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She relapsed listlessly against her tree-trunk. "Oh, Siena's hotter than this." "We could go and sit in the cathedral it's always cool there at sunset." "We've sat in the cathedral at sunset every day for a week." "Well, what do you say to stopping at Lecceto on the way? I haven't shown you Lecceto yet; and the drive back by moonlight would be glorious."
And what is Madam Aurelia to say, by your leave, to an undressed young gentleman which she declined to say to a dressed one? Let me tell you, young sir," he added with a sneer, "Siena's not the only city in Italy where there are madmen." "Man," I said, "what is it to me, do you suppose, whether I am in a madhouse or a prison this night?
See Muratori, vol. xxiii., or the passage translated by me in Vol. I., Age of the Despots, p. 480. His "Madonna" in S. Domenico is dated 1221. For a full discussion of Guido da Siena's date, see Crowe and Cavalcaselle, vol. i. pp. 180-185. On their coins the Sienese struck this legend: "Sena vetus Civitas Virginis."
Thus the "first return" of the Buddhist saint is "from the absolute world to the world of phenomena to save all sentient beings." Thus St. Benedict's and St. Catherine of Siena's three solitary years are the preparation for their great and active life works. St.
Catherine of Siena's place in the history of minds is with Savonarola, not with Luther. Catherine confronted a humanity at enmity with itself, a Church conformed to the image of this world. Her external policy proved helpless to right these evils. The return of the Popes from Avignon resulted neither in the pacification of Christendom nor in the reform of the Church.
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