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 CATHERINE

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CATHERINE

and, finally, for the connexion of Coligny's murder with the massacre of St. Bartholomew's Day and Catherine's responsibility in the matter — see the arti- cle St. Bartholomew's Day.

Charles IX died 30 May, 1574, and Henry, Duke of Anjou, whom Catherine had but lately made King of Poland, became King of France. She was very fond of this third son, but had only a limited influence over him. The concessions which he made to Protestants in the treaty known as the "Peace of Monsieur" (5 May, 1.576) brought about the formation of the Holy League for the protection of Catholic interests. For twelve years the power of the Guises in France was constantly on the increase, the relentless warfare against the Huguenots serving only to fortify it, and as a consequence Catherine suffered cruelly. Sur- rounded by his favourites, Henry III let his dynasty fall into disrepute. Francis of Valois, Catherine's youngest son, died 10 June. 1584, and Henry III being without issue, Henry of Bourbon, a Protestant (the future Henry IV), fell heir to the crown of France. And now the discouraged queen-mother and the child- less king saw France become the bone of contention between the League and the Huguenot party; the royal family of Valois, doomed to extinction, watched the struggle as would supernumeraries assisting at a theatrical performance. Catherine, ever ambitious, laid claim to the crown of Portugal for a member of her family, and dreamed in vain of giving the crown of France to her daughter's son, the Marquis de Pont a Mousson; but the matter rested between the Guises and the Bourbons. At the close of 1587 the real mas- ter of Paris was no longer Henry III, but the Duke of Guise, and on the "Day of the Barricades" (12 May, 1588) Catherine saved her son's honour by going in person to negotiate with Guise who received her as would a conqueror. She thus gained time for Henry III to fly secretly from Paris, and then she provision- ally reconciled Henry III and Henry of Guise by the "Edict of Union" (July, 1588). This intriguing woman, who used these means to prolong the wearing of the crown by a Valois, was at Blois with her son, Henry III, for the meeting of the States-General, when she learned, on 23 December, 1588, that through assassination Henry III had rid himself of Guise. Her surprise was tragic. "Vou have cut out, my son, but you must sew together ", she exclaimed upon hearing the news, and thirteen days later she died in despair at leaving her son in this critical situation. It was soon ended, however, when, on 1 August, 1589, the dagger of Jacques Clement cut short Henry's earthly existence. Catherine had always placed the interests of her children and her family first, and she died oppressed with anxiety whether this last rep- resentative would remain king of France until his death.

Dictatorial, unscrupulous, calculating, and crafty, the subtlety of her policy harassed all parties con- cerned and perhaps contributed to the aggrava- tion of discord, although Catherine herself was peace- ably inclined. Moreover, being intensely supersti- bious, she surrounded herself with astrologers. But she was sadly wanting in strong religious faith, and acted in favour of Catholicism only because in so do- ing she saw some advantage to her crown. There was never any joint interest between the Catholic Church and Catherine's religious policy. Indeed her methods were so essentially egotistical as t.i border on cynicism, and it was because (lie interests of France and of royalty were al thai time identical that Cath- erine, in working for her children, incidentally ren- dered direct political service to France and, for thirty

years, prevented foreigners from interfering with, or

exploiting, in religious discords. Despite her many

cares she found leisure in which to enrich the Biblio-

theque Royale, to have Philiberl Delorme erect the Tuileries, and Pierre I.cm-oi build the Hotel de Sois-

sons. In a word she was a woman of the Renais- sance, a disciple of Machiavelli, and the objective point of her policy may be perceived when we remem- ber that she was a mother, crowned.

De Reumont, La jeunesse de Catherine de Medicis. tr. Baschet (Pans, lSfi4>: Chercel, Marie Stuart et Catherine de Medieis (Paris. 1S.5S); Zeller, Le mouvement guisard en 15SS: 1 ;. </. Midiris et la Journee des Barricade* in Revue

Histarique (1SS9); Lettres de Catherine ,le Medieis, ed. DE LA Ferriere, I-VI. and de Puchesse, VII (Paris, Imnrimerie Natinnale); de Lacombe, Les debuts des guerre* de religion: Catherine de Medici-? entre Guise et Condi (Paris. 1899); BoecHOT, Catherine de Me'dicis (Paris. 1899); Sichel. Catherine de Medieis and the French Reformation (London, 1905).

Georges Goyau.

Catherine de' Ricci, Saint (in baptism, Alessan- dra Lucrezia Romola), a Dominican nun, of the Third Order, though enclosed, b. in Florence, 23 April, 1522; d. 2 February, 1590. She is chiefly known to the world for her highly mystical and miraculous life, and especially as the subject of a marvellous, but fully and most carefully authenticated ecstasy, into which she was rapt every week, from Thursday at noon till 4 p.m. on Friday, for several years. In this state she went through all the stages of Our Lord's Passion, actually realizing, and showing forth to others with wonderful vividness, all that His Blessed Mother suffered in witnessing it. Her father. Pier Francesco de' Ricci. was one of an old and respected family of bankers and merchants. Her mother — of the Ricasoli family — died when she was a small child, and she was brought up by a devoted stepmother, Fiammetta da Diacceto. The latter soon observed the child's unusual tendency to holiness — particu- larly to solitary prayer — and did her utmost to foster and develop it. Whilst still a child, Alessandra re- solved to join some strictly observant religious order; but the state of relaxation just then was so universal that it was long before she could find what she de- sired. Her vocation was finally decided during a stay at Prato. where she made acquaintance with the Dominican Convent of San Vincenzio, founded in 1503 by nine ladies who had been devoted followers of Savonarola. Alessandra there found the spirit of religious fervour high enough to satisfy even her ideal; and, after some difficulties with her father, she entered the novitiate, was clothed in 1535 (taking the name of Catherine), and professed in 1536.

Both during her novitiate and for four or five years after profession, she was subjected to humiliating trials from the community, owing to their misunder- standing of some of the high supernatural favours she received; but her holiness and humility eventually triumphed. She was then appointed to one impor- tant office after another, finally remaining prioress or sub-prioress till her death. During all these years, whilst conscientiously fulfilling every religious duty, she was feeling and showing keen interest in all her relations — especially her brothers — and in numerous friends and "spiritual children". The great "Ec- stasy of the Passion", above referred to, happened for the first time in February, 1542, and was renewed every week afterwards for twelve years, when it ceased in answer to the prayers of Catherine herself and the community. The fame of it was bringing so many people of every rank and calling to Prato that the peace and strict observance of the convent were suffering. Catherine de' Ricci lived in an age of great saints; among her contemporaries were St. Charles Borromeo. St. Philip Neri. and St. M. Magdalen de Pazzi. With the two last-named she is said to have held, in different ways, miraculous intercourse, never

having met them in a natural way. She was beati- fied in L 732 by Clement XII, after many delays in the

process, and canonized by Benedict XIV in 1746 — on both occasions amid great rejoicings at Prato, where her memory is always kept fresh. The lineal descendants of her community still inhabit the con- vent of San Vincenzio (now commonly called Santa