served the sick maidservant in all things, and in her place rendered the duties of handmaid service to the others of the household. But, what is wondrous to say, she did not on this account leave the consolations of her eternal Spouse: for she seemed almost naturally inclined at every hour and time to unite herself mentally with the eternal Spouse, that by any external act or bodily occupation, she was in no way hindered from his chaste embraces. For just as fire naturally tends upward; so her spirit, kindled with the fire of divine love, by a certain visible custom in a manner naturalized, always tended to those things which are above, where Christ is sitting at the right hand of God.

[126] On account of which she frequently and very frequently suffered that excess of mind, which is called ecstasy, among which she suffered ecstasies, in her body, as we have seen and experienced a thousand times (to so speak), I and the Brothers, who had been spiritually born by her in the Lord by the word of life. For as soon as the memory of the sacred Spouse was refreshed a little in that holy soul, she withdrew herself from the bodily senses as much as she could, and the extremities of the body, namely hands and feet, were contracted. First indeed in the fingers, but at length even in themselves; and to the places to which they applied themselves, they adhered so rigidly, that they could rather be broken or crushed than in any way moved from there. Her eyes also were wholly closed, and her neck grew stiff in rigidity, so that it was no small danger to her body to touch her neck at that time. For often Lapa her mother, wholly ignorant of this ecstasy, seeing her thus stiff and rigid, and her neck slightly bent, wished to bring her neck back to the usual state; but with her companion crying out, who knew this, she desisted. But after the spirit had returned to the bodily senses, such pain of the neck followed, as if it had been struck with frequent and great blows. And the sacred virgin said to me, when these things were recited before her, that if her mother had applied a little more violence to rectifying her neck, it would have been wholly broken. With such excesses of mind therefore while the sacred virgin was frequently rapt on high, like another Mary Magdalene, often her body with her spirit was elevated from the ground, that it might be seen how great was the virtue drawing the spirit: which, with the Lord leading, shall be more fully made clear below. But now let us come to the miracle which happened at the beginning of this ecstasy.

[127] In these placed, It happened once, while the sacred virgin was intent on the mean services, as I have said, of her own house, that she sat near the burning coals or carbons, and turned meats on a spit to be roasted, according to the custom of the mean maidservants. But while these things were being done outwardly, her mind was no less being roasted inwardly by the fire of the Holy Spirit. For thinking of him whom her soul loved, and mentally addressing him, she was made in ecstasy: on which account she wholly ceased from the outward act. Which her brother's wife, who is called Lysa, noticed, and still bears witness, knowing the virgin's manner, she began herself to turn the spit, and permitted her to enjoy the embraces of the heavenly Spouse. And when, the meats being cooked and the supper of all the household made, she still remained in ecstasy; the aforesaid Lysa, having completed all the services which the sacred virgin was accustomed to do, permitted her to enjoy the divine consolations at will; and entering the inner rooms of the house, she rendered the accustomed services to her husband and sons. Whom, when serving, she had brought to rest upon the beds, and she herself proposed to keep watch, she lies over burning coals without harm, until the holy virgin should return to herself, that she might see the end of that ecstasy; after no small delay going out, she came to the place where she had left the sacred virgin of the Lord rapt, and found that her little body had wholly fallen over the burning coals. For there was in that house a great abundance of coals, from the fact that for boiling the dyes they consumed the greatest abundance of wood. Which seeing, wailing she exclaimed: "Alas! Catherine is all burned." And approaching swiftly near, and drawing her from the fire, she found that both the body and the garments had in nothing at all been hurt by the fire, nay, neither a trace nor a smell of fire appeared in them. And what is more, not even

did ashes adhering to the garments appear, although, according to a diligent calculation made afterwards, she is believed to have been in the fire for several hours. Do you weigh, reader, how great was the force of the inner fire, hidden in the soul of this sacred virgin, by whose power the natural force of the outward fire was wholly removed? Does the miracle of the three children not seem to you in some way renewed? Nor did this miracle of fire happen only once with her, nay it was several times repeated.

[128] A candle fallen on her veil is consumed with her unhurt, For once, when in the Church of the Friars Preachers of Siena, she had reclined her head near the lowest part of a certain column, in which column there were certain figures of Saints; one wax candle, which had been lit there by someone in honor of a certain Saint, fell upon the head of the virgin herself praying, so lit, before the wax was wholly consumed. A wondrous thing, and most astonishing to our times! The candle falling upon the virgin's head-veil, retained its light, until the fuel of the wax was wholly consumed; and in nothing did it hurt her head or veil, nor did it leave any trace on her sacred veil. But when the wax was wholly consumed, the light of itself was extinguished, as if it had fallen upon iron or a hard stone. Witnesses of this thing were several companions of hers who saw, and afterwards related to me: of whom one was the aforesaid Lysa, but another was called Alexia ^a, and the third was called Francesca: of whom the first still lives, but the other two after the death of their mistress quickly followed her. Besides these, often and in various parts of the world it happened (and especially when she, nay the grace of God through her, was making some singular fruit of souls) that the ancient serpent exceedingly stirred against her, cast by the demon into fire she is not burned, with the Lord permitting, in the presence of many of her sons and daughters in Christ, cast her wholly into fire. And while the bystanders, wailing and weeping, tried to draw her out of the fire, she smiling with cheerful countenance, came out of the fire, having no injury in herself or in her own garments. And she said to her own, "Fear not, because it is Mala-tascha." For so she called the devil, because he is the evil sack of souls: for in that region, "Tascha" ^b in common speech means a little sack. This a certain one of her sons, who is called Nerius ^c Landocci of Siena, testified to me, that on two occasions he himself saw with his own eyes, and was present with many others of both sexes: and because he leads a celibate and almost anchoritic life, and was long known to me, I give undoubted credit to his words.

[129] This same also Gabriel de Piccolomini of Siena testifies, asserting that he was present: and adds, that once before the little bed of the sacred virgin lying down there was a great earthen vessel, full of burning coals; and this often before others. so, and with such force did the ancient enemy cast her into the fire, that striking with the impetus of the head over the coals, he broke the vessel into several pieces; yet her head or head-veil was not at all hurt by the fire or by the impetuous fall: nay, smiling and at the same time deriding the malign persecutor, the virgin raised herself without harm, repeating often, "Mala-tascha." Similar things are read in the lives of the Fathers about Euphraxia ^d. Nor is it wondrous, if God permits this about his spouses, who permitted the only son of his heart to be borne by the same malign one upon the pinnacle of the temple and upon a high mountain. I have passed, I confess, dearest reader, from the first as it were to the last; but the sameness of the matter has compelled me to this, and lest afterwards I should be forced to repeat the miracles which the Lord through her had wrought in the element of fire, I have made this transgression.

[130] But returning to the order of our history, the sacred virgin, now with the supreme doctor teaching and also compelling, was daily learning more, both in the flowering little bed to enjoy the embraces of the heavenly Spouse and to descend to the valley of lilies, that she might be rendered more fruitful, nor to put down or diminish one for the other; which is of the highest perfection, and more than perfect love on the way. She excels in works of charity toward her neighbor. But because love was the root and cause of all her works, the works of charity toward her neighbor surpassed all her other works. But these works were in a double kind, just as the neighbor also is known to have a double substance, namely spiritual and corporeal. But because to ascend from imperfect things to perfect is according to the order of natural doctrine, therefore we shall first speak of her works of charity, which she wrought toward the bodies of her neighbors; secondly of those which she did for the salvation of souls: if however that second is sayable, which I do not think. Moreover the first, on account of the excellence of the deeds, is to be divided into the works which she exercised about the bodies of the sick, and those which she did for succoring the needs of her neighbors: because they are most notable, and any such work of hers brings with it a divine miracle to be venerated. The first following Chapter therefore will be about the wondrous things which she did in succoring the needs of the needy: but the second about the wondrous charity which she showed toward the bodies of the sick. And so I place an end to this Chapter, the witnesses of whose contents, because above I have also named them, I have not thought should be here repeated further.

ANNOTATIONS.

CHAPTER II.

Health divinely restored for alms to be secretly carried to a poor man, her own garments given to Christ feigning to be a beggar, eggs divinely unharmed, wine miraculously increased.

Ch. III

[131] Seeing further the virgin espoused to the Lord, that she became the more pleasing to the eternal Spouse, the more merciful she rendered herself to her neighbors; for succoring her neighbors in their needs, With her parent's consent, she distributes his goods to the poor: from the depth of her heart she largely prepares and fulfills herself. But because she possessed nothing as her own in this age, as a true religious, who had determined to observe the three principal vows, as has been said in the first part; lest she should contract another's thing unwillingly by the Lord, she approaches her father and supplicates, that with his license and will she may, from those things which the Lord granted to him and his house, according to her conscience, give alms to the poor. Which he granted the more willingly, the more clearly he knew then, that his daughter was walking most perfectly by the way of God. He granted therefore, and not only through himself in secret, nay he gave a public mandate to all of his household, saying: "Let no one hinder my sweetest daughter, when she wishes to give alms; because I give her full power, even if she wishes to give whatever I have in this house." With this license so fully obtained, the sacred virgin began not so much to give, as to scatter her father's goods. Yet because she especially flourished in the gift of discretion, not to any wishing, but to the needy whom she knew, even if they did not ask, she largely succored. Meanwhile it came to her knowledge, that certain families were needy not far from her neighborhood, yet not approaching her house, who sustained great want, and were ashamed to ask alms. Which she not passing by with a deaf ear, imitating the most Blessed Nicholas, at early dawn, carrying wheat, wine, and oil, and other things she could have, by herself alone she went to the doors of the houses of those needy ones; and the Lord wondrously working, she found those doors open, and she placed inside the doors whatever she had carried, and with the door drawn back to her, fled away.

[132] to carry alms to a certain woman she recovers for a while. But it happened once that she was so sick in body, that from the sole of her foot to the crown she was wholly swollen, nor could she rise from the little bed or stand upon her feet. And she heard that a certain poor widow was, in the second neighborhood of her house, with her sons and daughters suffering no small hunger and want: who soon moved with cordial compassion, prayed her Spouse the following night that he would deign to grant her so much health for a time that she could help that poor little woman. And rising immediately before dawn, and going around the house, she filled a sack which she could find, with wheat; a flask or large glass vessel, with wine; and another little vessel, with oil; and whatever she found designated for eating, and brought it into her little cell. and lifting a heavy weight easily, Moreover, although she could have carried any of them by itself to her cell, yet gathered together, for so great a space of journey, it did not seem to her possible to be borne by her to the house of the aforesaid widow. Nevertheless fitting together all the aforesaid things, and applying them to her little body, some to her right arm, some to her left; some to her shoulders, some other thing tying to her own belt; under the hope of heavenly help she tried to lift the burden: and soon, with the Lord wondrously making it so, she lifts it as agilely as if all the weight of all those things had been simply taken away. For she confessed, both to me and to her other Confessors, that by reason of weight, she then weighed those things as agilely as if she had carried one straw: nor did all weigh more to her for then, than if she had carried one straw: although by discreet calculation, they ought naturally to weigh a hundred pounds or so, those things which she then carried. Therefore the bell of the day having been rung at early dawn, before which no one is allowed to go about, the holy virgin, although young, and although swollen in her whole body, soon alone goes out of her own house with her pious burden; and toward the widow's house she so swiftly hastens, as if she suffered nothing and bore no weight upon her.

[133] secretly carries them: But when she was approaching the needy woman's dwelling, those things began so heavily to weigh, that it seemed in no way possible for them to be able to carry her one step. But she, weighing that it was the play of her most sweet Spouse, cried out to the Lord with confidence, and lifted the burden with difficulty, that she might deserve more, and came to the door of that dwelling of the needy one. And finding it by divine nod opened from the upper part, putting in her arm she wholly opened it, and deposited the burden within the house. Which by putting down it was filled with such weight, that by its sound it roused the poor little woman; from which she tried to flee: but with her heavenly Spouse still playing with her, she could not. For the strength given to her when she rose from her little bed praying, where destitute of her strength,

was there almost wholly taken away; and she remained heavy, as she was before, and weak, nor could she move herself. Wherefore grieving and at the same time smiling, she addressed the playing Spouse, saying: "Why, Most Sweet, have you so deceived me? Does it seem good to you, if you mock me here, and confound me by holding me? Do you wish to make my follies known to all dwelling here, and to those passing here shortly afterward? Or perhaps you have forgotten the mercies, which to your most unworthy handmaid you deigned to show? Give me back, I pray, my strength, that I may be able to return to my own home." that she might not be recognized about to depart she recovers strength: Saying this, she always tried to get away, saying even to her body: "It is necessary that you go, even if you should have to die." Creeping therefore more than walking, she withdrew a little: but not so much, that that poor one could rise, and recognize the habit of her benefactress, from which she again conjectured the person. But the eternal Spouse, seeing the cordial affliction of his spouse, and in some manner not able to bear it, restored to her the strength which he had before given, but not so perfectly. Wherefore with difficulty she came to her house, before the clear day shone, and fell into bed, as before, weak. For thus her bodily infirmities were, not by natural order, but as the Most High commanded, as below, with the Lord granting, will appear. You have therefore, reader, the work of the Most Blessed Nicholas renewed, not once but several times, and completed with grave bodily infirmity. But let us further proceed, and ask whether we may in any way find the bounty of the glorious Martin.

[134] Once while she was in the Church of the Friars Preachers of Siena, there came a certain poor man to her, and asked for the love of God to be helped in his needs. But she, having nothing there that she could give to the poor man, to Christ in the form of a beggar she gives a silver cross: because she was not accustomed to carry gold or silver, admonished the poor man that he should wait until she returned home, because she would willingly and copiously give him alms from those things which were there. But that poor man, who, as I think, was another than his appearance showed, said, "If you have anything that you can give me, I ask it here, because I cannot wait so long." But she, not wishing to leave him desolate, thought anxiously what she could bestow on the poor man, by which his need might be relieved. And to her thinking there occurred a certain silver cross of small size, which according to custom is usually inserted with a thread among those little beads, which are commonly called "Pater Noster," because at the number of them the Lord's prayer is repeated. This Pater Noster therefore the sacred virgin having in her hands, and there a small silver cross, hastily broke the thread, and gave it to the poor man with joy. Who, having received the cross, departed wholly glad, nor did he ask alms of any other, as if he had come only to have that cross. But on the following night, with the virgin of the Lord praying according to her custom, there appeared to her the Savior of the world, having that cross in his hands, adorned with many precious stones, and said: "Do you recognize this cross, daughter?" And she: "Very well I recognize it, but it was not so beautiful with me." And the Lord: "You gave this to me yesterday with the love of charity and bounty, which love is designated by these precious stones. And I promise you, that in the day of judgment, before the whole assembly of Angels and men, I shall present it to you such as you see, for the height of your joy; nor will I conceal it, nor permit to be concealed the work of mercy rendered to me through you, in the day in which I shall sing to the Father mercy and judgment." These things said, he disappeared, leaving the virgin's mind, bringing forth humble actions of thanks on every side, and also greatly kindled to perform similar things: which the outcome of the following matter proved.

[135] For the super-lovable Spouse of souls, allured by the charitable and merciful acts of his bride, tests her for our example, and provokes her to greater. On a certain day, the hour of Tierce now having been chanted in the aforesaid church, after all had withdrawn, she, who was accustomed to pray longer, remaining alone with one companion in the church; and when she had come down from the Sisters' chapel, which is in an elevated place, to return home; behold the Lord himself appeared to his spouse in the form of a naked young man, and a poor man and pilgrim, who appeared of the age of thirty-two or three years or so, and asked that for God she would succor him for some garment. and on another occasion her own garment: But she, now more than usually kindled to works of mercy, said: "Wait, dearest, here a little, until I return from that chapel, and I will at once give you a garment." And having gone back to the chapel whence she had descended, the tunic which she was wearing underneath without sleeves beneath the outer tunic on account of cold, she laid off by her feet with her companion helping, cautiously and honestly, and with great joy gave it to the poor man. Which received, the poor man asked for more, and said: "Ah, I pray, Lady, since you have provided me with a woolen garment, that you will also be willing to provide me with linen coverings." Which she most willingly granting, said: "Come after me, dearest: because what you ask, I shall give you entirely." The spouse therefore goes first, and the unknown Spouse follows. And she entering the paternal house, approached the place where the linen cloths of her father and brothers were kept: and taking one shirt and breeches, she joyfully gave them to the poor man. But he, having received these, still did not cease from asking: "But I pray, Lady," he said, "what shall I do with this tunic, which does not have sleeves to cover the arms? Give me some sleeves, that I may depart from you wholly clothed." Which she perceiving, in no way wearied, but more kindled, went around the house, to the one fatiguing her charity with troublesome begging in appearance and diligently searched, if she could find any sleeves. And by chance she found the new tunic of her paternal house's maidservant, which she had not yet put on, hanging on a rod; which quickly putting down, and swiftly tearing off the sleeves by hastily unstitching them, she graciously gave to the aforesaid poor man.

[136] On which condition still insisted he who hitherto was tempting Abraham, and said to her: "Behold, Lady, you have clothed me, for which may he render you thanks, for whose love you have done these things: but I still have one companion, who stays in a hospital, who also much needs clothes, if you would send him some garment, I will willingly carry it to him on your behalf." But she, not at all remitted from the fervor of bounty, or moved on account of the repetition of the petitions of that needy one, thought within herself, whence she could have a garment to clothe the poor man staying in the hospital. But remembering that all of the house except her father bore her alms with difficulty, and locked up what they had under keys, lest she should give to the poor; moreover discreetly considering that she had taken enough from the maidservant, nor was the whole to be taken from her, since she was also needy; her consideration could not be fixed or firmed in the virgin's heart, in which a serious dispute was made, whether the single garment of a tunic which she had left to herself she should give to that poor man. Charity argued to the affirmative part, but to the negative part virginal honesty opposed itself. With these thus contending, unable to satisfy, she is wondrously distressed, at last charity overcame charity: namely the charity which concerns souls, overcoming the charity which has compassion for the bodies of neighbors. For she thought that if she should walk without a garment, no small scandal of neighbors would follow from this, whose souls were to be loved more than bodies: nor were souls on any account to be scandalized for the sake of corporal alms. Whence she thus answered the poor man: "Truly, dearest, if it were lawful for me to remain without this tunic, I would most willingly hand it to you: but because it is not lawful, nor from elsewhere can I now have a garment, I ask you not to take this grievously: for I would most willingly bestow on you whatever you ask." But he smiling: "Well," he said, "I see you would most willingly give me whatever you could: farewell." And she saw in his departure certain signs that it was he, who so frequently and clearly was accustomed to appear to her, and to converse with her so familiarly: from which the virgin's heart remained at once ambiguous and burning. But because she reckoned herself most unworthy of every such gift, she brought herself back to the accustomed exercises, in which daily she spent her time.

[137] On the following night, however, the Savior of the world the Lord Jesus Christ appeared to her praying, manifestly in the form of that poor man, having that tunic given to him by the virgin in his hand, adorned with pearls and blooming and flashing gems, and said: in turn with an invisible garment "Do you recognize, most beloved daughter, this tunic?" Who when she said she recognized it herself, but had not given it so adorned, the Lord added: "You gave me this tunic yesterday with such liberality, and clothed me naked with such great charity, that you drove from me the penalties of the ignominy of cold: and I now will give you a garment, invisible indeed to men, but perceptible to you also by sense, from my sacred body; by which both your two-fold man will be protected from every harmful cold, until with glory and honor before the Saints and Angels in its time it is clothed." And soon from the wound and scar of his own side, with his most sacred hands, he drew out a certain garment of blood color, sending out rays on every side, to the measure of the virginal little body, with which with the same sacred hands he clothed the virgin, saying: "I give you this garment while you are on earth, with its effects, as a sign and pledge of the garment of glory, with which in its time you shall be clothed in heaven." And thus the vision disappeared. But the grace of this gift was so efficacious, given to ward off every cold: not only in the soul, but also in the body of the sacred virgin, that from that hour never did she wear more tunics in winter time than in summer: but she was always content with a single tunic over the inner tunicle and the outer tunic: and at all times, never on account of the winter's intemperance (which, as she confessed to me, she in no way felt) did she add any garment to herself, or increase any bodily covering: nay, always feeling that garment over her, she perceived by sense that she needed no other tunic.

[138] in this preferred to St. Martin Do you weigh, reader, of how great excellence was this virgin, who in secret alms following the footsteps of the Most Blessed Nicholas, in the glorious gift of her own garments assimilated to Martin, deserved to perceive the approval of her works not only through the Savior's vision and his verbal acceptance; but again to receive the promise of eternal reward from infallible truth, and also to feel continually in herself by a sensible and perpetual sign, how pleasing to the Giver of all were his gifts. For what does it seem to you,

when the Lord said that he would show that silver cross on the day of judgment, and again would clothe this sacred virgin in heaven with a garment of glory, except that he most openly revealed her final not only salvation, but excellent glory, and without veil disclosed her eternal predestination? Which concerning the aforenamed Saints you will by no means be able to find, that is, that while they did those notable alms, to them was revealed the reward that was to follow eternally. "Martin" (says the Lord) "still a catechumen, covered me with this garment": but he did not add, "I will give him a glorious garment in heaven," although finally it so followed: nor was there then any sensible sign given to him of the garment of glory to follow, that she was at the same time made certain of eternal salvation. as you see was done to this sacred virgin. Nor should you lightly esteem such revelations and such signs, because if security concerning final salvation alone causes such joy, such consolation in the soul, that it would not be possible to be declared by tongue or pen: what then does security about obtaining great glory in heaven cause? Hence afterwards proceeds the increase of all virtues, namely of patience, fortitude, temperance, solicitude and diligence in works of sanctity, of faith, hope, and charity, and the unfailing increase of all virtuous habits; and all things before difficult, become easy: and also all things that soul can bear or do, on account of him who makes known his eternal election of her, and ineffably comforts her. You have therefore from this in this sacred virgin something singular from those things which above you have perceived; but I reckon that greater and more singular things you will perceive below. with eggs brought to a poor man Now however let us pursue what we have begun.

[139] Another time also the virgin acceptable to God, burning interiorly without ceasing with the fire of compassion, felt that a certain poor man, who had voluntarily deprived himself of temporal things for God, was suffering want of victuals: wherefore a certain linen purse, sewn from within her tunic, which she carried for similar cases, she filled with hen's eggs, that she might refresh Christ in his poor man. Going therefore to the place where the aforesaid poor man was dwelling, she entered a certain church: where soon her spirit remembering that it was a house of prayer, began to ascend upward in praying to him to whom she always remained united; and so to leave the bodily senses, in the manner in which above in the preceding Chapter it has been said. And thus made into ecstasy, her body from a fall reclined to that part where the purse full of eggs was hanging; and the whole weight of the body was brought upon the same purse, so much that a certain copper and wide ring, which tailors are accustomed while sewing to hold on the finger, she innocuously lies on them with the copper ring among them meanwhile broken. which was also in the same purse at the same time with the eggs, was crushed and broken into three parts: but the eggs, which charity had placed there, exceeding the strength of the copper, were in nothing or in any part harmed, as if they had not been there. Wondrous to say, but more wondrous to do! For several hours those eggs bore the whole weight of the virginal little body, nor were their most delicate shells in anything broken; and what the copper ring could not bear, the most fragile shell of the eggs sustained. Nor was it in any way possible that the whole weight of the virgin's body should lean upon the ring, if anyone wishes diligently to compare the quantity both of the eggs and of the incumbent body to the quantity of the ring. Therefore almost continuously the charity poured into the heart of this sacred virgin made, not only help to her neighbor through works of piety, but also honor to the Most High through miraculous works of Deity. Which that it may be more openly shown, I intend to narrate one wondrous thing, of which there were as many witnesses as there were persons of both sexes dwelling in the paternal house: who, as I heard from many worthy of credit, made a number of about twenty.

[140] For Lapa her mother, Lysa her kinswoman, Brother Thomas her first Confessor, and very many others, who were living in the house of Jacob, this sacred virgin's father, related to me that at the time when she, by Jacob's generous license, was most liberally giving alms to the poor, it happened that the household of the house drank wine from a cask, which by accident had become worse. But the virgin, who was accustomed to give to the needy not worse bread and wine and other things sustaining bodily life, she miraculously increases wine, but, as much as she could, better for God's honor; seeing this, drawing the good wine from another cask, of which no one had yet drawn anything, daily gave it to the poor. But this cask or vessel of good wine contained in itself so many metretes or measures, that according to every estimation and custom, it ought to have sufficed the household family for fifteen days, or with strict dispensing, at most for twenty. But before from this vessel it was served to the family, the virgin of the Lord had for many days given it abundantly daily to the poor: because from those things which were in the house, nothing could be forbidden. At length after not a few days, the one who had care of the cellar began ordinarily to serve from the same cask to the family; nor on this account did the virgin cease from the accustomed bounty; nay she gave the more largely, the more hiddenly, since the family was drinking from it, she thought that without notice of the household she was doing this. Not only fifteen or twenty days passed, with the family drinking the same wine, but an entire and complete month, and still the vessel, from which they were drawing, did not show itself more diminished than usual. The virgin's brothers wondered, and the rest of the family, and conferred with their father, rejoicing that that vessel for so long a time had drunk the family sufficiently, and still showed itself to last not a little time. And a joyful wonder was added to all those drinking of that very wine, because none of them remembered having drunk so good a wine, and of so good and pleasing a taste. Therefore this wine gladdened the hearts of those men, not only by its wondrous quantity, but also by its delightful quality.

[141] Moreover, with them not knowing whence this was happening, the sacred virgin, who knew the source of the good, whence so great a miracle proceeded, began most liberally by hand and openly to all the poor whom she could find, and the same she miraculously diminished, to minister of the said wine. But not even so could that vessel be diminished, nor the taste of the wine in any way changed. So passed the second month, and the third came, and still continued as before, so that now the vintage was approaching, and the vessels to be filled with new wine began to be prepared. Wherefore those charged with the business of the house wished that the vessel should be wholly emptied, and filled with new wine, which now overflowed from the presses. But not even then did divine bounty withdraw itself. The other vessels are therefore prepared, filled with new wine, but still the presses have wine. Whereupon that young man who was then in charge, sent that that vessel should be emptied and prepared: but he received the answer, that the preceding evening immediately, a great flask of pure and white and clear wine had been drawn to be extracted from that vessel, nor did it seem more diminished than usual. Wherefore, as it were stomaching, he replied: "Draw out all the wine which is there, and place it somewhere, and open the vessel: prepare for receiving new wine, since we can wait no longer." An exceedingly wondrous thing, and in a certain way unheard of in our times! The vessel from which clear wine had abundantly come forth the preceding day, was wholly opened, nor was there found in it a trace of wine, as if for several months before not even a drop of any wine had remained in it: and thus and in such wise dried up was it seen by all, that it could be doubtful to none, that for a long time before no wine could have been drawn from that vessel: from which without doubt no small wonder seized any who saw. They began here more to notice the miraculous increase of the quantity and quality of the wine, which had lasted so long hitherto, when they saw the dryness of the vessel in the present with their own eyes so plainly. This miracle was performed and divulged at Siena at that time, of which there were as many witnesses as there were inhabitants of that house, although I have named above some men and women by their own names, who related this to me. And so I shall put an end to this Chapter.

CHAPTER III.

Leprosy contracted from the service rendered to a leprous woman, and driven off, a sick woman reconciled to God through prayers and services, the gift of knowing secrets granted to Catherine.

Ch. IV

[142] An admirable compassion for the needy was in this virgin's mind, but far more wondrous and excellent piety for the sick held her heart: on account of which she performed in some way unheard-of works, which to the ignorant perhaps will seem incredible: but not on this account should they be passed over in silence, rather for the greater glory of almighty God should they be entirely related. The narration and writing of the aforesaid Brother Thomas, and of Brother Bartholomew Dominici of Siena, now Master of sacred Theology, and Provincial Prior of the Roman province, (to which are added very many matrons, besides Lapa and Lysa named above, who are worthy of all faith), impose upon me the necessity, Serving a leprous woman of reciting what follows.

[143] There was in the city of Siena a certain sick and needy woman, Tecca by name, who for lack of temporal things was compelled to seek some hospital, in which she could find remedies for her infirmity, which she could not have for herself. Whence it happened that in a certain very poor hospital she was received, in which she scarcely found her necessity. But her infirmity grew so much, that she was made leprous in her whole body; from which she came into greater misery, because for avoiding infection, there was no one who wished to join himself to her by ministering: nay rather they were disposing to send her out of the city, as is the custom of such. When the sacred virgin had heard this, to the said hospital, full of the ardor of charity, she swiftly went; and visiting the aforesaid leprous woman familiarly and at the same time touching her, she offered not only help of temporal things, but also her own ministry until the end without defect: and what she had said in word, she fulfilled most perfectly in deed. For every morning and every evening, she personally visited the said sick woman, and by herself prepared and ministered all things necessary for her food. And beholding her Spouse in that leprous woman with a mental eye, she served her with all diligence and reverence.

[144] Which although it proceeded from a great height of virtue of the sacred virgin, yet in the sick woman herself it generated the vice of pride and ingratitude: for so it often happens in those whose minds the virtue of humility does not possess, that is, that they become proud thereby, to the ungrateful one whence they ought to have humbled themselves more; and whence they ought to have given thanks, they are provoked to inflict injuries. So the aforesaid sick woman, from the humility and charity of the virgin

of this blessed one was brought to the vice of arrogant indignation. For seeing her so unfailingly devoted to her service, she began to exact as if by debt what was done from charitable liberality: and to scold her attendant with exasperating words, and to add insults to her scoldings, when she was not presented with what she desired by vow. For it happened sometimes that the virgin of the Lord prolonged her morning prayer in the church somewhat longer than usual, and consequently came later to render her service: when she came, that impatient sick woman attacked her with angry and at the same time derisive words, saying: "Welcome lady queen of Fontebrand" (for so is called the region where the virgin's paternal house was and is) "O how," she said, and insulting "glorious is this queen, who stands all day in the church of the Friars! Have you been all morning with the Friars, Lady? You do not seem able to be satisfied with those Friars." With these and similar words, as much as was in her, she provoked the handmaid of Christ: but she not at all, not even slightly moved, as if she had answered her own mother, humbly and sweetly consoled her, saying: "Sweetest mother, for God's sake do not be disturbed: for although I have tarried a little, yet quickly shall I complete all that is needful for your service." And hastening, with fire kindled and the pot placed over, she prepared food for her chider, and ministered other necessary things with wondrous and swift diligence, so that even the impatient one wondered.

[145] This lasted a long time, nor ever could the virginal mind be affected by weariness, or cool in any way from the fervor of its accustomed service. Many wondered, but Lapa her mother was disturbed thereby, and cried out, saying: "My daughter, you will undoubtedly be leprous. In no way will I consent that you should serve that leprous woman." But she, having all her trust in the Lord, with sweet words mitigated her mother's fury, and admonished her not to fear her infection: but the service, granted to her by the Lord, she testified she could not leave: and thus removing all things impeding the service of charity, she persevered in the begun holy work. Which perceiving, the ancient enemy turned himself to another art; and with the Lord permitting, for the more glorious triumph of his spouse, brought the infection of leprosy to the hands of the sacred virgin. For her hands, by which she had touched the body of the leper, began manifestly to be infected with leprosy, she contracts leprosy: so that to whoever saw the hands of the sacred virgin there was no doubt that she was now infected with leprosy. But she in no way on this account withdrawing from her holy proposal, rather chose to be made wholly leprous, than to abandon the begun office of charity: for she despised her own body as mud, and whatever befell it she did not care, provided only that with pleasing service she served her eternal Spouse. This infection therefore stood not a few days: but to the sacred virgin from the greatness of heavenly love, they seemed very few. But he who by striking heals, by casting down raises up, and makes all things work together for good to those loving him, after he had pleasantly beheld the strength of his spouse, did not long suffer that infection to last.

[146] For not long after came the time of consummation of that sick woman, and with the sacred virgin standing by, and even most effectively comforting her, she departed from this light. Which done, although her body was horrid to look at, she most diligently washed it herself, clothed it, decently placed it on the bier, and after the exequies celebrated, buried it with her own hands. by whom, burying her dead, she is freed. But with her burial completed, soon from the hands of the virgin all infection of leprosy thus vanished, as if they had never been infected: nay, it seemed that her hands surpassed all the members of her body in their beauty, and as if from the leprosy had received a brightness. Do you weigh, reader, in this one work of the sacred virgin the gathering of all virtues? For the queen of virtues and their form, charity, moved her to perform and complete this service: but charity was joined by humility, which made her wholly subject to such a despised sick woman: nor was the virtue of patience lacking, by which she most joyfully bore all her insults; and bore so patiently so abominable a disease of her own body. To these without doubt was joined the certitude of clear faith, by which she always beheld with the eyes of faith not that leprous woman, but her Spouse, whom she strove to please: and no less was the strength of hope not lacking, by which she was made persevering to the end. To this sacred gathering of virtues followed an open miracle, namely, that the leprosy, which in her hands the leper while living had cast, the woman being dead and buried, Christ in an instant cleansed. What of these is not wondrous to those understanding the truth? Great are these things, but greater follow, if you shall attentively note, good reader.

[147] In the same oft-named city of Siena, there was a certain Sister of the penitence of St. Dominic, at the time when the virgin of Christ had given herself to the obsequies of the poor and sick for the sake of God, who according to the custom of the country had offered herself and her goods to the house of mercy, and was called Palmerina. She, although she had bound herself under the double name of religion, was yet held by a wondrous and horrible bond of the devil. For with the silent tinder of envy and pride at once she had conceived a cordial hatred against this sacred virgin the spouse of Christ, to appease one unjustly angry with her so that she was not only grievous to her to see, but she could not hear her name without disturbance of heart. She detracted from her secretly and publicly as much as she could, nor could she be satisfied with her detractions and curses: she showed every sign of consummate hatred. Which the virgin seeing, strove in various ways of humility and meekness to pacify her anger: but she despised all her humiliations. Whence the virgin of the Lord was constrained, by the holy rule of her fervor, to have recourse to her spouse, and to send up singular prayers to God for her enemy: doing which, she heaped burning coals upon her head, according to the Apostolic saying: for those prayers, like fire flying up, ascended to the Lord, and asked mercy and judgment. Rom. 12:20 For although the handmaid of Christ asked mercy alone for her detractor; yet because to him whom she entreated, mercy and judgment is sung, mercy had not to be done without judgment.

[148] The Lord therefore made great judgment; but by judging, he showed far greater mercy to the prayers of his spouse. For he first struck the aforesaid Palmerina in the body, that she might be healed in the soul. But how great was the hardness of her obstinacy, and how great the sweetness of charity, with which he had clothed his spouse, through that judgment he declared: and moreover he augmented the zeal of souls in the virgin, through the showing of the inestimable beauty of that soul, by her demerits now damned, but by the merits and prayers of the virgin miraculously saved. For with Palmerina struck with bodily infirmity, in sickness she is present: not therefore was the wound of the mind healed; nay in a certain way more aggravated, and the hatred which gratuitously she had conceived against the sacred virgin, she showed more in sickness than in health. Which she finding out, strove with acts of humility and meekness to soften her cruelty. For she frequently and humbly presented herself before her, and with loving words and acts she strove with all her strength to console her persecutress, and to devote herself to her services in every way she could. But she, made harder than stone mentally, not yielding either to words or signs of loving charity; nor condescending to her obsequious acts, with corrupted mind abhorred all the virginal acts, and even ordered the virgin to be expelled from her house raging. but nothing softened thereby, Which the most just Judge seeing, so aggravated his hand of justice upon the enemy of charity, that suddenly with the strength of her body almost wholly weakened, and not fortified by the saving Sacraments, she miserably was approaching to the death of both parts of man.

[149] Moreover after these things had come to the knowledge of the sacred virgin, soon she shut herself in her chamber, and solicitously began to strike the ears of her Spouse with most frequent prayers, lest on her occasion that soul should perish. For she said with mental words, as she secretly confessed to me: "Am I, Lord, little wretch, therefore born, that on my occasion souls, created in your image, should be deputed to eternal fires? Or perhaps do you wish to permit, that to my sister, for whom I ought to be the instrument of perpetual salvation, I should be the occasion of eternal damnation? Far be from the multitude of your mercies this horrid judgment: far be from your eternal goodnesses so lamentable a permission. Better perhaps would it have been for me not to have been born, than that through me souls, redeemed by your blood, should in any way be damned. O me wretched! with prayers poured out, Are these the promises, which by your liberality you made me, when you foretold me to be fruitful for the salvation of the souls of my neighbors, according to my desire? Are these the fruits of salvation, by you instrumentally to be produced through me, that my sister should eternally perish through me? And to me indeed there is no doubt, but that my sins produce and make all these things, nor do I deserve to obtain another fruit of my works: but not on this account will I desist from seeking your eternal mercies, nor shall I cease to beg your infinite goodness, until the evils which I have merited shall be turned into good, and my sister be freed from perpetual death." These and similar things while the holy virgin more in mind than in voice was uttering in prayer; that she might be more kindled to compassionate that perishing soul, she was shown divinely the misery at once and danger, with which that little wretched soul was held. And when the answer of the eternal Spouse was given to her, that his justice could not endure that so obdurate and maliciously conceived hatred should not be punished: then the virgin with mind and body prostrated herself in prayer, saying: "I shall never from this place, Lord mine, except dead, depart, until you make mercy for my sister, which I have asked. Punish upon me whatever sin of hers: because I, who am the cause of her evil, should be punished, and not she." And she added: "By all your goodness and mercy I beseech you, most merciful Lord, that you do not suffer my sister's soul to go out of the body, until she receive your grace, and at the same time obtain mercy."

[149] What more? So great was the efficacy of this prayer, that that soul could not go out of that body, although for three days and as many nights it had agonized. All who knew her wonder at once and grieve, and see her laboring in the extremes for so long: she reconciles the dying woman to God and to herself: but the sacred virgin for all that time continued her prayer: and conquered (to so speak) the invincible one, and bound the omnipotent through a humble tear. Whence, as if no longer able to resist, the Lord, with his light sent from above, mercifully illumines that agonizing soul, makes her acknowledge her fault,

and grants her to be contrite unto salvation. Which when the sacred virgin learned, he himself revealing it, she soon went to her house: when the other saw her, with signs she could, she showed joy and reverence to her whom she before abhorred, and accused her own fault with voices and nods: and thus, having received the Sacraments, with great contrition of heart she migrated from the body. whose soul's beauty she beholds after death: After whose passing, the Lord showed to his spouse that soul saved, and in such beauty, that, as she confessed to me, no words could express that beauty; although she was not yet clothed with the glory of the blessed vision; but only showed the beauty which from creation and the grace of baptism she had obtained. And the Lord said: "Behold, most beloved daughter, through you I have recovered this soul now lost." And at the same time added: "Does she not seem to you fair and beautiful? Who would not undergo every labor for gaining so beautiful a creature? If I, who am the highest beauty, from whom is all other beauty, was so taken with love from the beauty of souls, that I willed to descend to earth and to shed my own blood, that I might redeem them; how much more ought you to labor one for another, that so fair a creature should not be lost? For this cause therefore I have shown you this soul, that you may be more kindled to procure the salvation of all souls, and to lead others to the same according to the grace given you."

[150] She being given the faculty of knowing the hearts of men, But she, giving thanks to her super-celestial Spouse, humbly besought with all the affection of her heart, that he would deign to grant her so great a grace, that henceforth she might always see the beauty of the souls of all conversing with her and coming to her, that thus she might be more kindled to procure their salvation. Which the Lord granting said: "Because despising the flesh, you have wholly and entirely adhered to me, who am the highest spirit, and for the salvation of that soul so laboriously and fruitfully prayed; behold I give to your soul a light, by which you shall be able to behold the beauty and foulness of souls presenting themselves before you; so that the senses of your soul shall from now on perceive the conditions of spirits, as the bodily senses perceive the conditions of bodies; and not only of those presenting themselves to you, but also of all whose salvation you shall zealously desire, and for whom you shall fervently pray; although they may never have presented themselves or present themselves to your bodily senses." Of this gift the grace was so efficacious and persevering, that from that hour she perceived the acts and qualities of the souls more than of the bodies of all coming to her.

[151] Whence when once I secretly told her, that some were murmuring because they saw many of both sexes kneeling before her, who were not forbidden by her, she answered: "The Lord knows that I about the gestures of the bodies of those, men and women, who are around me, perceive little or nothing: for I am so occupied in consideration of their souls, that of their bodies I in a certain way notice nothing." Then I: "Do you behold their souls?" But she: "Father, under confession I reveal to you, that after my Savior granted me so great a grace, that a certain soul, now by her own demerits deputed to eternal fires, at the urgency of my prayers he snatched from the abyss of eternal damnation, and afterwards showed me her beauty; never or very rarely has anyone appeared before me whose soul's conditions I did not see." And she added: "O my Father, if you saw the beauty of a rational soul, I do not doubt, that if it were possible, a hundred times you would undergo bodily death for the salvation of one soul: for there is nothing in this sensible world, which could be compared to that beauty." Having heard which, I begged her to narrate the history to me in order: and then whatever I have written above, she orderly recited to me; although the sin which that sister had committed against her, she briefly and gently narrated: but I afterwards perceived the gravity of her odious crime from several trustworthy Sisters, who knew both.

[152] She perceives their hidden sins But for a fuller confirmation of what we have said, I recall that I was several times interpreter between the Lord Gregory the eleventh of happy memory, the supreme Pontiff, and this sacred virgin, of whom we speak: for she did not understand the Latin speech, and the supreme Pontiff did not know the Italian idiom. And while they were speaking to one another with me as interpreter, the sacred virgin complained, that in the Roman curia, where there should be a paradise of celestial virtues, she found the stench of infernal vices. Which when the Pontiff perceived, he asked me how much time it was since she had come to the curia: and when he understood it was only a few days, he answered: "How within a few days could you have investigated the customs of the Roman curia?" Then she, changing her inclination and abjection of body into a certain majesty suddenly in a way, as I then also perceived with bodily eyes, and raising herself on high, burst into these words: "To the honor of almighty God I dare to say, that I perceived more stench of the sins which are committed in the Roman curia, existing in my city where I was born, than they perceive who committed and daily commit them." At these things the Pontiff kept silent: but I astonished conferred in my heart, and expressly noted with what authority these words were uttered before so great a Pontiff.

[153] Likewise it frequently happened both to me and to others, who accompanied her by journeying through various parts of the world, where neither she nor we had ever been before; that persons came, wholly unknown both to us and to her, decently clothed, who appeared to be of good morals, but in truth were pertinaciously founded in sins: whose crimes she soon perceiving, could neither speak to them, nor in a way turn her face to those speaking. And if they altogether insisted, for a little while clamorously she said to them: "We ought first to correct our own crimes, and to go out of the devil's snare; afterwards to speak about God." Saying these and similar things to such, as quickly as she could, she freed herself from them: and afterwards we found that those women were ensnared in the crime of foulness, in which they persevered with an impenitent heart. Once we found a certain woman, who, alas, was the continual concubine of a certain great Prelate of the Church. She, while she was speaking with her in my presence, and showed an appearance of honesty as well in acts as in garments; yet never could she look directly upon the virgin's face, because she always turned her countenance away from her. Which I wondering, and diligently inquiring about her conditions, found what has been said above. Which when I afterwards told her, she secretly answered me: "If you had felt the stench which I felt while she was speaking to me, you would have vomited." These things, reader, I have set before you, that you may know of how great excellence were the gifts granted from on high to this sacred virgin. Nor wonder if by narrating such things I am diverted a little, because the matter demands it, as you see.

CHAPTER IV.

The service given by Catherine to the woman laboring with cancer and its calumny, the crown of thorns offered by Christ, her head irradiated with heavenly light, a drink given from the side of Christ.

[154] But the enemy of the human race noticing that the holy virgin was acquiring a great height of merits from serving the sick, and also producing no small spiritual fruit of her neighbors, serving the one laboring with cancer thought by a new art to draw her away from this. But iniquity lied to itself: because whence he schemed to extinguish the fruit of the tree planted by the courses of the heavenly waters, thence more, with the Lord giving increase, he enlarged it. For it happened at that time that a certain other Sister of the penitence of Blessed Dominic, who according to the custom of her country was called Andrea, by a masculine name imposed on a woman, fell into a certain infirmity: for she had in her breast a cancerized ulcer, according to the doctors' word, which corroded the flesh around it, and wandering in the manner of a crab, wholly corrupted her breast: from which corruption such a stench also exhaled, that it was not permitted to any bystander to approach her except with closed nostrils: on which account she could find few or none, who would be willing to assist her, or even to visit her. Which when the virgin of the Lord perceived, she understood that sick woman, almost abandoned by all, to be reserved to her divinely: whence soon she went to her, and comforting her with a cheerful face, joyfully offered her own service until the end of her infirmity: which she accepted the more gratefully, the more she felt herself deprived of the service of others.

[155] The virgin therefore served the aged widow as a young girl, and languishing with love of the Savior she served the languishing woman: nor did she omit anything of what was to be done for her service, however much the abominable stench was increased. She stood continuously with open nostrils beside her, uncovered the ulcer, wiped, washed, and bound it with little cloths; nor did she show any horror by any sign or nod, nor was she wearied by length of time or heaviness of service: but she wrought all things with a joyful mind and a cheerful face, so that even the patient herself, greatly amazed, wondered at such constancy of mind in a young girl, and such fullness of love and charity. Which when the enemy of all virtues and of the human race sees, he turns himself to his accustomed arts of deceiving, to annihilate as far as he could the act of charity hateful to him. And first beginning with the sacred virgin herself, on a certain day, when, with the ulcer of the sick woman uncovered by her, an excessive stench exhaled, not being able to move her will founded on Christ the rock, he moved the stomach of her flesh: whence her stomach began to be too much disturbed by that stench, and as if to be provoked to vomit. Which when Christ's handmaid felt, and to overcome nausea placing her mouth over the ulcer she soon in holy wrath burned against herself, and addressing her own flesh, she said: "Do you abominate your sister, redeemed by the Savior's blood, who can fall into the same and worse infirmity? The Lord lives: you shall not pass unpunished." And immediately bending her face over the breast of the sick woman, she applied her mouth and nostrils to that horrid ulcer, and so stood for a long time, until it seemed to her that she had extinguished the rebellious nausea of her spirit, and crushed the flesh contradicting the spirit. Which when that sick woman sees, she exclaims: "Cease, daughter; cease, dearest daughter; do not corrupt yourself with the stench of this horrid putrefaction." But the virgin of the Lord did not rise except with the enemy conquered, who overcome by her departed for a time.

[156] But seeing that against her he could not prevail; upon that sick woman he turned all the more the machinations of his wiles, as he found her mind more unguarded and unfortified. The sower of tares himself therefore began to sow a certain weariness in the mind of the oft-said sick woman about the sacred virgin's service, and with the malice of her heart gradually growing to change weariness into hatred. But because he knew most clearly that she could have help from no one but her,

service nor the attendance of anyone else; she showed outwardly the hatred which lay hidden mentally, in the manner of a certain disordered jealousy. And because it is the custom of those who hate, easily to believe any evil about those whom they hate, she repays her service with calumny; the weaker mind of the sick old woman was brought by the ancient serpent to this, that she began to suspect stains of foulness in the immaculate virgin; and whenever she was not with her, to imagine that she had gone off to perpetrate some wicked deed. For such are the falls of unguarded minds, that namely first they become weary of the good acts of neighbors, in which they were accustomed to rejoice; then they hate them, thence they judge the acts and the doers to be evil; and according to the prophecy of Isaiah, with mind blinded, they call evil good, and good evil. Isa. 5:20 But amidst these things the holy virgin stood as an immovable column; and having only her Spouse before her eyes, with her accustomed joy always performed the begun service: and armed with strong patience, she derides the ancient serpent, from whom she sees these things to proceed: and the more joyfully she performs the act of charity, which he hates, the more sharply she provokes his wrath. Whence blinding the old mind over which he already presided, he roused it to such anger, that openly she defamed the most clean virgin with foulness.

[157] But this voice sounded so among the Sisters, that some of the older who presided over the rest, and she is traduced as if unchaste; came to the often-named sick woman, to investigate the truth of the rumor which they had heard. But she, at the suggestion of the ancient enemy, shamefully and deceitfully defamed the sacred virgin, and they summoned the virgin herself to them, too much provoked: to whom with many pompous and insulting words they began to upbraid and reproach, and to ask how she had permitted herself to be so deceived, that she had lost her virginity. To whom she patiently and modestly answered: "Truly, ladies and my sisters, by the grace of Jesus Christ I am a virgin." Nor bringing forth anything against any of those reproaching her or lying, for her excuse she often repeated this same: "Truly I am a virgin: truly I am a virgin."

[158] These things so done, by no means did she omit the accustomed service: with God offering two crowns for consolation and although she could not without grave pain of heart hear such a foul infamy, yet she most diligently, as before, continued serving her defamer: and after this returning to her chamber, she betook herself without delay to the accustomed refuge of prayer, uttering these or similar words more mentally than vocally: "Most powerful Lord and most loving Spouse of mine, you know how tender is the reputation of any virgin, and how dangerously the modesty of your spouses receives any stain: on which account you also willed your most glorious Mother to have a putative spouse. You also know, that all these things the father of lies has feigned, to draw me back from the service, which for love of you I have begun. Help me therefore, Lord my God, who know my innocence; and do not permit the ancient serpent, cast down by your passion, to prevail against me." These and similar things while she, weeping most abundantly, was speaking in prayer to the Lord, as she confessed to me in secret, the Savior of this world appeared to her, having in his right hand a golden crown, adorned with pearls and precious stones, and in his left a diadem of thorns, who so addressed her: "Know it is necessary, dearest daughter, that you be crowned at various times or seasons with each of these. Choose therefore what you more wish, either in the course of this your life to be crowned with the thorny wreath, and I shall keep for you another beautiful crown in the lasting life: or now to have this precious one, and after death this of thorns shall be kept for you." Then she: "I, Lord, have for a long time now denied my will, and have chosen to follow only yours: wherefore it is not mine to choose anything. choosing the thorny one, Yet because you wish me to answer, I say therefore, that in this life I always choose to be conformed to your most blessed passion, and for you always to embrace pains as refreshment." And these things said, soon with both hands she fervently seized the thorny diadem from the Savior's hands, and with such force placed it upon her head, that the thorns violently pierced her head on every side; so much that after this vision she felt pain in her head from the pricking of those thorns, as she herself testified with the oracle of her living voice. Then the Lord said: "In my power are all things, and as I have permitted this scandal to come about, so can I most easily extinguish it. You therefore persevere in the service which you have begun, she perseveres in serving the sick woman, and do not yield to the devil, who wishes to hinder you: but I will give you full victory over the malign one, so that whatever he has machinated against you, all will be turned upon his head, and into your greater glory." And so the handmaid of Christ remained consoled and confirmed.

[159] Meanwhile Lapa her mother felt the rumor which was being spread about her daughter among the Sisters from the mouth of the sick Andrea. On which account, although she was most certain about the purity of her daughter, with her mother in vain dissuading her, yet too much disturbed against the said Andrea, she came to the virgin, and with much swollen mind began with a cry to say: "Have I not so often told you, that you should no longer serve that stinking old woman? Behold now what reward she renders to you for your service: for she has shamefully defamed you before all your Sisters. If you serve her any more, or come near her, I will never call you my daughter." And all this was done by the art of the enemy, that that holy service should be hindered. But she, having heard her mother, was silent a little: and at length approaching her, and kneeling before her, humbly said: "Does, sweetest mother, on account of the ingratitude of men, God cease daily to exercise his mercy upon sinners? Did the Savior also, when he was on the cross, on account of the insults said to him, cease to work the salvation of the world? Your charity knows, that if I should abandon that sick woman, there would be no one to stand by her, and thus she would die from want. Are we to be the occasion of her death? She has been seduced by the devil; now perhaps she shall be enlightened by the Lord and shall recognize her error." With these and other words she obtained the maternal blessing, and went to the sick woman, and thus cheerfully served her, as if she had never said anything evil about her. The other was astonished, and perceiving no trace of disturbance in her, could not deny herself wholly overcome. Hence she began to be pricked within herself, and the more, the more daily she saw her perseverance.

[160] Meanwhile the Lord had mercy on that old woman, and wishing to glorify his spouse, showed her such a vision. The sick woman sees her surrounded with heavenly light, For it seemed to her lying down on a certain day, when Christ's handmaid had entered her chamber and was approaching the bed, that around that bed a certain light from above was diffused, of such amenity and sweetness, that it made her wholly forget all her miseries. And ignorant totally of the cause of such a novelty, as she looked this way and that, she saw the face of the virgin her servant transfigured and transformed so much, that it seemed to be not Catherine daughter of Lapa, but a certain Angelic majesty, and that light covered her round about like a covering. Which as she beholds, more and more she is pricked in heart, crying out mentally that she was guilty, because against so excellent a virgin she had loosed a cursing tongue. And when this vision, which was corporeal and shown to this sick woman's eyes, had continued for a little while, at length as it had come so it departed. But that old woman, after the departure of the light, remained both consoled and sad; yet with that sadness, which according to the Apostle works justice: and soon with sobbing wailings she asks pardon of the virgin, confessing that she had too gravely offended, and had most falsely defamed her. 2 Cor. 7:10 For that outward light seemed to have brought with it an invisible light, through which the sick old woman recognized every deception done to her by Satan. Moreover the virgin of the Lord, hearing this, rushes into the embraces of her defamer; and consoles her in every way, and testifies that she was in no way removed from her begun purpose, nor was she offended in little or in the least, saying: "I know, most sweet mother, that the enemy of the human race has perpetrated all these scandals, and has deceived your mind with a wondrous illusion: whence I have nothing to impute to you, but to him: but to you I have to give thanks, that for the preservation of my honesty, like a most excellent lover, you were zealous." With these and similar words her defamer consoled, and the accustomed service diligently completed, lest time should slip from her in vain, soon she returned to her own cell.

[161] But the other, recognizing her fault from her heart, for these things, before whomever came, she receives testimony of her innocence: with tears and sobs expresses how much she had erred, at the instigation and seduction of the devil; and cries out that she is guilty: but the virgin, against whom she had spoken, she professes with loud voices not only to be pure, but holy, and also full of the Holy Spirit: and she asserts that this is altogether clear to her. And when some of those, more secretly and earnestly, asked her how it was clear to her what she testified about the virgin's sanctity; fervently and constantly she answered, that she had never felt nor known what was the sweetness of mind, or what spiritual consolation, except when she saw the same virgin transformed before her, and surrounded with ineffable light. Moreover those asking whether she had seen this with bodily eyes; she answered yes: but she said she could not express by any words the beauty of that light, and the sweetness which she then felt in her soul. Hence the fame of the sacred virgin began to be glorified and increased among men: and whence the ancient enemy believed and tried to blacken her, thence, with the Holy Spirit cooperating, he was in some way compelled to exalt her. These things therefore done, the holy virgin, as she could not be broken by adversities, so neither could she be lifted up by prosperities: but she pursues the service of charity indefatigably, and applies all her heart to knowing herself to be nothing. He who alone is, adorns her: but the insatiable enemy, who can be overcome indeed, but not however slain, returns again to his former temptations, that by the motion of the stomach he may cast down the triumphing contender.

[162] Therefore on a certain day, when Christ's handmaid had uncovered that horrid ulcer, that by washing she might purify it; whose pus and the water with which she washed the ulcer she drinks: soon so great and so horrid a stench exhaled from it, not only by natural defect, but also by the effect of the enemy; that all the virgin's interior was naturally moved, and an excessive nausea generated in her stomach. Which the virgin of the Lord bore the more heavily in mind, the more in those days by new victories of the grace of the Holy Spirit she had reached new perfections of virtues: whence rising up with holy anger against her own body, she said: "The Most High lives,

the most sweet Spouse of my soul, that that which you so greatly abominate, will be hidden within your viscera." And soon collecting the washings of that foul wound with the pus in a bowl, and going apart, she drank the whole. Which done, all that temptation of abomination ceased. I recall that when in her presence this history had been cursorily narrated to me, she secretly added to me with a lowered voice: "Never," she said, "since I was born, have I taken food or drink of such sweet and so good a flavor." I found something similar in the writings of Brother Thomas her first Confessor, about the application of her mouth to the same ulcer recited above, namely that she then perceived from it a most sweet odor, and very delightful, as she secretly confessed to him at the time. I do not know, reader, whether you weigh all that has been said: but yet, this narration completed, what the Lord taught, as briefly as I can, I myself shall add.

[163] she is visited on this account by Christ, These victories therefore of Christ's spouse, so graciously granted by her Spouse, after this last one, on the following night the Savior of all the Lord Jesus Christ appeared to the praying sacred virgin, showing in his body those five most sacred wounds which once for our salvation he endured crucified, and said: "Many, my beloved, contests for me have you run through; and with my help, until now you have overcome all; from which you have been rendered exceedingly pleasing and acceptable to me: but yesterday you pleased me greatly, singularly, when not only despising the delights of the body, not only casting away the opinions of men, and overcoming the temptations of the enemy, nay the very nature of your own body trampled down, from the ardor of my love you took such an abominable drink so joyfully. Wherefore I say to you, that as in this act you have surpassed your nature; so I will give you a drink, which surpasses all human nature and custom." And applying his right hand to the virginal neck, and bringing it near to the wound of his own side, "Drink," he said, "daughter, from my side a drink, by which your soul shall be filled with such sweetness, that even into the body, which you have despised for me, it will wondrously overflow. offering her a drink from his side." But she beholding herself placed at the pipe of the fountain of life, applying the mouth of her body to the most sacred wound, but far more the mouth of her mind, drank an ineffable and inexplicable drink for the space of no small delay, as eagerly as abundantly. At last, with the Lord nodding, she is separated from that fount, satisfied and at the same time thirsty: nor did satiety generate weariness in her mind, nor thirst pain. O Lord of ineffable mercy, how sweet you are to those loving you, and how gentle to those tasting, but what to those drinking abundantly with their mouth? For drink is more quickly and easily swallowed, and more agilely converted into the substance of the one taking. I think, Lord, that neither I nor others inexperienced can fully judge of such things: they are unknown to us, as also colors to a blind man, or sounding melodies to a deaf. Yet that we may not be found altogether ungrateful, the great graces, which you liberally grant to your Saints, we, according to our small measure, consider and wonder at, and offer unequal thanks to your majesty according to our strength.

[164] But you, reader, do not inadvertently, I beg, pass by the act of such and so singular a virtue of this kindly virgin. Look, I pray, at the root of charity, by which she was moved to undertake so abominable, according to bodily sense, a service. Behold, I ask, the fervor of the same charity, by which she persevered so long in the service, even with the motion of natural horror not standing in the way. See, I beseech, the firmness of her incomparable constancy, which neither could be broken by such foul defamation, nor remitted by any hateful manners of that defamer. See finally her mind firmed in Christ, not to be lifted up by praises, and also above, yet not outside the flesh, but against the nature of all flesh, to compel the stomach to take what the sight shudders at. These so great things I think not only not of all, but not even of few, especially in these times, in which perhaps those who do such things are rarer than phoenixes. But note the most notable conclusion, because after that drink taken from the Savior's side, such an abundance of grace was poured into the mind of this sacred virgin, that the body also, receiving its superabundance, from that hour never took food in the manner in which before, nor could take, as below will be more fully and particularly discussed. But to this sufficiently prolix, but no less notable Chapter, I place an end, compelled by its length. Whose witnesses, because I have already placed them above, it is not expedient to repeat further. Yet both for the present and the future I protest, that all things which I write, either she herself confessed to me, or I found in the writings of Brother Thomas, her first Confessor, or from the Brothers of my Order, or from the trustworthy matrons her companions whom I have named above, and below also when necessary I shall name, I had what I write.

CHAPTER V.

Frequent use of Communion, life led without other food, the calumnies borne on this account.

Ch. V.

[165] After the incomparable and eternal Spouse had tested his beloved spouse in the furnace of manifold tribulation, and by various battles had taught her to overcome the ancient enemy; it remained that he should now bestow the prize of triumph according to his munificence. But because wayfaring souls to be helped by her had not yet, according to the eternal decree and the promise of her Spouse, fully perceived her fruit, it was necessary for the fulfillment of divine providence, that for this the spouse should remain on earth, and nonetheless the pledge of eternal reward should be given her. Wherefore, the same Spouse and Lord willing, in his spouse and at once his handmaid, to begin the manner of heavenly life even in this valley of misery, and together with this to associate her with earthly inhabitants, he instructed her with such revelation. For while once she was praying in her little chamber, the Savior and Lord of the human race appeared to her, who foretold to her with these words the novelty which he was about to make in her: "Know," he said, foreknowing, sweetest daughter, she is animated by Christ to higher things, that the coming time of your pilgrimage shall be filled with such wondrous new gifts of mine, that it will generate astonishment and disbelief in the hearts of ignorant and carnal men, and very many even loving you shall doubt and think it to be a deception; which shall happen because of my excessive love. For I shall pour out so great an abundance of grace into your soul, that overflowing even into the body it shall wondrously redound, from which your body itself shall perceive and have an unusual way of living. Moreover toward the salvation of neighbors your heart shall be so vehemently kindled, that forgetting your own sex, almost wholly you shall wholly change your former conversation, and you shall not, as you are wont, avoid the company of men and women: nay for the salvation of the souls of themselves, you shall expose yourself according to your powers to all labors. From these things very many shall be scandalized, by whom you shall be contradicted, that the thoughts of many hearts may be revealed. But you in nothing be disturbed or fear, because I shall always be with you, and I shall always deliver your soul from the deceitful tongue, and from the lips of those speaking lies. Carry out then manfully what the unction shall teach you, because many souls through you I shall snatch from the jaws of hell, and through my grace I shall lead to the kingdoms of heaven." These things said, and as she confessed to me in secret, often repeated by the Lord, especially as to that part, in which he said, "Do not fear nor be disturbed"; the sacred virgin answered: "You are my Lord, but I am your base handmaid: your will be done always: but remember me according to your great mercy, and help me." And so the vision disappeared. But the handmaid of Christ was thinking and conferring in her heart, what this change would be like.

[166] Then from day to day the grace of Jesus Christ began to grow in her heart, and the spirit of the Lord to abound in her, so that she herself was astonished, and astonished almost fainted, and sang with the Prophet: "My flesh and my heart hath failed, God of my heart, and my portion God forever": she loves more frequent communion, and again, "I remembered God, and was delighted, and was exercised, and my spirit failed." Ps. 72:26, Ps. 76:4 For the virgin of Christ languished for love of him, and her languor had no remedy, except weeping of mind and body: and so daily groans, daily tears; but not even thus was the languor fully helped. The Lord therefore placed in her mind, and it seemed good in his sight, to go often to the altar of God, and to take Christ the Lord, in whom her heart and flesh exulted, in the Sacrament from the hand of the Priest, as often as she could; that him whom she still could not be satisfied with, as she desired, in the homeland, at least sacramentally she might taste on the way. But, also this was the seed of greater love, and consequently of fuller languor: but yet it satisfied by the virtue of faith better the furnace of charity, which in her heart was being kindled more and more daily and continuously with the Holy Spirit blowing. Hence proceeded and grew in her the custom of communicating almost daily, although from bodily infirmity and for procuring the salvation of souls, she was frequently impeded. So great was her desire of more frequent sacred Communion, that unless it was fulfilled, her body suffered harshly, and almost failed. For just as her body participated in the abundance of the spirit, so it could not in any way be without anguish. But these things elsewhere more fully, with the Lord granting, shall be discussed: but now let us return to the wondrous manner of living of her body.

[167] Therefore, as she confessed to me in secret, and in the writings of the Confessor preceding me I found, in which living with this alone without any other food, so great an abundance of graces and heavenly consolations came down into her mind after the aforesaid vision, and especially when she received sacred Communion; that redounding into the body through a certain superabundance, it so tempered the consumption of radical moisture, and so changed the nature of the stomach, that the taking of bodily food was not only not necessary, but could not be done without bodily torment. And if it was done by violence, her body suffered most gravely; nor did any digestion follow: but it was necessary that all that had entered should violently come back by the same way. It is not permitted to express with pen, how many and how frequent pains she sustained on account of taking food, this sacred virgin. For in the beginning of this condition, this kind of living was so incredible to all, even to her household, and those more constantly conversing with her; that a most singular gift of God, they called a temptation or deception of the enemy. Into this error fell with the rest her Confessor often named above, she is even suspected by her Confessor of illusion, who from good zeal indeed, but not according to knowledge, doubted that she had been seduced by the enemy, transformed into an Angel of light;

and he ordered her to take food every day, and not to believe visions suggesting the opposite to her. To whom when she said, that experientially she found, that without the taking of food she was healthier and stronger; but when she took food, she was made weak and languid; he, not moved even by this, assiduously repeated his mandate that she should eat. To whom when the daughter of true obedience tried with all her power to obey, she came to such bodily languor, that she almost incurred death. Then summoning the aforementioned Confessor, she said: "Father, if I incurred bodily death from excessive fasting, would you not prohibit me from fasting, that I might escape death, so that I not be a homicide of myself?" He answered: "Yes, without doubt." Then she: "Is it not more grave to incur death from eating, than from fasting?" And with him affirming, she added: "When therefore you see me failing from eating, which by manifold experience you have learned: why do you not prohibit eating, as you would prohibit fasting in this case?" Not being able to answer this reason, and clearly seeing the signs of imminent death, he said: "Do, as the Holy Spirit will teach you, because great are the things which I see God working in you."

[168] Now notice, I ask, reader, since the occasion presents itself, because (as she in the beginning, when I deserved her conversation, revealed to me in secret, and afterwards often repeated, when the matter required) neither by word nor by pen could be sufficiently expressed, how much she suffered from her own household and familiar ones, when they did not understand the most singular gifts divinely ministered to her. But they measured her deeds and words by a measure, not by which the Lord singularly poured into the soul of his spouse, but by the common measure of all, or even their own: and many murmur against her, and placed in a valley, they measured the heights of mountains; that is, ignorant of the beginnings of the art, they deduced ultimate conclusions: and as if blinded by the brilliance of excessive light, they rashly judged about colors. Hence irrationally moved, men or women, they murmured about the rays of this star: they taught her, whom teaching they could not understand: and placed in darkness, they reproved the brightness of the light. They bit in silence, but not for that less did they secretly detract from their neighbor under the color of good zeal: they moved to these things her Confessor, and unwilling though he was, they stirred him to reprimand the virgin.

[169] How great or how many anxieties of mind thence came to her, I could not easily say, nor could I even swiftly recite in a long discourse. For since she was wholly obedient, and founded in contempt of self, neither could she know how to excuse herself, nor did she dare in any way to resist the will or word of her Confessor. Wherefore although it was most clear to her, that the will of the Most High was contrary to the judgment of the aforesaid, and since from fear of the same Lord she altogether refused to leave obedience or to scandalize her neighbor, she did not know what to choose. Anxieties were caused to her from every side, only the refuge of prayer was her refreshment: and she poured out before the Lord tears of sorrow and hope, humbly and instantly beseeching, that the Lord himself would deign to reveal to her contradictors his will, and especially to her Confessor, whom she more feared to offend. She was not permitted to adduce the word of the Apostles, who said to the chief priests, "We must obey God rather than men": because immediately it was answered to her on the other side, unskillfully and indiscreetly. that the devil is frequently transformed into an Angel of light, and therefore she ought not to believe every spirit, nor even to lean on her own prudence, but to follow the counsels given her. Acts 5:29 But the Lord for the most part heard her: and more often enlightened the mind of her Confessor, and changed his counsel. But this notwithstanding, neither he nor others of both sexes murmuring against the virgin had in any way put on the spirit of discretion: for if they had diligently considered and attended, how frequently and how perfectly this holy virgin had been taught by the Lord about all the deceptions of the enemy, how often she had been accustomed to fight with the enemy himself, how completely, and how in innumerable ways she had triumphed over the adversary of the human race, and also the gift of understanding given to her divinely by the Lord, in which with the Apostle she cried out, "For we are not ignorant of his devices"; they certainly would have placed a finger on their mouth, and would not have presumed as imperfect disciples to exalt themselves above a perfect mistress, nor would the smallest rivulets have dared, with their smallness, to fill so great a river. These and similar things I have often barked out against the aforesaid murmurers at that time; and here, because of certain ones who have known this, not without mystery have I noted it down.

[170] But returning to that from which our discourse has digressed, Know, good reader, that then when this happened, for the first time this virgin stood full of the Spirit of God, from Lent to the Ascension she abstains from all food. from the Lenten season (within which, what we have said, happened) until the feast of the Lord's Ascension, without any bodily food or drink, yet always cheerful and joyful. Nor is it wondrous, because the fruit of the Spirit is charity, joy, peace, according to the Blessed Apostle; and according to the sentence of the first Truth: "Not in bread alone does rational man live, but in every word which proceeds from the mouth of God": and again it is written: "The just man lives by faith." Gal. 5:22; Matt. 4:4; Heb. 10:38 But on the day of the Ascension, as the Lord had foretold to her, and she had made known to her Confessor, she could eat, and in fact ate this material bread, and a pottage of herbs, or raw herbs, or Lenten food: because it was not permitted, and thereafter continuously: for delicate food to enter that body either by the miraculous or by the natural way. After this she returned to the simple fast begun, and so gradually through some interpolations to a continuous fast, unheard of in our times. But because, with the body fasting, the spirit often and more copiously was eating; while these things which we have related were so taking place, the holy virgin received sacred Communion as frequently as she could with fervor: and received such an abundance of grace in each taking, that with almost all the senses of the body being mortified, and natural motions in a way, only by the supernatural virtue of the Holy Spirit each part of her was being quickened: from which the spiritual man can conclude, that her whole life was above nature, wholly a miracle.

[171] meanwhile robust in bearing labors. I myself saw, not once, but several times, that little body, which was comforted by no bodily food, by no drink other than cold water, brought to the extreme of weakness, so that we—both I and others—thought the last departure of her trembling spirit was at hand: and yet, having obtained or been presented with an occasion of procuring some honor of the divine name or some salvation of souls, within a very brief space, without any bodily remedy, to recover not only life, but strength: and strength, not common only, but according to her condition robust and strong; to rise, walk, labor without difficulty, even beyond the rest of the healthy accompanying her, with all weariness put far off. And whence this, I pray, except from that Spirit who delights in such works? And what nature could not, he miraculously supplied; and quickened not only her soul, but also her body. Moreover at that time, when she began to live without bodily food, her Confessor often-named above asked her whether she had any appetite for eating. To whom she answered: "Such is the satiety which the Lord confers on me in the reception of his most venerable Sacrament, that in no way can I desire any bodily food." And when he repeated, whether on the day on which she did not take the Sacrament any hunger came to her, she answered: "When I cannot take the Sacrament, the very presence and sight of him satisfies me: nay," she said, "not only of the Sacrament, but also of the Priest, whom I know to have touched the Sacrament, his presence so consoles me, that all memory of food leaves me." Therefore the virgin of the Lord stood sated and at once fasting; empty outwardly, full within; externally dry, internally moistened with flowing streams of living water; yet in all events cheerful and joyful.

[172] But the ancient and tortuous serpent, not able to bear so great a gift of God without venomous fury of envy, stirred up against her almost all—both spiritual and carnal, both religious and secular, Some carp at this fasting. on account of this fasting. Nor wonder, reader, at the spiritual or religious: and believe me, because in such persons, unless self-love is wholly extinguished, envy more perilously often reigns than in others; and especially, when they see someone doing something, which they know to be impossible to themselves. Search the acts and deeds of the Fathers of the famous Thebaid: Did not, when one of the Macarii ^a went thither in secular habit to the numerous multitude of monks, over whom Pachomius presided, and by Pachomius himself after much insistence was received to the habit of that religion, with the wondrous and inimitable austerity of his penance being seen by his monks, on a certain day all as it were moved in sedition against Pachomius, and gathered together said: "Either take him from us, or know that we all shall today depart from this monastery." These things they then said, who were reckoned perfect men: what do you think today of our spiritual men? And if the prolixity of words did not prevent me, I would relate more, which I have not learned except by experience: yet this I say to the purpose, that all murmured against this sacred virgin concerning the aforesaid fasting: and some said, that no one is greater than his Lord; and if Christ the Lord ate and drank, and his glorious Mother the same, and also the holy Apostles themselves, to whom it was said by the Lord, "Eating and drinking what is with them," ate in the same way; who is he who can exceed them, nay not even equal them? Luke 10:7 Others said, that all the Saints had taught by word and example, that no one should be singular in the manner of living, but should follow the common way in all things. Others whispered, that extremes have always been and are vicious, and consequently should be fled from by those fearing God. Others, as was touched above, wishing to preserve their own good intention, said this was a deception of the ancient enemy: others carnal and notorious detractors, said that it was a fiction to gain glory, and that she was not fasting, but was secretly eating very well.

[173] To these judgments, both so false and so inept, which were by no means suitable, [satisfaction is made to those arguing that Christ and the Apostles did not so live,] if I should not, according to my measure, oppose them as the Lord has taught me, I would reckon myself guilty before the first Truth. Wherefore notice, I pray, good reader, because if the first, who bring forward the Savior and his glorious Mother

with the holy Apostles, were speaking the truth, it would follow excellently that John the Baptist was greater than the Lord Christ himself. For the Lord himself said with his own mouth that John came neither eating nor drinking, but the Son of the Virginal Man came eating and drinking. Matt. 11:18 Likewise it would also follow that Antony, the two Macarii, Hilarion, Serapion, and countless others in a sense, who practiced long and as it were continual fasts beyond the common measure of the Apostles themselves, were greater than those same holy Apostles. And if the aforesaid murmurers wish to reply that John in the desert, and the aforenamed Fathers in Egypt, did not simply fast, but ate something at some time: what will they say about Mary Magdalene, who for thirty-three years stood in the rock without any bodily food, as her history clearly teaches, and as the place itself where she dwelt, which then was inaccessible, plainly shows? Was she too greater than the glorious virgin, who neither stood in a rock, nor performed such a fast? What also will they say about many holy Fathers, of whom very many passed through diverse times without bodily food? But also of a certain one it is singularly read ^b that, after receiving the Lord's Sacrament, he was sustained by no other food. Let them learn, if they have not learned, that the greater or lesser degree of sanctity is not to be measured or judged according to fasting, but according to the measure of charity: let them learn that no one ought to make himself judge of those things which he does not know: let them hear Incarnate Wisdom itself, of God the Father, speaking of them and such as them: To whom shall I liken this generation? To the play of children, saying to their fellows: We have sung to you and you have not danced, we have mourned to you, and you have not lamented: and he adds what was touched upon above, John the Baptist came not eating and drinking, and they said; Behold a gluttonous man and a wine-drinker, etc. Luke 7:32 This sentence of the Savior alone suffices to close the mouths of the murmurers, of whom it was first touched upon before all.

[174] 2 to those making singularity suspect To the second group, those who detest singularities, the reply is easy: that although a man of himself ought not to make singularities, nevertheless those made by God he ought to receive with thanksgiving. Otherwise God's singular gifts would be entirely despised, for thus Sacred Scripture teaches, that a just man ought not to seek things higher than himself: but immediately afterwards it adds; Many things above the sense of man have been revealed to you. Ecclus. 3:22 That is, through yourself you have nothing to seek above yourself: but if God has revealed something above you to you, you ought to receive it with thanksgiving. Since therefore in our case, as has been declared above, this was done by the Lord out of his singular providence; who can here allege the rule of singularity? This same judgment, veiled however with the veil of true humility, the handmaid of Christ and virgin herself used to adduce in reply, when she was asked why she did not, like others, take bodily food. For she would say: God on account of my sins has struck me with a certain singular passion or infirmity, through which I am totally hindered from taking food: and I would most willingly wish to eat, but I cannot. Pray, I beseech you, for me, that he himself may forgive me my sins, on account of which I suffer every evil. As if she were openly saying: God does this and not I: but lest an appearance of boasting should arise, she confessed that this had happened on account of her sins: nor yet did she speak these things against her own mind, because she firmly reckoned that God had permitted her to come into this murmuring of men, to punish her sins. For whatever evil occurred, she imputed it all to her sins; whatever good, to God: and she always used this rule of truth in all things. Moreover, through this reply the third group is also refuted, who say that extremes are to be avoided: because an extreme cannot be vicious which is caused by God, and cannot be avoided by man: which has been sufficiently shown above to have been the case with us.

[175] 3 to those ascribing it to illusion But the fourth, who said that this was a deception of the enemy; let them answer me, I beseech: if up to this point she has perfectly triumphed in all the deceptions of the enemy and the temptations written above, how is it probable that in this matter she was so deceived? But suppose that she could be deceived, who was holding that body in its strength? And if they wish to attribute all this to the enemy, let them say, who was holding her mind in such joy and peace, when she was deprived of every sensible delight? This fruit of the Holy Spirit cannot be of the devil: for it is written that the fruit of the Spirit is charity, joy, peace. Gal. 5:22 I do not think that they can attribute all these things, with truth accompanying, to the enemy. But if they wish to deny it altogether, who will make us secure that they themselves, thus speaking, are not seduced by that same ancient serpent? For if according to them, the virgin, through whom and by whom he has so often been conquered, whose body lives and is enlivened above every natural power, whose mind also is perseveringly at peace with spiritual and not carnal joy, the enemy can deceive and seduce; how much more those to whom none of the above things have come to knowledge? It is more likely that they themselves are seduced by the enemy while they say these things, than that she, of whom it has not yet been seen that she was seduced. Finally, to those notorious defamers, who have taught their tongue to speak lies, 4 to the detractors of the Saint it is better to reply with silence than with a word: they are to be despised by prudent and virtuous men, and to be judged unworthy of any reply. For to what man, however perfect, could they not detract in the same manner? And if, being like them, they lyingly called the Lord and Father Beelzebub; what wonder if they falsely defame his household in this way? Wherefore they are silently to be compelled to be silent: and so, according to what the Lord has granted, let reply be made to those detracting from the singular mode of living of this sacred virgin.

[176] Yet on account of them she begins to taste something But she, being full of the spirit of discretion, and desiring to imitate her Spouse in all things, remembered that the Lord and Master himself, when he was asked by Peter about the didrachma of tribute for him, although he could not be obligated to pay it, and had shown Peter that it ought not reasonably to be asked of him even according to men, nevertheless immediately added; But that we may not scandalize them, go to the sea and cast a hook: and the fish which shall first come up, take: and having opened its mouth, you shall find a stater: take that and give it to them for me and for you. Considering these things, the sacred virgin, in order to extinguish the murmurers, as far as was in her, deliberated to come once every day to the table with the others, and by every effort at least to try whether she could take food as the others did, so as not to scandalize anyone by her fasting. Indeed, although the food which she thus attempted to take was not only without meats, wine, fish, eggs, and without cheese, but even without bread: nevertheless the taking, or rather more truly the attempt of taking food, was converted into such a punishment of her body, that anyone seeing, however cruel, would have had compassion on her from the heart. Indeed, though she was forced to reject it through the greatest torments, as was touched upon above, neither could her stomach digest anything, nor did heat consume the radical moisture: wherefore, whatever entered that stomach, all had to return by the same way by which it had entered; otherwise it generated most bitter sufferings, and swellings of almost the whole body. Therefore, although the holy virgin swallowed nothing of the herbs or those things which she ground with her teeth; for she spat out all the coarse substance: yet because it could not but be that something of the subtle substance or juice should descend to her stomach, and moreover she most willingly drank cold water for cooling her jaws and throat, she was forced every day violently to expel what she had taken, even by inserting a rod of fennel or other shoot all the way to the stomach, with the greatest pain to herself: nor could she in any other way expel what she had taken, in most cases. In this mode of living therefore she persevered until the end of her life, on account of the murmurers, and those who were scandalized by her fasting.

[177] Now I, seeing sometimes her pain, which she sustained in expelling what she had taken in the aforesaid manner; having compassion on her, persuaded her that she should allow anyone to murmur, nor undergo such affliction on account of their murmurings. She, smiling, replied joyfully: Is it not better for me, Father, that in this finite time my sins should be punished, than that punishment without end should be reserved for me? as punishment, as she says, for her sins, Their murmurings are very useful to me: because on account of them I pay my Creator a finite punishment, when I owe an infinite one. Must I flee divine justice? Far from it. Great grace is done to me, while justice is done concerning me in this life. What should I answer to such things? I chose silence, because I could not speak worthily or fittingly. She herself, from this consideration, called that painful act justice, saying to her companions: Let us go to do justice on this most miserable sinner. And in such a manner, from all things, both from the snares of demons and from the persecutions of men, she gained some special profit, and thus she daily instructed us to do. Whence once conferring with me about the gifts of God, she said: If anyone knew how to use the grace of God given by God, he would continually gain from all things that happen to him. And she added: Thus I would wish you to do, drawing this fruit from others' murmurings, whenever anything new happens to you, prosperous or adverse, that you would think within yourselves, and say: From this I wish to gain something. Truly if you did this, you would soon be rich. Woe is me, wretched! who noted neither these nor other notable words of hers. But you, reader, do not imitate me in this sloth, but be mindful of that verse:

Happy is he whom others' dangers make cautious.

I pray however that the author of piety himself may illuminate you, and draw me with his ray to imitate this virgin efficaciously and constantly: and with this let an end be imposed on this Chapter, of which through all things the virgin herself is the witness, either in her sayings or in her open acts, together with her Confessor who preceded me, as has been alleged above.

ANNOTATIONS.

CHAPTER VI.

Her heart exchanged with the heart of Christ; wondrous things done concerning the reception of the Eucharist.

CHAPTER VI.

[178] Just as the Lord had granted his spouse a singular mode of living, as regards the body, in that time; so truly he visited her mind with great and wondrous consolations of revelations: indeed from there proceeded that supernatural bodily vigor, namely from the abundance of spiritual graces. Having therefore narrated the singularity of her bodily life, I think it worthwhile, Abstracted from the senses she is free for continual contemplations, that we pass on to recounting the superabundance of her spirit. Know therefore, reader, that from the time the virgin dedicated to God had drunk from the side of the Savior the drink of life, so great a fullness of grace abounded in her, that she was almost continually occupied in actual contemplation; and her spirit adhered so fixedly to her Founder and the Founder of all, that she left the inferior and sensitive part, for the greater part of the time, without sensitive acts. These things, as was touched upon in the first part, we have experienced a thousand times, we who have seen and handled with our hands her arms, so rigid together with her hands, that the bones could rather have been broken than removed from the place to which they had adhered, while she was free for that actual contemplation. Her eyes were completely closed, her ears perceived no sound however great, and all the bodily senses were at that time deprived of their proper act. Nor ought anyone to wonder, if the things that follow are attended to with diligence. For from then the Lord began to show himself openly and familiarly to his spouse, not only in secret places, as he was accustomed before, but also in open places, to her walking and standing; and to kindle such fire of his love in her heart, that she herself, who was suffering these divine things, confessed to her Confessor, that she plainly found no words to express what she felt.

[179] Moreover, when once she had prayed more fervently with the Prophet, Create in me a clean heart, O God, and renew a right spirit within my bowels; singularly entreating, Christ removes her proper heart, that the Lord would take from her her own heart and her own will; by himself he consoled her with such a vision. Ps. 50:12 For it seemed to her that the eternal Spouse came to her in his usual manner, and opening her left side, drew the heart from there and departed, and so she herself remained entirely without a heart. Which vision indeed was so effective, and so concordant with the sense of the flesh, that she, while confessing, told her Confessor that she had no heart in her body. Which saying when he laughed at, and in laughing somewhat rebuked; she repeating what she had said, confirmed it, saying: Truly, Father, as far as I can feel, according to the bodily sense I seem to myself wholly to lack a heart: for the Lord appeared to me, and opening my left side, drew out my heart and departed. And when he asserted that it was impossible for her to be able to live without a heart; the virgin of the Lord affirmed that no word was impossible with God, and that she firmly believed herself to be deprived of a heart: and thus for several days repeating this same thing, she said she was living without a heart.

[180] and in its place delivers his own, But on a certain day, when she was in the chapel of the church of the Friars Preachers of Siena, in which the Sisters of Penance of Blessed Dominic mentioned above are wont to gather, and when she had remained praying after all; and at length awaking from the sleep of her accustomed abstraction, was rising to return home; suddenly a light from heaven shone around her, and in the light the Lord appeared to her, holding in his sacred hands a certain human heart, ruddy and shining. And when at the coming of the author and of the light she had fallen trembling to the ground; the Lord approaching, opened her left side again; and inserting the heart itself, which he carried in his hands, said; Behold, dearest daughter, as yesterday I took from you your heart, so at present I deliver to you my heart, by which you may always live. And having said these things, the opening which he had made in her flesh, he closed and solidified: and there remained in that place as a sign of the miracle a drawn-over scar, as her companions frequently asserted to me and to many others that they had seen, and she herself, to me seriously inquiring, being unable to deny, confessing it to be true, confirmed it. And she added, leaving a scar, that after that hour she was never able, as she used to, to say: Lord, I commend my heart to you.

[181] This heart therefore being acquired no less graciously than wondrously, from its abundance of grace exceedingly praiseworthy works proceeded exteriorly, and superadmirable revelations sprang up interiorly. For she never came to the sacred altar without many things being shown to her above sense, and singularly when she received the sacred Communion. For frequently she used to see an infant hidden in the hands of the Priest, sometimes a somewhat larger boy, sometimes a furnace of burning fire, which, while she took the Sacrament, the Priest seemed to enter: more often she felt such great and so sweet an odor, in taking the supervenerable Sacrament, Often taking Christ visibly in the Eucharist, that she almost fainted in her body. But always in seeing or taking the Sacrament of the altar, new and unspeakable joy was generated in her mind; so that frequently her heart from joy leapt in her body, making a resounding or sounding noise, which her companions standing around heard most clearly: who sometimes experiencing this, reported it to Brother Thomas her Confessor: who, a diligent inquiry having been made, after he had found that it was so, put it into writing for everlasting memory. Nor was that sound or noise similar to any sound which is wont naturally to occur within the bowels of man: indeed by its singularity it showed itself to indicate something outside nature or rather above nature, from the power of the Creator of nature. her heart leaping, Nor was it any wonder, if a heart supernaturally given was supernaturally moved, because the Prophet also sang: My heart and my flesh have rejoiced, that is, have leapt forth, in the living God. Ps. 83:3 Where the Prophet himself singularly names God living: because that leap or that motion of the heart, caused by life, does not, as the natural rule wills, render a man suffering this dead, but living.

[182] Moreover after the miraculous change of the said heart, it seemed to her somehow that she was not that one she had been. Whence she would say to Brother Thomas her Confessor: Do you not see, Father, that I am not the one I was, but am changed into another person? And she would add: O if you knew, Father, the things I feel, I firmly believe, if anyone knew those things which I feel within, he would not be so hard as not to be softened; nor so proud, as not to be humbled: because whatever I say, all is nothing in respect to those things which I feel. She would narrate however as she could, and say; So great a joy and so great a jubilation possesses my mind, that it is great wonder to me, how the soul can remain in the body. And she added: So great is the ardor which is in my soul, that this material exterior fire seems to me comparatively rather cooling than burning, rather cold than kindled. she burns with wondrous love And she would add, From that ardor there is produced in my mind a certain renewal of purity, together with humility, so much that it appears to me that I have returned to the age of four or five years. Hence again so great a love of neighbor is kindled, that for any neighbor I would most willingly endure bodily death, with great joy of heart and gladly. All these things however she narrated under secret to her Confessor alone, but hid them from the others as much as she could. But by these and very many other words and signs was demonstrated the abundance of grace, which the Lord then poured into the soul of the holy virgin beyond the usual: which if we wish to treat of in particulars, many books must be compiled from it. But of many things I have decided to collect a few, which bring more singular testimony to her sanctity.

[183] She receives Saint Magdalene from Christ as a mother, I wish you therefore to know, dearest reader, that while this abundance of graces was being diffused from on high in the mind of this sacred virgin, many notable visions were shown to her from heaven, some of which it is not lawful for me to pass over. And first indeed the King of kings, with the Queen of heaven his mother, and Mary Magdalene, once appeared to her, consoling and strengthening her in her holy purpose. Then the Lord said to her: What do you want from me? To whom she weeping humbly replied with Peter: Lord, you know what I want, you know that I have no will except yours, nor have I a heart except yours. Then it came to her memory how Mary Magdalene had given herself wholly to Christ, when she wept at his feet; and she began to feel the sweetness of the sweetness and love which Mary Magdalene then felt: for which cause she looked upon her. Whence the Lord, as if satisfying her desire, said: Behold, sweetest daughter, for your fuller consolation, I give you Mary Magdalene for a mother, to whom with all confidence you may have recourse; to her I commit special care of you. Which the virgin accepting with all thanksgiving, with great humility and reverence devoutly commended herself to Mary Magdalene herself, humbly and urgently beseeching, that she would deign to have diligent care of her salvation, since she had been commended to her by the Son of God: and from that hour the virgin received the Magdalene as her own, and always called her her mother.

[184] not without mystery: Which however was not done without mystery, in my opinion. For just as Mary Magdalene for thirty-three years stood on a rock without bodily food, but in assiduous contemplation, which time demonstrates the fullness of age of the Savior in himself: so this sacred virgin from that time when these things happened, until the thirty-third year of her age, in which she departed from this light, was so fervently free for the contemplation of the Most High, that not needing the help of bodily food, she refreshed her mind with the abundance of graces. And as that one was caught up into the air seven times a day by the Angels, where she heard the secrets of God: so this one for the greater part of the time, from the force of her spirit contemplating heavenly things, was caught up from the bodily senses, and with Angelic spirits praised the Lord together, so that frequently her body was lifted into the air; as many men and women, together and separately, testify to have seen with eyewitness faith, of which will be more fully said below. And moreover, seeing the wonders of God in the rapture itself, she sometimes spoke softly wondrous notable things and too lofty judgments, of which some were written down, as will appear below in its own place.

[185] She sees the secrets of God, But I saw her once rapt from the senses, in the manner said above, and heard her murmuring with a submissive voice. And when I had drawn near, I distinguished her word formally and in Latin, namely: I have seen the secrets of God: and again and again, I have seen the secrets

of God; nor did she add anything else, but only repeated that. And when she had been restored after a great space to the bodily senses, nevertheless she did not cease from that word, continually repeating the same word, I have seen the secrets of God. Then I, wishing to inquire of her the cause of such great repetition of the same word, said: Why, I beseech you, my mother, do you so assiduously repeat this word, and not (as you are accustomed) expound to us what you say, nor add anything else? But she: It is in no way, she said, possible, for me to say otherwise or anything else. To whom I said: And what is the cause of such great novelty? You were accustomed to declare to me, even when I did not ask, many things of those which the Lord showed you; why therefore do you not now in similar manner reply to questions? Then she: I would have, she said, as great a conscience, in explaining to you that which I have seen with these defective words, as in some way blaspheming the Lord himself, or dishonoring him with my words: because so great is the distance between that which the intellect understands when rapt by God, illumined and strengthened, and that which can be expressed with words, that they seem almost contrary: for which cause I could by no means be inclined to discuss to you anything for now of those things which I have seen, because they are ineffable. Therefore the providence of the omnipotent Lord most fittingly appointed this virgin to Mary Magdalene as a daughter, and gave her to her as a mother, that namely the faster to the faster, the lover to the lover, the contemplative to the contemplative might most fittingly be joined. But the virgin herself, while she recounted these things, secretly added, or rather said only this, that the sinner to the sinner had once been given as a daughter, that the mother mindful of fragile nature and of the largeness of mercy done to her by the Son of God, might have compassion on the fragile daughter, and obtain for her the largeness of mercy.

[186] Brother Thomas, her first Confessor, narrates after all these things, she cannot restrain her sighs, in whose writings I found the said vision about the Magdalene, that as she herself secretly confessed, after the foregoing it seemed to her that her heart entered into the side of the Savior, and became one heart with the heart of Christ. Then she felt her soul almost totally as if liquefied from the vehemence of divine love: whence she mentally exclaimed: Lord, you have wounded my heart: Lord, you have wounded my heart. And this, said Brother Thomas, was done in the year of the Lord 1370, on the feast of Margaret Virgin ^b and Martyr. Also in the same year on the day after St. Lawrence, because the aforesaid Confessor of hers, fearing that the roaring of her groaning would disturb the Priests celebrating, had said to her, that as much as she could, when she was near the altar, she should restrain the aforesaid groans; she, as truly obedient, placed herself far from the altar, and prayed the Lord, to infuse light into her Confessor, by which he might see, how such motions of the Spirit of God could not be restrained. Which, as the Confessor himself testifies in writing, was so perfectly shown to him, that he no longer dared to admonish her of such things. And although he writes these things briefly, lest he seem to commend himself: yet I think that he had learned by experience, that such fervors of mind cannot be so restrained from within.

[187] But returning to her, while she thus far from the altar, she drinks from the side of the Savior, thirsting supremely for the reception of the venerable Sacrament, said in her mind most strongly, but plainly with her bodily voice, I would wish the body of our Lord Jesus Christ; the Savior himself, to satisfy her desire, appeared to her, as he was often accustomed, and applied the virgin's mouth to the scar of his own side; indicating that she should satisfy herself, as much as she wished, with his body and blood. Which she not slothfully carrying out, from the fount of his most sacred breast long drank the streams of life. From which drink so great a sweetness was infused into her heart, that from pure love she thought to end her bodily life. But when the Confessor asked her what she had or what she felt, she replied that she could not narrate or say those things which she felt.

[188] The same thing had almost happened in the same year, before by a month or thereabouts, namely on the day of Blessed Alexius. ^c For while on the preceding night she was praying, and in praying was kindled with desire for sacred Communion, it was revealed to her that infallibly that morning she would receive sacred Communion: wondrously purified to receive the Eucharist, for it was frequently denied her, on account of the indiscretion both of the Friars and the Sisters ruling that congregation at that time. This revelation therefore having been received, she soon betook herself to praying the Lord, that he would deign to cleanse her soul and totally prepare it, that she might worthily receive so venerable a Sacrament. Then while she was still praying, and asking this more insistently, she felt falling upon her soul a rain abundant in the manner of a river, not of water, nor of any other accustomed liquid, but precisely of blood mixed with fire: by which rain indeed she felt her soul purified so vehemently, that that feeling was transferred to the body, so that her body also received and felt a new purification, not indeed from bodily filth, but rather from the corruption of the tinder of sin. After these things, when morning came, her bodily infirmity became so aggravated, suddenly she is refreshed from illness, which she was suffering in those days, that it would have seemed impossible to anyone using reason, that she could walk one step in any way whatever. But she, in no way hesitating that the divine promise would be fulfilled, trusting in the Lord, began to rise up; and with all standing by and wondering, to walk toward the church.

[189] When she had arrived there, and had placed herself in a certain chapel near the altar, it came to her mind, and her Confessor being impelled divinely to offer sacrifice, that according to the law given her by the prelates, she could not receive Communion from just any celebrant: wherefore she desired that her Confessor would come to celebrate at the said altar. And soon it was shown her divinely, that he was going to come according to her desire: about which she was not a little consoled. Her Confessor, moreover, who puts these things in his writings, confesses that for that morning he had neither disposed nor proposed to celebrate, nor did he know that the holy virgin had come. But suddenly the Lord touched his heart, and he began to burn with a desire to celebrate: who soon satisfying his own desire, at the Lord's will came to that altar, where the holy virgin then was, awaiting the promise made her from heaven, though it was not his custom to come to the said altar. And having found that his holy daughter was there, and was asking for Communion, he considered that it had been God's providence, that he should have celebrated contrary to his intention, and that he should have come unknowingly to an unaccustomed altar. she receives it, He therefore celebrated, and at the end offered sacred Communion to the virgin. She indeed approaching the altar, with face reddening and sparkling alike, and also covered with tears and sweat, rising up to the Sacrament, received it with such devotion, that she offered amazement and great devotion to the Confessor. ^d Which having been done, she was so absorbed in God, and introduced to the interior cells of the Deity's wine-cellar, that for the whole day, even after she was restored to the bodily senses, she could speak no word to anyone.

[190] After that day, when the Confessor asked her what had happened to her, that he saw her so ruddy when she was taking the Sacrament: I, Father, she said, of what color I was, I do not know: but this you should know, that when I received that ineffable Sacrament from your hands, I saw nothing bodily, nothing colored with the bodily senses. But that which I saw, so drew me to itself, that all the other things which are here, became to me as abominable dung; not only temporal riches or bodily delights, but even any consolations or pleasures, however spiritual. and she exchanges her will with the will of God: Whence I wished and prayed, to be deprived of all such consolations even spiritual, so long as I could please my God, and finally possess him. On account of which I prayed the Lord, to take from me all my own will, and to give me only his: which his mercy did. For replying he said to me: Behold, sweetest daughter, I deliver to you my will: by which you will be so firmed, that henceforth whatever shall happen, however or in whatever manner, you will in nothing be moved or changed. Which the outcome of things proved: because (as we experimentally learned, all of us who had conversation with her) from the same year she was always content with all things, nor had any motion of disturbance, whatever might have happened in any way.

[191] Moreover the virgin, after the aforesaid, speaking to her Confessor, added: You know, father, and again she is applied to the side of Christ. how the Lord did to my soul that day? As a mother does to her little son, whom she tenderly loves: for she shows him her breasts, and permits him to stand at a distance, that he may weep; and when she has laughed a little at her son's weeping, she embraces him, and kissing him offers him the breasts joyfully and abundantly. So, she said, the Lord did to me. For on that day he was showing me his most sacred side, but from a distance: and I from desire of placing my mouth to the sacred wound, was weeping most abundantly. But he, after for some delay he had laughed at my weeping, as it seemed, at length running up, took my soul into his arms, and placed my mouth to the side of the most sacred wound of his, or to the wound of his side: and then my soul from great desire entered wholly into his side, and there found such knowledge and sweetness of the Divinity, that if you knew, you would wonder that my heart is not broken from the greatness of love, and you would be amazed how I can live in the body, with such excess of ardor and charity. These things were done on the day of St. Alexius named above.

ANNOTATIONS.

CHAPTER VII.

The stigmata of the wounds of Christ impressed on Catherine, and her various ecstasies.

[192] But in the same year, on the 18th day of the month of August, the hand of the Lord was made upon her, when on the morning of that same day she had received sacred Communion. For first, while the Priest was holding the Sacrament in his hand, she is suspended in the air and bade her say, Lord, I am not worthy that you should enter into me; then the Sacrament having been taken, it seemed to her, that as a fish enters water, and water into it,

so her soul entered into God, and God into her: and so she felt herself wholly drawn by God, and could scarcely return to her little cell, where on her little wooden pallet, of which mention has been made above, placing herself, she remained for a long time motionless. But after a long delay her body was lifted into the air, and stood suspended without bodily support, as three witnesses written below testified that they had seen: at last she descended to the aforesaid bed, and began to speak silently words of life, sweet above honey and the honeycomb and likewise profound, which moved all her companions hearing them to weeping. Then she prayed for many, and for some by name, singularly for her Confessor, who at the same hour and the same moment was in the church of the Friars, and was not then actually thinking about anything moving to devotion: indeed, as he writes, he was not at that hour disposed to any actual devotion. But suddenly while she was praying, and he not knowing this, there was made a certain change in his mind for the better, and he felt a wondrous devotion, hitherto unexperienced by him, and an unaccustomed newness in his heart: about which being greatly amazed, he considered attentively, whence this grace had proceeded at that hour. and asking for the salvation of her Confessor But while he was thinking these things, by chance there came to him one of the holy virgin's companions, and said: Certainly father, Catherine prayed much for you at such an hour. Which having been heard, immediately he knew, by the designation of the hour, whence that unusual kindling of mind had proceeded, which had happened at the same hour.

[193] And inquiring further, he heard that the virgin's petition, both for him and for others for whom she was then praying, had been, that the Lord would promise her, that he would give them eternal life. And for this reason she had extended her hand, saying: Promise me that you will do so. And while she thus stood with her hand extended, she seemed to feel great pain: from which vehemently sighing, she said: Christ the Lord be praised, as it was her custom to say in the labors of her infirmities. Wherefore the same Confessor came to her, and asked her to recount to him the sequence of the vision that had occurred. her hand is pierced by a nail from Christ Which she, constrained by obedience, accomplishing, after she had narrated those things which are said above, added: When I urgently asked eternal life for you, and for the others for whom I was praying; and the Lord himself promised me this, not from unbelief, but for a more notable memorial: And what, I said, sign, Lord, do you give me that you do these things? Then he said: Extend your hand to me. Which when I had done with my hand, he brought forth a nail, the point or sharpness of which he set opposite the middle of the palm of my hand, and so strongly pressed my hand with the nail, that it seemed to me that my hand was wholly pierced through: and I felt such great pain, as if it had been pierced by an iron nail through a hammer. And so by the grace of my Lord Jesus Christ, I already have his stigmata in my right hand: which although invisible to others, is yet also sensible and continually afflicting to me.

[194] Indeed for the continuation of this matter, good reader, I am compelled to narrate to you one thing, which happened a long time after this, with me present and likewise seeing, in the city of Pisa. For when she had come there, and very many with her, of whom I was one, she was received as a guest in the house of a certain citizen, who lived next to the church or chapel of the holy virgin Christina. In this church on a certain Sunday at her urging I celebrated, and (to speak in the common manner of speaking) gave her communion. and afterwards she also receives the five stigmata. Which being done, she according to her custom remained there a long time without the use of the bodily senses: because her spirit, thirsting for its Creator, namely the supreme spirit, withdrew itself from the bodily senses as much as it could. But while we were awaiting her return to the bodily senses, that we might receive some spiritual consolation from her, as we had been accustomed sometimes; suddenly while we were looking on, her little body, which had been lying prostrate, raised itself a little, and standing on its knees, extended its arms and hands, its face glowing. And when she thus stood for a long time totally rigid and with eyes closed, at length as if she had been mortally wounded, while we were looking on she fell somehow in an instant, and after a small delay her soul was brought back to the bodily senses.

[195] After which soon she had me called, and secretly addressing me, said: Know, Father, that I now bear the stigmata of the Lord Jesus in my body through his mercy. And when I had replied, that from the gestures of her body, while she was in ecstasy, I had perceived it; I asked how this had been done to her by the Lord. But she replying, said: I saw the Lord affixed to the cross, descending upon me with great light: on account of which, from the impetus of my mind, wishing to meet its creator, my little body was forced to rise up. Then from the scars of his most sacred wounds, five indeed invisible rays of blood I saw descending on me, which were directed toward the hands and feet and heart of my little body: wherefore noticing the mystery, I immediately cried out: Ah, Lord my God, let the scars not appear in my body exteriorly, I beseech. Then while I was still speaking, before the said rays had arrived at me, they changed the blood color into shining; and in the form of pure light they came to the five places of my body, namely hands, and feet, and heart. Then I: So none of the rays reached the right side? But she: No, she said, but the left, directly above my heart. For that luminous line proceeding from his right side, but giving pain nevertheless. not transversely, but in a straight course struck me. And I: Do you feel now sensible pain in those places? She indeed after a great sigh said: So great is the pain which I sensibly suffer in all five places, but especially around the heart, that unless the Lord works a new miracle, it does not seem to me possible that bodily life can stand with such great pain, without being ended in a few days.

[196] I noting these things and turning them over in my mind not without sadness, stood attentive, to see if I might see some signs of such great pain. All the things therefore being completed which she wished to recount to me, from which she was almost dead we left the chapel, and came to the lodging where she was being hosted. Where when we were, soon as the sacred virgin entered the room which she was inhabiting, she swooned from weakness of heart. Wherefore we were all called, and looking on this novelty, we wept and feared lest she should desert us, whom we loved in the Lord. For although we had frequently seen her rapt from the senses from silent fervor, and often had looked on her much weakened in body from abundance of spirit, yet we had never beheld her swooning in such a manner until now. But after a small delay she returned to herself, and after all had taken food, she again spoke to me, asserting that she clearly saw, that unless the Lord applied a new remedy, she was soon going to pass from the body.

[197] she is asked to ask for longer life Which I noting not slothfully, gathered her sons and daughters, asking them and with tears adjuring them, that we should all together make the same prayer unanimously to the Lord, that he would deign to grant us still for some time our mother and teacher, lest we weak and infirm should remain orphans in these waves of the world, not yet confirmed in the holy virtues from on high. But they, men and women, with one mind and one voice promised to do this, and so all together we came to her, mourning and weeping, and saying: We know indeed, mother, that you desire Christ your spouse: but your rewards are safe for you: have mercy rather on us, whom you are deserting still too infirm in the midst of the waves. We know again that that sweetest Spouse will deny you nothing, whom you love ardently with such great affection: we entreat therefore that you pray him, to grant you to us for a time, lest we have followed you in vain, if you depart so quickly from us. And indeed our prayers, although they are made by us according to our little measure, we yet fear lest they be repelled through our demerits, because, for shame! we are most unworthy. You who more fervently desire our salvation, you obtain for us what our possibility cannot. These and similar things having been tearfully uttered by us, she replied: I, she said, have long renounced my own will, nor in these or in other things do I wish, except what the Lord wishes. But your salvation although I thirst for with all my heart, yet I know that he who is your salvation and mine, knows better how to procure it than any creature: therefore his will be done in all things. But I will willingly pray that he do what is better. Which being said, we remained trembling, mourning and weeping.

[198] you obtain it But the Most High did not despise our tears. For on the following Saturday she, having me called, said: It seems to me that the Lord is disposing to condescend to your prayers, and I hope that you will soon have your intention. She said, and as she said, so it was done. For on the following Sunday she received sacred Communion from my unworthy hands: and as on the preceding Sunday that body had been as if struck with blight, while the spirit was in rapture; so on that day in the same rapture it seemed likely to be strengthened. Then while her companions were wondering that the body was suffering none of the accustomed pains in that rapture, but rather seemed somehow to be strengthened, as if sleeping in natural sleep, and invigorated; I replied: I hope in God, that as yesterday she promised me, our tears asking for her bodily life, have already ascended before the Lord; and she who was hastening to her Spouse, for the relief of our misery, is coming back to us. As I spoke, the sense of pain being taken away. so after a small space we saw manifestly. For as the spirit returned to the bodily senses, she appeared of such inexhaustible vigor, that there was no doubt to any of us, that we were entirely heard. O Father of ineffable mercy! what will you do for your faithful servants and beloved sons, when you have so kindly condescended to your afflicted offenders? I therefore considering these things, to obtain greater certainty, said to her: Does that pain, mother, of the wounds inflicted on your body still persevere further? But she: The Lord, she said, heard your prayers, although with affliction of my mind; and those wounds not only do not afflict the body, but even strengthen and comfort: and whence previously affliction proceeded, thence now comes comfort, even as I feel it. These things to you, reader, for the continuation of the matter therefore at present

I have narrated, that you may know with how great an excellence of graces the soul of this kind virgin was endowed: and that you may learn, that when even sinners pray for those things which pertain to the salvation of their soul, they are heard by him, who wishes all men to be saved, and wishes the salvation of all.

[199] But if I should wish to narrate all the mental excesses of this sacred virgin, time would fail me rather than material for writing. Wherefore I hasten to the history of one excess, which in my judgment exceeds all the rest which can be narrated concerning this: and so, with the Lord granting, we shall impose an end on this Chapter. For I find entire quires written by Brother Thomas her confessor, often named above, about the excellence of her visions and revelations in a sense unheard of: and now the Savior himself, as it seemed, introduced her soul within his own side, She is refreshed by the apparitions of various Saints. where he revealed to her even unto the mystery of the Trinity: now indeed the glorious Mother, as it appeared, satisfied her with the milk of her most sacred breasts, and filled her with ineffable sweetness: now Mary Magdalene, conversing with her most familiarly and assiduously, communicated to her the excess of mind, which she had seven times a day in the desert. And now these three named, walking and conversing domestically with her together, conferred diverse inexpressible consolations to her mind: nor was there lacking the apparition and consolation of the other Saints, most especially Paul the Apostle, whom she never named without a sign of great sweetness, John the Evangelist, sometimes Blessed Dominic, frequently Saint Thomas Aquinas, frequently and in many things the virgin Agnes of Montepulciano, whose Legend I myself wrote twenty-five years ago, about whom it was revealed to this virgin, that she was her companion in the kingdom of heaven, as will be discussed below more fully, with the Lord granting: nor can I with a gnawing conscience pass on to the narration of the last history, unless I first premise for the usefulness of readers the most notable points which happened to her concerning the visions of the Apostle Paul.

[200] For it happened once on the feast of the conversion of the same Apostle, having suffered a three-day rapture, that this virgin was in excess of mind so much; and her spirit was so vehemently drawn to the things above, that for three days and three nights entirely without the use of bodily senses she remained motionless, so that certain of those standing around thought her dead or about to die soon: but some more intelligent, judged her rapt with the Apostle even to the third heaven. At last the time being finished and that holy ecstasy ended, her spirit, allured by the heavenly things which she had seen, so unwillingly returned to bodily life, that the virgin stood as if continuously sleeping, and in the likeness of one in a frenzy who cannot wake from sleep, yet does not sleep perfectly. Things standing thus, Brother Thomas her Confessor, and a certain Brother Donatus of Florence, wishing to go to visit a certain notable man of the order of the Eremites, dwelling in the wilderness, first came to the virgin's house, and finding her full of sacred somnolence, she weeps for three days for a small failing somehow moist with the Spirit of God, to rouse her they said: We wish to go to such a man dwelling in the wilderness, do you wish to come with us? But she, lover of saints and servants of God, as if dreaming, answered that yes. But as soon as she uttered the word, such great remorse of conscience arose in her from the lie, that from sorrow she was restored to the bodily senses, and for as many days and nights as she had stood in rapture, she incessantly wept that sin, saying against herself: O most perverse and most wicked of all women, are these the things which in his infinite goodness the Most High has shown you in these days? Are these the truths which you have just learned in the heavens? Is this the doctrine which with such great dignity the Holy Spirit has taught you, that returning to earth, you should lie? And yet you well knew that you did not wish to go with those Brothers: yet you answered that yes, and you lied to your Confessors, and to the Fathers of your soul. O crime, O worst iniquity. In this mourning therefore she persevered for the above-mentioned time, neither eating nor drinking, just as she had previously endured in ecstasy at the same time and manner.

[201] Do you perceive, reader, the supermarvelous ways of divine providence, and the superpraiseworthy modes? For lest the greatness of revelations newly had should exalt this virgin, he permitted her to fall into that consoling lie, because there was no intention of deceiving, nor did the hearer understand otherwise than the speaker: and so through that humiliation, as through a certain lid of the chosen vessel, that which he had given, he preserved: and the body which on account of the elevation of the spirit had already almost failed, he refreshed as if through its return. For although the joy of the spirit redounds to the body on account of the hypostatic union, nevertheless too great an elevation of the spirit, which occurs in the vision of the third heaven, that is, in the intellectual vision, so deprives the body of its proper vegetation, that unless God succors with a new miracle, the body cannot long stand without being wholly dissolved. For it is clear that the act of intellection of itself requires no bodily instrument, except to present the intelligible object: and if of special grace almighty God supernaturally represents such an object to the intellect, soon the intellect finding its proper perfection in Christ, also strives to unite itself to him, leaving the body behind. But the superbest dispenser on the one hand draws the intellect created by him through the revelation of his light to the highest things, on the other by the sending before of some goad plunges it to the lowest, that thus drawn from this side and that, as much from the knowledge of divine perfection as of his own defection, to the middle, he may fly most safely between both; and so passing through this sea unharmed, he may arrive safe and joyful at the shore of eternal life. This, I think, the Apostle wished to say when he wrote to the Corinthians: Lest the greatness of revelations exalt me, there has been given me a goad in my flesh, etc.; and below: For virtue is perfected in infirmity, and the rest. 2 Cor. 12:7 Returning to our proposal, you should know, good reader, that those things which this holy virgin had then seen, she in no way reported to her Confessor (as she was wont): because as she later also said to me, she had not been able to find words which could express them: nor is it lawful for any man to recount those things in human speech, as the Apostle himself teaches: but the fervor of her heart, the assiduity of prayer, the efficacy of her admonition, most openly testified that she had seen the secrets of God, not communicable except to those seeing.

[202] Moreover at another time, as she herself related to her Confessor, and he put into writing, the blessed Apostle himself had appeared, and had admonished her, to be assiduously free for prayer without interruption. Which she not slothfully hearing and completing in work, it happened, that on the vigil of Blessed Dominic, while she was in the church and praying, many things about Blessed Dominic and about his other holy sons were revealed to her; and her revelations or visions were so effective and fixed, that frequently even while she was reciting them to her Confessor, they actually remained: which I think was given her as a sign divinely, that she might know that it was of the divine will, that such things should be revealed to the Confessor or Confessors for the usefulness of others. While therefore on the said day a little before Vespers she was intent on those revelations, in rapture seeing Saint Dominic by chance there entered the church a certain brother Bartholomew Dominici of Siena, now a master of sacred Theology, and then companion of the Confessor, in whom in all things she confided, as in her Confessor, and whom in the absence of her Confessor she chose as Confessor. When she had sensed him approaching more with her mind than with her body, she soon rose: and meeting him, said that she wished to confer certain secrets with him. And when together they had sat down in the church, and she was relating those things which then the Lord was actually showing her about Blessed Dominic, saying: I more clearly and perfectly now see Blessed Dominic than I see you, and he is more present to me than you: and was reciting his singular excellence, as will be said below; it happened that the brother of the same sacred virgin, who was also called Bartholomew, passed by there, whence at the shadow or noise of the passerby, the virgin slightly turned her head and eyes toward the passerby, and in turning her eyes aside momentarily so that she scarcely discerned it was her brother, and without any delay she returned to her former state: but soon she broke forth into such great weeping of mind and body, that she was totally silenced.

[203] And when the aforesaid Brother had waited for her weeping for quite some time, and at last asked her to continue what she had begun; she was occupied with sobs and weeping, so much that he could have no reply from her. At last after a long delay, sobbing, she scarcely uttered such or similar words: O me unhappy and wretched, and who will avenge my iniquities? Who will punish so great a sin? And when he asked, what was that sin, and if it had been newly committed; she answered: And did you not see this most wicked woman, while God was actually showing her his mighty works, turning her head and eyes, and looking at the passersby? Then he: You did not for a moment, nor scarcely for an instant, turn your eyes aside, so that I did not notice this turning aside. And she: If you knew what reproach the blessed Virgin has now made me about this, you too would weep this sin. Nor did she speak further about the matter of the vision; she is reprimanded by the Blessed Virgin and Saint Paul but weeping she stood until she made sacramental confession, and weeping she withdrew to the little chamber of her paternal house, where (as she herself afterwards reported to the Confessor) Blessed Paul appearing to her, so harshly rebuked her for the loss of that very small time, in which she had turned her head; that she affirmed undoubtedly, that she would rather be ignominiously confounded before all men in the world, who are now, than once again suffer that blushing, which she had while the Apostle was rebuking her. Although perhaps this vision of Paul was at another time, as I recently found in certain writings. Whatever however be the order of time, it is most true, that blessed Paul most harshly rebuked her for the turning aside rather than loss of the smallest time: from which rebuke she had confusion in her mind, which we have said. And she afterwards said to the Confessor: Think what the rebuke of Christ will do at the last judgment, when the rebuke of one of his Apostles caused me such great confusion. She also said, that unless there had been a vision of a certain sweetest and most splendid lamb, whom she was seeing continually while the Apostle spoke to her, her heart would have entirely failed from the greatness of that confusion. Wherefore then being made more cautious and more humble, she perfectly kept the great gifts given to her, and more fervently and eagerly sighed for greater things. These two points, in place of what was omitted, to you reader, at the table

of this Chapter I have placed therefore beforehand, because I consider them, for learning humility, too notable for both the perfect and the imperfect.

[204] But because Blessed Dominic, to tell the truth, miraculously calling me, I unworthily entered his Order; lest I be found ungrateful to so great a Father, if I pass over in silence the glory of his revealed to this virgin; I have decided to insert here the vision of this virgin touched on above. For the aforesaid Brother Bartholomew narrates to me, she contemplates in ecstasy the prerogatives and glory of Saint Dominic who is now actually with me, that on the said day the sacred virgin while she was speaking to him, asserted that she actually saw in imaginary vision the highest and eternal Father, from his mouth (as it seemed) producing the Son coeternal with him, who also with his assumed human nature was openly shown to her. While she was attending to this, on another side she saw the most blessed Patriarch Dominic being produced from the breast of the same Father, surrounded by light and splendors: and she heard a voice uttered from the same mouth, which formed the words written below: I, sweetest daughter, have begotten these two sons: one by naturally generating, the other by lovingly and sweetly adopting. And when she was wondering greatly at such a comparison, and such a lofty assimilation of the Saint himself; for the removal of her wonder, the above words were thus explained by him himself who had uttered them.

[205] As this son begotten by me naturally and eternally, having assumed human nature, was in all things most perfectly obedient to me unto death; so my adoptive son Dominic, all things which he did from his infancy unto the end of his life, were regulated according to the obedience of my precepts: nor did he once transgress any precept of mine, and his likeness to Christ. because he kept unblemished the virginity of body and soul, and always preserved the grace of baptism, by which he was spiritually reborn. And as this natural son, as my eternal Word of burden, spoke openly to the world those things which were imposed on him by me, and bore witness to the truth, as he himself said to Pilate: So my adoptive son Dominic, preached the truth of my words openly to the world, both among heretics and among catholics, and not only through himself, but also through others: nor only while he lived, but also through his successors, through whom he still preaches and will preach. For as my natural son sent his disciples, so this adoptive one sent his Brothers: whence as my natural son is my Word, so this adoptive one is the herald and bearer of my Word: on account of which by singular gift it has been given to him and to his Brothers to understand the truth of my words, and not to depart from it. Again as my natural son, ordered his whole life and acts, both doctrinal and exemplary, to the salvation of souls; so my son Dominic, placed his whole study and effort always to freeing souls both from the snare of errors and from the snare of vices: and this was his principal intention, why he began and watered his Order, namely for zeal of souls. On account of which I say to you, that he is assimilated to my natural son in some way in all his acts: and therefore to you now is also shown the likeness of his body, which had much of the likeness of the body of my most sacred natural and only-begotten son. While the virgin was reciting these things to the said Brother Bartholomew, the case recounted more fully above occurred. But now let us come to the last vision, and impose an end to this Chapter.

CHAPTER VIII.

Her life prolonged, the sense of Christ's sufferings communicated, death for a time undergone from the vehemence of love, someone freed from spitting blood.

[206] I wish you to know, most beloved reader, that the abundance of graces together with revelations and most open visions, from pious languor of love so filled the soul of this sacred virgin at that time and in such a way, that from the greatness of love she began to languish totally, and was made languid. Which languor so increased, that she no longer rose from bed, nor was there any other passion to her, except precisely of love of the eternal Spouse, whom as if mad she assiduously named, saying: Sweetest and most loving youth, Son of God. Sometimes she added, And of the Virgin Mary. And thus in these thoughts among words supported by the flowers of charity, she remained sleepless, and unfed with bodily food. But the Spouse who had sent in that holy fire, that it might be vehemently kindled, appeared to her almost assiduously. But she, wholly kindled as it were with the flames of love, said to him: Why any longer, most loving Lord of mine, panting for heaven do you permit me to be impeded from your embraces by this vile little body? I now in this wretched life, am delighted by nothing whatever, I seek nothing but you, I love nothing at all besides you: because whatever else I love, I precisely love on account of you. Why then on account of one most vile body am I deprived of your enjoyment? Ah most clement of lords, lead my soul out of this prison, and free me from the body of this death. To these and similar prayers, not without sobbing sighs, expressed by her, the Lord replied: I, dearest daughter, when I was among men, took care to perform not my will, but my Father's: and although, as I testified to my disciples, I desired with no small desire to eat that last passover with them, yet I patiently endured until the time determined beforehand by the Father. So therefore, you, although supremely you desire to be perfectly united with me, yet you must patiently wait until the time determined by me.

[207] she obtains the sense of Christ's sufferings: Then she: Since this is not pleasing before you, your will be done: but one small petition of mine, I beseech, deign to hear, namely that at this time, in which you have decreed me to remain in the flesh, you grant me to participate in the sufferings which you endured, even up to your last passion inclusive: that since I cannot yet be united to you in heaven, at least I may be united on earth to your sufferings. Which the Lord graciously granted: and as he said, so without doubt it was done. For from then she began so daily to experience more, both in heart and in body, the sufferings of the Lord Savior, which she had once experienced, as she herself related to me secretly. That it may more clearly appear, what she was accustomed to say to me about this, I shall recount. She therefore frequently taught me about the sufferings of the Savior, which she taught to have begun from his very conception firmly asserting that he from the instant of his conception always bore the cross in mind, on account of the excessive desire which he had for human salvation. For it is clear, she said, that the mediator of God and men the man Christ Jesus, from the first instant of his conception, was full of grace, wisdom and charity; nor was it necessary that he should progress in such things afterwards, who from the beginning was perfect. Since therefore he most perfectly loved God and neighbor, seeing God deprived of his honor, and neighbor deprived of his end; he was supremely tormented, until through his passion he restored both the honor of obedience to God, and salvation to neighbor. Luke 22:15 Nor was (she said) the affliction of this desire small, as those who experience this, know: indeed it was the greatest cross. Whence he said at the supper to the disciples: With desire I have desired, etc. which he said therefore, because in that supper he gave them the pledge of salvation, which he was going to work, before he ate again with them.

[208] And she brought forward for this the words which the Savior said praying, according to one exposition, which I never remember to have read nor to have heard, except from her. For she said, that in those words: Father, transfer this chalice from me, etc. Mark 14:36 perfect and strong men ought not to understand, and that Christ prayed in the garden that they might be completed, like the weak fearing death, that the Savior asked the passion to be transferred from him or removed: but, because he had always been drinking from his conception, and then on account of the propinquity of time was anxiously drinking the chalice of desire of human salvation, he was asking that it might quickly be completed, which for so long with so great desire he desired; so that thus that chalice, drunk by him for so long, might now be ended: which without doubt was not to ask the removal of the passion and death, but rather its acceleration. Which the Lord himself had sufficiently clearly expressed, when he said to Judas: What you are doing, do more quickly. John 13:27 But although the aforesaid chalice of desire was most heavy for him to drink, yet as most obedient son he added; But not my will, yet so as to be prepared to bear delay, but yours be done: offering himself prepared to endure the delay of his desire, as much as should please the Father: so that when he said, Transfer this chalice, according to this exposition it was not understood of the chalice of future passion, but of the chalice of present and past passion.

[209] But when I said, that commonly, by the Doctors, expounding this passage, it is said that the Savior of the world did this as a true man, whose sensuality naturally feared death; and as the head of all the elect, and that his words could be interpreted by the weak of fear of the passion. both the fragile and the strong, that the weak might not despair, if they felt sensuality naturally fearing death; and thus he gave example to all. She replied: The deeds of our Savior are so rich, if they are attentively considered, that each one according to his consideration finds in them a portion of his food, according to what is expedient for him or his salvation. Since therefore the weak may find in his prayer consolation of their weakness, it seems necessary that even the strong and perfect should be able to find in it confirmation of their strength: which would not happen except by the exposition just given. It is better therefore that it be expounded in multiple ways, so that all may share, than if it were expounded in only one way for only one kind. Hearing these things I was silent: because I could have nothing to reply, marveling at her wisdom and grace.

[210] I also found another exposition of the same words, and that she would suffer not to be heard for all. reading the writings of Brother Thomas her first Confessor, which he made about her words and deeds. He recounts indeed that she in a certain abstraction learned, that the Savior suffered sadness and bloody sweat, and made that prayer on account of those, whom he foresaw ought not to share in the fruit of his passion: but because he loved justice, he attached the condition; Nevertheless not my, but your will be done: Which if he had not attached, she said, all would have been saved. For it was impossible, that the prayer of the Son of God should be frustrated in its effect: which well accords with the word of the Apostle to the Hebrews: He was heard, he says, for his reverence. Heb. 5:7 Which they expound

the Doctors commonly about the prayer made in the garden. and the pains were naturally intolerable:

[211] Likewise she said to me besides this and taught, that the sufferings which the Son of God and of man sustained in the body for our salvation, no man could bear, without more often, if it were possible, dying. For as the love which he bore and bears toward us, is inestimable: so the passion which by love alone commanding and compelling was borne by him, was inestimable: and not as much as the nature of things and the malice of those inflicting could bring about, but even much more. For who would believe that thorns pierced the bone of the head even to the brain? Or that the bones of a living man drawn apart were disjointed? For it is written: And they numbered all my bones. But because greatest was the love, on account of which alone he bore all these things, he also invented greatest punishments, by which he might more perfectly demonstrate himself to us. For this was one of the principal causes of that passion, namely the demonstration of the most perfect love, which he has toward us, which could not be demonstrated in a more fitting way. For the nails did not hold him on the cross, but love. Nor did the forces of men conquer him, but his love conquered. But how would they have conquered him, at whose single word all fell to the ground?

[212] These and similar things with most lofty and most apt words the most prudent virgin delivered concerning the passion of the Lord Savior: which Catherine experienced in herself, and she added that she had experienced something in her own little body of every passion of the Lord; since to experience it totally, she reckoned impossible. And she added, that a greater pain which the Savior suffered on the cross, was in his breast, on account of the disjunction of the pectoral bones. For the proof or indication of which matter, she said that the other pains had passed through her little body, and this one alone remained. Whence, although she suffered daily iliac pains and head pains incessantly, yet this pain she said to be more vehement, which on account of the proximity of the heart did not seem improbable to me, both of her and of the Lord Savior himself. especially around the breast, For since those bones seem naturally ordered for the protection of the heart and lung, their dissipation cannot occur without the greatest passion of the heart: nor except by miracle, could perhaps in another such violence occur without death. Whatever it be, returning to the matter of this virgin, after this passion was made in her body, which lasted for several days, her bodily strength was without doubt diminished, and the very love of her heart was multiplied. For she had experienced by sensible experience, how much the Savior had loved her along with the human race, by enduring such most bitter passion: from which there was in her heart such great charitable and loving violence, that it was not lawful for that heart to remain in its integrity, without being wholly cut. For thus it happens when some vessel contains a liquor of great power or virtually excelling vigor, that from the force of the contained the container is broken; and the constrained virtue, the constrainer being dissipated, is diffused; because there was not between the place and the placed an equal proportion.

[213] What more? Why should I linger longer? So great was the force of that love, her heart burst she dies for a time that the virgin's heart was cut from top to bottom. That is, from one extremity to the other; and so the vital veins having been broken, she expired from the vehemence of divine love precisely, with no other natural cause compelling. Do you wonder, reader? But know that of this there were and are many witnesses, men and women who were present at her expiring, who first related this to me, whose names will be given below. Then I still hesitating, came to her, and diligently investigated what she herself felt about this: and I begged, that she would fully tell me the truth about this. She breaking forth into sobbing tears, for a long time delayed to give me a reply; at length after some delay she said: Would you not, Father, have compassion on one soul, which had been freed from the dark prison, and after seeing the most pleasing light, had again been shut up in the accustomed darkness? I, I say, am that wretch, to whom this happened, by God's providence thus disposing, on account of my demerits. These things having been heard, I became more eager to investigate the true sequence of a matter so wondrous, with her narrating: for which cause I subjoined: Was, Mother, your soul truly separated from the body? But she: So great was the fire of divine love, and of desire to be united with him whom I loved, that if my heart had been of stone or iron, it would have been cut and opened equally. from the vehemence of love: Nothing created, as I reckon, could have been of such great power, that it could have preserved my heart whole against such force of love. Whence hold it for certain, that the heart of this little body was cut from top to bottom from the pure violence of charity, and wholly opened, so that I seem to myself still to feel the stigmata of that cut in the body itself (from which you can clearly gather, that the soul was totally separated from the body) and I saw the secrets of God, which it is not lawful to speak to any wayfarer, because neither is memory of such great power, nor can human words suffice to signify such lofty beings fittingly: for whatever I should say, is all mud with respect to gold. This however has remained to me, because always when I hear about the same matter being spoken, I am so vehemently afflicted, considering how much I have descended from that most noble state to this most vile, that I cannot express my sorrow except with tears and sobs.

[214] which she explaining to her Confessor When I had heard this, desiring to know the order of the thing done more particularly, I said: I beseech, my Mother, since you reveal your other secrets to me, that you not conceal this from me, but deign to narrate the order of such a wondrous matter done. I, she said, in those days, after many mental and even bodily visions, after countless consolations of mind received from the Lord, by his pure love compelling, fell into bed languid; where I did not cease to pray him, to draw me from the body of this death, that I might be more perfectly united to him. Which when for then I could not obtain, I obtained at length that he would communicate his sufferings to me, as much as was possible for me: and she narrated to me these things concerning the passion of the Savior, which I recited more fully a little above. And afterwards she added: From these experiences of his passion I perceived more lucidly and perfectly, how much my Maker had loved me: and I became from the augmentation of love more languid, so much that my mind sought absolutely nothing, except to go out of the body. What more? With him daily more kindling the fire, which he had sent into my heart; the fleshly heart failed, and that love was strong as death: and my heart being cut as I said, my soul was loosed from this flesh: but for a time, alas, too short. Then I: For how much time, Mother, did your soul stand without the body? And she: The watchers of my funeral say that four hours was the space between my expiration and my resurrection, and that a great part of the neighbors had come together to console my mother and the other relatives: but my soul, thinking that it had entered eternity, did not think about time.

[215] And I: What within that space, my Mother, [she asserts she saw in the meantime the rewards and punishments of the other life,] did you see? And why did your soul return to the body? I beseech you, do not hide anything from me. But she: Know, Father, that whatever is in another world invisible to us, my soul saw and understood all, namely the glory of the Saints and the punishments of sinners. But as I said, neither does memory now hold, nor do words suffice to express the whole: but as much as is possible to me, I will tell you. Therefore hold it for certain, that my soul saw the divine essence: and this is the cause, why I so impatiently remain in this workhouse of the body: and unless his love and love of neighbor, on account of which he sent me back to the body, bound me, I would fail from sadness. But supreme consolation is mine, when I suffer anything of evil: because I know that through that suffering I shall have a more perfect vision of God. For which cause not only are tribulations not heavy to me, but they are even delightful to my mind, as you and others who converse with me can daily perceive. I also saw the punishments both of the damned and of those who are in purgatory, which can by no words be perfectly told. And if most wretched men should see one of the least of those punishments, they would rather choose ten bodily deaths, if it were possible, than to bear that least punishment for a day. But singularly I saw punished those, who sinned in matrimony, not keeping it as they ought, but sought the delights of their concupiscence. But when I asked, why that sin, which was not graver than others, was so gravely punished: she replied, because of it they did not have as much conscience, consequently not as much contrition, as they had of others: and also they had more frequently and more times offended in that sin, than in others. And she added: Too dangerous is that fault, which the one committing does not take care to remove from himself through penance, however small it be.

[216] After these things continuing the things begun, she said: While my soul was beholding all these things, the eternal Spouse, whom I believed I possessed fully, said to my soul: and restored to life for the salvation of her neighbors, Do you see of how great a glory they are deprived, and with how great a punishment they are punished, who offend me? Return therefore, and show them their error and danger and loss alike. And when my soul greatly dreaded this return, the Lord added: The salvation of many souls requires that you return, nor will you hold any longer the manner of living which you have held until now, nor will you have a cell for a dwelling henceforth; but rather you must go out even of your own city for the salvation of souls. But I will always be with you, and I will lead you and bring you back: and you will bear the honor of my name and spiritual teachings before small and great, both laity and clergy and religious: for I will give you a mouth and wisdom, to which none will be able to resist. I will also lead you before Pontiffs and Rectors of Churches and of the Christian people, that in my accustomed manner, through the weak things I may confound the pride of the stronger. While he was spiritually or intellectually speaking these and similar things to my soul, in a manner (which I do not know) imperceptible, it found itself suddenly brought back to the body. whom as bought for flesh she loves most vehemently. When my soul first perceived this, it was wounded with such intolerable sorrow, that for three days and three nights I was in continual and assiduous weeping, nor is it possible from

those same weepings for me to abstain, whenever these things are brought back to my memory. Nor is it wonder, Father; indeed rather it is a wonder, because my heart is not again broken with sorrow every day, considering the excellence of such great glory, which indeed I then possessed, but now far, alas, has been made from me. But the whole thing happened to me for the salvation of my neighbors. Let no one therefore wonder, if I excessively love those men and women, whom the Most High has granted me to admonish, and to convert from evil to good, because at no small price I bought them: for on their account I have been made anathema by the Lord, and suspended from his glory for a time still uncertain to me. Wherefore, as Blessed Paul said, they are my glory, and my crown, and my joy. Phil. 4:1 This, she said, I say to you to remove from your heart the passion, which some suffer, murmuring that I have become so domestic to all.

[217] These things having been heard and understood according to the grace given me, I perceived, conferring in my heart, that on account of the blindness of the modern time and the incredulity of men loving themselves, these things were not to be divulged to all. For which cause I forbade my Brothers and Sisters, that while she was alive they should in no way divulge such things. I also perceived that some, who previously were following her admonitions, hearing this went back, because they could not grasp the word. But since she is now rapt into paradise, the aforesaid death is proved by witnesses, not to return until the general resurrection, and has terminated the course of this fragile life; I thought and think myself necessitated to reveal this, lest a gift of divine piety, and so great and so open a miracle, be hidden through my negligence. Now that you may see, reader, how clearly divine power showed it to have been so, know that as the hour of the aforesaid expiration approached, by the women standing by, her companions and daughters in the Lord, her Confessor Brother Thomas called della Fonte, often named above, was called that he might stand by the one passing according to custom, and commend the passing soul to the Lord with prayers. Who taking with him a certain Brother, who is called Brother Thomas of Anthony, came quickly, and sorrowfully stood by praying. When another Brother, who is called Brother Bartholomew Montucci, had sensed this, taking with him Brother John the Lay-Brother of Siena, who is now actually in the city, he also came in haste. These four Brothers, who all still survive and live, stood by the sacred virgin passing, greatly sorrowing.

[218] But when she had expired, the said Brother John the Lay-Brother was so struck with sorrow of heart, that from the violence of weeping and wailing, one of whom at the touch of the dead woman is freed from spitting blood, the vein of his breast was broken, and wholly opened; so much that from the force of coughing, as happens to such, he emitted through his mouth frequent and great masses of coagulated blood, and likely feared suffocation of the heart or the loss of an incurable infirmity. Sorrow is therefore added to sorrow of those standing by: and they who were weeping for the deceased virgin, were compelled also to weep for the Brother about to die shortly. While these things were happening, Brother Thomas, the virgin's Confessor, with great faith said to the said Brother John: It is clear to me that this virgin is of great merit with God: apply therefore the hands of her sacred body to the place of your so horrible affliction, and you will undoubtedly be cured. Which when he, with all who were standing by looking on, had done; soon he was so fully cured, as if he had never been burdened with that affliction. These things the said Brother John still recounts to all wishing to hear, and when expedient also confirms with oath. Moreover besides the Brothers named above, present at the aforesaid expiration was a certain companion of hers, also a daughter in the Lord, who was called Alexia; and as I firmly think, she now lives with her in the heavens; for she survived a short time after her passing. The deceased virgin herself almost all the neighboring women saw, and a greater crowd of acquaintances of both sexes, which as is the custom, had run together in such a case: nor could there be doubt to any of them, that she had totally passed from this light. Now of the suspension or bodily elevation, recounted above near the beginning of this Chapter, the witnesses were certain Sisters of Penance of Blessed Dominic, by name Catherine, daughter of the late Theccus of Siena, who was long her inseparable companion; and, unless my memory deceives me, Lysa her kinswoman, who still survives, and Alexia named above.

CHAPTER IX.

Notable miracles of spiritual mercy expended on neighbors through Saint Catherine.

CH. VII

[219] I wish it to be utterly undoubted to you, reader, that if I should wish to recount precisely those miracles, which the Lord worked through this sacred virgin, after I earned knowledge of her, of which I perceived the greater part by my own senses, not only one Chapter, but many volumes would have to be composed by me. The author undertakes to narrate first spiritual miracles: But so as not to bring tedium to readers, I have, as much as I could, reduced many things to the method of one Chapter: so that from those which you see, you may judge what sort those are, which for the sake of brevity I now pass over in silence. Moreover, because as much as spirit exceeds body, so much do spiritual miracles exceed those which are about the body; therefore first those things which around the liberation of souls the Lord worked through her, I have decided to describe, and consequently those which were salutary to the bodies of neighbors. In writing these, although I observe the order of time, as far as is lawful to me; yet I am not entirely able to observe it, because on account of the distinction already said, a miracle performed by her around the liberation of spirit in the last time, I must recount before a bodily miracle performed in the first times, so that the worthier may precede the less worthy by right order. Moreover, although I intend to preserve this order, in each distinction however, as much as I shall know, I will try to preserve the order of time. Indeed of these miracles, and chiefly spiritual ones, some were so unknown to men and secret, that they have no witness other than her revelation made to me or to another; though they are not without open signs, which satisfy the faithful and devout to believe.

[220] I therefore wish you to know, most excellent reader, that James the natural father of this sacred virgin, while James her father was ailing after, as was touched upon in the first part, he had found his daughter cordially serving the omnipotent Lord, always treated her reverently and lovingly; assiduously commanding all of the household, that no one should dare to offer to the virgin Catherine his daughter any impediment to doing whatever she might wish. Wherefore charity was daily increased more and more between father and daughter, and she assiduously commended her father's salvation to the Lord with prayers, and he exulted in the Lord over his daughter's virtues, and also hoped to obtain salvation with God through her merits and prayers. Among these things were completed the days of this transitory life of James, and he fell into bed burdened with bodily sickness. Which when the daughter found out, soon she had recourse to the accustomed refuge of prayer, and prayed her Spouse for her father's salvation. To whom praying it was answered, that the end of James's bodily life had come, nor was it expedient to him that it should be further delayed. and prepared to die, Then she personally visiting her parent, and diligently examining the disposition of his mind, found his mind prompt for passing, nor held by the desire of this life: for which she gave immense thanks to her Savior.

[221] But not yet content with this gift, again she gathered her whole spirit to pray the Lord, the daughter prays that he may pass to heaven without purgatory, that since to her parent and nurturer he had conferred such great grace, that he gladly passed without guilt from this life; as the fount of all graces, he would deign to add another, namely that without the punishments of purgatory he might fly away to glory. To whom it was replied, that it was necessary that justice at least in some measure be preserved: nor was it possible, that a soul not perfectly purged should possess the splendor of such great glory. For although your father, the Lord said, among others holding the state of matrimony was of good life, and did many things pleasing to me, and singularly things which he did toward you: it cannot however be, justice being safe, except that his soul be saved through fire, on account of the habituated and hardened dust of earthly conversation in his soul. But she: Most loving Lord, how can I endure, that the soul of him, who by your granting begot me, and so diligently nurtured and brought me up, and gave me so many consolations in his life, should in any way be afflicted with those most atrocious fires? Therefore by all your goodnesses I adjure and beseech you, that you not permit that soul to go out of the body, unless in one way or another it be so perfectly purged, that it in no way needs the fire of purgatory. Wondrous thing! with the Lord God obeying somehow the voice and vow of a human being, the bodily strength of James entirely failed, yet the soul did not leave the body, until the holy and pious dispute was ended, which lasted a long time, the Lord alleging justice, and the virgin demanding grace. At length after many things the virgin added: If this grace cannot be given, unless some justice be preserved, let that justice then be upon me, because for my parent I am prepared to sustain every punishment, which your goodness has decreed, and she offers herself to make satisfaction for him: to sustain. Which the Lord granting, said: Behold, for the love which you have placed in me totally, I have accepted your petition, and I will render the soul of your natural father free from punishments simply and wholly. But you for him will sustain the punishment, which I will give you, as long as you live. Which she joyfully receiving, said: Most excellent, Lord, is your word: be it done as you have commanded.

[222] wherefore she is afflicted with the gravest pains through her whole life, After these things she came to the bed of her father, who was laboring in extremity: and comforting him, about perfect salvation on the part of the Most High, she wondrously gladdened him: nor did she depart thence, until she saw him wholly passed away. What more? As his soul was going out of the body, in the same instant iliac pains seized the virgin, which never departed until the end of her life; nor was there ever any space of time, in which she did not in some way feel those pains; as both she herself and those assisting her, have a hundred times testified to me, and she most evidently showed manifest signs of the pain to me and to others conversing with her. But the virtue of her patience was not equal to the pains, as below, with the Lord granting, will appear, indeed incomparably exceeded them. But all these things written above she secretly related to me, when I, having compassion on her aforesaid pains, was inquiring the cause of such an illness. But these things I ought not keep silent,

that as he expired, yet she rejoices at the death of her father. the holy virgin showed great pleasantness of a modest smile, saying: Blessed be the Lord, would that I were like you: nor could she, while others were weeping, show anything but joy and pleasantness throughout all the time in which the funeral was celebrated. And she consoled her mother and the rest, as if nothing of that funeral pertained to her. For she had seen, that soul going out of the bodily darkness, soon entering the eternal light without delay, from which she was filled with inexpressible joy, chiefly because not long before, she herself had experienced what it was to enter that light, as was said in the preceding Chapter. But those pains she joyfully accepted, because she knew they would be helpful to her for the summit of that glory.

[223] Do you see, reader, how most wisely divine providence worked here? whose soul presents itself to her to be seen. It could without doubt have purged that soul in many ways, and rendered it fit for entrance to glory, as in fact he did the soul of the thief confessing him on the cross: but he did not wish to do so without a punishment of the body of the virgin asking this, not for ill, but for the increase of the spiritual good of that same virgin. For it was fitting, that the virgin who with such great charity loved her father's soul, should gain something from that very charity: and as she more loved the salvation of his soul than of his body, so she too through the punishment of the body might amass the salvation of her own soul. Wherefore she always called those pains sweet: and not without cause, for she knew that from those pains the sweetness of grace meriting here, and of glory rewarding in the future, was always increased to her: whence she could not name them except sweet. This holy virgin related to me secretly, that for a long time after the death of the said James, his spirit, namely of James, almost assiduously presented himself to her, giving thanks for the grace which through her mediation he had received, and revealing many secrets to her, and forewarning her above about the snares of the enemy, and also keeping her from all evils.

[224] Moreover you have heard these things about the soul of a just man: attend now I beseech, what happened about the soul of a sinner. ^a There was at that time, namely in the year of the Lord 1370, Concerning a sick sinner in the city of Siena a certain citizen, called Andrew Naddini, rich indeed in transitory and extrinsic things, but wholly deprived of permanent and intrinsic goods; supported by no fear or love of God, he was held almost by the bond of all sins and vices: totally given up to the game of dice, he was an assiduous and too detestable blasphemer of God and the saints. This man in the year already said, which was the fortieth of his age, in the month of December, seized by a grave bodily sickness, fell into bed; and, with the help of doctors failing, was drawing near to the death of both man, according to his heart impenitent. Feeling this, his own Priest came to him, and admonished him, that before the end of bodily life, he should do penance for things committed, and dispose of his household according to custom. But he, who had neither been a visitor of churches nor devoted to priests at any time of his life, utterly despised both him who admonished and the admonitions. His wife and kinsmen attending to this, moved by zeal for his salvation, summoned many religious persons of both sexes devoted to God, to change his obstinate mind. But he could not by any admonisher be bent in any way either by threats of eternal fires, or by the blandishments of divine mercy, to confess his sins: and he was descending to the infernal regions, and of his obstinacy carrying nothing with him but his sins. Seeing this again with sorrow his Parish Priest, fearing about the near death, in the morning hour again came to him, repeating the first admonitions, and adding many things. But that wretch just as at the last as at the first, despised both the speaker and the words. What more? Being held in final impenitence, he was continually committing the sin against the Holy Spirit, which is forgiven in neither age, and thus to interminable torments he was most justly descending.

[225] These things became known to Brother Thomas the virgin's Confessor, Catherine is warned of the danger, often named above, who having compassion on the damnation of that man, hastened to the house of the virgin herself, intending to compel her by the way both of obedience and of charity, not to cease praying the Lord, that he would deign to mercifully succor that unhappy soul, lest it perish eternally. But when he had come to the house, he found the virgin abstracted from the senses, nor was it lawful to recall her for then from her inmost contemplations. Wherefore not being able to address her, nor on account of night coming on to wait longer, to a certain companion of the virgin, who also was called and is called Catherine (for she still lives), he strictly commanded, that when the virgin of the Lord should return to her senses, she should more fully explain to her the pitiable case and his own intention. Which she humbly receiving, had promised to fulfill the command with the virgin, as indeed she did. For with the sacred virgin persevering in her contemplations until the fifth hour of the night, soon when she returned to her exterior bodily senses, Catherine reported to Catherine whatever the Confessor had commanded her; and by holy obedience imposed on her, to commend that soul to the Lord with all urgency. Which she perceiving, wholly enkindled with the fire of charity and compassion, immediately turns to praying the Lord, and cries with most strong voices of mind before him, saying that her neighbor, her fellow-citizen and brother, also redeemed with the price of such great blood, she would in no way permit to perish.

[226] To whom the Lord replied, that his iniquities had already ascended to heaven, with Christ having been begged with many prayers, as of a horrible blasphemer. For not only, said the Lord, has he blasphemed me and my Saints with his mouth, but indeed the tablet, on which was my image, of my most holy mother, and of my other Saints, he has cast into the fire. It is fitting therefore that he be burned with eternal fires. Let him alone, dearest, because he is worthy of death. But she with tears cast down at the feet of her sweetest Spouse, said: If you, most loving Lord, wish to observe our iniquities, who will escape eternal damnation? Did you therefore descend into the womb of the Virgin, and endure the punishment of most cruel death, to punish by observing our iniquities, or rather to blot them out? Why do you tell me the sins of a lost man, who bore all crimes on your most holy shoulders? Or have I perhaps come to dispute with you about his justice, and not to ask your mercy? Remember, Lord, what you said to me, when you declared me placed for the salvation of souls. I have no other refreshment here, except to see my neighbors converted to you: and only for this, I patiently endure your absence. If you will not give me this joy, what shall I unhappy do? Do not cast me off, most clement Lord. Restore to me my brother, who is absorbed in the abyss of an obstinate heart. Why should I multiply words? From the fifth hour of the night until dawn standing sleepless, and full of tears, she disputed with the Lord for the salvation of that soul; the Lord alleging the most grave and many crimes of his, for which justice demanded vengeance; and the virgin bringing forward his mercy, by which he had been incarnate and suffered, and also the promise made to her by him about the salvation of many souls. But at length mercy conquered the works of the Lord, and the unfailing fount of mercy conquered justice. And he said to the virgin: Sweetest daughter, behold I have received your face, and him for whom you so fervently petition, I will soon convert.

[227] At the same hour to Andrew lying there the Lord appeared, she obtains final penance for him saying: Why, dearest, will you not confess the offenses which you have committed against me? Confess them utterly, because I am prepared liberally to remit your faults. At which voice the obstinate heart was exceedingly softened, so that with a great voice he cried out to those serving him: Send to bring a Priest, because I wish to confess my sins: for I see Jesus Christ the Lord and Savior, who admonishes me to confess my sins. The bystanders joyfully perceiving this, in haste sent for the Priest. When he came, the sinner perfectly confessed, and with great sorrow of heart; and he most completely ordered his testament, and with great contrition together with devotion passed from this light to the Lord. O father of ineffable mercy, how immense are your clemencies, how profound your providences, and in no way investigable by us your ways! You permitted that man to be hardened in his sins until the last, nor did you seem to have any care of him: yet you continually provided, that you might cure him. Your men and maidservants were coming to him, nor did they seem to offer anything of salvation: you sent into the heart of the Confessor of this sacred virgin to compel her; and you kindled the virginal heart, that she might try to conquer you the invincible with humble tears, and somehow to bind your omnipotence. And who gave her this audacity of an enkindled heart, if not you? Who sent into her mind the fire of fraternal compassion? Who was conferring those tears, inclining your clemency? Who, I say, other than you? You were lifting up your spouse to yourself, that she might incline you to herself. These are your works, Jesus Christ, who so glorify your Saints. You to this sacred virgin spouse, that you might show of how much merit she was with you, the danger of a man unknown to her, though a fellow-citizen and a Christian, showed; whom you wished to succor with no other mediator, except that your spouse whom you had preelected should intercede for him with you. Who therefore ought not be joined to you with the glue of love? You have seen, reader, the great mercies of our God in one sinner, liberated by the merit of this virgin. But attend to the greater in two already as it were condemned.

[228] It happened in the said city of Siena at that time, and seeing two impenitent Robbers amid their torments, that two notorious malefactors, captured by the President of justice, on account of the enormity of their crimes, were condemned to most harsh death. For they were placed on carts bound to stakes, and executioners with fiery shears or pincers wounded their bodies, now in one member now in another, with the violence of burning. These men neither in prison, nor after they were led out from there for that death to be endured, could be induced by anyone to do penance for what had been committed, nor to confess their sins sacramentally to any Priest: indeed, while according to the custom they were being led through the city for the terror of others, they did not commend themselves to the prayers of the faithful, but rather were openly blaspheming God and the Saints: and so from temporal punishments and fire, to perpetual fire and interminable punishments the wretches were being drawn. Now that eternal goodness, which wishes no one to perish, and which does not punish twice for the same thing, through the sacred virgin his beloved spouse thought to liberate those wretched souls from the abyss of hell. For it happened, by divine providence dispensing, that the sacred virgin

on that day, for her greater rest, had come to the house of a certain daughter of hers in the Lord and companion, who was called Alexia, and now reigns with her in the heavens. This house was situated in one of the streets of the same city, through which such condemned men were accustomed to pass. And when on that morning Alexia heard the noise of the tumultuous crowds from outside, soon approaching the window, and looking out from it, she looked a little way off at those wretched men coming in the carts, who in the aforesaid manner were being burned by the executioners. And in haste she came to the virgin, saying: O my mother, how great is the compassion now before the door of our house? Two, she said, men condemned to the shears, are being led in carts.

[229] Which having been heard, the sacred virgin, not led by curiosity, but by compassion, came to the aforesaid window, and having seen those wretched men, in almost the twinkling of an eye withdrew, and fled to prayer: for she saw, she prays for their conversion, as she secretly confessed to me, around each of them a huge commotion of evil spirits, who were inwardly inflaming their minds far more than the executioners the flesh outwardly. Wherefore moved by a double compassion, she in haste had recourse to the refuge of prayer, by which she might no less hastily urge the piety of her Spouse, that he would succor those perishing souls. Ah, she said, most clement Lord, why do you so despise your creature, formed to your image and likeness, also mercifully redeemed by your most precious blood, that above such great bodily affliction, they should be so cruelly and so damnably vexed by unclean spirits? You that thief who was crucified with you, though he received things worthy of his deeds, so abundantly illumined, that while the Apostles doubted, he openly confessed you on the gibbet, and deserved to hear that voice, Today you shall be with me in paradise: and why this, if not that to those like him you might grant the hope of pardon? You despised not Peter denying you, but mercifully regarded him: you despised not Mary the sinner, but drew her to yourself: you repelled not Matthew the publican, nor the Canaanite woman, nor Zacchaeus the chief of the publicans, but rather called them to yourself. By all your mercies therefore I beseech you, that you quickly succor those souls. Why linger longer? and she accompanies them in spirit, She drew the willing to be drawn, and marvellously inclined the open fount of mercy to those wretches: for the grace was granted her, that she should go with them in spirit, and she accompanied them continually to the gate of the city, always weeping for them and praying, that their hearts might be softened and converted. Seeing which the demons openly cried out against her, saying: Unless you desist, we will work that their spirit and us with them, by tormenting will make you possessed. To whom she: Whatever God wishes, this I wish; I will not desist on account of this from what I began.

[230] But when they were at the gate of the city, the supermerciful Savior appeared to the wretches, all wounded, with blood flowing everywhere, inviting them to conversion, and animated by Christ himself appearing and promising pardon; and so a ray of divine light entered their hearts, and with great urgency they asked for a Priest, and confessed their sins with no little contrition. After which they changed their blasphemies into praise, continually also accusing themselves, and proclaiming themselves worthy of those punishments and greater, they proceeded most joyfully to death, as if they had been invited to a banquet. As the executioners were burning them, as they were wont at first to blaspheme, so now they redouble praises to the Savior, and cry confidently that through those punishments they would come to eternal glory, and that great mercy was being done to them through those punishments. While the bystanders consider these things, they are seized with great amazement at such great a change; so that even the executioners themselves grew sweet in heart, and did not dare to add wounds, seeing such great devotion. But no one knew whence this change of the right hand of the Most High Savior had come, or who had interceded with God for those souls so hardened. and piously dying But a certain devout Priest, who was accompanying them, that he might lead them back from so harsh obstinacy, afterwards swore all these things to Brother Thomas the Confessor of this sacred virgin, who inquiring from the said Alexia, found that at that hour, in which the sacred virgin ended her prayer, and returned to the senses, they gave up the spirit. Which also more perfectly afterwards he learned from the virgin herself in secret: who recounted to him in order all the things narrated above, as I found in the writings of Brother Thomas. Where to this is added, that for some days after the death of the said malefactors, the sacred virgin was heard by her companions to say while she prayed, she frees them from purgatory Thanks to you, Lord, because you have freed them from the second prison. Which when the said Brother Thomas had perceived, he asked her, what she had meant by this. She replied, that the souls of those thieves were already in the glory of paradise. For although they had passed to purgatory when they had departed, she then obtained their complete liberation.

[231] These things perhaps, because they happen invisibly, seem to you, reader, small: but if you search the judgments of Augustine and Gregory, a miracle to be judged greater than the resuscitation of the dead. you will find that this was a greater miracle, than if after death these had been resuscitated. And to use the word of Gregory, In bodily resurrection flesh would have been resuscitated to die again, but in this the soul has been resuscitated to live for eternity. Likewise, In the resurrection of the body divine power has no obstacle: but in the resurrection of the soul, on account of the law of free will given, it suffers an obstacle in some way, because that man can be unwilling to be converted: on account of which it is said, that the conversion of a sinner even exceeds the creation of the world in showing divine power. It is preached, not undeservedly, of Saint Martin, that by the power of the deific Trinity, he deserved to be made magnificent raiser of three dead. It is also read of Saint Nicholas, that three innocents condemned to death, he wondrously freed, and this with great proclamation. What therefore shall we say of our new virgin Catherine, who two most noxious men, dead indeed in soul and condemned to eternal death, almost wholly by her prayers, so suddenly, so wondrously raised up, and freed from eternal fires? Is not, with the sentence above standing, this greater and more wondrous than any of the aforesaid? Believe me, reader, I myself with my own eyes saw many wondrous things done on various bodies through this sacred virgin, but I reckon all as nothing in comparison with this: for too powerfully here the dignity of the Most High acted, too lavishly she distilled the myrrh of his grace, that men given over to every wickedness, who had persevered and were persevering in their wickednesses even inclusively to the end in some way, with no one further leading or hoping of their salvation, should so graciously turn them to himself ^b, so soften them, by power of constancy in repentance restore them to final and glorious salvation.

ANNOTATIONS.

more radiant than the sun, meanwhile while I gather the flowing blood, inflamed by the kindled desire, which lay hidden in the soul, and purified by the fire of charity. When I had gathered this in the same way that I had gathered his desires; his soul arrived at the hands of the Savior, who placed it within the wound of his side, full of mercy, clearly showing that he received him from pure grace without any regard for prior demerits… My soul had peace, as soon as I saw his soul placed in peace: and drenched with the odor of the blood thus shed, I would not permit that what had adhered to my garment from it should be washed off. Thus far Catherine herself: more succinctly the same things are inserted in the Life abbreviated by Fr. Thomas in Mombritius, who says the matter was done in his presence, and teaches us the name of the youth; and adds that his soul, by the merits and prayers of the same Virgin, visibly flew to heaven. Frigerius, citing I know not what Fr. Thomas, perhaps the Prior Confessor of the Virgin, says: that when the Virgin was holding Nicholas's head in her hands, she also held her eyes fixed on heaven for a long time, not blinking at all, to the great amazement of the bystanders; and then she saw Jesus Christ, who (as she herself explains in more lengthy words than pleased to relate entirely here) was introducing the same soul into his kingdom.

CHAPTER X.

Other singular conversions of sinners.

[232] Another singular gift of conversion she also obtained from the Lord, for a certain man who still survives, which I think should not be kept silent. There was in the aforesaid city of Siena a certain Francis of the Tolomei, who still lives: this man with his wife who was called Rabe, had begotten many sons and daughters; of whom the firstborn called James, lived too wickedly. For puffed up with the pride of this world, and filled with the poison of cruelty, while still a youth he had already killed two men with his own hands, and for the enormity of his crimes he was feared by all who knew him. He had no care of God, She induces two maidens from vanity to the religious life, no fear: without any restraint he was daily led from bad to worse, and he had a sister Ginoccia by name, who was totally given over to this world, though she was a virgin in body, more from shame of men than from fear of God, who was occupied with the works of all vanities, in the too excessive care and adornment of her own body. Their mother, the aforesaid Rabe, pricked by the fear of God, fearing the damnation of her children, went to the sacred virgin, and entreated her, that with her two daughters, but more singularly with Ginoccia, she would deign to speak a little of the things pertaining to salvation. Which she, zealous for all souls, granted most willingly, and most diligently carried out: for by her prayers and admonitions Christ was so formed in the mind of Ginoccia, that despising all the vanities of the world, with the hairs of her head in which she gloried wholly cut, and most devoutly taking the habit of the Sisters of Penance of Blessed Dominic, for the whole time which she survived, as has most plainly appeared to me, she occupied herself with meditations and holy prayers, also doing most harsh penances; about the excess of which I sometimes reprimanded her. This one was followed by Frances her sister in all things: and with the habit of penance taken at the same time, it was very delightful to see, how those two sisters, who a little before so ardently loved the vanities of this world, so constantly and so perfectly despised the world itself with their own bodies.

[233] Moreover at the same beginning of conversion, the aforesaid James, and their brother who for then was not in the city, hearing these things, furious returned to the city with a certain younger brother of his, belching out great threats from the stomach of pride, and promising that he would take off the habit which his sister had put on, and take her out of the city, to the place where he himself dwelt, that she might be able to hear no one, who would induce her to such things. To whom his brother, a boy, moved from the empyrean heaven, replied: Truly, James, if you come to Siena, you yourself also will be converted, and will confess your sins. The other cursed the boy most atrociously, asserting that he would rather kill those and those Brothers and Priests, than ever wish to confess to anyone. The boy repeated the truthful prophecy, and the other redoubled curses and threats, and so they arrived at the city. James entered the paternal house driven by furies, and announced that he would do horrible things, unless his sister should lay aside that habit, and go with him. Nor were these things hidden from the holy virgin. But his mother Rabe restrained her son, that he should at least wait the following day. Therefore in the morning, she sent for Brother Thomas the confessor of the virgin: who taking Brother Bartholomew Dominici, as if by the nod of God came to the house where James was, and addressed him: but nothing seemed to be able to succeed. Now the holy virgin, knowing all these things, not from a man, but from the Lord, at that hour was urgently praying for the conversion of James. What more? While she was praying, the Lord touched James's heart: to confession, and when the aforesaid Fr. Bartholomew was addressing him, whom Brother Thomas had brought as companion by the nod of God (as I said), what he had denied to the hardened Brother Thomas, he wholly granted. For not only did he consent to his sister serving the Lord, but he himself humbled, with not a little sorrow of heart, confessed his sins: and, to use the manner of speaking customary to the sacred virgin, he vomited out all the poison which he had in his mind, including certain sins which he had never wished to confess to anyone: and made a lamb from a wolf, and a cub from a lion, in a short space of time he offered admiration to all who knew him. His mother Rabe was amazed, his sisters rejoiced, and the whole family praised God: but the Brothers Bartholomew and Thomas exulted in the Lord, and in haste hastened, to announce to the sacred virgin what had been done.

[234] Moreover she, who had seen all things in spirit, and had obtained this grace from the Lord, which being done she announced though absent, was still in rapture, not yet returned to the bodily senses from the embraces of the eternal Spouse. But as soon as she returned, before the said Brothers entered her little chamber, she said to her companion: We have praises to render to the Creator, because James of the Tolomei, who was held by the chains of the devil, this morning has been freed, and has confessed all his sins to Brother Bartholomew. But with them entering and with joy narrating the same thing, her companion replied: Just now she herself was telling me, what you are now saying. But the virgin of the Lord with all maturity said to them: Praises and thanks we must, my Fathers, render to our Savior, who has never spurned the prayers of his servants; and fulfills the desire, which he himself inspires. The ancient enemy thought to take from us our little sheep, and the Father of mercies took from him his. He believed he was drawing back Ginoccia from Christ, and he lost James whom he held. So it always happens to him, when he raises his head against God's elect: for it is not possible that the little sheep which he has chosen should be snatched from the hand of Jesus Christ, as he himself says in the Gospel. John 10:28 Note, reader, that Ginoccia, often named, with most harsh penance, intent on prayers and meditations, persevered in the service of God until death; and bearing a long bodily infirmity most patiently and most joyfully, with unspeakable joy passed to the Lord. In all the above things Frances her sister followed her, and the subsequent constancy of those corrected proved it who survived a little while after her: and among the pains of the body always smiling, with a joyful smile she passed from the body. Again Matthew, first named after James, leaving the world entirely, entered the Order of Preachers, where he still lives devoutly and religiously. But James, often named, although he lives in the common state of matrimony, yet never returned to his accustomed evils, shows himself peaceful and meek to all. All these things were worked by one and the same spirit, through his spouse Catherine, distributing and offering himself to each, for whom she prayed.

[235] Moreover that this may appear more, I narrate a very wondrous thing, another obstinately fostering enmities, of which I was the sole witness: but behold before God, I do not lie, whose effect yet was public. There was in the aforesaid city of Siena a certain man very famous among those given over to the world, full of the prudence of the flesh, which is not subject to God; called Nannes or Vannes. He according to the abuse of that country, held or exercised private enmities or wars against diverse persons, always secretly preparing snares for them, and pretending to go farther away. But because in some of those wars there had also occurred homicides, the authors of the crimes diligently guarded themselves from this Nannes, more than from others, because they knew his cunning. And often they had placed mediators, to induce him to peace; but he always in deceit answered all, that he did not care about that business, nor that it depended on him that peace should not be made; yet he alone impeded the peace, that he might take vengeance at his will. Hearing these things the sacred virgin, to extinguish so great an evil, desired to speak to him: but he fled her, as a serpent is wont to flee from the charmer. At last a certain holy man, namely Fr. William of England, of the Order of the Friars Hermits of Saint Augustine, spoke to him in such a way, that he promised him, that he would come to the virgin, and hear her: but he would not promise, and at length persuaded to go to Catherine, that he would do anything of those things which she would admonish. He therefore kept his promise, and came to the virgin's house, at the hour in which I had come there, but had in no way found her: for she had gone to procure the salvation of certain souls. While I was waiting, a messenger arrived, who said that Nannes was present, seeking to speak to the virgin. Which I joyfully perceiving, because I knew the desire of the virgin about this; I quickly descended to him, notified him of her absence, and admonished him that it might not be tedious to wait a little: and so I introduced him into the little cell of penance of the handmaid of Jesus Christ, that he might more patiently wait. But he after a small space of time becoming wearied, said: I promised Brother William that I would come here, and hear this lady; since she is absent, and I cannot stay, occupied in many things, I beg that you excuse me to her, since I have very many things to attend to.

[236] Seeing these things and grieving over the virgin's absence, I began to speak to him about the matter of peace already mentioned. But he said: See: to you who are a Priest and religious, or to this religious lady of whom I have heard great fame of sanctity, I must not lie: I will tell the truth, but protesting that he would not obey her, but I do not intend to do anything about these things according to your wish. It is true that I am the one who impedes this and that peace, but I conceal myself from others: and if I alone consented, all would be put to rest. But I can in no way consent

intend, nor is it necessary to preach to me about this, because I will never consent; let it suffice for you that I have now opened what I have concealed from others, do not trouble me further. And when I wished to reply, and he refused to hear; with the Lord disposing, the holy virgin arrived, returning from a similar work. When we had seen her, he was saddened, and I rejoiced: she indeed greeting the earthly man with heavenly charity, sat down, and asked about the cause of his coming. He repeated all the things, which he had told me singularly, and the last negative. But the sacred virgin began to show him his danger, and to press him on every side, pricking and anointing alike: but he, in the manner of a deaf asp, closed the ears of his heart entirely. Seeing which the most wise virgin, began to pray within herself, and to implore divine help. While I was perceiving these things, I turned to him: and hoping for help from heaven, with her praying he wondrously comes to his senses, I placed and held him in words. What more? After a small delay he said: I no longer wish to be so boorish, as to deny everything to you, I wish to leave. I have four feuds: about one such do whatever you wish. Which being said, he was rising to depart: But in rising he said; O my God, how great a consolation I feel in mind from the word that I said for peace! And he added: Ah! Lord God, what virtue is it which draws and holds me? I cannot go nor deny anything. O who constrains me? O who holds me? Saying these things, he broke into tears. I confess myself conquered, he said, nor can I breathe. And with knees bent, weeping he said: I will do, most holy virgin, whatever you command, not only about these things, but about any others whatsoever. I see that the devil has held me chained, I wish to do whatever you advise. Counsel my soul how it may be freed from the hands of the devil.

[237] To these things the sacred virgin, who in praying had already entered her accustomed excess of mind, and with his confession completed, was brought back to the exterior senses, and giving thanks to the Lord: Now, she said, beloved brother, have you perceived your danger through the mercy of the Savior? I spoke to you, and you despised me: I spoke to the Lord and he did not spurn my prayer. Do penance therefore for your sins, lest sudden tribulation come upon you. Why should I linger longer? With great contrition he confessed to me all his sins: with all his enemies through the hand of the virgin he made peace; and with the Most High, whom he had offended for long times, he reconciled himself according to my counsel. But after confession within a few days he was seized by the President of the city, and committed to strict custody; and the report went out that he was to be beheaded. Which I perceiving, he suffers various temporal misfortunes, sad I came to the virgin: Behold, I said, while he served the devil here, he suffered nothing adverse: but when he was converted to the Lord, heaven and earth rage against him. I fear, my mother, because he is a new little plant, lest by this tempest he be wholly broken, and fall into despair. Pray, I beseech, for him to the Lord, that you may protect from adversity through the same prayers, him whom you have freed by your prayers. Then she: Why, she said, are you so saddened over him, about whom you ought rather to exult? Now you have been made certain that the Lord has turned away from him eternal punishment, since he afflicts him with temporal punishment. Previously according to the Savior's saying, the world loved what was its own: but when he went out of the world, the world began to hate him: previously the Lord was reserving for him eternal punishment, now he has mercifully exchanged the eternal for temporal. But do not doubt about despair, because he who freed him from hell, will pluck him from the present danger.

[238] And as she said, so it was done: for after not many days he was freed from that prison, although in temporal things he had sustained no small loss: about which the holy virgin rejoiced, saying; The poison, with which he was being infected, the Lord has taken from him. and he gives his house to the Virgin to be turned into a monastery. And at length with tribulations pressing, and his devotion increasing, the most beautiful palace which he had outside the city at the second milestone, he gave to the sacred virgin herself by public instrument, that she might there construct a monastery of ladies. Which she, by special license and authority of Gregory of happy memory, the eleventh Pope of this name, began to found and build, and imposed on it the name, Saint Mary Queen of Angels, with me present with her sons and daughters. But the commissary of the aforesaid Supreme Pontiff was Brother John, Abbot of the monastery of Saint Anthimus, of the diocese (as I think) of Chiusi, of the Order of St. William. This change of his right hand the Most High made, through this sacred virgin, with me as witness, who for several years was the Confessor of the said Nannes, and I know that for the greater part he corrected his life, at least for that time in which I was with him.

But beyond these, if I should wish to recount the conversions of all the evil, the progress and increase of the good or well-disposed, the strengthening of the infirm, the consolations of the desolate or troubled, the warnings of spiritual dangers, which the Lord wondrously worked through this venerable virgin and his spouse, The incredible number of those spiritually helped by her. many and great books must be composed. For who could suffice to narrate, how many wicked men she drew back from the jaws of hell? How many obstinate she led back to knowledge of themselves? How many given to the world, she led to its contempt? How many tempted by diverse temptations, by her prayers and likewise teachings she freed from the snare of the devil? How many again called from heaven, she directed through the way of virtues? How many also founded in a holy proposal, she promoted to preserve better graces? How many again freed from the abyss of sins, and through the way of truth by her labors and prayers as it were on her own shoulders she carried, she led all the way to the end of eternal life? For to use Jerome's words commending the most holy Paula: If all the members of my body were turned into tongues, they would not suffice to recount the fruit of souls, which this virginal plant, planted by the heavenly Father, produced. I saw sometimes a thousand or more men and women of both sexes, and of those running to her together from the mountains and other regions of the county of Siena, running to see and hear her, with an invisible trumpet calling: who, not only at her word, but at her sight, were soon pricked to compunction for their crimes, weeping and mourning their sins: they ran to Confessors, of whom I was one: and with such great contrition they confessed, that no one could doubt, that a great abundance of grace had been poured from on high into their hearts. Nor was this once only or twice, but very frequently.

[240] for whom to be absolved the Pope grants ample faculties. For which cause the Lord Gregory of happy memory, the aforesaid Pope the eleventh, exhilarated and likewise delighted by such fruit of souls, granted by Apostolic letters to me and to two of my companions, that all coming to her and wishing to confess, we could absolve as much as the Diocesan prelates could. Now that truth knows, which neither deceives nor is deceived, that many criminals came to us, and burdened with grave vices, who either had never been confessed, or had never duly received the Sacrament of Penance. We stood, both I and my companions, fasting frequently until Vespers, nor could we suffice to hear those wishing to confess. And to confess my own imperfection, and the progress of this sacred virgin, so great was the press of those wishing to confess, that many times I was burdened and wearied through excessive labors. She indeed without intermission was praying, and as a victor with captured prey exulted more abundantly in the Lord, bidding the other sons and daughters, to minister to us who had the net, which she had cast for the catch. It is not lawful to express with the pen the fullness of the joy of her mind, nor even the signs of her joy; which so rejoiced us inwardly, that we even lost the memory of any sadness. Let these things about the wonders, which the omnipotent Lord was working through this sacred virgin concerning the salvation of souls, have been said; long perhaps for the tedious reader, but too briefly for me and for the works performed through her, of which very many are omitted. But now it was fitting to pass on to those things which were performed concerning the salvation of bodies. But because the spiritual matter has extended itself quite at length, lest the present chapter be extended too much, let it take an end at this point.

CHAPTER XI.

Miracles expended for helping bodies

Chap. VIII

[241] I narrate a thing, most beloved reader, astounding to our times, but yet very easy to him with whom no impossibility is found. Lapa, the mother of this sacred virgin, of whom above frequent mention was made, though (as was said in the beginning) she was a woman of great simplicity and innocence, yet was not at that time much affected or informed about invisible goods: wherefore the passing from this life was very hateful to her, as the matter, to be narrated below, will show. For it happened that after the death of her husband she was burdened with bodily languor, her mother ailing and the languor seemed to be increased from day to day: which attending to, the virgin dedicated to God ran to her accustomed refuge of prayer, and interpellated the Lord with assiduous prayers, that he would deign to succor with the remedy of salvation her who had borne and nurtured her. To whom at length from heaven it was replied, that her salvation was being consulted, if at that time she should pass from the body, before she should see those adverse things which were going to come. These things having been heard and understood, the virgin came to Lapa her mother, and admonished her with sweet exhortations, that if the Lord should dispose to call her to himself, she should conform herself to his will without sadness. Which she, too much involved in the love of visible things, dreading and fleeing, begged her daughter, that she would urge the Lord for bodily health, and not in any way speak to her about death.

While the bride of Christ beheld and grieved over these things, being made in mental agony, she was in a certain manner most fervently praying the Lord, that he would not permit her to pass from this light, and she chose a future life even though grievous, unless first he should know her mind conformed to the divine will. With God obeying, so to speak, the voice of this virgin human, the infirmity of Lapa could for a time be aggravated, but death could in no way approach. And the virgin of the Lord was made a mediatrix between the Lord himself and her own mother, praying him, exhorting her: with him she prayed, that he would not draw Lapa unwilling out of this world: with her she urged, that she would consent to the Lord's drawing. But she who had as it were bound the omnipotent with her prayers, could not incline the infirm mind with her exhortations. Wherefore the Lord thus addressed his spouse: Tell your mother, that she does not wish

now to go out of the body: but the time will be, in which with great desires she will ask for death, and will not be able to find it. Which word was so verified before me and many other witnesses with me, that its truth could be concealed by no tergiversation. For so many adversities occurred up to extreme old age, both of persons and of things which she loved, that she was accustomed to say to all hearing: Has God placed my soul crossways in the body, so that it cannot go forth from it? So many sons and daughters, grandchildren great and small, are already dead; shall I alone not be able to die, so that I am wounded and afflicted by all pains?

[243] and finally dead without confession, Moreover to continue what we began, the heart of Lapa being hardened, so that she would neither confess nor think about the medicines of the soul; the Lord wished to appear more wondrous in his spouse by denying, what had been granted previously at her asking. For after he had long deferred death at the virgin's prayers, that he might show of how great merit the sacred virgin was with him, he allowed Lapa to incur temporal death unconfessed. When the sacred daughter had perceived this, raising her eyes to heaven with tears, she said: Ah! Lord my God, are these your promises, which you made to me, that no one of this house should perish? Are these also those things, which your mercy established with me, that you would not draw my mother unwilling out of this world? But now I see her departed without the Sacraments of the Church. By all your mercies I beseech you, that you not allow me to be thus defrauded: nor shall I depart from here even a little while living, until you restore my mother to me brought back to life. At these words and at this case there were present three Sienese women, whose names are noted below, who firmly and clearly saw Lapa herself emitting her last breath, and the body after this saw and handled extinguished of every vital sign: and to the other things customary in such cases they would have proceeded, except because they were waiting for the praying virgin. For as when the Savior touched the bier, they who were carrying the corpse stood still: so with this virgin praying, the bystanders in no way made a change, with the power of the same Savior working. Why should I be drawn out at length? The virgin was praying more, and with great cries of mind was penetrating the summits of heaven; and the anxiety of her heart was presented in the sight of the Most High, together with fervent and humble tears, which then were flowing copiously: wherefore it was not possible for that prayer to return empty. Catherine calls her back to life by her prayers, The Lord of all consolation and mercy therefore heard her, and with the witnesses above mentioned and to be named below present and looking on, the body of Lapa began suddenly and totally to be moved, and with the spirit integrally resumed, freely to exercise vital works: and she lived to eighty-nine years, with many afflictions of heart, on account of the pressing necessities and adversities, which she suffered, as had been prophesied to her by her daughter, with the Lord commanding.

[244] The witnesses of this miracle were Catherine Getti, and Angelina Vannini, now Sisters of Penance of Blessed Dominic, before three witnesses and also Lysa the kinswoman of the virgin, daughter-in-law of the aforesaid Lapa, who all still survive in Siena: these saw Lapa, after many days of grave infirmity, expiring, her body lifeless, the virgin praying, whose certain words they also perceived and heard, namely when she said: Lord, these are not the promises which you made me: and at length, after not a great delay, they saw the lifeless body move, and receive life, and exercise all vital operations afterwards. Of the subsequent time of her life a thousand or more of us are witnesses. From all which you can perceive, good reader, of how great merit with the omnipotent Lord was this sacred virgin, who the soul of her father from the pains of Purgatory, and the body of her mother already dead to natural life so miraculously led back. But lest you think this to have been the only miracle performed by her concerning bodily health, attend to the other things which follow: and that you may give greater faith to the miracle recounted, know that the words of the Lord, said to the virgin, I received from the virgin herself, when I was secretly inquiring her secrets; but the rest I found in the writings of Brother Thomas her first confessor, often named above: who recounts that this miracle happened in the year of the Lord 1370 in the month of October, in the presence of the witnesses named above. But besides this I intend to recount one other, which did not indeed occur before the others, but was more well known to me, to such an extent, that besides him who received the miracle, none knew it better than I.

[245] It happened in the seventeenth year ^a, or about, before this ninetieth year, With plague ravaging Siena which now runs; with obedience, which I promised, commanding me, to dwell in the Sienese convent of my order, and to exercise the office of Lector. And while I was weakly serving God, it happened that the inguinal plague, which so often in our times has devastated the whole world, was very gravely oppressing the same city of Siena, and was wounding men and women of every age with the dart of death, so that some within a natural day, others commonly within two days or within three, from health to death, it led by the poison of its striking, not without the terror and likewise trembling of all. Wherefore by zeal of souls, on which the Order itself, which I have professed, is founded; I was compelled even to undergo danger of bodily life, that I might help the souls of neighbors. For this cause therefore, while I was going about by the houses of the infirm day and night, frequently for both men taking rest I had been accustomed to turn aside to the house of Saint Mary of Mercy, situated in the same city; The Confessor of the Virgin running about to the sick, chiefly because the Rector and Governor of the same house for then was a certain Matthew, who still survives, a man of greatly praiseworthy life and bright fame, and he himself also bound to the sacred virgin by the spirit of charity; whom on account of the virtues granted to him from on high, I too tenderly loved, and love at present. This man I was accustomed once a day, both from the cause which I said, and for helping the needs of certain poor, to visit.

[246] On a certain morning, when after Mass of my convent I had gone forth to visit the infirm, passing through the said house of Mercy, I entered, that I might know how it had gone with the inhabitants in the storm of such great plague. But entering, I found the said Matthew the Rector, being carried from the church of that house to the room, in which was his dwelling, in the hands of the Brothers and Clerics of the same house almost dead: for he had lost the accustomed color of his face almost entirely, and could not use his bodily strength or speech, so that to me inquiring what he was suffering, he could not answer anything. Then I turning to those carrying and accompanying ^b him, astonished asked what had hurt or was hurting my Matthew. he finds the Rector of the house of Mercy sick, But they: This, they said, night, at the seventh hour, while he was watching by a certain sick man, the inguinal plague struck him in the groin, and in a short space has brought him to such great failing of body. Which having been heard, I sad followed them to the bed: on which when he had been reclined, with spirit resumed, he called me, and confessed his sins as he was frequently accustomed. But with absolution done, I asked him what he was suffering. In the groin, he said, I am afflicted with such vehement pain, that somehow it threatens a division of the thigh; besides in the head I feel so great a passion, that I almost think it to be divided into four parts. After these words I touched the vein of his pulse, and manifestly found him laboring with most sharp fevers. Wherefore I induced the bystanders, to bring a sign of his urine to a doctor, exceedingly excellent and diligent with him, who was and is called Master Sensus, as quickly as possible; whom I after a small delay followed. But the doctor seeing the sign, soon indicated, that our friend was suffering a pestilential disease, and testified that he was manifestly conjecturing signs of near death, and said to me: This water designates a boiling of blood in the liver, the common disease of impending pestilence: and therefore I vehemently fear, and finding no hope in the doctor he has recourse to the Saint; lest the house of Mercy be more quickly widowed of such a good Rector. Then I: Do you think it possible, by the art of medicine, to apply any remedy to him? And he: We will try this following night, if we could purge that blood with the juice of cassia fistula; but I have small hope in that remedy, because the disease is too grave.

[247] These things being said by the doctor, I departed sad, going toward the house of the infirm, yet always mentally invoking the Lord, that he would still deign to leave in this age such an exemplary man for the salvation of others. who meanwhile runs up and commanding the sick man to rise, heals him, Meanwhile the holy virgin, hearing of the suffering of her Matthew, whom for his virtues she most tenderly loved; soon enkindled with the fervor of charity, as if disturbed against that disease, in haste came to the sick man. And before she drew near him, from a distance she began to cry out: Rise, Master Matthew, rise; because it is not time to rest in the bed of softness. At this voice of the virgin, without an interval of time, in a moment, the fever and the swelling of the groin completely left Matthew; and all pain so departed, as if such a suffering had never troubled him: and nature obeyed the divine command, revealed to it through the mouth of the virgin, and at her voice full bodily tranquility was given him; so that Matthew laughing rose from the couch, and experiencing the power of God to dwell in the virgin, departed exulting. Which being done, the virgin turning aside human favors, departed: but as she was going out of the house, by chance I sadly was entering, not knowing what had been done, and thinking the aforesaid Matthew to be held by pestilential fevers. And seeing the virgin, with sorrow of heart compelling, somehow furiously I said: Are you going, my Mother, to permit this man, so dear and useful to us, now to die? She indeed, concealing before the Confessor what she had done. although she knew what she had already done, yet as truly humble, as if abhorring the manner of speaking, said: What are these words which you are now saying? Am I in place of God, freeing a mortal from death? Then I enkindled with the furies of sorrow, said: Say these words to whomever you wish, do not say them to me who know your secrets: I know that whatever you ask cordially from the Lord, you will obtain. Then she, with head inclined, smiled a little: and at length looking at me with joyful face, said: Be of good mind, because this time he will not die.

[248] Which having been heard, I soon put off sadness: for I knew the power granted her from on high. And so leaving her, I enter with equanimity to the sick man; whom I found sitting on the bed, and with great joy recounting the virgin's miracle. he returns here and finds him well To whom when I said, that from the holy virgin I had a promise, that he would not depart from that infirmity, he answered:

Are you ignorant of what, visiting me personally, she has done? When I replied that I was ignorant, and that she herself had not reported anything about it to me; he, saved and cheerful entirely, rising from the bed, recounted to me what is described above. What more? For the greater augmentation of the miracle, the table was prepared, and we reclined, and Matthew reclined with us; there were brought foods not of the infirm, but of the healthy and strong, namely legumes and raw onion with them. and with him he sits at the table. This man eats together with us, who a little before could not take even delicate food: he stands joyful and laughing, who that same morning could scarcely utter words. We all wonder and rejoice equally, praising the Lord together, who through his spouse had granted us such a wondrous grace; and in commendation of the virgin, we spoke astonished to one another. The co-witness of this miracle for me was Brother Nicholas Andrew of Siena, of the Order of the Friars Preachers, who still survives, and was present with me that morning at all the above. But also all who were dwelling in that house, both Clerics and Priests, and others about twenty and more, all the things which we are now recounting, witnesses of the miracle they sensibly perceived, and manifestly saw. But I beseech, reader, take heed, lest the unbelief of the uncircumcised in heart and ears now deceive you.

[249] Perhaps those will say whose hearts God has not touched: What is great, if one man has been cured from a disease however grave? All day naturally this happens. To whom I on the contrary reply, and its evidence, asking: What wonder if the Lord cured Simon's mother-in-law, who was held with great fevers, the Evangelist witnessing? Luke 4:39 All these things happen naturally, that men are cured from fevers however grave, why does the Evangelist recount it to us as a miracle? But attend, O unbeliever, who perceive nothing beyond sense: attend what the Evangelist wanted to denote. Standing, he says, over her, he commanded the fever, and it left her: and immediately rising, she ministered to them. This was the mark of the miracle, that by the command of the Lord, without delay and natural remedy, the fever departed: and she, so harshly feverish and prostrated, soon without other comforting rose. So also in the present matter you clearly see, unless you are overwhelmed by blindness of mind: this sacred virgin stood, in whose breast the Lord dwelt; and that Lord, who then cured Simon's mother-in-law, stood not from near, but from afar; and commanded both the fever and the inguinal plague; and without any bodily remedy, without delay they sent Matthew away healed. Who soon rising, ate legumes and onion with us unharmed, as if he had never been burdened with such suffering. Open therefore the eyes of the mind, and do not be unbelieving, but faithful.

[250] Moreover, since we made mention of the house of Mercy, it is lawful to recount one wondrous thing, which happened in its neighborhood: although it was performed through the sacred virgin before the immediately preceding miracle. Yet I learned it then, when in the said house of Mercy I was conversing with the aforesaid Matthew. For they related to me, A little woman fallen by a collapsing floor and crushed, both Brother Thomas most frequently named, and the same Matthew, Rector of the said house of Mercy, and almost all who knew the deeds of the same virgin, that in its neighborhood there dwelt a certain woman devoted to God, who, if memory does not deceive me, was wearing the habit of the Sisters of Penance of Blessed Dominic. This woman, having heard and perhaps seen the virtues of the virgin, was made domestic to her, and gladly listened to her admonitions, and attended to her examples, and also devoutly venerated her. It happened however that on a certain day, while the same woman was on a certain upper floor of her house, suddenly the floor from the heaviness and mass of the weight being sustained fell; and the said woman falling with the floor, with most grave collisions and contusions, both of flesh and of bones, was injured; so much that with the neighborhood running together, to draw her out from under the wood and stones, she was judged dead or soon about to die by all the neighbors. At length with God helping, placed still alive in a little bed, with spirit gradually resumed, she began to feel the pain of the collisions, and with great voices and weepings, to indicate her miseries to those standing by. Hence doctors are called, and possible care is applied: but yet she could in no way move herself in the bed, and was tormented without intermission with pains of diverse members.

[251] Which having been heard, the virgin dedicated to God, having compassion on her sister and domestic from the heart, personally visited her, at the touch of the holy hand she is healed. and with holy admonitions was exhorting her to patience. But when she saw her excessive affliction, she touched the places of pain as if anointing and feeling them: which the infirm woman gladly accepted, knowing that nothing but good could come from that contact. But as soon as the virginal hand began to touch the place of pain, the pain entirely departed: which the infirm woman perceiving, asked her to anoint another place of pain also in the same way by touching. To which the virgin the more gladly consented, the more she wished to console her: but when it was done, from there also the pain was entirely removed. What more? With the infirm woman asking, and the sacred virgin consenting, and her virginal hand anointing all the places of pain, all pain departed from her body. Which being done, she who could not a little before move her body's members, nor her body itself, now turned herself hither and thither, and manifestly showed to all the signs of recovered health. Yet she was silent until the departure of the holy virgin, lest she disturb her humility: but afterwards she said to all, both doctors and neighbors: Catherine, daughter of Lady Lapa, by her touch has cured me. All wonder, and render praises to the Creator, who had graciously granted such power to the virgin Catherine: for it was most clearly known to them, that that health could have come from nothing except divine power. This miracle I learned from the report of others, because it was done before I had knowledge of the sacred virgin, or even had a stay in the city of Siena. But now to those things which I myself perceived and saw, for the glory of God and of the virgin let us pass on.

[252] During the plague, of which we made mention above, a certain Anchorite, A certain Eremite stricken by plague, according to her prediction, a Saint in fact and in name, who for a long time had led a poor and praiseworthy life in the said city of Siena, was struck by the pestilential dart. Which the virgin perceiving, soon from the little cell or hermitage, where he was dwelling outside the city, to the house of Mercy above named she had him transferred: and personally visiting him with her companions, she ordered all things necessary for the care of the sick. And at length drawing near, silently to his ear she said to him: Do not fear, however much you feel yourself burdened by the disease, because this time you will not die. But to us who were asking her, to pray for his liberation, she wished to open nothing: indeed she seemed in some way with us to doubt about his death: from which we all were the more saddened, who together with the said Saint were suffering from union of love. At length with the disease in every hour in some way taking an increase, we began to despair of bodily health, and to attend only to the salvation of the soul. At last with bodily strength almost wholly failing, we sadly awaited the final passing. But the virgin of the Lord coming, also at this point came to the ear of the sick man, and said: Do not fear, because you will not die. And he although he seemed already to be deprived of his senses, understood her very well: and believed more her words, than the death which he actually felt. And so it happened in deed, that the words of the virgin conquered the deeds of nature; and divine power more certain than all experience, beyond every estimation of men, raised up the body already as it were dead.

[253] when he was already believed to be about to die, he recovers. While we were awaiting the last going out of the spirit, and preparing the things necessary for the funeral, the time passed, within which commonly those were dying who were suffering that disease, and for many days that passing held us. But at last with the virgin coming, and saying to the sick man's ear: I command you in the name of our Lord Jesus Christ, that you do not pass: soon the spirit returned to the body, and with vigor resumed, the Saint rose up in the little bed, and asked for food. And so in a small space of time he was entirely cured: and he lived afterwards many years, and was present when the sacred virgin passed from the body, and for many years afterwards survived. This man, a Saint in fact and in name, who was called Brother Santo by all, after the said cure narrated to us the words which the sacred virgin had said to his ear, and how he had felt the powers of her power, holding back his spirit wishing to go out. And he affirmed to all, that no natural cause had then freed him, but precisely divine power: and he added that he did not reckon it a lesser miracle, than if he had risen from the dead. To whom sanctity of life and natural prudence commanded faith to be placed in all things: for for thirty-six years or thereabouts, in the said city of Siena he led an anchoretic life without complaint, and was held in no small veneration by all who knew him, on account of his virtues.

ANNOTATIONS.

CHAPTER XII.

Other examples of healings obtained from Catherine.

[254] Her Confessor, serving those infected with plague Moreover those things which I have recounted about others, which were worked wondrously in myself through the holy virgin, I ought not pass over in silence. As I have narrated above, with the pestilential disease coming on in the aforesaid city, I disposed myself for the salvation of souls to expose my body to the danger of death, and to avoid no sick person: for it is clear that that disease is contagious, and infects both the air and the men around. But considering, that Christ can do much more than Galen, and grace than nature; attending also, that with others fleeing, the souls passing over were remaining without counsel and help; by the charity by which I am bound to love the soul of a neighbor more than my own body, with the sacred virgin also inducing me to this, I entirely decided to visit, comfort, and inform all whom I could: which according to the grace given me, with the Lord helping, I performed. But because I was almost alone in such a great city, time either of food or of sleep was scarcely left to me, in which I might for a little while breathe again, and I was forced to go out of the house at the messages of so many sick persons. But on a certain night, when according to custom I had rested, and wished to rise from the little bed to perform the praises of God, I felt no little pain in the groin: and feeling with my hand, I found the swelling of a tumor: from which not a little terrified, I did not

dare to rise, but began to think about passing from this life. I was wishing that day would soon come, and by her touch, that I might be able to go to the sacred virgin, before I was further burdened. Meanwhile there came on a fever and pain of head, according to the manner of that disease, and I am afflicted beyond measure, yet I try to perform the divine praises. And with day coming, with a companion called, I go to the virgin's house as I can. But in vain for then: for she was absent, because she had gone to visit a certain sick man. But I, entirely resolving to wait for her, and not being able to sustain myself in any way, was compelled to recline in a certain little bed placed there, asking those who were in the house, that they should not delay to send for her: which was done.

[255] Therefore she coming, and finding me thus burdened, having heard what I was suffering, soon before the little bed she fixed her knees: and covering my forehead with her hand, she began in her customary manner to pray mentally. But as she was praying I saw her rapt from her senses, as I had often seen at other times. the Virgin heals him; I was expecting to see something singular for the good of my soul and body. Therefore when she had stood thus for about half an hour or thereabouts, I felt my body totally moved in all its parts: and I thought that vomiting was then invading me, as I had seen invading many who had been extinguished by the same disease: but it did not so happen, indeed it seemed to me, that from every extremity of the body, something was being drawn outward in a certain way violently. And I began to feel myself better, and gradually always to do better. What more? Before the sacred virgin returned to the bodily senses, I was entirely cured, with some weakness however remaining, either as a sign of the cured disease, or on account of the weakness of my faith. But the virgin of the Lord, after she had obtained from her Spouse the perfect grace, knowing that I would be cured, returned to the bodily senses: and ordered food, which is usually given to the sick, to be prepared for me. Which having been done, and taken from her sacred hands, she bade me rest a little. Which obeying her, I did. But rising, I was so strong, as if I had suffered nothing. Which she perceiving, said: Go to labor for the salvation of souls, and give thanks to the Most High, who has freed you from the present danger. And so I went to my accustomed burdens, magnifying the Lord, who gave such power to this virginal human being.

[256] likewise her companion: Moreover the holy virgin worked a similar miracle, in the time of the same pestilence, in Brother Bartholomew Dominici of Siena, then and now my companion, who actually now governs the Roman province: but by so much the greater, by how much the same Brother had been more gravely and more long oppressed by that pestilential disease: which on account of brevity I do not recount at length, because I tend to other clearer things, and in my judgment greater ones, although I dismiss many of the same for the sake of brevity. I wish however you to know, beloved reader, that not only in the time of plague did the virgin of the Lord work these miraculous healings, and not only in her own city of Siena, but also elsewhere and at another time; as one, which I relate at present, will be able to satisfy you as an example of many, if you attend.

[257] It happened in those times, after the end of the plague recounted above, that many men and women of both sexes, both religious and others, but specially certain nuns of the city of Pisa, having heard the praiseworthy fame of the sacred virgin, were burning with great desire of seeing her, and of hearing her teaching, which was said to be and was wondrous. And because it was not permitted to very many of those desiring, nor was it lawful, to come to her, they had her entreated more frequently both by letters and by messengers, that she would deign to come to Pisa; promising and writing, to allure her more, that great fruit of souls there would be disposed to be made through her presence, and great honor of the Lord would follow thence. having consulted God she sets out for Pisa, But the sacred virgin, although she had always avoided journeys, yet struck by so many and so frequent prayers, was compelled to have recourse to her Spouse, and from him according to her custom humbly to ask a declaration of this doubt. For some of her domestics were advising, and some were entirely dissuading. But it happened that after several days, as she related to me in secret, the Lord appearing to her in the accustomed manner, commanded that she should not delay to satisfy the desire of his servants and handmaids, dwelling in the said city. Which she, as truly obedient, receiving the command with humility, after she reported it to me, by my leave took up the journey, and came to the city of Pisa: where I with some Brothers of my Order, for hearing Confessions followed her: for many of those who came to her, having heard her fervent words, she induces many to penance, were broken from the heart: whom she, lest they be snatched by the ancient enemy from her hand, bade to approach a Confessor without delay, and complete sacramental Confession without delay. And because on account of the absence of Confessors her desire was sometimes delayed and impeded, she willingly had near her some Confessors, who could provide such persons with the remedy of penance. For which cause also the Lord Gregory of happy memory, Pope the eleventh, to me and to two companions of mine by his Bull granted, that we should have the plenary authority of Bishops or Diocesans of absolving all, who through the ministry of this sacred virgin had been induced to confess.

[258] After therefore we arrived at Pisa, and she had been received in the house of a certain citizen; laboring with a daily fever, who is called Gerard of the Buonconti; the same Gerard her host on a certain day brought with him a certain youth, of twenty years or thereabouts, whom he presented to the sacred virgin, entreating her to be willing to pray for his health. For he related, that for eighteen months he had suffered daily fevers, so that there had never been a day, on which he had not had the fevers: which although they were not then present, had yet before been so continued, that a youth once most robust, they had now deprived of all power of strength, nor could he be cured by any medicine: which his face, lean and pale, notoriously indicated. But the virgin, already having compassion on the youth from her heart, soon asked him, how long it had been since he had washed away his sins through sacramental Confession. When he replied, that several years had now passed, the virgin subjoined: Therefore, she said, the Lord has wished you to sustain this discipline, because you have not purged your soul by holy Confession for so long. Whence therefore quickly, dearest son, approach Confession, and vomit out the rottenness of sins, which have infected the soul and body. Which being said, with his confession completed she gives him health, she had Brother Thomas her first Confessor called to her, and handed over to him the said sick man, that when his confession was heard, he might absolve him from sins. Which being done, when the sick man had returned to her, with her hand placed on his shoulders, she said: Go, son, with the peace of the Lord Jesus Christ, because I do not want you to suffer those fevers any longer. She spoke, and so it was done: for from that hour neither did fever come further, nor its vestige. For the power of him was hidden in the virgin, who spoke and they were done, who commanded and all things were at once created. After several days that sick man already cured, returned to the virgin, giving thanks, and before all of us asserted, that he had felt nothing troublesome from that hour.

[259] Of this matter I myself am a witness, so that I could say with John: He who saw, bore witness, etc. John 19:35 But my co-witnesses were, the host of the said virgin with his mother, Witnesses of the miracle: and the whole household of his house; the aforesaid Brother Thomas, both Confessor of the virgin and of the sick man; Brother Bartholomew Dominici, then and now my companion; and all the women, who with the sacred virgin had come from the city of Siena. But also the one cured himself, divulged this miracle through almost the whole city of Pisa: indeed after some years, when I was making a passage through the said city of Pisa, he came to me: whom, because he had become robust and stout, I scarcely recognized: and before many who were with me, again giving thanks to God and to the virgin, he recounted the miracle, as has been narrated above.

[260] A similar thing to this had happened before in the city of Siena: she frees a certain woman from angina, but by so much more wondrous, by how much the infirmity was more dangerous. For a certain Sister of Penance of Blessed Dominic, who was called ^a Gemma, was very domestic to the sacred virgin. She once suffered in her throat that infirmity, which doctors call quinsy: but because at the beginning of the flux descending from the head to the throat, she neglected to apply remedies, the infirmity was so increased, that those things which previously would have profited, now did not help to receive health. Hence those constricted parts of the throat, were gradually more constricted every day, so that they threatened the last suffocation from near. Which she perceiving, with all effort forced herself, and came to the virgin, who was then dwelling not far off. Whom when she had found, in the way she could, she said: My mother, I am dying unless you offer me help. Then seeing the gravity of the disease, having compassion on her sister, who could scarcely breathe, soon full of confidence she placed her hand on the throat: and having made the sign of the Cross upon it, without any delay whatever she expelled and put to flight all that suffering: and so she who had come grieving and trembling, returned rejoicing with entire health. But that she might not be found ungrateful, she went to Brother Thomas, and recounted the miracle to him, which he put into writing: from whose writing taken by me, it is briefly described on this page.

[261] witnesses of the aforesaid miracles, But since it has been touched on about the signs performed in the bodies of familiars and domestics; there come to mind certain notable signs, of which I myself am a witness, and I have many co-witnesses with me still living, as will be said below. At the time when the Lord Gregory of happy memory, Pope the eleventh, passed from Avignon ^b to the City, it happened that the sacred virgin with her company, in which I was, preceding the said Pontiff, arrived at Genoa; and there making a delay, until the aforesaid supreme Pontiff with the Roman curia should come to the same city, rested some days; and continuing the journey begun thence departed toward the City: which delay, extended to the space of a month and more. There were in our company two most devout youths, Sienese by nation, who were writers of the letters of this kind virgin, who still live religiously and virtuously in the body. Of these one is called Neri Landocci of the Pagliaresi, who leads a solitary and somehow anchoretic life, the world and all its pomps despised. The other ^c Stephen Corradi of the Maconi, who by the order of the same virgin given to him, in these two of her scribes, when

she passed from this world to the Father, entered the Carthusian Order: in which with divine grace accompanying him, he has now so progressed, that in Italy a great part of that Order is ruled and governed by his visitations, admonitions and examples; and he has been made Prior successively in several monasteries, but now is actually Prior in the convent of Milan, of the aforesaid Carthusian Order, and is considered by all a man of no small activity and fame. These two together are witnesses and co-witnesses, both of mine and of other men and women, of all or of the greater part of the above-written wondrous things, recounted in this whole second part. But at the time described above, in the said city of Genoa, in the person of each of them, the Lord worked a memorable sign through the sacred virgin his spouse.

[262] For it happened, while we were there, that the said Neri fell ill with a certain horrible infirmity, with which not only he, but all of us were incredibly vexed: for he was tormented with pains of the bowels assiduously day and night, under the force of which, he continually uttered voices with howlings, nor could he rest in one little bed; but crawling with hands and knees, one of whom from intolerable torment, because he was unable to raise himself, the whole room where there were several little beds, as if fleeing the pains, he went all about; and miserably troubled us and himself. These things are made known to the virgin, both by me and by others: who although she showed compassion, was yet not moved to pray in the customary manner for the calming of that suffering, nor did she give us (as she was accustomed) confidence about the liberation of the sick man: indeed she imposed on me, that I should call doctors, and medical remedies should be applied to the sick man. Which I most diligently did, calling two doctors, who were obeyed at her nod: but in nothing was the sick man relieved, but rather aggravated. All which (as I think) was done, that the Lord might appear more wondrous in his spouse: for with the doctors proceeding and profiting nothing, they yet said to me, that they had no further hope of the salvation of that sick man.

[263] When I had narrated this to the Brothers and companions being with me at table, the aforesaid Stephen rose from supper in a spirit of fervor and bitterness of mind, and enters the virgin's room, and prostrates himself at her feet with tears, humbly and urgently asking, that she would not permit his fellow-brother and companion in the way, which for the sake of God and his charity he had undertaken, to be deprived of bodily life, and his corpse to remain in a foreign country. To whom the kind virgin, having compassion, with maternal charity replied: Why, my son, are you troubled and grieving? with his companion interceding with the saint, If God wishes, she said, to reward Neri your brother for his labors, you ought not to grieve, but rejoice. To whom he: Sweetest mother, I beseech you to hear my voice, and help him, because I do not doubt that if you wish, you can. But she, not being able to contain her maternal affection, said: I was exhorting you to have conformity with the divine will: but since I see you so afflicted, when tomorrow I come to Mass for holy Communion, bring this back to my memory, and I promise you that I will offer this prayer to the Lord: but you will pray God to hear me. Then Stephen, content and joyful with this promise, on the following morning early before the sacred virgin, when she was going to Mass, humbly bending his knee, said: I pray, my mother, that I may not be defrauded of my desire. She then in the same Mass communicated; and after a delay and the excess of her holy mind, according to custom, at length was restored to the bodily senses: and immediately to the said Stephen, waiting there, smiling she addressed, saying: You have the grace, which you ask. And he: Will, through her prayers he is freed, my mother, Neri be freed? And she: Firmly he will be freed, because the Lord has restored him to us. Then he with no slow step came to the sick man, comforting him in the Lord. And after a little while the doctors coming, and considering their signs in many ways; they who had entirely despaired of his salvation, began to say among themselves, that it would be possible for him still to be healed. But he according to the virgin's word, successively recovered to perfect health.

[264] the other from a fever. These things therefore thus performed, the said Stephen both from the labors of the body, and from the passions of the mind, which he had suffered, in ministering to the said Neri, incurred no small fevers with vomiting and excessive pain of the head: wherefore he fell into bed: and because he was much beloved by all, all of us attended him with condolence. When this was notified to the sacred virgin, she grieved greatly. Therefore she personally came to him; and having asked about the quality of his languor, and having perceived from touch, that the fevers were greatly tormenting him, soon in fervor of spirit she said: I command you in virtue of holy obedience, that you not further suffer those fevers. Wondrous thing! Nature obeyed the voice of the virgin, as if it had sounded from heaven from the Founder of all things. For without any natural remedy, he then, before the sacred virgin departed from the little bed of the same Stephen, the fevers being driven out, was fully freed: and we received our Stephen healthy without delay, all rejoicing, and giving thanks to the Lord, who had worked these two signs within a few days through his spouse, before our eyes seeing.

[265] Moreover to these two signs I add also a third, of which I am not a witness by sight, because I was not present, but she in whom the miracle was done, still exists and testifies openly, and with her reporting, I learned what I now write. But also others who were then in the company of the holy virgin, and still survive, attest to her assertion without scruple. This is a Sister of Penance of Blessed Dominic, Sienese by nation, although she does not dwell in the city, and is called Joanna della Capo, who recounts what follows. For at the time when the Lord Gregory XI of happy memory, named above, was dwelling in the City, by his mandate the sacred virgin went to Florence, The Saint about to depart from Florence, to procure peace between the Father of Fathers, and his then rebellious sons: which she also did, as will be more fully discussed in a certain distinct Chapter. But the infernal dragon, the nurturer and author of discords, and enemy of any unity, raised up so many scandals in the aforesaid city, even against the spouse of Jesus Christ, who was laboring for peace, that it would be too long to insert it here, and we would divert too much from our proposal: but, with the Lord granting, below on account of her detractors one Chapter will be made (as has been said). While therefore the sacred virgin was by Apostolic mandate at Florence, and the ancient enemy raised up many and grave scandals against her; it was counseled her by her faithful and devout, that she should withdraw a little outside the aforesaid city, and give place to the fury for a time. She indeed, as being wholly discreet and humble, assented to their counsel: but she said, that by divine mandate she was not finally going to depart from the territory of the said city, until peace and concord between the supreme Pontiff and that people should be there proclaimed: which the outcome of things afterwards proved.

[266] she heals her companion of the journey from swelling of feet and fever: She prepares herself therefore, to depart for a time from the city, and to come to a certain place of the same community: but it is found that the said Joanna was laboring with a grave infirmity: for her foot on account of the delay was entirely swollen, and with the pain of foot had invaded her no small fever: and so doubly was she afflicted, and totally impeded from journeying. Which the virgin when she perceives, not wishing to leave her alone, lest she suffer some evil from the impious, to her accustomed refuge of prayer she has recourse, invoking the help of her Spouse, that he would deign to mercifully provide for that case. Nor did the most clement Lord allow his spouse to be long afflicted with that perplexity. For while she was praying, that sick woman began sweetly to sleep; and aroused from that sleep, she found herself so perfectly cured, as if she had never suffered anything of evil. And soon rising, she prepared herself for the journey, and on the same morning together with the virgin and the other companions walked nimbly, as she had ever walked in the time of her youth. Being amazed at this, the others who had seen her suffering, rendered praises to omnipotent God together with her, who through his spouse was working wondrous things in the bodies of those assisting her.

[267] But to this sign I add another, which the Lord worked through her in a certain city of the county of Provence, which is called ^d Toulon, when we were returning from Avignon, likewise in Toulon, at the time when the said Pope Gregory XI was going to the City. For when we had arrived with her at the said city of Toulon, and had received a lodging, in which she according to her custom soon entered the chamber; with us being silent, the stones (so to speak) cried out that the holy virgin had come to the same city: and first the women began, then the men to come to the said lodging, and to ask where was that holy lady, who was returning from the Roman curia. And when with the host betraying we could not conceal her, it was necessary that at least the women be permitted to enter to her. Which having been done, there was brought by a certain woman a certain little infant, so swollen and bloated, chiefly in the belly, that he appeared as a certain monster to those seeing. And those women were asking the virgin of the Lord, that she would deign to receive the same little infant into her arms. She indeed, though at first she refused fleeing human favor, at length yet conquered by compassion, seeing their faith, assented. a swollen infant. But as soon as she took the boy into her virginal hands, he began to emit great winds from his little body, and with all seeing all that swelling departed, and he was restored to full health. But this sign, although it was not done in my presence, or with me seeing; yet its fame was so certain and public, that the Bishop ^e of the same city sent for me; and narrating the aforesaid miracle, asserted that that infant was the nephew of his Vicar: and asked, that I would bring it about that he might speak to the holy virgin: which also was done. But finally many other signs did the Lord Jesus through his spouse on human bodies, which are not written down in this book: but these few are written, good reader, that from them you may deservedly be induced to believe, that in this virgin dwelt Jesus, Son of God and of the virgin, who principally did all these works. Moreover although the liberation of those who are held possessed by malignant spirits, should be counted among the cures of the body; because yet the present Chapter has been too much prolonged, and this holy virgin had in this a special grace, here I have decided to impose an end to this Chapter, and to recount those things in the following Chapter.

ANNOTATIONS.

CHAPTER XIII.

Power exercised by Catherine against demons.

CH. IX.

[268] The eternal Spouse did not cease, as from the above-said you can perceive, amiable reader, to show visibly through exterior acts the virtue which he had copiously granted within to his spouse: for neither can fire be hidden in the bosom, nor does a tree planted by the running waters ever fail, without producing its fruit at the appointed time. The power therefore of the Lord Jesus, indeed the Lord Jesus himself hidden in the breast of the virgin, was daily more spread abroad in diverse ways, not only in obtaining divine grace from heaven for all sinners, With power granted against demons as was said in the seventh Chapter; not only in repairing infirm or dead earthly bodies, as the eighth Chapter has shown you; but also in commanding the infernal spirits, and expelling them from possessed bodies, that thus in the name of the Lord Jesus dwelling in her, things heavenly, earthly and infernal might be bent to her. Which that you may perceive more certainly, attend to what follows.

[269] There was in the city of Siena a certain man, called according to the custom of the country ^a, Ser Michael Ser Monaldi, not moderately skilled in the art of notaries or scribes, whom I myself saw a hundred times, from whose mouth I perceived all the things which I write. This man, when he was advanced in age, and had a wife with two daughters, whom he had begotten from her; decided with his wife's consent to consecrate himself to the service of God, and to dedicate those virgin daughters to Christ the Lord. Wherefore to a certain monastery of virgins, founded under the name of Blessed John the Baptist, situated in the said city, An eight-year-old girl offered to the monastery he came; and devoutly offered himself and his own to God and Blessed John, and joined his virgin daughters to the other virgins shut in there: and he with his wife dwelling on the outside, bore the care of the temporal affairs of the same monastery, for the love of God. But when he had remained there for some time, it happened by the just but hidden judgment of God, that one of the daughters of the said Ser Michael, who was called Laurentia, of the age of eight years or thereabouts, was seized by a demon and possessed. Whom when the ancient enemy frequently and harshly vexed, he horribly disturbed the whole virginal monastery. And it happened that the Sisters, no longer wishing to retain the said girl among them, compelled the aforesaid Ser Michael to lead her out of the monastery. When she was led out, it was found that that malignant spirit, the vexer of the girl, through her mouth spoke Latin words fittingly; although the girl was entirely ignorant of all Latin. He would reply to most profound and difficult questions: he would uncover very many sins and secret conditions: and by many other signs he demonstrated more openly, that he was a reprobate spirit, who by divine permission, for a cause then unknown to men, was vexing the innocent girl.

[270] The parents therefore were saddened together with the relatives, and sought remedies everywhere by laboring, that that wicked spirit might be cast out from the vexed girl. and invaded by a demon, Wherefore they brought her to diverse relics of the Saints, that by their merits and power the malignant spirit might be driven away. But singularly they trusted in the relics of blessed Brother Ambrose ^b, of the Order of Friars Preachers, who for a hundred years and more, shone and shines with many miracles, and having been brought in vain to the body of Blessed Ambrose, and who had and has singular power in driving away unclean spirits, so that his cape or scapular, which is still kept whole, is wont to drive away malignant spirits from possessed bodies, as I myself was sometimes a witness by sight. Wherefore leading Laurentia to the church of the Preachers, and placing her on the sepulcher of the said Brother Blessed Ambrose, and applying the aforesaid garments of his to the girl, they were invoking the power of the Most High, to come to the aid of the vexed little innocent. But for then they were not heard, because truly (as I think) neither had the girl sinned, nor the parents, that she should thus be vexed, whom I knew to be of praiseworthy life; but for the glory of the holy virgin to be declared, if I am not mistaken, the Lord permitted this. On account of which also Ambrose, placed in the term of beatitude, yielded in this miracle to the wayfarer Catherine, that her power might be declared to the faithful, even before she passed from the body. What more? It is suggested to the parents by certain persons knowing the virgin, that they should present Laurentia to the virgin Catherine. to Catherine who flees Which when they wished to fulfill with affection, and the sacred virgin knew this, to the one announcing it to her she replied: I, alas! am vexed exceedingly by malignant spirits daily, why should I now need foreign spirits? And this said, because she could not flee through the door, without being seen by those entering, she climbed a certain roof, and secretly fled from that house, so that she could in no way be found: and they for then were frustrated in their intent. But the more they saw her humility and flight from human favor, the more they conceived confidence in the power of her sanctity, and with greater fervor implored her help.

[271] But being unable to approach her, because she had forbidden all her companions, that any should speak to her about this matter; they had recourse to Brother Thomas her Confessor, most often named above, whom they knew the virgin obeyed in all things: and narrating their misery, they entreated, that through obedience he would compel her to help their calamity. He indeed having cordial compassion on them, and nevertheless knowing that he had no power over the virtue of miracles, and not being ignorant of the virgin's humility, found such a stratagem. He came one evening to the virgin's house, she being then absent by chance, her room is led in, and brought the demoniac girl with him as far as her oratory: and then he said to that companion, who had remained in the house: Tell Catherine when she has returned, that I command her through obedience, that she permit this girl to be lodged here this night, and retain her with her until morning: and this said he departed, the girl being left there. But after a small delay the virgin returned, when she had found the girl in her own chamber, and had soon recognized that she was full of a demon, suspecting her to be the one she was fleeing, she said to her companion: Who brought this girl here? To whom when she had narrated the Confessor's command, seeing herself constrained on every side, to the accustomed refuge of prayer she had recourse, and with knees bent forced the girl to pray with her: and the whole of that night in battle with that enemy and in prayer vigilant she spent. What more? Before day dawned, and spending the night there she is freed for a time, that demon, although he resisted, constrained by divine power departed, and the girl remained without any bodily injury. When the companion of the virgin, who was called Alexia, had perceived this; with day dawning she indicated to the aforesaid Brother Thomas, that the girl had been freed from diabolical vexation. For which cause he with the parents of Laurentia coming to the dwelling of the virgin, and finding the girl simply freed, the aforesaid parents tearfully rendered thanksgivings to omnipotent God and to the virgin herself. Which being done, they wished to lead their daughter with them to their own home: but the virgin of the Lord, knowing, with the Lord revealing what was going to happen concerning the girl, said to them: Allow the girl still for some days to remain here with us, which is expedient for her salvation: which they most gratefully accepting, their daughter being left, with not a little joy departed.

[272] But the sacred virgin, meanwhile giving admonitions of salvation to the same girl, and inducing her to pray frequently and devoutly by word and by example, forbade her to go out of the house in any way, until with the parents coming she should depart entirely. Which she perfectly kept, and showed herself better disposed more each day. But because the said house was not the virgin's own house, but was the house of the aforesaid Alexia, which yet was not far from her own house, it happened in those days that the virgin of the Lord, together with Alexia, transferred herself to her own house, and remained there for the day, and again with the Virgin absent she is invaded the aforesaid Laurentia being left with a certain serving woman in Alexia's house. And when after sunset twilight had already come, and night was beginning; the holy virgin hastily called her companion Alexia, and ordered her to take her cloak, because she wished to go with her to the house where the girl was. To whom when she said, that it was not decent for women to walk through the city at such an hour, the virgin replied: Let us go, she said, because the infernal wolf has again entered our little sheep, already freed from his jaws. She said, and in haste went out of the house, with Alexia accompanying. And when she had arrived at that house, they found Laurentia totally changed in face, namely ruddy and somehow furious. Then the virgin: at last she is fully cured: Ah! infernal dragon, how, she said, did you dare to invade the innocent little virgin a second time? I trust in the Lord Jesus Christ, my Savior and Spouse, that you will be so expelled this time, that you will return no more. And these things said, she drew the girl with her to the place of prayer: and there not a great delay being had, she led her out freed simply, and ordered her to be led to the place of rest. But when morning came, she sent to call the parents, and said to them: Lead your daughter henceforth securely with you, because she will suffer no more. Which until the present day the outcome of the matter proved. For she then returned to her monastery, where until now she perseveres in the service of God unharmed, though sixteen years and more have passed.

[273] All these things I perceived from the aforesaid Brother Thomas, then from the above-mentioned Alexia, at last from the said Ser Michael the Notary, father of the said girl, who as long as he lived, venerated the holy virgin as an Angel of God, and could scarcely recount the said miracle without tears. Moreover having from this become more eager to investigate the manner of the miracle more fully, I secretly questioned the sacred virgin herself, but with great labor of the virgin. chiefly because that demon seemed to have received such license, that he seemed to yield neither to the power of relics, nor to any exorcism. She indeed replied, that that wicked spirit had been too hard, so that until the fourth hour of the night it had been necessary for her to contend with him, she namely on the part of the Savior commanding

that he should go out, and he most obstinately refusing. But after a long struggle, that wicked spirit, seeing himself compelled to the exit, said: If I go out from here, I will enter into you. To whom soon the virgin replied: If the Lord has decreed this, without whose leave I know you can do nothing, far be it from me that I should prohibit it, or disagree or differ in any way from his holy will. Then the proud spirit, struck by the dart of true humility, lost almost entirely the powers which he had assumed over the girl: but still in the throat of the girl he was causing movements and swellings. But she, bringing her hand near the throat, and impressing the sign of the holy Cross with full faith, drove his vexation wholly away. You have therefore, reader, the miracle and the manner of the miracle, as well as its witnesses, who were present seeing, and from whom I perceived it.

[274] But also another I intend to narrate, through which it is more clearly shown, that this kind virgin had received from the Lord full power of expelling demons: to this sign however I was not present, since she had then sent me to the Vicar of Christ namely the Lord Gregory Pope XI, for certain business of the holy Church: but Brother Santo the anchorite, of whose miraculous cure mention was made above; likewise Alexia, named in the preceding Chapter; and also others who were then with her, taught me the things written below. For they narrate, that while the sacred virgin was with the noble and venerable lady, the Lady Biancina ^c, once widow of John Angelini of the Salimbeni, in a certain castle, which is commonly called Rocca ^d, where I too had been with her for several weeks: it happened that a certain woman of the same castle, was invaded by the malignant enemy, Setting out to make some peace and was very horribly vexed, so that her vexation became known to the whole castle. When this had become known to the aforesaid Lady Biancina, having compassion on her subject, she desired to entreat the virgin, that she would help that misery: but knowing her humility, and how much she was afflicted when such things were said to her; with counsel taken with her companions, she had that vexed woman led to her in the presence of the virgin, that at least when her misery was seen, her mind might be inclined to compassion, and so be led to her liberation. But it happened that while she was being thus led, the holy virgin was then actually occupied in making a certain peace between two warring parties: and she wished to go to a certain other place not far off, in which that peace was to be performed. the demon offered to her in an energumen When she had seen the said possessed woman being so led, and could not avoid her sight, soon turning to the said Lady, showing grief of heart, she said: May omnipotent God pardon you, Lady, what is it you have done? Do you not know that I am frequently vexed by demons? Why do you have other vexed women brought before me? Nevertheless, she said, turning to that demoniac; Do not impede the good of this peace, enemy, lay your head in the bosom of this one, and wait for me until I return.

[275] At this word immediately that vexed woman, without contradiction laid her head in the bosom of Brother Santo the anchorite, of whom mention was made above, who was then actually there present, and reported this to me, as I have already said, whom also the holy virgin had designated to the vexed woman. Then the virgin of the Lord came to finish the work of that peace. But meanwhile the demon was crying out through the mouth of the vexed one: Why do you hold me here? Allow me, I beseech, to depart, because I am too harshly tormented. The bystanders replied: Why do you not go out? Behold the door is open. To whom that wicked spirit replied: I cannot, she compels him to remain motionless until she returns, because that cursed one has bound me here. But when they asked, who was she; in no way did he wish to name her, because perhaps he could not; but he said; That enemy of mine. Then the said Brother Santo asked: Is she a great enemy of yours? And he: The greatest I now have in the whole world. Then the bystanders hearing these things, wishing to restrain him from cries, said: Be silent, behold Catherine is now coming. But he the first time replied, She is not coming yet, but she is ^e in such a place, most precisely designating where she was. But when they asked what she was doing there, he replied: A thing supremely displeasing to me, according to her custom. Which said, he cried more strongly: O why am I detained here? Nor yet did he move the head of the woman from the place, where the virgin of the Lord had commanded it to remain. At length after some delay he said: Now that cursed one is returning. And the bystanders asking, Where is she? he replied: Now she is no longer in that place, but is in that one. And after a little he said: Now she is in such a place, and so in order he designated the middle places. Lastly he said, now she is entering the door of this house; which was really so found. But she entering the chamber, he began to cry out loudly: Ha! why do you hold me here? To whom the virgin: Rise, wretch, and go out more quickly, and leave this creature of the Lord Jesus Christ, nor dare to afflict her any more by vexing.

[276] and returning you expel the same, At these words, that malignant spirit wholly leaving the other parts of the body, in the throat was making horrible movements and swellings. But the sacred virgin placing her virginal hand on the throat, and impressing the sign of the holy Cross, totally expelled the wicked spirit, and wholly healed that woman, with all those standing by seeing. But because she had remained afflicted and weak from the preceding vexation, she supported her for some delay with her own arms and breast; and at last ordered, that some food should be given her, that refreshed she might return home: which was done. But she thus cured, when first she had been freed, and after rest had opened her eyes, seeing herself in such a great multitude in the house or castle of her Lady, asked of her people who were present: Who brought me here, or when did I come here? But they saying, that she had been vexed by a malignant spirit, she replied: I have no memory of this, but I well feel myself to be broken in all my body, as if I had been struck in every member with a hard wood. After these things humbly giving thanks to her liberator, she returned with her own step to her own home, who a little before had been drawn to foreign places. Of this sign besides the said Lady Biancina, who still survives, the aforesaid Brother Santo, Alexia and Francesca companions of the holy virgin, and also Lysa the kinswoman of the virgin, who still lives, and more than thirty persons of both sexes were witnesses by sight, whose names I have not received, and therefore I do not write here. Many other signs indeed the Lord Jesus did concerning the driving away of demons through this sacred virgin his spouse, which are not written in this Chapter: but these are written, reader, that you may perceive, how great a gift the virgin of whom there is discourse received from heaven, in driving away spirits; as one who had already obtained full victory against their wickednesses by fighting most strongly, with the grace of Christ accompanying. And thus the end of this Chapter.

ANNOTATIONS.

CHAPTER XIV.

How the Saint used the gift of prophecy for the benefit of her neighbor.

CH. X.

[278] Incredible perhaps it will seem to you, reader, what I intend to narrate at present; but that truth knows, which neither deceives nor is deceived, With the continual gift of perceiving secrets, using it, that it was to me experimentally known in such a way and to such an extent, that it could be found by me more certain, than about human acts or my own. For in this sacred virgin there was a spirit of prophecy, so perfect and so continual, that nothing could be hidden from her, as it seemed, of things pertaining to her, or to those who conversed with her, or who had recourse to her for the salvation of their soul. Nor was it possible for us who conversed with her to do anything good or bad of any weight in her absence, which should escape her notice, as very frequent, indeed almost continual experience taught us. And what is more wondrous, the thoughts of our heart she often told us so perfectly, as if by her, not by us, they had been thought. I know of myself, and I confess this before the whole militant Church of Christ, that when she often reprimanded me for certain thoughts, she often chided her Confessor himself about his thoughts, which then actually were turning in my mind, and I (which I am not ashamed to confess for the declaration of her glory) would wish to excuse myself lyingly, she would reply to me: Why do you deny to me that which I see more clearly than you yourself who think it? And after this she would add most salutary doctrine about the same matter, which she also demonstrated by her example. This (as I said) happened to me often, with him as witness, who knows nothing not: but now let us descend more to particulars. But that the order may not be preposterous, let us begin from spiritual things.

[279] There was in the city of Siena a certain Knight, noble by birth and experienced in arms, who was called by all Lord Nicholas of the Saraceni. To an obstinate knight, This man after he had consumed very much time of his life in serving the art of arms in diverse parts, at length returning to his own home, to his own house's temporal

usefulness was devoting himself: and feasting with his fellow-citizens, he thought he was still going to live for a long time. But that eternal and omnipotent goodness, which wishes no one to perish, sent into the hearts both of the wife of the same Knight, and of some other persons and those bound by blood, that they should induce him to confess his past sins, and to do penance for those things which he had committed in wars or battles, in which he had occupied himself for such a long time. But he, who was now entirely immersed and bound in those visible things, laughed at the salutary admonitions; and passing by with a deaf ear, those exhorting him to good, counted his own salvation of little worth. Now at that time the holy virgin was flourishing with many virtues in the same city of Siena, but more singularly in the wondrous conversion of even obstinate sinners: and experience taught daily, that none, however hardened, would speak with her, without either being wholly converted, which happened in many cases, or at least abstaining from many accustomed sins in the future. and in vain invited to her, Knowing this, those persons who were admonishing the said Knight of his salvation, and manifestly seeing that they were profiting nothing; were urging him, that he should at least wish to speak once with the virgin Catherine. Which he more despising, replied: What have I to do with that little woman? What good could she bring me in a hundred years? Then his wife, who was domestic to the sacred virgin, went to her, opened to her the hardness of her husband's heart, and entreated her, that she would deign to entreat the Lord for him.

[280] What more? While these things were happening, the holy virgin appeared on a certain night to the knight in dreams, and admonished him, appearing in sleep, that if he wished to avoid eternal damnation, he should consent to the admonitions of his own wife. Who awaking, said to his wife: I have truly this night in sleep seen that Catherine, about whom you have so often spoken to me: for certain I want to speak to her, and see if she is such as she appeared to me. Which having been heard, the good wife exhilarated, came to the virgin, gave thanks, and obtained an hour for the coming and speaking of her husband. Why should I linger further? He came, spoke, and entirely converted to the Lord, she commands confession, promised shortly to confess his sins to Brother Thomas the Confessor of the virgin: which he did according to the grace given him. But this having been done, the same knight who was already known to me, found me one morning returning from the city, and hastening to the convent; and asked me, where he could then find the sacred virgin. To whom I said: In our church I think she is. But he: I ask, he said, that you lead me to her, and make it so I can speak some things to her, which are necessary to me. Then I willingly assenting, together with him entered the church, and called to me one of the virgin's companions, telling her, that she should announce the desire of the said knight to the sacred virgin herself. Which having been done, she soon rising from the place of prayer, and meeting the knight, received him graciously. But the knight having shown her great reverence, said: Lady, I have fulfilled your command: For I have confessed my sins to Brother Thomas, as you commanded me; he imposed on me a salutary penance, which I intend to perform according to his intention. To whom the virgin said: You have done excellently for the salvation of your soul; but see to it that from now on all old works be excluded from you, and that you be henceforth a knight of the Lord Jesus Christ, which that it may be complete, as you were of this world until now. And she added: Have you, Lord, told all things well, which you have done? When he replied, that all things which had come to memory, he had for certain told. She again replied: See well that you have said all.

[281] And when he replied, that all things of which he had remembered, he had for certain told to the Confessor, she licensing him from her, permitted him to depart a little, and soon through one of her companions had him called to her, and said to him: See, I beseech, your conscience, whether you have omitted any of your past sins. But with him entirely affirming that he had said everything, she drew him aside, and one grave sin, which while he was in the parts of Apulia he had most secretly committed, she called back to his memory. Hearing which, the knight himself was amazed, she reveals a sin which he had forgotten. and confessing the truth, said that he had truly forgotten: and he asked for the Confessor, and confessed the sin sacramentally. But having seen this miracle, he could not be silent, but he announced it to all wishing to hear, and in a certain way preached, saying as it were with the Samaritan woman: Come, and see a virgin who told me, whatever I committed by sinning in remote parts: is she not holy and likewise a prophet? She is without doubt, she is, he said. For the sin which she brought back to my memory, no man ever knew it, except myself alone. From that hour he adhered to the virgin by obeying, as disciples are wont to adhere to their master, as I myself am witness. But how necessary that conversion was for him, his death showed a short time after: for in the same year he ended the course of this temporal life, with a bodily infirmity coming on, passing to the Lord in good disposition. You see therefore, reader, first the miracle of apparition; you see the prophetic revelation of the sin; you see also the final salvation of a man, hitherto hardened in sins, through this sacred virgin the Lord doing together and showing. But attend to what follows, and you will experience her prophetic sense together with miraculous help, ministered from heaven through her.

[282] I was many years before, and before I had deserved to have familiar acquaintance with this virgin, in the castle which is called Montepulciano, where I presided ^b over a monastery of virgins subject to the care of my Order, and there I spent about four years. And while there I was dwelling, accompanied by only one Brother of my Order, The Confessor of the Saint going to Montepulciano with a companion, because there is no convent of Brothers built in the same town, I willingly saw Brothers coming to me from nearby convents, and chiefly those familiarly known to me. Wherefore Brother Thomas the Confessor of the virgin, most often named above, together with Brother George Naddi, now Master of sacred Theology, thought to come to me from the Sienese convent, that we might be able to perceive some spiritual consolation from one another: and that they might more quickly return to the virgin, of whom the said Brother Thomas had continual care, they took horses loaned from citizens known to them. When therefore they were pursuing the journey, and had already come near the said castle at six miles, wishing to refresh both themselves and the horses, they rested a little there, though incautiously: for there were there certain highwaymen, who although they did not exercise public and continual robbery, when yet they saw some going incautiously or alone, willingly leading them to solitary places, sometimes deprived them of their spoils, and sometimes also of bodily life, so that their crimes could not be discovered through public justice. he falls among robbers, These men seeing the said Brothers walking without company, when they were in a certain tavern, soon ten or twelve of them departed, and with the Brothers not perceiving, through certain side-paths known to them, anticipated their way while they rested, and in a certain dark pass awaited them. Where when the said Brothers had come, suddenly they attacked them with swords and lances in their terrible manner, and having quickly and violently dismounted them from their own horses, to very shady places, thickly wooded, they led them cruelly, stripped and somehow naked. And when among themselves they were making many secret counsels, the said Brothers clearly perceived, that they wished to kill them, and to bury the bodies in those very hidden places, lest that crime should come to the public.

[283] by whom about to be killed he invokes the same, When the said Brother Thomas had singularly noted the manifest signs of this danger, and prayers and entreaties with promises, that they would never say anything, did not seem to profit him, but daily they were led to more obscure places; with human help failing, he had recourse to the Lord in mind. But because he knew his daughter and disciple very acceptable and pleasing to God, thus he mentally spoke: O sweetest daughter Catherine, virgin devoted to God, help us in this so cruel danger. Scarcely had he completed these mental words, when one of those highwaymen, who was nearer him, whom he also judged to be assigned to him to kill him, soon burst forth into this voice: Why do we want to kill these good Brothers, who never offended us? Truly it is a great sin. Let us send them in the name of the Lord, because they are good men, and will reveal nothing of this. At this voice all the others were so in concord, that not only did they leave their life unharmed, but they even restored their clothes to them entirely, and afterwards also the horses and all the things which they had taken away, except a certain small quantity of money: and so they let them go freely. Who coming to me that day, fully recounted all the things which are written above.

[284] But attend, reader, that with the said Brother Thomas returning to the city of Siena, he found, as he puts in his writings, and I perceived from his mouth, that at the same hour, she hears that one going there, indeed almost at the same instant, at which he had mentally invoked help, the virgin herself said to her companion, who was then with her: My father calls me, and I know that great need presses him. Saying which, she rose and came to the accustomed place of prayer. Nor do I doubt that even while saying those words, she was mentally praying for his help: from the power of which prayer proceeded such a wondrous change of hearts of those highwaymen: and by praying she frees those in peril: nor did she depart from prayer, until an almost full restoration of things was made to the aforesaid Brothers, and they departed free. Do you perceive now, reader, how perfectly the soul of this virgin possessed the prophetic spirit, who felt herself invoked from twenty-four miles, even without vocal word, immediately, and so hastily and so perfectly succored that danger? You see also how useful it is to be joined to such persons, who endowed with Angelic perspicacity, as it were foresee; and fortified with divine power, confronting all evils, help in necessity? From these you can conjecture, how much she now sees and can do in the heavens, this sacred virgin, who saw so much and could do so much then on earth.

[285] Besides the already said, I report one thing, of which I myself am witness, and my co-witness was and is Brother Peter of Velletri, of my Order, who now in the Lateran church exercises the office of Penitentiary: which manifestly shows to anyone understanding, that this sacred virgin wondrously shone with the spirit of prophecy.

At the time when by the malice of many Italians almost all cities and lands, which clearly belong by full right to the Roman Church, rebelled against the Roman Pontiff then Lord Gregory XI, which was in the year of the Lord 1375; it happened that the sacred virgin was in the city of Pisa, where I too then was; and in those days, in which came the news of ^c the rebellion of the city of Perugia, to dwell in a certain hospital newly begun near certain little houses, which still are in the square situated around the Pisan church and convent of my aforesaid Order. When therefore on hearing the news, I was too much embittered in mind, considering that there was no longer any fear of God among Christians, and no reverence for the holy Church of God, and consequently no care about falling into sentences of excommunication, or about seizing rights not only of others, but even of the spouse of Christ; touched with inward sorrow of heart, sad and mourning, I came to the aforesaid hospital, where the sacred virgin was staying, with the said Brother Peter of Velletri accompanying me, and announced the said news to her with tears of heart and body. When she had perceived this, first together with me from the heart she grieved and had compassion for the perdition of souls, and so great a scandal of the Church of God.

[286] But seeing me too given over to tears, at length to restrain my weeping she subjoined: Do not begin your weeping so quickly: she predicts the future schism, because you will have too much to weep about. For that which you now see, is milk and honey, in comparison with those things which will follow. Hearing which I, with tears not from consolation, but from greater sorrow and wonder, continued, and asked her, saying: Can we, my mother, see greater evils, when we see Christians having lost all devotion and reverence toward the holy Church, and fearing its sentences in nothing, as if they wholly denied it in deeds in public? Nothing remains now, except that they wholly deny the faith of Christ. Then she: Father, in this way the laity do: but soon you will see how much worse will be that which the clergy will do. And I wondering more, said: O me wretched! Will even the clergy rebel against the Roman Pontiff? But she: You will see well, when he wishes to correct their depraved morals: for they will then make a universal scandal to the whole holy Church of God, which as a heretical plague will rend and afflict her. To which I as if mad from amazement already made, added: And shall we have heresy, O my mother, and new heretics? And she: It will not properly be heresy, but it will be as it were heresy, and a certain division of the Church and of all Christianity. Therefore prepare yourself for patience, since you must see these things.

[287] At this I was silent, and, hanging upon the speaker, I perceived that she was disposed to say more: but lest she increase my anguish, she restrained herself. I confess also that then I did not understand her, on account of the obscurity of my intellect, because I thought all these things were going to happen in the time of the aforesaid supreme Pontiff, Lord Gregory XI, who then was. But when, with him being dead, I had almost forgotten the prophecy already said, with Lord Urban VI succeeding, when I saw the present schism ^d beginning in the church, I perceived by the eye of faith all things which she had predicted to me to be verified: and reproving myself for my small understanding, I was awaiting her presence, that I might again confer with her. Which also the Lord granted me, when at the command of the said Lord Urban the holy virgin came to the City, the schism now begun. Then indeed I brought back to her memory that, which some years before she had said to me at Pisa; of which she very well remembering, added, As I told you that that was milk and honey, so I tell you, that what you see at present, is the play of children in comparison with those things which are to come, and singularly in ^e the surrounding land: denoting to me the land of the kingdom of Sicily with the Roman land, and the surrounding region. Which so afterwards the outcome of things proved. I invoke as witness heaven and earth. For then Joanna ^f the Queen was still alive: but how many tribulations afterwards, both to her and to the kingdom and her ^g successor, and also to those who came from remote parts, followed, and how many destructions of lands, no one who knows the country is ignorant. Behold therefore you perceive, reader, if you are not entirely foolish, that such was the abundance of the prophetic spirit in the sacred virgin, that almost nothing future was hidden from her, that was in any way notable or remarkable.

[289] But do not say like another Ahab about Micaiah, that he did not prophesy to us good, but evil: after the bitter things which I have reported, I will serve sweet things, that from the most pure treasure of the virgin I may bring forth before you things new and old. 3 Kings 12:8 Know therefore, that after in the City she had predicted to me those things which I wrote last, I becoming more curious, asked her further, saying: I beseech, most beloved mother, and the peace to follow. what will follow these evils in the holy Church? And she: These tribulations and distresses being finished, in a way imperceptible to men, God will purge his holy Church, and will raise up the spirit of his elect, and there will follow after these things such a great reformation of the holy Church of God, and renewal of holy Pastors, that from the mere thought my spirit exults in the Lord: and, as I have often told you at other times, the spouse who is now almost wholly deformed and ragged, will then be most beautiful and adorned with precious jewels, and crowned with the diadem of all virtues: and all the faithful peoples will rejoice to be adorned with such holy Pastors: and also the unfaithful peoples, drawn by the good odor of Christ, will return to the Catholic sheepfold, and will be converted to the true shepherd and Bishop of their souls: therefore give thanks to the Lord, because after this tempest he will give his Church exceedingly great clear weather. And these things said she was silent: but I because I know omnipotent God is more prone to bestow on us sweet things than bitter, most firmly hope that as the evils predicted through this sacred virgin happened, so infallibly the good things will follow. From all which it will be manifest to the whole people of Israel, from Dan to Beersheba, that the virgin Catherine of Siena stood forth as a true faithful Prophetess of the Lord.

ANNOTATIONS.

CHAPTER XV.

The Prophetic Spirit of Catherine defended and proved by other examples.

[290] But because it does not suffice to assert the truth, unless it be defended against and from its calumniators; I think it worthwhile, while we speak of her truthful prophecies, to refute the venomous ignorance of those, who not understanding their own voice, dare to detract from her truly prophetic words, and to invent calumnious fallacies against her sanctity. For the color of their mendacious detraction they commonly take, that she predicted a holy and universal passage ^a of the faithful to parts overseas soon to come, and that she with her followers was to cross over there, A holy Passage, on account of which some calumniate the Saint's prophecies, when yet many years have passed since she passed from this light, and many persons of both sexes of her followers (as is piously believed) have followed her to the kingdoms of the heavens, who without doubt are not going to make that passage: from which they wish to conclude that her words are not to be esteemed as prophetic, but rather as womanly, to be despised. Hence some of them, more wicked than the rest, wish to argue that not only the words, but even the deeds of the same sacred virgin are little to be esteemed, nor in any way to be counted among the acts of the Saints. Wherefore I have been forced against that same enormous calumny to undertake a duel; first by declaring the falsity of the foundation of such detractors; and at length, as she will obtain for me from the Lord, by unfolding something about the understanding of prophecies, according to my little measure, that so may be shown in a double way the defiled word and the tongue of lies.

[291] I confess indeed it is true, that this sacred virgin always desired that the holy passage should be made, and for the fulfillment of her desire labored in many ways: and this was in a way the principal cause, why she came to the said Lord Gregory XI as far as Avignon, preached and urged by her, namely that she might induce him to order a holy passage: which also she did, with me as witness; who saw and heard, and was present to her in every possible way. But I recall that while she once was urging about this matter much with the said Pontiff, with me present and hearing (since I was the interpreter between the Pontiff, who spoke in Latin, and the virgin who used the common idiom of Tuscany), the same Pontiff replied to her: It would be necessary that we first make peace among Christians, and afterwards order the holy passage. To which she thus replied: No, Holy Father, you will not be able to find a better way for pacifying Christians, than by ordering a holy passage. For all those armed men, who are the kindling of wars among the faithful, will willingly go to serve God with their art. For few are so depraved, who would not willingly serve God by the act in which they delight; and who would not willingly through that act wish to redeem their sins: but with the kindling removed, the fire must also be removed. And so, Holy Father, together and at once you will do very many goods. You will pacify Christians wishing to rest: but those men themselves ensnared in their sins, since to them

by losing them you will gain. And if they make some victory, you will proceed further with other princes of Christianity: but if they die there, you have gained those souls which previously were in some way lost. Three goods therefore will follow from this, namely peace of Christians, penance of those armed men, and salvation of many Saracens. These things I have recounted at present therefore, that you may understand, pious reader, with what zeal and with how great labors this holy virgin pursued the holy passage.

[293] This therefore thus having been premised against lying men, I never recall that I heard from her secretly or publicly, not predicted for a determined time: that she would predict the determination of time in any future event: indeed in this singularly I found her cautious, that even sometimes at my asking about some of her sayings about time, I could never obtain a determined time from her, but she left all to divine providence. It is true however, that she frequently spoke about the holy passage, and to that, whomever she could, she animated and comforted: and she said that she hoped in the Lord, that with the eye of mercy he would look upon his people, and through that way would save many both faithful and unfaithful. But that she would assert that at such a time the passage ought to be made, or that she would say she was going to go there entirely with her own, in vain therefore are those scandalized by it no one can in any way by truthful speech affirm: although some perhaps seem to have understood from her, that this passage ought to be ordered soon, and certain other things, which proceeded from the defect of the hearers, and not from the tongue of the speaker: and because already so much time has passed, and no order has yet been given, they are in some way scandalized from this. Now therefore the foundation of the falsity of the aforesaid barkings or barkers having been removed, if you have noticed all that is written above, good reader, you clearly see, that this sacred virgin with her Spouse says that word, which Matthew the Evangelist recounts the Savior said to the disciples of John the Baptist, when, the miracles being premised, which he had done with them seeing, at length he added: And blessed is he who shall not have been scandalized in me. Matt. 11:6 For why did he join scandal with miracles, except because the condition of the depraved is wont to be scandalized about the goodness of God and his wondrous works, by their own depravity compelling? Thus these not understanding, neither the words nor the works of this kind virgin, about whom is our discourse, whence they ought to be edified, are scandalized.

[293] But suppose that she had said, that the holy passage ought to be made soon, could they truthfully say, this is false: when John the Evangelist recounts that the Lord said to him in the Apocalypse: Behold I come quickly: but it is not foreign to prophecy, that the predicted effect be long delayed which by some is understood of the second coming: and yet with all truth he said this. Apoc. 3:11 Hear, I beseech, Augustine expounding that psalm: Do not emulate among the malicious. What is late (he says) for you, is quick for God: join yourself to God, and it will also be quick for you. Hab. 2:3 And again another prophetic scripture says: If he makes delay, wait for him, because coming he will come, and will not tarry. The Lord therefore can make delay, according to the smallness of your capacity, but he can in no way tarry. Attend again with what great zeal the Prophets promised the coming of the Savior, announcing also the swiftness, so that one of them said, namely Isaiah: His time is near to come, and his days shall not be prolonged: and yet after these things, several centuries of years passed, before the effect was seen. Isa. 14:1 Why therefore do these grumble against the virgin Catherine about ten or twelve years, when they see prophets both of the old and of the new testament, over centuries of years predicting such lofty mysteries, and yet writing that they were to come soon? If they judge this one false for twelve years, they must judge those false for centuries of years.

[294] Furthermore, I ask, consider what these would have said, if this virgin had announced to one King or Pontiff, suffering weakness of body, that from that infirmity he ought to die, as Isaiah is read to have announced to king Hezekiah, and he had afterwards been cured. Likewise if she had announced to some city, that it should be overthrown by universal disaster, as Jonah is read to have preached in Nineveh, and it had not afterwards happened, as it did not happen to him? O how open mocking detractions they would have hurled against her! and that a prediction not be absolute And yet those holy Prophets were in no way false, by predicting the aforesaid; nor were they moved from elsewhere than from that truth, which cannot be deceived. But how this can happen, that truth being companion they predict something future, which afterwards does not seem to happen, the doctors of sacred knowledge declare; saying that for the truth of prophecy it suffices, that the word of prophecy agree with the disposition of intermediate causes, which God himself reveals to the prophet, and wishes to be announced through him: as was manifestly clear in the aforesaid King Hezekiah: who without doubt was held by a mortal infirmity, and all the natural dispositions of his body tended to death, although perhaps he hoped to be cured by natural medicines. This therefore the prophet announced to him, because namely by no way through nature could he escape death. and the effect only to follow given ordinary causes, But nor was it taken away through this, that divine power could miraculously cure him, as after his weeping and devout prayer was done. Truly therefore Isaiah said, that from naturally ordered causes, he was in every way going to die: nor was it against this, that through another way he should be freed from death. Similarly the prophet Jonah, who said that the city of Nineveh was to be overthrown, and prefixed the term of forty days; through this preaching he expressed the gravity of the sins of the Ninevites, and indicated what sentence or judgment those sins exacting they had deserved. Nor yet through this did the Holy Spirit wish to express, that if they abandoned their sins the same judgment would remain.

[294] From these you can perceive clearly, that the words of Prophets, and chiefly of those, about whom it is established through other holy works, that they are joined to God, must always be received with great reverence, and with discretion ^b attended to: which in our proposal I think will be necessary. For who knows if the holy virgin foresaw the holy passage to come, although after some years, and after her passing from this world; yet by the mediation of her merits and prayers, which without doubt are now more in vigor in the heavens, how the passage could have been predicted. than they were then on earth? Who again knows, if although she ought not to be bodily present, spiritually however she has been appointed by God, that she may comfort and strengthen those passing in her time? or that she may obtain refreshment and solace for those who labor about this? These things are not new and unusual to eternal goodness: which although it can do all things through itself, yet that it may communicate itself to the creatures which it has chosen for itself, governs and rules us through their ministries, and through created means leads us to the unending end. These things against the detractors named above may suffice for you, reader, at present; and to the other things to be narrated about this same matter, let us pass on.

[295] As we said above, when we were treating of miracles, how much the dignity of the spirit transcends the dignity of the body; by so much do miracles salutary to the spirit transcend the signs which have been worked about the health of the body. Wherefore also in the present matter of prophecy, those things seem more to be noted, which concern the salvation of souls: and therefore I narrate one thing, which he to whom and about whom the prophecy was made, daily preaches to all wishing to hear this. There was in the city of Siena, at the time when I deserved to have knowledge of this kind virgin, a certain youth, noble by birth, but for then ignoble by honesty of morals, to a certain one of more licentious life who was called and is called Francis of the Malavolti. This man in his youthful age bereft of parents, from too great freedom incurred very many and quite enormous vices. And although, with matrimony contracted with a certain young woman, necessity urged him to restrain himself from his accustomed vanities, yet he did not know how to leave his depraved custom. Seeing which a certain companion of his, who followed the sacred virgin, having compassion on his soul, sometimes led and brought him to hear the admonitions of the virgin: from which the same Francis was frequently pricked, and suspended his accustomed vices for some time, although he did not entirely leave them. For I often saw him going in and out with us, and finding the pastures of salutary doctrine and salubrious examples of this kind virgin, and at least for a time rejoicing in them: but after these things he returned to his former evil ways, and to the game of dice, with which he was much infected.

[296] Wherefore the sacred virgin, who for his salvation had frequently prayed God, seeing his many relapses; she predicts his conversion: on one day in fervor of spirit she said to him the sentence written below: You frequently come to me, and afterwards in the manner of a frantic bird fly away to your diverse vices: but go flying wherever you wish, for one time, with the Lord granting, I shall place such a tie on your neck, that you will not be able to fly away any more. Which word Francis himself noted, and all who were present: but after the words the sacred virgin passed from the world, before the outcome of the matter came: and he had returned to his accustomed crimes, and now had nothing, where (as it seemed) he might find his accustomed remedy. But the sacred virgin did more and greater things when she was in the heavens, than she had done while admonishing him on earth. For after the passing of the virgin, the wife of Francis died together with his mother-in-law, who at last enters Religion and certain others, who were offering an impediment to his salvation: and he brought back perfectly to the heart, and leaving the world entirely, entered the religion of the Friars of Monte Oliveto, with no small devotion: where by the grace of God and by the merits of this virgin he perseveres, always recognizing that he obtained this through the mediation of her prayers, and that it was predicted to him through her by a prophetic voice, as he attests daily to all wishing to hear, and announces with living voice; and has recounted to me several times, giving thanks to God and the holy virgin.

[297] At length, that we may join spiritual matter with spiritual, I narrate a matter shown me present by the Lord, which (as will appear below) Lord Bartholomew of Ravenna knew still better, then and now Prior of the island of Gorgona, near the Pisan port ^c at 30 miles, of the Carthusian Order, Asked to speak to the Carthusians of Gorgona a man indeed of all religion and devotion and prudence long proved. This man, when from the wondrous doctrine and admirable deeds of the sacred virgin, he was very much affected toward her, and was strengthened in his holy purpose,

often and many times, and frequently entreated, that she would deign once to come to the said island, so that he might be allowed to bring his Brothers to her for receiving a word of holy edification, and asked me, that I would take care as far as possible to promote this his petition with her. But the holy virgin heard his petition and we went there with her, almost twenty persons of both sexes. And when the said Prior had lodged, on the night on which we arrived, the holy virgin with her companions a mile distant from the monastery, and had kept us with him in the monastery; with morning come, wishing to fulfill his desire, he led all the Brothers to her, asking for a word of edification for the sons. She indeed, although she first refused and excused herself, both by reason of her defect and ignorance, and also by reason of her sex; adding that it was rather fitting for her to hear the teaching of the servants of God, she instructs them so aptly as if she had heard the confessions of each one. than in their presence to speak anything: conquered however by the most urgent prayers of the Father and the sons, at length she opened her mouth, and spoke as the Holy Spirit gave her to speak, touching on the multiple and diverse temptations and deceptions, which the enemy is wont to inflict on solitary men, and the ways of escaping his snares, and of arriving at perfect victory, with such and so great order, that it was amazement both to me and to the others hearing. But her sermon completed, the said Prior turned to me, placed in no small amazement, saying: Brother Raymond dearest, know that I alone have heard the confessions of all these, according to the custom of our Order: and I know those things in which each one of them fails, and in what he progresses. And now I tell you, that if the holy virgin had heard those confessions which I heard, she could not have spoken better nor more to the purpose of each one of them, neither omitting those things which they need, nor diverting to those things which they do not need. From which I clearly perceive, that she is full of the spirit of prophecy, and the Holy Spirit speaks in her.

[298] she also predicts many things to the author himself. Finally, after all the above, I know and truly know, that concerning my person, with me though not knowing, she predicted many things, which at present are manifestly seen. About which I therefore do not extend myself in particulars, because both tongue and pen, before hearers or readers, would appear too sordid: on account of which I leave those things to the other sons and daughters to recount. Also about certain ones who persecuted the holy Church, she predicted certain grave punishments: which on account of the malice of modern men I keep silent, lest against her glorious memory, I stir up the poison of detractors. Whence I impose an end to this Chapter, that I may proceed to other things.

ANNOTATIONS.

CHAPTER XVI.

Loaves and wine divinely multiplied.

Chap. XI

[299] Because according to the first rule of justice, for those perfectly obeying God it is necessary that all things obey them: I have decided, beloved reader, to insert in this Chapter certain things, which will clearly show you, that this virgin was most obedient to the Creator, since creatures obeyed her at her nod. At the time when this sacred virgin was dwelling in Siena, before I had deserved knowledge of her, it happened that a certain young widow, by name Alexia, with such great fervor adhered to the holy virgin, that she somehow refused to live without her. For which cause the habit which the virgin wore, she devoutly took; and leaving her own house, rented a house in the neighborhood of the same virgin, that she might more assiduously enjoy her conversation. Which being done, the virgin of the Lord began, to flee the occupations of her paternal house, frequently to dwell in the house of Alexia for several days, sometimes for weeks and months. But it happened in a certain year that there was in the city of Siena a scarcity of wheat, In a scarcity of wheat so much that dried wheat, infected from earthen pits and earthy stench, was bought by the greater part of the citizens, because no other wheat could for then be found for any price whatever: whence also it was necessary for Alexia to buy some of this wheat, that at least she might not be entirely deprived of bread. But because the time of harvest was near, before the jar of that infected flour should fail, new and pure wheat was brought to the market. Which Alexia perceiving, she was disposing to throw away that little of stinking flour, and to eat bread of the new wheat which she had bought. But because then the holy virgin was dwelling in her house, she opened her thought to her, saying: So infected and bitter is the bread, my mother, which is made from this flour, from defective and scanty flour that since the Lord has had his mercy on us, I am disposed to throw away this little which has remained. To whom the virgin replied: Do you wish to throw away that which God produced for human food? And if you are not willing to eat of that bread, at least give to the poor who have none. But she replying that she would have a conscience to give even to the poor such infected and stinking bread, but would rather give them bread of good wheat liberally; the virgin subjoined, Prepare, she said, water, and bring the flour which you are disposing to throw away: because I wish to make from it loaves myself for the poor of Jesus Christ. She spoke, and all things were done.

[300] she makes many and savory loaves, For the virgin first kneaded the mass, and at length formed loaves from the small quantity of that infected flour so quickly and so abundantly, that amazement invaded Alexia and her maid who were looking on: for from four or perhaps five times the quantity of flour could not have been formed as many loaves, as the sacred virgin with her virginal hands was handing out to Alexia, to place on the tables: nor was any stench felt in those loaves, as in others which had first been made from the same flour. Which being done, the loaves made by the virgin were sent to the oven, and brought back to the house of Alexia, and by the command of the virgin are placed on the table: which when those reclining had tasted, they felt no bitterness at all or infection, indeed they confess they never ate such savory bread. These things become known to Brother Thomas the virgin's Confessor; who coming with some learned and devout Brothers, when the business was examined, they were amazed, seeing those loaves so increased in quantity, and so wondrously improved in quality. But to these two merits a third is added, because when by the virgin's order those loaves were most liberally ministered to the poor, and most copiously given to the Brothers, which again are multiplied in the chest and no other bread was eaten in the house, yet always in their chest a great abundance remained. What more? Three no small signs in one matter of loaves the Lord worked through his spouse: for first he removed the infection and stench from that flour, secondly he augmented the mass composed from it, thirdly in the chest he multiplied the loaves so much, that for many weeks, in the manner said above, distributed, they could scarcely be consumed by all the aforesaid. Which those men and women whose hearts God was touching, seeing, preserved of that bread for relics, so that still some, men or women, have at present of that bread, though twenty years or thereabouts have passed since this miracle was performed.

[301] and she confesses that the Blessed Virgin assisted her kneading them. But I too, when while she was living in the body I had first perceived this, was made curious and eager to know more perfectly, how this had happened, and I secretly questioned her about the manner and the cause. Who said: Zeal seized me, lest the gift from the Lord should be despised, and compassion for the poor also urged me; whence I came with fervor to the chest of flour, and soon my sweetest Lady Mary was present, accompanied by many Saints and Angels, and commanded that what I had proposed, I should do: and she was of such great condescension and piety, that with her most sacred hands she began with me to form those loaves, by the power of whose sacred hands ^a the little loaves were multiplied. For the Lady herself gave me loaves formed by herself, and I handed them out to Alexia and the maid. Then I say: No wonder therefore, my mother, if those loaves gave such great sweetness to me and others eating them, since those well-turned hands of that super-sacred Queen composed them, in the chest of whose most sacred body by the supreme art of the Trinity was composed (so to speak) that bread, which descended from heaven, and gives life to all believers. Attend therefore, reader, still, and consider of how great merit this virgin was, whom the Queen of the heavens deigned to assist, that she might make the loaves of the sons; by this the mother of the Word of God giving us to understand, that through that virgin she intended to offer us the spiritual bread of the word of salvation, through whom she had given us bodily bread of such great power. Whence also all of us as if compelled by the Spirit of God, called her Mother: nor without reason: Most truly indeed she was a mother, who continually not without groans and anxieties was bringing us forth from the womb of her mind, until Christ should be formed in us, and assiduously was nourishing us with the bread of useful and sound teaching.

[302] Moreover since a discourse has been begun about multiplied loaves, for the continuation of the matter, not preserving the order of time, I will pass to those things, which were performed at the last time of her life. For there still survive two Sisters of Penance of Blessed Dominic, and they are present in the City, of whom one is called Lysa, who was the wife of the sacred virgin's brother, and consequently her sister-in-law or kinswoman, of whom often above mention has been made: but the other Joanna, surnamed della Capo, both Sienese by nation; who were together with the virgin, when she had come to the aforesaid city by the command of Lord Urban Pope VI of happy memory, and there in the region of the Colonna ^b was making her residence, with no small number of sons and daughters, Dwelling at Rome with a great company of familiars, whom she had begotten in Christ, and was nourishing in holy morals. These men and women had followed her from the parts of Tuscany somehow with her unwilling; some for pilgrimage and visitation of the Saints, some for obtaining spiritual graces from the supreme Pontiff: but all, that they might enjoy the sweetness of her conversation, which wondrously delighted all who tasted. There was also added to this another occasion, namely because the supreme Pontiff at her urging had caused some servants of God to be called to the aforesaid city, whom all from love of hospitality, with joyful

heart, in the place of her dwelling she received. And although she possessed nothing earthly, nor was there gold or silver in her girdles, indeed though with her inmates she received sustenance from pure mendicity, yet she thus received a hundred guests as one; because her heart had confidence in the Lord, and she did not doubt that divine generosity would provide for all coming. For these causes at that time the smaller number of her household was sixteen men and eight women, and living on alms, which being augmented, sometimes exceeded thirty in all, sometimes reached forty, or at least approached it. ^c And such an order had been given by the sacred virgin herself, that each one of the said women, in one week would carry out the office of preparer and dispenser, that the others might be able to devote themselves to God and to the actions or pilgrimages, for which to be performed they had come to the holy city.

[303] While it was being done according to this order, it happened that the above-written Joanna della Capo was serving in the order of her turn. But because the bread, when only a little bread remained which the whole family ate, could not come except from daily mendicity; the virgin herself had ordered, that every dispenser in her week, when bread failed, a day before ought to announce this to the virgin, that she might be able to send some of the others, or herself to go to beg. But this the said Joanna, God willing, once by chance forgot: and with the bread failing in the evening, she had not made it known to the virgin before, nor had procured it elsewhere. Wherefore the hour of dinner came, and it was found that such a small quantity of bread was in the chest, that it would scarcely have sufficed for four of those men. From which the said Joanna recognizing the fault of her negligence, soon sad and ashamed came to the virgin, and indicated her fault and the lack of bread. To whom the virgin: May omnipotent God pardon you, Sister, why have you brought us to this extremity against the order given by me? Behold our family is hungry, for the hour is late; where shall we so quickly find sufficient loaves? And when Joanna cried that she was guilty, and worthy of punishment, and had sinned from forgetfulness; the virgin said: Tell the servants of God to come to the table. But she saying, that the bread was very little, nor would it suffice for each to take a little, the virgin replied: Tell them to begin with this little, until the Lord provides for them: and this said, she went to prayer.

[304] by dividing it she refreshes all abundantly, Joanna fulfilled the command, and divided the little bread among so many. And they, like hungry men, and worn by the hunger of daily fasting (for they observed fasting in many things), take the less than sufficient food more eagerly, thinking that that dinner ought soon to be stretched thin. What more? With them eating, that little bread cannot fail. There are made from it cut pieces for soup by each; each one is satisfied to his wish; yet bread always remains on the table. Nor is it a wonder, for he was doing this, who from five loaves satisfied five thousand men. All wonder, and each is turned to amazement both about himself and about the others: and it is asked what the virgin is doing. And it was told them that she was fervently insisting on prayer. Then they who were sixteen, unanimously concluded, saying: That prayer has offered bread from heaven: for behold all of us are satisfied, and the bread which had been set out was small, is not diminished, but rather augmented. Therefore dinner finished, so much bread remained on the table, that it sufficed for all the Sisters, who were then in the house, dining abundantly after them; and also by the command of the virgin a large alms was given of the same to the poor. A similar sign in all respects Lysa and Joanna narrate, also another time. who were and are co-witnesses of these, to have happened in the same year, and through the same virgin the Lord to have worked in the same house, in a certain week of Lenten time, in which the ministress was a certain Frances, once a Sister of Penance of Blessed Dominic, who adhered inseparably to the virgin, and as I piously believe, is now with her in heaven.

[305] But one thing similarly I cannot pass over in silence, which happened to me after she had passed to heaven, of which I have as many co-witnesses with me, as there were then Brothers in the Sienese convent. After the Blessed's head was solemnly translated, I was in the same convent about five years ago, needing the natural baths near there, according to the counsel of the doctors, and at the insistence of her sons and daughters I had begun to write this Legend. And I recalled that her sacred head, which had been translated from the City to there, hitherto having been adorned by me according to my little measure, was not yet in public, nor received with any solemnity; although even the funerals of worldly men, when they are transferred from place to place, are usually received for the most part with lighted candles and solemn prayers, both by the people and by the Clergy. Therefore I thought, and perhaps not entirely from myself, that the aforesaid head, coming as if from outside, should be received on one day with solemnity by the Brothers, singing the divine praises in common indeed, because particular ones about her are not lawful, until she has been inscribed in the catalogue of Saints by the Roman Pontiff: which was done one morning, with the joy both of the Brothers and of the people, and singularly of her spiritual sons and daughters. For this reason I invited all her peculiar sons to dinner, ordering also that there should be a singular pittance for the convent of the Brothers.

[306] Therefore the divine Office being completed, when it was now the hour for going to the table, the Brother who was in charge of the cellar the bread failing in the Brothers' cellar, came to the Prior; and sadly complained, that in the cellar there was not bread, which could suffice for half of the Brothers at the first table, much less that which could be given to the outside guests invited, who were about twenty. Hearing which the Prior, first wished to see this himself: and having found that it was so, soon sent the same Brother with Brother Thomas, the virgin's first Confessor, to certain houses of singular friends of the Order, that they might bring sufficient loaves thence: who going, were making too much delay. For which cause the Prior for the outside guests, who were with me, had sufficient loaves brought, that they might not wait longer: and so very few loaves remained in the cellar. But when the said Brothers sent by him, were still making delay, he ordered the Brothers to come to the table, and to begin with that small amount of bread. What more? Whether in the cellar, or on the table, or in both, those loaves were by the merits of the sacred virgin divinely augmented, so that the whole convent had abundantly from those few loaves, both at the first table and at the second, and still there were remnants brought back to the cellar, where there were fifty Brothers or thereabouts; although they ought not to have sufficed fitly for five Brothers. But with the said Brothers returning, and bringing loaves at the hour when the convent had eaten, it is multiplied, it was said to them that they should put them away for another time, because the Lord had already provided for his servants abundantly. Therefore when I after dinner sitting with the invited guests, was having a lengthy discourse about the virtues of the virgin, with us speaking, the Prior was present with some Brothers, and before all recounted the aforesaid miracle. Which when I had heard, turning to her invited sons, I subjoined: The sacred virgin did not wish us to be deprived in her solemnity of that miracle, which while she lived in the body was more familiar to her: for frequently while she was with us in life, she repeated this miracle. And therefore wishing to show that today she has accepted our service, and is still with us, she has again repeated the miracle: on account of which let us render thanks to omnipotent God and to her. But after this there came, perhaps with God inspiring, to my mind, that because most blessed Dominic repeated the miracle of loaves twice while he lived, this virgin, as his peculiar and perfect daughter, was demonstrating the likeness of the Father in all works.

[307] Besides all these things above said, very many wonders the Lord worked through his spouse in inanimate things, now in flowers, in which the sacred and flourishing virgin was much delighted; now in household utensils lost or destroyed; now in these, now in other insensate things, which on account of brevity I omit. But one thing I cannot keep silent, which not only I perceived, but I have with me twenty or thereabouts of both sexes as co-witnesses of certain knowledge, although the whole city of Pisa had perceived its fame. There was, as was touched above in the Chapter about the spirit of prophecy, the sacred virgin in the city of Pisa, namely in the year of the Lord 1375: and when first she came to the said city, she was lodged with her company in the house of a certain Pisan citizen, who was called Gerard of B. ^d Where while they were, on a certain day from too great excess of mind, on her little body there came weaknesses, which brought her almost to the last breath, to Catherine ailing, as it seemed to us. On account of which I fearing lest she should be taken from us so quickly, was thinking if there were any means possible to us, by which we could somehow refresh or comfort her body: for she so abhorred meats or eggs or wine, that it was not to be hoped, that any of these ought to be taken by her: but strengthening electuaries she would have taken much less. I asked her therefore, that at least in the cold water, which she was taking, she would permit a little sugar to be mixed. Who soon replied to me: You wish that little of life which has remained in this little body, wholly to extinguish: for whatever sweet things, have become deadly to me.

[308] Then the said Gerard and I, began anxiously together to think, what remedy we could find against those weaknesses. It came to my mind that I had often seen, in such cases the pulse of the arms and temples of the sick bathed or anointed outwardly with vernaccia wine ^e, and the weak received comfort therefrom. And I said to the said Gerard: Since we cannot place the remedy from within, at least let us place the remedy by this way from outside. Which when he heard, soon he replied: I have here a certain friend neighboring to my house, who is wont to have one little keg of that wine; I will immediately send to him, and I know that he will send to me willingly. And a messenger went, and narrated the virgin's weakness, and on the part of Gerard asked an amphora to be given him of that wine. His neighbor replied, from an empty vessel wine is drawn, whose name I do not remember: Truly, dearest, I would willingly give you for my friend even the whole keg, but for three months the whole keg has been empty of all wine liquid: nor is there in the house even

[309] which from fear of the miracle being made more public, These things become known to the neighbors, and each one attributes it to a divine miracle. But the messenger to us joyful and amazed, bringing a little amphora full of wine, narrated all the things which were done: from which all the sacred virgin's sons exult in the Lord, and give thanks to the Spouse of virgins doing wondrous things. But also this fame so filled the whole city, that a few days after with the virgin convalescing, and going to a certain Patriarch Apostolic Nuncio, who had recently come to the same city, there was universally a commotion, and all even craftsmen leaving their own offices, ran to see her, saying: What sort is she, who not drinking wine, was able to fill an empty vessel with miraculous wine? By this concourse the sacred virgin touched inwardly with sorrow of heart, having perceived the cause of that concourse, as she afterwards confessed to me in secret, mourning and weeping, came to the accustomed refuge of prayer, saying mentally more than vocally these or equivalent words: Why, Lord, did you wish to afflict me your wretched handmaid with so great a scourge of heart, that I have become a reproach to all? All other servants of yours can live among men, except me. Who asked from your clemency wine? I by your grace inspiring have long deprived my body of wine: and now on account of wine, I have been made a mockery to all the people. By all your mercies I beseech your piety, that you make that wine so to vanish, that this fame, which has been spread among these men, may cease. What more? The Lord heard her voice, she obtains for it to be turned into lees again, and as if unable to bear her sadness, to the first miracle he added a second, in my judgment no less notable, indeed greater. For after the empty vessel had been filled for a great part with that miraculous wine, and many citizens had drunk of it from pure devotion, nor on account of this was the vessel diminished: suddenly all the wine is turned into lees: and what was previously doubly delightful, afterwards becomes undrinkable, on account of its lees-like thickness. And so both to the Lord of that wine cellar, and to those coming to drink, silence is imposed: and what they previously were preaching, blushing they dare no longer to recount. We too the sacred virgin's sons, blushed, hearing this, with them: but the virgin herself became wholly joyful and glad, giving thanks to her Spouse, that he had freed her from the public praises of men.

[310] Here, reader, I beseech, fix your foot, and consider the wondrous works of God, whence occasion is given to the obtrectators to cavil which a foolish man does not know, and a fool can never understand. Without the prayer of this virgin, indeed without her knowledge, the Lord performed such a public and great miracle; and at length at her prayers, he seemed to have destroyed, what he had done. Why this? What is the end of these two contrary acts? Was it, as the calumniators then perhaps said, or at least muttered, that the first wonder proceeded from the enemy's illusion, which through the corruption of that liquor was afterwards demonstrated? But even if all this were true, still against the sanctity of the virgin nothing would be concluded by the aforesaid calumniators. For she herself was simply ignorant of the first wonder, and in her absence it was done or performed: if therefore there was an illusion there, this could not be through her fault, nor from any saying or deed of hers: and if the Lord afterwards uncovered this at her prayers, it was a manifest sign of divine acceptance and love, since God did not permit the enemy to delude his spouse. Wherever therefore the calumniator may turn, he must confess the sanctity of this virgin. But we cordially fleeing the calumnies of the Pharisees, with which they detracted from the manifest miracles of the Lord Jesus Christ, who are refuted in many ways. let us see if we can bring greater glory to our Creator, by investigating his judgments and testimonies, which are more than profound according to my little measure. For, if I am not mistaken, the Most High wished to demonstrate how much he loved his spouse, when that which was not found for her, even with her not knowing he miraculously produced, so that she could say the word of her Spouse to that people, when she learned of it: Not on my account did this voice come, but on yours; that is, not to me, but to you through this sign the Lord wished to notify how much he loved me: nor for this knowing do I need any miracle; but for you it was expedient to know this, that you might more fervently seek the salvation of your souls, having seen this sign. John 12:30 But because while I am in this life, I must always fear, lest the greatness of gifts and revelations or signs exalt me, I prayed my Lord, that he would take away this ostentation: nor did the Lord despise my prayers, together providing for you and for me: for you in the first sign, for me in the second.

[311] But if someone should entirely wish to maintain, that through the second sign, the first was annihilated; when at least the truth of the second miracle cannot be denied. let him say, whence that matter of the liquid however lees-like, came into the vessel wholly empty, or by whose ministry. We know that it could not be said to be nothing, and wholly it was something, where there had been no liquid before. Who did this, or by whose work was it done? If by the command of omnipotent God; the proposal of more abundant divine praise is held: but if the work of God be turned to Belial by his imitators, since there were two signs, of which one was done without the knowledge of the sacred virgin, but the other at her prayers; concerning neither can the detractor calumniate her, because in the first she did nothing, in the second she had what she wished. But I note to myself, that in the first the Lord showed, how accepted she was to him: in the second, how much she was subjected to him by profound humility: in the first he gave us the matter of honoring her, in the second of imitating her: in the first he designated with how great grace she was adorned, in the second with how great wisdom she was formed: for where there is humility, there is wisdom. Moreover if blessed Gregory reckons the virtue of patience greater than signs and miracles, as he testifies in the first book of his Dialogues; who does not see, that the virtue of humility, without which wisdom cannot be, which was the cause of the second, incomparably exceeded the preceding sign? But an animal man can in no way perceive this: nor is it a wonder, because the wisdom of the flesh is not nor can be subject to God, according to the blessed Apostle. Rom. 8:7 But if we wished to describe one by one the other signs which the Lord showed through his spouse in inanimate things, many books would have to be compiled. Whence yielding to brevity on account of the tedium of readers, let us impose an end to this Chapter.

ANNOTATIONS.

CHAPTER XVII.

The Eucharist frequently received, given by Christ, and spontaneously brought: favors received at the body of Saint Agnes of Montepulciano.

CH. XII

[312] The Most High knows, good reader, that I would willingly impose an end on this Legend, chiefly on account of many occupations of other businesses, she is fed frequently on the sacrosanct Eucharist, which press me on every side: but so many wondrous and noteworthy things occur to me, when I meditate on the deeds of this sacred virgin, that with conscience urging, I am compelled to add day to day, and to make this book longer than I intend. For I know it to be known to all, who had knowledge of her, how she was singularly and excellently affected toward the veneration and devotion of the venerable Body of the Lord, so that on account of the frequent reception of the same Sacrament, a name went out among the common people, that the virgin Catherine received the Sacrament of the Eucharist daily, and lived unharmed from it without other bodily food. And these, although not entirely truly, yet piously, I think, narrated; giving honor to God, who always appears wondrous in his Saints. But because not daily, but frequently she received this Sacrament with great devotion of heart, certain satraps, more of the Philistines than of the Christians in this, murmured about this frequent reception. Against whom for that innocent one I undertook, nor could they reply to the reasons brought forward; because they were confounded concerning the facts and sayings both of the holy Fathers, and of the most holy Church.

[313] For it is clear according to the teaching of Dionysius on the ecclesiastical Hierarchy, that in the primitive Church, when the fervor of the Holy Spirit abounded, the faithful of both sexes daily received that super-venerable Sacrament. Which also Luke seems to feel in the Acts of the Apostles, when he makes mention several times of the breaking of bread; and once adds ^a, whose more frequent reception is proved to be praiseworthy, With joy: which cannot be worthily understood except of the Sacrament. But also the fourth petition itself of the Lord's prayer, where the daily bread is asked, understood of that same venerable Sacrament, is not in any way

to be repudiated, but rather to be embraced with devotion of heart. Moreover as a sign of this daily Communication of the faithful, in the Canon of the Mass the sacrosanct mother Church added a prayer for those communicating with the Priest, and not without mystery: Suppliants, she says, we ask you omnipotent God, command these to be brought through the hands of the holy Angel, etc. And she adds: That as many of us as from this participation of the altar have received the sacrosanct Body and Blood of your Son, etc. Likewise since the teaching of the holy Fathers holds, that any faithful person not held by a lethal crime, if he has actual devotion, not only lawfully but also meritoriously receives this most salutary Sacrament; who ought to dare to prohibit in any way a person, living catholicly and holily, from often and frequently acquiring that merit? I do not doubt that injury would be done to such a person, and not a little, if to her asking humbly the memory of the Lord's passion and the viaticum of her pilgrimage, it should be denied by anyone; unless perhaps someone should assert against all the above said, that it is not lawful for any faithful person, however perfect or devout, to receive that Sacrament frequently; or (as some say, not knowing their own voice) except once a year: which I reckon more a contradiction of sacred Scripture, than a reasonable cause.

[314] Moreover to prove this folly, some of the aforesaid satraps, naked of devotion, and entirely alien from the sense of sacred Scriptures, bring forward for themselves that saying of the most blessed Augustine, by which he says: Because to receive the Sacrament of the Eucharist every day he neither praises nor vituperates in any way: as if that most excellent Doctor were to say, that the reception is good, but could be done in such a way, from Sts. Augustine and Thomas. that it would be harmful: and therefore he leaves it to the divine judgment, to which all things are open, nor does he dare to offer a certain judgment on this. But if such a most excellent, indeed eximious of Doctors, does not affect judgment in this in any way to offer: with what face those alleging here his words, should presume themselves to make judgment on this, I cannot see. Whence to this proposal there comes to me a certain response, which the virgin herself once made to a certain Bishop, with me present, who had alleged the said authority of Augustine against those communicating daily. For the virgin said, If Blessed Augustine does not vituperate, Lord, why do you wish to vituperate? While you allege him, you act against him. But after all these things the holy and renowned Doctor Thomas Aquinas, when he makes doubt here, namely whether it is expedient for a catholic Christian frequently or daily to receive this Sacrament; replies, that the frequent reception of this Sacrament augments the devotion of the one receiving, but sometimes diminishes reverence. But every faithful person, ought to have devotion and reverence toward such a venerable Sacrament: whence if he feels that from frequent reception reverence is diminished, he ought to abstain a little, that he may receive it with greater reverence. But if he does not feel reverence to be diminished, but augmented; then he ought to receive securely: because undoubtedly a soul well disposed obtains great grace from the reception of this wondrous and most excellent Sacrament. This is the intention and judgment of Saint Thomas the Doctor, whose teaching henceforth this sacred virgin held: because frequently she received, and yet sometimes abstained, although she almost always desired to be joined to her Spouse, through that Sacrament mediating; on account of the most ardent charity, with which she was drawn to him, whom she had seen, whom she loved, in whom she had perfectly believed, whom with all her heart she loved.

[315] So much sometimes she desired this, that if she was deprived that day of sacred Communion, Deprived of the sacred feast she experiences great sufferings. that little body suffered more, than if it had been afflicted for several days with vehement pain or fever. Which however all proceeded from mental suffering, with which suffering very often for long times afflicted her sometimes indiscreet Prelates of the Brothers, sometimes Prioresses of the Sisters, even sometimes those men or women, who more domestically conversed with her. And this was one of the causes, why she had greater consolation from my service, than from the service of those preceding me: because namely I tried as much as I could, notwithstanding any impediments, of those wishing to impede her concerning the reception of the sacred Eucharist, that she might have her consolation at her wish. On account of which she had brought it into a custom, whenever her mind was kindled with desire for sacred Communion, and I was present, to say: Father I hunger; for God give food to my soul. Hence also it proceeded, that Lord Gregory Pope XI of happy memory for her consolation granted her by Bull, that she could have daily with her, one who would absolve her and minister the sacred Host: also granting her a portable altar, that she could anywhere hear Mass, and receive sacred Communion, without anyone's leave.

[316] These things having thus been declared, I narrate one wondrous thing, which was shown to me alone, not on account of anything which was in me or from me: but because I held the place of Confessor elected by her, and was the minister, although unworthy, of the often-mentioned venerable Sacrament; the Lord wished, as I estimate, on account of the glory of his name to show me, how pleasing to him was this sacred virgin. Nor do such things, I confess, befit me to utter or write, were it not for the honor of God and of this sacred virgin, which with a safe conscience I cannot omit. Know therefore, reader, whom I now chiefly request to be a pious interpreter, that after we had returned with this sacred virgin from Avignon, and had arrived at the city of Siena, it happened that she and we visited certain servants of God outside the same city, that we might console one another in the Lord. Which being done on the day of St. Mark the Evangelist in the morning we returned to the city: and when we had arrived at the house of her dwelling, the hour of Tierce almost past, she turning to me, said: O if you knew Father how much I hunger. I indeed understanding her, said: The hour for celebrating has already almost passed, and I am so tired that I could scarcely dispose myself to celebrate. Hearing which, she was silent a little: but after a little not being able to conceal her desire, she said again that she greatly hungered. On account of which I assented: and going to the chapel, which within her own house by the leave of the said supreme Pontiff she had ordered, with mind purged through sacramental Confession, I clothed myself in sacred vestments; [that when she was very hungry and emitting rays from her face the Host was about to be given her,] and with her present, I celebrated the Mass of St. Mark. And when I had consecrated one small Host for her communion, and after I had received the Sacrament, I turned to give her the general Absolution according to custom, I saw her face like the face of an Angel, emitting rays and splendor, and having in some way another form, so that in mind I said, this is not the face of Catherine. Wherefore in mind only I received this sentence of words: Truly, Lord, this is your spouse, faithful and pleasing. And thinking these things, I was turning myself to the altar, and by the same mental speech I only said: Come Lord to your spouse. Nor do I know how I thought these things. it of itself leaps from the altar to the paten, But as soon as I had completed this thought, the sacred Host before I touched it, of itself moved itself, and came toward me, as I clearly saw, through the space of the width of three fingers and more, until namely it came to the paten, which I held in my hand. But I as much from the first brightness of her face, as from this second sign, was so made amazed, that I do not recall if the sacred Host ascended the paten by itself, or I placed it there. But truly, although I dare not assert it, I believe that it ascended by itself.

[317] God and the Father of our Lord Jesus Christ knows and is my witness, that I do not lie. But if anyone should be unwilling to give faith to these things, on account of my defects and on account of the life, alas! not virtuous, which he sees in me; let him be mindful, that the piety of the Savior saves men and beasts; and not only to the greater, but also to the lesser sometimes are revealed the secrets of God: and further let him be mindful of that sentence of truth, by which he says: I have not come to call the just, but sinners to penance: where to those despising sinners, truth itself says: Going learn what it is, I will mercy, and not sacrifice. Matt. 9:13 By these excuses therefore, which belong to all sinners, as the author himself testifies who was about to minister it to her. I only excuse myself. Let the just lords and servants of God spare me, and I know that they will spare, because the servants of God are merciful: but if any others judge me, it is for the least to me, to my Lord I stand, and to my Lord I fall. He who knows my sitting and my rising, let him search and judge, because he is Lord: he knows that I speak the truth. Nor do I wish to believe that I suffered illusion of the enemy before and in so venerable and terrifying a Sacrament: indeed I know and am certain, that I saw the most sacred Host without the touch or movement of anyone, moving itself, and coming toward me, while only in thought I was saying: Come, Lord, to your spouse. Let him who wishes, believe, and praise God: he who does not wish, will sometime see his error, I do not doubt. But let us pass on to other things. And because I began from those which were known only to me, I will add to the sign above recounted another, in my judgment, no less notable nor less to be committed to memory. Wherefore if I am believed, or at least by those who will believe me, it will be manifestly demonstrated, how pleasing was to the Lord Savior the ardent desire, which was in the mind of this virgin, of receiving this venerable Sacrament. But I confess that (if I do not remember badly) that which I now recount second, was before that which was first recounted; nor in this is there great concern about time, provided it be recounted truly, as it was.

[318] I was in the Sienese city, by obedience to my Order placed or assigned for the office of Lector, at the time when I had recently had knowledge of this sacred virgin; and I was trying as much as I could, as was said above, to console her concerning the reception of this Sacrament, according to my ability. Wherefore, when she wished to approach the Sacrament, she had recourse more confidently to me than to the other Brothers of my order. It happened on a certain morning, that with her desiring the reception of the venerable Sacrament, the iliac pains and her other accustomed bodily sufferings were pressing her greatly: with St. Catherine desiring denied communion, but on account of this her desire was not lessened, rather it was more enkindled: and confident that those sufferings, with some interval of time being made, would lessen, she sent to me one of her companions, as I was entering the church at the hour of Mass,

and she said to me: Catherine asks you, to delay your Mass a little, because she is suffering greatly now: and she wishes entirely to receive the Sacrament this morning. Which I willingly assenting, went to the choir: and the whole conventual Office having been completed, I was still waiting. But the virgin of the Lord, with me entirely not knowing, around the hour of Terce came to the church, to fulfill her holy desire: but her companions considering the lateness of the hour, and knowing that when she communicated, she would stand in rapture for three or four hours or more, and could not move from that place, and from this it was necessary that when the church was customarily closed, it should remain open (about which certain ignorant Brothers more than once murmured and were murmuring) persuaded her that that morning she should not communicate, lest the murmuring Brothers should be scandalized by this. To whom she, as wholly humble and discreet, not daring to contradict, assented: but on account of the desire which she had, to her accustomed refuge of prayer she had recourse: and prostrating herself at a certain seat, placed at the almost extreme part of the church, she began with enkindled heart to pray her Spouse, that as he had by infusing graciously given that desire, so he would fulfill it through himself, since she could not have this from men.

[319] Then omnipotent God, who never despises the desires of his servants, [to the author, before her who was offering sacrifice whom he did not know was present,] heard his spouse not only mercifully, but also wondrously, namely in the wondrous way described below. For I knew nothing at all about all these things, but thought the virgin to be still in the house of her own dwelling; when after the decision made about not communicating, one of her companions came to me, still waiting in the church, and said: Catherine says you should celebrate when it pleases you, because she cannot today communicate. Hearing which, I went to the sacristy: and clothed in the sacred vestments, I came to a certain altar placed near the head of that church, which (if I am not mistaken) is called under the name of Blessed Paul the Apostle: and I began the Mass, as is the custom. She indeed was distant from me as much as is the length of that church, although I entirely did not know her to be in the church then. But when after the consecration and after the Lord's prayer, I wished to divide the sacred Host, as the rite of the Church has, first into two parts, then the one in breaking into two other parts; in the first breaking not only two parts, but three were made: two great, and one small, of the length (as I can recall) of one common bean, but not of such width. Yet so great was that little portion, that there is no doubt to me, that there was there a most true Sacrament. a particle of the sacred Host is taken away, This little portion indeed leaped, with my eyes seeing, and diligently watching, over the chalice on which I was making that breaking, as is the custom, and it seemed to me to fall upon the Corporal. For I clearly saw it not far from the chalice declining to the lower part toward the Corporal: but in the Corporal I could never see it.

[320] But thinking that on account of the whiteness of the Corporal I could not discern a white particle, I completed the following breaking. And having said, Agnus Dei, and having made the sacrosanct consumption, when I had my right hand free, soon I extended it to the place of the Corporal beyond the chalice, where I had seen the said particle declining: but by touching with the fingers, and hither and thither feeling through the Corporal, I could find nothing there. Whence touched with inward sorrow of heart, I completed the rest which was to be completed: and it is sought in vain: and having received the Sacrament, again I seek, touching and feeling the whole and the Corporal everywhere; but neither by the sense of sight, nor by the sense of touch could I find anything, although I sought diligently and long. From which more saddened and grieving, almost to tears, I thought on account of the secular bystanders to complete the Mass, and with them going away with all diligence again to search for that particle through all parts of the altar. Which being done, with them withdrawing, I searched not only the Corporal, but all parts of the altar minutely here and there: nor did anything appear similar to the said particle in any way. And since opposite me was a large panel with images of the Saints, I could not suspect that the often-said particle could have passed the boundaries of the altar by that way, since yet I had seen it most clearly, toward the same way opposite me, leaping and declining. But for greater caution I searched the collateral parts, and still descended to the ground, searching here and there diligently and cautiously: but nothing was found. Wherefore I thought, wholly anxious, that about this matter I would take counsel with the Prior of that convent, whom I knew to be learned and fearing God: and I covered the altar diligently; and calling the sacristan, I commanded him, that to that altar he should permit no one to approach, until I returned. And so entirely sad and anxious, I returned to the sacristy, and laid aside the sacred vestments, intending immediately to go to the Prior; and to adhere to his counsel.

[321] But as soon as the vestments were laid aside, a certain one was present, the Prior of Blessed Rignardus ^b. That Prior of Blessed Rignardus was Lord ^c Christopher, afterwards Prior of the Charterhouse ^d (as he himself narrated to his successor, namely Lord Stephen prior of the Carthusian order), known to me, about whom her coming sadly to her and joined by no small friendship, asking me that I would make him speak with the virgin Catherine. To whom when I said that he should wait a little until I took care of some business, which I had to do with the Prior, he replied: Today is a solemn day of fasting, and it is necessary for me without delay to return to the monastery; and as you know, I am distant from the city by so many miles; for God do not delay, because with conscience urging I am compelled entirely to speak with Catherine. Having heard which, I said to the sacristan: Do not depart hence, guarding (as I said) that altar, until I return: and so with the said Prior I went to the house of dwelling of the virgin Catherine. But those who were in the house, said that she had for some time gone to the church of the Brothers, and was still remaining there. Hearing which, I was amazed: and returning with the Prior himself to the said church, I found her companions in the lower part of the church. From whom when I had asked about the virgin, where she was; I received the answer that she was there leaning on knees bent on a certain seat, and was in rapture according to her custom. But I who was always pricked in the heart by the case which had happened to me, asked them to use every manner to rouse her, because we were in great haste.

[322] When this had been done, and the said Prior and I had sat down with the sacred virgin to converse: she consoles him, I who was inwardly urged by the sting of sorrow, first secretly in few words narrated to the virgin the case which had happened to me, and the sorrow which I was suffering. Who soon smiling a little, answered as one conscious of all: Have you not searched everywhere? But me answering, that yes; she subjoined, Why then have you conceived such great sadness from this? And these things said, she could not contain herself from smiling again in some way. Which I not slothfully noting, was silent until the aforesaid Prior said what he wished, and received his response from her, and went away. Then I gladdened by the first response, and suspecting what it was, said: Truly, mother, I think that you are the one who took away the particle of my Host. And she with a laugh said: Do not give me, Father, this fault; but know that another was, I was not. Only I tell you, and she confesses she received it from the hand of Christ, that you will not find that particle. Then I pressed her, that she should open to me clearly whatever she knew about it. And she: Father, have no sadness about that particle: because, to tell you the truth, as to a Confessor and spiritual Father, that particle was brought to me, and I received it with Jesus Christ ministering. For when my companions did not wish for this morning that I should communicate, on account of the murmurings of certain ones; not wishing to sadden them for the scandal of others, I had recourse to my most kind Spouse, and he personally appearing to me mercifully offered me that particle taken away from you, and I received it from his most sacred hands. Rejoice therefore in him, because nothing evil has happened to you, and to me on this day has been made such a great gift, that I intend through the whole to sing praises and thanksgiving to the Savior. Having heard which, so was my sadness turned into joy, and so was my mind made secure from her words, that I could no longer doubt.

[323] But I was conferring in my heart and saying: Did I not clearly see the particle declining over the Corporal? but yet in the Corporal I could never see it. There was there no breath of wind, nor could there be, since the altar was enclosed on all sides, and there was no wind then within or without: so that the author could no longer doubt. which yet if there had been, I would certainly have seen to which part the particle was declining, since I had attentive eyes on it: but now with no small or great blowing breath, I saw it declining, and the place to which it declined, I diligently observed: but when it was declining, so was it removed from my eyes, that neither in that place, nor in another could I ever find it, although three times I searched so diligently, that even a grain of mustard seed should have been found. I noted also how when I said to the virgin, that I was placed in great bitterness of mind, she (as she usually did) showed no compassion, rather she smiled. And when I said that I had lost a certain particle of the consecrated Host, soon in no way moved, with the same countenance she subjoined: Have you not diligently sought, and could not find? Why therefore do you have sadness from this? By these and very many other indications and signs my mind was so certified, that I was compelled in a certain way to put aside both the sadness and the anxiety of seeking. These things about the wondrous things, which with me knowing the Lord worked concerning the venerable Sacrament by the merits of this sacred virgin, I have written here, lest by just reproof of ingratitude or negligence I could be rebuked by God or men: But now let us pass on to other things, which about this same matter I perceived from others.

[324] For very many of both sexes worthy of faith reported to me, the sacred Host spontaneously hastens to her about to communicate. who had sometimes been present at Mass, when she was receiving this Sacrament: that they clearly saw the sacred Host fly from the hands of the Priest, and flying enter into her mouth, even (as they said) from my hands, when I was

offering her the consecrated Host. And I indeed about this did not perceive clearly, but always felt well the noise, which the sacred Host was making when it was entering into her mouth, as if a little stone had been thrown violently from afar into her mouth. But Brother Bartholomew Dominici, Professor of the sacred page, and now Prior provincial of the Roman province of my Order, also says, that when he was giving her communion, he was feeling with the two fingers with which he was holding the sacred host, it flying into her mouth. But these things I neither dare to assert, nor to deny: but let the discretion of the devout reader judge, what is to be believed in such things, the foundations of the graces above recounted being considered. Moreover many things have been recounted above, which to repeat would be superfluous, and therefore let us here make an end ^e of the wondrous things of this Sacrament, and of the miracles happening concerning the relics of Saints let us briefly discuss, that we may be able to put an end to this second part.

[325] It was revealed to this sacred virgin, as she herself openly told both to me and to another of her Confessors in secret, that in the kingdom of the heavens with blessed Sister Agnes of Montepulciano, Understanding that she would be equal to St. Agnes of Montepulciano. and in the same rank she was to be placed, and to have her as a companion of everlasting beatitude. Wherefore she desired from the heart to visit her Relics, that of the perpetual consort, which in eternal life she was to have with her, she might receive initial pledges in this life. But lest ignorance of the sanctity of the said holy virgin Agnes impede you, reader, from the understanding of the signs to be narrated below; I wish you to know, that while by obedience of my sacred Order near the monastery, in which the holy body of the same virgin Agnes rests, for three years and more I had been placed as Rector; from certain writings which I found there, and from the relation of four Sisters who had been her disciples, and still survived, I myself in the time of my youth composed her Legend, and in brief words for your information by inserting here I will narrate the sum of her sanctity and her virtues. Know therefore that that virgin, although she is not inscribed in the Catalogue of Saints, yet was with such great grace in blessings prevented by divine clemency, that when from the womb of her mother she was born, lights were clearly seen in the dwelling where her mother in labor was dwelling, by all the bystanders, which wondrously appearing, and after the completion of her birth ceasing, showed to those present, of how great merit with God ought to be the girl, who was then being born. At length in every age, always adorned and augmented with greater virtues, she founded two monasteries of virgins: in the second of which she now rests, where with many and great miracles she was illustrious still living, which also after her death have been more clearly and in more multiple ways demonstrated.

[326] whose death was honored with various miracles, Among the other signs, performed after her death, was and is, that her sacred virginal body was never interred, but still continues whole, and not without great miracle. For when the inhabitants, on account of the miracles with which she had been illustrious in life, wished to embalm her body with balsam, that it might be preserved whole longer; soon from the extremities of her hands and feet a most precious liquor began to come out drop by drop, which gathered by the Sisters, is still preserved in a glass vessel, and is shown to the people, having the color of balsam; but I think of greater value: that omnipotent God might show, that her sacred virginal body, which of itself wondrously and supernaturally produced balsam, did not need natural balsam. Moreover at the hour of her departure, which was in the silence of night, infants of both sexes, placed in the little beds of their parents, cried out: Now Sister Agnes has gone out of the body, and is a saint in the heavens. And when morning came, a great crowd of little girl infants, with God alone commanding, gathered together, and not wishing to admit any corrupted one with them, with candles procured, processionally with them lighted came to her monastery, offering virginal oblation to the virgin. Many other signs also the Lord showed through the holy virgin in the sight of all the people of that land: on account of which with wondrous honor every year by all the inhabitants her memory is recalled, and with offering of great and many candles is most devoutly celebrated.

[327] To this virginal body therefore for looking upon and likewise venerating, the virgin Catherine, whose deeds we are at present relating, wishing to come; she comes to the body, and kisses the foot spontaneously raised: as wholly a daughter of obedience, first she asked leave both of me and of her other Confessor: and this having been obtained, we followed her, that we might see the end, and see if the Most High would work any sign, in the meeting of these so chosen virgins his spouses, as afterwards followed. For before we the Brothers her Confessors following came to the place, at the hour at which the virgin arrived, soon she entered the cloister of the monastery, and came devoutly to the body of the virgin Agnes, with the Sisters almost all of the said monastery present, and the Sisters of Penance of Blessed Dominic accompanying. And when with knees bent she had placed herself at the feet, and began to incline her head, to devoutly kiss them; that sacred body lifeless raised for kissing the other foot, with all seeing, on high, and offered it to her without injury to her bending. Which she perceiving, from this more humbled, bent herself further down, and so the foot of the virgin Agnes was gradually led back to its former place. Where I notably note, that the virgin Agnes not without mystery raised only one foot on account of the unbelieving. For if she had raised both, it could have been believed in the lifeless and rigid body, that from some inclination accidentally made in the upper part of the same body, the lower parts naturally or accidentally by themselves had risen up on high. But now with only one foot raising itself, it is manifestly shown, that divine power did this above all nature, nor could any fiction intervene.

[328] But not without cause have I decided to insert these things here. For when on the following day we had arrived at the place, those also detracting attest to this miracle we who (as was said) were following, found the fame of the miracle, which the Spouse of virgins, by the merits of each virgin had worked. But with this we also found certain Sisters of the monastery, although few, before whom the miracle had been performed, calumniating the work of God in the manner of the Pharisees, saying; In Beelzebub the prince of demons, etc. Wherefore I, who had received power from the provincial Prior of that province over that monastery, gathered all the Sisters according to the custom of the Order in Chapter, making a diligent inquiry concerning the said miracle under the precept of holy obedience. And when all those who had been present, confessed this most clearly; I called before me one of those more calumniating, asking her if the matter had been as the others testified. Who soon spontaneously confessed before all, that the matter had been so done, as those said: but she wished to interpret that there had been another intention of the blessed virgin Agnes in this miracle, than that which we believed. To whom I replied: Dearest Sister, about the intention of Agnes we do not ask anything from you; because we know you to be neither her counselor nor her secretary: but we only ask, if you saw that miraculous elevation of the foot. When she said that yes; for the calumny which she had brought forth, I gave her a penance, to which the zeal of the Lord and expedient example of the others, induced me: on account of which I have more securely written this.

[329] Moreover after some space of time, returning the same virgin Catherine again to the monastery of blessed Agnes, Again Catherine is covered with heavenly manna, to place her two nieces, namely daughters of her uterine brother, in the same monastery to serve the Most High, again in the visitation of the body of the virgin Agnes she received a new miracle, in no way to be passed over in silence. For she came to the often-mentioned monastery, and as she had done the first time, as soon as she had entered the monastery, hastened to visit the virginal body of Agnes: whom her companions followed, who had come with her, and some of the Sisters of the monastery. But when she came to the body, not as the first time did she place herself at the feet, but to the head all joyful she came. Perhaps as wholly humble, wishing to avoid the miraculous elevation of the foot; or perhaps she was mindful of the Magdalene, who the first time at the feet of the Lord poured out ointment, but the second time upon the head of him reclining she poured it out. But having come to the head, she placed her cheeks upon the silk and gold coverings of the cheeks of Agnes which are there, and thus stood for a long time. But after some delay, to her companion and kinswoman Lysa, who still survives, and was the mother of the girls whom she had brought, turning herself humbly and rejoicing, she said: Why do you not perceive the gift which is being sent us from heaven? Why are you so ungrateful? At which voice both Lysa and the others raising their eyes on high, saw whitest and most tiny man, or (to speak more clearly) manna, in the manner of rain descending from on high, and covering the body of Agnes and the virgin Catherine, and all the bystanders with the abundance of its copiousness, so that the aforesaid Lysa filled her hands with such grains. Nor without cause did this miracle appear there: for it had been to the virgin Agnes, while she was among humans, that accustomed sign of manna raining upon her, chiefly while she was praying; so that frequently the girls, whom she was nurturing for the Lord, not knowing the mystery, and seeing when she rose from prayer her cloak whitened, wished to shake it off: but by her modestly prohibited, they desisted, as in her Legend I recall that I wrote. Knowing therefore the virgin Agnes that the virgin Catherine was to be her companion in the heavens, with her accustomed sign she began to associate her to herself on earth and likewise to honor her. Nor without reason: for that manna showed purity and humility to those understanding, from the whiteness and smallness of the grains: which two singularly shone in both of those virgins, as chiefly appears to me through the Legend of each, which I have written not from my own merits, but pure mercy of the Savior, according to the grace given me.

[330] before many witnesses. Moreover the witnesses of this miracle were all her companions, of whom Lysa still survives; and many Sisters of the said monastery, who all testified to me and to the Brothers who were with me, that it was so; narrating and asserting that they had seen this; of whom many have already passed from the light, but their testimony still lives, both with me, and with those Brothers who survive and then were with me. But Lysa of the manna which she gathered, gave to many and likewise showed. Many and other wondrous things the Lord showed through his spouse, while she lived among humans, which are not written in this book: but these are written on account of the honor and glory of the divine name and the salvation of souls, and so that

I not be found ungrateful for a heavenly gift, or (which far be it) to have put back in a napkin the talent handed over to me, but with such gratuitous usury, according to my small measure, to have handed it over to the omnipotent Lord. And so I impose an end on this second part, that we may pass to the third about her departure, and about the miracles then performed and after her death, that through the number three praises may be referred to the eternal Trinity, and honor, and glory forever and ever. Amen.

ANNOTATIONS.

OF THE THIRD PART.

CHAPTER I.

Having gone to Rome with Catherine Raymond, and sent away from there, enumerates those whom he had as witnesses of her blessed death.

CH. I

[1] It is the voice of the old Synagogue, wondering at the ascent of the holy Church, and the flight of any soul betrothed to the Lord Christ, with no small amazement, which says: Who is this that comes up from the desert, flowing with delights, leaning upon her beloved? Cant. 8:5 Whose sentence, if applied to this last proposal of ours, As Catherine is shown to be prevented by many graces in Part 1, it will manifestly seem that the two preceding parts of the two premised voices, the fruit of the antecedents; and the perfect end, through this third voice are demonstrated or even designated. For indeed he whose end is good according to the Prophet, he himself also without doubt is good: and from good fruits the Lord teaches us to judge about a good tree. But among fruits, the last is known to hold primacy: because what is last in operation, is first in the intention of the agent: and the end is that, which moves the agent. From all which it is concluded to one understanding, that this third part, containing the blessed end and last good fruit of this kind virgin, strengthens and likewise adorns the preceding parts. For there is to be seen in this virgin, through the words proposed, the ornament and singular excellence of all virtues; when so wondrously it is said: Who is this? There is to be seen still herself lighter than the flight of birds through spiritual affluence, when it is added: Who comes up from the desert, flowing with delights. There is again to be seen the Lord united to her through fervor and eternal adherence, when at last is added, Leaning upon her beloved.

[331] The first appears in the first part, in which with singular, indeed most singular graces she is shown to have been prevented by the Lord, both in infant age, and also in the beginning of her adolescence, and also by miraculous betrothal, which in the last Chapter of the same part is contained. and her progress appears from Part 2, The second in the second part is manifestly shown, on account of the ascent of virtues or virtuous acts, which are recounted in it. From which it is clearly concluded, that she in this valley of tears had such and so great ascents of virtues, by means of God's grace, prepared in her heart, full of divine love, that before she arrived at the end of the way, her soul was striving as much as it could, through a most frequent act almost before time to seize the prize, and always running quickly, in every way most vehemently panted for the heavenly reward. For I frequently experienced this in her conversation, that whenever she was freed from necessary occupations or those useful to souls, soon as if by a certain course so to speak natural her mind was rapt to the highest things: which most clearly indicated, how quickly her soul was flying to the high continually. Nor a wonder, because that motion was caused by fire which always acts, and always moves to higher things. By that fire, I say, which the Savior of the world came to send into the earth, and vehemently wished it to be enkindled. Which appeared clearer than light, when (as extensively in the sixth Chapter of the second part I recounted) from the vehemence of divine love her heart was cut from top to bottom, and her soul was separated from the body, which nowhere else about another man or woman do I recall to have read. so in Part 3 will appear her good end, The third, moreover, preceding from both of the aforesaid, in this third part will be openly seen, when it will be recounted how she at the end of this way, assimilated to her Spouse in sufferings, and united to him, and always leaning upon him, with glorious victory over this wicked world joyful ascended the heavens. For although she seemed to the eyes of the foolish to die, and the animal man does not perceive her glory at present, yet she resting in peace in him with the Spouse, whom with all her heart she loved, by signs and miracles openly shows, with how great glory she was received into the heavens: all which more particularly will appear below.

[332] Know therefore, good reader, that when this sacred virgin, with me as witness, who having returned home from Florence, at the command of the Lord Gregory of happy memory Pope of this name XI had gone to Florence (which was then rebellious and obstinate in the sight of the Church) to treat of peace between the Shepherd and the sheep, and had there suffered many unjust persecutions, so much that with drawn sword a certain satellite of the devil came furious to kill her, although prohibited by the power of God alone; at length notwithstanding threats or persecutions whatever, she in no way wished to depart thence, until with Gregory dead, Urban VI his successor, made peace ^a with the aforesaid Florentines. The peace therefore having been proclaimed, she returned to her own home, and was more diligently occupied with the composition of a certain book, which inspired by the supernal Spirit she dictated in her own vernacular. For she had asked her scribes, who were accustomed to write the epistles which she was sending to diverse parts, heavenly teaching amid ecstasies she dictates to stand attentive and observe all things, as we said above, when according to her custom she was rapt from the bodily senses; and then to write diligently what she should dictate. Which they carefully did, and compiled a book full of great and exceedingly useful sentences, revealed to her by the Lord, and vocally dictated by her in the vernacular speech. In which dictation this was singular and admirable, that the whole dictation was uttered by her then only, when from excess of mind her bodily senses were deprived of their proper act: because neither did her eyes see, nor ears hear, nor nostrils perceive odor, nor taste savor, nor even touch could be moved to its object for that measure of time, for which she was in that rapture. And yet with the Lord so working, the sacred virgin placed in that ecstasy, dictated that whole book; so that it might be given us to understand, that that book proceeded not from any natural power, but from the sole infusion of the Holy Spirit. Nor do I doubt that anyone understanding and reading, and diligently examining the sentences of that book, will give this same judgment about it.

[333] But while these things were being done at Siena by her, the aforesaid Lord Urban Pope VI, who had seen her at Avignon, while he was Archbishop ^b of Acerenza, and had conceived great devotion at her words and ways; Called to Rome by Urban VI, to me, whom he knew to be her Confessor, commanded that I should write to her, to come to

the city to visit His Holiness; which I soon did. But she, as wholly full of discretion, answered me in the manner written below: Father, many of our citizens and their wives, and also of the Sisters of my Order, on account of the excessive (as it seems to them) going about, which I have hitherto done by walking from here, have taken no small scandal from me, saying that it is not fitting for a religious virgin thus to go about indiscriminately. Although I know that I have not offended in those going about, because by obedience to God and his Vicar, and for the salvation of souls I went wherever I went: yet lest I be matter of scandal to them by my will, I do not now propose to move from here. But if the Vicar of Christ wishes entirely that I come, let his will be done, and not mine. But if it is so, do it in such a way that his will may appear through writing; that those who are scandalized, may openly see that not from my will do I undertake this journey. Having received this response, I went to the supreme Pontiff, and told everything at his feet. He commanded, that a precept of holy obedience be sent to her that she come, which was done by me. And having received that precept, as a true daughter of obedience, she hastened and came to the City, with a company of both sexes not small: but far more would have come, except that she herself prohibited. Those however who had come, in voluntary poverty committed themselves to divine providence; choosing rather with the sacred virgin to be pilgrims and to beg, than abounding in their own houses, to lack such sweet and virtuous conversation.

[334] But the supreme Pontiff was glad on seeing her, and wished before the Cardinals, He rouses the Cardinals against the antipope and his partisans. who were then present, that she should speak a word of exhortation, especially on account of the schism, which was then beginning. Which she perfectly did, animating each one of them to strong constancy with words and very many judgments, and showing that divine providence is always present to anyone, but chiefly when the holy Church suffers: and concluding, that on account of the schism begun they ought to tremble in nothing, but to do the things which are of God, and to fear nothing. And when she had completed her words, the Pontiff exhilarated resumed her words, turning to the Cardinals, saying: Behold, Brothers, while we are fearful, how reprehensible we are rendered in the sight of the Lord: this little woman confounds us. But I call her little woman, not in contempt of her but in expression of the female sex, naturally fragile, and for our instruction. For she naturally ought to be afraid, even when we would be quite secure: and yet where we dread, she stands without fear, and by her persuasions comforts us. Hence great confusion ought to arise for us. And he added: What ought the Vicar of Jesus Christ to fear, even if the whole world should set itself against him? More powerful than the world is omnipotent Christ, nor is it possible that he abandon his holy Church. With these and other speeches the supreme Pontiff comforting himself and his Brothers, commended the holy virgin in the Lord, and granted her very many spiritual graces for herself and her own.

[335] designated by Urban VI to Joanna Queen of Sicily to call her back from schism ^c Which being done, after some days it entered into his mind, to send the sacred virgin Catherine to Joanna Queen of the kingdom of Sicily, who at the instigation of the devil was then manifestly rebelling against the Church, and was giving total favor to the schism and schismatics; together with a certain other virgin, who also was called Catherine, and was the daughter of the blessed ^d Brigit of Sweden (who namely Brigit was in these days by Pope Boniface IX inscribed in the catalogue of Saints) namely that both, who had been known to the said Queen, might withdraw her from such a great error. ^e Which the virgin when she perceived, in no way withdrew herself from the yoke of obedience, indeed she offered herself spontaneously to go. But the other Catherine, namely of Sweden, in no way wished to undertake that journey, and in my presence entirely refused. she accepts the commission: But I to confess my imperfection, as of small faith, in this proposal of the Pontiff doubted very much: for I thought that the fame of holy virgins is too tender; and an apparent stain, even if it does not exist, too much overshadows them. But she to whom the virgins were being sent, could have by the counsel of satellites of Satan, of which she had a supply, arranged, that through wicked men on the way an assault be made upon the sacred virgins, so that they could not come to her, and so we would have been frustrated in the intended end, and the virgins themselves would have remained with not a little infamy. I laid open these thoughts of mine to the Pontiff himself: who having heard me, deliberating a little within himself, subjoined: You speak well, it is better that they do not go. When all these things with the sacred virgin hearing, and lying in bed, I had recounted; soon she turning to me, with loud voice replied: but this at the author's counsel being revoked by the Pope, If Agnes and Margaret and the other holy virgins had thought these things, they would never have acquired the crown of martyrdom. Do we not have a Spouse, who could snatch us from the hands of the impious, and preserve our chastity among the foul crowd of men? These are vain thoughts, and proceeding from the defect of small faith, rather than from true prudence. Then I, although in myself I was ashamed of my imperfection, yet I rejoiced at her great perfection, noting and conferring in my heart the firmness and stability of her faith. But because the Pontiff had decided that that virginal journey should not be made, I did not dare to speak further about that matter: but this I wrote, that any reader may be able to see, on what height of perfection the sacred virgin had fixed her foot.

[336] Moreover these things thus done, it seemed good in the sight of the aforesaid supreme Pontiff, to send me to the parts of Gaul, thinking through messages to recall Charles ^f, who then was King of France, from the error of the schism, of which he had begun to be the author: but in vain, because he had already put on a Pharaonic heart with its hardness. But I having perceived his intention, conferred with the sacred virgin: who although unwillingly she would lack my presence, yet she entirely persuaded, To the author sent to Gaul she impresses faith toward him that I should obey the commands and wishes of the Pontiff. And among other things she said to me: Hold for certain, Father, that this is the most true Vicar of Christ (whatever the schismatic calumniators say), and I wish that you expose yourself for preaching and defending this truth, as you ought to expose yourself for the truth of the Catholic faith. Which word, although previously I knew this same truth, so strengthened me in the purpose of laboring against the schismatics impugning this truth, that hitherto I do not cease to undertake labors for the defense of the true Pontiff, according to my small measure, and always in difficulties and labyrinths the memory of this word consoles me. I did therefore what she counseled, and submitted my neck to the yoke of obedience. But before my departure for some days, she foreknowing the future, wished to confer with me about the revelations and consolations received from the Lord, excluding every person, not indeed from the place, but from the conversation. And after we had thus conferred for many hours, the conversation finished, she said: Go now to God, because I believe that we shall no more in this life speak to one another, with such delay as we have just now spoken. Which the outcome of things afterwards proved: because with me departing, and to him going she gives a last blessing, she remained: and before I returned, she passed to heaven; nor did I deserve to enjoy her sacred conversations further, at least so lingeringly. Wherefore, as I think, wishing to show me the last farewell, when I was to board the galley, she personally came to the place where the galley was: and when we began to sail, she bent her knee, and after prayer made the sign of the holy Cross with her hand weeping, as if she had openly said: You, son, will go safely, with the sign of the holy Cross protecting you; but in this life you will see your mother no more.

[337] Which all things were wondrously fulfilled. For although there were many pirates on the sea, we passed safely from all as far as Pisa. And when we had arrived safely at Genoa, notwithstanding many and numerous galleys of the schismatics, which were then passing toward Avignon; at length passing further by land, and coming to the city which is called Ventimiglia ^g, if for a small distance we had proceeded further, we would have fallen into snares prepared for us by the perfidious schismatics, who chiefly intended to kill me. But God willing, with us making delay in the said city for a day, she having died while he was staying in Liguria. a certain Brother of my Order, from those parts a native, sent me a certain letter, saying: In no way pass through Ventimiglia because snares are prepared for you: nor could anyone, if you were captured, free you from death. By this new precept, I withdrew by the counsel of my companion, given me by the Pontiff; and I fixed foot at Genoa, and sent to the Pontiff, announcing what had happened, asking what he was commanding me to do. But he commanded that I should stay there, and preach the Cross against the schismatics. By this occasion therefore my return was delayed, and meanwhile the sacred virgin happily consummated the course of this life, crowned with laurel by a wondrous martyrdom (as will appear below). Wherefore about those things which afterwards happened, I cannot bear witness of sight: but those things which I shall write, I either had through her epistles, who had witnesses besides others of the things done around her death, which she sent me often in the intermediate time, narrating what had happened to her: or I had from persons of both sexes, who were with her assiduously until her departure, and after her departure saw great signs, which the Most High showed through his spouse; or I found in the writings of certain of her spiritual sons understanding, who put into writing certain notable things in Latin and also in the vernacular speech, so that they might be known to all.

[338] But lest by alleging witnesses in general, I should seem to suborn the reader; I will here express them by name, that faith may be given not to me, but to them as more worthy: Sister Alexia, for I know that those men and women more perfectly imitated her in holy acts, and therefore more perfectly understood her acts. Their names are these, beginning with the female sex, because they were more assiduously with her. Alexia of Siena, Sister of Penance of Blessed Dominic, who was, although later in time in her discipleship, yet earlier (in my opinion) in the perfection of virtues. This one in the time of her youth, widowed of a noble and learned man, soon spurning the delights of the flesh and the world, to the holy virgin

so fervently adhered, that taking the habit of her conversation, she could never be separated from her: whence with all which she had previously possessed having been distributed, and given to the poor according to her counsel; afflicting her own flesh with fastings, vigils and other harshnesses, she was assiduously occupied with prayer and contemplation, imitating her mistress: and in these she persevered in such a way and so perfectly, that (unless I am very much mistaken) the sacred virgin herself at the end of her life, revealing to her all secrets, wished that they should have the said Alexia in her place after her passing, and imitate her. And this one I found living in the City, when I first returned, and she informed me of many things; but a short time after she passed to heaven, following her whom she had loved with such great fervor in the Lord. And she was the first informer of those things, which happened in my absence.

[339] The second was called Frances of Siena. This one had a most devout mind, Sister Frances joined to God and to this holy virgin by cordial love. Wherefore the same Frances, soon with her husband dead, taking the habit which the sacred virgin wore; placed the three sons who had remained to her from the said husband, for the service of God in the Order of Preachers, all of whom she sent ahead to heaven, with me as witness, before she died: and in the time of pestilence all laudably ended their life, as is clear to me: nor without miraculous operation of the Most High, obtained by the prayers of this virgin, as in the Chapter ^h on miracles worked concerning the salvation of souls, in the second part of this work I remember to have said. This Frances also after Alexia a short time survived; but informed me of many things together with others. But the third companion of the sacred virgin, and Lysa the saint's sister-in-law. still survives, who is called Lysa: whose fame in the city is known, chiefly by the neighbors of the street where she dwells. This one I therefore do not commend, because she is alive, and because also she was the wife of the brother of the same virgin: from which perhaps among the unbelieving her testimony would be rendered suspect, although I know her to be always truthful in all things.

[340] Brother Santo Moreover I found many men after her death, who were present at her consummation: but I name only four in the present, whom I knew to be conspicuous and comely with every virtue. Of these two have already followed her to heaven: but two still survive, of whom each I will particularly name and describe, on account of the unbelievers. And the first indeed of these, was certainly a Saint in fact and in name: whence he also was called Brother Santo by us. This man, of Teramo ⁱ by origin, deserting his parents for God and his country, came to Siena, where for thirty years or more (if I am not mistaken) he led an anchoretic life, living without complaint, always with the counsel of learned and devout Religious. This man in his old age finding this precious pearl, namely the virgin Catherine, having dismissed the quiet of the cell and his former manner of living, that he might be useful not only to himself but also to others, followed her, chiefly on account of the signs and miracles, which both in herself and in others he was seeing daily; asserting that he found greater quiet and consolation of mind and also progress of virtues, by following her and hearing her teaching, than he had ever found in the solitude of the cell. But singularly he found progress in patience: for he was continually suffering a certain too afflictive infirmity of the heart, and not only patiently, but even joyfully, he had learned from the sacred virgin to bear it: for which he was giving thanks to the Most High. This man informed me about many things, which had happened in my absence. But not long after, when I had again absented myself, he passed after his mistress to heaven.

[341] The second was a certain man, a youth in age, hoary in morals, Florentine by origin: but adorned (in my judgment) with all the flowers of virtues, ^k who was called Barduccio. Barduccio the young Florentine, This man leaving his parents and brothers and his own country, followed the sacred virgin to the City, and remained with her until her passing: whom the sacred virgin herself afterwards, as I found, more tenderly loved than the others; and I think on account of his purity, which I estimate to be virginal: whence no wonder, if the virgin loved the virgin. Hence with the holy virgin passing from this world, she commanded that he adhere to me, and according to my disposition lead his life: which I therefore think she commanded, because she knew him to be about to remain a short time in the body. For soon after the virgin's death Barduccio incurred an infirmity, which the doctors call phthisis: and although sometimes he seemed to take improvement, yet at last he was extinguished by it. For fearing lest the Roman air might hurt him, I sent him to Siena, where after not long time he passed to Christ. But those who were present at his migration bear witness, that when he was in his last breath, looking up on high, with joyful face he began to smile, and so with the smile of joy he gave up the spirit, so that even with his body extinguished signs of joyful smiling appeared afterwards. Which I estimate to have happened, because she whom in this life with the charity of a true heart he had loved, in his passing clothed with splendor he saw coming to meet him with joy. This one also informed me about many things which had happened in my absence: to whom I gave full faith, as if I myself had seen, on account of the great virtues, which I had experienced in him.

[342] The third of these was and is a certain young Sienese, called Stephen de Maconi, Blessed Stephen Maconi of whom I made mention above: whom I therefore do not praise at length, because he is still in the way, on which no one is safely praised. But that I may at least designate him, this one was one of the scribes of the sacred virgin, who both wrote the epistles which she dictated, and the book which she composed, in part: and so much adhered to her, that with both parents and three brothers left, together with his own country, he followed the virgin wherever she went. This one the same virgin, when she was in her passing, calling said: Son, it is the will of God, that leaving the world entirely you enter the Carthusian religion. Which precept the devout son devoutly accepting, committed to perfect execution. But by open deeds it has been shown, and is daily shown more, that that precept proceeded from the mouth of the Most High: for I never recall to have seen or heard in any Order such celebrated progress of virtues in one entering. For as soon as he made profession, he was made ^l Prior: and so he conducted himself in that Priorate, that afterwards he was never vacant from the Priorate: and now he is actually Prior at ^m Milan, and with this Visitor of many convents of his Order, and of great fame everywhere. This one noted and wrote ⁿ certain things, which happened in the passing of the holy virgin, and informed me fully by word. This one also is as it were a total witness of this Legend, so that I can say with John the Evangelist: He knows that he says true. John 19:35 That is Stephen the Carthusian knows, that Raymond of the Order of Preachers says true, who though unworthy and undeserving, composed this Legend.

[343] The fourth and last of the aforesaid men informing me, was and is, and Neri Landocci Neri or Rainerius of Pagla of Siena, son of the late Landoccio. This man after the passing of the holy virgin led an anchoretic life, as he still leads at present. This man was one, together with the aforesaid Stephen and Barduccio, of the writers both of her epistles and book; but earlier in time than the others he followed the spouse of Christ, leaving his father who was then living, and all his relatives: and because for a long time he knew the virtuous acts of the kind virgin, therefore I have invoked him and have him as a co-witness of this Legend together with Brother Stephen the aforesaid Carthusian. These men and the aforesaid women by word and writing informed me about the things which were done in my absence, both before the passing and in the passing of this sacred virgin, of whom this discourse. Whence, faith having been given you, dearest reader, about the things to be said, let us impose an end on this first Chapter.

ANNOTATIONS.

CHAPTER II.

The efficacy of the prayers of Catherine praying for the Church and the Pontiff: the immense desire for eternal things.

Ch. II

[344] After, as I related above, I departed from the spouse of Christ at the command of the supreme Pontiff, she remaining in the City, very many things happened worthy of narration, some of which, though few, are recounted above. But now we shall recount only those, as much as the Lord shall grant, which show to the faithful the bright sanctity of her happy end; and, as certain preludes, preceded her entrance into glory. Know therefore, reader, that the holy virgin, seeing in the Church of God, for which she always burned, such great evils growing up through that nefarious schism, which (as we said above) she had foreseen, and seeing the Vicar

of Jesus Christ surrounded on every side by vexations and persecutions; Catherine praying for the removal of the schism tears were her bread day and night, nor did she cease to cry out to the Lord, that he would restore peace to his holy Church. And the Lord consoled her in some way, because a year before she passed, on the same day on which she afterwards a year later died, he gave a double victory to his holy Church and to the supreme Pontiff, both over the Castle of Sant'Angelo, namely which in the City the schismatics had held until that day ^a with great disturbance of the city, and over certain armed forces ^b, which for the schismatics were vexing the whole country, a double victory is granted to the Pontiff. and were then entirely defeated, the principal ones captured and many killed. Which being done, the Pontiff who could not dwell near the church of the Prince of the Apostles, as he was accustomed, on account of the aforesaid castle; by the counsel of the sacred virgin came to the same church on foot and without shoes: whom the whole people followed with not a little devotion, giving thanks to the Most High for these and his other benefits. And so the holy Church with its Pontiff began in some way to breathe again, and the sacred virgin was consoled a little by these things.

[345] But her sorrows were soon renewed, because the ancient serpent which could not attempt by one way, attempted by another more dangerous and hard. For what he could not do through strangers and schismatics, he attempted to do through internal and domestic of the faith: for he began to sow discords between the people of the City and the Pontiff, which grew so much, Conspiracy of the Romans against the Pope's life, that openly the people was threatening to attempt the death of the Pontiff. Perceiving which the holy virgin, too afflicted, had recourse to the accustomed refuge of prayer, assiduously with all efforts entreating her Spouse, that he would in no way permit such a great crime to be done. Which while she was doing, as she herself wrote to me by a certain epistle of hers, she saw in spirit the whole city full of demons, who on every side were inciting the people to the crime of parricide, and against the praying virgin were giving horrible cries, saying: Cursed one, you try to impede us; but we will infallibly kill you by a horrible death. To whom she replying nothing, more at length and more fervently insisted on prayer; asking from the Lord, that for the honor of his name and for the remedy of his holy Church, which was then shaken by such great storms, he would entirely frustrate the desires of the demons, and keep his Vicar unharmed, nor permit that that people should commit so great a sin and so immense a crime. And once she received an answer from the Lord: which was to bring extreme destruction to the people Let this people, which daily blasphemes my name, fall into this evil; so that afterwards on account of this great crime I may avenge and destroy it, because my justice requires, that I no longer sustain their iniquities. But she then was praying more fervently, with these words in substance or sense: Most clement Lord, you know how the spouse, whom you redeemed with your own blood, is torn almost through the whole world, alas! you also know how few helpers and defenders she has: nor can it be hidden, how the usurpers and her enemies desire the death and scandal of your Vicar. If this evil happens, not only this people, but the whole Christian people and your holy Church will it most gravely harm. Temper therefore the wrath of your mind, Lord, and do not despise your people, whom you redeemed with such a great price.

[346] In this dispute, if I do not recall badly, she occupied many days and nights, with great affliction of her little body and labor; she always praying, and the Lord alleging his justice: and the demons crying against her, as is written, so great was the fervor of her praying, that, as she then wrote to me, at her insistence it is dispersed; unless the Lord (to speak in her manner) had circled her body with strength, as a vessel is wont to be strengthened and constrained by hoops, without doubt her little body would have entirely failed and burst. But finally in such an arduous battle, with the mortal torment of the same little body, the virgin conquered and obtained. For with the Lord (as has been said) alleging his justice, she replied: Lord, since otherwise it cannot be that this justice not be done, I entreat you not to spurn the prayers of your handmaid; but whatever of penalty is owed upon this people, let it be upon my body: for most willingly, for the honor of your name and for your holy Church, I will drink this chalice of suffering and death; as I always, your truth witnessing, have wished, since I conceived with your gift your love with all my heart and all my mind. At this voice more of the mind than of the body of this sacred virgin, the divine voice was silent, which was speaking in her mind. It is given through this to understand, that it was done as she asked. And it came to pass, that from that hour the murmur in that people ceased first gradually ^c and at last entirely: but the whole suffering the virgin full of virtues bore. For those infernal serpents, with leave obtained upon the virginal little body, by divine permission, with such great cruelty showed their fury, that (as the aforesaid witnesses reported to me) it would not be credible among those who have not seen, that which they saw with the faith of the eye.

[347] For with such great languors was that little body daily more beyond the usual distressed, and she therefore takes upon herself the rage of the demons as she had asked. that almost with the skin adhering directly to the bones, it appeared not alive, but now rather consumed from the earth: and with this nevertheless she was walking, praying and laboring, and assiduously to the eyes of those seeing showed more a monster, than anything natural. Torments of penalties were continually growing in that body, by which it was consumed to the sense; nor yet did the virgin cease from continual prayer, indeed more fervently than usual and longer was she occupied in prayer. But the sons and daughters, whom she had begotten in Christ, and then had with her, with incredible torment of the whole body manifestly saw signs of blows and beatings, inflicted by the infernal enemies, nor could they apply any remedy: both because they could not make resistance to the divine will; and also because the virgin herself, although she failed in body, yet with greatness of mind most joyfully was running to the punishments, which indeed (as I had from the aforesaid witnesses, and perceived through her letters transmitted to me) the more she prayed, the more sharply she sustained. Nor were lacking (as she wrote to me) terrible voices among those torments, with which the demons singularly afflicted her, horribly exclaiming: Cursed one, who always and everywhere have until now persecuted us, now comes the time, in which we will take full vengeance on you. You expel us from here; but we will exclude you from this bodily life. With these words they also joined blows, of which already above has been said.

[348] In such a manner from Sexagesima Sunday ^d until the penultimate day of April, on which she passed, the sacred virgin suffered sufferings until her happy passing, taking increase almost every day. In which time one (as she wrote to me) wondrous thing happened; for whereas previously she had been accustomed on account of iliac sufferings and some others, which she always suffered, to delay the hearing of her Mass until the hour of Terce; at that time through Lent she continued, that always every morning she came to the church of St. Peter prince of the Apostles, and there having heard Mass, first prayed longer, until her death. and at length returned to the house at Vespers, where she could not be found except lying in the little bed. In which little bed if anyone looked at her, he would have sworn that she could not move herself from there: but when the following morning had appeared, she was rising and walking from the place, which is called the Via del Papa [in which was her house of dwelling, namely between the Minerva and the Campo dei Fiori ^e], as far as St. Peter's, walking quickly; which journey would notably fatigue any healthy person. Under this circumstance called from the heavens, for some days she lay immovably. And at last on the day which we said above, namely the 29th day of the month of April, which was Sunday ^f, namely in the year of the Lord 1380, on which day the feast of Blessed Peter Martyr of the Order of Preachers was celebrated, around the hour of Terce, she passed to Christ. Many notable things were done at that time, which in the following Chapters, as much as the Lord by her merits shall grant, we shall briefly discuss. Whence here let us simply impose an end on the present Chapter.

CH. III.

[349] With the term of the course of the bodily life of this sacred virgin therefore approaching, through diverse signs the Lord was showing the glory, which with her labors and languors consummated in a short time he was about to give to his spouse in the heavens, How much she panted for heaven, corresponding to the gifts of grace, with which he had endowed her on earth. But among the other signs, with which he showed the perfection of her mind to those wishing to consider, was, that her desire daily was kindled more, that she might wish to be dissolved and be with Christ; that the truth, which she was contemplating about him in the way through a mirror, she might clearly and openly behold in the fatherland. Which desire indeed grew by so much more in her heart, by how much more perfectly the supernatural light was being diffused in her mind from on high. Whence about two years before her passing, such great clarity of truth was opened to her divinely, that she was compelled to pour it out through writing, and to ask her scribes, as was touched above, that when they should feel her placed in ecstasy, they should be prepared to write whatever from her mouth they should hear. And so in a short time was composed a certain book, it appears from the book of Dialogues, which contains a certain dialogue between one soul, which was asking four petitions from the Lord; and the Lord himself replying, and informing her about many most useful truths. At the end of which book two things are placed, which I judged to be very useful to insert here, both on account of the usefulness of readers, and also for the cause of showing the above-written desire to have been perfectly in the mind of this blessed virgin. Nor perhaps out of place ^g are these two placed here, because the natural condition of motion is to be intended to the end. And that he loved unto the end the Lord Jesus, John the Evangelist testifies; nor is there any smatterer of sacred knowledge who doubts that the end of the universe is the first truth. John 13:1

[350] But lest anyone think, that to the teaching or prayer, which or which things from the said book I have transferred here by taking, I add something of my own; I invoke as witness and judge that first truth, of which is the discourse, that the aforesaid two things, as they stand in the book, which she herself dictated, whose epilogue proposed here, I have translated from the vernacular into Latin; adding nothing

sentence or changing anything; indeed as much as I knew and could, I preserved the order of her words; and I tried, as much as the Latin speech allows, to translate from word to word: although strictly speaking, this perhaps cannot always be done, without sometimes some interjection, conjunction, or adverb being placed in Latin, which had not been placed in the vernacular: but these do not change the sense, nor even augment it, but rather adorn the sense of the speech through order, or declare the sentences more openly. The two things to be inserted here are these, namely first a certain Epilogue of the said book placed at the end, which briefly recounts all the things, which in the same book are placed at length. But the second is a certain prayer, which the virgin herself made after everything, through which is shown, how much she desired to be dissolved and be with Christ.

[351] The holy virgin recounts therefore at the end of the often-mentioned book, that the Lord God, the Father of our Lord Jesus Christ, thus addressed that soul near the end of the dialogue, after he had long spoken of the obedience of the perfect, saying: Now, most beloved and dearest daughter, I have satisfied your desire, from the beginning to the ultimate end, which I made speaking about obedience. For if you recall well, in the beginning you asked me with anxiety of desire, as a recapitulation of the whole book, as I made you ask, that I should make the fire of my charity grow in your soul: you, I say, asked four petitions: of which one was for yourself, which I satisfied, by illuminating you with the light of my truth, and showing you the way, that through the light of faith mediating, with knowledge of yourself and of me, in the way which I declared to you, you were coming to knowledge of the truth. The second petition, which you asked, was, that I should make mercy with the world. The third petition was for the mystical body namely of my Church, asking me that I would remove the darkness of persecution which it suffers, and you asked that I would punish their iniquities upon you. Hence I showed you, that no finite punishment or given for a finite time, can of itself alone satisfy for a fault committed against me, who am infinite good: but yet it satisfies, if it is united with contrition of heart and desire of the soul: but the way how it satisfies, I declared to you. Still also I responded to you, that I wish to make mercy with the world, showing you that to have mercy is proper to me. Whence on account of the inestimable mercy and love which I bore toward man, I sent my only-begotten Son and Word; which or whom, that I might more clearly demonstrate to you, I likened to a bridge, which reaches from heaven to earth: and this on account of the union, which has been made in him, between the divine nature and the human.

[352] he declares how God the Father fulfilled her four petitions, Likewise to illustrate you more with the light of my truth, I showed you how one ascended to that bridge by three steps, that is, with the three powers of the soul. Likewise about that Word, the bridge shown to you, I made another figure, figuring in his body the said three steps, as you know. The first in the feet, the second in the side or pierced rib, and the third in the mouth: in which I placed the three states of the soul, namely the imperfect state, the perfect state, and the most perfect state, in which it reaches and comes to the excellence of unitive love; showing you in each, what is that which takes away imperfection, and by what way one goes, and about the hidden deceptions of demons, and about proper spiritual love, speaking also to you about the reprimands in those three states, which my clemency made. And I placed the first reprimand, which it makes to men in life, before they pass from the body. The second in death, as regards those who die in mortal sin without hope, about whom I placed to you, that they went under the bridge by the way of the devil, narrating to you the miseries of such. he explained the three states of the soul, But the third reprimand it will make at the general judgment, and I spoke to you something about the punishments of the damned, and about the glory of the blessed, when each one has received his own body. Likewise I promised you and again I promise, that with much suffering of my servants I will reform my spouse, inviting you to sustain, and complaining with you about the iniquities of wicked ministers, and showing you in what great excellence I have placed them; and the reverence which I require and wish that secular laity should exhibit toward them. Replying to you also, how on account of their defects reverence toward them should not be diminished, and how displeasing and contrary to my will this is. And I spoke to you about the virtue of those who live as Angels, touching at the same time on the excellence of the Sacrament of the altar.

[353] Likewise because speaking about the said three states of the soul, you wished to know about the states of tears, and whence tears proceed; I narrated to you, concording the states of tears with the states of the soul: and I said to you, that all tears go out from the font of the heart, and the five states of tears, and in order I assigned to you the cause of this and the four states of tears; and about the fifth state, which generates death, I also then spoke to you. I replied also to your fourth petition, by which you asked me, that I would provide for a certain particular case which had happened: for I declared all these things, and discussed with you about my providence both in general and in particular, beginning from the beginning of creation to the end of the world; how I did and do all things with the highest and divine providence, giving and permitting whatever is given to you, whether tribulations, or spiritual and temporal consolations, all on account of your good, that you may be sanctified in me, and my truth be perfected in you. For my truth has been and is this, that I created you, that you may have eternal life: which truth I manifested to you with the blood of my only-begotten Word and Son. Likewise in the last things I satisfied your desire and the promise which I made you, namely narrating to you about the perfection of obedience, and about the imperfection of disobedience, and whence it proceeds, and what is that which takes obedience from you. For I placed it as one general key, and so it is. And I also spoke about the particular, and about the perfect and imperfect, both within religion and without, speaking distinctly about each. And about the peace which obedience gives, and about the war which disobedience makes, and how much the disobedient one deceives himself; adding and placing, that on account of the disobedience of Adam death came into the world.

[354] and how obedience opened the way in Christ: Now I the eternal Father, the highest and eternal truth, conclude to you, that through the obedience of my only-begotten Son and Word, you have life: and as all from the first old man contracted death, so all who wish to bear the key of obedience, have contracted life from the new man Christ sweet Jesus: about whom I made a bridge for you, after the way of heaven was broken, so that you could pass through this sweet and straight way, which is one and straight luminous truth, with the key of obedience; and so you pass through the darkness of this world without offense, and lastly with the key of my Word you open heaven. Now therefore I invite you and my other servants to weeping; because with weeping and with humble and continual prayer, I wish to make mercy with the world. Run dead through this way of truth, and you will not afterwards be reprimanded for slow movement; because I will require more of you now than before, since I have manifested myself to you in my truth. And beware lest you go out of the cell of knowledge of yourself: but in it expand and preserve the treasure, which I have given you. Which indeed treasure is a teaching of truth, founded upon the firm living rock, namely Christ, sweet Jesus: which teaching is clothed with light, through which the darkness is discerned. This therefore put on in truth, most beloved daughter. Then that soul, after she had seen with the eye of the intellect, and by means of the light of most holy faith had known the truth and excellence of obedience, and had heard it with right sense, and tasted it with affection, and with ineffable desire, mirroring herself in the divine majesty, was giving thanks to him, saying:

[355] to whom in turn Catherine replies giving thanks, Thanks to you, Father, because you did not despise me your creature, nor did you turn your face from me, nor did you despise my desires: for you the light, did not attend to my darkness: you the life, did not attend to my death: nor you the physician, despised my grave infirmity: you eternal purity, did not despise me full of mud and many miseries: you the infinite, me the finite: you the wisdom, me who am foolishness; for these and infinite other evils and innumerable defects which are in me, you have not spurned me; nor has your wisdom spurned me, your goodness, your clemency, your infinite good: indeed in your light you have given me light, in your wisdom I have known truth, in your clemency I have found love of you and love of neighbor. Who therefore compelled you to this? Not any virtue of mine, but only your charity. Here therefore let this same love compel you to illumine the eye of my intellect with the light of faith, that I may understand and know your truth manifested to me. Give me, Lord, that my memory may be capable of retaining your benefits: let my will burn with the fire of your charity, which fire may make my body pour out blood, given for the love of the blood, and with the key of obedience I may open the gate of heaven. I ask this same from you for any rational creature, both generally and particularly, and for the mystical body of your holy Church. I confess and do not deny, that you loved me before I was, and that you so ineffably love your creature, that you in some way resemble a man who becomes infatuated from too great love.

[356] to him sighing, O eternal Trinity! O deity, who through the union of the divine nature have made the price of the blood of your only-begotten Son worth so much! You eternal Trinity, are one deep sea, in which the more I seek, the more I find; and the more I find, the more I seek you. You in a certain manner insatiably satisfy: because in your abyss you so satisfy the soul, that it always remains hungry; and hungering for you, eternal Trinity, it desires to see you the light in your light. As the hart desires the fountain of living water, so my soul desires to go out of the body

of this dark one, and to see you in truth as you are. O how long shall your face be hidden from my eyes? O eternal Trinity, fire and abyss of charity, dissolve now the cloud of my body. For the knowledge which you gave me of you, in your truth constrains and compels me to desire the laying down of the heaviness of this body, and makes me eager to give this life for the praise and glory of your name; because I have tasted and seen with the light of the intellect in your light your abyss, eternal Trinity, and the beauty of your creature: whence looking at myself in you, I saw myself made to your image, by you giving me, eternal Father, of your power, and of your wisdom in the intellect, which wisdom is appropriated to your only-begotten Son. But the Holy Spirit, who proceeds from you the Father and your Son, gave me the will, through which he made me apt to love. For you the eternal Trinity are the maker, and I your making. Whence I knew you, with you illuminating, in the creation, which you made of me through the blood of the only-begotten Son, that you were captivated by love with the beauty of your making.

[357] as to the light of the soul, O abyss! O eternal deity! O deep sea! And what greater could you give me, than yourself? You are fire, which always burns; you consume, and are not consumed: you are he who consume with your heat all proper love of the soul. You again are fire, who take away all frigidity, and illumine minds with your light, with which light you made me know your truth. You are that light above every light, which with your light you give to the eye of the intellect: supernatural light, in such abundance and perfection, that even the light of faith through it is more clarified: in which faith I see my soul to have life, and in that light you the light have received me. For in the light of faith I acquire wisdom, in the wisdom of the word of your Son: in the light of faith I am made strong and constant, and am persevering: in the light of faith I acquire hope, that you will not permit me to fail in the way: likewise that light teaches me the way through which I walk, and without that light I would walk in darkness: and therefore I asked this, eternal Father, that you would illumine me with the light of most holy faith. Truly this light, is one sea, which nourishes the soul, until it is wholly in you. O peaceful sea, eternal Trinity! The water of this sea is not turbid; and therefore it gives no fear, indeed it gives knowledge of the truth. and his supreme good, This water is distilled, and manifests hidden things: whence where the most abundant light of your faith abounds, the soul is as it were clarified about that which it believes. That sea, according to what you, eternal Trinity, make me know, is a mirror; which while the hand of love holds before the eyes of my soul, represents me in you, who am your creature. In the light of that mirror you are represented to me, and I know you the highest and infinite good: good above every good, happy good, incomprehensible good, inestimable good: beauty above all beauty, wisdom above all wisdom: because you are wisdom itself. You food of Angels with the fire of charity gave yourself to men: you garment covering my nakedness, feed us hungry with your sweetness, because you are sweet without any bitterness.

[358] which she asks to be given her, O eternal Trinity, in your light which you gave me and I have received, by means of the light of most holy faith, I have known you, declaring through many and wondrous declarations the way of great perfection; so that with your light, not with darkness, I may serve you henceforth, and be a mirror of good and perfect life, and rise from my wretched life, in which hitherto I have always served you in darkness. For I have not known your truth, and therefore I have not loved it: but why have I not known you? Because I have not seen you: but why have I not seen you with the light of most holy and glorious faith? Because the cloud of my own love has obscured the eye of my intellect. But you, eternal Trinity, with your light have dissolved my darknesses: and who will be able to reach your height, and give you thanks for so immense a gift, and for such great benefits, which you have given me; and for the teaching of truth, which you have now handed to me? which teaching is one particular grace, beyond the general grace which you give to other creatures. For you wished to condescend to my necessity and that of other creatures, who in the future as in a mirror by looking in it will wish to mirror themselves. You therefore, Lord, respond for me to yourself: you who have given, satisfy and respond for those given, namely by infusing in me one light of grace, that with this light I may give thanks to you. Clothe, clothe me, and make that I may put on you eternal truth, that I may run this mortal life with true obedience, and with the light of most holy faith.

[359] Thus far the words of the sacred virgin, which I have most properly as I could, from the said book translated into Latin, changing nothing in substance, and declares asking for ardor of love for him. and preserving the words of the virgin, as much as the style of latinity permitted. From which, if reader, you notice, you will be able to venerate the excellence of this sacred virgin, not only as to the manner of living, but also (which is very admirable in the female sex) as to the teaching of truth. Whence again, as to the present proposal, you will be able to conclude, if you have attended to the things written above, that she most ardently desired to be dissolved and be with Christ: because she knew and understood, especially at that time, that to be with Christ is much better, as that good which is the end of all goods and perfection; on account of which this desire always grew in her, until she fully obtained that which she desired; from the espousals which in her adolescence she had contracted with Christ, as the last Chapter of the first part narrates, passing to the nuptial union of spirit, with the body left. Whence to narrate her passing itself, let us pass to another Chapter.

ANNOTATIONS.

CHAPTER III.

The last admonitions of the dying woman, struggle with the demon, death.

CH. IV.

[360] As indicated to my littleness the faithful relation of the witnesses above named and described, both through writing, which I still have with me; Near to death she exhorts her own, and by verbal testimony, which hitherto I keep in mind; the Blessed virgin seeing and understanding, perhaps not without express revelation, the hour of her departure approaching; called to her the little household which had followed her, namely of sons and daughters granted to her by the Lord. To whom speaking in general, she made a long and notable sermon, exhortatory to the progress of virtues; in which she expressed certain notable points, which I found written by the aforesaid witnesses and likewise noted, and I do not think it worthy that they be passed over by us. And the first and fundamental of her teaching was, that one approaching to the service of God, if he wishes truly to possess God, it is necessary that he denude his heart of every sensible love, not only of any person, but also of any creature, and with simple and whole heart tend to God the creator. For, as she said, to the perfect stripping of oneself, the heart cannot be totally given to God, unless it be free from every other love, open and simple without duplicity, asserting that she principally to this perfection had labored and studied from her childhood. Likewise she said that she had known, that to such a state, in which the soul gives its whole heart to God, without the means of prayer she could not come perfectly: asserting that it is necessary entirely that prayer be founded in humility, and not proceed from any confidence of any virtue of the one praying, but always know himself through himself to be nothing: adding, that with great study and solicitude she herself always tried to give herself to the exercise of prayer, that she might acquire the continual habit of it, the pursuit of prayer, because she saw that from prayer itself virtues receive increase and vigor, and without it virtues are weakened and fail. Whence she was inducing those men and women to whom she was speaking, that they should entirely study for the perseverance of prayer; distinguishing two manners of prayer, namely vocally and mentally: teaching them that to vocal prayer they should attend at determined hours, but to mental prayer always either in act or in habit.

[361] Likewise she said that through the light of living faith, she clearly conceived and saw in her mind, that whatever was happening to her or to others, all proceeded from God, not from hatred, but from the great love which he has toward his creatures. ready obedience, And hence she acquired and conceived a love and a readiness of obeying, both the commands of God and of her Prelates, always reckoning that their commands proceeded from God, either on account of the necessity of her salvation, or on account of the increase of virtues in her soul. Likewise she said, that for acquiring purity of mind, it is necessary

that a man guard himself from all judgment of neighbor, and from all vain speaking of the deeds of the neighbor. For in any creatures we must look only to the will of God: the avoidance of rash judgments Whence very effectively she said to them, that no creature for any cause should they judge, that is by the manner of judgment despise or condemn, even if they saw with the faith of the eye them committing sin: if when they were so sure of the sin of anyone, they should have compassion on that sinner, and pour out prayers for him to the Lord, and not despise him or contemn him by judging. Likewise she said that the greatest hope and confidence she had always placed and had in divine providence, and to this same she induced others, narrating that she had found and known by experience, that divine providence itself is exceedingly great and extended; confidence in God, which also as she said, they themselves sometimes together with her had experienced, when wondrously in their needs the Lord helped them: adding, that divine providence itself never fails those hoping in it, and singularly would always be present to them.

[362] These and other salutary things persuading them, the sacred virgin concluded her sermon with the precept of the Savior, humbly and urgently asking them, that they should have love for one another; saying with sweet and fervent manner of speaking and often repeating thus: Love one another, mutual love, my dearest sons, love one another; because in this chiefly they would show themselves to have been and to wish to be her spiritual sons, if they had true love for one another; and she herself would then reckon and wish to show herself to be a mother. Indeed she said, that if they mutually loved each other, they would be her glory and crown; and she receiving them as perpetual sons, would pray the divine Goodness, that the abundance of grace, which he had deigned to pour into her soul, he would pour into their souls. Likewise by a certain authority of charity she commanded all of them, that their desires should always be kindled, and with humble and devout prayer they should offer them before God, for the reformation and good state of the holy Church of God, and for the Vicar of Christ; and zeal for the Church: asserting of herself, that always, but more singularly from seven years ago, she had borne these desires in her heart; nor had she ever let pass, at least within the said seven years, without offering them in the sight of the divine majesty and goodness. And she confessed openly, that for the obtaining of the said grace, she had borne many pains and infirmities upon her body: but singularly at that time, when she was speaking these things, she said she was suffering most bitter pains for this cause. Adding that as Satan, having received leave from God, placed many infirmities and pains upon the body of Job; so she seemed to have received leave from the Lord of tormenting and vexing her body with many and diverse torments, so that from the sole of her foot to the top of her head no health appeared in her: for each member of that little body particularly was suffering torment by itself; although some members were afflicted with several torments at once; as all those seeing clearly, even with her silent, perceived. After all these things she said: It clearly seems to me, most beloved ones, that my most beloved Spouse has entirely disposed and wills, that in the aforesaid and from the aforesaid fiery and anxious desire, after these pains which his goodness has granted me, my soul led out from this dark prison should return to its beginning.

[363] And the aforesaid witnesses narrate inserting in their writings, that those painful afflictions of hers seemed to them horrible and unbearable to anyone, not supported by great grace of God: and they wondered how she could bear them with such equanimity, without any sign even of any sadness. To them thus wondering, then having consoled them about her passing, and groaning from sadness, she subjoined: You ought not, dearest sons, to be saddened about my passing: indeed rather rejoice with me, and congratulate me, because I am leaving the place of pains, and going to rest in the peaceful sea, the eternal God. But to you I affirmatively promise, that I will be more useful to you after my passing, than I have ever been or could have been, while I was with you in this dark life full of miseries. But this notwithstanding, life and death and all things I place in the hands of my eternal Spouse; that if seeing me useful to any creature, he wishes me still to remain in labors and torments; I am prepared for the honor of his name and for the salvation of neighbor, a hundred times a day, if possible, to undergo death and torments. But if it should please him that I pass now, hold for firm, dearest sons, that I have given my life for the holy Church, which I reckon a most singular grace to have been granted me by the Lord. she bids farewell to each: After all these things calling each particularly to her, she ordered for each the manner of living, which he should hold after her passing. And she wished that all things should be reported to me, and that they should have recourse to me in her place, sending some to religion, some to the anchoretic life, some to the clerical state. But to the women of penance of Blessed Dominic especially, she placed Alexia in charge. And so she disposed all things even in particular, according to what the Holy Spirit dictated, which the outcome of things afterwards proved, because all the things which she commanded were salutary.

[364] and pardon for her defects asked Which being done, she asked pardon from all, saying: Although, most beloved ones, I have always thirsted for and desired your salvation, which I dare not deny; yet I know, that toward you in many things I have failed: both because I have not been to you an example of spiritual light and virtue and good works, as I ought and could have been, if I had been a true handmaid and spouse of Jesus Christ; and also, because toward your bodily needs I have not been diligent and solicitous, as I ought. Wherefore from all and each of you I ask pardon and indulgence, humbly and urgently exhorting and praying each one of you, that you follow until the end, the way and path of virtues: because by doing so, you will be, as I said before, my joy and my crown. And these things said, she made an end to her sermon. Then (although every day, as is clear to me) calling her Confessor she was confessed generally, and humbly asking the super-sweet Sacrament of the sacred Eucharist, and the other Sacraments, she is fortified with the last Sacraments: at the due hours and manners, she obtained all according to her wish, as she desired. Which being done she asked a plenary indulgence to be given her, as she had already previously graciously obtained from two supreme Pontiffs, namely Gregory XI and Urban VI. Which being done she began to be in agony, and to enter into a special war with the ancient enemy, which those standing by perceived by her acts and words: for sometimes she was silent, sometimes she would reply, sometimes she would laugh, as if mocking what she heard, sometimes she was kindled.

[365] Yet one thing they noted, which they reported to me, and I think was the will of God: for while she had been silent a little, as if hearing some things against her, she struggles with the demon with joyful face she replied: Vain glory never, but true glory and praise of the Lord certainly. Nor without cause did divine providence wish these things to be known: for many spiritual men and also women, on account of the affability of charity and excess of graces divinely granted to her, thought that she was seeking the praises of men, or at least in some way delighted in them: on account of this she conversed in such a way among men. Whence many sometimes speaking about her, even said to me: Why does this one run about wandering in circles? She is a woman. professing she never sought vain glory: Why does she not stay in her cell, if she wants to serve God? To whom, if anyone attends diligently, sufficient reply has been made. Vain glory (she said) never, but praise and true glory of God certainly. As if she said openly: Not for vain glory did I run about, or do any other works whatsoever: but for the praise and glory of the name of the Savior I worked all things. This testimony also I can securely offer, who heard her general and particular Confession more than frequently, and diligently considered all her acts, that all her deeds by special mandate of God and divine inspiration she always did; and not only about the praise of men, but not about men themselves in any way did she think, except when she was praying for their salvation, or when by her labors she was procuring the same salvation. It would not be credible to a man, who had not experienced her ways, how much that soul was exempt from all human passions, even from those customary to other virtuous persons. Phil. 3:20 For that Apostolic saying seemed to be completed in her: Our conversation is in heaven. Nor could she for an instant be removed from her desire, nor from the fervor of charity in any way be remitted. And therefore neither to the wind of vain glory, nor to any irrational appetite could a place be found in that mind.

[366] and absolution again asked, Whence returning to the premises, whence we departed, after a long agony and the victory obtained, returned to herself, she again made a general confession, that is, that which is wont to be made publicly; asking as a caution to be absolved again, and a repeated indulgence given to her, following (as I think) the teaching and likewise example of Martin, Jerome and Augustine; who by words and deeds showed to the faithful, that no Christian, of whatever excellence or virtue, ought to pass from this life without penitential lament, or without cordial penance for offenses committed. In the sign of which, Augustine in his last infirmity, through which he passed, had the seven penitential Psalms written for him, and fixed on the wall, to which he looked from his little bed: which assiduously reading, he wept abundantly and continually. Jerome at the last publicly confessed his sins or defects: Martin placed in the same extremity, by word and deed taught his disciples, that a Christian, in sackcloth and ashes, as a sign of humble and cordial penance, ought to die. Whom the holy virgin yearning to imitate, showed by all signs cordial penance, and humbly asked once and again absolution from sins and from the penalties due for them.

[367] Which being done, as those reported to me who were bystanders, her bodily strength began suddenly to be destituted: but she could not cease from holy admonitions, but always admonished her sons, not only those present, but also those absent, whom she had begotten in Christ. For in that extremity, having recalled me (as they report), she was saying to them: Have recourse to Brother Raymond in your doubts and needs; and tell him, that in nothing should he fail or tremble on account of whatever happenings which he shall see: because I shall be with him, assiduously

freeing him from dangers: and when he shall do what he ought not, I shall give him discipline, that he may correct and amend himself. These things they say she repeated more frequently, and with these words almost came to the last failing of the spirit of eloquence. And when she saw the hour of departure approaching, she said: Lord, into your hands I commend my spirit: and this said, that holy soul (as she had long desired) was released from the flesh; and to her Spouse whom she had so ineffably loved, in the year 1380 on April 29 she piously dies. was joined with indivisible and perpetual union, in the year of the Lord one thousand three hundred and eightieth, on the twenty-ninth day of the month of April, which was the Lord's day around the hour of Terce. At which hour to me, then existing in the city of Genoa, her spirit as it were spoke all the words, which are written above, and which she had commanded to be reported to me, with that Truth as witness, which neither deceives nor is deceived. But my blinded heart, then did not understand whence those words came, although both the words and the sense I perfectly perceived.

CHAPTER IV.

Catherine's happy passing to the Above revealed, to the Author and to a certain matron.

[368] I was in the aforesaid city of Genoa, carrying the office of Provincialate of that Province, according to the custom of my Order: and because the time of the general Chapter was pressing, which was to be celebrated at Bologna, where a new Master General of the same Order was to be elected, together with certain other Brothers and Masters we had prepared ourselves for withdrawal, or to undertake the journey by sea as far as Pisa, that at length with God leading, thence we would come to Bologna, as we also did. And when for this cause we had hired a certain small ship, we were awaiting weather fit for sailing, which for then was not smiling on us according to our wish. Wherefore on that same morning on which the virgin passed, The same day the absent Confessor hears an internal voice I had descended to the church on account of the feast of Blessed Peter Martyr, which was being celebrated on that day by the Brothers; and although unworthy, I had read or celebrated one Mass: which being done, I was returning to the dormitory, to prepare the little bundle according to the custom of travelers. But passing before an image of the glorious virgin, according to the custom of the Brothers, I was silently saying the Angelic salutation: and by chance I fixed my foot a little. And soon there was made one voice without airy sonority, expressing words not to the bodily ear, but to the mental, whose words however I was perceiving better in mind, than if by the sound of exterior voice they had been uttered to me. Nor do I know how to describe that voice otherwise, if it is to be called a voice, which lacked exterior sound. Whatever it be, that voice sounded these words to me or expressed in mind: Do not fear in any way: promising help, I am here for you: I am in heaven for you. I will protect and defend you: be secure and fear nothing, I stand here for you. Having perceived these things in mind, I was (to confess the truth) in no little agony, and I was thinking what sort of consolation or promise of security this was.

[369] And because for then only of the Mother of God Mary, whom I was saluting, could I suspect, that she was thus addressing me; nevertheless weighing my unworthiness, I did not dare to believe this: but I thought that some great adversity was going to come upon me, on account of which I was praying that the Mother of mercy, according to her custom, by which she always consoles the afflicted, would make me by this consolatory promise more cautious, and more prepared, to bear with equanimity whatever should occur. I suspected also, but he did not then understand whose it was. that (because I had preached in the said city the Cross against the schismatics) it was possible for me on the way of the sea to encounter some schismatics, who perhaps would inflict something of evil on me and mine. And so by these thoughts I was distracted from understanding the mystery, which the most merciful Lord was working through the spirit of his spouse, to lift up the weakness of my pusillanimity, which the virgin well knew, but far better the Lord her Spouse: on account of which I in the recounting of these things, see myself rather to have matter of confusion than of vanity. And therefore I securely wrote these things, lest wishing to avoid my confusion, I should keep silent about the glory of the Spouse and the Spouse, by whose benefit I have been so kindly strengthened. Moreover lest it be believed that only to me absent her departure was made open, I am constrained to narrate a certain vision, which at the hour at which the sacred virgin passed, was shown to a certain Roman matron (as she herself who saw it most seriously recounted to me, and with no small devotion) to whose relation I have adhered not lightly nor ignorantly; for I had known her conscience and life for almost twenty years or thereabouts, before all these things happened; as of her who was wont to confess her sins to me, and about the doubts of her conscience always consulted me: therefore I securely recount what I write.

[370] There was then in the holy City, at the time when the sacred virgin passed, a certain matron, namely mother of two sons, to a certain Roman matron, who was called by her proper name Semia; not of very obscure family, nor yet very illustrious; but among the common citizens of the city joined by a copious number of kinsmen. This one both before the death of her husband, and more perfectly after, disposed herself to serving the Most High, and devoted herself wholly in a manner to pilgrimages or visitations of the churches of the City, and to prayers, and so for a long time persevered: and she was accustomed at every time to rise in the night, but then she inclined her head a little in the little bed, refreshing herself with a brief sleep, that she might be rendered stronger for the labors of pilgrimage. It happened therefore, that when the sacred virgin (as we said above) came to the City, this same one who had previously been informed about the excellence of her virtues, familiar to her, both by me and by others, soon came to her; and began to taste the sweetness of her conversation, and to say to me and the other informers of her, that we had not reported to her half of her perfections. She became therefore familiar to her, and frequented the house of dwelling of the virgin: but on account of the accustomed pilgrimages, and because it was necessary for her to serve five children, several days sometimes passed, in which she did not see the sacred virgin, and therefore she did not think her to be so gravely ill.

[371] Therefore in the night preceding that morning, on which the sacred virgin passed from the body, the matron Semia named above, according to her custom rose to pray; and prayer completed, around dawn she thought, that because the day was Sunday, wishing to rise in the morning, it was necessary for her to rise quickly, both because she wished to be present at the solemn Mass office, and also because being alone then in the house, it was necessary that she also have care personally of the kitchen for her sons' dinner. Whence she reclined her head, with the intention of sleeping a little and rising quickly. Wherefore, as mental solicitude is wont naturally to do, even sleeping she was solicitous about rising quickly. And while as if talking to herself in dreams she was saying; You must rise quickly, that first you may prepare the kitchen, and then go to the church at its hour: there appeared a certain most beautiful boy, of the age of eight or ten years, as it seemed, and he was saying to her: I do not wish you to be so quickly awakened or risen, until you have seen that which I wish to show you. an Angel appearing bids her wait, But she (although in the sight of the boy she was much delighted) yet solicitous about Mass said: Allow me to rise, good boy; because it is not lawful for me to neglect the solemn Mass today. But the boy: In no way, he said, do I wish you to rise, unless first you see the wondrous things, which I wish to show you on the part of God. And drawing her, as it seemed to her, by her clothes; he was leading her to a certain broad and ample place, in which there appeared to be the form of a certain oratory or church, at whose summit of the place was a certain silver tabernacle, decorous indeed and closed. And then the boy said: Wait a little, and you will see what is in that tabernacle.

[372] and shows her a girl crowned with three crowns. And immediately there appeared another boy similar to him, who was bringing a certain ladder to that silver tabernacle, which was situated in an eminent place: and as it seemed, he ascended by the ladder, and with a certain golden key opened the door of the same tabernacle. Which being opened, soon there appeared to the matron seeing a certain girl, with great beauty most beautifully adorned: for she was in a shining and white garment, and adorned with necklaces: and on her head were three crowns very aptly composed or joined, so that each appeared integrally. The lower was silver, showing snowy whiteness: the second was silver mixed with gold, having redness, as red cloths are wont sometimes to be covered over with golden threads: and the third was purely gold, but woven throughout and adorned with pearls and precious stones ^a. When that devout matron had seen this, she was thinking who this girl was, adorned with such great ornaments: and fixedly looking at her face, she clearly discerned the effigy of the virgin Catherine of Siena: but because she knew her to be of greater age than that vision showed, she was suspecting it to be another. But the boy who had first appeared to her, was asking her whether she knew that one, whom she was seeing. To whom she seeing replied: The face indeed is the face of Catherine of Siena, but the age does not correspond. And while thus hesitating she was looking at her for a long time, she who was within the tabernacle, smiled, and said to those two boys: Do you see that this one does not know me? After these things there came four other boys, and saying herself to be Catherine, similar to the two former, bearing a certain portable couch in the likeness of a marriage-bed, adorned with precious cloths of purple color: which when they had placed near the aforesaid tabernacle, they ascended on high nimbly; and took in their hands the said crowned girl, wishing to place her on the aforesaid bed. But while this was being done, she said to the boys: Let me first go to that one who now sees me, and does not know me: and this said, as if flying she came to the often-mentioned matron, and said to her: Semia, do you not know me? I am Catherine of Siena, as appears in my face. To whom she replied: Are you my spiritual mother Catherine? And she: I am; but note well those things which you have seen, and which you will see.

[373] Which said, by the said six boys she was led back and placed on the aforesaid bed, and suddenly lifted up on high. And as Semia was looking at her going, whom she sees being lifted up to Christ, soon there appeared in the sky a throne, and upon the throne sitting a King jeweled and crowned, having in his right hand an open book. And those boys were elevating the virgin with the couch as far as the footstool of the throne and the feet of the one sitting; where when they had arrived, they deposed the couch:

and soon the virgin falling at the feet of the King, adored him. Which being done, the King said: Welcome my most beloved spouse and daughter Catherine. But by the command of the King she raised her head, and read in that open book, for the space in which the Lord's prayer could be said once slowly; and at length by the same command she raised herself standing near the throne, awaiting the Queen, who was leading with her a greatest cohort of virgins, and was coming (as it seemed) to the King. And when the Queen had drawn near, the virgin soon hastening descended from the step, on which she was, and adored her with knees bent: whom the Lady of the heavens receiving with hands coming to meet her, said: Welcome my most beloved daughter Catherine: and raising her, received her in the kiss of peace. her mother, Which being done, after she had again adored the Empress of the heavens, by her command she went to the other virgins, and each received her with great cheerfulness in the kiss of peace. And while these things were being done, Semia seeing, was strongly crying out: O our Lady, O mother of our Lord Jesus Christ, intercede for us. And again: O Blessed Mary Magdalene, O blessed Catherine, O blessed Agnes, O blessed Margaret, pray for us. For she was telling me (as she asserted) that although it seemed to her, that these things were being done in the heavens, yet she discerned all the particulars, as if she had been at the feet of certain steps, and had discerned the things which were being done on their summit. And she added that she well knew and discerned, not only the most blessed Mother of God, to be received by them and by the choirs of virgins. but all the others, each by herself. And therefore she called each by name, because each bore the sign of her martyrdom. For instance Catherine the wheel, Margaret had a dragon under her feet, Agatha showed her breasts cut off, and so of the others. Finally with all the virgins applauding the virgin Catherine, she was placed among them, and crowned in glory, as we said.

[374] And the matron Semia often named, was roused or wakened from sleep; Afterwards awakened and doubtful about the truth of the vision, who opening her eyes, saw the sun already risen to the hour of Terce or thereabouts: about which grieving very much, both on account of Mass and on account of her sons, whose food was not prepared, she began to think why beyond the usual this vision had been shown to her. For she did not know nor believe the sacred virgin to have died, although she knew her to be ill: both because for several days before being occupied in other things she had not visited her, and also because it was customary for the virgin to be freed from even the gravest infirmities. Whence rather she was believing that the virgin for that measure of time, in which she herself had had the vision, had been according to her custom in some singular rapture, in which she had received great revelations from the Lord. But because on account of the lateness of the hour she was doubting that she could find Mass for that day, she was suspecting it had been an illusion of the ancient enemy, to make her on the Lord's day against the precept of the church lack Mass. Whence soon she hastened, and placing the pot over the fire, ran to the parish church, saying in her heart: If I shall be deprived of Mass, it will be a sign to me that this vision was from the ancient enemy: but if I shall have Mass, then I shall say that this was by the merits of my mother Catherine. But coming to the church, she found that the Offertory after the Gospel was being chanted. Whence not a little saddened, she said: O wretched me! the adversary has deceived me. And soon she returned home, that having taken a little care of the kitchen, she might seek through other churches, if she could have an entire Mass.

[375] But while she was doing some work in the house, she heard a bell rung for Mass at a certain monastery of virgins near her house: by a double sign she is made more certain, who gladdened, hastened to come to that church, and for this cause left the cabbages, which she had cleaned and washed, as they were: nor did she put them in the pot, as she intended: and she closed the door of the house with a key, with no one left inside. And when she had come to the church of the said monastery, she found that then the Mass office was beginning: about which rejoicing, she said within herself: Satan has not deceived me, as I thought. But about the disturbance of her sons, who were of advanced age, she was fearing enough: because she well knew that their food was not prepared; nor could it be prepared by her at the proper hour: namely with the mass found beyond hope, yet she committed all to the Lord, that she might be consoled by the Mass office; praying nonetheless the Savior, that if that vision had been from himself, he would preserve her from the scandal of her sons, whom on account of their austerity she greatly feared: and so she completely heard the solemn Mass. Which completed, while she was returning home, she found her sons on the way, who meeting her said: Mother, the hour is now late, do what you can so we may dine. To whom she: Wait a little, dearest sons, because in a short while all will be completed. And she ran toward home, and finding it closed as she had left it, she opened the door: and thinking to complete what remained to her of work or labor, she found that all was perfectly completed, namely the cabbages with the meats, and everything so well prepared, and with the foods which she had left raw divinely cooked: that they could immediately come to the table. She is amazed, and recognizes herself to have been wondrously heard by the Lord: and she proposes soon after dinner to come to Catherine, whom she thought still living in the body, and to narrate everything to her. And her sons who were not far distant, she calls to dinner with no little joy: and with them eating, she always thinks about such a great vision, now confirmed by two miracles. But also her sons ignorant of all these things, commended the food better than usual: she indeed was pondering in her heart all the things which she had seen and was seeing: and as she singularly expressed to me, she was saying within herself: O my beloved mother! you have come to my house with doors closed to make the kitchen for me. Now I truly know that you are holy, and a true handmaid of Christ.

[376] therefore she goes to the house of the Saint whom she did not know to have died, Nor for all these things was she suspecting her to have passed from the body, indeed with her sons having taken food and departing, soon she came to the house of dwelling of the virgin, and in her usual manner knocked at the door of the house: but there was no one to answer. But the neighbors said to her, that she had gone to visit the sanctuaries, and there was no one in the house; which she believed, and departed. But in the truth of the matter, all who were within, weeping and mourning the spiritual mother, who had left them orphans in this wicked world, were concealing her death from others; both lest there should be tumult in the house or gathering of the people, and also because they wished to have counsel with discreet men, how they ought to celebrate her obsequies: but some, though few, had sent outside, who had closed the door from the outer side, as if no one were in the house; that so without impediment they might both satisfy their sorrow by weeping, and more quietly deliberate about what was to be done. Yet it was the last and determined counsel of them, while the household was concealing the matter, that on the following morning the virginal body should be brought to the church of the Preachers, which is called Saint Mary of the Minerva by the common people: and there, as the Lord would grant, the obsequies should be celebrated. What more? They enough concealed her death in every way, secretly they did their things; but they could not so conceal it, without her Spouse knowing how to make it more manifest. For as soon as her body was brought to the church, the whole people of the city knew, and a greatest multitude gathered to the aforesaid church, and a concourse of the people made to the body, and the peoples rushed in crowds to touch her garments or feet; so that her sons and daughters together with the Brothers feared, lest both the garments and the body be torn to pieces by the rushing peoples, and be dismembered limb from limb. Wherefore they placed the sacred body within the iron railings of a certain chapel, which is dedicated under the name of Blessed Dominic within the same church. But the things which after these things were done afterwards happened, will be declared in the following Chapter.

[377] But while these things were being done, the often-named matron Semia came by chance: and seeing the popular tumult, she asked about the cause of such a great gathering: and immediately it was told her, that Catherine of Siena had passed, and her body was in that church, on account of which the peoples were flowing together. Hearing which, soon wailing she came to the place, where the sacred body lay, and with the spiritual daughters of the virgin standing around her bier, she said: O most cruel women, she understands what has happened, why did you conceal from me the death of my sweetest mother? why did you not call me to her passing? And when they were excusing themselves about this, she asked: Tell me when did she pass from the body. To whom they said: Yesterday around the hour of Terce she gave up the spirit to the Creator. Then Semia, scratching her own face with her nails, exclaimed: I saw her, I saw my most beloved mother going out of the body; whom with me seeing the Angels brought to heaven, crowned with three most precious crowns, adorned with white and shining garments. and narrates what she saw. Now I know that the Lord sent his Angel, and showed me the departure of my mother, and preserved Mass for me until the late hour: and what is more, in the service of the kitchen he wondrously helped me. O mother! O mother! why did I not understand while I was in that vision, that you had passed from this world? Which said, she recounted all the things she had seen to the sons and daughters, who were standing around, guarding her sacred body. And here let this be the end of this Chapter.

ANNOTATIONS.

CHAPTER V.

Miracles and healings of the sick made at the body before and after burial.

CH. V.

[378] The course of this sacred virgin's pilgrimage having been consummated, divine power did not fail, which had always been her companion in this life, With her body lying in the church at the Minerva, to declare the merit of her sanctity to the faithful, even after she had obtained the reward. For, as was touched above, with no one calling or procuring, indeed with many (as has been said) seeking to conceal it, almost the whole people of the city of Rome to the church, where lay

her sacred body still unburied, came running; kissing her feet and hands with reverence, and commending themselves to her prayers: and so great was the tumult of the people running together, that it was necessary (as I said) for the sacred body to be placed within the iron railings of the chapel of Blessed Dominic. But meanwhile many began, having confidence in the merits of her sanctity, to bring the sick and disabled, and to ask their health from the Lord by the merits of this virgin. Nor were they defrauded of their desire: on account of which I am compelled, those things which I have found in writings, here to insert; and certain things which are fully clear to me, also to recount.

[379] [While the sacred body was in the aforesaid church, a certain Sister of the Order, which is called the Third Order of Blessed Francis, who is called Dominica, from the city of Bergamo in Lombardy, a dweller in the City, who had suffered an infirmity in her arm so long and grave, that for six months before the virgin's death she had not been able to use it, because it was disabled and somewhat withered; came to the aforesaid church; and not being able to approach the body on account of the crowd, she handed forth a certain veil of hers, asking that the virgin's body be touched with it and it be returned to her. Which being done, she placed it on her arm, and soon without delay was fully liberated. Wherefore she began in the midst of all that people to exclaim and say: Behold that I have been freed by the merits of this virgin from an incurable infirmity, from which I had wholly lost my arm. a woman having a withered arm, Hearing which, the tumult among the people became greater, and many began to bring their sick there, that they might at least be able to touch the fringe of her garments.

[380] Among others was brought a certain little boy, of four years of age, who had incurred a contraction of the nerves of the neck from a certain infirmity, a contracted boy, so keeping his head totally inclined upon his shoulder, that he could not at all raise it. When he was carried to the sacred body, as soon as he was touched in the infirm place by the virginal hand and surrounded with a certain veil of the virgin around the neck; he began to improve, and within a short space raised his head, and was perfectly cured. For this cause it was not possible for three days to hand the sacred body over for burial, namely on account of the signs and miracles which were being done through her. and therefore for three days the burial is delayed. And such a gathering of the people persevered for the said three days in the same church, that when a certain Master in sacred Theology wished to preach to that people about the praises of the virgin, and for this cause had ascended the ambo; in no way could he quiet the tumult of the people, nor consequently obtain a hearing: wherefore, with many hearing, he said this word: This holy virgin does not need our preachings: for she herself preaches and declares herself sufficiently. And this said he descended, the sermon imperfect, indeed not even begun: but the miracles were growing and being augmented.

[381] For a certain Roman, called Lucius Cannarolae, burdened by a certain infirmity, with no medicine helping him, lost almost his thigh with the whole leg, Also are cured, one with weakness of leg and ankle, so that even with a staff supporting him, he could scarcely walk a small space. This man however, having heard the fame of the signs, which the Most High was working through the virgin Catherine, with great labor came to the aforesaid church, and by the help of others, to the place where the virginal body lay, he was led. And there with great devotion he placed the virgin's hand upon his leg and ankle weak and infirm: and soon he began to feel help and strength in those members: and before he departed thence, he was fully cured: with all who were standing by seeing, and blessing omnipotent God, who in his Saints is always wondrous.

[382] a leper, Likewise a certain girl, by name Ratozola, having a horrendous infirmity of leprosy on her face, so that her nose and the upper lip of her mouth was covered with horrible and stinking leprosy, having perceived this fame, went to the said church. And when she was trying to approach the sacred body, she was several times repulsed by the bystanders. But she urgently insisting, at last entered: and as eager for the grace, which she supremely desired, not only to the feet and hands of the virginal body, but also to its face she applied her infirmity. What more? Soon she felt alleviation of her leprosy, and within a short time was perfectly cured, so that not even a trace remained on her face.

[383] Likewise a certain Roman, by name ^b Cyprius, from his wife who was called Lella, had received a daughter, who in girl's age had incurred an infirmity a girl with phthisis, which is called phthisis ^c, and could be freed by no medicinal remedy. But her parents, having perceived the fame of the miracles performed through the sacred virgin, devoutly commending her to the same virgin, had her touch a veil or a Pater-noster, which had touched the virgin's body. Wondrous thing! when they had almost despaired of the girl's salvation, as soon as she touched the aforesaid things, without any interval she was simply cured, and restored to her former health.

[384] Likewise while the sacred body lay unburied, a certain citizen of the City, one deprived of the use of his feet, called Antonius Lelli Petri, existing in the church of the prince of the Apostles, heard the fame of the miracles, performed by the merits of this sacred virgin. But he from a certain excessive labor had incurred a certain infirmity, from which he had been made almost unable to walk, nor could the doctors with all natural medicines cure him, much less mitigate the aforesaid infirmity. Wherefore having heard the aforesaid fame of miracles, he devoutly commended himself to the holy virgin; and offered a vow of promise, if by her merits he should be freed. Wondrous thing! as soon as the vow was made, he was perfectly cured from that burden which he was suffering; nor did he feel those heavinesses any longer, and nimbly and freely he walked as before, and came to the relics of his liberatrix: he rendered the vow he had promised, and to all wishing to hear, intimated the grace which he had received.

[385] Likewise a certain devout matron, who had been very domestic to the holy virgin, one laboring with arthritis. indeed her familiar or hostess, because in her own house with all her company she had received her, and was called Paula; at the time when the sacred virgin passed, had been gravely vexed for four months with iliac or side pains and gout. And because the remedies of those two pains are adverse to one another (because one requires opening things, the other stopping things), the said matron was greatly vexed, and sometimes was led to the point of death. But with the sacred virgin passing, she asked with great insistence, that she might have some of those things which had touched her sacred body. Which when had been done in the evening, the following morning from the bed, from which for four months she was unable to rise, she rose freed; and walked freely, as she was walking before she incurred the infirmity; as she herself related to me, after I came to the City. These and very many other signs, which by the negligence of writers were omitted, the omnipotent Lord worked through his spouse, before her body was handed over for burial: which, as was said above, was delayed for three days on account of the concourse of the people.

[386] But after it was placed in the sepulcher, the divine power did not desist from working the salvation of the sick, piously invoked after burial, she restores his leg to a lame one indeed it was in some way increased. For a certain Roman, called John Veri or Neri, had a certain little son, who could in no way stand upright on his feet, nor consequently walk. But hearing the fame of the aforesaid miracles, he made a vow to God and to the sacred virgin Catherine for the liberation of the aforesaid son. What more? The boy was brought to the sepulcher of the virgin, and immediately when he was placed upon it, his soles and legs were consolidated, and he began by himself to stand upright and walk, as if he had never suffered.

[387] Likewise a certain John of Tozo, had in his eyes a horrendous infirmity, she takes away pain of eyes, so much that worms were gushing from one eye. This man made a vow to Blessed Catherine virgin of Siena, and was soon most fully freed: and coming to her sepulcher, narrated the grace done to him, and placed a sign of wax upon the sepulcher, as is the custom. Likewise a certain German pilgrim woman (whose name those who were then present and wrote these things neglected to write) was suffering in her eyes so gravely and so long, that she had almost wholly lost the use of seeing, and about recovery she almost despaired. She devoutly commending herself to the holy virgin, made a vow, and in a short time received sight without any medicine. Whence coming to her sepulcher, she was seeing clearly as before she suffered.

[388] Likewise a certain Roman lady, who is called Maria, incurred a certain infirmity of the head so grave, that notwithstanding many and various medicines, which she had made, sight, had entirely lost one eye. For which reason, both from sadness and from shame, she did not wish to go out of her own house, nor even to appear before men. This one having perceived the fame of the miracles of the holy virgin, devoutly commended herself to her, and made a vow. And on the following night the holy virgin appeared in dreams to the servant of the said lady, and said to her: Tell Lady Maria, that she make no more medicines, but every morning go to hear the divine Office, and she will be freed. Which when the maid reported to her lady, she acquiesced, coming to the divine Office: and soon the pain ceased, and she began to see from the blinded eye; and so persevering in hearing the divine Office, she was perfectly restored to her former health and vision. Where, reader, I beseech you note, what the sacred virgin did here. For in this work she imitated her Spouse, or to speak more properly, her eternal Spouse likened her to himself in this work: because it did not suffice her to cure the body of one invoking her, unless she also conferred medicine of the soul. For she could have granted to this one, as to the others she had done, after invocation and vow, a remedy for blindness: but she decided to hear her more abundantly, than she was asking: according to the custom of the Savior, who did not cure the body without the soul: and to him who was coming for the cure of the body, he first remitted sins, saying, Trust, son, your sins are forgiven you.

[389] Likewise a certain young man, called James, son of a certain Roman, and restores desperate health, who was called Peter son of Nicholas, was oppressed by a certain grave infirmity, and held for several months, and so with no remedies of medicine helping, he was brought to the extreme. And when there was no hope of life, a certain devout woman, who is called Cecchola Cartheria, devoted him to Blessed Catherine the virgin: and soon with strength resumed, he began to improve, and very shortly was freed from that infirmity. Likewise a certain woman, called Cilia Petrucci of the City, burdened by infirmity, after the remedies of the doctors was brought to the extreme, so that the doctors themselves entirely despaired of her salvation, and according to the natural course judged her

most undoubtedly about to die. ^d But she devoutly commending herself to the holy virgin Catherine of Siena, soon felt the help of health; and receiving improvement at that hour, within a few days was integrally restored to her former health.

[390] a boy in a grave fall Likewise a certain noble and devout lady, who was called Lady Joanna of the Hilperini, had had a familiar knowledge of the holy virgin while she was alive: and therefore having seen her miracles, she conceived greater faith about her sanctity: so that she, with whomever sick she found herself, she always persuaded them, to commend themselves devoutly to the holy virgin Catherine of Siena: from which she procured many sick to be cured by the merits of the same holy virgin. But it happened that once one of the sons of the same noble lady, of boy's age, incautiously walking or running on the upper floor of her house, downward toward the ground, with no obstacle impeding, fell headlong before the eyes of his own mother: who seeing this, considered, as was very likely, that from that fall the boy would incur death, or at least perpetual weakening of some members. Whence strongly she cried out: St. Catherine of Siena, to you I commend my son. Wondrous thing! although the eminence of the place and the conditions both of the boy and of the fall, naturally indicated sudden death of the one falling; yet the boy was injured neither greatly nor in the least, and was as unharmed after the fall, as he had been safe before he fell. Which when the aforesaid mother of him, who most hastily descended to him, had found, she rendered devout and humble thanks to omnipotent God and his Spouse Catherine, and among all preached the sanctity of the virgin Catherine of Siena.

[391] Likewise a certain woman, living by the services of others, and saves a woman from drowning, and chiefly by washing clothes, who was called Bona Joannis. Once when she was washing clothes at the bank of the Tiber, it happened that she was washing a certain bed covering, which is made of linen cloth and cotton, and is called in common word coverlet ^e. When she was incautiously washing this coverlet therefore, and was letting a great part of it be carried by the course of the river, that part by its weight drew another, which was under her hands: and so the whole coverlet going out of her hands, began to flow with the running waters. Which she perceiving, and knowing that she could not make satisfaction for the coverlet, if it were lost, because she was a poor little one; wished to recover the coverlet: but while she extended herself too much to retain it, she herself also was snatched by the impetus of the waters far from the land. And so with every human help failing her, only divine help remained to her: to which while she was thinking to have recourse, there came to her mind the fame of the signs and miracles, in those days in the city performed through the holy virgin. Whence invoking her, she said: O holy virgin Catherine of Siena, help me in such great danger. Nor was there delay: immediately the virgin's help was present: for soon she felt herself raised upon the waters, and as if those waters were not running, by herself with the whole coverlet she turned from the straight course of the waters, and came to land without any human help. Which being done, she herself amazed was considering, nor could she imagine how she had escaped that danger, except that she clearly confessed the holy virgin to have wondrously assisted her, and by her merits to have freed her. With all these and very many other signs shown by omnipotent God for the testimony of the holy virgin his spouse, before I had come to the city, it happened that I at last came with a burden unbearable to me, namely of the office of Master of the Order of Friars Preachers: and then by my Brothers and Sisters, sons and daughters of the holy virgin in Christ, all the things above were related to me. But one sign of miracle happened after my coming, of which I am in part a witness, which it is not lawful for me in any way to keep silent.

[392] For I was in the city, and I had translated the sacred body of the same virgin on that day, on which she for many years had prophesied, as will more clearly appear below, and from the cause of bodily infirmity I needed a doctor, she drives away quinsy, who was both a neighbor to the convent of my Brothers, and to me a domestic and friend no little, and is called Master James of St. Mary Rotunda. This man when he had visited me once for the cause of medical care, narrated that a young citizen of the city, called Nicholas, or by the diminutive name Cola, son of the wife of a certain named citizen of the same city, who was called Cincius ^f Tancancini, and stepson or son-in-law of the same, was most gravely ill with a disease of the throat, which is called quinsy by the doctors, and that he saw no possible cure through nature: for which cause he had entirely despaired about him. Moreover I heard from others, that the said young man was in the article of death, and his passing was expected: but Alexia, companion of the holy virgin, of whom several times above mention has been made, having perceived this fame, considering that the said Cincius with his whole house had been very devoted and dear to the holy virgin, in haste went to the said young man, already placed in passing, bringing with her a tooth of the virgin, which she had kept for herself as a great treasure. And finding the same young man already almost failing from the closing of the throat, which an abscess was gradually closing, and consequently suffocating him; she placed the aforesaid tooth at his throat: and soon, as if some stone had fallen, a great sound was made, and the abscess was broken. And the sick man began to raise his head, and to emit through his mouth a great quantity of rottenness: and so within a very short space he was fully cured, giving thanks to God and the holy virgin, by the power of whose tooth he had been for that time freed from the teeth of death. This wondrous sign to all, but chiefly to the doctors, who better knew the way of nature and the condition of the patient entirely mortal, Nicholas or Cola himself publicly narrated to all: so much that once, when I was preaching the word of God to the people, and recounting the great things which the Lord had done through his spouse, when I had narrated this sign to the people, he rose up in the midst of the people, and with a clear voice said: Lord, you speak truly: I am he, to whom this holy virgin did that miracle.

[393] With these signs and miracles also, which we have particularly recounted here, know, reader, that many others were added, which were not reduced into writing: she does many other miracles, but they appeared through signs, that is, through images of wax, which were placed in the greatest number upon her sepulcher, even at the time when I was personally present there. But the unbridled cupidity, not to say malice of certain highwaymen (I do not know if of outsiders, with whom the city is always filled, or of natives) in no way permitted those images to last long. For they were all secretly carried away gradually by thieves: who without doubt are either already punished, or will be punished soon. which have been lost to memory: But I before God and his Angels and also all the faithful accusing myself confess, that many men and women came to me, who received various wondrous graces by the merits of this holy virgin, which my negligence more than any other's buried: because I was not careful to put them into writing, although once I designated a certain Notary for this, who was not careful to write.

[394] One however which I recall, correcting myself a little, I do not omit to insert; and frees various captives. namely that at the time when the once Queen Joanna sent against the City Rainoldo of the Orsini, with a great company of men of arms, that he might have the supreme Pontiff Urban VI captured or expelled, or (which was worse) killed; with the Romans strongly and prudently holding with their Pontiff, it happened that very many from the City, chiefly from the lower classes, were captured by the enemy: of whom some were bound to trees, and thus left, that they might die more cruelly; but some were brought to the camp, and held with iron instruments, that they might ransom themselves. But as I had from some of them, who have been freed; as many as immediately invoked the virgin, were wondrously freed from their bonds, with no one helping them after God, and came safe to the City. Whence one of them reported to me, that without any delay, as soon as he invoked her, he found himself freed from the bonds, with which by the enemy he had been bound to a certain tree: and returning to the City, invoking the virgin herself, he found no one who offered him any impediment. Which reporting with not a little devotion, he again added that some others had received the same grace by the merits of the holy virgin Catherine. But as of this kind of signs, so also of many others I recall to have perceived from many: but with memory growing old, I cannot particularly recall about all the others. But I pray the reader, that with devout mind, not being disgusted on account of the length of this book, nor on account of the rudeness of the style, he may gather the flowers and fruits for his own benefit, avoiding always the cold and undevout and malignant detractors, as a pestiferous poison. Moreover here I would make an end of this work, except because of her patience, which the militant Church notes more in its saints than signs, according to the teaching of Blessed Gregory, who reckoned the virtue of patience greater than signs and miracles; I intend to dictate one Chapter, with her obtaining, and her eternal Spouse granting, who with the Father and the Holy Spirit lives and reigns for all ages of ages. Amen.

ANNOTATIONS.

CHAPTER VII.

The patience of the Saint in tolerating the impediments which were set against her in the spiritual life.

[395] It is a sentence of the first Truth, who for our salvation assumed flesh, that those who retain the word in a pure and excellent heart, bring forth fruit in patience. Luke 8:15 And as was touched a little above, in the book of the Dialogues Blessed Gregory says: I think the virtue of patience greater than signs and miracles. But also the Apostle James in his Canonical epistle says, that patience has a perfect work: not that it is the highest or Queen of virtues, but because it is the inseparable companion of that virtue, which, according to the Apostle, greater than the other virtues, is never emptied or fails. Jas. 1:4 This is charity, without which no other virtue whatsoever profits a man. About which the same Apostle, describing it; says, that it is patient

and kind, is not emulous, is not irritated, does not seek what are its own. 1 Cor. 13:13 For this cause the sacrosanct mother Church, the Church examines not so much miracles, when she examines the life of Saints, about to be written in the catalogue of the Blessed; does not principally attend to the working of signs, for a double cause: the first, because many evil men have done and will do signs, which appear miracles, although they are not, like the magi of Pharaoh: in a similar way the magician and Antichrist with his own will do in his time: the second, because sometimes some even by divine power did miracles, who finally were reprobated, like Judas, and those of whom it is said in the Gospel, that on the day of judgment they will say to the Lord: Did we not in your name do signs? To whom he himself will reply: Depart from me, workers of iniquity. Through which it is manifestly given to understand, that signs or miracles are to be examined according to the discretion of doctors, which cannot by themselves certify the militant Church, that the person through whom they have been done has been accepted or predestined for eternal beatitude, although they make great presumption of sanctity, and chiefly those, which are done after the passing from this life. But even these do not entirely certify, because even if those at whose sepulchers miracles are done were not Saints, it would be possible that merciful God would respond to the faith of those, who believe them to be Saints; not on account of them, but on account of the glory of his name, lest those believing in him should be defrauded of their desire.

[396] but Sanctity by life, Whence the sacrosanct mother Church, which is ruled by the Holy Spirit, wishing to be certified about the merit of the Saints, as far as is possible in this life; inquires about their life, that is, about those things which in this life they have worked. For so her Spouse taught her, saying; By their fruits you shall know them, that is, by their works: because as the Savior there adds, An evil tree cannot bring forth good fruits, nor also a good tree evil fruits. Matt. 7:16 But these are works of charity of God and neighbor, on which (with the Savior witnessing) the whole Law and the Prophets hang. But because these works, as they are pleasing to God, so to the devil they are displeasing; the same devil tries in every possible manner to impede them, both by himself and through the world, that is, through men given over to the world. Wherefore to holy men, who wish to persevere in good, without which they would not be crowned, that is, if they did not persevere; patience is always necessary, through which they preserve themselves in good love of God and neighbor, notwithstanding any persecutions whatever. Whence the Savior said to the disciples: In your patience you shall possess your souls. And the Apostle assigns the first condition of charity, saying: Charity is patient. Luke 21:19 For this cause therefore it is inquired more, as has been said, in the canonization of Saints, about works than about signs: and among works it is more inquired about the works of patience, than about others, as about those which bear greater testimony of charity and sanctity.

[397] which is chiefly determined by patience. These things I have said so much: because since all things which are written above, have been dictated and written by me, that the sanctity of this virgin may be known to the holy catholic Church and her Rectors; I thought it worthwhile, on account of the aforesaid cases, to dictate one Chapter about her patience, lest anyone could reasonably doubt about her sanctity. But because (as below, with the Lord leading, will be shown) her whole life was adorned with patience, by recounting the acts of her patience, I shall as it were epilogize this whole Legend, as much as the Lord shall grant to be conceded: chiefly on account of fastidious readers, to whom in devout matters one hour seems longer than a whole day; but in fables or trifles, a day appears shorter than an hour. To those wishing therefore briefly to treat of the patience of this virgin, it is too much to be proceeded in order, so that the order itself, length having been excluded, may bring brevity.

[398] Moreover that the virtue of patience concerns those things which are adverse to man, no one, who knows the condition of virtues, is ignorant: which also its very name designates, which shows itself to be derived from suffering. For things adverse to man by general division are in a double kind, according to his double substance; for some are adverse to the soul, some to the body. But in the adversities of the soul there is no virtuous patience, indeed it is always vicious: which the blessed Apostle reproves by irony and figurative speech, writing to the Corinthians: You willingly suffer fools, since you yourselves are wise. 2 Cor. 11:16 But in the adversities of the body principally the virtue of patience has place, concerning the contraries of a triple kind of goods, understanding by body all things which sensibly appear to man the wayfarer, whether they pertain to bodily things to be procured, or to spiritual things to be promoted, as will more clearly appear below. But the goods which in this life can be possessed by man, are divided in three ways according to the philosophers, for some are delightful, some useful, some honorable: and in the privation of these forever or for a time, the virtue of patience is known to have place. Delightful goods are, the life of the body, its health, the delights both of foods and of clothes, and the other things which delight the flesh, among which also sexual things are numbered. But useful are riches, which comprehend many matters in themselves, namely of houses, fields, money, animals, jewels, and all things descending from these, the abundance of kinsmen and servants, and all things which help the living in this mortal life. But honorable are the goods, which render a man honorable in the sight of others, like good name or good fame, honest friendship, praiseworthy studies, and all things which help to exercise the acts of virtues. But of the aforesaid some are entirely illicit, and those are to be cut off entirely: some are of themselves impeditive of the perfect state of virtues, and those are to be avoided and (what is better) despised: some are licit, and some are necessary to human life: and the privation of these is to be patiently sustained, as more particularly all these things will appear below, when we discuss the acts of this sacred virgin, according to the prescribed order, more particularly.

[398] with which St. Catherine through her whole life was distinguished Returning therefore to our proposal, which is, by epilogizing, to treat of those things which have been said about the perfection of the patience of this virgin, as the Lord shall grant; know, good reader, that this sacred virgin, attending that patience could profit nothing, unless first she should remove from herself illicit things, and chiefly the pleasures of Venus, before she had come to the age, in which she could experience them, cut them off from herself as powerfully as prudently. Nor was this done without divine inspiration and a notable vision, in which in the sixth year of her age with her bodily eyes she saw the Lord, sitting in Pontifical garments, and adorned with the crown of the supreme Pontiff, in a most beautiful chamber situated above the church of the Friars Preachers; she renounced illicit pleasures, and also associated with Peter and Paul and John the Evangelist; who looking upon her with clement eyes, blessed her with his royal right hand, and so perfectly filled her soul with his love, that the girlish ways being emptied, in that little age, she gave herself to penance and prayer; and progressed so much, that in the following year, which was the seventh of her age, she emitted a vow of perpetual virginity before the blessed Virgin or her image, with mature deliberation and long prayer preceding, as above in the second and third Chapters of the first part is more fully contained.

[399] But because the devout girl knew, that to preserve the virginal state very useful and perhaps necessary was parsimony of food, and abstinence of food and drink; this from a tender age she began, and in perfect age not only laudably but very wondrously consummated. she abstained from meats, wine, and bread. For as above in the said third Chapter of the first part is touched, and in the sixth Chapter of the same part is more fully recounted, from infancy she began, in most things, to deprive herself of the eating of meats. Then with age gradually growing, she wholly deprived herself of meats, drinking wine so watered, that it scarcely seemed to have the taste of wine. But in the fifteenth year of her age, she began totally to abstain her flesh from wine; and rejecting all foods of whatever kind from herself, she kept only the eating and use of bread and raw herbs for herself. At last in the twentieth year of age, she totally deprived herself of the eating of the same bread, refreshing her own body only with raw herbs: and so she persevered until that time, in which omnipotent God granted her a new and wondrous manner of living, namely of remaining without any food whatever: which was, if I am not mistaken, about the twenty-fifth or twenty-sixth year of her age, about which most fully has been written in the fifth Chapter of the second part, where are recounted the cause and the manner why and how she came to this state, and to those murmuring and contemning that manner of living, sufficient (unless I am too much deceived) reply is made.

[400] Wherefore having seen the preludes of purity and parsimony, through which all the delights of the flesh are cut off, as illicit; many things she tolerated for keeping the purpose of chastity now let us descend to the patience of this sacred virgin. But know, good reader, that for a great part her patience was concerned with the privation of honorable goods, although she suffered infirmities of the body and dangers of violent death: but these were for her joy, as will appear below, but those greatly afflicted her. But what person was familiar or joined to her, who did not afflict her with that privation from her infancy to her passing? And the first was her mother, and her brothers; who wishing to give her to marriage at the beginning of her adolescence, deprived her of every honorable good (as far as it was in them), so that they took away from her the cell of dwelling, and deputed her to the squalors of the kitchen, so that she could neither pray, nor meditate, nor exercise any act of contemplative or speculative virtue. In which persecution how great was her patience, and how joyful, in the fourth Chapter of the first part of this Legend is more fully recounted. For in a wondrous way and by wondrous and virtuous ways, standing immovable in her proposal of virginity, with heart and countenance most joyful she served: nor on account of the occupation of ministry or the privation of her cell, did she leave the insistence of prayer, nor (what is more) did she diminish it, indeed she always increased it, until she conquered at once the persecutions and the persecutors, as appears in the said Chapter. But after these things, and for the pursuit of penance when the austerities both of disciplines and of nocturnal vigils and bed

hardness the ancient enemy wished to impede, he again stirred up Lapa her mother against her, almost to the point of rabies inclusive. But she, fortified with strong patience and wondrous discretion, what is wondrous to say, both appeased her mother's fury, and kept her own rigor constantly, as in the sixth Chapter of the first part is more fully contained.

[401] Besides all these things, how many impediments of honorable good, consisting in the devotion of continual prayer, in the affliction of her body, in the relief of her neighbor, the enemy man procured for her, it is not easy to recount: but where these things are noted in the Legend, and of prayer: I will discuss them particularly. The ancient enemy therefore strove in every way possible to him, first to remove the sacred virgin from the embraces of her eternal Spouse, then to withdraw her, and at length at least to impede her in part for a time: but she prostrated the remover with strong fervor, conquered the withdrawer with wise counsel, confounded the impeder with constant virtue. For the malignant enemy tried to remove her from her holy purpose, first through her married sister, who by vain curiosity of hair and clothes, with the Lord permitting this for the better, drew her to this, as in the fourth Chapter of the first part is more fully contained. Second through her brothers and mother, in whom was the will of marrying her off, as in the same Chapter is fully narrated. And third through himself, inflicting on her the troubles of temptations, even proceeding to visible illusions, as in a certain writing I recently found, which was noted by the writers of her epistles, before she received the habit of holy conversation, of the reception of which mention is made in the seventh Chapter of the first part.

[402] For when she was once praying before the image of Christ crucified, the ancient enemy cast himself in the middle, having a garment of silken cloth in his hand, and preparing himself to clothe the virgin with that garment: she overcame diabolical illusions, although despising him by mocking him, and fortifying herself with the sign of the Cross, she turned to the Crucified; yet he after he disappeared, left there such a temptation about the pomps of clothes, that the virgin's mind was not a little disturbed: but soon remembering her virginal purpose, thus she addressed her Spouse: My sweetest Spouse, you know that besides you I never sought any spouse: help me, that I may conquer these temptations in your holy name. Nor do I ask that you remove them from me, but that you deign mercifully to grant me victory over these. This speech completed, there appeared to her the Queen of virgins Mother of God, who seemed to draw a most beautiful garment from the side of her crucified Son, which she herself also adorned with vernant and shining gems, and then clothed the virgin in that beautiful garment, saying: Know and know, daughter, that the garments which proceed from the side of my Son, exceed all other garments in beauty and beauty. Which being done all temptation departed, and the virgin remained consoled not a little: and so it happened, that with strong fervor the virgin conquered the triple battle line, each of which was striving to remove her from her holy purpose.

[403] prudent in all things, Moreover the withdrawing cohort (as has been said) she conquered by wise counsel, when first she wisely appeased her mother wishing to draw her back from the harshness of life, in no way diminishing her penance, as has been repeated above. Second when her own Confessor and counselors of both sexes, from ignorance persuading her to take food, she most wisely turned aside, as in the fifth Chapter of the second part has been said. And third, both the Superiors and others prohibiting her from going to certain places, where divine revelation commanded her to come, or from doing the deeds which the Lord commanded her to fulfill, no less wisely than wondrously mitigating, and divine obedience always perfectly fulfilling. In which how great her patience she used, neither pen nor tongue would suffice to explain. I knew of so great and so many injuries inflicted concerning such things on the sacred virgin, even by those who should have more consoled her, that I do not reckon myself sufficient to narrate, nor licensed to explain: but no less I know, that she overcame all these things with strong patience and wise counsel.

[404] especially toward inexperienced Superiors, Moreover the ancient serpent seeing, that he could neither remove nor withdraw her from the holy purpose; tried at least for a time to give her impediment, both by himself and through diverse persons, about whom more particularly below will be discussed. And first through her mother, who led her to the bath, that at least for a time she might draw her back from disciplines, and from the other austerities: but she more austerely knew how to find penance there than in her own little cell, by patiently and long sustaining hotter waters, as in the seventh Chapter of the first part I more fully wrote: which yet (as I said there) does not seem to me possible to have been without miracle, that namely her flesh passed without mortal or at least notable burning. Second through indiscreet Prelates and Prelatesses or most ignorant Prioresses, by whom she was most often impeded; both concerning confession which she most willingly frequented; and concerning prayer, which she most ardently desired; and also concerning the diverse acts of her most frequent prayer: which because like animals they did not understand, they condemned the light existing in darkness; and dwelling in the depth of the valley, they wished to measure the summits of the mountains, as in the fifth Chapter of the second part I recall to have written more fully. But that the greatness of her patience may more appear, here I have decided to place some particulars, which are not there recounted. For although they cannot be recounted without the blush of some religious, yet it is better that they be published, than that the gifts of the Holy Spirit, granted to this sacred virgin, be concealed. For hence the reader will be able to understand fear and love: fear, by hearing the faults of the offenders; and love, by seeing the virtue of the patient one; so that from one he may withdraw from evil, from the other he may come to working good in strong patience.

[405] Know therefore, good reader, that before I had deserved to have knowledge of this sacred virgin, she could scarcely exercise one act of devotion in public, without suffering calumnies, impediments, and persecutions, chiefly from those, who should have more favored her, and also continually promoted her to the same acts. Nor wonder: because (as I said above in the fifth Chapter of the second part) unless spiritual persons perfectly extinguish proper love, they incur a sharper pit of envy, than any carnal ones: as I set the example there of the monks of Pachomius, who on account of the abstinence of Macarius, which they could not imitate, said they would leave the monastery, unless Macarius was expelled. judging sinisterly about her; So indeed it happened in our proposal: for when the Sisters of Penance of Blessed Dominic saw, the girl Catherine preceding all the Sisters in the austerity of life, maturity of ways, and devotion of prayer and contemplation; soon into some of them entered the ancient serpent, the sower of envy, and they began in the manner of the Pharisees, to detract from her acts, both publicly and secretly, and boldly to announce that she should be corrected, both among themselves and with the Prelates of the Order. But if there were those things, which showed great excellence, indeed showed it more clearly, not being able to deny what was known to all, joining themselves to the Pharisees and Scribes, they asserted that she did signs in Beelzebub the prince of demons. These women, as daughters of Eve, thus infected and drew to their error Adam, that is, certain Rectors and Fathers of the Order of Preachers, that sometimes they made her to be deprived of conversation, sometimes of sacred Communion, sometimes also of Confession or Confessor: which she most patiently and without murmur bore and sustained, as if she were not the one to whom such injuries were being done: nor could anyone ever hear her complaining or murmuring of such things: withdrawing the Sacraments, indeed she thought all these things to be done with holy intention, and for the salvation of her soul: and she reckoned herself more obligated to pray for them, and not as for persecutors, but as for singular and beloved benefactors.

[406] Besides these things moreover if she was permitted to receive Communion, they wished that she should quickly rise from prayer and withdraw from the church: which was rendered entirely impossible to her. For with such fervor she received sacred Communion, that her spirit was rapt from the senses, nor did that body actually feel anything, and so she would stand for several hours, as above in the second and last Chapters of the second part has been more fully narrated. and in many ways troublesome to her rapt in ecstasy: But those who were seduced by the aforesaid Sisters, were sometimes so enkindled against her, that seizing her placed in that ecstasy, and violently lifting her up, thus insensible and rigid they cast her outside the door of the church, as some abortion; where under the fervor of the sun her companions at the noonday hour guarded her, not without tears, until she returned to the bodily senses. Some also (as has been related to me) struck her with their feet, with angry mind, while she was in that rapture: nor was there ever heard a word from her mouth, by which she would say herself to be burdened by any or some of these things: indeed of that matter she never made discourse, except perhaps by excusing those who had done them, when her own people were murmuring of them.

[407] But the more she perfectly kept patience over the injuries inflicted, the more her Spouse, the most just judge, grew angry against those injuring her, and more harshly punished them. from which two wretches perish: For as both from her Confessor, who preceded me, and from many others worthy of faith I perceived, when I first deserved her acquaintance; a certain Lady once seeing her thus placed in ecstasy, indignantly struck her with her foot: but when she had returned to her own house, suddenly seized by mortal pain, without the help of the Sacraments of the church, within a very short delay she expired. But a certain other wretch, to whom it would have been better if he had not been born from the womb, who also did the said act of the foot, and moreover once placed her outside the door of the church injuriously and violently, was so harshly punished, that I scarcely dare to recount. This unhappy one, whom I knew well, proceeded so much in a hateful act against the sacred virgin, that (as was reported to me by those worthy of faith) besides the above written acts, he once deliberated to kill her: nor did anything lack, except that he did not find her where he believed. She however was ignorant of all these things, but her Spouse, who is ignorant of nothing, was avenging all these things. For he after not many days went to another place, in which with no preceding or working bodily infirmity, was made frenzied or maniacal, not to say, demonic. He was crying day and night, Help me for God, because behold an officer wishes to capture me and behead me. Hearing which, those who were present

to him in the house, comforting him that he should not fear, by words and deeds perceived, that he was not capable of any remedy, but had been made entirely mad. Whence they began diligently to guard him, chiefly because by words and signs he showed that he wished to kill himself. What more? When after some days he seemed to have returned to himself, and guard was not being made as before, he secretly by night departed outside that town, and as another Judas, among the bushes he hanged himself, or to speak more properly, he strangled himself: for he tied the rope, with which he killed himself, not in a high place; but to the stump of a certain tree, and he himself sitting on the ground, with the other end of the same rope tied to his own neck, suffocated himself by pure violence; as he reported to me, who found him thus suffocated, and brought his corpse back to that land, although he was not buried in a sacred place, nor with any solemnity, but was buried secretly in a dungheap, as was fitting. From all these things the reader can perceive, how great was the virtue of patience in this virgin, and how pleasing her works were to the Most High, who so harshly avenged her injuries.

CHAPTER VII.

Patience in the services of the sick, in injuries, in pains and vexations of demons.

[408] Bearing patiently damages of fame, Besides these things moreover, because among honorable goods, good fame and virtuous friendship are not unworthily numbered, here I am compelled to superadd certain very grave things, which she suffered concerning the two aforesaid: and with this her incomparable patience, which perhaps is to be called rather fortitude and supereminent charity than patience, as in the fourth Chapter of the second part is fully recounted. For all the sacred Doctors confess, that virginal fame is tender, and girlish shame very delicate: wherefore nothing is harder in them than the stain of infamy, nothing is sharper than the imposition of corruption. For this cause, among others, the Lord wished the Queen of virgins his mother, to have a putative spouse. Hence also placed on the cross, he commended the same virgin mother to the virgin John. To sustain therefore this infamy patiently, shows more virtue of patience in a virgin, whichever it may be, she serves the calumnious leper constantly, than any bodily torment violently inflicted. Wherefore three things which are contained in the aforesaid fourth Chapter of the second part, which touch on this matter, here by epilogizing I repeat: of which the first is wondrous, the second more wondrous, and the third too excessively to be admired.

[409] And first indeed there is written, that while a certain woman by name Cecca, lay sick in a certain hospital, and had become a leper, and lacked not only the necessary things, but also a minister, because no one wished to serve her on account of the infection of leprosy; the holy virgin feeling these things, joyfully came there, and offered herself to her personally to minister and serve, and to provide all the necessary things: and what she said in word, she fully fulfilled in deed. While this was being done, the sick woman becoming proud over the benefit received, reproved her benefactress with injurious and somewhat defamatory words, and very often provoked her: but she, armed with strong patience, was moved in nothing. Then when from touching the leprous woman, the virgin's hands were infected with leprosy, persevering constantly in the holy service, she preferred to incur leprosy, than to leave the service of her reprover: nor did she leave her, until she buried her with her own hands, and then miraculously from the virginal hands leprosy departed. And all these things charity, which is patient and kind, taught her to suffer and to conquer.

[410] to another similarly injurious Secondly there is brought forward a certain Palmerina, of the same habit of religion with her, who with worst and hardened hatred persecuting and defaming the virgin, was brought by her demerits first to bodily infirmity, then to the death of both man: nor would she have escaped eternal damnation, unless the prayers of her whom she hated, had most powerfully helped her. For in a wondrous way in this case the Lord worked, that at the same time both the heart of the sinner through the privation of his grace was hardened, and the heart of the virgin Catherine through the infusion of his charity was kindled: and the more that one was hardened, the more this one was kindled. Yet at last the perfection of holy charity conquered, and the failing of hard charity was softened. The virgin Catherine conquered, by fervently and perseveringly praying, whatever the ancient serpent had worked by hardening Palmerina: and such great grace was poured in the heart and lips of Catherine, she obtains eternal salvation: that she in some way saved the damned soul of Palmerina: but also the Savior was so pleased with Catherine's service, that he expressly said by her prayers the soul of Palmerina was saved. And all this perfect patience accomplished, which charity was forming in the mind of Catherine, as in the said fourth Chapter of the second part is more fully contained.

[411] Moreover although in the first of the two above-written acts this sacred virgin is shown to be very patient, and in the second she seems patient and wondrous at the same time, yet in the third which follows, she is shown more than patient and super-wondrous. For there was, as in the last part of the said Chapter is written, in the city of Siena a certain old woman of the same religious state as the sacred virgin, who according to the custom of that country, with the masculine name changed into feminine, was called Andrea. This one suffered the disease of cancer in the breast, ministering to the third cancerous one overcoming horror, so corrosive and infective, that from the stench which it emitted, no one unless with closed nostrils could approach her: for which cause she almost entirely lacked a minister or servant. This being perceived by the virgin, she did not delay to dedicate herself for Christ to the service of Andrea, nor did the stench or any infection prohibit her, but with open nostrils, with joyful heart and countenance, she approached that ulcerous one, and most diligently ministered to her, and uncovered the wound, wiped and washed the pus, and with every delay bandaged it, without any disgust: and, if nausea naturally arose, as a perfect chastiser of her own flesh, she placed her face above the wound, and so long sustained that horrendous stench, until her own body almost failed.

[412] But Satan entered into Andrea, as he had previously entered into Palmerina, by her accused as not chaste, and gradually by suspecting and murmuring against the virgin serving her she was brought to such dementia, that falsely and basely she defamed the sacred virgin, even among the Sisters of the same religion, saying that through carnal corruption the pure virgin had lost her virginity. But she having perceived these rumors, although from the inmost of her heart she was afflicted more than could even be believed, yet having made a truthful excuse of her innocence with the Sisters, and her Spouse through tearful prayer invoked for help, in nothing neglected the service of her sick one, indeed ministering to her and standing by her more diligently than before, she conquered her malice with strong patience. By whose merits of patience indeed, in testimony of her sanctity, the said defamer saw her transfigured before her, and surrounded with rays of great light, and her face transformed into the countenance of an Angel she openly beheld, and perceiving unaccustomed consolation of mind, as she herself afterwards testified, through the great gift of God she recognized her iniquity. Whence asking pardon from her with tears, but innocent proved by miracle, she called all those before whom she had defamed her, and crying out herself as guilty and cursed, with tearful cries she recounted what she had seen: and those things, which she had previously said falsely, she recalled; asserting that Catherine was not only a pure virgin, but flourished with great summit of sanctity with God: and this was clear to her with every doubt driven far away. And so where Satan had thought to stain the virgin's fame, there with his unwilling teeth he increased it: which all the Lord worked, by means of the virtue of patience. For hence began the virgin's fame to grow more, until it came to the Apostolic throne, namely of two supreme Pontiffs and very many Cardinals.

[413] But in this history there was one addition in no way to be omitted: for it happened after all these things, that with the virgin most diligently ministering to that Andrea who was suffering the cancer, by chance with the enemy of the human race once working, while she had uncovered that stinking wound, her stomach was wondrously commoved, with no small abomination. About which she herself being angry against her own body, said: The Lord my Spouse lives, for whose love I serve this Sister of mine, that which you abominate, will be enclosed within your bowels. she drinks the pus and water with which she had washed the ulcer, And saying these things, she washed the wound, and collected the washing with the filthiest pus in a certain bowl, and drank it. Which being done on the following night the Lord appeared to her, saying that she by that act had exceeded all the things which she had hitherto worked: and he added, Because you have done yourself such great violence, and for my love have taken such an abominable drink, I will give you a wondrous drink, by which you will be made wondrous among all men. And saying these things, as it seemed to her, he applied her mouth to his own side, saying: Drink, my daughter, from my side abundantly a drink, wondrous and delightful at the same time, by which not only your soul, but also your body will be satisfied, which for my sake you have contemned. From that hour her stomach began no more to desire natural food, nor could digest it: which no wonder: for with the fount of life approaching, she had drawn vital drink abundantly; and filled with that satiety, she needed the help of no other food. Hence came and proceeded that wondrous fasting of hers, about which in the fifth Chapter of the second part is most fully written, therefore given drink from the side of Christ. and above it is also touched on under the brevity of words. But all these things proceeded from the virtue of patience; because charity which was diffused in the heart of the virgin, had received the word of life in good and excellent earth, and bore fruit in patience: thirty-fold indeed in the sign itself of Cecca or Francesca the leper; but sixty-fold in the second, which the Lord did concerning Palmerina through the virgin Catherine; and hundred-fold in the third, which was last written about Andrea, indeed if it is lawful to say, more than hundred-fold.

[414] These notable signs therefore having been recounted, which in her Legend have been more fully described by me: I reckon it useful, that we extend ourselves to certain things at present, which in the said Legend were omitted. For it is wondrous to say, but more wondrous it was in fact: for scarcely was there anyone man or woman of those, who by noting her admonitions and examples conversed with her, who did not do her injury in one way or another, or did not notably sadden her: because so Satan worked, even through her bowels persecuting her. But she (although in such things she suffered far more, Suffering many things even from those familiar, than by the injuries of strangers, as she confessed to me) with such strong and cautious patience conquered all, that (as I recall then to have said several times, and now

before the whole Church of God confess) that patience edified me more, than whatever things I had seen and heard about her ways and acts, whether they were signs, or any other things, however great. She was an immovable column, fixed by the weight of the Holy Spirit in charity so great, that by no tempests of persecutions could even her face be changed into different expressions. Nor a wonder, for she was founded upon the firm rock: and according to the saying of the Wise One, the eternal foundations are upon solid rock, and the commandments of God in the heart of a holy woman. Ecclus. 26:24 For her soul had so joined itself to the supreme rock Christ the eternal foundation, that the holy woman immovably retained the commandments of God in her heart.

[415] For I knew one of our men once to have been so seduced by Satan, she dissimulates the impertinence and robbery of one man, that he often was saying great insults and most base injuries to her, even in the presence of her companions. But she was so patient, that she showed no word or sign of disturbance or sadness toward him in any way; indeed to the companions hearing she most strictly enjoined, that they should in nothing disturb or sadden him, forbidding that they should reveal nothing to us of those things which they had heard by word or sign. But he made worse from her patience, proceeded to the robbery of moneys which were given to the virgin as alms: nor was she moved in any thing from her prior charity, nor did she permit that any of us, to whom this robbery was clear, on account of this should be moved to word or deed of any complaint: but in silence and in hope her fortitude always remained, and so she conquered all things, and taught us in the same way to conquer by word and example.

[416] But besides all these things, if we wish to scrutinize her patience which she had and showed in infirmities of the body, she bears continual pains in her body, perhaps not only the pen, but the intellect will fail. For she assiduously, indeed continually, suffered iliac pains (as in the sixth Chapter of the second part near the beginning is more clearly recounted, where is also placed the cause of that infirmity, which was the liberation of the soul of her father James from the pains of purgatory) and with this almost continual pain of head: and above these she had a singular and continual pain in the breast, as she herself confessed to me, saying that from that day, on which the Savior made her taste the pains of his most sacred passion, as in the sixth Chapter of the second part above is described, that pain of breast remained to her, which she asserted to exceed her other bodily pains. Likewise with all these so bitter pains, most frequently, in most things, she suffered fevers. Nor on account of all these things was she ever heard or seen to complain, or to show a sad face even for an hour; indeed with a most joyful face she received and consoled all coming to her: and if verbal consolations did not suffice, and there was work for her to undertake some labors for the salvation of souls, all the aforesaid infirmities could not prohibit her, but she would rise from her little bed and labor, as if she had never suffered anything of these, as in the said seventh Chapter of the second part is treated.

[417] and frequent vexations of demons, Moreover what she suffered from the demons, cannot be quickly referred. For it has been touched and recounted in the second Chapter of the second part, how often she was cast by them into fire, although not injured in anything, according to the assertion of witnesses worthy of faith, who were present. But I saw and was present, when from a journey we were returning to the city of Siena, and we were already near the city, and she was sitting on a donkey, that with an impetuous blow she was cast from the animal on which she was sitting, and with head hanging down, was prostrated to no small depth: which I seeing, when I had invoked the blessed Virgin, soon I saw her on the ground smiling and joyful, and saying that Mala-tascha, that is the demon, had done this. But when she had been placed again upon the same animal, we had scarcely proceeded to a bowshot, and the same malignant spirit cast her with the animal into mud; and such was the fall, that the animal was lying upon her. Then she smiling, said: This little donkey warms for me the side where I suffer iliac pains: and so she was mocking the enemy, suffering nothing of evil. But we when we had barely rescued her from the mud, where she was lying under the animal, did not wish her to mount the animal again: and because we were near the city, we led her on foot in the middle of two of us. But not so did the ancient enemy desist from drawing her now here now there; so that unless we had held her, she would undoubtedly have fallen to the ground. But she smiling and with joyful face, was despising and mocking the enemy by mocking. But this illusion was followed by great fruit of souls, of which in the said seventh Chapter mention is made, which foreseeing the ancient serpent, the sorrow which he had from it, through the said troubles he was expressing.

[418] These therefore and other troubles of demons, as they testify her patient, especially near the end of life. while she was running in the way of the present life; so they rendered and showed her a martyr, if I am not too much mistaken; when with charity working, they compelled her to end the course of the same life with incredible pains, as in the second Chapter of the third part is more fully and completely narrated. And note, reader, that most blessed Anthony, thirsting for martyrdom and asking it from the Lord, was heard in such a way, that he was most harshly beaten by demons, but was not on this account deprived of bodily life. But this sacred virgin, both frequently beaten and scourged, at last in the last things from their scourges was deprived of this life: which among those understanding concludes an insoluble demonstration, about her sanctity, a true testimony: yet both on account of the demonstration of her fortitude, and on account of the rebuke of detracting tongues, I am compelled here to set forth one thing, which shows her similar to her Spouse, at least as regards the beginning of her passion. And because there are known to me certain causes of that passion, which are unknown to others, I have been necessitated at the end of this last Chapter to attach this narration, for the glory and honor of incarnate truth and of the virgin Catherine his spouse: whatever those, who have taught their tongues to speak lying, may say by detracting.

CHAPTER VIII.

Labors undertaken for composing the ecclesiastical peace.

[419] As in the tenth Chapter of the second part, where the spirit of prophecy of this virgin is treated, is recounted; in the year of the Lord 1375, the Florentine city, From the Florentines discordant with the Pontiff, which was wont to be counted among the peculiar daughters of the holy Roman Church in many ways, with the sower of tares cooperating, the enemy of the human race, either from the fault of the Officials of the Church, or perhaps from the pride of the Florentines themselves, or from the defect of each party, joined itself with the enemies of the same Church, and to the destruction of all temporal power of the Church itself gave effective work with the said enemies. For which cause the Roman Pontiff, who was ruling in Italy over sixty Episcopal cities, and ten thousand walled lands (as was the fame), lost almost all, so that few or no lands remained under his dominion. But while these things were being done, Pope Gregory of happy memory, the eleventh of this name, made terrible processes against the said Florentines, so that throughout almost the whole world they were captured, and despoiled of all their goods by the lords and rectors of the lands, where they were exercising their trades. By this penalty therefore compelling, they were constrained to procuring to have peace with the supreme Pontiff, through intermediate persons, whom they knew to be pleasing to the same supreme Pontiff. But it was notified to them, that the holy virgin on account of the fame of her sanctity, was exceedingly pleasing in the sight of the supreme Pontiff. For this cause they first ordered, that I should come to the said supreme Pontiff on the part of the virgin Catherine herself, that I might turn away his anger, and then they made her come to near Florence. And the Priors of the city having gone out to her, asked from her, with great prayers demanding, that she would personally come to Avignon to the often-mentioned Pontiff, to treat of peace between him and them. sent to Avignon, But she wholly full of love of God and neighbor, and zealous for the good of the Church, took up the journey, and came to Avignon ^a, where she found me: and I was the interpreter between the supreme Pontiff and the virgin herself, he speaking Latin words, but she in the Tuscan language bringing forth her words in the vernacular. And I am a witness before God and men, that that kind Pontiff, with me hearing and interpreting, placed peace in the hands of the virgin, saying: That you may clearly see that I wish peace, I place it simply in your hands, yet may you have recommended to you the honor of the Church.

[420] But certain men, who were then ruling the aforesaid city, although in word they said they were seeking peace, in vain she labors for peace: inwardly full of every deceit, were not intent on peace; until at length they should have brought the Church to such poverty, that it would have no temporal power, that it might not be able to take vengeance on them in any way: as afterwards became clear to me from the relation of themselves or of some of them, who after the time made public those things which at the time they altogether concealed. For they were acting as true, not to say, perfect hypocrites: for to the people they were saying, that they were seeking, as much as they could, to have peace with the supreme Pontiff or with the Church of God; but from the other part they were always impeding peace: which manifestly appeared in the deception, which they then made to this sacred virgin. For when they asked the virgin herself, that she should undertake such a journey and labor; they promised her that they would send their envoys or orators after her, to whom they would give express mandate, that they should do nothing high or low, except as and how much she should dictate and say to them. But their iniquity lied not to the sacred virgin, themselves breaking their faith: but to themselves: for they sent their orators very late after her, from whose lateness the supreme Pontiff meanwhile was saying, when he saw the sacred virgin: Believe me, Catherine, they have deceived and will deceive you: they will not send; and if they send, such will be the mission, that it will be worth nothing. Wherefore, after the said envoys arrived at Avignon, the sacred virgin with me present summoned them ^b, and said to them those things, which the Priors and Rectors of the city who were sending them had promised her, and narrated how the supreme Pontiff had placed peace in her hands, and that from these things it was concluded, that they could have good peace if they wished. But they, as a deaf asp, stopping their ears from the sound of peace, replied that they had had no mandate to confer with her, nor to do

those things which she told them. From which perceiving their venomous cunning, she confessed the supreme Pontiff to have been a prophet: but nor on account of this did she desist from asking him the judge, to proceed with them not cruelly, but mercifully, showing himself more a father than a judge. ^c

[420] With Raymond sent away to Rome for the same end At last because the Vicar of Jesus Christ decided then, with her inducing him, to come to his own Roman See, as he did; we all returned to the parts of Italy: and with certain business completed in Tuscany, which concerned the salvation of souls, the virgin after some time sent me to Rome to the often-mentioned Pontiff, with certain good, if they had been understood, treatises, for the holy Church of God. But while I was there, I was compelled through my Order to undergo the burden of the Priorate of the Roman convent, which at other times they had governed, at the time when Lord Urban V of happy memory was in the City, wherefore I could not return to the virgin. But before I came to the City, I had conferred with a certain Florentine citizen, faithful to God and to the holy Church, who was called Nicholas Soderini, and was very devoted to the sacred virgin, about the business of the city of Florence, and chiefly about the malice above written, by which they were pretending that they wished peace with the holy Church, which they had so greatly offended, and yet were fleeing peace. About which malice when I was complaining, that good man, prudent and of praiseworthy fame, although it was clear they were not acting in earnest; replied: Hold for certain, that the Florentine people universally and all probe men of the same city wish peace: but certain malicious and few, who by our sins exacting today govern our city, are those who impede peace. Then I: To this evil could no remedy be applied? But he: It could indeed, if some of the good citizens, fervently would apprehend the business of God, and with the Officials or Captains of the Guelph party would have those few privated of offices, as enemies of the common good: and these were not to be privated, beyond the number of four or six. When I had heard this, I kept it with me: but when I came to the Vicar of Christ, sent by the virgin, I reported to him whatever I had heard from that man. But he himself, who had said these things to me in the Sienese city, returned to Florence: and I, as I said, came to the City.

[421] Yet with Catherine sent to Florence, to treat of peace, There when for several months I had labored in the ruling of the Priorate and in the preaching of the word of God, on a certain Sunday in the morning a certain messenger came to me on the part of the supreme Pontiff, commanding that I should be with His Holiness at dinner. Which command when I had obeyed, after the dinner being made, the supreme Pontiff having called me, said: It is written to me, that if Catherine of Siena goes to Florence, I will have peace. Then I: Not only Catherine, but all however many we are, are ready for the obedience of Your Holiness, to go even to martyrdom. But he said: I do not wish you to go, because they would treat you badly: but her, both because she is a woman, and because they have reverence for her, I believe they will do no evil: but you see, what Bulls are necessary for this matter, and bring me tomorrow morning in writing in a memorial, that the business may be quickly expedited. Which I did, and brought: and with the letters prepared, I sent them to the holy virgin; who, as a true daughter of obedience, without any delay undertook the journey; and arriving at Florence, there by men faithful to God and to the holy Church with no little veneration she was received: and with the aforesaid Nicholas Soderini working, she spoke with certain probe citizens, persuading them that in no way should they stand in dissension or war with the supreme Pastor of their souls, but as quickly as they could, they should be reconciled to the Vicar of Jesus Christ.

[422] she persuades the better of them: Likewise with the same man working, she spoke with the officials of the Guelph party, to whom she said among other things, that if there were those who offered impediment to peace and concord between the father and sons; they were worthy of being deprived of every office: because they were not to be called Rectors, but destroyers of the good common and of the same city; nor should they have conscience about freeing their city from such a great evil, through the privation of a few citizens: adding, that this peace not only was expedient for the bodies and temporal goods, but that what was more is necessary for the salvation of souls, which they could in no way have without this peace. For it was clear, that they had notoriously given effective work to despoiling the Roman Church of its goods, and those pertaining to it by full right: whence even if it had been a private person, they before God and any just judge were bound to the restitution of the goods, which they had taken, or had had taken by others. Which if through peace they could have remission of this debt, there would follow utility both to their bodies and to their souls. By these and other reasons and persuasions, both the said officials and many good citizens, were induced to persuading the Rectors or Priors, that they entirely make and seek peace, not in word only, but also in deed.

[423] But because certain ones manifestly opposed themselves to this good, and chiefly certain ones who had hitherto been deputed to making war against the Church, who were eight in number: the said officials of the Guelph party privated one of those eight, and some others, however few, as they could, of their offices. Which being done, soon a double fire was kindled, one from the side of those who were thus privated, and another from the side of certain malevolent ones, who were kindled to making privated some men hated by them, that they might take vengeance against every command of God for some private injuries. And this second fire harmed more than the first, meanwhile with a tumult stirred up by adversaries and stirred up many against the sacred virgin: for such a great number of those privated was made, that the whole city as it were was crying about this. But the sacred virgin neither did this, nor wished to do it: indeed she supremely grieved, indeed she ordered, and immediately said to many, and had it said to others, that they were doing most wickedly to extend their hands to so many: nor ought they to bring that which had been done for the end of having peace, to intrinsic war through their hatreds so iniquitously. But with them going after their malice and augmenting their evils, those who had been placed in charge of the direction of wars, gathering men of arms, and stirring up the poorer people against the authors of the said privations, placed the city in disturbance. And so through sedition and the attack of lower people, or of the poorer and lowest people, those who had been authors of the said privations, they expelled from the city, and despoiled of their goods, burning their houses, and some (as I perceived) they killed with swords.

[424] But in this whirlwind which was being exercised by irrational men, many innocents suffered: and all somehow desiring peace, were compelled to go into exile. Among whom the sacred virgin, who had come only for the cause of peace, and had given counsel in the beginning, as was said, that certain few impeders of peace be privated, was principally counted among the iniquitous men, to be killed she is sought and so described, that publicly those of the unlearned populace were crying; Let us seize and burn that most wicked woman, or let us cut her down with swords. Having perceived this fame, those in whose house she was dwelling with her own, licensed her and hers, saying that they did not wish that on account of her those houses should be burned. But she conscious of her innocence, gladly suffering for the cause of the holy Church, was moved in nothing from her accustomed constancy: indeed smiling, and comforting her own, imitating her Spouse, she came to the place where there was a garden: and there after some exhortation of her own, she gave herself to prayer.

[425] Finally when she was praying in the garden with Christ, the tumultuous satellites of Satan came with swords and clubs, crying and saying: Where is that evil woman? Where is she? Which she perceiving, as if sought to a delightful banquet, soon prepared herself for martyrdom, which she had long desired. And running to one, who with drawn sword was crying more strongly than the others, Where is Catherine? with joyful face she bent her knee, and said: I am Catherine: do whatever the Lord shall permit upon me; but on the part of the Omnipotent I command you, whom with the striker confounded divinely she escapes. that you injure none of mine. Which words uttered that wicked one was so consternated, and so lost his strength, that he could neither strike, nor did he dare to stand before her presence. And because he had so ferociously and solicitously sought her, after he had found her, he was driving her from him saying: Depart from me. But she thirsting for martyrdom, replied: I stand well here, where must I go? I am prepared for Christ and his Church to suffer: for this is what I have long desired, and with all vows sought. Should I now flee, when I have found what I desired? I offer myself a living victim to my eternal Spouse. If you have been assigned, to be the immolator, act securely, I shall in no way flee hence, yet inflict no injury on any of mine. What more? God did not permit him further or more to rage against the virgin, but with all his companions confounded he departed. Which being done, when her spiritual sons and daughters surrounded her with some congratulation, because she had escaped the hands of the impious; she showed no small sadness, saying with weeping: O wretched me! I thought that omnipotent God would today complete my glory, she grieves to have been frustrated of martyrdom: that as his mercy has deigned to grant me the white rose of virginity, so he would deign to grant me the red rose of martyrdom: and behold, alas! I find myself frustrated of my desire, which all has happened on account of my innumerable sins, which by the just judgment of God have so deprived me of so great a good. O how blessed my soul would have been, if it had seen my blood poured out for the love of him, who redeemed me with his blood!

[426] But although that fury had for then ceased, not then did the sacred virgin remain entirely safe with her society: indeed so great a trembling was in all the inhabitants of that city, that as it was in the time of the Martyrs, there was no one who wished to receive her in his house. Wherefore her spiritual sons and daughters were saying to her, that she should return to the city of Siena: to whom she replied, that she could not depart from that territory, until peace was proclaimed between the father and sons, and so she said she had it from the Lord in commands. nor is she persuaded to return to Siena first Which they perceiving,

and not daring to contradict her, found a good man and one fearing God, who fearing nothing received her in his house; secretly however, on account of the fury of the people and iniquitous men. After some days yielding to the fury, outside the city, but not outside its territory, to a certain solitary place, where anchorites were accustomed to dwell, the virgin mother and her spiritual sons and daughters came.

[427] At length by divine providence the fury being ended, and all those tumultuous ones being punished through justice, and dispersed here and there, the virgin returned to Florence: where first secretly, on account of those reigning who seemed to have her in hatred, then publicly she dwelt, until with Lord Gregory XI dead, and Lord Urban VI elected, peace between him and the said Florentines was treated, consummated, and entirely confirmed, and also proclaimed in the aforesaid city. which peace she composed; Which being done, the virgin of the Lord said to her sons and daughters in Christ: Henceforth we can depart from this city, because by the grace of Christ I have done his obedience and that of his Vicar: and those whom I found rebelling against the Church, I leave pacified, and reconciled to so pious a mother. Let us therefore return to the Sienese city, whence we came here; which also was done: and so she escaped the hands of impious men in the name of the Lord, and obtained peace according to her wish: and this not from man nor through men, but with Jesus Christ alone doing invisibly through Angels of peace that, which with the Angels of Satan working iniquitous men wished to impede. In which anyone using reason can see more openly both the excellent patience, which extended itself even to death in some way inclusive; and the directing wisdom, which taught her what to do in those turns and difficulties. And beyond these the unfailing constancy, with which she always persevered knocking at the door of the peaceful King, until she obtained peace for both the Church and that city according to her wish. Whence not only the virtue of patience, but the splendors of charity and constancy of perseverance shine in the work above recounted, if you have not been sluggish, good reader.

[428] and finally by a most harsh Martyrdom of 13 weeks These things having been seen, let us descend to the last patience, with which sustaining a dire and hard death, between Christ and his holy Church, she not only equaled the merits of the Martyrs, but exceeded some of the holy Martyrs (if I am not too much mistaken). For those suffered from men, who are sometimes tempered, appeased, and fatigued: but she from demons, who never grow lukewarm or are remitted in their cruelty, and never fail in acting cruelly. Some of them with a short course and a less grave death consummated their martyrdom: but she for thirteen weeks, from Sexagesima Sunday until the penultimate day of April, incredibly tormented, with her pains taking increase every single day, with joy of mind most patiently endured it all; always giving thanks; and willingly offered up her bodily life, that she might appease Christ with his people, and preserve the holy Church from scandal: whence neither the cause nor the pain of perfect martyrdom was lacking to her, as in the second Chapter of the third part is more fully described, and in the third and fourth Chapters following is repeated. From which it is manifestly concluded, that not only the golden aureole through desire of martyrdom, she is judged equal to true Martyrs. but also the aureole through actual suffering of martyrdom she obtained in the heavens. From which matter it is further deduced by one understanding, that in her canonization it is more securely and briefly to be proceeded, as in the canonization of Martyrs has been customary through the Church: for in such, in whom the fortitude of martyrdom is found, about patience there is no need to doubt, indeed nor even to dispute. But the witnesses who in the first Chapter of the third part are described, openly testify those things which in the second Chapter of the same part and in the following are above recounted. From which it is finally concluded, that this sacred virgin and martyr, is to be noted in the catalogue of Saints by the militant Church: which the eternal Goodness may deign to grant me and the other sons and daughters of hers, who one in trinity, and three in unity lives and reigns, for ages of ages. Amen.

ANNOTATIONS.

EPISTLE OF BARDUCCIO

about the death of Saint Catherine of Siena.

From the Venetian edition of 1607 rendered into Latin.

Catherine of Siena, of the third Order of Dominic (St.)

AUTHOR BARDUCCIO

[1] he writes to Sister Catherine: The praises of this Barduccio we have already seen explained by Raymond of Capua no. 341: it remains that, since the same Raymond says him to have had a most faithful witness of the things done in her death, we exhibit his most accurate Epistle on this subject which in its original Italian language was printed before the books of the Dialogues of the Saint at Venice, rendered into Latin. But the epistle was written, as the title shows (from which we also know, that Barduccio was called Peter of the Canigiani) to Sister Catherine of Peter-Bono, in the monastery of St. Peter at Monticelli near Florence: and so it begins. In the name of Jesus Christ.

[2] from whom he had received consoling letters: Dearest Mother in Christ Jesus, and Sister in the holy memory of our blessed Mother Catherine, I wretched and iniquitous sinner Barduccio commend myself to your prayers, as a little boy weak, an orphan abandoned through the death of such an excellent Mother. I received your epistle, and read it most willingly, and read it before my afflicted Mothers here, who for the affection of your so great charity toward them and most tender love give you the greatest thanks. Much also they commend themselves to your prayers, and entreat that you commend them to the Prior and all the Sisters, that they may be made ready for all divine good pleasure concerning themselves and concerning you. and wishing to learn the end of the Saint But because, as a beloved and faithful daughter, you desire to know the end of our common mother, I am compelled to satisfy your desire: and although I see myself little suitable for weaving such a narration, yet I shall write what our weak eyes saw, and the rude senses of our mind could comprehend.

[3] he writes that at the beginning of the year she began to reject all food, This blessed Virgin therefore and mother of thousands of souls, around the feast of the Circumcision began to suffer great novelties both in soul and in body; so that she was compelled to change her whole mode of living: because that act by which she was wont to serve her body by sustaining it with food, was turned into such great horror to her, that she could not bring herself to it except with the greatest difficulty: and when she did, she swallowed nothing at all of the substance of the food, but turned it around in her mouth, and finally spat it out. But nor could she even pass one little drop of water for refreshment: whence there was born in her a most vehement and most troublesome thirst, and such an inflammation of the throat, that she seemed to breathe fire. Nevertheless she was persisting in quite good health of body, alert and lively as she was wont. and in Sexagesima having suffered two mortal paroxysms, In this way we reached Sexagesima Sunday: when in the evening at the time of prayer there came on a symptom so difficult that from that day forward she was never well. Then toward the night of the following Monday, when I had written a certain epistle, she had another paroxysm, so terrible that we all lamented her as dead: and so she remained for a long space of time, so that no sign of life was found in her. After a similar space of time she rose to her feet, nor did she seem to be the same who had lain thus.

[4] she intensifies her pursuit of prayer, From that hour and afterwards there began daily in her body new torments and cruel tortures. And when Lent had already come, she began notwithstanding her infirmity, to give herself to prayer with such great study, that it was to us as a miracle, on account of the frequency of humble sighs and bitter groans which she drew from her inmost breast. But I believe you know, that her prayers were so intense, that they more attenuated that tender little body by one hour spent in prayer, than would happen to anyone else persisting for two continuous days in prayer. And so whence she was reported for dead. every morning after Communion she was lifted from the ground in such a state, that whoever had seen her, would have judged her dead, and so she was brought to her little bed. Then after the space of one or another hour she rose again, and we went to St. Peter's, a distance of a great mile; where she gave herself to prayer, and persisted in it until Vespers; and at last returned home so fatigued, that she bore the appearance of a dead woman.

[5] from the 3rd Sunday of Lent bound to her bed, These were her exercises until the third Sunday of Lent, when at last she succumbed, conquered by innumerable tortures daily increasing in her exhausted little body; and also by immense sorrows of mind, which she drew from the consideration of the sins, which she saw committed against God, and of the dangers, by which she knew the holy Church daily to be involved with graver ones: on account of which she was vehemently consternated and fatigued inwardly and outwardly. She lay thus in such a state for eight weeks, so that she could never ^b raise her neck, full of intolerable torments, from the sole of her foot to the top of her head; amid the greatest tortures, so that she said several times; These are bodily pains, but least of all natural; for it seems that God has given license to demons to torture this body, as it has pleased them. And indeed it appeared quite so: for she was suffering the greatest and unheard-of pains: among which the patience exercised if I should try to explain in words, I seem to myself about to do injury to an inexplicable argument. Only this I shall say, that whenever some new torture came upon her, she eagerly raised her heart and eyes to God, and said, Thanks be to you, eternal Spouse, that you make so many and so great graces daily anew to me wretched and most unworthy your handmaid.

[6] In such a manner moreover that body was being consumed until

the Sunday before the Ascension: she lay until the Sunday before the Ascension. but then it was reduced to such a state, that she seemed to be such as the dead are wont to be painted: which yet I would not have understood of her face, always Angelic and breathing devotion; but of the rest of the trunk and members, in which nothing else was to be seen than bones covered with subtle skin: and from the waist down she remained dissolved, and she could not even move herself in the least to one side or the other. When therefore the night preceding the aforesaid Sunday came, more than two hours before dawn a great change came upon her; and it was believed that she was approaching her end. Then all the family was summoned to her: to whom with singular humility and devotion she indicated by a nod to those standing nearby, that she desired to receive the holy absolution from fault and from penalty: when she is anointed for death; which also was done. Then indeed she was gradually reduced to such a state, that no motion of hers at all was perceived other than a continuous and sad and weak sighing. Wherefore it was judged most advisable to confer on her the extreme Unction: which our Abbot ^c of St. Anthimus soon imparted to her, meanwhile while she lay as if bereft of every sense.

[7] After the said Unction she began to be wholly changed; and to give various signs with her face and arms, as if showing herself to suffer the gravest assaults of the demons ^d: and in this difficult struggle she persisted for one and a half hours: and after a difficult struggle with the demon, of which space of time, the middle part silently passed, she began to say, I have sinned, Lord, have mercy on me: and this, as I believe, more than sixty times she repeated, each time raising her right arm, and letting it fall striking the bed. Then with discourse changed as many other times she said, but without that throwing of the arm, Holy God, have mercy on me. At length with other and other humble and devout manners of speaking expressing diverse acts of virtues, she completed the remaining space of the said time: after which wholly suddenly she was changed in countenance; which from obscure appeared Angelic, and her tearful and dim eyes seemed utterly serene and cheerful, so that it could not be doubted, that as if snatched from a certain deep sea, she was restored to herself: which matter greatly mitigated our sorrow, of her sons and daughters, with the affliction, which you can think of, of the bystanders.

[8] She was lying in the bosom of Mother Alexia: but then she tried to raise herself; and a little helped, sat up erect, and leaning on Mother Alexia. We placed therefore before her eyes a certain devout ^e panel, where there are many relics of the Saints and certain figures: sitting on the bed she most humbly confesses her faults she indeed fixed her eyes on the image of the cross inserted there, and began to adore it, expressing with words some most profound feelings of hers about the goodness of God; and among praying she confessed, that she was guilty in his sight of all her sins in general. But particularly she said, My fault, eternal Trinity, that I have miserably offended you by my multiple negligence, ignorance, and ingratitude, and disobedience, and very many other defects. Wretched me! who have not observed your precepts, both in general as all, and in particular given to me by your goodness. O wretched me! And saying this she struck her breast, saying her fault, and added: I have not observed your precept, by which you commanded me to seek always, to pay honor to you, labor to neighbor: on the contrary I fled labor, when there was most need of it. Have you not commanded me, my God, that laying aside all care of myself, I should singularly regard the glory and praise of your name in the salvation of souls; and that I should be delighted with this food alone received from the table of the most holy cross? But I sought my own consolation. You always invited me, to bind myself to you alone through sweet, loving and fervent desires, with tears and humble and continual prayers, for the salvation of this whole world, and for the reformation of the holy Church, promising that, with those mediating, you would give to the world mercy, and to your spouse new adornment: but I wretched have not followed your desire, but have slept in the little bed of negligence.

[9] and her negligences: O unhappy me! You placed me in the government of souls by assigning me so many beloved sons, that I should love them with singular love and direct them to you through the way of life: but I was to them only a mirror of human weakness, nor did I take sufficiently solicitous care of them, nor did I help them through continual and humble prayer before your sight, nor did I sufficiently offer them examples of good life, or admonitions of useful doctrine. O wretched me! with how small reverence have I received innumerable gifts and graces of so many sweet torments and tortures, which it pleased you to accumulate upon this fragile little body: nor did I sustain them with such inflamed desire and ardent love, as was that with which you sent them to me. Alas me! My love, you on account of your too great goodness have chosen me for a spouse, even from the beginning of my childhood; but I not sufficiently faithful, but unfaithful was to you, because I did not hold memory full of you alone and your most lofty benefits, I did not fix my intellect only in reconsidering these things, I did not dispose my will to loving you immediately with all my strength.

[10] she asks absolution with Indulgence, Of these and such things that most pure dove accused herself, more, I believe, for our example, than from her own necessity: then turning to the Priest, she said: Absolve me, for the love of Christ crucified, from all those sins which I have confessed in God's sight, and from all others which I do not remember. Which being done she again asked absolution from fault and penalty, saying this had been granted her by Pope Gregory and Pope Urban. But this she said, as hungering for the Blood of Christ. It was done therefore as she asked: and she, keeping her eyes always fixed on the Crucifix, began to adore him anew most devoutly, and to utter certain most profound things, which on account of my sins I was not worthy to understand; and also on account of the sorrow by which I was burdened, and on account of the anguish by which her breast was constrained, so that she uttered the voice with difficulty, which we catching alternately standing by her side, now taking by ear applied to her mouth pairs now single words. she leaves last commands to certain ones, Under these she turned to some of her sons, who had not been present at a certain memorable sermon, which she had had many days before to the whole family, showing us the way of salvation and perfection; and commanding each one of us separately what she wished us to do after her death: as also she now did toward those, asking from all most humbly pardon for the small solicitude, which she seemed to herself to have had for our salvation. Then to Lucio, and a certain other, and finally to me wretched she said some things; and soon she returned to praying.

[11] O if you had seen with how great humility and reverence she asked and received several times the blessing from her most grieving mother: about whom I can only say this, she asks the blessing from her mother, that it was to her sweet bitterness. How full of most tender affection a spectacle it was! to see the mother who commended herself to her blessed daughter, and asked that she would obtain one grace especially from God for her, namely that in this so sad case she would not be offended by her. Yet all these things in no way distracted the holy Virgin from the fervor of her prayer: and approaching her end specially, she was praying for the Catholic Church, she prays for the Church, pope and domestics: for which she said she was giving her life. She was praying also for Pope Urban VI, whom she effectively confessed to be the true Pontiff, and she exhorted her sons that they should not doubt to lay down life for that truth. Then with the greatest fervor she prayed for all her beloved sons and daughters, whom the Lord had commended to her for singular love; but she used many words of those which our Savior used, when he commended his disciples to the Father; and she was praying with such affection, that not only our hearts but the very stones could have been split by hearing. Finally forming the sign of the Cross she blessed all of us, and so she came to the last and most desired end of life persevering in continual prayer, and saying, You, Lord, are calling me, and at last she expires and I come to you: but I come not by my merits, but by your mercy alone: which mercy I ask from you in the virtue of the blood: and then several times she exclaimed, Blood, blood. Finally by the example of the Savior she said, Father, into your hands I commend my soul and my spirit: and so sweetly, with her face utterly angelic shining, with head bent she sent forth her spirit.

[12] Her passing happened on the Lord's day around the sixth hour: but we kept her unburied until the day of Mars Tuesday and the hour of Compline, on that same Lord's day around the sixth hour, without any human stench; and so they preserved that body, pure, whole and sweet-smelling: indeed her arms, neck and legs were bent no differently than if she had been alive. But it was during that whole three days, with great noise of a people running together, that her body was visited; and he judged himself happy whoever had been able even to touch it. Many miracles and signs God worked then, and she does many miracles. which I hastening pass over. But the sepulcher is visited devoutly by the faithful, just as the bodies of the other saints, which are in Rome: and God makes many graces in the name of this blessed spouse of his: nor do I doubt that we shall yet hear many and great things. Nothing else do I add. Commend me to the Prior and all the Sisters: because now more than ever I need the help of prayers. May God preserve you, and make you grow in his grace.

ANNOTATIONS.

EPISTLE OF LORD STEPHEN

about the deeds and virtues of St. Catherine

From a Ms. of Rougeval near Brussels.

Catherine of Siena, of the third Order of Dominic (St.)

BHL Number: 1703

BY STEPHEN FROM A MS.

CHAPTER I.

How the author was admitted into knowledge and familiarity of the Saint and was directed by her dying to the Carthusian Order.

To the Reverend, religious, and to himself most lovable, with sincere heart, Brother Thomas ^a of Antonius of Siena, of the Order of Preachers staying in the Convent of Saints John and Paul at Venice, Brother Stephen of Siena, Asked to write what he knew about the Blessed, Prior, although unworthy, of the house of St. Mary of Grace, of the Carthusian Order near Pavia; salvation in him who is the true salvation of all. Your letters I affectionately received and attentively read through, by which you greatly require and ask me, that I should direct a truthful information to your charity, even in public form, about the deeds, ways, virtues and teachings of the famously holy Virgin Blessed Catherine of Siena, whose conversation I sometime deserved, while she lived among humans, as you assert; and especially on the occasion of a certain dispute, made at Venice in the Episcopal palace ^b, about the celebration of the feast or commemoration of the same Virgin: because many are unwilling to believe to be true those virtues, which are truthfully proclaimed about her.

[2] But, to confess openly, the face of the Virgin herself, with all her family, was entirely unknown to me and to all my family, unknown to him until the year 1376, although we were natives of the same city of Siena, until the year of the Lord 1376 or thereabouts: Nor even at that time, as immersed in the waves of the present life, did I desire to have knowledge of her; except that the eternal goodness, which wishes no one to perish, he narrates that on the cause of a certain enmity, through this Virgin disposed to free my soul from the jaws of hell. It happened therefore at that time, without our fault, we fell into a certain war with much more powerful men ^c than us; in which yet very many great citizens, when for some time had been occupied and wearied, could have no hope at all of any good will or peace from those adversaries of ours.

[3] Then the aforesaid Virgin was flourishing as it were throughout all Tuscany, to her exercised in such things, and with great proclamations of virtues was being extolled by very many, and they related her wondrous works: whence it was suggested to me ^d, that if I should ask her about such business, without doubt we would have peace, because she had done many similar things. Therefore I took counsel with a certain noble man ^e, who for a long time had borne hatred, and afterwards had made peace, and had conversation with that sacred Virgin; who as soon as he heard my motive, immediately replied: Hold for undoubted, that you will find no person in this city, who is more fit for such peace than she: persuaded to come to her, adding, Do not delay further, and I will accompany you. We therefore visited her; who received me, not as a shamefaced virgin, as I was thinking; but with most affectionate charity, as if a brother, returning from remote parts, she had graciously received: at which I was amazed, and I attended to the efficacy of her Holy words, by which she not only induced me, but also compelled me to Confession and to living virtuously. I said: benignly received and led to confession, The finger of God is here. And having heard the cause of my visit, she replied absolutely: Go, dearest son, trusting in the Lord, because I will most willingly labor, until you will have the best peace, and this burden entirely allow me to have upon this head; and so the outcome of things afterwards proved: for miraculously afterwards, through her mediation, we had peace even against the will of our adversaries, ^f and this I omit for the sake of brevity.

[4] he began to deal frequently with her, Meanwhile I wishing to solicit such peace, visited her several times: and daily, on account of her most efficacious words and most perfect examples, I felt the interior man, with conscience compelling, reformed for the better. She meanwhile asked me to write some Epistles, which with her virginal mouth in a wondrous manner she dictated. And indeed very willingly I accepted, and to write some of her epistles, daily feeling in myself, through new fervor toward heavenly things, the heart enkindled, despising the world, and all its things, with such great displeasure with my former life, that I could scarcely tolerate myself: and I perceived such and so great a change in myself, and he began to be kindled to piety, that even from without I could not temper it; so that almost the whole of that city wondered. ^g And the more I attended to the life, examples, ways, and words of the aforesaid holy Virgin, the more I perceived in myself an augmentation of divine love and contempt of the world. ^h

[5] But after a little time the aforesaid most holy Virgin said to me in secret: Know, most beloved son, that quickly the greatest desire which you have will be fulfilled. Having perceived this I was somewhat stupefied, because I did not know to find, what in the world I would wish to have, indeed rather I was refusing all its things. Therefore I said, O dearest Mother, and as she had wished, I beseech, what is the greatest desire that I have? And she: Seek, she said, in your heart. To whom I: Truly, most loving mother, I know not to find in me a greater desire, than to be continually near you. And she immediately replied: And this will be. But I did not know how to understand the way, how honestly or conveniently it could so happen, received into her company going to Avignon, on account of the difficult conditions and status of each. But he to whom nothing is impossible, in an admirable way ordered her to direct her steps to Avignon, namely to Lord Gregory Pope XI: and thus, though unworthy, I was accepted as companion of such holy society; caring little for and leaving behind both parents, brothers, sister, and other kinsmen; reckoning myself blessed for the virginal presence.

[6] After these things the supreme Pontiff himself came to the city of Rome, then adhering to her at Rome and Florence, with only the most holy Virgin comforting him ⁱ by divine precept, as is most openly clear to me: and for the affairs of the Church he sent her to Florence, which at such a time was rebellious to the Church; where many wondrous things God worked through her, as is somewhat laid open in her Legend: and there with her I still deserved to be. At last I was still with her at Rome ^k, where after many, and, so to speak, intolerable labors, indefatigably borne for the honor of God and most cheerfully tolerated, and was present to her dying, with most happy course she closed her last day, in my presence: whom also with my own hands I brought to the Minerva, namely the church of the Preachers, for burial; indeed more truly for preserving in a cypress box and an honorable tomb.

[7] and by her was ordered to become a Carthusian, While she was laboring at the extremities, she ordered with some what they should do after her passing. Then turning her face to me, she said, also extending her finger, To you moreover in virtue of holy obedience I command on the part of God, that you entirely go to the Carthusian Order, because to that Order he himself has called you and chosen you. And seeing us weeping beside her, she said, Dearest sons, in no way should you weep, indeed rather rejoice in the Lord and celebrate a festive day, because I leave this prison today, going to the most loving Spouse of my soul: but to you I most undoubtedly promise, that I will help you incomparably more afterwards, than I could ever help, while I was so imprisoned. And as she promised by mouth and word, so she most perfectly fulfilled it in deed, and does not cease daily to fulfill it.

[8] And that this may in some way appear by example, I shall bring forth one for the honor of God and of the Virgin herself; and as she had promised her own, although it accedes to my shame: because, when she commanded me, by the obedience of God, that I should go to the Carthusian Order, I was not desiring to enter that or any other Order: but after she passed to the ethereal mansions, in my heart such a desire of fulfilling the command was kindled, that if the whole world had wished to contradict me, I could in no way have acquiesced, as experience has taught. Where how much or what she has already worked and also works with her son, dead most efficaciously she experienced to help. although useless and unworthy, is not of this time to narrate. But I will not suffer this to be entirely passed untouched, that after God and the Most Blessed Virgin Mary, I reckon myself more obligated to the aforesaid holy Virgin Catherine than to any creature of the world: and if there is any good in me, all I attribute to her after God.

ANNOTATIONS.

Who as soon as they cast their eyes on the praying Virgin, and contemplate (as they afterwards confessed) some rays of divine light flashing from her countenance; with religion most strongly urging, they determine to lay aside their angers; so that they proceeded to meet the Virgin returned to herself, and bending before her, in her power hand over every controversy about entering peace with the other of the parties, a most excellent agreement having been entered into among themselves, with all who were present greatly wondering at the matter. But soon to mutual embraces each party, with pardon given and asked in turn, at the prescription of Catherine is said to have rushed.

CHAPTER II.

Ecstasies of Catherine: power exercised in driving away diseases.

[9] Through the above-written can be understood, that for some years I had beyond very many even a most familiar conversation with her, Stephen, as conscious of the secrets of the Blessed above others, writing her letters and secrets and part of her book, and receiving from the Virginal mouth: because above my merits she loved me too affectionately with maternal charity, so that many of her sons bore it grudgingly, and had a certain envy. But I attentively with great diligence considered her words, ways, and acts in all things and in each. And wishing to conclude many things in few words, on my conscience before God and the whole militant Church, he testifies to her singular sanctity, truthfully I give myself this testimony, that although I understood myself to be a sinner, yet I have had for sixty years now ^a and more conversation of many and very famous servants of God, and I have never seen or even heard for many past times any servant of God, who was in every virtue in such a most perfect and supreme degree; wherefore deservedly she was reckoned by all the image of virtues, and the most shining mirror of the servants of God.

[10] I do not hold in memory, for so long a time conversing with her, and that as most loving of spiritual conversations, ever to have heard from her Virginal mouth any idle word: but our words were never so ineptly uttered, that she did not immediately lead them to some spiritual progress. Always and with indefatigable heart she was speaking about God or of things inducing to him. Never I think would she have slept, or eaten, if she had continually had hearers, as we experienced in her daily: but if ever she was compelled to hear worldly deeds or those useless to salvation, suddenly she was rapt into ecstasy; she was wont to be rapt into such abstractive ecstasies, and her body remained there without any sense, as if persisting in prayer. In that way she was rapt daily, as we ourselves saw, I do not say a hundred or a thousand times; indeed very many more times her members remained rigid and inflexible, so that her bones could have been broken sooner, than her members could be bent. And for openly demonstrating the truth of this passage, lest perhaps anyone should wish to think that she had done it in simulation; I wish to narrate one thing, done in our presence.

[11] When we were at Avignon, the aforesaid Pope Gregory had assigned us a beautiful house with a most ornate chapel; and the sister of the Lord ^b Pope herself, as a most devout Lady, after she had sometime spoken with the above-written virgin, conceived a great affection and devotion for her, and among other things said in secret to Master Raymond her Confessor, that after Communion before the Sister of the Pontiff, that she greatly desired to be present when the sacred Virgin should communicate. Who promised her, that on the following Sunday he would notify her. When that day came, at the hour of Terce the holy Virgin entered the chapel, without shoes but only with slippers, and in her custom was rapt into ecstasy, desiring and awaiting to communicate. Master Raymond therefore called me, and said: Go to such palace, where the venerable sister of the Pope is staying, and tell her that Catherine will communicate this morning. Which Lady was hearing Mass; and as I entered a certain very large hall, she noticed me: which asked to be present, and because she recognized me to be of Catherine's family, immediately she personally came to me, and said; Son, what are you seeking? To whom I replied, what had been enjoined to me. But she immediately hastened, and came to our house with an honorable company of both sexes. But among others she brought the wife ^c of the Pope's nephew, who was called Lord Raymond of Turenne, and this was a young woman, full of vanity, having nothing of God. The Pope's sister conducted herself very devoutly; but that wretch, as I estimate, thought that the Virgin was simulating: with a needle pricked in the foot she felt nothing, therefore after Mass she showed from devotion to put her face upon the feet of the Virgin, and several times most sharply pierced her feet with a needle: but she stood motionless, as she would have so stood even if she had cut off her feet. until after that rapture ceased: But after all had withdrawn, and the Virgin returned to the bodily senses; her foot began greatly to hurt, so that she could scarcely walk. But her companions considering where it hurt, saw blood dried from the pricks: and they openly understood the malice and faithlessness of that wretch. From many examples to this proposal this one I reckon can suffice for a faithful man.

[12] Concerning which ecstatic state of hers one very wondrous thing is not to be omitted, but to be recalled with due veneration: and often her body was lifted up from the ground, because especially when in certain arduous things her soul more fervently exercised itself in prayer, and with greater impetus was striving to ascend, it also lifted the heaviness of the body from the ground: whence very many times she was seen by very many in prayer suspended and elevated from the ground, of whom I am one, about which I was vehemently amazed; but how it could be so done, is openly written in the book, which the sacred Virgin herself composed, which I wrote in part, while she dictated it with her Virginal mouth in a very wondrous manner. About which matter it is greatly to be noted, using most efficacious prayer: that the divine Majesty had shown to this most faithful spouse of his such great authority and familiarity with himself, that frequently in her prayer she most confidently would speak, saying: I wish so. And when in such a way she spoke to her Spouse, it seemed necessary, that immediately it should have its effect: as in many things we could give most true testimony.

[13] But this one, which I perceived in myself, I will not be able to keep silent. When we were returning from Avignon, we were in the city of Genoa, for a month and more, in the house of a certain noble and venerable Lady, to Stephen himself coming from Avignon, who was called Lady Orietta Scotta, where almost our whole society was sick: but that Lady was taking solicitous care of all, daily bringing two excellent doctor men, with whom I had very great labor, wishing to satisfy each of the sick; until by all of the house it was almost predicted to me, that I also would become sick, and within a few days so it followed. I also fell into bed seized with a very acute fever, with excessive pain of head and laborious vomiting. And when the sacred Virgin had perceived, she came to me personally, laboring with a very acute fever, together with her Confessors and companions, and asked me, in what I was so burdened. But I gladdened by her most pleasing presence, consolingly replied: Some tell me, that I am suffering I know not what. Then she moved with maternal charity, touched my forehead with her virginal hand, and somewhat shaking her head, said: Hear this son, who says, some tell me, she commanded him to rise and healed him, that I am suffering, I know not what; when he himself is suffering a most acute fever. And she added: I will not permit you to act, as the other sick do, but in the virtue of holy obedience I command you, that you not suffer this illness any longer; for I entirely wish you to be healthy, and to help others as you were wont: and these things said, according to her custom, she began to speak about God. Wondrous to tell, but much more wondrous in fact! Then, with her still speaking, I was most fully freed; and interrupting her words, I cried out that I was freed, with all who were present wondering; and for many years afterwards with perfect health I persevered.

[14] In a similar way the aforesaid Virgin, namely by authoritative precept, freed the Venerable man Lord ^d John, a professed monk and dweller in the cells of Vallombrosa: who as he firmly asserted to me, likewise a Vallombrosan hermit, this day was laboring in extremity in the Abbey of Passignano ^e near Siena. But I heard the precept from the Virgin's mouth, which was made in the absence of the said Lord John, namely in the presence of two of his disciples, whom he had sent to the Virgin herself, commanding him through them, that he should no longer be sick, but should come without delay to her: and without delay so he accomplished in deed. About which deed, worthy of much admiration, he afterwards a most beautiful epistle ^f with luculent style dictated, for the memory of so great a miracle, which epistle I devoutly preserved in our cell. Then still more fully by living voice he seriously narrated to me the above, extolling the Virgin with public voice, and by his devotion to her imitating all his hearers,

how she had extracted him from the pain of death, rather by commanding than by praying: and much wondering he praised the Most High, who had granted such and such authority to this spouse of his.

ANNOTATIONS.

CHAPTER III.

The efficacy of Catherine's sermons and wondrous abstinence.

[15] And although the entire life of the above-written Virgin, continually united to God, both according to the interior man and the exterior, was, so to speak, unheard of and very miraculous: yet some more excellent servants of God considered more loftily one thing in her, very stupendous and unusual in a wayfarer man; because whatever she did, said, or heard, her holy mind was always inseparably immersed in God, and actually united to him. And because from the abundance of the heart the mouth speaks, she never spoke except about God, or of things inducing to God. Always and everywhere she sought God, and found him, she spoke continually about him, and possessed him through actual affect and union of love. I recall that when she saw flowers in a meadow, with holy joy she invited us, saying: Do you not see, that all things honor God and cry out? These red flowers openly intimate to us the ruddy wounds of Jesus Christ. When she saw a multitude of ants, she would say: So they have come forth from the holy mind of God, as I, who has labored as much to create Angels, as these and the flowers of trees. And in effect, with great solace of the hearers: always all of us and in all things were consoled in her presence, and so edified, that so to speak, we would have stood continually without bodily food to hear her, however much we had been troubled from elsewhere or burdened with infirmity. Even those to be hanged or beheaded (whom summoned she sometimes visited in prison) seemed to commit to forgetfulness for such a time their pains and afflictions, from wherever they came.

[16] In her sight in a wondrous manner diabolic temptations seemed entirely to cease, as when the sun shines in its power, darkness does not appear. I recall that many times I went to her with the purpose of narrating many things about my state, and afterwards I would say to her, efficacious for calming temptations, that I had committed them to forgetfulness: whence I was wont to ask her how it was with me: who without doubt was expounding better and running to my needs, than I myself could have known to expound or to ask. And lest anyone wonder at such a manner of speaking, all knew, that this most sacred Virgin almost knew the disposition of souls, she penetrated the secrets of hearts, as we know the disposition of faces, as experience has very often most openly demonstrated ^a: whence we could in no way be hidden from her, but she laid open to us our secrets. Wherefore I sometimes said to her: Truly, Mother, it is a greater danger, to be beside you, than to walk through the sea; because you thus see all our things. And she replied to me in secret: Know, dearest son, that in the minds, especially of those over whom I more try to keep watch, no stain or cloud of any defect so suddenly falls, without my suddenly seeing it, with the Lord showing it.

[17] And for greater expression of this truth, she led very many to confession, it most openly is clear to me, that on account of her most efficacious exhortations she herself made confess, even in my presence, many thousands of men and women of both sexes, because no one at all could resist her; whence on account of such great fruit of souls, which she was making in this, Pope Gregory XI graciously granted her to have continually with her three Confessors with very great authority. Yet sometimes there came to her some sinners, so tenaciously bound by the devil, that they entirely resisted her saying: Truly, Lady, if you told me, that I should go to Rome or to St. James, even the most hardened, I would infallibly fulfill it; but on this article of confession, I beseech, spare me because I cannot. At last, when by another means she could not prevail, in secret she would say to him: If I tell you the cause why you refuse to confess, will you afterwards confess? But he as if astonished and forestalled promised to do so, and she: Dearest brother, we can sometimes hide from the eyes of men, but from the eyes of God never, therefore such a sin, which at such a time and in such a place you committed; is that, whence the devil in such a way has confounded your mind, to penance, by revealing their sins to them: that he does not permit you to confess. But he seeing, himself so detected, most humbly prostrated himself at her feet, with abundance of tears asking pardon, and immediately confessed. It is most openly clear to me, that many times and with many this was done: of whom one, very famous throughout Italy and of great status, said to me: Only God and I knew that, which this Virgin told me: whence without doubt I see, that she is greater in the sight of God, than is believed. Through this way therefore the most prudent Virgin was freeing the souls of sinners from the hand of the devil. And these things for the present about her miraculous life according to the interior man may suffice, although this matter is most ample.

[18] According to the exterior man still her life was miraculous: because, as is had in her Legend, for a long time the virginal little body was sometimes sustained without any material food, sometimes living on the Eucharist alone, even abstaining from a drop of water: which I would judge impossible, unless I had seen with my own eyes in Rome; sometimes taking only the Venerable Sacrament of Communion. Yet her manner of living, which she kept for a long time and I saw for several years, is this: she greatly abhorred meats, wine, sweetmeats and eggs: those companions of hers used to prepare for her raw herbs commonly, which we call salad, otherwise using most scant and vile food when they could have them, and sometimes a dish of cooked greens with oil. Of an eel she ate only the head and tail; but cheese she did not eat, unless when it was well rotten, and similarly grapes and such. Nor yet did she eat these, but sometimes with bread, sometimes without bread she ground them with her teeth, taking in the juice, and spitting out every bolus as to coarse material, and most frequently drinking pure water, indeed sipping. And she would defer doing so as long as her companions stood at the table eating; which however, as violently returning, afterwards she would rise saying, Let us go to the justice of this wretched sinner. And with a shoot of fennel or another, which she would insert into her stomach, violently by the same way she would recall to the outside that juice and drunken water: and sometimes she sustained such violence in this act, that a stream of blood came out of her mouth.

[19] Hence therefore is confounded the opinion of certain unbelievers, who most falsely detracted from her, saying, Although she does not eat openly with others; she afterwards eats in secret. This is the most simple truth, she was not helped but became sick: which we many most openly saw for a long time, that while in her stomach was any substance of any juice or water, or of another thing, even to the likeness of one hazelnut, her body was rendered infirm and entirely useless. Sometimes some great men came to her, at the time when she should have done that justice, to use her word; and so, that she might immediately satisfy them, it was necessary for her to defer such an act: but she would suddenly swoon and become as if dead, until she had completed that evacuation in deed. But these things we saw, so to speak, infinite times.

[20] Which I diligently attending, very confidently I sometimes said to her: to take nothing at all Most loving Mother, I consider that the refreshment of that which you take, you keep so short a time in your stomach, that nature can have no or very little help from it: chiefly because immediately you recall it with such difficulty, bitterness, and pain; wherefore it would seem better that you abstain from such consumption. Who as most discreet replied to me: Dearest son, I have several regards in this consumption: one is, unless discretion had persuaded it. because I asked God, in the present life to punish me for the sin of gluttony; and so I willingly accept this discipline, granted to me by God. Then because I try to satisfy very many, who seem to be scandalized in me, when I was not eating; for they were saying that the devil was deceiving me: and so I eat as is granted to me. Another good regard also can be, that through this bodily pain the mind in some way returns to the bodily powers: otherwise, because the mind is thus absorbed, the body perhaps would remain insensible. Having heard these things I was silent, not having to reply to her.

ANNOTATIONS.

are you machinating in your heart? What are you doing? Do you thus turn the house of God into a conventicle of betrayal? Her companions heard these things and wondered, nor did they doubt that these voices contained some great secret. After a few days then Stephen was present, about to visit the Virgin as he was wont: but before he uttered a word, the Virgin took the lead, and said. So, Stephen, do you precipitate yourself into the perdition of body and soul? How foolish are those counsels which you have stirred up! Return, I beseech, return to the heart, and eject from it the poison of conspiracy. You err, if you think the house of God with impunity becomes the receptacle of those conspired against the republic. That therefore you may wash away the fault committed: go and in the same place beat out as many drops of blood by flagellating yourself, as there you uttered perverse words. Thus seeing himself detected Stephen, went, and humbly fulfilled what he was ordered. The Life of Stephen himself book 5 chapter 2 adds that the Virgin likewise predicted, that that dwelling of the Queen of heaven, on account of the insane ambition of the citizens, would have to be closed to those zealous of right, and not opened except with great tumult: and indeed in the year 1390 it was provided by edict, that no one, under pretext of exercising piety or any other pretext, should enter there to make an assembly.

CHAPTER IV.

Knowledge of spiritual things infused, explored and proved by the highest Theologians, liberality to the poor.

[21] But besides these this most sacred Virgin had such great wisdom, Knowledge given to Catherine divinely divinely infused into her soul, that all hearing her were turned to amazement. She explained and interpreted every sacred Page so most lucidly, that all, however learned or masters, as if astonished wondered: and what also appeared very wondrous, human knowledge in her sight thus failed, as snow or ice in the sight of the most burning sun is wont to be melted. Several times she made most efficacious sermons with wondrous style, in the presence of Lord Gregory Pope XI, and afterwards of Lord Urban Pope VI, Cardinals and Pontiffs wonder: and the Lord Cardinals, saying unanimously, suspended in much wonder, Never has a man so spoken: and, Without doubt this is not a woman who is speaking, but the Holy Spirit, as most openly is proved.

[22] And because the material offers itself, to the purpose I wish to recount succinctly one thing at which I was present in Avignon. When Pope Gregory XI showed much audience to this holy Virgin, this three Prelates wishing to test, and held her in reverence; three great Prelates (let them themselves see with what spirit) spoke to him about her, saying Most blessed Father; Is this Catherine of Siena of such great sanctity as is said? Who replied: We truly believe her to be a holy Virgin. And they: We shall visit her, if it pleases your Sanctity. Who said: We believe that you will be edified. They came therefore to our house immediately after None in the summer. When they knocked, I ran to them, who said: Tell Catherine, that we wish to speak to her. Which having been perceived the sacred Virgin went down to them, together with Master John ^a her Confessor and some other religious, and in a suitable place they had her sit in the middle.

[23] But their exordium began from great pride, irritating her with biting words, among other things saying: question her more contumeliously, On the part of our Lord Pope we have come, and we desire to hear, whether the Florentines have sent you, as rumor flies: and if it is true, do they not have some worthy man, whom for such business they can send to such a Lord: but if they have not sent you, we greatly wonder, since you are a vile little woman, that you presume to speak on such a matter with our Lord Pope. But she as an immovable column persevered, offering humble and most efficacious replies, and with humble replies so that they greatly wondered. And when she had most fully satisfied them about such matter, they proposed to her very great and very many questions, especially about her abstractions, and most singular manner of living: and since the Apostle says, that the angel of Satan transforms himself into an angel of light, how does she know, whether she is deceived by the devil: and they said and proposed many other things, and in effect the disputation was protracted until night. Sometimes Master John wished to reply for her; and although he was a Master in sacred Theology, they however were so worthy, and proved by solid doctrine, that in a few words they confounded him, saying, You should blush in our sight to utter such things, let her reply, because she satisfies us much more than you.

[24] Among those three was one Archbishop of the Order of Minors, who proceeding with Pharisaic pride, as it appeared, sometimes seemed not to accept the words of the Virgin. The other two at length rose up against him saying: What more do you seek from this Virgin! without doubt she has explained these matters more openly and fully, than we have ever found from any Doctor, and many more things, they praise her to the Pontiff, and those most true, she has lucidly expressed to us: and thus there was schism among them. Finally they all departed, edified and likewise consoled, reporting to the Lord Pope, that they had never found a soul so humble and so illuminated. Who however the Pope, when he perceived that they had so irritated the Virgin, had displeasure, and with her effectively excused himself; asserting, that beyond his will they had so acted, adding, If they come again to you, have the door closed in their breasts. they were the chief Theologians of the whole curia, But on the following day Master Francis our man of Siena, who was then the Pope's doctor, said to me; Do you know those Prelates, who yesterday came to your house? To whom I replied, that I did not. Then he: Know, that if the knowledge of those three were placed in one scale, and in the other were placed the knowledge of all who are in the Roman Curia, the knowledge of those three would greatly preponderate: and I know to tell you, that if they had not found this Virgin Catherine to have solid foundation, she would never have made such a bad journey: then he greatly commended her with most affectionate words, which for the sake of brevity I omit.

[25] Finally, who could suffice to narrate the intrinsic virtues of this kind Virgin, in humility, patience, with their actual experiment? Such as her most profound humility, her most unconquered patience; so that she was never seen in her face even once altered, or that she uttered one word with impatience or anger, which is certainly a sign of great perfection. Who could express her most ardent charity? and in charity toward the neighbor she excels, by which not only the temporal goods, when she was in her paternal house, but also herself she indefatigably offered for the honor of God and the consolation of her neighbors. Whence God showed many miracles, by miracle she augments bread and wine, sometimes by multiplying bread in the chest, or augmenting wine in the cask. Sometimes she gave her own tunic to the poor: afterwards the Savior showed to her on his ^b back, adorned with most shining gems, as this act is figured at Rome near her tomb. Another time she was going with her Confessors and companions to a certain place, to the poor she gives her own clothes and met a certain poor man, as it appeared, very bold, who asked alms from her: but she replied, Truly, dearest brother, I have no money. And he: You can give me the cloak which you have. And she: It is true, she said, and immediately gave it to him. But the Confessors following her, scarcely could redeem him with a great price from that poor man: who when she was rebuked by them, why she had decided to walk without the habit of her Order, replied: I would rather be found without the habit, than without charity. Who did not know to reply to her, wondering at her perfection.

[26] Her Life written by Raymond the Confessor Now indeed with a certain bodily indisposition persuading, indeed more truly compelling, together with the occupations occurring (since from this most ample material many books could be made), wishing with my composed words to put an end, I exhort in the Lord devout men, who delight to hear the real, wondrous, most salutary and exemplary virtues of this kind Virgin, and, so to speak, unheard of familiarity, which even while she was in the mortal body she continually had with our Lord Jesus Christ, and the Most Blessed Virgin Mary, likewise with other Saints, not sleeping or dreaming, indeed bodily waking; let them read the Life and Legend of the Virgin herself, edited and ordered by the Most Reverend father Master Raymond of Capua, Professor of the sacred Page, who for a long time was her Confessor, and after her happy death was made General Master of his Order, namely of the Preachers; should not be reckoned too long where they will find many useful and also most beautiful things. And although some fastidious readers, alien from all fruit of devotion, say, that he wrote very prolixly; let all most openly know, that in comparison of her deeds he has too much abbreviated her life, there described in whatever manner; and the things which he wrote I undoubtedly reckon he wrote with the Holy Spirit dictating.

[27] This word I have here placed confidently, because I had long conversation, although unworthy, with him: and I am not ignorant of his commendable life, and is most worthy of faith on account of the virtues of the author and his odoriferous gifts, namely of virginity, nobility even bodily, great knowledge, and other virtues, with which he had been distinguished by the Lord our God. This one thing at the end I cannot keep silent, because, as I know very well, he was most devout to the most blessed Virgin Mary; as also appears to all, attentively reading that most beautiful and devout Treatise ^c, which he edited on the Magnificat. And because, as I piously believe, he has already passed to eternal life ^d, I will now make public one hitherto secret thing, and I hold for certain with me, that for very many years, before he knew the kind Virgin above-written, and who was given by the B. V. M. herself to the Saint as Confessor or vice versa, the Most Blessed Virgin Mary, bodily appearing to the most sacred Virgin Catherine herself, promised to give her one most faithful devotee of hers as Father and Confessor, who would give her much greater consolation, than she had hitherto had from her other Confessors, as afterwards the outcome of the matter proved.

[28] These few things therefore now come to mind, in testimony of the life of St. Catherine of Siena, to be transmitted to your Charity, as with insistence you asked from me: which I have described with a simple style, and, although burdened with bodily illness and in very many things occupied, with a simpler heart I dictated. Attestation of Stephen himself And because in your letters I noted one word, namely, that I should direct truthful information to your Charity, I will not suffer this to be entirely passed untouched. Far be it from the estimation of anyone, especially of a wise man; far be it also from the sincerity, serenity, and purity

of my conscience, that I knowingly and against conscience should wish to mix anything alien from simple truth in any of my discourses: because I know that a mouth which lies kills the soul; nor does God need to have our lies, nor are any evils to be done that from them good may come. Hold therefore for most certain, that I have uttered the mere truth, about the truth of these Writings. narrating the above; or I have thought to assert the truth: for which I not only according to your petition expose an oath, but also I offer myself prepared, under whatever form shall be expedient, most efficaciously to swear. Indeed what is more, so to speak, for confirming such truth, and for the honor of God and for the edification, consolation, and salvation of neighbors, I am even prepared to place my hands into the fire: as he knows most openly who is ignorant of nothing, to whom be praise and glory through infinite ages ^e.

[29] Given in our house above-written on the 26th of October, in the year of the Lord 1411; under the hand of two tabellions, and in the presence of many witnesses, with the great seal of our convent appended in testimony of the truth, that I may satisfy your petition.

ANNOTATIONS.

ANALECTA ON ST. CATHERINE

Catherine of Siena, of the third Order of Dominic (St.)

BHL Number: 1704, 1708

FROM VARIOUS SOURCES

CHAPTER I.

From the Life collected by Brother Thomas, in Giovanni Mombrizio. ^a

[1] She was so enkindled with zeal toward the holy Church and its Pastor, While lying at the last she dictates two Epistles and was held by continual exercises of prayers with indescribable groans, that she took neither food nor even a drop of water even for refreshment: such burning she suffered in her throat, that through her mouth she seemed somehow to breathe fire. At that time however she wrote two Epistles to her Confessor, in which among other things notifying not only about the premises, but also about certain other excesses, very notable, which then occurred to her: of which one is inscribed about the sorrow of heart and its distilling or pressing upon the Church: and about the letters directed by her to the Pope; also about certain promises and words in the manner, which Jesus Christ used about to pass from this world to the Father, and Blessed Dominic in his passing. Moreover she interjects there salutary admonitions and singularly pertaining to the aforesaid Master Raymond. There she notified the obedience, commanded to her by the Lord, that every day and morning, having heard Mass and received Communion, she should always go as far as St. Peter's: and this until the third Sunday of Lent precisely, because from then on she entirely lay down, until the day of her death.

[2] About which passing of hers it had been shown her, when she was in the church of St. Peter itself: previously forewarned in a vision that she ought to die for the Church: namely how the little ship of the Church, placed upon her shoulders, was strongly oppressing her, so that she, dying, was cast down to the ground. And so after that Lord's day eight weeks ^b passed, in which the virgin lay, before she departed from this life, wholly affected with pains and sorrows, not natural indeed, but rather infernal and unheard of. All which yet with joyful mind she bore, as if she were not the one enduring such things. All who saw and heard her wondered: and truly to wish to express her patience, is rather to obscure it. Never from the virginal mouth was a murmur or idle thing heard: only praises of the Most High were resounding and thanksgivings; and if beyond what can be expressed she was afflicted in body, her face however, always Angelic and devout, appeared… ^c

[3] Master Bartholomew ^d writes, that, while this Virgin was sick to death, and on the day of Easter wondrously raised up for communion. it happened that he, with a certain urgent occasion, came to Rome, where he found the Virgin very weak and lying as it were dead: at which greatly saddened, he was stupefied. But when the day of the Lord's Resurrection was coming, when the Master himself not without difficulty had heard her Confession; and for penance had imposed on her to pray the Lord, that on that morning with his family in the usual way she might be able to eat and communicate, prayer having been made and by the Lord heard, she herself, with all amazed, rose from the little bed, and with hands crossed and knees bent standing before the altar, communicated according to her vow; and after the accustomed abstraction, then restored to the senses; she stood as if motionless, as before; and by others' hands was brought to the little bed. After many things, he reports that the Virgin persuaded him to return, because so it was necessary. But he replied, that unless he obtained from the Lord her convalescence, he would in no way wish to leave her in such a state. When thus the Virgin had promised and accomplished in deed, he gladdened bade her farewell, and withdrew from her. Not long after it was notified to him, that after his departure she had returned to her former weakness and heaviness. ^e

[4] On the same day on which the Virgin died … ^f Thomas Petra, she is beheld dead in glory. Protonotary of Urban VI, and devotee of this Virgin, when he had performed the nocturnal offices, and at the dawn of the Lord's day had reclined to rest, elevated and rapt, saw in an open and most serene sky a great multitude of blessed spirits, celebrating a great solemnity with diverse kinds of instruments. And when he had asked what these things meant to him; it was answered him, that the soul of Catherine of Siena was being brought before the sight of the divine Majesty. And since he desired to see her, she was shown to him, as in a certain solar circle or throne, emitting rays on every side, and so bearing herself, as we see the Queen of the heavens, when she was assumed into heaven, to be painted. And when she was looking upon him and cheerfully smiling, Thomas was awakened: and from this he testified to have had wondrous consolation and special grace ^g … At last indeed with honorable obsequies, the Virgin's body was placed in a marble sepulcher. There are other almost innumerable signs and miracles, which the Lord showed for honoring this Virgin: but those I thought should be omitted with this counsel, that it is almost impossible, even for one striving according to his powers, to recognize all her immense merits, who in the ethereal chamber is already joined to her Spouse, who with the Father and the Holy Spirit lives and reigns through all ages of ages.

ANNOTATIONS.

CHAPTER II.

From the Life of Blessed Stephen Macconi, by Bartholomew of Siena.

[5] But now to the Seraphic Virgin of Siena, having most chastely performed the office of life, and still lying on the bier, Stephen rendered all the offices of veneration, Stephen attending the funeral, and the last services of piety; which he thought ought rightly to be offered to a woman adorned with heavenly goods. For he carried her venerable body with his own shoulders, to the church of the Dominicans above the Minerva: he guarded the precious body of the same, during three days exposed to the sight of the flowing peoples, keeping watch: and at the same time with intent care and study of mind, the prodigies which God brought forth for declaring her sanctity, he committed to letters: and solicitous to have a Relic of hers, he finally with his own hands enclosed that sacred treasure in a box; to which fixing pious kisses he watered it also with most abundant tears. To him intent on the last office of piety toward the blessed Mother, it came to mind, for cultivating her interior memory, and more studiously retaining the solace of his mind, to cut off some little relic from some part of her body. But while, too religiously uncertain in mind, whether to cut off one of the fingers of the one or the other principal hand himself, or to shave some of her hair reverently; it came to his mind that it would be better to wait a little, while by the decree of the eternal mind, the same sacred body reduced to ashes, her remains were to be transferred elsewhere in a short time (as she had divinely predicted to Raymond with obscure though divine utterance to be in the future).

[6] Therefore to Stephen meditating to withdraw from the pious office, he takes a tooth, and with a motion also then various of body and mind, again the acute cupidity of obtaining her desire pressed upon him; and he reckoned it entirely unworthy of his eximious religion toward the blessed Mother, that he should withdraw thence empty of the desired pledge. With anxious care therefore more ardently agitated, he decided to confer the matter itself with the religious women, once companions of the virgin: with them assenting, and the sarcophagus opened, Stephen fulfilled his soul with most burning vows. For lest by any foul mutilation the sacred body should be disfigured, he himself piously extracted one of the teeth from the mouth of the deceased Virgin,

to be shortly an ornament and protection for a most grave President: who then yielded it to Gregory XII. for not many years later, by efficacious prayer obtained, Angelo Corraro the Venetian, then Patriarch of Constantinople, and consequently afterwards created Roman Pontiff Gregory XII, as a precious little gem, and indeed a sacred pledge, for illustrious and eximious signification of a certain piety and observance toward the Seraphic Virgin, venerably bore it, suspended from his neck, enclosed in a golden bulla.

[7] Nor was our Stephen yet content with these; He himself writes what he knew, but he also turned his mind to gathering other little things, which he had known to have been of use to the Virgin, and instruments of piety… Then he turned to the stylus: and whatever he himself had drunk with his own eyes and handled with his hands at the time of her death, he informed not only Raymond the Father, then staying at Genoa; but also the Sienese Sodales of the Mother of God, and other men egregiously pious and studious of the Virgin fully through letters. Then a few years passed, and helps Raymond the writer of the Life. when Raymond, General Master of the Order of Preachers, coming to Siena, applied his mind to describing the Life of St. Catherine, and having begun the work in the city of Siena itself, most desired by all devotees of the memory of the Virgin, he chiefly used the help of Stephen. Raymond thinking these things, there came to him the thought about reverently receiving the sacred cranium of the same Virgin (which a little before he had had separated from the other part of the body, and transferred from Rome to Siena at the request of the Nobles); so that honors might be paid privately to her in her native seat, as certainly received among the Celestials, until solemn ones were decreed throughout the whole Church of God.

[8] to whom deliberating about the celebration of the translation of the head In this deliberation therefore the General Master of the Dominicans having entered; that he might respond to his own and others' pious vows, and at the same time to the desires of the whole city, he determined to put forth every effort. But before he should in deed complete what he was agitating in his mind; he decided to take into counsel, not only his Dominican companions then (among whom was Thomas della Fonte, who for many years had received the Virgin's confessions even from her childhood); but also those whom the blessed Virgin herself, while she lived her mortal life, had begotten sons in Christ, sticking around Siena in those days. Wherefore having called first the distinguished men, Matthew Cenni Fatii, Knight and then Rector of the hospital House, which was named from Mercy; Rainerio Pagliarisio, leading an Eremitic life; Neri Landuccio, and Christopher Gavi, and others up to twenty, studious of the memory and name of the Virgin; with them about it seriously and gravely to deliberate began; who among other things, thought Stephen should be summoned from the Charterhouse of Pontignano (without consulting whom it was right to attempt and decree nothing), and commanded the same Matthew and Christopher, to do this.

[9] the same Stephen presents himself of his own accord While these things with Raymond in the evening were being agitated, Stephen on the following light, in his own monastery, moved by the divine Spirit, said to Lord James, Prepare yourself, that we may come to Siena as soon as possible: for I feel myself to be summoned to St. Dominic's. Nor was there delay, having performed the sacred things, with feet according to custom they take the journey. As they arrive at Campo Regio, near the sacred Dominican church, they meet the same men, Matthew namely and Christopher. To whom from afar, as Stephen saw them, he said, Halt your step. I know you have in command from Raymond the Father, that I be summoned, to be present for the pious Mother at honors already decreed. You have thought rightly: this is the work of God. Do I not speak truly? To whom when, without doubt that it was true, astonished by amazement they had replied, turning in their mind, divinely warned: by what means this was clear and explored to Stephen, when it was certain that Raymond had opened his counsel to him neither by letters nor messengers; at last in that mind, the matter most well explored, they come, that all this Stephen had divinely perceived.

[10] Into one therefore gathering, they come to Raymond: who when he beheld Stephen, and at once perceived what he had perceived beforehand, with the divine Power breathing, using the same words, moved by the same heavenly Spirit as Stephen, exclaimed: and these decreed, Be of good cheer, my brothers, it is the work of God which we are undertaking at present. What more do we seek? Let words flee, and let us not delay to complete the matter. Through Stephen therefore having obtained from the Bishop of the city the faculty of commanding a public supplication; that with greater dignity and splendor the sacred pledge might be carried around through the city, the matter was deferred for the next day. Which when it dawned, by the command of the supreme Magistrate a suspension of business was severely sanctioned in the whole city; and then, he arranges a procession, with great celebrity of the people, the procession of supplication, from the gate of Valle-Montone, which our people commonly call the new, to the sacred church of the Preachers, with a religious line drawn up, was led most celebrated. The matter was entirely worth seeing, and the more because it was celebrated with unusual congratulation and applause of all. First preceded the brotherhoods of Laymen, then the families of sacred men singing praises to Christ, thirdly the Clergy with burning torches and candles, then those who were the nearest by blood to the blessed Virgin and her spiritual nurslings.

[11] in which even her octogenarian mother Lapa proceeded: Among these a most beautiful spectacle, wherever the pious procession walked, old Lapa offered, the parent of the blessed Virgin, at that time past eighty: who following the bier turned the faces of all upon herself, and stirred up all to speak about her. For some said, O happy you! who with your own eyes have still deserved to see such a glorious triumph of your daughter. But others, It is right to emulate your happiness, O fortunate little old woman, who after you have borne twenty-five children to the world from your only husband James, one of these Catherine being increased with divine gifts, may conceive hope and confidence of seeing your so many labors and miseries amply compensated by the glory of the Blessed: for it is impious to believe, that she who was the cause of eternal salvation for so many and so great, should not now by her illustrious merits pave the way for you to heaven, to obtaining the same happiness. Nor was the crowd then singing vain things, as the last things taught: because near to ninety, that is eighty-nine years old, she so piously performed the office of her life, that from her departure it was right to reckon, that she, for the enjoyment of the embraces of her blessed daughter, had flown to the fatherland of the heavenly.

[12] Moreover the illustrious burden, for the more august appearance and procession covered with silken garment, The Head is deposited with the Preachers, under a canopy by the pious ministry of the Dominican Fathers was borne: lastly the flower of the nobility followed. Who however reverently received the precious treasure of the sacred Virgin at the doors of the church of the Preachers, were the chiefs of the Fathers' monastery, and when in such a procession they brought this more noble part of the sacred body into the most august temple, such great concourses were suddenly made, that to the sacred bier each cast down his body and prayers, bathed with tears from spiritual joy and sweetness; so that the most tumultuously rushing crowd was barely with difficulty removed. Soon after the solemnities of Masses with festive and modulated chant duly performed, and a sermon having been held about the praises of the Virgin, each returned to his own. The author of the Life refers this to the year of Christ 1385, the day and month of the celebrated translation no one indicates. Together with the Head there had been brought also from Rome the annular finger of the Saint, adorned with the memorable pledge of espousal once by Christ, the finger comes to Stephen, as was recounted in the Life no. 115. This now in the Charterhouse of Pontignano near Siena is preserved, left there by Lord Stephen, to whom it first fell; and who had it with him for some time as a most certain phylactery.

[13] It happened however around the year 1402 that he himself incurred a very troublesome illness of the eyes: By the force of which disease, says the author of the Life book 3 chapter 5, he came to such a state that he was no longer able of himself to devote his attention to writing, and vexed by sharper pains almost lost his sight, with any remedies tried in vain. which being revealed Therefore what was he to do in every despair of all things? this one thing certainly, namely to flee to her help, whom he had so often experienced to have never failed him when harshly troubled. Nor in vain did he embrace this mind divinely sent to him. For on a certain day hidden in an inner chamber, from the silver case he venerably brought out the annular finger of the left hand of the Seraphic Virgin (which as we said above, among other sacred remains of the same Virgin brought there was with the blessed man): and taking it into his hands he fell on his knees, and with mind and eyes raised to the stars, thus addresses his heavenly Goddess: Come now, invoking the Saint mother, by whose grace I have been reborn into a new life by mystical birth; do not, I beseech you, permit me to be vexed by these very troublesome pains, while almost deprived of dear light, I can neither revolve in mind those things which pertain to the glory of your heavenly Spouse, nor perform what the undertaken province of administering demands. I do not refuse blindness, nor whatever adverse may have seemed to the eternal Father to inflict on me through it: but if it is lawful to wish by which I may experience my service to be not displeasing to you, I now more certainly implore your often experienced help, when I unworthy deserve to touch your holy members. he recovers his almost lost sight; Then with the supplication completed he immediately applies that sacred pledge with confidence full to his injured eyes. Nor did his hopes and prayers fall in vain: for immediately, wondrous thing! all pain is dispelled, his eyes are wholly healed, he recovers the almost lost light: and, what with immense joy piled up the divine gifts, into his ears a pleasant voice divinely flowed in, which exhorted him not to fear, promising him patronage in heaven, as once he had tutelage on earth.

[14] He describes her life with his own hand in Latin and Italian. Meanwhile Albert Duke of Austria, burning with incomparable cupidity for knowing those things which with the great admiration of almost the whole Christian world God had long performed through the Seraphic virgin Catherine, sought the work and industry of Stephen, at that time staying in his domain, whom from his own school he had learned by growing fame to have come forth a distinguished athlete. Stephen therefore eagerly to serve the religion of such a great Prince, most deservedly of the Carthusian family, undertook the care of describing the wondrous things of the same Virgin, using no amanuensis, and with the aid of no other used, that in performing this office he might fully fulfill the parts of his piety toward the blessed Mother. But only of Albert? indeed even of Sigismund of Pannonia, Henry of England, and Alphonsus of Tarracona the Kings with pious and singular study in this same to be complied with; to whom the same illustrious deeds of Catherine, now in Italian, now in Latin, with chaste faith written the Austrian Prince commanded to be transmitted.

[15] Nor were the labors exhausted by Stephen fruitless: for such great motions and so living, of religion and divine love, for the Duke of Austria and King of Hungary toward this blessed Virgin, stirred up ardors in the hearts of these Kings; that the same Duke of Austria, together with Sigismund King of Hungary, did not hesitate, with Stephen taken into counsel, [to send orators

their own to the supreme Pontiff, to ask him, that by Apostolic Senate-decree he would refer this illustrious heroine on account of her sanctity among the Celestials. Whose legation of Princes, although in itself it had great weight, yet it pleased Stephen, with the company of two most grave Priors of our institute, in this same year in the month of September at its beginning, to follow it as far as the City; with letters also accurately written, not only to the excellent man Thomas of Fermo, General Master of the Dominican family, who powerfully intercede for her canonization before Innocent VII, that together with Bartholomew Dominici and Thomas Naccio, Sienese, and Sodales of the same family, in the name of the whole Order, they should urge such a glorious undertaking in the Roman court with pious studies; but also to the most distinguished Cardinals, Cosmatus, Melioratus and Corarius, that by their authority and favor with the supreme Pontiff Boniface, they might promote the cause of this so divine work; especially with the Austrian Duke himself undertaking the necessary expenses in such a ceremony. But that the Pontiff, excellently animated in himself, should respond to the desires of the entreating Princes concerning the public honors to be decreed to the blessed Virgin in the Church of God; the dire schism was an impediment.

[16] Soon after, with Innocent VII dead, in his place was substituted the above-praised Gregory XII in the year 1406 on the day before the Kalends of December: to whom succeeding Gregory XII who when after nine months he had migrated to Siena, there to treat of restoring peace to the Church through free abdication of the Pontificate, as he had promised in his election; the Primores of the city and many other men of tested religion came to the Pontiff, to ask, that since they well knew, that the eximious sanctity of the Virgin Catherine of Siena had once been seen by His Beatitude, he would deign, for his piety toward the Church of God, to intend his mind, for inscribing her among the holy Celestials: for there would not be lacking, whether in her native Seat, whether elsewhere, men of tested virtue and authority, who her illustrious deeds and miracles of Catherine, diligently sought out, and being interpellated at Siena for the same cause, besides those which still exist consigned in monuments of letters, into public documents as soon as possible, with witnesses compelled by oath, to be referred would most diligently take care: that, if it seemed so to him, such great sanctity he would adorn with deserved honors; and decree that she, illustrious with so many miracles, should be duly venerated and cultivated by all. And when to these things the Pontiff had replied that he was very much inclined by himself, both on account of the merits of the most chaste Virgin, and also on account of the demands of the city itself, which was daily proceeding more to deserve well of the Roman See in faith and service; yet he added that it was necessary, that he should come with a more peaceful mind to transacting such a splendid undertaking and august ceremony.

[17] while he treats about spontaneously abdicating the Papacy For indeed a long delay the Pontiff by certain counsel was drawing out at Siena, that the most excellent in doctrine Sienese and other external men he might take into counsel about abdicating the Pontifical office; and therefore of his own accord he began to press and urge all this business, about inscribing the Virgin among the Saints, through himself. For when about her illustrious sanctity first by the most grave men, John Dominici, then Archbishop of Epidaurus and soon gifted with the Purple, and Thomas Gloria-Pennae, Apostolic Protonotary; then by Paul of Paul, Rector of the great Sienese hospital; and at last by Christopher Gani speech was held before the same Pontiff; and the Pontiff very much desired to understand the things which divinely inspired she had predicted, and the case is prepared, and the things which the Virgin had put in writing about the schism; and soon he had found all, with the same Archbishop of Epidaurus demonstrating, to agree excellently with the iniquity of the times; forthwith into this judgment the Most Blessed Father came, to pronounce that this divine woman was worthy, that by all in the militant Church she should be piously and religiously cultivated; whom he thought for certain to be holy in the triumphant before the divine sight. But for beginning these things, the Pontiff added, it is necessary for us to have present the General Prior of the Charterhouse, whose letters in former years we have received for this same purpose, he commands Stephen to be summoned. and whom we know was formerly a very dear nursling of the same Virgin: for this procuration and cause he alone will be able to sustain, namely that with the venerable Cardinals of the Holy Roman Church he may vigorously conduct the business. But we because we desire both to see and to address the man, think he should be summoned by Apostolic letters. Meanwhile it is necessary that those things be disposed, which are opportune for rightly beginning these things, that in the Senate in proportion to the dignity of the matter in time they may be divided. Therefore the exemplar of the letters, which the Pontiff gave to Stephen, was of this sort.

[18] Gregory Bishop, Servant of the servants of God, to the beloved son Stephen of Siena, through letters written to him. General Prior of the Carthusian Order, greetings and Apostolic benediction. Attending to the city of Siena, in which we now are staying, and the affect of devotion and constancy, which it exhibits toward the Holy Roman See, we have willingly admitted the prayers which some honest citizens and noble men offered to us; humbly asking in the name of the whole city, that of Apostolic benignity we would grant the faculty of treating, and in the Consistory of our Brothers Cardinals of the Holy Roman Church of promoting the canonization of the once blessed Virgin Catherine, originating from this city, in whose discipline we know you to have been once educated in the Lord: and with more willing mind we desire, as much as we shall be able with the Lord, to gratify this people in such a praiseworthy petition, both to amplify the divine glory in his Saints, and also because constituted in the lesser orders, we have perceived the holy conversation of the same Virgin approved by the supreme Pontiffs our predecessors, Gregory XI and Urban VI, and we likewise have knowledge of her. But for beginning and prosecuting such a work by the usual rite of the Church, we have thought you should be present to us among others, who in place of many can be useful to this so holy business. We therefore by our own motion, and moved also by the prayers of some citizens, command you, that as soon as possible you come to us, and meet us wherever we shall be. For we desire, son, both to see and to address you, whom we greatly love in the Lord, with the whole Carthusian family committed to your rule, as a guardian and not an opponent of this Apostolic See. Farewell and come. Given at Siena the seventh before the Ides of January in the second year of our Pontificate.

[19] These things indeed were then well decreed; but with the mind of Gregory, of whom it is not quite certain whether he came. gradually alienated from counsels of abdicating the Pontificate, all things went into the winds, and the Carthusian Fathers deliberating about the Pontifical mandate what should be done by their General, decreed indeed that he himself should be, if he should judge that he could not avoid that meeting with the favor of the Apostolic See; but if not, they left it to his discretion whether to go or to stay. With these things so settled, says the author of the Life book 3 chapter 8, Stephen was in great expectation, to see what the outcome would be in that confusion of ecclesiastical affairs. Although I have a certain and grave author, Thomas Naccio of the Dominican family, equal to this time, and bound to Stephen by singular friendship; who does not hesitate to affirm, that our blessed man met the same Pontiff, to take care of his commands: when this had been done, I do not find: unless I should rather say, that the Pontiff came in some way to meet Stephen, when thinking of disturbing the Council of Pisa, he himself had called a Council to Cividale del Friuli, a city of Austria, where he, departing from Lucca, passing through Siena and Rimini, came. But however it is, I revere antiquity, nor am I wont rashly to be drawn to detract from it.

[20] Moreover Stephen recalling, as the Life continues book 5 chapter 2, that with the Seraphic virgin Catherine as helper, he certainly was of most tender affection toward St. Catherine, he had escaped the most present dangers of life, and with her helping from her departure from earth had performed with great troubles in administering the republic of his Order, especially staying among Germans; as often as conversation fell of speaking about her, this divine Virgin, now his Mother, to call her, now Saint, now Patroness and tutelary on earth and in heavens to call. For indeed sworn witnesses did not hesitate to affirm, Thomas namely Bishop of Emona, Dominican from the noble Paruta family; and Angelus Salvetti of the Franciscan family, an excellent man and most loving of Stephen; that they sometimes had come into meeting and conversation with Stephen, narrating illustrious things about this Virgin, with wondrous and more tender feeling of piety and ardor of spirit, so that from the sweetness of divine heat he utterly melted at her remembrance; and going into most sweet tears, he showed his breast to be narrow, and mind not to be able to take, the things which he felt about her eximious and rare sanctity; so that through her patronage toward him with God, or rather through her undoubted promises he hoped to obtain heavenly eternity …

[21] accustomed every year to present a scene about her It was also customary for Stephen, every year on the anniversary day of the virginal death, both at Siena in the native soil, and at Venice and other frequented towns, to publicly produce a drama on the Stage, whose argument was piously and beautifully to act out some splendid deed of the Seraphic Virgin, done with the divine Power assenting while she lived on earth. Which pious imitations indeed, on account of the splendor of the apparatus and the elegance of the action, greatly availed for propagating the name of her sanctity far and wide, or for confirming in the minds of the faithful who were present, and sometimes crowds of peoples were wont to flow together to watching them, is handed down by the monuments of letters. Which all things Stephen interpreted to have the undoubtedly significance of the eternal mind, and to present her relics to be honored, and daily more to be confirmed in the zeal of her veneration, and to feel his piety toward the Virgin to be increased. And so it happened, that whatever the pious man had in his treasures of her Relics, with supreme reverence he pursued, and with enkindled will proposed them to be venerated by others; imitating the great authority of the sacred Nobles, who at Rome, at Venice, likewise at Siena exposed the sacred remains of the Virgin in a public place, for moving the hearts of the peoples to chief veneration of her.

CHAPTER III.

On the Relics of St. Catherine in various places.

[22] Into this matter the words previously premised from the Life of Blessed Stephen lead us on. And indeed about the Head, how it was brought and received at Siena, we saw at the beginning: let us now see also in what honor it is held there up to this day. The same Fathers of the Convent of Siena will teach us this, who asked about this matter by letter thus replied at the beginning of June in the year 1673. The Head of the glorious Mother St. Catherine of Siena, The Head most decently placed at Siena, in this our church, is kept above the altar of a most ornate chapel, dedicated under her name, within a wall, which separating the sacristy from the church is hollowed into a little case, protected on each side by an iron grate; so that with the first unbarred by two keys (of which one is with the Senate, the other with the Convent) can be seen a silver pectoral statue, containing the sacred pledge, which outside of stated times by few is to be seen

permitted to be seen; through the other it is received by the Religious, to be exposed for public veneration, which is done on the day of the feast of the same Saint.

[23] Then namely the venerable Head is carried through the city: and when the pomp of the procession comes to the Curia, It is carried in procession on the feast day, the Senate proceeds to meet it, with much sound of flutes, trumpets, drums; and leads it to the church of St. Dominic, passage being made through the natal house of the Saint: into which when the Head of the Saint is brought, with festive explosions of little mortars the whole wide neighborhood leaps up. The pomp however which is arranged in a long order of preceding torches, having been received within the church, after the offering made by the same Senate of votive wax of great weight; some noble young man, elected for this office by the suffrage of the Senators, recites an oration about the praises of the Saint in the vernacular tongue. Then Mass is sung with most solemn apparatus and exquisite concert of musicians: during which through the Confratres of the Sodality, gathered under the patronage of the same Saint, some of those, who on account of civil crimes the public prison had held bound, and whom, ransomed by the alms collected of the Brothers, the Magistrate had permitted to be released, are placed at the altar for the celebrating Priest with branches of olives. On the same day the individual guilds of artisans come to the temple, with offerings of votive wax: and until the evening the notable Head is set forth to the adoring people: and finally before night it is shut back into its place, before one of the Confaloniers.

[24] On the Sunday within the octave, with the same rite and order again the aforesaid Head is brought forth and led about and brought back to the temple by the Magistrate. and on the Sunday within the Octave. But the pomp of this day is made more festive by poor girls, clothed in white garments, whom each proceeding here and there the most noble matrons of Siena surround, with the side of each protected by a torch-bearing youth; and they lead them to the church, where to each is given her dowry into her hands, from the liberal munificence of the aforesaid Confratres. At other times throughout the whole year the Relic is not taken out of its place, nor even in the place itself is publicly shown revealed except on the fifth Feria before Sexagesima Sunday, when with annual festivity is celebrated the memory of that memorable rapture, in which Christ deigned to espouse the Virgin herself to himself, which feast they call the Espousal. But it is to be noted that the bone of the Head is wholly clean, with no flesh or skin adhering to it at all; small in measure, whence is known the slight stature of the virginal body; and somewhat dark in color and verging to blackness. Understand the same about the other parts of the Sacred bones, whichever are anywhere religiously shown.

From these is one of the ribs, other little bones elsewhere, which is preserved at the Preachers of Cologne is author Giles Gelenius book 3 on the greatness of Cologne Agrippina Syntagm. 41 §4; and another bone of proper size, in the Aquacurte monastery of Regular Canons, not far from Bapaume a town of Artois, as writes Arnoldus Rayssius in the Belgian Hierogazophylacium page 55. Ferdinand Ughellus also in the 7th volume of Italia Sacra, describing the Salernitan Basilica of the holy Apostle Bartholomew, among its sacred vessels enumerates, a crystal tabernacle, in which is a finger of St. Catherine of Siena.

[25] Whatever however of these or of other little bones existing elsewhere anywhere is to be seen, received in the translation of 1384 was taken out from the sacred case, partly when Raymond the General, in the fourth year after the Saint's death, raised it from the ground higher, and thence took the head to be carried to Siena, and the finger to be handed over to the aforementioned Stephen; partly with almost another century after her death having passed, when with me as Prior being in the convent above the Minerva (says St. Antoninus, afterwards Archbishop of Florence, part 3 of the Histories title 23) the body of the said Virgin was translated around the year 1480 in the same church to a more eminent place, in a chapel existing next to the smaller chapel, and placed in a marble sepulcher: or other in 1480 which namely body had been reduced to ashes, with the bones remaining. Of which in turn some are likely to have been received in this either already current or last past century: for it is clear, or a third in this century. although no written memory exists of the year, cause and authors of the last translation: that the body was deposited from that more eminent place not very long ago, not indeed more elevated, but much more religiously and more ornately placed within a most ornate arca, which today is seen, but is not unlocked, under the altar of a magnificent chapel, which belonging to the Capranica family is nearest to the main altar on the gospel side.

[26] Moreover, before all these elevations and translations, and probably before the first burial of the body; But in the obsequies the left hand and foot were cut off, certainly before from it according to the ordinary laws of humanity the dissolved flesh went into ashes, the hand must have been cut off, which at Rome at St. Sixtus with the Dominicans on the slope of the Quirinal hill is preserved; and the foot which is said to be had at Venice in the monastery of Sts. John and Paul, with the Virgins of the same institute. For Peter Possine, Historiographer of our Society, understanding that a fuller notice about the aforesaid hand was desired by us, went to the place around the 20th day of June of the year 1673; and what he saw with his own eyes, he himself signified through these words. I asked the Very Reverend Father Confessor of the monastery, that he would not be burdened to exhibit to me that sacred relic to be venerated: they persevere in the flesh; with him promptly and most humanely granting this, I saw and at leisure observed the left hand of the Saint, still plainly whole up to the wrist, with dry flesh and skin; wrinkled indeed and somewhat dark, but otherwise almost no less aptly cohering and compact than if it were the body of one recently dead. It is enclosed in a great silver and most ornate case, most clearly appearing through the most transparent crystal. Paul Frigerius, in book 3 of the Life chapter 6, adds, that in the same, seen several times by him, was distinctly observed the mark of the wound divinely impressed: such as even in that foot which is at Venice is affirmed to be seen by Gregory Lombardellus, in the defense of the stigmata of St. Catherine, published at Siena in the year 1601; and he says this is established through authentic instruments, from the year 1597.

[27] whether with visible stigmata? Whether such marks are the work of divine power, or of human operation, a fair estimator of things may deservedly doubt. For it is clear from no. 195 of the Life, that those sacred stigmata which were divinely impressed on Catherine, at her asking of the Spouse, were invisible. But, says the aforesaid Lombardelli, there exists an Epistle of Fr. Anthony of Elcis, who presided as Prior over the Roman Convent at the Minerva when the obsequies of the Virgin were celebrated, written to Fr. Raymond absent, by which he signified those wounds, which while the Virgin was acting among men had been hidden, had appeared visible in the body of the deceased, not only to himself, but to all however many came closer to the sight and veneration of the sacred deposit. I confess it is so said: but when I consider that Raymond the author of the Life, although he omitted many things most worthy of note; yet those things which he touched he so fully handed down and confirmed with witnesses ascribed to each; I am with difficulty persuaded either there where he treated of the wounds of Christ communicated to the Virgin; or where he reported the wondrous things attesting the glory of the deceased, that of this new miracle, proving most evidently the grace made to the living, he would not have made mention, if truly such an epistle had been written to him. About which with the greater right is doubted, that no indication of this prodigy is extant in the Epistles of Barduccio and Stephen. Nor finally from the fact that something such appeared in the body, through that short span of time by which it stood above ground visible, immediately without other more distinct attestation, is it likely, that God wished that those marks in the hands and feet should be seen for perpetual ages.

[28] for about the truth of the invisible there cannot be doubt. Yet it remains undoubted, which Raymond had and wrote from the confession of the Virgin herself. And that this might be represented even to the eyes, says Urban VIII in the new Lessons of the Roman Breviary, the pious care of the faithful expressed with painted colors the rays in images reaching to the said five places. But the Franciscans fearing lest the stigmata expressed in blood color should gradually persuade the ignorant crowd that the wounds were truly bodily, and so something should depart from the singular prerogative of their Patriarch, acted with Sixtus IV, the Pontiff of their Order, that all those images should be abolished, in which the Saint, marked with the wounds of Christ, was depicted, a Bull being issued on this in the year 1472. But those commands were afterwards mitigated by Clement VIII in the year 1599, after a mature examination of the matter instituted before the sacred Congregation of Rites, and imposed silence on each party thus contending as if the whole estimation of one or the other Order depended on the understanding and expression of the grace made to the Virgin; but Urban imposed an end to the dispute, when he commanded the aforesaid words to be inserted in the Breviary, using such circumspection and moderation in them, that no danger of error could exist from images to be painted henceforth, and the faith in the Virgin herself and Raymond narrating these things would remain unshaken. With how much applause of the whole Sienese city that matter was received, and with how celebrated and magnificent apparatus it was celebrated in the month of May, on the 8th day and the same Sunday, was lengthily described by Francis Bon-insignius of Siena in an Italian treatise, which ten years later he published under this title, Triumph of the Stigmata of St. Catherine of Siena.

[29] The chamber in which she died at Rome, We at the end of September of the year 1661, before we departed from Rome, in the church of the Dominicans above the Minerva having venerated her sacred body, were also led to the sacristy, that there we might pray in the cell, in which the Saint breathed forth her blessed spirit: which cell Nicholas Rodulphius the General had had transported there from the neighboring street, under the auspices indeed of Cardinal Francis Barberini, but with the greatest effort and no less expense composing it into the form of a chapel, and adding marble stairs, door, windows outside; but the whole work covering with an elegant gypsum vault. Then on the 8th day of October, The paternal house at Siena turned into an oratory. having entered the Sienese city almost our first care was to go to the dyers' street, and to visit the house, which by her birth and dwelling the Virgin had sanctified, converted to various sacred uses. There is first shown her little chamber, retaining its pristine simplicity, and, except that there is an altar, commemorating the impression of the sacred stigmata, destitute of all ornament: the dwelling which was above it, to be approached by very neat stairs, is wholly clothed with most beautiful paintings, decorously composed among gilded borders, and referring to the life of the Saint by parts. From this chapel through a pensile atrium and surrounded by columns sustaining a roof, one passed to another chapel, which the Confraternity of the said Virgin magnificently built for itself, with three altars, on the greater of which stands that same Crucifix, before which to the Saint praying was made the grace of the aforesaid stigmata.

CHAPTER IV.

Bull of Canonization issued by Pius II. According to the Venetian printing of the year 1553.

Bull of Pius II.

[30] With all creatures praising God according to their nature, Pius Bishop, Servant of the servants of God, to all Christ's faithful greeting and Apostolic blessing. The mercies of the Lord, which we daily experience more generously, the mortal tongue cannot sufficiently explain. Divine benefits conquer human eloquence. Nor is it given to man to praise his Creator abundantly, nor if all the limbs were turned into tongues could we explain how from nothing we were created, from not being produced into being: not as either stones, or plants, or brute animals; but participants of reason, and made capable of divine things; and not only similar to Angels, but even in a certain way to the invisible and lofty God himself, crowned with glory and honor, possessing by command over all his works. But if we compare ourselves with the other things, no creature is found more ungrateful than man: here we pass over the pride of Lucifer and his companions, alone among created things, rebellious to God and most ungrateful, is man. All the rest praise the divine piety in their being, nor do they ever oppose his precepts; they obey the laws of nature, and perform those things for which they have been produced. The earth admits the plough, and receiving the seeds, as under usury returns them multiplied: and obeying the command of God, cultivated and uncultivated, consults for the human race. Rocks received for the use of buildings, are present at hand, nor do they resist when cut or baked. Trees bear fruit green in the field; and after they are dry, they either feed fire, or sustain houses and roofs. How much utility is there in herbs, whether in leaves, or in roots, or in flowers, or in seeds, or in juices? How much convenience in rivers? How much in lakes and seas, which when ships pass through them offer commerce among the most remote peoples? What of the other animals, whether aquatic or terrestrial? In all God is praised, while they take up the commands of nature. The elements and stars do the things commanded: the sun pursues its course, nor does it exceed the prescribed bounds of the zodiac; nor shining with borrowed light, does the moon fail its duty; nor do the wandering stars wander, always keeping a certain and fixed path. All things in heaven and on earth praise God, and remaining in their office bless him, nor resist the imposed law: heavy things fall down: light things are borne upward: all show gratitude to God, and obey nature.

[31] Only man ungrateful, disobedient and rebellious among created things is found, imitating the ruin of the perverse Angel. only man ungrateful and disobedient to God, He in heaven being proud, and desiring to be like the Creator, cast into the abyss, paid the penalties of the meditated crime. Man made of mud and placed on the earth, forgetful of his weakness, he himself too began to desire lofty things, who eating of the forbidden wood, through the knowledge of good and evil, wished equality with the gods: wherefore cast out from the paradise of delights, he was given over to many miseries; and with the gate of the kingdom of the heavens closed, death entered into the circle of the earth, which would spare no man. How much the sons of Adam before the flood wandered, and how far from the divine will they departed, the following vengeance made clear: by the chastisements themselves in no way corrected which destroyed all flesh by the inundation of waters, with that excepted, which with the pious Noah in the ark was saved. But neither in his sons was wickedness and perfidy lacking: they themselves too were wicked, and fell into every crime. The tower of Babel was begun in contumely of the Lord, and there the lip of all the earth was divided. By these were introduced wars, robberies, tumults, fires, murders, adulteries, rapes, perjuries, and the cult of idols, and whatever evils lust or pride begets. Very few up to Abraham were found lovers of the divine law: but he the unique and certain example of piety, so submitted himself to the will of God, that he did not doubt to immolate his own son. Wherefore in his seed all nations were blessed: from whose children not only did the Prophets arise, preachers of the divine law; but also the Savior Christ himself deigned to be born according to the flesh, who for the salvation of the human race, when he was in the form of God equal to the Father, emptied himself, taking the form of a servant, and made man, underwent the weariness of the flesh, suffered torments and tortures. And the extreme death, not according to nature, but violent, but ignominious, but most bitter, and scarcely tolerable to man, on the wood of the cross he endured; on which dying, he destroyed our death, and repaired life; he despoiled the infernal regions, led away the holy Fathers, and victor of death and triumpher over the devil, opening heaven now long closed, he ascended to the Father, and showed us the way by which we could follow him, the Evangelical law having been handed down, and baptism and the other sacraments revealed, through which fallen we might be repaired and saved.

[32] he falls into many sins, Nor yet allured by so many and so great benefits, did our perverseness and malice rest, nor did man show a grateful mind, nor desert vices: but the greater the gift of graces by which we are prevented, the more ungrateful we are found, and more inclined to illicit things. For how do we love or honor the sublime God? how do we keep his commandments? Who obeys the sacrosanct Gospel? What reverence for the laws? What fear of the canons? What subjection toward superiors? What charity toward inferiors? What worship of equity? what of justice? What religion? What are the ways of men? who say in their hearts, There is no God. Some bring out impious dogmas, and forge blasphemies against God: others slaves of pleasures, think of nothing else, except how to fulfill their lusts: others gape at others' wealth, others thirst for human blood. Innocence is rare, and that little safe. Neither the rights of kinship profit, nor the written and holy laws of morals. through almost the whole world: By forces and frauds all things obey, so that not without reason the devil is called prince of this world, when the greater part of the world is led at his will. For how much is there that the madness of the pseudo-prophet Mohammed possesses? The chief portion of the East, and the greatest kingdoms of Africa; and in Spain the Granadines, ^a and in Greece many provinces under Mohammed blaspheme Christ. Nor is the nation of the Jews small, widely dispersed throughout the circle of the earth, enemy of the holy Gospel and of the Christian law: nor are there lacking in the North and in the East worshippers of idols. Into a corner of Europe Christianity has been reduced. For although through Asia and Libya not a few Christians are said to be dispersed, yet their faith is not sincere, who far from the Apostolic See dwelling among the infidels, and communicating with heretics, savor certain improbable things, and overflow with many errors. Nor are the Christians who are in Europe, as much in fact as in name Christians. Shadowed indeed and feigned is the religion of many, as their works themselves manifest: for how many are there who do works worthy of a Christian? By their fruits you shall know them, says the Lord in the Gospel: Matt. 7:16 if we live, as Christ commands, we are Christians. The Apostle John asserts men to be the sons of him, whose works they do. 1 John 3:10 If we keep God's commandments, we are without doubt God's sons: but if the devil's, we belong to him, with the Lord saying, You are of your father the devil. John 8:44 Harsh sentence, and yet true: each one is the son of, and pertains to, him whose commandments he follows. But how much ungrateful Christians have departed from the divine precepts, and how much they have adhered to diabolical suggestions, each understands by himself. Let each question his conscience, and place before the eyes of his mind the life lived in past times: and how much he has departed from the office of a true Christian, he will openly know. Since these things are so, the greatest is the benignity and incredible mercy of the supreme God, who tolerates us and allows us to live, expecting that sometime converted we may return to the way.

[33] yet always there have been some Saints, But there have been found in every age some pleasing to God, holy men, who living in the flesh, conquered the desires of the flesh, and led a heavenly life on earth: by whose merits and intercession the machine of the world has been sustained, and the threatened fire held back, and the wrath and vengeance of God suspended. Nor do we doubt, that today also there are some accepted to God, whose prayers make the heavenly King placated and benign to us. But among others who pleased God and appeased divine clemency for us, the city of Siena noble among the Etruscans, in our age nourished Bernardine, who born in a noble place, in the flower of adolescence renounced the world: as recently Bernardine of Siena. and having entered the religion of Blessed Francis, when he had found the Brothers of his Order to have departed far from the institutes and rule of their Father, he sharply corrected them: and when he could not lead them all back to the way, with several being separated, to whom it pleased to preserve the rule, with these he frequented monasteries, of which he constructed many anew ^b, and reformed with the most holy institutes. He went about Italy preaching, thundered against vices, erected virtues. Wondrous was his abstinence, wondrous his integrity, moderate gravity, much sweetness of eloquence, much teaching. And since he was a true cultivator of poverty, enemy of money, and opponent of all delights; always on his face great cheerfulness shone forth, and in his mind supreme quiet: as one who rejoiced only in innocence, conscious to himself of no crime. He met very many scandals in Italy, and performed many miracles, on account of which while still living he was held a Saint, and was cultivated with wondrous honor by the peoples, nowhere received without the frequency of the people and singular reverence. Who when at Aquila, a city of the Marsi, he had completed the course of this life, by Nicholas V our predecessor, in the very year of Jubilee ^c, when the Christian world flocked to the city to purge the filth of vices, was placed among the holy Confessors of Christ.

[34] and Catherine, There had been also in a former age, in the memory of our parents, in the same city and in the female sex the virgin Catherine, of no lesser merit, nor less pleasing to God: whose prayers in the sight of the most high divinity, for the human race most salutary both once were, and now are, and in the future will be, we do not doubt. For as the sins of evil men and blasphemies provoke the wrath of God upon us, so also the works and petitions of the Saints turn it away. But Catherine, although she led an Angelic life on earth, and eighty years ago departing migrated to heaven, and shone with many signs and glorious miracles, yet up to now she had not been received among the holy Virgins of Christ by the militant Church: for the Roman Pontiffs, who were before us, had not decreed this. Urban VI had wished to impart this honor to her, and after him Innocent VII ^d, and then Gregory XII ^e, who had special knowledge of this Virgin and her holy conversation, whose canonization was long ago begun to be treated, But vexed by the disturbance of the schism,

which flourished in their time, and agitated by many whirlwinds and troubles of wars, by divine (as we have said) counsel they omitted it, lest with the storm of division raging, what one obedience should have decreed holy, another should have judged profane. The matter was deferred until our times, and to us the canonization of this most sacred Virgin has been reserved, as of our countrywoman and ^f fellow-citizen: that the sanctity of the Sienese virgin, by the decree of a Sienese man, sitting in the Roman See, might come forth into light. In which matter, we do not deny, a certain holy and pious affection has drawn us: for who is there who would not willingly procure to publish the eulogies of his own city, the praises of his country, the virtues of his kin, when he can rightly and honestly do it? Excellent deeds, and illustrious men by virtue, and in every kind and in every part of the world, no one is there who does not seem to have the eager affection of proclaiming: but more willingly and with greater pleasure, in his own country and among his own people. And if we indeed had seen the sublime gifts of Blessed Catherine, her noble genius, divine mind, most sacred will in every nation with the greatest joy, yet we see them more joyfully in the Sienese city, which bore us. For we trust we are far more and more peculiarly participants of her merits, than if this Virgin had been born either in Africa, or in Scythia, or in India: for it cannot be, that the propinquity of Saints does not have some prerogative.

[35] Yet nothing on this account is lawful to say more or less, by love of the common country, than is true: nor on account of kinship, or love of country, should anyone be referred among the Saints without merits, without the usual examination, without the customary solemnities. Wherefore, although we have pleasantly heard that Blessed Catherine was a Sienese, whose canonization was being sought: yet in her canonization we have omitted nothing of those things, which in such a great solemnity are required. Many prayers were present, not only of the Sienese people, but also of others: for also our dearest son in Christ, Frederick the Augustus Emperor of the Romans, and by the intercessions of Princes, and likewise the beloved son the noble man Pasquale Doge of Venice, entreated us, that we would not permit this Virgin to be further deprived of her honor on earth, into whom the devotion of many peoples was kindled, and many miracles about her were being spread. But seeking Mantua, when among journeying we had for some time delayed at Siena; ^g and there in a public Consistory her immense merits and miraculous signs had been exposed to us, and vehement prayers had been offered, that we would decree the honors of the Saints of Christ to her; we did not immediately assent: but by ancient custom to three of our Brothers Cardinals of the holy Roman Church, one Bishop, another Priest, the third Deacon, by a living oracle we committed to you, that with due processes held about the life and morals of Catherine herself, and about her miracles, whether performed in life or after death, having examined the cause by merits led here and about the other things necessary for canonization, they should diligently inquire; and make to us in secret Consistory, as is the custom, a faithful relation. The Commissaries for a year and more, until from Mantua we had returned to Rome, ^h discussing the matter, with ancient processes found, held at Venice and elsewhere, and with witnesses examined anew, and with everything weighed with the greatest diligence, when apart among the Cardinals only, a truthful relation to us of all things which they had found they had made; and then by the Advocate those things which they had exposed to us, in public Consistory again had had recited; at last with all summoned into our hall at Rome, who were with them, in the court of the Prelates of the Churches, with us Cardinals assisting, again the aforesaid Commissaries, through the organ of our venerable Brother William Bishop of Portus, a Gaul by nation, who was the first of them, again all the things which they had found, and seemed to have been duly proved, openly explained. From whose relation, which was most ample and most adorned, we received in summary these things, which are true, found, known and explored.

[36] The Virgin Catherine, originating from the Sienese city, born of middling parents, dedicated herself to God before she could know God through age. Six years old, that she might serve the Lord, she desired the wilderness: and having gone out of the city, in a cave, in a solitary place, she hid herself, although by command of the spirit, having tarried a little, she returned home. Having been taught the Angelic salutation, as often as she ascended the stairs of the paternal house, so often at each step, with knees bent, she saluted the most blessed Virgin mother of the Lord. whose great sanctity from childhood, And in the seventh year of her age, she consecrated her virginity to Christ: whom sitting in his majesty she contemplated in a wondrous vision, and saw the secrets of the celestial court, which the mortal tongue cannot utter. All worldly delights she abdicated from herself. She gave herself wholly to prayer, and afflicted her little body with vigils, fastings, and blows. Her peer girls, that they should do the same, she both taught, and persuaded. Having reached puberty, with hair cut, she refused mortal marriage. She spurned the insults and curses of men. The habit of Blessed Dominic, which women who are called of penance wear, she extorted, and soon obtained. She exercised a handmaid's office in the paternal house, desiring nothing more, exemplary life, than to seem vile and abject among men. To the poor of Christ (for this her father had granted her) she came to the aid with generous hand. To the sick she ministered with the greatest diligence. Diabolic temptations and assiduous battles of malignant spirits, with the shield of patience and the helmet of faith, she overcame. The imprisoned and oppressed, in what ways she could, she consoled. No word not religious, not holy fell from her. All her discourse was about morals, about religion, about piety, about contempt of the world, about love of God and neighbor, about the heavenly fatherland. No one came to her, who did not depart more learned and better. Her doctrine was infused, not acquired. She seemed a mistress before a disciple: for to the professors of sacred letters, and to the Bishops themselves of great Churches, proposing most difficult questions about the Divinity, she most prudently replied, and so satisfied, that she sent them back as tamed lambs, whom she had received as ferocious wolves and lions: some of whom, admiring the divine wisdom in the virgin, having distributed among the poor of Christ the substances which they possessed, receiving the cross of the Lord, afterwards led an Evangelical life.

[37] The abstinence of this Virgin was great, and the austerity of her life admirable: wondrous abstinence, for when she had entirely cast aside the use of wine and meats, and was using no dishes, at last she was brought to such a state, that she neither ate legumes, nor fed on bread, except heavenly, which the true Christian receives in the Sacrament of the altar. She was once found to have prolonged a fast from the day of Ashes until the Ascension of the Lord, content with only the communion of the Eucharist. For about eight years by the smallest juice of herbs, and that little retained, and by the sacred Communion she was sustained. To food she went as to a torture. To the Communion of the altar, which was almost daily for her, as if invited to heavenly nuptials, with the greatest alacrity she proceeded. She used a hair shirt under her garment, with which she macerated her flesh. No feathers for her, no dishes. She had made herself a bed of boards: and lying on it, rigor of penance, she took a very short sleep: for she rarely slept beyond two hours day and night: all the rest of the time, in waking, praying, preaching, doing works of mercy, she wore out. With thick little cords she macerated her flesh: she was tortured with almost assiduous pain of the head: she burned with fevers: nor was she lacking the torment of other diverse diseases. She wrestled most frequently with demons, and was vexed with many of their troubles: but she was saying with the Apostle: When I am weak, then am I stronger: nor did she fail in such great labors, nor did she neglect the works of charity. 2 Cor. 12:10 She assisted the wretched, bearing unworthy things. She reproved sinners, and with most blandishing words called them back to penance. She gave precepts of salvation joyfully to all. zeal for souls, What was to be followed, what was to be fled, with alert face she showed. Those dissenting with the greatest zeal she composed. She extinguished many hatreds, and calmed mortal enmities. For the peace of the Florentines, who were dissenting with the Church subjected to Ecclesiastical interdict, she did not hesitate to cross the Apennine and the Alps, and to go as far as to Avignon to Gregory XI supreme Pontiff our predecessor: to whom she showed that she had divinely known his vow, about seeking the city of Rome, made in secret, and known only to himself and to God. For there was in her a spirit of prophecy, and she predicted many things before they happened, and revealed most hidden things. She was often rapt by the spirit, and suspended in the air, she was fed on divine contemplations, so acted outside herself, that pricked and struck she felt nothing at all: and this frequently happened to her, when she was refreshed by the most divine Eucharist.

[38] grace of cures, Great and holy was Catherine's name among the peoples, and from everywhere the sick, and those vexed by malignant spirits, were brought to her, and many were cured. She commanded languors and fevers in the name of Christ, and compelled demons to depart from possessed bodies: on account of which things, she was most acceptable to two Roman Pontiffs Gregory XI, whom we mentioned a little before, and Urban VI, so that she performed their legations, and was gifted by them with many and great spiritual graces. When she had performed the same struggle of life, about the thirty-third year of her age, in the city of Rome she closed her day. About whose soul's assumption into heaven and glorious reception, stupendous and wondrous revelations are found to have been made among those persons, who had loved the Virgin: considering the miracles following her death, but most of all with her Confessor Raymond of Capua, Master of sacred Theology, who afterwards was made general Father, Master, and Rector of the whole order of Preachers. For he when he was at Genoa, on that night on which the Virgin passed, at the morning hour within the dormitory near an image of the mother of the Lord, contemplated her shining with wondrous splendor, and speaking consoling words to him. Her body preserved for some time, was finally in the Church of the Friars Preachers, which is called of the Minerva, at Rome placed, not without great devotion and reverence of the people: by whose touch very many sick obtained health from God, so that to some it was for salvation to have touched those things, which touched the sacred members of the Virgin. Afterwards also the Virgin herself, now received in heaven, kindly heard the vows of those entreating, and took care that they should be heard by her Spouse and Lord Christ her Savior: for many have been cured from diverse illnesses, who having heard the most glorious fame of the blessed Catherine, suppliantly sought her patronage. Wherefore at Venice, where the Virgin herself had never been, and in many places her name has been received with veneration, and very many vows are made to her.

[39] When these things and very many others our venerable Brother the Bishop of Portus had exposed in the assembly of Cardinals and Prelates, and had affirmed to have been clearly proved; being asked individually then all the Cardinals, by the judgment of the Cardinals and the Prelates who were present in great numbers, to give their opinion; with all votes, the blessed Virgin was

seen worthy to be proclaimed to heaven and the stars; nor was there anyone, who did not greatly approve her canonization to be done. Which having been heard at length, we commanded in the basilica of blessed Peter Prince of the Apostles a great and ornate platform to be prepared, upon which today with the people and clergy standing by, with a sermon ⁱ about the life and miracles of this Virgin having been given by us, with the solemnities of Masses celebrated, and the customary ceremonies duly performed, to the canonization of this Virgin, under these words we have thought to proceed: To the honor of omnipotent and eternal God, Father and Son and Holy Spirit, to the exaltation of the Catholic faith, and to the increase of the Christian religion; by the authority of our Lord Jesus Christ, and of the blessed Apostles Peter and Paul and ours, Catherine of Siena, he commands her to be honored as a Saint a Virgin of illustrious and indelible memory, whose body lies in the church of the Preachers which is called the Minerva at Rome, in celestial Jerusalem, among the choirs of blessed Virgins, when her virtue, with divine grace assisting, had deserved it, long since to have been received, and to have been given the crown of eternal glory, by the counsel of our Brothers we declare: and that she as a Saint publicly and privately is to be cultivated we decree and define, and into the catalogue of holy Virgins, whom the Roman Church venerates, to be put and inscribed we command: establishing her feast every year, to be celebrated on the 1st Sunday of May on the first Sunday of the month of May, to be celebrated by the universal Church, and all those honors to be rendered, which are known to befit the other holy Virgins. And moreover to those visiting her sepulcher on that same feast, seven years and as many quadragenes, of the penances enjoined to them, in the form accustomed to the Church, mercifully in perpetuity we relax. Let it therefore be lawful to no man whatsoever to break this ordination of our pages of declaration, constitution, command, statute and relaxation, or by rash audacity to contravene it. But if anyone shall presume to attempt these things, let him know himself to incur the indignation of omnipotent God, and of his blessed Apostles Peter and Paul. Given at Rome at St. Peter's, in the year of the Lord's Incarnation one thousand four hundred and sixty-first, the third Kalends of July, in the third year of our Pontificate.

ANNOTATIONS.

MIRACLE

From a Ms. Codex of Utrecht.

Catherine of Siena, of the third Order of Dominic (St.)

BHL Number: 1709

[40] In the year of the Lord 1485, when the festivity of Blessed Catherine of Siena was celebrated around the Kalends of May at Bois-le-Duc, in the monastery recently reformed of the Order of Friars Preachers; there was there a certain young Deacon, A young Brother from a grave fall down the stairs walking with supports, a native by nation, who descending from the guests' chamber to the cellar, tested with his foot whether the door of the cellar was closed: but finding it open, fell through very many steps to the pavement of the cellar itself. Whence it happened that with ribs crushed and side battered he was despaired of for life. At last after these things brought to the house of the sick, there he lay for a long time powerless and sick: but afterwards supporting himself and his weak members with staves, to the church with many seeing he came, and before the altar of St. Catherine of Siena, devoting himself to her, entreated that she would deign to succor him. And behold suddenly one of the crutches, by which he was supported, was miraculously taken from him. Therefore supporting himself with the other, he placed one foot upon the ground; before the altar of the Saint he is suddenly healed. and not long after without any support firmly he walked, with those who knew wondering: moreover on the same day he exercised the Deacon's office at the conventual Mass. Which when his mother heard and saw, from joy and wonder she fell into ecstasy: and immediately Te Deum laudamus is sung with organs, the bells are rung, and in a solemn sermon such a recent and evident miracle is published.

MIRACLE,

Described by Nicholas Burgensius, to whom it happened.

From the Venetian edition of the year 1501.

Catherine of Siena, of the third Order of Dominic (St.)

[41] Nicholas Burgensius, Knight and Senator of Siena, no less an eximious lover of his holy fellow-citizen than of the common Country, if not in the same month, certainly in the same year, After having written the Life of the Saint, which was the last of the 15th century, offered a proof of his affect toward each worthy of memory. For the Life of St. Catherine written by himself, with quite elegant and not very lengthy style, on the day before the Ides of July he dedicated to the Most Illustrious Duke of Venice Augustine Barbadico, especially devoted toward the Saint: and the same, as in an epigram prefixed before the work is read, — so loved his Country and preferred it to himself; dying for his country, so that with his innocent body, for his trembling fellow-citizens, he alone offered himself to enemies and wounds willingly. Wherefore Dead and by old fame to surpass the Quirites He is believed, and by merits to conquer the Cecropidae.

[42] The same finally, when pierced with wounds and with hand amputated he was dying, dictated such an epigram, the last monument of his genius and love to the last breath preserved for his Country and the Saint, with the very hand to be sent to Rome, and prefixed to the said work in these words.

To whom I refer as received dying my salvation, Catherine; Behold to you truncated I give, good Virgin, my hand. While it could it drew the pen for you: and scarcely completed, he sends the amputated hand to Catherine's tomb, following vain things, the work which she piously vowed. Near you it desires not yet well dead to be placed; Whence I pray look upon your Siena, Saint.

He had written, as Possevinus testifies in the Apparatus, the Life of Blessed Francis, which Paul Florentinius Theologian of the Order of Servites dedicated to Pope Pius II Supreme Pontiff, and thus about thirty years before he died: but this one of St. Catherine, in which he had written the miracle done in him; he adorned not with the novelty of things past by others, but with the splendor of eloquence familiar to him, in proportion to the reason of his age in no way contemptible: after narrating the burial however, thus he says: I omit to narrate the Miracles separately, lest I be longer; But one indeed the greatest I will not pass over, which pertains to me Nicholas Burgensius of Siena, who have given this Life of Catherine in style.

[43] Returning from the country, I got a fever, by which I was so afflicted, that I was drawing my sick soul no less than my body: and so within a few days I was reduced, when from a fever sick unto death, that they had the worst hope about the sum of my health; for neither foods nor drinks brought any help. I will say what is most true: that invisible prevaricator signally wearied me: which I was showing now in words, now in gestures: wherefore my relatives and dearer friends could not see me so affected for grief. They therefore had recourse to the hair shirt of Blessed Catherine, which to this day at Siena, in the church of the holy Spirit, is most carefully preserved. But when that hair shirt was brought;

as soon as it was placed upon unworthy me, with the saint's hair shirt placed upon him, he recovered, I awoke, who for a time had seemed motionless and lifeless. With my hands joined then to most indulgent God I gave worthy thanks, who through the prayers of Catherine had freed me from the danger of body and soul. From that time I was daily more comfortable, until I wholly recovered. Which being so, whatever I am, according to the divine majesty, I confess I owe to the heavenly Catherine of Siena, to whom I vehemently exhort all mortals to flee, when they are pressed by any necessity: for never in vain does she ask the omnipotent Lord, to whom she herself, living in the contagion of the body, most studiously served. But about this so great grace of Catherine with God, when I was at Rome Sienese orator with the Pontiff, having testified to the benefit with a votive epigram, I made to the Romans an Epigram, which has been affixed to the wall in a chapel, in the chapel of St. Dominic or the Minerva, dedicated to Catherine, where her sacred body is preserved in a lofty marble monument; in which epigram indeed these two verses are,

Virgin Catherine does not have a repulse from Christ, Believe, for the wretched if she asks any gifts.

But this same thing in every place in our times also is to be seen, with new signs daily growing.

[44] Thus he, writing at Siena, as it seems; where soon received by the swords of enemies, not so was he cut down by them, but that he could prepare his mind to meet death piously: which I reckon to have been another and the greatest benefit of St. Catherine, by the torments of bodily wounds expiated hastening to render the reward of his pious writing. Whether with him living or dead that Life was brought to Venice, His Life was soon printed at Venice, I do not have whence to define; this is certain, that it was soon committed to the press, for thus at the end of the booklet is read: Printed at Venice by John Fridino, otherwise Thacuinum, in the year 1501 on the 26th day of April. I estimate the author of the printing to have been Duke Augustine Barbadico himself: who in the same year then, in the fifteenth of his Principate, departed from the living, that he might not long complain of himself as surviving his friend gone ahead to St. Catherine, but might quickly pass to receive the consortium of rewards.

[45] Moreover on the occasion of the Life, written by Nicholas Burgensius, there comes noting the vanity of those, affinity of the saint with the Burghesi, who as if her sanctity had not sufficiently made Catherine noble, although she was born of parents plebeian by birth, dyers by trade; wished to procure earthly nobility for her from badly founded conjectures, nor did they hesitate to assert it in the Lessons to be transferred into the Roman Breviary from the indult of Pope Urban VIII. But the most noble Burghesi family, not as disdaining a Saint as fellow-citizen; but as abhorring the mark of plebeian origin, afflicted upon their ancestors before the sight of the whole Christian world, carried their complaints to Rome to the sacred Congregation of Rites. Wherefore with diligent investigation held on this, and the matter several times maturely discussed, with the intervention of the Promoter of the faith and the vote of those Consultors, who remained of those employed in the most recent reformation of the Breviary; the same sacred Congregation, with the Most Eminent and Most Reverend D. Cardinal Cajetan reporting, specially deputed for this, it is commanded to be expunged from the Breviary, with unanimous vote judged (if it should seem so to the Most Holy One) that the aforesaid Lessons should be reformed, by canceling those words, From the Benincasa family together with the Burghesi family coming from the same stock; as he commanded to be cancelled, and not except with the said words deleted to be read and retained in the already printed Lessons; prohibiting equally that in the future in any way the said words be placed, whenever it shall happen that such lessons be printed. But the Most Holy One assented on September 28, 1641: and so disappeared the badly founded opinion, which before that time some writers had propagated in their books; maintaining, that the Burghesi people had been divided into the Benincasa, Ghezzo, and Renoni; and adducing thereto the epitaph to be read at Siena in the church of St. Dominic: Here lies Francis Benincasa of the Borghesi, eximious Doctor, pray for him: which Francis they said was Catherine's nephew through her brother: as badly founded. which if it had been true I do not think the memory of such kinship should be so obliterated, that the aforepraised Nicholas would have wished or been able to dissimulate it. For the solution of the difficulty observe, that the term Benincasa was thus the surname of the plebeian family, from which Catherine was; so that the same in Etruria and Siena was to many, even nobles, a proper first name; and thus from a certain Benincasa of the Borghesi, from whom this Francis descended, his descendants began to be called; as others from Ghezzo and Renono Burghesi, the heads of diverse branches from the same stock, retained a distinctive appellation.

ON BLESSED LOUIS THE BOY OF RAVENSBURG IN SWABIA SLAIN BY THE JEWS.

IN THE YEAR 1429

Louis the Boy, Martyr (St.)

D. P., FROM THE GERMAN OF MURER.

[1] Examples of the barbarous ferocity of the Jews against Christians, this month has given many on various days; nor yet is it lawful to make an end of gathering them, Whence are the Acts taken? except with the very end of it. For still Blessed Louis holds us, in the year 1429 at Ravensburg in Swabia cruelly slain, on this last day of April: whose passion and the veneration that followed of his sacred body, Henry Murer the Carthusian sets forth to us in his holy Switzerland, using, as he premises, two ancient Chronicles, one of which was of the monastery of Oeningen on the Rhine, the other Nicholas Walser, Parish Priest of Ravensburg and the same Dean of the Canonical Chapter, communicated. Which history because it is not permitted to receive from the sources themselves, in Latin we shall give here, as it is read in German in the aforesaid author, premising one thing, namely that Ravensburg is an Imperial town, six or seven hours from Lake Constance, situated in a pleasant valley, under Austrian dominion, and with the worship of religion for the greater part Catholic, which various monasteries of older and more recent Orders preserve, constituted within and around the walls. From here at about three hours' distance is the little town of Haslach, near which was a forest, and in it the chapel of this Blessed, about whom more below.

[2] At Ravensburg therefore with a Christian citizen, [frequenting schools the boy while with obsequious service he serves the neighboring Jews,] next to the house of certain Jews, there dwelt the boy Louis, named von Bruck or of the Bridge, a Helvetian by nation, and both used his table and was free for learning letters. He had contracted some familiarity with the neighboring Jews, and frequenting their houses often offered officious services. It happened moreover in the year 1429, between the feasts of Easter and Pentecost, that the Ravensburg Jews were celebrating a numerous banquet, to which also from the neighboring cities Constance, Uberlingen, and others many invited guests came together. On this occasion Louis did not wish to be absent from his neighbors, but offered them his work for the service of the kitchen and turning the spit. While he is doing this, two Jews, brothers Aaron and Anselm, cast their eyes on him: who knowing the boy to be a Christian, and in that place a stranger, he is foully mutilated: with great thirst of shedding blood inflamed, seized the innocent one; and having taken into the partnership of the crime their relative Moses, tortured him so long, until he breathed out his soul among the torments. They added also to the rest of their immanity, that having amputated his private parts they abused them basely, from insatiable hatred of the Christian kind. After they had thus sacrificed to their sacrilegious fury, they clothe the cadaver in their own garments, and having cast it into a sack on the first day of May they carry it to the Ravensburg tower; where finding a carter, by name Nicholas Knoll, they hire him for a fee, that he should carry that sack up into the forest of Haszlach; where some of them would await him, and indicate further commands.

[3] The carter went off with the commended burden of the innocent body, being killed he is suspended in the forest: partly persuaded by greed of gain, partly by too much simplicity; and arriving in the aforesaid forest, found around a tall fir many Jews, who immediately opening the sack drew out from there the killed boy. The carter was horrified at such a spectacle; and said, What evil cause, said he, has impelled you, to commend this innocent one to me to be carried? But they advise him to be silent, unless he would rather perish: for he has nothing to fear either for them or for himself, if he covers the matter with faithful silence; but if not, they threaten to accuse him as a partner in the slaughter. By this speech and the price of ten florins the foolish man was appeased, and with his own hands deposits from the cart the cadaver which he had carried, and places it under that tall fir: but they, with a rope passed through the branches of the fir, put a noose around his neck, and raised up the one nooseed, as if he had killed himself by voluntary suspension: they also bring the other hand to his loins, inserting into it a knife, as an instrument of spontaneous mutilation: and thus each returned to his own, thinking what they had done would remain secret.

[4] But God did not wish the hidden crime to be let go unpunished: illuminated by heavenly light, and he made for several consecutive nights, from the aforesaid forest, and from the very fir from which the innocent was hanging, a certain most bright torch as a star to radiate as far as Ravensburg, as certain honored citizens testified on oath that they had observed, although they were ignorant what was being signified by that indication. Meanwhile some boys go away into the same forest to despoil the nests of birds; and recognize their schoolmate hanging from the fir; and not doubting but that he had suspended himself there, they spread the matter through the whole Ravensburg town. A great concourse of the people is made to the place; where prudent men considering the hanging one more attentively, recognized by so many modes and signs that the death had been inflicted previously by another hand and the suspension fraudulently simulated; so that with all the circumstances of the matter, compared with the hitherto blameless life of Louis, all did not doubt, that he had been hung there by his very killers, and declared innocent by the nocturnal splendors. Therefore, by the deliberation and command of the civil and ecclesiastical Magistrate, there he is buried. the body is taken down from the unhappy tree, and under it is buried, until the sequence of the matter should be more fully known. Nor was there delay: suspicion falls upon the Jews of Ravensburg, because many remembered to have seen him going out and in to them: but the murmur grew so much in the people, that the aforementioned carter beginning to fear badly for himself, decided to migrate from Ravensburg to Uberlingen, a town situated on that very lake. By which departure the murmurs not being put to sleep but increased, at last Nicholas was accused before the Uberlingen Senate, and captured, and having confessed the whole order of the matter, named as many of the Jews as he knew to have participated: and although he believed himself to be excusable, he was condemned to the wheel. But the Jews, Aaron, with the culprits punished Anselm and Moses with others were captured at Ravensburg; the rest at Uberlingen, Lindau, and Constance, whence they had come together for the feast, were similarly caught and consumed by fire, perishing by sentence in the year 1430.

[5] Hence with fame spread everywhere, it often took increase from the luminous star, and with miracles multiplying a chapel is erected: as it was shining before and after above the place of burial: wherefore a stone chapel was built there, to the honor of God and the memory of that deed, which the common people determined to be called "at the Fir." With a great concourse of locals and pilgrims the place was then celebrated for a hundred years, as the Chronicle of Ravensburg testifies, mentioning three miracles by name from many, which there are said to have happened

it says. John Grabman of Ravensburg, whose lineage still continues, laboring with a difficult hernia, through the same had been brought into danger of life more than once: but vowing that he would go to the Fir, through the intercession of the holy youth received wholeness of body. At Bregenz a boy having fallen into the water, and having been drawn out thence after an hour dead, through a similar vow of his for him returned to life by the merits of Blessed Louis. Michael Biegh, from the town of Eschach, distant one German mile, was suffering such pains in the fingers of one of his hands, that he could not extend or straighten them: he therefore vowed a pious pilgrimage to the Fir, with the offering of an iron hand: which fulfilled, he returned home safe, and began to use his hand for working.

[6] But the aforementioned chapel stood for a whole hundred years: but when these had elapsed, with it afterwards collapsing the body is translated to Ravensburg. when no one took sufficient care for the repairs being kept up, and the prevailing Lutheran heresy was extinguishing the fervor of ancestral piety, it gradually fell into ruin; so that nothing remains of it any more than certain walls. But the bones of the holy youth were translated into the chapel of St. Vitus, above the mountain which overhangs the town of Ravensburg to the south: where they are even now seen to be honored. But in the curia itself are kept and shown his hat, gown, belt, and writing tablets smeared with wax hanging from the belt, with which he was captured and killed by the Jews. Moreover to those making the pilgrimage to the Fir there used to be distributed signs of the completed devotion, such as are distributed at Einsiedeln, and in other places frequented by votive pilgrimage. Thus far Murer, without any determination of the age, which I would easily believe to have been advanced beyond the fourteenth year: if the people of Ravensburg suggest more things either about the present cult or from the genuine sources of the Chronicles, there will be a place for them in the Supplement of this month.

[7] These things happened in Swabia in the 15th century: but the Palatinate nearest to Swabia, which is called Upper and now belongs to the rights of the Dukes of Bavaria, In the year 1540 butchered in the Palatinate Michael, mourned for an equally dismal tragedy, acted out on the body of Michael not yet four years old, the more so in the year 1540, the less it was permitted either to avenge the crime or to pursue the Martyr of Christ with due cult, under Otto Henry the Lutheran Palatine, to whom Catholic Christians were of less value than Jews. Whoever wishes to see the sequence of the matter more fully described, let him read the third volume of holy Bavaria from page 76; indeed let him contemplate the effigy of the killed and foully butchered boy, expressed to life on the last page of pious Bavaria. The author of those works Matthew Raderus, asserts the boy to have been secretly intercepted on Passion Sunday, which then fell on March 14. Whom when the impious Dynast did not permit to be sought in the houses where he was said to be detained, it is deferred to the Supplement of March, it is credible that the barbarians indulged some delay to the destined crime, until either their or our Passover should come; and so the end of the month of March that butchery, which lasted a whole three days, was occupied. Nor certainly does a lesser interval of time require, the things which are described as having happened before the body was found by the parent of the boy, who moved every stone to recover his son. And so to the Supplement of March we defer a fuller report of this boy, with the Fathers of our college with the Eichstätters meanwhile informing us, with what honor from the old church into the new, which after the edition of the aforepraised work rose more magnificently, the body has been translated, and in what price and veneration it is now held.

[8] We hope also to find: we meanwhile a book of John Eck, a Doctor most celebrated for his many battles and victories with Luther and the Lutherans, until the writings of eyewitnesses are had. which he wrote against the Patron of the Jews, namely (I believe) the aforementioned Otto Henry, and inscribed to Christopher Madruzzi Bishop of Trent. For that Doctor was then staying at Ingolstadt nearby, and in the year after the murder of Michael came to Eichstätt, and learned the whole butchery from the doctors, who at the Bishop's command had inspected the body. From the same book we shall learn various other cruelties of this kind, which we preferred to let go untouched this month; by name about the Regensburg boys six or eight, whose relics immolated with similar ferocity in the year 1486 were brought forth into the light; and about two others, at Savona in Liguria in the year 1562, and at Ancona in Picenum after four years killed. But also a German poem is necessary to us, by which Hildebrand Thiermarius, then Chancellor of the Bishop of Eichstätt, published the same tragedy: to whom this gift from God happened, that the tongue, which the Palatine Patron of the Jews had had cut out, on account of the injury he interpreted to be inflicted on himself by that song, again grew back, and for twenty whole years afterwards offered expedited faculty of speaking. But all these things and whatever else can tend to this, when the Eichstätters shall know to be desired by us, that they are not promptly to be sought and sent to us, we do not doubt at all.

ON BLESSED MICHAEL OF BARGA OF THE ORDER OF MINORS OBSERVANT NEAR LUCCA IN TUSCANY.

A.D. 1479

Michael of Barga, of the Order of Minors Observant, near Lucca in Tuscany (B.)

D. P.

[1] Where the limits of the Lucchese Republic and of the Grand Duchy of Florence, running forth on both sides by certain links as it were, embrace and entangle one another, on the eastern bank of the river Serchio Barga is seen, an honest town, The Barga Convent, formerly of Lucchese, now of Florentine dominion: around which the Friars Minor had a convent called of St. Bernardine, the foundations of which and of many others in that region are referred to Friar Herculanus of Plagali, distinguished zealot and promoter of regular observance, reverently deposited under the main altar of the convent of Castelnuovo in Cafarnania, and on the 28th day of May (if we trust Arthur) to be counted among the Blessed. The beginning given to the convent is believed not long after the year 1443: in the year 1471 translated to the town, but about nineteen years after the first foundation having elapsed, namely in the year of the Christian Era 1471 on the 4th day of December, the same Convent was translated to another place of more salubrious air, to which the name of St. Mary of Graces was given, and there it still continues.

[2] The church has several altars: of which one consecrated to the Nativity of the Virgin, has under the altar the body of the Blessed, has under itself within an elegantly gilded urn, the body of a certain Blessed Michael with such an epigraph,

The little ark, which you see, holds the bones much to be venerated for his merits, of Blessed Michael: Which the piety of the people uncovered snatched from the earth, Niklaus Angelius enshrined with gold.

For the Angelio family of Pisa claims the right of patronage for itself over the said altar, and shows it twice a year; under which the ark being placed, twice in the year is exposed above it, not without great devotion of the concurring people, namely on the last feast day both of Easter and of Pentecost, with the Religious singing the Antiphon of one Confessor, "I will liken him to a wise man," and then admitting in order those wishing to come and touch it with their rosaries. The same family from this sacred deposit obtained an arm, the arm is preserved at Pisa. to be kept more decently in the cathedral of Pisa with the other Relics, as is clear from a letter in the year 1663, March 23 given to the Guardian of the place by the very Reverend Provincial Father John Baptist of Borgo on the Hill, preserved in the archive of the Convent. Thus far the Guardian of the place, asked by Francis Maria Florentinius to suggest whatever he knew about this Blessed of his monastery.

[3] With what virtues Michael deserved veneration of this kind Wadding describes thus, with the chronicles of his Marian cited in the margin, Compendium of the Life from Wadding, which we wish sometime to see the public light. In the year 1479, on the last day of April, Friar Michael of Barga, in the monastery of St. Mary of Graces, in the village of Barga of Garfagnana, piously met his last day. To religion Friar Herculanus of Piagale, a most holy man, admitted him, and instructed him in the best morals. In simplicity of heart and purity of life pleasing to all, the institute which he had taken up he perfectly observed. On his own defects whatever or lighter negligences he severely animadverted, tenderly compassionate to the errors of others. In prayer assiduous and in preaching indefatigable, he burned with incredible zeal of souls, especially of those who either on account of poverty or on account of the inconvenience of places were neglected by others. He would run out into the fields, villages and forests: whatever farmers or shepherds he found he would ask, how much time had flowed, since they had not expiated the stains of conscience through holy Confession; Great zealot of souls, and with pious exhortations he received the confessions of those drawn to penance. While he taught the shepherds the rudiments of faith, and heard them accusing themselves, that they might more conveniently and tranquilly do so, he would apply his companion as guardian of the flocks and herds. On festive days, where he judged Priests to be lacking, who might offer the sacrifice of Mass, he was wont to celebrate in oratories and honest places, calling from the mountains and forests the mountaineers and rustics, who otherwise on account of the distance of places would not hear Mass.

[4] he assists those infected with plague; With the plague raging, he visited the infected, refreshed them with the Sacraments, and buried the dying. Between the villages of Calignano and Barga a Florentine innkeeper, his sons and whole family dead of the contagion, had Michael summoned, that he might help his wife, already in the seventh month of pregnancy and in danger from the plague, unto death. He received her confession, with salutary admonitions roused her to piously and Christianly die, with what means he could he strengthened her suffering a miscarriage, baptized the little infant, and a little after buried it dying among the arms of its mother already deceased. At the time of carnival, running through houses and squares, he restrains the license of carnival. he was calling girls back from choruses and mad games; and those whom he found to be spending those days in play and slipperiness, he was drawing back to sobriety and severity. While these shows of raging and harmful gesticulations were being exercised at Calignano, ascending a platform, with such great fervor, against this pernicious custom and certain plague of modesty, he preached; that in that year and many subsequent, they dismissed that most notorious corruption of good morals.

[5] By a rare miracle God showed, that his teaching was most pleasing to him, he confounds his mocker by a miracle, and that he wished his honor unharmed. While in the village of Basilica with great applause and concourse of men he was preaching, a most petulant young man, about to mock his sermons, ascended a mulberry placed in the region of the church, and the Preacher coming forth from the temple he received with unrestrained voices and ridiculous gestures, and called boys together to watch him preaching and gesticulating in mimicry. Wondrous thing! the tree with green leaves shady, immediately dried up at the roots, was stripped of all its ornament; and with leaves falling entirely deformed, while the youth was still sitting, it appeared. By this prodigy God wished his teaching confirmed, lest it be despised, and such great gain of souls should cease, as he was bringing back everywhere. Cruel enmities, harsh hatreds, and savage hostilities in many places he extinguished; lascivious youths and vain girls to a saner sense, very many to cloisters he led back: corrupt morals he corrected, depraved customs through the whole Lucchese country and district of Garfagnana he banished.

[6] With the spirit of prophecy illustrious he certainly predicted future events, he penetrates hidden thoughts, and saw the intimate thoughts of many. To Antonio of Partiano, a man of the Lucchese country familiar to him on a journey going ahead, and deeply thinking about promoting his son to the Clericate, he loudly cried: Drive away the vain thought, Antony: from your sons none,

whom you propose, will assume that state. Marveling at the secret thought uncovered from afar by the one following, from the events he proved the servant of God to have spoken truly. To the same Antonio confessing his faults to him at Barga, he brought back to memory the negligence and irreverence, committed in hearing the sacred matter on that day in the journey. Catherine in the village of Burgi, a girl devoted to God, suffering from a last illness, and unwilling to confess her faults to anyone until Michael should come, the parents were rebuking, saying, that the danger of death was at hand, and that Michael was distant through many miles, at the convent of St. Louis of the town of Pisciani. He, being admonished, swiftly ran; fortified the languishing one with the Sacraments, and buried the deceased with his own hands; bestowing all these services carefully on one converted by his preaching and aspiring to the summit of virtue, and most commended for sanctity of life.

[7] In the village of Partiano, when he was visiting the aforesaid friend Antonio, he found him sad and weeping on account of the imminent death of his son: he revives a dying man, in order to exhort him to good cheer, he said: Your son will live, and at this very hour has been freed from the disease. And still hesitating he led him by the hand, that he might see his son unharmed; while they were ascending the stairs, the young man came to meet them, with his mother and all the household astonished at the greatness of the miracle. Yet this man of such great virtue did not lack rivals, who frequently exercised envy and defamation. dying piously he becomes famous for miracles. All he bore with equanimity, leaving the care of honor and fame to God; through whom it happened, that the calumniators themselves washed away the disgraces thrown at him. At last full of years and merits, an octogenarian in the Lord, with the sacred rites of the Church premised, he fell asleep. With the church not yet constructed buried in the ground, he began to shine with very many miracles: by which attracted, even from afar, very many came, to venerate the sepulcher. Yet they were carrying away the earth with such eagerness, that often it was necessary to throw in other. At last the temple constructed, the body was honorably translated to a certain chief altar, where he shines with assiduous miracles.

[8] Almost similar things has Mark of Lisbon, part 3 book 6 chapter 35, citing even himself in the margin Marianus. And indeed it appears from the same that each drew from the same source, that neither carefully counted the words of Marianus, since they are nowhere contrary, and yet in some things are found different, All these things are from the Ms. of Marianus, one saying certain things more expressly than the other has said and vice versa, but changing nothing in substance, with Wadding moreover touching on more deeds of the holy man than Mark did. The same things, but much more briefly, from the same perhaps Marianus, are read in Gonzaga in the description of the above-named Convent, which is the 19th of the province of Tuscany: but he adds, that the blessed man in the aforesaid plague buried seven hundred and more bodies of the deceased, with only one companion helping him, also in Gonzaga, and that with a boat failing, the most rapid river with a cloak spread under his feet, together with his companion he happily crossed over. It is wondrous however how it happened to Gonzaga to write Louis for Michael, when he thus begins his eulogy under the very altar sacred to the Nativity of the glorious Virgin, "of Blessed Father Louis of Barga… the venerable ashes are enshrined." But much more wondrous is that Wadding, having in his hands the writings of Marianus equally cited by Gonzaga, although here he has written Louis for Michael and finding in these nothing about any Louis, and seeing the rest almost all that Gonzaga praises to be the same things which a little before he had more fully given from Marianus; was unwilling to notice, that the name of Louis had flowed from the erring pen of Gonzaga rather than from his mind; but wished to increase the number of Blessed, reporting to the year 1475 the words of Gonzaga, as if he had intended to speak of another than Michael, who around that time flourished at Barga and was called Louis.

[9] The Fathers of Barga, to whom the name of Louis was hitherto unknown, doubting, of whom there is no notice at Barga, whether perhaps under another equally a Virgin altar, called from its Succor, there might be some body of some Blessed, whose memory had been confused with that of Blessed Michael; searched it diligently: but they found nothing of this kind, nor even elsewhere did they find any vestige of anyone Louis, who had sometime illustrated that Convent by his sanctity. But consulted in our name on this ambiguity; they began to suspect perhaps in the old church of St. Bernardine, before the place was dismissed, someone of that name was buried. But all these suspicions easily vanish, attending to the total identity of the things said under diverse names. But ridiculous in this place is Arthur, who against the usage of that age feigning a Blessed with two names, wrote of Blessed Louis-Michael of Barga: if he had said Michael of Louis or Louis of Michael, it could be understood that the paternal name was added to the name of the son, according to the most received custom of that age; not however without the example of an older author could this now recently be affirmed, solely to excuse a diversity, founded on a slight slip of the pen.

[10] Francis Maria Florentinius, a most erudite man, whose hospitality we sometime familiarly enjoyed, but of whose life ended we now preserve grateful memory, the miracles are nowhere described. entrusting to another friend and erudite man the inquiry about Blessed Michael which he could not make by himself, received from him on his return and careful searching of the Ms. monuments of the place itself, nothing else besides those things which about the present cult of the body at the beginning we noted, and that around the sepulcher there are still many votive tablets hanging: but that his principal miracles, namely of him now deceased, had been described by no one. And indeed this last is neither new nor unusual an argument of human sloth or ingratitude: but that there never existed at some time a fuller history of the holy Life, with the miracles closest to his death described, whence Marianus would have copied out what had seemed to him, and which by some uncertain chance has perished, I am with difficulty led to believe. Would that this alone and last were the loss of such writings.