Loda LXXXXVIII, “Of the Incarnation of the Divine Word,” full though it is of beautiful Franciscanism, has left her uninfluenced. But the fine Loda LXXXXIX, “How true Love is not idle,” contains touches which have sunk deep into her mind. “Splendour that givest to all the world its light, O Love Jesus … heaven and earth are by Thee; Thine action resplends in all things and all things turn to Thee. Only the sinner despises Thy Love and severs himself from Thee, his Creator,” v. 6, is, in its substance, taken over by her. “O ye cold sinners!” v. 12, is her favourite epithet. And vv. 13, 14, with their rapid ringing of the changes on the different sense-perceptions, will, by their shifting vividness, have helped on a similar iridescence in her own imagery: “O Odour, that transcendest every sweetness! O living river of Delight … that causest the very dead to return to their vigour! In heaven Thy lovers possess Thine immense Sweetness, tasting there those savoury morsels.” And finally Loda LXXXVII, “Of true and false discretion,” which, in vv. 12-20, consists of a dialogue between “the Flesh” and “the Reason,” will have helped to suggest the slight beginnings of this form of apprehension to Catherine which we have found amongst her authentic sayings and experiences, and which were, later on, developed on so large a scale, by Battista Vernazza, throughout her long _Dialogo della Beata Caterina_. 5. Jacopone it is, then, who furnished Catherine with much help towards that rare combination of deep feeling with severely abstract thinking which, if at times it somewhat strains and wearies us moderns who would ever end with the concrete, gives a nobly virile, bracing note to even the most effective of her sayings. V. POINTS COMMON TO ALL FIVE MINDS; AND CATHERINE’S MAIN DIFFERENCE FROM HER FOUR PREDECESSORS. If we now consider for a moment the general points common to the four writers just considered and to Catherine, we readily note that all five are profoundly reflective and interpretative in their attitude towards the given contingencies of traditional religion; that they all tend to find the Then and There of History still at work, in various degrees, Here and Now, throughout Time and Space, and in the last resort, above and behind both these categories, in a spaceless, timeless Present. And if only three, Paul, Jacopone, and Catherine, bear marks, throughout all they think and feel and do and are, of the cataclysmic conversion-crisis through which they had passed,--the temporally intermediate two, John and Dionysius, have also got, but in a more indirect form, much of a similar Dualism. All five are, in these and other respects, indefinitely closer to each other than any one of them is to the still richer, more complete, and more entirely balanced though less articulated, Synoptic teaching, which enfolds all that is abiding in those other five, whilst they, even if united, do not approximately exhaust the substance of that teaching.