Let us hope that the frivolous Monna Colomba listened to Catherine's gentle but very explicit exhortations and turned away from her levities. If she had a sense of humour -- and it is a not uncommon possession of light-minded elderly widows -- she must have been lovingly entertained at the pale virgin's identification of herself with those who "walk in the way of luxuries and pleasures," and "set themselves up as an example of sin and vanity." But Catherine's use of the first person in this connection, strained though it may appear, is more than a figure of speech, to soften the severity of her rebuke. We learn from the legend that till the end of her life she never ceased to repent, bitterly and with tears, for having at the age of twelve allowed an older sister to dress her prettily, and blanch her hair after the fashion of the day. The reason for this terrible lapse, as she told her confessor, was simply a delight in beautiful things -- but she always looked back on it with horror.

The application of the finding of Christ in the Temple, in this letter, is curious, but not devoid of grace.

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

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 God, 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 God 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 amusements 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 God. 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 God chose and calls us. This excuse is not acceptable to God; for we ought not to condescend to people in a matter which wrongs God and our own soul; nor to love or serve them, except in those matters which come from God 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 God 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, God is not found at feasts or balls 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 God 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 God towards it, who is He who is. Then the will shall be uplifted with zeal, and shall love what God loves and hate what God 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 God, 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 pass like the wind. The soul should not do thus, but should note and know the will of God, which seeks and wants naught but our sanctification, and has therefore given us life.

God 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 God 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 God. 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 God. 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 God fill you with His most sweet Favour. Sweet Jesus, Jesus Love.