Loda LXXIX, “Of the Divine Love and its Praises,” has evidently much influenced her. “O joyous wound, delightful wound, gladsome wound, for him who is wounded by Thee, O Love!” “O Love, divine Fire! Love full of laughter and playfulness!” “O Love, sweet and suave; O Love, Thou art the key of heaven! Ship that Thou art, bring me to port and calm the tempest,” vv. 3, 6, 16. All this we have found reproduced in her similes and experiences. “Love, bounteous in spending Thyself; Love with widespread tables!” “Love, Thou art the One that loves, and the Means wherewith the heart loves Thee!” vv. 24, 26. These verses give us the wide, wide world outlook, the connection between Love and the Holy Eucharist, and the identity of the Subject, Means, and Object of Love, which are all so much dwelt upon by Catherine. Loda LXXXI is interesting by the way in which, although treating of “the love of Christ upon the Cross,” it everywhere apostrophizes Love and not the Lover, and treats the former, again like Catherine, as a kind of boundless living substance; indeed v. 17 must have helped to suggest one of her favourite conceptions: “O great Love, greater than the great sea! Oh! the man who is drowned within it, under it, and with it all around him, whilst he knows not where he is!” Loda LXXXIII has two touches dear to Catherine. “O Love, whose name is ‘I love’--the plural is never found,” v. 5,--a saying which evidently is directed, not against a social conception of religion, but against a denial of the Divine Love being Source as well as Object of our love; and “I did not love Thee with any gain to myself, until I loved Thee for Thine own sake,” v. 15,--a declaration of wondrous depth and simplicity. 4. _Lode LXXXVIII, LXXXIX, LXXXX, LXXXXVIII, LXXXXIX._ The great Loda LXXXVIII, “How the soul complains to God concerning the excessive ardours of the love infused into it,” contains numerous touches which have been interestingly responded to or ignored by Catherine. “All my will is on fire with Love, is united, transformed (into It); who can bear such Love? Nor fire nor sword can part the loving soul and her Love; a thing so united cannot be divided; neither suffering nor death can henceforth mount up to that height where the soul abides in ecstasy,” vv. 5, 6: a combination of St. Paul and Plotinus, quite after Catherine’s heart. But “the light of the sun appears to me obscure, now that I see that resplendent Countenance,” v. 7, has an anthropomorphic touch to which she does not respond; and “I have given all my heart, that it may possess that Lover who renews me so,--O Beauty ancient and ever new!” v. 10, has the personal designation “Lover,” which, again, is alien to her vocabulary.