I. 9. Dopo questo fece la sua [generale] Confessione con tanta contrizione e tali stimoli, che le passavano l’anima [. E benchè] Iddio [in quel punto che le diede la dolce ed amorosa ferita, le avesse perdonato tutti i suoi peccati, abbrucciandoli col fuoco del suo immenso amore; nondimeno volendo soddisfare alla giustizia, la fece passare per la via della soddisfazione] disponendo che questa contrizione [lume e conversione] durasse [ro] circa quattro [dici] anni, in capo a quali [, poichè ella ebbe soddisfatto, le fù levata della mente la predetta vista in forma tale che] mai più non vide neppure una minima scintilla dei suoi peccati, come se tutti fossero stati gettati nel profondo del mare.
There is a striking parallelism of sights, sayings, and their sequences, between the dated events in the Convent-Chapel, and the undated ones in the Palace, divided off by the passage II 2, with its vague “all these days.” Both sets have a “Vista,”—partly of “offese fatte”; have next “and hence she cried ‘no more sin’”; and the first concludes with a wish, expressed to the Confessor, to put off her Confession, and the second with an exclamation, addressed to God, of her readiness for even a public Confession.—This Christ-Vision, or any other Passion-scene, is nowhere implied or referred to in all her recorded post-Conversion sayings and doings; the legendary instinct, we know, developed, from this single adult occupation with the Passion, the “interior stigmatization” story; and in the Palace Narrative itself there has been, in any case, some uncertainty, shifting, or doubling of the tradition as to that figured vision,—for the actual vision cannot have represented Christ both as walking and carrying His Cross, and as motionless and hanging upon it. Are the two sets, then, but two variant records of one sole event, and is the second but the result of an early determination to find more of an historical, pictorial element in Catherine’s spiritual experiences than had actually been present in it?
Yet strong reasons operate on the other side. We have one, and only one, absolutely certain detail from her childhood, the presence, in her bedroom, of a Pietà (Vita, pp. 1c, 2a); yet nowhere, in her subsequent actions and sayings, is there the slightest allusion to this picture-scene which had so deeply moved her childhood.—And the most vivid and characteristic details of the two Conversion-experiences are delicately different in each set.
The first set, (a), consists of three documents. Document I 1, 2; 3; 4-6 continues the story of Catherine’s relations with the “monistero” of the Madonna delle Grazie, and of her prayer on the eve of St. Benedict’s day, told on pp. 2b-3c; is most vivid, precise, and homely; and is doubtless the work of E. Document II 1, 2 is a colourless parallel to I 2, 6; yet in I 2 she sees her own miseries, in II 1 she is drawn out of the miseries of the world: II is thus probably an ancient doublet, and, if so, then part of some annotations by C. And document III is obviously from yet another, later, hand,—that which produced the originally tripartite scheme of Catherine’s Convert life (pp. 5c-bc), for the three “la” (her, Catherine) after “onde” of III require but three stages of perfecting; whilst now the printed text attempts (by italicizing “unì” and “transformò”) to produce four stages, in keeping with the following, now quadripartite scheme. The second set, (b), begins as though nothing had yet happened or as if, at least, the past event had been but a step towards something greater. Yet precisely such series of apparent anti-climaxes occur demonstrably elsewhere in her life.—The account of II 3 (?) is irreconcilably different from that of I 7 (?): for there Christ is moving, carrying His Cross and raining blood upon objects not Himself, here He is motionless, probably dead, affixed to the Cross, and His blood has merely stained His own body; there she sees “in the spirit,” here “with bodily eyes”; there, for some minutes, here continuously; there, followed by speechless ecstasy, here, by penitential exclamations. And this II 3 (?) is not a later stage of the vision given in I 7 (?), as though, dissolving-view-like, the Moving Christ had shaded off into a Fixed Christ, (although Catherine’s Viste give us such changes, e.g. that of the Divine Fountain’s successive self-communications, Vita, pp. 32c, 33a). For the very Redactor treats the second “Vista” as simply identical with the first; and Battista, we saw, so entirely realizes the contradiction between the two accounts, as to make two quite distinct events out of them (Dialogo, pp. 209b, 211a, b).—This second account can hardly be a gloss, for Battista already found and respected it when at work on the Giustiniani-book of 1529 or 1530, and was thus powerfully influenced by it when composing her Dialogo in about 1547. Indeed, this II 3 (?) has been the starting-point of all the stigmatization-glosses elsewhere, and can hardly be a gloss itself.—If all this be so, then either Catherine herself told the Christ-Vision to one disciple in two different ways; or told it to two companions, to each in a different way; or told the story so vaguely, or with such rich vividness and ambiguity, as to be differently understood by these two different hearers. Only one of the two latter alternatives would cover the facts, since no one writer could remain unaware of the contradiction between these two accounts. Hence we here require two writers, both considerably prior to Battista and much respected by her; only E and C answer to these tests; and, in that case, the Living Christ, seen in the Spirit, comes to us through E, and the Dead Christ, seen with the bodily eyes, reaches us through C.—And then comes I 8, of clearly first-hand authority, and belonging, I think, to E’s account.
I 9, concluding the Vita’s Conversion-story, must evidently contain some words, originally belonging to document I, concerning her Confession, since I has already twice (I 4, I 8) referred to such a coming Confession. And such words are here: “Dopo questo—l’anima”; “Iddio disponendo-circa quattro anni” (this is the original text here); and a vivid description of her suddenly ceasing to see her particular sins.
VII. The Sayings-Passages: Three Tests for discriminating Authentic from Secondary Sayings.
As to the Sayings, it is obviously more difficult to decide as to their provenance, authenticity, and date of enunciation and literary fixation. Yet three tests have proved solidly helpful towards gaining a respectably large collection of texts which can, with high historical probability or even certainty, be reasoned from as truly Catherine’s, even in their form.
1. Rhythm.
There is the test of rhythm and rhyme, since the Vita describes her “wont” of “making rhymed sayings in her joy,” and gives irrefragable proofs of her deep love of Jacopone’s poetry.[463] The still obviously rhymed or rhythmical sayings all answer to the other tests of genuineness; and many sayings now turned, by successive Redactors, into more or less sheer prose, can still be restored to their original poetic form. All these rhythmic, rhymed sayings have an utterly naïve, expansive tone, markedly different from the high-pitched redactional rhetoric in which they are now embedded, or again from Battista’s far more literary poetry: hence they cannot spring from this strong and busy intellect.—Thus she hears her Love say: “Chi di Mè | si fida, || di sè | non dubita”; possibly simply quoting, she says to her soul, “ama chi t’ama, | e chi non t’ama lascia”; and she sums up her life’s ideal as, “s’io mangio o bevo, | s’io [] taccio o parlo, | dormo o veglio; | s’io son in chiesa, in casa, in piazza: | s’io son inferma | o sana: | s’io muojo o non muojo: || ogni ora di vita mia, | tutto voglio che sia, | Dio e prossimo: || non vorrei potere ne volere, | fare, parlare nè pensare | eccetto tutto Dio.||”[464]—And there are her repetitive utterances, beginning with “non più mondo, non più peccati,” on March 22, 1472, and finishing with “andiàmo, non più terra, non più terra,” of August 25, 1510.[465]