LETTERS

 TO MONNA ALESSA DEI SARACINI

 TO BENINCASA HER BROTHER WHEN HE WAS IN FLORENCE

 TO THE VENERABLE RELIGIOUS, BROTHER ANTONIO OF NIZZA, OF THE ORDER OF THE HERMIT BROTHERS OF SAINT AUGUSTINE AT THE WOOD OF THE LAKE

 TO MONNA AGNESE WHO WAS THE WIFE OF MESSER ORSO MALAVOLTI

 TO SISTER EUGENIA, HER NIECE AT THE CONVENT OF SAINT AGNES OF MONTEPULCIANO

 TO NANNA, DAUGHTER OF BENINCASA A LITTLE MAID, HER NIECE, IN FLORENCE

 TO BROTHER WILLIAM OF ENGLAND OF THE HERMIT BROTHERS OF ST. AUGUSTINE

 TO DANIELLA OF ORVIETO CLOTHED WITH THE HABIT OF ST. DOMINIC

 TO MONNA AGNESE WIFE OF FRANCESCO, A TAILOR OF FLORENCE

 LETTERS IN RESPONSE TO CERTAIN CRITICISMS

 TO A RELIGIOUS MAN IN FLORENCE WHO WAS SHOCKED AT HER ASCETIC PRACTICES

 TO BROTHER BARTOLOMEO DOMINICI OF THE ORDER OF THE PREACHERS WHEN HE WAS BIBLE READER AT FLORENCE

 TO BROTHER MATTEO DI FRANCESCO TOLOMEI OF THE ORDER OF THE PREACHERS

 TO A MANTELLATA OF SAINT DOMINIC CALLED CATARINA DI SCETTO

 LETTERS TO NERI DI LANDOCCIO DEI PAGLIARESI

 TO MONNA GIOVANNA AND HER OTHER DAUGHTERS IN SIENA

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

 TO MONNA COLOMBA IN LUCCA

 TO BROTHER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

 TO GREGORY XI

 TO GREGORY XI

 TO GREGORY XI

 TO BROTHER RAIMONDO OF CAPUA AT AVIGNON

 TO CATARINA OF THE HOSPITAL AND GIOVANNA DI CAPO

 TO SISTER DANIELLA OF ORVIETO CLOTHED WITH THE HABIT OF SAINT DOMINIC WHO NOT BEING ABLE TO CARRY OUT HER GREAT PENANCES HAD FALLEN INTO DEEP AFFLICTI

 TO BROTHER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

 AND TO MASTER JOHN III. OF THE ORDER OF THE HERMIT BROTHERS OF ST. AUGUSTINE

 AND TO ALL THEIR COMPANIONS WHEN THEY WERE AT AVIGNON

 TO SISTER BARTOLOMEA DELLA SETA NUN IN THE CONVENT OF SANTO STEFANO AT PISA

 TO GREGORY XI

 TO THE KING OF FRANCE

 LETTERS TO FLORENCE

 TO THE EIGHT OF WAR CHOSEN BY THE COMMUNE OF FLORENCE, AT WHOSE INSTANCE THE SAINT WENT TO POPE GREGORY XI

 TO BUONACCORSO DI LAPO IN FLORENCE WRITTEN WHEN THE SAINT WAS AT AVIGNON

 TO GREGORY XI

 TO MONNA LAPA HER MOTHER BEFORE SHE RETURNED FROM AVIGNON

 TO MONNA GIOVANNA DI CORRADO MACONI

 TO MESSER RISTORO CANIGIANI

 TO THE ANZIANI AND CONSULS AND GONFALONIERI OF BOLOGNA

 TO NICHOLAS OF OSIMO

 TO MISSER LORENZO DEL PINO OF BOLOGNA, DOCTOR IN DECRETALS (WRITTEN IN TRANCE)

 TO MONNA LAPA HER MOTHER AND TO MONNA CECCA IN THE MONASTERY OF SAINT AGNES AT MONTEPULCIANO, WHEN SHE WAS AT ROCCA

 TO MONNA CATARINA OF THE HOSPITAL AND TO GIOVANNA DI CAPO IN SIENA

 TO MONNA ALESSA CLOTHED WITH THE HABIT OF SAINT DOMINIC, WHEN SHE WAS AT ROCCA

 TO GREGORY XI

 TO RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

 TO URBAN VI

 TO HER SPIRITUAL CHILDREN IN SIENA

 TO BROTHER WILLIAM AND TO MESSER MATTEO OF THE MISERICORDIA

 AND TO BROTHER SANTI AND TO HER OTHER SONS

 TO SANO DI MACO AND ALL HER OTHER SONS IN SIENA

 TO BROTHER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

 TO URBAN VI

 TO DON GIOVANNI OF THE CELLS OF VALLOMBROSA

 TO MONNA ALESSA WHEN THE SAINT WAS AT FLORENCE

 TO SANO DI MACO AND TO THE OTHER SONS IN CHRIST WHILE SHE WAS IN FLORENCE

 TO THREE ITALIAN CARDINALS

 TO GIOVANNA QUEEN OF NAPLES

 TO SISTER DANIELLA OF ORVIETO

 TO STEFANO MACONI

 TO CERTAIN HOLY HERMITS WHO HAD BEEN INVITED TO ROME BY THE POPE

 TO BROTHER WILLIAM OF ENGLAND AND BROTHER ANTONIO OF NIZZA AT LECCETO

 TO BROTHER ANDREA OF LUCCA TO BROTHER BALDO AND TO BROTHER LANDO SERVANTS OF GOD IN SPOLETO, WHEN THEY WERE SUMMONED BY THE HOLY FATHER

 TO BROTHER ANTONIO OF NIZZA OF THE HERMIT BROTHERS OF SAINT AUGUSTINE AT THE CONVENT OF LECCETO NEAR SIENA

 TO QUEEN GIOVANNA OF NAPLES (WRITTEN IN TRANCE)

 TO BROTHER RAIMONDO OF THE PREACHING ORDER WHEN HE WAS IN GENOA

 TO URBAN VI

 TO MASTER RAIMONDO OF CAPUA

 TO MASTER RAIMONDO OF CAPUA OF THE ORDER OF THE PREACHERS

TO SISTER BARTOLOMEA DELLA SETA NUN IN THE CONVENT OF SANTO STEFANO AT PISA

The conflicts of the cloister and of the court are not dissimilar; and the first, to Catherine, are as real and significant as the second. She writes in a familiar strain to Sister Bartolomea. The truths on which she is insisting have been reiterated in every age by guides to the spiritual life. But whenever, as here, they come from the depths of personal experience, they possess peculiar freshness and force; and, indeed, this Colloquy of the Saint of Siena with her Lord has become a _locus classicus_ in the literature of the interior life.

One likes to note, in passing, how frequently Catherine urges frail, cloistered women, sheltered from all the din and storm of outer life, to "manfulness." "Virile," "virilmente"--they are among her especial words. And, indeed, they well befit her own spirit, singularly vigorous and fearless for a woman whose feminine sensitiveness is evident in every letter she writes.

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

Dearest daughter in Christ Jesus. I Catherine, servant and slave of the servants of Jesus Christ, write to you in His precious Blood: with desire to see you a true bride, consecrated to the eternal Bridegroom. It belongs to a bride to make her will one with that of her bridegroom; she cannot will more than he wills, and seems unable to think of anything but him. Now do you so think, daughter mine, for you, who are a bride of Christ crucified, ought not to think or will anything apart from Him--that is, not to consent to any other thoughts. That thoughts should not come, this I do not tell thee--because neither thou nor any created being couldst prevent them. For the devil never sleeps; and God permits this to make His bride reach perfect zeal and grow in virtue. This is the reason why God sometimes permits the mind to remain sterile and gloomy, and beset by many perverse cogitations, so that it seems unable to think of God, and can hardly remember His Name.

Beware, when thou mayest feel this in thyself, lest thou fall into weariness or bewildered confusion, and do not give up thy exercises nor the act of praying, because the devil may say to thee: "How does this prayer uplift thee, since thou dost not offer it with any feeling or desire? It would be better for thee not to make it." Yet do not give up, nor fall for this into confusion, but reply manfully: "I would rather exert myself for Christ crucified, feeling pain, gloom and inward conflicts, than not exert myself and feel repose." And reflect, that this is the state of the perfect; if it were possible for them to escape Hell, and have joy in this life and joy eternal beside, they do not want it, because they delight so greatly in conforming themselves to Christ crucified; nay, they want to live rather by the way of the Cross and pain, than without pain. Now what greater joy can the bride have than to be conformed to her bridegroom, and clothed with like raiment? So, since Christ crucified in His life chose naught but the Cross and pain, and clothed Him in this raiment, His bride holds herself blessed when she is clothed in this same raiment; and because she sees that the Bridegroom has loved her so beyond measure, she loves and receives Him with such love and desire as no tongue can suffice to tell. Therefore the Highest and Eternal Goodness, to make her attain most perfect love and possess humility, permits her many conflicts and a dry mind, that the creature may know itself and see that it is not. For were it anything, it would free itself from pain when it chose, but being naught it cannot. So, knowing itself, it is humbled in its non-existence, and knows the goodness of God, which, through grace, has given it being, and every grace that is founded upon being.

But thou wilt say to me: "When I have so much pain, and suffer so many conflicts and such gloom, I can see nothing but confusion; and it does not seem as if I could take any hope, I see myself so wretched." I reply to thee, my daughter, that if thou shalt seek, thou shalt find God in thy goodwill. Granted that thou feel many conflicts, do thou not therefore feel thy will deprived of wishing God. Nay, this is the reason why the soul mourns and suffers, because it fears to offend God. It ought then to joy and exult, and not to fall into confusion through its conflicts, seeing that God keeps its will good, and gives it hatred of mortal sin.

I remember that I heard this said once to a servant of God, and it was said to her by the Sweet Primal Truth, when she was abiding in very great pain and temptation, and among other things, felt the greatest confusion, in so much that the devil said: "What wilt thou do? for all the time of thy life thou shalt abide in these pains, and then thou shalt have hell." She then answered with manly heart, and without any fear, and with holy hatred of herself, saying: "I do not avoid pains, for I have chosen pains for my refreshment. And if at the end He should give me hell, I will not therefore abandon serving my Creator. For I am she who am worthy of abiding in hell, because I wronged the Sweet Primal Truth; so, did He give me hell, He would do me no wrong, since I am His." Then our Saviour, in this sweet and true humility, scattered the shadows and torments of the devil, as it happens when the cloud passes that the sun remains; and suddenly came the Presence of Our Saviour. Thence she melted into a river of tears, and said in a sweet glow of love: "O sweet and good Jesus, where wast thou when my soul was in such affliction?" Sweet Jesus, the Spotless Lamb, replied: "I was beside thee. For I move not, and never leave My creature, unless the creature leave Me through mortal sin." And that woman abode in sweet converse with Him, and said: "If Thou wast with me, how did I not feel Thee? How can it be that being by the fire, I should not feel the heat? And I felt nothing but freezing cold, sadness, and bitterness, and seemed to myself full of mortal sins." He replied sweetly, and said: "Dost thou wish Me to show thee, daughter mine, how in those conflicts thou didst not fall into mortal sin, and how I was beside thee? Tell me, what is it that makes sin mortal? Only the will. For sin and virtue consist in the consent of the will; there is no sin nor virtue, unless voluntarily wrought. This will was not in thee; for had it been, thou wouldst have taken joy and delight in the suggestions of the devil; but since the will was not there, thou didst grieve over them, and suffer for fear of doing wrong. So thou seest that sin and virtue consist in choice-- wherefore I tell thee that thou shouldst not, on account of these conflicts, fall into disordered confusion. But I will that from this darkness thou derive the light of self-knowledge, in which thou mayest gain the virtue of humility, and joy and exult in a good will, knowing that then I abide in thee secretly. The will is a sign to thee that I am there; for hadst thou an evil will, I should not be in thee by grace. But knowest thou how I thus abide in thee? In the same way in which I hung upon the wood of the Cross. And I take the same way with you that my Father took with Me. Reflect, daughter mine, that upon the Cross I was blessed and was sorrowful; blessed I was by the union of the divine and the human nature, and nevertheless the flesh endured pain, because the Eternal Father withdrew His power to Himself, letting Me suffer; but He did not withdraw the union in which He was for ever united with Me. Reflect that in this way I abide in the soul; for often I withdraw to myself feeling, but do not withdraw grace, since grace is never lost, except by mortal sin, as I said. But knowest thou why I do this? Only to make the soul reach true perfection. Thou knowest that the soul cannot be perfect unless borne on these two wings, humility and charity. Humility is won through the knowledge of itself, into which it enters in the time of darkness; and charity is won by seeing that I, through love, have kept its will holy and good. Wherefore, I tell thee, that the wise soul, seeing that from this experience proceeds such profit, reassures itself (and for no other cause do I permit the devil to give you temptations), and will hold this time dearer than any other. Now I have told thee the way I take. And reflect, that such experience is very necessary to your salvation; for if the soul were not sometimes pressed by many temptations, it would fall into very great negligence, and would lose the exercise of continual desire and prayer. Because in the hour of battle it is more alert, through fear of its foes, and provisions the rock of its soul, having recourse to Me who am its Fortitude. But this is not the intention of the devil--for I permit him to tempt you that he may make you attain virtue, though he, on his part, tempts you to make you attain despair. Reflect that the devil will tempt a person who is dedicated to My service, not because he believes that the man may actually fall into that sin, for he sees at once that he would choose death rather than actually to do wrong. But what does he do? He exerts himself to make the man fall into confusion, saying: 'No good is of any use to you, on account of these thoughts and impulses that come to you.' Now thou seest how great is the malice of the devil; for, not being able to conquer in the first battle, he often conquers in the second, under guise of virtue. Wherefore I do not want thee ever to follow his malicious will; but I want thee to assume My will, as I have told thee. This is the rule which I give thee, and which I wish thee to teach others when there is need."

Now thus I tell thee, dearest my daughter, that I want thee to do. And be for me a mirror of virtue, following the footsteps of Christ crucified. Bathe thee in the Blood of Christ crucified, and so live, as is my will, that thou nor seek nor will aught but the Crucified, like a true bride, bought with the Blood of Christ crucified. Well seest thou that thou art a bride, and that He has wedded thee and every creature, not with a ring of silver, but with the ring of His Flesh. O depth and height of Love unspeakable, how didst Thou love this Bride, the human race! O Life through which all things do live, Thou hast plucked it from the hands of the devil, who possessed it as his own; from his hands Thou hast plucked it, catching the devil with the hook of Thy humanity, and hast wedded it with Thy flesh. Thou hast given Thy Blood for a pledge, and at the last, sacrificing Thy body, Thou hast made the payment. Now drink deep, my daughter, and fall not into negligence, but arise with true zeal, and by this Blood may the hardness of thy heart be broken in such wise that it never may close again, for any ignorance or negligence, nor for the speech of any creature. I say no more. Remain in the holy and sweet grace of God. Sweet Jesus, Jesus Love.