THE SECRET OF HER INFLUENCE.

The recent reprint, and large circulation of the "Legend" and Letters of St. Catherine, give a present interest to her story, which it would otherwise want, and indicate but too clearly, that her influence is not a mere thing of the past, but a living and active fact. But the causes and nature of this influence are far from being a secret to those who have paid any attention to the present condition of Italy, and who understand the modus operandi, and policy of a church, the whole purpose, scope, and meaning of whose being, is the preservation of its own existence, and that of the sovereigns, its partners and accomplices in the subjugation and plundering of the people. And the direct and indirect uses of Saintly literature towards this end, however well worthy of being studied, form no proper part of the present subject. The influence, far more difficult to be accounted for, which Catherine cannot be denied to have exercised over Popes and Kings, her contemporaries, is what should be here explained, as far as any explanation can be found for it.

That none such must be sought in the literary qualities of her writings, has probably been made sufficiently manifest. When every allowance has been made for the intellectual difference, which may be supposed to exist between a fourteenth century and a nineteenth century reader, it still remains incredible, that such missives, as that above translated from the Saint's Italian, should, irrespectively of any otherwise manifested claims of the sender of them, have been found powerfully persuasive by those to whom they were addressed. We have no proof, indeed, that this especial letter did produce any effect on the King of France. And with regard to the letters written to Urban, after the breaking out of the schism, it may be argued, that, whatever he may have privately thought of Catherine's pretensions and powers, he was no doubt too well aware of the importance an enthusiastic, well accredited Saint, might be of to his party, to think of throwing cold water on her zeal and exertions. The success of her mission to Avignon, however, and the employment of her intercession with the Pope by the rulers of Florence, testify abundantly to the esteem in which she was held.

Can it be supposed, that the wide-spread reputation she acquired, and the marvellous power she exercised, were derived from the impression made on her contemporaries by her virtues, the purity of her life, the earnestness of benevolence, and the zeal of her charity? But that would be to attribute to mere goodness a power over one of the most corrupt generations in the history of the world, which it has never been seen able to exert over any age. It would be to attribute to the virtue of Catherine a triumph, which the infinitely more perfect virtue of One infinitely greater than she failed to achieve.

Of all possible solutions this would be the least compatible with the conditions of the age in which she lived. But the low morality, to which mere purity of life would have appealed in vain, was especially favourable to the powerful and successful operation of another class of the Saint's pretensions. In proportion as the intellectual and moral darkness of men make a spiritual conception of Deity more and more impossible to them, are they prone in the desolation of their unacknowledged, but none the less effective atheism, to accept with ready awe and reverential fear any such gross material manifestations, as profess to reveal to them a God sufficiently ungodly not to be disturbingly out of place in their scheme of life and eternity. Those "ages of faith," therefore, whose title to that appellation consists in their eager readiness to accept and believe any quantity of such miracles as could be conceived to proceed only from the will of a God created in the likeness of a very unspiritual man, were probably as little faithful to any spiritually profitable ideal of the Divine nature, as any generations since the dawn of Christianity.

To such ages Catherine was admirably adapted to appeal with remarkable force and success. Her strength of will, and her infirmity of body, both contributed to produce the effect to be explained. The first, as evidenced by the unflinchingly persevering infliction of self-torments, such as would have been wholly intolerable to a weaker will, and by continued exertion under suffering, weakness, and malady, made a large and important part of the saintly character; as the same qualities differently evidenced would have led to eminence in any career, and in any age. But joined to this potent strength of will may be observed evidences of a very remarkable degree of spiritual egotism, and "the pride that apes humility." The poor Sienese dyer's daughter must have been one of those rare natures, to whom the quiet obscure career marked out for them, as it might seem, irrevocably by the circumstances of their birth, was an intolerable impossibility. A woman, poor, plebeian, unlettered, frail in health, and in the fourteenth century! Surely no possible concatenation of circumstances could be devised, from which it would appear so impossible to emerge into power and celebrity! But the "Io Caterina schiava dei servi di Dio," of the letters, who thinks that entire nations shall be accepted or rejected as reprobate by the Eternal in accordance with the measure of HER merits or demerits, and who bargains with God to bear in HER own person the sacrilegious sin of a whole revolted people!—this Caterina was one whom no position could doom to the obscurity intolerable to such idiosyncrasies. And she rushed forth with uncontrollable determination on the one only path open to her;—not by any means necessarily with the conscious intention of making hypocritical use of the profession of sanctity for the achievement of distinction; but driven by the unrecognised promptings of ambition to the determination to excel in the department of human endeavour, which all contemporary opinion pointed out to her, as the highest, holiest, and noblest, open to mankind.

But the peculiar infirmity to which she was subject contributed a part of her extraordinary adaptability to the career she was to run, fully as important as any of the elements of strength in her character. Not only did her frequent cataleptic trances obtain from the people the most unhesitating belief in her supernatural communion with God, and in the miraculous visions which she related, in all probability with perfect sincerity, as having taken place therein; but they had as powerful a subjective as an objective effect. The Saint arose from each of these abnormal conditions of existence, nerved for fresh endurance, armed with increased pretensions, and animated with renewed enthusiasm, the result of hallucinations produced by the intensity of her waking wishes, imaginations, and aspirations.

To these fortunately combined elements of success must be added a third, perhaps hardly less essential to it than either. Catherine, with her equally valuable and rare gifts and infirmities, fell from the outset of her career into hands well skilled and well able to make the most of them. She was from the beginning a devoted member of the great Order of St. Dominick; and it may be doubted on which side lies the balance of obligation between the Saint and her order. If she was to them a fruitful source of credit, profit, and power, they afforded her a status, worldly-wisdom, and backing, without which she could not have attained the position she did. She had for her confessor and special adviser one whom we must suppose to have been the most notable man among the Dominicans of his time, inasmuch as he became their General. And we have seen enough of this able monk in his quality of Saint-leader, to authorise the belief, that he was quite ready to supply as much of the wisdom of the serpent, as might be needed to bring to a good working alloy the Saint's dove-like simplicity. In what exact proportions the metal was thus run, that was brought to bear on the Popes and other great people so strangely influenced by Catherine, it is impossible to say. But there will be little danger of error in concluding, that the effect of either ingredient solely would not have been the same.

Finally, should it still seem difficult to believe, that two fourteenth century Popes, one a mild Frenchman, and the other an overbearing and choleric Italian, should have accepted the Sienese Virgin as a special messenger from Heaven, have really credited her miraculous pretensions, and have accorded a respect to her epistles on the score of their being inspired (which they assuredly would not have yielded to them as simply human compositions), it may be suggested, that men placed in the position of those Popes may possibly not have sincerely believed all that they deemed it politic to seem to believe. The miracle-working Saint, who came with such a man as Father Raymond to prompt her, backed by all the power and interest of the Dominican Order, with the ambassadorial credentials of the revolted and dangerous community of Florence in her hand, and with almost unlimited power of moving and directing the passions of large masses of the populace, was not a personage to be set at nought by a prudent Pontiff in the position of either Gregory XI. or Urban VI.

The history of Catherine's Saintship since her canonisation has been too much the same, as that of all her brethren and sisters of the calendar, to make it at all interesting to enter into details of the "dulia"—not worship! observe Protestant reader!—offered to her. She has her chapels, her relics, her candles, her office, her day, her devotees, like the rest of Rome's holy army. But what she could not be permitted to have, despite the recognition of Urban VIII., in 1628, was a claim to blood-relationship with the noble family of Borghese. Whether the Saint's heraldic backers were correct in attributing to her such an honour, or those of the Borghese right in disputing the fact, it is clear that that remarkably noble family had not sufficient respect for saintly reputation, however exalted, to endure that a dyer's daughter, let her have been what she might, should mar by her vicinity the nobleness of the many barbarous barons and worthless knights who have borne the family name. So great was the outcry they raised, that Urban VIII. was obliged infallibly to unsay his previous saying on the subject.

By way of a conclusion, which, while it shows, that in the case of Catherine at least, there is an exception to the rule that excludes a prophet from honour in his own country, proves also that the subject of her Saintship is not a matter of mere historical interest, but aspires to the dignity of an "actualitÉ," an anecdote may be told of the present Pope's recent journey through Tuscany.

Arrived at Siena, he too, like his predecessors, either thought it holy, or thought it politic, to pay due attention to the popular Saint in her own city. He accordingly directed the Saint's head, in its setting of silver and precious stones, to be brought from the Dominican church to his lodging in the Grand-ducal palace. But the populace of the city, especially the women of the ward in which the Saint was born, estimated the value of the precious relic so much more highly than they did the honesty of the Pontiff, that they insisted on not losing sight of their treasure, and could hardly be persuaded that Pio Nono had no burglarious intentions respecting it.