Letters of Catherine Benincasa Part 6

To you, dearest sister and daughter in Christ sweet Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write in His precious Blood, with desire that I might see you a fruitful field, receiving the seed of the Word of G.o.d, and bringing forth fruit for yourself and others.

I want to see you, who are now getting to be an old woman, and who are free from worldly ties, a mirror of virtue to younger women, who are still bound to the world by the tie of their husbands.

Alas, alas, I perceive that we are unfruitful ground, for we are letting the Word of G.o.d be smothered by the inordinate affections and desires of the world, and are walking in the way of its luxuries and pleasures, studying to please our fellow-beings rather than our Creator. And there is a more wretched thing yet, for our own evil-doing is not enough for us; where we ought to be an example of virtue and modesty, we set ourselves up as an example of sin and vanity. And as the devil was not willing to fall alone, but wanted a large company with him, so we are enticing other people to those same vanities and amus.e.m.e.nts that we indulge in ourselves.

You ought to withdraw, by love of virtue and your salvation, from vain diversions and worldly weddings--for they do not suit your condition--and try to keep others away, who would like to be there. But you talk bad talk, and entice young women, who are wanting to withdraw from going to these things through love of virtue, because they see that it is wronging G.o.d. I do not wonder, then, if no fruit appears, since the seed is smothered as I said. Perhaps you would find some excuse in saying, "Still, I have to condescend to my friends and relatives by doing this, so that they will not be annoyed and irritated with me." So fear and perverted self-indulgence sap our life, and often kill us; rob us of the perfection to which G.o.d chose and calls us. This excuse is not acceptable to G.o.d; for we ought not to condescend to people in a matter which wrongs G.o.d and our own soul; nor to love or serve them, except in those matters which come from G.o.d and befit our condition.

Oh me, miserable! Was it our relatives or friends or any fellow-being who bought us? No; Christ crucified alone was the Lamb who with love unsearchable sacrificed His Body, making Him our Purification and Healing, our Food and Raiment, and the Bed where we can rest. He had no regard to love of self nor fleshly joy, but abased Himself in pain, enduring shames and insults, seeking the honour of the Father and our salvation. It ill befits that we poor miserable men should hold by another way than that held by the Sweet Primal Truth.

You know that G.o.d is not found in luxuries and pleasures. We perceive that when Our Saviour was lost in the Temple, going to the Feast, Mary could not find Him among friends or relatives, but found Him in the Temple disputing with the doctors. And this He did to give us an example--for He is our Rule, and the Way we should follow. Notice that it says that He was lost when going to the Feast. Know, most beloved sister, that, as was said, G.o.d is not found at feasts or b.a.l.l.s or games or weddings or places of recreation. Nay, going there is a very sure means of losing Him, and falling into many sins and faults, and inordinate frivolous self- indulgence. Since this is the reason that has made us lose G.o.d by grace, is there any way to find Him again? Yes; to accompany Mary. Let us seek Him with her, in bitterness and pain and distaste for the fault committed against our Creator, to condescend to the will of men. It befits us then to go to the Temple, and there He is found. Let our hearts, our minds, and desires be lifted up with this Company of Bitterness, and let us go to the Temple of our soul, and there we shall know ourselves. Then the soul, recognizing itself not to be, will recognize the goodness of G.o.d towards it, who is He who is. Then the will shall be uplifted with zeal, and shall love what G.o.d loves and hate what G.o.d hates. Then, as it enters into reason with itself, it will rebuke the memory which has held in itself the gaieties and pleasures of the world, and has nor held nor retained the favours and gifts and great benefits of G.o.d, who has given Himself to us with so great fire of love. It will rebuke the mind, which has given itself to understand the will of fellow-creatures, and the shows and observances of the world, rather than the will of its Creator, and therefore will and fleshly love have turned them to love and desire those gross things of sense, which pa.s.s like the wind. The soul should not do thus, but should note and know the will of G.o.d, which seeks and wants naught but our sanctification, and has therefore given us life.

G.o.d has not set you free from the world, for you are smothered and drowned in the world by your affections and inordinate desires. Now, have you more than one soul? No. If you had two, you might give one to G.o.d and the other to the world. Nor have you more than one body, and this gets tired over every little thing.

Be a dispenser to the poor of your temporal substance. Submit you to the yoke of holy and true obedience. Kill, kill your own will, that it may not be so tied to your relatives, and mortify your body, and do not so pamper it in delicate ways. Despise yourself, and have in regard neither rank nor riches, for virtue is the only thing that makes us gentlefolk, and the riches of this life are the worst of poverty when possessed with inordinate love apart from G.o.d. Recall to memory what the glorious Jerome said about this, which one can never repeat often enough, forbidding that widows should abound in daintiness, or keep their face anointed, or their garments choice or delicate. Nor should their conversation be with vain or dissolute young women, but in the cell: they should do like the turtle- dove, who, when her companion has died, mourns for ever, and keeps to herself, and wants no other company. Limit your intercourse, dearest and most beloved Sister, to Christ crucified; set your affection and desire on following Him by the way of shame and true humility, in gentleness, binding you to the Lamb with the bands of charity.

This my soul desires, that you may be a true daughter, and a bride consecrated to Christ, and a fruitful field, not sterile, but full of the sweet fruits of true virtues. Hasten, hasten, for time is short and the road is long. And if you gave all you have in the world, time would not pause for you from running its course. I say no more. Remain in the holy and sweet grace of G.o.d. Pardon me if I have said too many words, for the love and zeal that I have for your salvation have made me say them. Know that I would far rather do something for you than merely talk. May G.o.d fill you with His most sweet Favour. Sweet Jesus, Jesus Love.

TO BROTHER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

The following is one of the famous letters of the world. The record in art and literature of the scene which it depicts has carried knowledge of Catherine to many who otherwise would have but the vaguest idea of her personality. The letter has been frequently translated, but most of the translators have avoided the opening and closing paragraphs, with their amazing, confused, and to our modern taste almost shocking metaphors.

Surely, however, we want the whole just as Catherine poured it out; full of intense excitement, her emotions clearer than her ideas, lifted into a region where taste and logic have no meaning, and using, to convey the inexpressible feelings quickened by the events she describes, homeliest figures of speech, such as her commercial surroundings naturally suggest to her. For the matter of that, modern congregations sing with no distress:

"Jesus let me still abide In Thy heart and Wounded Side."

The reiteration of the figure of the Blood is here psychologically inevitable. Catherine writes still quivering from close contact with the victim of a mediaeval execution.

A young gentleman from Perugia, Niccolo Tuldo by name, had been condemned to death for speaking critically of the Sienese Government. It does not appear that he was a serious political conspirator, but simply a young man whose aristocratic sympathies led him thoughtlessly to the use of haughty or bitter speech. But a _parvenu_ Government is always sensitive. We hear of a man at this time being condemned and executed because he had not invited one of the Riformatori to a feast!

Death was lightly inflicted in those days: probably it was no more lightly suffered than in our own. We have vivid accounts of the incredulity with which Niccolo Tuldo received his sentence--incredulity leading to horror, to rage, to rebellion, to black despair. Then Catherine went to him; her own words tell the rest. As one reads of the wonderful effect of her soothing presence, as one sees the terrified youth becoming quiet and subdued, clinging wistfully to the spiritual strength of this frail woman, and catching at the end not only her spirit of calm submission, but even something of her exaltation, one is irresistibly reminded of another scene--George Eliot's marvellous description in "Adam Bede" of Dinah's ministry to Hetty in the prison. But this scene is real, that only imagined; and here no third person, but the consoler herself, reveals the meaning of the experience to her own spirit.

In bringing Niccolo Tuldo to so illumined an end that he recognized the judgment-place as holy, and died in full accord with the will of G.o.d, Catherine achieved a great marvel which only Christianity can compa.s.s: she lifted one of those seemingly purposeless and cruel accidents of destiny which stagger faith, into unity with the organic work of the world's redemption.

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

Most beloved and dearest father and dear my son in Christ Jesus: I Catherine, servant and slave of the servants of Jesus Christ, write to you, commending myself to you in the precious Blood of the Son of G.o.d; with desire to see you inflamed and drowned in that His sweetest Blood, which is blended with the fire of His most ardent charity. This my soul desires, to see you therein, you and Nanni and Jacopo my son. I see no other remedy by which we may reach those chief virtues which are necessary to us. Sweetest father, your soul, which has made itself food for me--(and no moment of time pa.s.ses that I do not receive this food at the table of the sweet Lamb slain with such ardent love)--your soul, I say, would not attain the little virtue, true humility, were it not drowned in the Blood.

This virtue shall be born from hate, and hate from love. Thus the soul is born with very perfect purity, as iron issues purified from the furnace.

I will, then, that you lock you in the open side of the Son of G.o.d, which is an open treasure-house, full of fragrance, even so that sin itself there becomes fragrant. There rests the sweet Bride on the bed of fire and blood. There is seen and shown the secret of the heart of the Son of G.o.d.

Oh, flowing Source, which givest to drink and excitest every loving desire, and givest gladness, and enlightenest every mind and fillest every memory which fixes itself thereon! so that naught else can be held or meant or loved, save this sweet and good Jesus! Blood and fire, immeasurable Love! Since my soul shall be blessed in seeing you thus drowned, I will that you do as he who draws up water with a bucket, and pours it over something else; thus do you pour the water of holy desire on the head of your brothers, who are our members, bound to us in the body of the sweet Bride. And beware, lest through illusion of the devils--who I know have given you trouble, and will give you--or through the saying of some fellow-creature, you should ever draw back: but persevere always in the hour when things look most cold, until we may see blood shed with sweet and enamoured desires.

Up, up, sweetest my father! and let us sleep no more! For I hear such news that I wish no more bed of repose or worldly state. I have just received a Head in my hands, which was to me of such sweetness as heart cannot think, nor tongue say, nor eye see, nor the ears hear. The will of G.o.d went on through the other mysteries wrought before; of which I do not tell, for it would be too long. I went to visit him whom you know: whence he received such comfort and consolation that he confessed, and prepared himself very well. And he made me promise by the love of G.o.d that when the time of the sentence should come, I would be with him. So I promised, and did. Then in the morning, before the bell rang, I went to him: and he received great consolation. I led him to hear Ma.s.s, and he received the Holy Communion, which he had never before received. His will was accorded and submitted to the will of G.o.d; and only one fear was left, that of not being strong at the moment. But the measureless and glowing goodness of G.o.d deceived him, creating in him such affection and love in the desire of G.o.d that he did not know how to abide without Him, and said: "Stay with me, and do not abandon me. So it shall not be otherwise than well with me. And I die content." And he held his head upon my breast. I heard then the rejoicing, and breathed the fragrance of his blood; and it was not without the fragrance of mine, which I desire to shed for the sweet Bridegroom Jesus.

And, desire waxing in my soul, feeling his fear, I said: "Comfort thee, sweet my brother; since we shall soon arrive at the Wedding Feast. Thou shalt go there bathed in the sweet Blood of the Son of G.o.d, with the sweet Name of Jesus, which I will never to leave thy memory. And I await thee at the place of justice." Now think, father and son, his heart then lost all fear, and his face changed from sorrow to gladness; and he rejoiced, he exulted, and said: "Whence comes such grace to me, that the sweetness of my soul will await me at the holy place of justice?" See, that he had come to so much light that he called the place of justice holy! And he said: "I shall go wholly joyous, and strong, and it will seem to me a thousand years before I arrive, thinking that you are awaiting me there." And he said words so sweet as to break one's heart, of the goodness of G.o.d.

I waited for him then at the place of justice; and waited there with constant prayer, in the presence of Mary and of Catherine, Virgin and martyr. But before I attained, I prostrated me, and stretched my neck upon the block; but my desire did not come there, for I had too full consciousness of myself. Then up! I prayed, I constrained her, I cried "Mary!" for I wished this grace, that at the moment of death she should give him a light and a peace in his heart, and then I should see him reach his goal. Then my soul became so full that although a mult.i.tude of people were there, I could see no human creature, for the sweet promise made to me.

Then he came, like a gentle lamb; and seeing me, he began to smile, and wanted me to make the sign of the Cross. When he had received the sign, I said: "Down! To the Bridal, sweetest my brother! For soon shalt thou be in the enduring life." He prostrated him with great gentleness, and I stretched out his neck; and bowed me down, and recalled to him the Blood of the Lamb. His lips said naught save Jesus! and, Catherine! And so saying, I received his head in my hands, closing my eyes in the Divine Goodness, and saying, "I will!"

Then was seen G.o.d-and-Man, as might the clearness of the sun be seen. And He stood wounded, and received the blood; in that blood a fire of holy desire, given and hidden in the soul by grace. He received it in the fire of His divine charity. When He had received his blood and his desire, He also received his soul, which He put into the open treasure-house of His Side, full of mercy; the primal Truth showing that by grace and mercy alone He received it, and not for any other work. Oh, how sweet and unspeakable it was to see the goodness of G.o.d! with what sweetness and love He awaited that soul departed from the body! He turned the eye of mercy toward her, when she came to enter within His Side, bathed in blood which availed through the Blood of the Son of G.o.d. Thus received by G.o.d through power--powerful is He to do! the Son also, Wisdom the Word Incarnate, gave him and made him share the crucified love with which He received painful and shameful death through the obedience which he showed to the Father, for the good of the human race. And the hands of the Holy Spirit locked him within.

But he made a gesture sweet enough to draw a thousand hearts. And I do not wonder, for already he tasted the divine sweetness. He turned as does the Bride when she has reached the threshold of her bridegroom, who turns back her head and her look, bowing to those who have accompanied her, and with the gesture she gives signs of thanks.

When he was at rest, my soul rested in peace and in quiet, in so great fragrance of blood that I could not bear to remove the blood which had fallen on me from him.

Ah me, miserable! I will say no more. I stayed on the earth with the greatest envy. And it seems to me that the first new stone is already in place. Therefore do not wonder if I impose upon you nothing save to see yourselves drowned in the blood and flame poured from the side of the Son of G.o.d. Now then, no more negligence, sweetest my sons, since the blood is beginning to flow, and to receive the life. Sweet Jesus, Jesus Love.

TO GREGORY XI

This is the first letter to Gregory which has come down to us; it may or may not have been the first which Catherine wrote him. That she had had relations with him earlier seems fairly certain. As early as 1372 we find her writing to Gerard du Puy, a relative of the Pope and Papal Legate in Tuscany. This letter is evidently a reply, and contains pa.s.sages which she apparently expected du Puy to share with Gregory. Perhaps Gregory had made approaches to her through his cousin. There was nothing unlikely at that time in such action on the part of a great churchman, who, man of the world though he was, retained a sincere reverence for humble men and women.

Be this as it may, Catherine in her letter to Gerard du Puy writes concerning the condition of the Church in the strain of indignant sorrow which she was to hold till her death: "In reply to the first of the three things you ask me, I will say that I believe that our sweet Christ on earth should do away entirely with two things which ravage the Bride of Christ. The first is the over-great tenderness and care for relatives, which ought to be entirely mortified. The other is that over-great good nature which is founded on too great mercy.... Christ holds three vices as especially evil--impurity, avarice, and swollen pride, which reign in the Bride of Christ among the prelates, who care for nothing but luxuries and honours and vast riches. A strong justice is needed to correct them, for too great pity is the greatest cruelty. As to the other question, I say: When I told you that you should toil for Holy Church, I was not thinking only of the labours you should a.s.sume about temporal things, but chiefly that you and the Holy Father ought to toil and do what you can to get rid of the wolfish shepherds who care for nothing but eating and fine palaces and big horses. Oh me, that which Christ won upon the wood of the Cross is spent with harlots! I beg that if you were to die for it, you tell the Holy Father to put an end to such iniquities. And when the time comes to make priests or cardinals, let them not be chosen through flatteries or moneys or simony; but beg him, as far as you can, that he notice well if virtue and a good and holy fame are found in the man; and let him not prefer a gentleman to a tradesman, for virtue is the thing that makes a man gentle." Savonarola could hardly say more.

This present letter must date from 1375, for the rebellion of the Tuscan cities was gathering when she wrote. It is evident that Catherine at the time had never met the Pope personally. She must, however, have gained from hearsay a fairly just idea of his character; in the letter--one of the most carefully composed which we have from her--we see her approaching him with frankness, dignity, and courage, and also with a rare degree of tact. It was one thing to speak her mind out through Gerard du Puy: it must have been another to speak directly to the Head of Christendom. How Catherine acquits herself the reader may judge. The hint that the "sweet Christ on earth," the father of the faithful, lacks self-knowledge, is made so delicately that offence could not be taken; yet as she proceeds the indirect suggestion becomes unmistakable. Gregory is that weak prelate in whom through self-indulgence holy justice is dead or dying; the smooth, peaceable man, who to avoid incurring displeasure, shuts his eyes to the corruption of the Church and the sins of her priests; he is the indolent physician who anoints when he should cauterize. As soon as she deems his mind prepared, comes the direct statement: "I hope by the goodness of G.o.d, venerable father mine, that you will quench this [self-love] in yourself, and will not love yourself for your own sake, nor your neighbour, nor G.o.d." Nor does she shrink from more specific mention of the dangers which beset him, in his devotion to the interests of "friends and parents," and considerations of temporal policy.

It is with relief, here as ever, that Catherine pa.s.ses from criticism implied or explicit to a strain of high enthusiasm by which she tries to rouse the soul to all of latent manhood it may possess. She heartens Gregory with stirring appeal to the memories of his great predecessors-- yet more with impa.s.sioned reminder of that mystery of divine love and sacrifice from which their strength was drawn. All that was possible to them is possible to him, "for the same G.o.d is now that was then." "And if up to this time we have not stood very firm," she says--a.s.sociating herself, as usual, with the weakness she would condemn--"I wish and pray in truth that you deal manfully with the moment of time which remains, following Christ, whose vicar you are." Gentle encouragement, and a curious tone of almost maternal tenderness, pervade the rest of the letter. In dealing with the political situation which Gregory confronted, Catherine speaks without reserve. The suggestions concerning practical matters with which the letter closes are lucid and to the point.

Altogether, it is a masterly doc.u.ment which the daughter of Jacopo Benincasa despatches to the Head of Christendom. Reading it, one finds no difficulty in understanding the influence which, as the sequel shows, she established over the sensitive and religious if weak spirit of Gregory XI.

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

To you, most reverend and beloved father in Christ Jesus, your unworthy, poor, miserable daughter Catherine, servant and slave of the servants of Jesus Christ, writes in His precious Blood; with desire to see you a fruitful tree, full of sweet and mellow fruits, and planted in fruitful earth--for if it were out of the earth the tree would dry up and bear no fruit--that is, in the earth of true knowledge of yourself. For the soul that knows itself humbles itself, because it sees nothing to be proud of; and ripens the sweet fruit of very ardent charity, recognizing in itself the unmeasured goodness of G.o.d; and aware that it is not, it attributes all its being to Him who Is. Whence, then, it seems that the soul is constrained to love what G.o.d loves and to hate what He hates.

Oh, sweet and true knowledge, which dost carry with thee the knife of hate, and dost stretch out the hand of holy desire, to draw forth and kill with this hate the worm of self-love--a worm that spoils and gnaws the root of our tree so that it cannot bear any fruit of life, but dries up, and its verdure lasts not! For if a man loves himself, perverse pride, head and source of every ill, lives in him, whatever his rank may be, prelate or subject. If he is lover of himself alone--that is, if he loves himself for his own sake and not for G.o.d--he cannot do other than ill, and all virtue is dead in him. Such a one is like a woman who brings forth her sons dead. And so it really is; for he has not had the life of charity in himself, and has cared only for praise and self-glory, and not for the name of G.o.d. I say, then: if he is a prelate, he does ill, because to avoid falling into disfavour with his fellow-creatures--that is, through self-love--in which he is bound by self-indulgence--holy justice dies in him. For he sees his subjects commit faults and sins, and pretends not to see them and fails to correct them; or if he does correct them, he does it with such coldness and lukewarmness that he does not accomplish anything, but plasters vice over; and he is always afraid of giving displeasure or of getting into a quarrel. All this is because he loves himself. Sometimes men like this want to get along with purely peaceful means. I say that this is the very worst cruelty which can be shown. If a wound when necessary is not cauterized or cut out with steel, but simply covered with ointment, not only does it fail to heal, but it infects everything, and many a time death follows from it.

Oh me, oh me, sweetest "Babbo" mine! This is the reason that all the subjects are corrupted by impurity and iniquity. Oh me, weeping I say it!

How dangerous is that worm we spoke of! For not only does it give death to the shepherd, but all the rest fall into sickness and death through it.

Why does that shepherd go on using so much ointment? Because he does not suffer in consequence! For no displeasure visits one and no ill will, from spreading ointment over the sick; since one does nothing contrary to their will; they wanted ointment, and so ointment is given them. Oh, human wretchedness! Blind is the sick man who does not know his own need, and blind the shepherd-physician, who has regard to nothing but pleasing, and his own advantage--since, not to forfeit it, he refrains from using the knife of justice or the fire of ardent charity! But such men do as Christ says: for if one blind man guide the other, both fall into the ditch. Sick man and physician fall into h.e.l.l. Such a man is a right hireling shepherd, for, far from dragging his sheep from the hands of the wolf, he devours them himself. The cause of all this is, that he loves himself apart from G.o.d: so he does not follow sweet Jesus, the true Shepherd, who has given His life for His sheep. Truly, then, this perverse love is perilous for one's self and for others, and truly to be shunned, since it works too much harm to every generation of people. I hope by the goodness of G.o.d, venerable father mine, that you will quench this in yourself, and will not love yourself for yourself, nor your neighbour for yourself, nor G.o.d; but will love Him because He is highest and eternal Goodness, and worthy of being loved; and yourself and your neighbour you will love to the honour and glory of the sweet Name of Jesus. I will, then, that you be so true and good a shepherd that if you had a hundred thousand lives you would be ready to give them all for the honour of G.o.d and the salvation of His creatures. O "Babbo" mine, sweet Christ on earth, follow that sweet Gregory (the Great)! For all will be possible to you as to him; for he was not of other flesh than you; and that G.o.d is now who was then: we lack nothing save virtue, and hunger for the salvation of souls. But there is a remedy for this, father: that we flee the love spoken of above, for ourselves and every creature apart from G.o.d. Let no more note be given to friends or parents or one's temporal needs, but only to virtue and the exaltation of things spiritual. For temporal things are failing you from no other cause than from your neglect of the spiritual.

Now, then, do we wish to have that glorious hunger which these holy and true shepherds of the past have felt, and to quench in ourselves that fire of self-love? Let us do as they, who with fire quenched fire; for so great was the fire of inestimable and ardent charity that burned in their hearts and souls, that they were an-hungered and famished for the savour of souls. Oh, sweet and glorious fire, which is of such power that it quenches fire, and every inordinate delight and pleasure and all love of self; and this love is like a drop of water, which is swiftly consumed in the furnace! Should one ask me how men attained that sweet fire and hunger--inasmuch as we are surely in ourselves unfruitful trees--I say that those men grafted themselves into the fruitful tree of the most holy and sweet Cross, where they found the Lamb, slain with such fire of love for our salvation as seems insatiable. Still He cries that He is athirst, as if saying: "I have greater ardour and desire and thirst for your salvation than I show you with My finished Pa.s.sion." O sweet and good Jesus! Let pontiffs shame them, and shepherds, and every other creature, for our ignorance and pride and self-indulgence, in the presence of so great largess and goodness and ineffable love on the part of our Creator!

He has revealed Himself to us in our humanity, a Tree full of sweet and mellow fruits, in order that we, wild trees, might graft ourselves in Him.

Now in this wise wrought that enamoured Gregory, and those other good shepherds: knowing that they had no virtue in themselves, and gazing upon the Word, our Tree, they grafted themselves in Him, bound and chained by the bands of love. For in that which the eye sees does it delight, when the thing is fair and good. They saw, then, and seeing they so bound them that they saw not themselves, but saw and tasted everything in G.o.d. And there was neither wind nor hail nor demons nor creatures that could keep them from bearing cultivated fruits: since they were grafted in the substance of our Tree, Jesus. They brought forth their fruits, then, from the substance of sweet charity, in which they were united. And there is no other way.

This is what I wish to see in you. And if up to this time, we have not stood very firm, I wish and pray in truth that the moment of time which remains be dealt with manfully, following Christ, whose vicar you are, like a strong man. And fear not, father, for anything that may result from those tempestuous winds that are now beating against you, those decaying members which have rebelled against you. Fear not; for divine aid is near.

Have a care for spiritual things alone, for good shepherds, good rulers, in your cities--since on account of bad shepherds and rulers you have encountered rebellion. Give us, then, a remedy; and comfort you in Christ Jesus, and fear not. Press on, and fulfil with true zeal and holy what you have begun with a holy resolve, concerning your return, and the holy and sweet crusade. And delay no longer, for many difficulties have occurred through delay, and the devil has risen up to prevent these things being done, because he perceives his own loss. Up, then, father, and no more negligence! Raise the gonfalon of the most holy Cross, for with the fragrance of the Cross you shall win peace. I beg you to summon those who have rebelled against you to a holy peace, so that all warfare may be turned against the infidels. I hope by the infinite goodness of G.o.d that He will swiftly send His aid. Comfort you, comfort you, and come, come, to console the poor, the servants of G.o.d, your sons! We await you with eager and loving desire. Pardon me, father, that I have said so many words to you. You know that through the abundance of the heart the mouth speaketh.

I am certain that if you shall be the kind of tree I wish to see you, nothing will hinder you.

I beg you to send to Lucca and to Pisa with fatherly proposals, as G.o.d shall instruct you, supporting them so far as can be, and summoning them to remain firm and persevering. I have been at Pisa and at Lucca, up to now, influencing them as much as I can not to make a league with the decaying members that are rebelling against you: but they are in great perplexity, because they have no comfort from you, and are constantly urged to make it and threatened from the contrary side. However, up to the present time, they have not wholly consented. I beg you also to write emphatically to Messer Piero: and do it zealously, and do not delay. I say no more.

I have heard here that you have appointed the cardinals. I believe that it would honour G.o.d and profit us more if you would take heed always to appoint virtuous men. If the contrary is done, it will be a great insult to G.o.d, and disaster to Holy Church. Let us not wonder later if G.o.d sends us His disciplines and scourges; for the thing is just. I beg you to do what you have to do manfully and in the fear of G.o.d.

I have heard that you are to promote the Master of our Order to another benefice. Therefore I beg you, by the love of Christ crucified, that if this is so you will take pains to give us a good and virtuous Vicar. The Order has need of it, for it has run altogether too wild. You can talk of this with Messer Niccola da Osimo and the Archbishop of Tronto; and I will write them about it.

Remain in the sweet and holy grace of G.o.d. I ask you humbly for your blessing. Pardon my presumption, that I presume to write to you. Sweet Jesus, Jesus Love.