Note 142 — Chapter IV · CATHERINE’S LIFE FROM 1473 TO 1506 AND ITS MAIN CHANGES AND GROWTH

Ibid. p. 115b. There are three passages in the Vita referring to cases of possession. (a) Page 39b makes Catherine, in finishing up a discourse as to Evil being essentially but a Privation of Love, refer to a “Religioso” and to a “Spiritato,” and how the latter, “costretto” by the former to tell him what he was, “answered with great force: ‘I am that unhappy wretch bereft of love.’ And he (the evil spirit) said so with a voice so piteous and penetrating, that it moved me (Catherine) through and through with compassion.” The Possessed One is here a man. In MS “A” (p. 92) the story is still quite loosely co-ordinated with her speech; it was originally no doubt an independent anecdote; and was, possibly after a good many intermediary literary fixations, introduced into this place and connection by R 1 or R 2. (b) Page 115a, b, gives the story reproduced in the text above. The Possessed One is here a woman; and here the entire passage formally claims directly to reproduce an actual scene from Catherine’s life. (c) Page 162a gives an anecdote of a “figliuola spirituale” of Catherine, who had “il demonio adosso”; and tells how, at the time of her Mistress’s death, the “spirito” within her, “costretto,” declared that he had seen Catherine unite herself with God,—and all this with “tormento,” so that “pareva a sè intollerabile.” This passage clearly refers to the same person as that of passage b.

As to the historicity of the event described in the text, we must distinguish between the general fact of Catherine’s moral and psychic ascendency over Mariola, a fact as entirely beyond dispute as it is valuable and characteristic; and the occurrence of the scene as given above. As to the latter, the question of its value is of course distinct from that of its occurrence. Its supposed evidential worth is nil, since Mariola had been intimate with and devoted to Catherine for probably a good ten years at least. But the scene may nevertheless have actually occurred. It is true that the partly parallel case of the “Spiritato” shows how easily such a dramatization of doctrine or transference of experience can occur. And Denys the Areopagite and Jacopone da Todi are full of this comparison of the soul arrived at a state of union to an Angel, Cherub or Seraph; and these writers have greatly influenced not only Catherine’s authentic teaching, but also the successive amplifications and modifications of her life and sayings. And again we shall prove that certain legendary matters were inserted in the Vita at a late date—between 1545 and 1551. But these passages all claim to be based upon evidence supplied by Argentina del Sale; and they were evidently not accepted by Marabotto (1528); the literary form of these legends differs much from that of our passage; and if the former are still absent from MSS. “A” and “B,” the latter is already present in both. And we have such entirely first-hand proof for the curiously naïf, formal, exteriorizing character of Marabotto’s mind, as to leave it always possible that he did bring about a little scene of the sort here described. If so, Marabotto’s rôle in it will have been prompted, in part, by a wish still further to increase Catherine’s hold upon Mariola’s mind.