straight into an upper region, where only the greatest minds of the day
were her comrades. Her fellow-citizens were unable to entertain the idea
even of civic peace within the limits of their own town; but patriotic
devotion to all Italy fired her great heart. More than this--her instinct
for solidarity forced her to dwell in the thought of a world-embracing
brotherhood. Her hopes were centred, not like Dante's in the Emperor the
heir of the Caesars, but in the Pope the heir of Christ. Despite the
corruption from which she recoiled with horror, despite the Babylonian
captivity at Avignon, she saw in the Catholic Church that image of a pure
universal fellowship which the noblest Catholics of all ages have
cherished. To the service of the Church, therefore, her life was
dedicated; it was to her the Holy House of Reconciliation, wherein all
nations should dwell in unity; and only by submission to its authority
could the woes of Italy be healed.

Catherine's letters on public affairs--historical documents of recognised
importance--give us her practical programme. It was formed in the light of
that faith which she always describes as "the eye of the mind." She was
called during her brief years of political activity to meet three chief
issues: the absence of the Pope from Italy; the rebellion of the Tuscan
cities, headed by Florence, against his authority; and at a later time the
great Schism, which broke forth under Urban VI. During her last five years
she was absorbed in ecclesiastical affairs. In certain of her immediate
aims she succeeded, in others she failed. It would be hard to say whether
her success or her failure involved the greater tragedy. For behind all
these aims was a larger ideal that was not to be realised--the dream,
entertained as passionately by Catherine Benincasa as by Savonarola or by
Luther, of thorough Church-reform. Catherine at Avignon, pleading this
great cause in the frivolous culture and dainty pomp of the place;
Catherine at Rome, defending to her last breath the legal rights of a Pope