The Story of Siena and San Gimignano. Gardner Edmund G.

Maconi seemed dying. Both believed that their spiritual mistress and mother healed them miraculously. Seldom did Catherine seem sweeter and more loving than at this time, watching by the bedside of her young disciples, comforting Monna Lapa by letter for her delay, for “with desire have I desired to see you my true mother, not only of my body but also of my soul.”31 And to her “dearest sister and daughter in Christ Jesus,” Monna Giovanna Maconi, the mother of her Stefano, she writes: “Take comfort sweetly and be patient, and do not be troubled, because I have kept Stefano too long; for I have taken good care of him. Through love and affection I have become one thing with him, and therefore have I taken what is yours as though it were mine. I am certain that you have not really been distressed at it. For you and for him I would fain labour even unto death, in all that I shall be able. You, mother, have given birth to him once; and I would fain give birth to him and you and all your family in tears and in toil, by continual prayers and desire of your salvation.”32 She was back at Siena in November, sending another of her flaming letters to Gregory, who had reached Corneto on his way to Rome, exhorting him to constancy, fortitude and patience, urging him to obtain peace by making concessions, recommending her native city to him. “I have no other desire in this life save to see the honour of God, your peace and the reformation of Holy Church, and to see the life of grace in every creature that hath reason in itself.”33

      In January 1377, the Pope made his solemn entry into the Eternal City, received with a perfect delirium of joy by nobles and people alike. Then a thrill of horror ran through Italy. The papal forces – the Breton mercenaries of the Cardinal Robert, with the English companies of Hawkwood – burst into Cesena, butchering men, women, and children, committing hideous atrocities of every kind that cannot be set down in this place. The Pope is said to have kept silence. One more affectionate letter did St Catherine write to him in her own familiar style, pleading for peace and the reformation of the Church. Then he turned against her. “Most holy Father,” she wrote to him through Raimondo, “to whom shall I have recourse, if you abandon me? Who will aid me? to whom shall I fly, if you drive me away? If you abandon me, conceiving displeasure and indignation against me, I will hide myself in the wounds of Christ crucified, whose vicar you are, and I know that He will receive me, because He wills not the death of the sinner. And if He receives me, you will not drive me away; rather shall we stay in our place to fight manfully with the arms of virtue for the sweet Spouse of Christ.”34 Her last extant letter to Gregory, pleading for peace with the Italians and for the punishment “of the pastors and officers of the Church when they do what they should not do,” recommending to him the ambassadors of Siena who came to treat for the restitution of Talamone, which the papal troops had occupied, is in a colder and more formal tone.35 Other sorrows came upon her. The Sienese distrusted her intimacy with the Salimbeni, accusing her and Frate Raimondo (poverello calunniato, as she called him) of plotting, whereas she declared that the only conspiracy in which she was engaged was for the discomfiture and overthrow of the devil. One of her own disciples conceived a guilty passion for her and fled from her circle, writing that he had become a vessel of contumely, that he was now “cut off, extinguished and blotted out of the book in which I felt myself so sweetly fed.”

      Once more, early in 1378, did Catherine go to Florence to labour in the cause of peace. She addressed the Signoria in a solemn meeting in the Palazzo Vecchio, and induced them to meet the Pope half way by respecting the interdict. “The dawn is come at last,” she cried exultingly: l’aurora è venuta. And she prevailed upon the captains of the Parte Guelfa to offer a firm resistance to the war policy of the Eight, while endeavouring, through Stefano Maconi, to prevent them from abusing the power that their right of “admonishing” put into their hands. She was still in Florence when Gregory died, and the Archbishop of Bari, Bartolommeo Prignani, was elected Pope amidst the furious clamours of the Roman populace, as Urban VI. To him Catherine wrote at once, in the same way as she had done to Gregory, urging him to check the corruption and wickedness of the clergy, to make good Cardinals, to receive the Florentines back into the fold of the Church, and above all (for she knew something of the character of the man with whom she had now to deal) to take his stand upon true and perfect Charity.36 A few weeks later the terrible rising of the populace, known as the Tumult of the Ciompi, burst over Florence. The adherents of St Catherine, as associated with the hated Parte Guelfa, were specially obnoxious to the mob, and her own life was threatened. A band of armed men came into the garden where she knelt in prayer, crying out that they would cut her to pieces. She prepared for martyrdom as for a joyous feast, and wept bitterly when she was left unharmed, declaring that the multitude of her sins had prevented her from being suffered to shed her blood for Christ. She wrote in this strain to Frate Raimondo, saying that she would begin a new life that day, in order that these sins of hers might no longer withdraw her from the grace of martyrdom; her only fear was lest what had happened might in some way influence the Pope against a speedy peace.37 At the end of July peace was signed; Florence and the other cities of Tuscany were to be reconciled to the Holy See, and Catherine returned to Siena. “Oh, dearest children,” she wrote, “God has heard the cry and the voice of His servants, that for so long a time have cried out in His sight, and the wailing that for so long they have raised over their children dead. Now are they risen again; from death are they come to life, and from blindness to light. Oh, dearest children, the lame walk and the deaf hear, the blind eye sees, and the dumb speak, crying with loudest voice: Peace, peace, peace! with great gladness, seeing those children returning to the obedience and favour of the father, and their minds pacified. And, even as persons who now begin to see, they say: Thanks be to Thee, Lord, who hast reconciled us with our holy Father. Now is the Lamb called holy, the sweet Christ on earth, where before he was called heretic and patarin. Now do they accept him as father, where hitherto they rejected him. I wonder not thereat; for the cloud has passed away and the serene weather has come.”38

      Not long did il tempo sereno hold. While it lasted Catherine remained quietly at Siena, dictating to her secretaries, Neri, Stefano, and a certain Barduccio Canigiani (a young nobleman who had joined her spiritual family at Florence), her book – the famous Dialogue. It consists of four mystical treatises on Discretion, Prayer, Divine Providence, and Obedience, in the form of a dialogue between God and a soul “panting with greatest desire for the honour of God and the salvation of souls.” This Dialogue and her Letters represent St Catherine’s literary work.39 It was finished in October. Already the tempest had burst upon the Church, of which the first rumblings had been heard during her stay at Florence, and Catherine was now to be summoned to Rome to fight her last great battle.

      Urban VI. had a high reputation for zeal and virtue; he was, in addition, a good Italian. From the outset he announced his intention of reforming the Roman Court, of extirpating simony and luxury in the Church. “They say,” the Prior of the Certosa of Gorgona had written to Catherine on the first news of his elevation, “that this our Holy Father is a terrible man, and frightens people exceedingly with his acts and his words.” The abrupt violence with which he began his work enraged and alarmed all the Curia, and within a few months of his election he was left alone. The French Cardinals fled to Anagni, and took the Breton mercenaries into their pay. When the Pope nominated twenty-six new cardinals, they held a conclave at Fondi, and, on the plea that the election of Urban had been extorted by force and fear of the Roman mob, and was therefore invalid, they raised the infamous Cardinal Robert of Geneva to the Popedom as Clement VII. All Christendom was now divided in its spiritual allegiance between two men, each claiming to be the Vicar of the Prince of Peace; any earthly prince would have dismissed the one with ignominy from his service, the other was soon to fall hopelessly and shamefully from his fair beginning.

      But Catherine believed passionately in Urban, threw herself heart and soul into the struggle. “I have heard,” she wrote to him, “that the incarnate demons have raised up an Antichrist against you, Christ on earth; but I confess and do not deny that you are the Vicar of Christ, that you hold the keys of the cellar of Holy Church,

31

Letter 240.

32

Letter 247.

33

Letter 252.

34

Letters 270, 267. These have obviously been transposed in chronological order.

35

Letter 285.

36

Letter 291.

37

Letter 295.

38

Letter 303.

39

The Dialogue, Il Dialogo della Serafica Santa Caterina da Siena, will be found in Gigli, vol. iv., and has been translated (somewhat freely) into English by Mr Algar Thorold. To the Dialogue and the Letters, we should add the Trattato della Consumata Perfezione and a short collection of prayers, also printed in Gigli, L’opere, etc., vol. iv.