Part 1 - Chapter 1 (cont.)

________________________________________________
_ PART I CHAPTER I (CONT.)

Pierre had not stirred whilst thus living his three last years afresh: he still stood erect before the parapet, before Rome, which he had so often dreamt of and had so keenly desired to see. There was a constant succession of arriving and departing vehicles behind him; the slim Englishmen and the heavy Germans passed away after bestowing on the classic view the five minutes prescribed by their guidebooks; whilst the driver and the horse of Pierre's cab remained waiting complacently, each with his head drooping under the bright sun, which was heating the valise on the seat of the vehicle. And Pierre, in his black cassock, seemed to have grown slimmer and elongated, very slight of build, as he stood there motionless, absorbed in the sublime spectacle. He had lost flesh after his journey to Lourdes, his features too had become less pronounced. Since his mother's part in his nature had regained ascendency, the broad, straight forehead, the intellectual air which he owed to his father seemed to have grown less conspicuous, while his kind and somewhat large mouth, and his delicate chin, bespeaking infinite affection, dominated, revealing his soul, which also glowed in the kindly sparkle of his eyes.

Ah! how tender and glowing were the eyes with which he gazed upon the Rome of his book, the new Rome that he had dreamt of! If, first of all, the /ensemble/ had claimed his attention in the soft and somewhat veiled light of that lovely morning, at present he could distinguish details, and let his glance rest upon particular edifices. And it was with childish delight that he identified them, having long studied them in maps and collections of photographs. Beneath his feet, at the bottom of the Janiculum, stretched the Trastevere district with its chaos of old ruddy houses, whose sunburnt tiles hid the course of the Tiber. He was somewhat surprised by the flattish aspect of everything as seen from the terraced summit. It was as though a bird's-eye view levelled the city, the famous hills merely showing like bosses, swellings scarcely perceptible amidst the spreading sea of house-fronts. Yonder, on the right, distinct against the distant blue of the Alban mountains, was certainly the Aventine with its three churches half-hidden by foliage; there, too, was the discrowned Palatine, edged as with black fringe by a line of cypresses. In the rear, the Coelian hill faded away, showing only the trees of the Villa Mattei paling in the golden sunshine. The slender spire and two little domes of Sta. Maria Maggiore alone indicated the summit of the Esquiline, right in front and far away at the other end of the city; whilst on the heights of the neighbouring Viminal, Pierre only perceived a confused mass of whitish blocks, steeped in light and streaked with fine brown lines--recent erections, no doubt, which at that distance suggested an abandoned stone quarry. He long sought the Capitol without being able to discover it; he had to take his bearings, and ended by convincing himself that the square tower, modestly lost among surrounding house-roofs, which he saw in front of Sta. Maria Maggiore was its campanile. Next, on the left, came the Quirinal, recognisable by the long facade of the royal palace, a barrack or hospital-like facade, flat, crudely yellow in hue, and pierced by an infinite number of regularly disposed windows. However, as Pierre was completing the circuit, a sudden vision made him stop short. Without the city, above the trees of the Botanical Garden, the dome of St. Peter's appeared to him. It seemed to be poised upon the greenery, and rose up into the pure blue sky, sky-blue itself and so ethereal that it mingled with the azure of the infinite. The stone lantern which surmounts it, white and dazzling, looked as though it were suspended on high.

Pierre did not weary, and his glances incessantly travelled from one end of the horizon to the other. They lingered on the noble outlines, the proud gracefulness of the town-sprinkled Sabine and Alban mountains, whose girdle limited the expanse. The Roman Campagna spread out in far stretches, bare and majestic, like a desert of death, with the glaucous green of a stagnant sea; and he ended by distinguishing "the stern round tower" of the tomb of Cecilia Metella, behind which a thin pale line indicated the ancient Appian Way. Remnants of aqueducts strewed the short herbage amidst the dust of the fallen worlds. And, bringing his glance nearer in, the city again appeared with its jumble of edifices, on which his eyes lighted at random. Close at hand, by its loggia turned towards the river, he recognised the huge tawny cube of the Palazzo Farnese. The low cupola, farther away and scarcely visible, was probably that of the Pantheon. Then by sudden leaps came the freshly whitened walls of San Paolo-fuori-le-Mura,* similar to those of some huge barn, and the statues crowning San Giovanni in Laterano, delicate, scarcely as big as insects. Next the swarming of domes, that of the Gesu, that of San Carlo, that of St'. Andrea della Valle, that of San Giovanni dei Fiorentini; then a number of other sites and edifices, all quivering with memories, the castle of St'. Angelo with its glittering statue of the Destroying Angel, the Villa Medici dominating the entire city, the terrace of the Pincio with its marbles showing whitely among its scanty verdure; and the thick-foliaged trees of the Villa Borghese, whose green crests bounded the horizon. Vainly however did Pierre seek the Colosseum.

* St. Paul-beyond-the-walls.

The north wind, which was blowing very mildly, had now begun to dissipate the morning haze. Whole districts vigorously disentangled themselves, and showed against the vaporous distance like promontories in a sunlit sea. Here and there, in the indistinct swarming of houses, a strip of white wall glittered, a row of window panes flared, or a garden supplied a black splotch, of wondrous intensity of hue. And all the rest, the medley of streets and squares, the endless blocks of buildings, scattered about on either hand, mingled and grew indistinct in the living glory of the sun, whilst long coils of white smoke, which had ascended from the roofs, slowly traversed the pure sky.

Guided by a secret influence, however, Pierre soon ceased to take interest in all but three points of the mighty panorama. That line of slender cypresses which set a black fringe on the height of the Palatine yonder filled him with emotion: beyond it he saw only a void: the palaces of the Caesars had disappeared, had fallen, had been razed by time; and he evoked their memory, he fancied he could see them rise like vague, trembling phantoms of gold amidst the purple of that splendid morning. Then his glances reverted to St. Peter's, and there the dome yet soared aloft, screening the Vatican which he knew was beside the colossus, clinging to its flanks. And that dome, of the same colour as the heavens, appeared so triumphant, so full of strength, so vast, that it seemed to him like a giant king, dominating the whole city and seen from every spot throughout eternity. Then he fixed his eyes on the height in front of him, on the Quirinal, and there the King's palace no longer appeared aught but a flat low barracks bedaubed with yellow paint.

And for him all the secular history of Rome, with its constant convulsions and successive resurrections, found embodiment in that symbolical triangle, in those three summits gazing at one another across the Tiber. Ancient Rome blossoming forth in a piling up of palaces and temples, the monstrous florescence of imperial power and splendour; Papal Rome, victorious in the middle ages, mistress of the world, bringing that colossal church, symbolical of beauty regained, to weigh upon all Christendom; and the Rome of to-day, which he knew nothing of, which he had neglected, and whose royal palace, so bare and so cold, brought him disparaging ideas--the idea of some out-of-place, bureaucratic effort, some sacrilegious attempt at modernity in an exceptional city which should have been left entirely to the dreams of the future. However, he shook off the almost painful feelings which the importunate present brought to him, and would not let his eyes rest on a pale new district, quite a little town, in course of erection, no doubt, which he could distinctly see near St. Peter's on the margin of the river. He had dreamt of his own new Rome, and still dreamt of it, even in front of the Palatine whose edifices had crumbled in the dust of centuries, of the dome of St. Peter's whose huge shadow lulled the Vatican to sleep, of the Palace of the Quirinal repaired and repainted, reigning in homely fashion over the new districts which swarmed on every side, while with its ruddy roofs the olden city, ripped up by improvements, coruscated beneath the bright morning sun.

Again did the title of his book, "NEW ROME," flare before Pierre's eyes, and another reverie carried him off; he lived his book afresh even as he had just lived his life. He had written it amid a flow of enthusiasm, utilising the /data/ which he had accumulated at random; and its division into three parts, past, present, and future, had at once forced itself upon him.

The PAST was the extraordinary story of primitive Christianity, of the slow evolution which had turned this Christianity into present-day Catholicism. He showed that an economical question is invariably hidden beneath each religious evolution, and that, upon the whole, the everlasting evil, the everlasting struggle, has never been aught but one between the rich and the poor. Among the Jews, when their nomadic life was over, and they had conquered the land of Canaan, and ownership and property came into being, a class warfare at once broke out. There were rich, and there were poor; thence arose the social question. The transition had been sudden, and the new state of things so rapidly went from bad to worse that the poor suffered keenly, and protested with the greater violence as they still remembered the golden age of the nomadic life. Until the time of Jesus the prophets are but rebels who surge from out the misery of the people, proclaim its sufferings, and vent their wrath upon the rich, to whom they prophesy every evil in punishment for their injustice and their harshness. Jesus Himself appears as the claimant of the rights of the poor. The prophets, whether socialists or anarchists, had preached social equality, and called for the destruction of the world if it were unjust. Jesus likewise brings to the wretched hatred of the rich. All His teaching threatens wealth and property; and if by the Kingdom of Heaven which He promised one were to understand peace and fraternity upon this earth, there would only be a question of returning to a life of pastoral simplicity, to the dream of the Christian community, such as after Him it would seem to have been realised by His disciples. During the first three centuries each Church was an experiment in communism, a real association whose members possessed all in common--wives excepted. This is shown to us by the apologists and early fathers of the Church. Christianity was then but the religion of the humble and the poor, a form of democracy, of socialism struggling against Roman society. And when the latter toppled over, rotted by money, it succumbed far more beneath the results of frantic speculation, swindling banks, and financial disasters, than beneath the onslaught of barbarian hordes and the stealthy, termite-like working of the Christians.

The money question will always be found at the bottom of everything. And a new proof of this was supplied when Christianity, at last triumphing by virtue of historical, social, and human causes, was proclaimed a State religion. To ensure itself complete victory it was forced to range itself on the side of the rich and the powerful; and one should see by means of what artfulness and sophistry the fathers of the Church succeeded in discovering a defence of property and wealth in the Gospel of Jesus. All this, however, was a vital political necessity for Christianity; it was only at this price that it became Catholicism, the universal religion. From that time forth the powerful machine, the weapon of conquest and rule, was reared aloft: up above were the powerful and the wealthy, those whose duty it was to share with the poor, but who did not do so; while down below were the poor, the toilers, who were taught resignation and obedience, and promised the kingdom of futurity, the divine and eternal reward--an admirable monument which has lasted for ages, and which is entirely based on the promise of life beyond life, on the inextinguishable thirst for immortality and justice that consumes mankind.

Pierre had completed this first part of his book, this history of the past, by a broad sketch of Catholicism until the present time. First appeared St. Peter, ignorant and anxious, coming to Rome by an inspiration of genius, there to fulfil the ancient oracles which had predicted the eternity of the Capitol. Then came the first popes, mere heads of burial associations, the slow rise of the all-powerful papacy ever struggling to conquer the world, unremittingly seeking to realise its dream of universal domination. At the time of the great popes of the middle ages it thought for a moment that it had attained its goal, that it was the sovereign master of the nations. Would not absolute truth and right consist in the pope being both pontiff and ruler of the world, reigning over both the souls and the bodies of all men, even like the Deity whose vicar he is? This, the highest and mightiest of all ambitions, one, too, that is perfectly logical, was attained by Augustus, emperor and pontiff, master of all the known world; and it is the glorious figure of Augustus, ever rising anew from among the ruins of ancient Rome, which has always haunted the popes; it is his blood which has pulsated in their veins.

But power had become divided into two parts amidst the crumbling of the Roman empire; it was necessary to content oneself with a share, and leave temporal government to the emperor, retaining over him, however, the right of coronation by divine grant. The people belonged to God, and in God's name the pope gave the people to the emperor, and could take it from him; an unlimited power whose most terrible weapon was excommunication, a superior sovereignty, which carried the papacy towards real and final possession of the empire. Looking at things broadly, the everlasting quarrel between the pope and the emperor was a quarrel for the people, the inert mass of humble and suffering ones, the great silent multitude whose irremediable wretchedness was only revealed by occasional covert growls. It was disposed of, for its good, as one might dispose of a child. Yet the Church really contributed to civilisation, rendered constant services to humanity, diffused abundant alms. In the convents, at any rate, the old dream of the Christian community was ever coming back: one-third of the wealth accumulated for the purposes of worship, the adornment and glorification of the shrine, one-third for the priests, and one-third for the poor. Was not this a simplification of life, a means of rendering existence possible to the faithful who had no earthly desires, pending the marvellous contentment of heavenly life? Give us, then, the whole earth, and we will divide terrestrial wealth into three such parts, and you shall see what a golden age will reign amidst the resignation and the obedience of all!

However, Pierre went on to show how the papacy was assailed by the greatest dangers on emerging from its all-powerfulness of the middle ages. It was almost swept away amidst the luxury and excesses of the Renascence, the bubbling of living sap which then gushed from eternal nature, downtrodden and regarded as dead for ages past. More threatening still were the stealthy awakenings of the people, of the great silent multitude whose tongue seemed to be loosening. The Reformation burst forth like the protest of reason and justice, like a recall to the disregarded truths of the Gospel; and to escape total annihilation Rome needed the stern defence of the Inquisition, the slow stubborn labour of the Council of Trent, which strengthened the dogmas and ensured the temporal power. And then the papacy entered into two centuries of peace and effacement, for the strong absolute monarchies which had divided Europe among themselves could do without it, and had ceased to tremble at the harmless thunderbolts of excommunication or to look on the pope as aught but a master of ceremonies, controlling certain rites. The possession of the people was no longer subject to the same rules. Allowing that the kings still held the people from God, it was the pope's duty to register the donation once for all, without ever intervening, whatever the circumstances, in the government of states. Never was Rome farther away from the realisation of its ancient dream of universal dominion. And when the French Revolution burst forth, it may well have been imagined that the proclamation of the rights of man would kill that papacy to which the exercise of divine right over the nations had been committed. And so how great at first was the anxiety, the anger, the desperate resistance with which the Vatican opposed the idea of freedom, the new /credo/ of liberated reason, of humanity regaining self-possession and control. It was the apparent /denouement/ of the long struggle between the pope and the emperor for possession of the people: the emperor vanished, and the people, henceforward free to dispose of itself, claimed to escape from the pope--an unforeseen solution, in which it seemed as though all the ancient scaffolding of the Catholic world must fall to the very ground.

At this point Pierre concluded the first part of his book by contrasting primitive Christianity with present-day Catholicism, which is the triumph of the rich and the powerful. That Roman society which Jesus had come to destroy in the name of the poor and humble, had not Catholic Rome steadily continued rebuilding it through all the centuries, by its policy of cupidity and pride? And what bitter irony it was to find, after eighteen hundred years of the Gospel, that the world was again collapsing through frantic speculation, rotten banks, financial disasters, and the frightful injustice of a few men gorged with wealth whilst thousands of their brothers were dying of hunger! The whole redemption of the wretched had to be worked afresh. However, Pierre gave expression to all these terrible things in words so softened by charity, so steeped in hope, that they lost their revolutionary danger. Moreover, he nowhere attacked the dogmas. His book, in its sentimental, somewhat poetic form, was but the cry of an apostle glowing with love for his fellow-men.

Then came the second part of the work, the PRESENT, a study of Catholic society as it now exists. Here Pierre had painted a frightful picture of the misery of the poor, the misery of a great city, which he knew so well and bled for, through having laid his hands upon its poisonous wounds. The present-day injustice could no longer be tolerated, charity was becoming powerless, and so frightful was the suffering that all hope was dying away from the hearts of the people. And was it not the monstrous spectacle presented by Christendom, whose abominations corrupted the people, and maddened it with hatred and vengeance, that had largely destroyed its faith? However, after this picture of rotting and crumbling society, Pierre returned to history, to the period of the French Revolution, to the mighty hope with which the idea of freedom had filled the world. The middle classes, the great Liberal party, on attaining power had undertaken to bring happiness to one and all. But after a century's experience it really seemed that liberty had failed to bring any happiness whatever to the outcasts. In the political sphere illusions were departing. At all events, if the reigning third estate declares itself satisfied, the fourth estate, that of the toilers,* still suffers and continues to demand its share of fortune. The working classes have been proclaimed free; political equality has been granted them, but the gift has been valueless, for economically they are still bound to servitude, and only enjoy, as they did formerly, the liberty of dying of hunger. All the socialist revendications have come from that; between labour and capital rests the terrifying problem, the solution of which threatens to sweep away society. When slavery disappeared from the olden world to be succeeded by salaried employment the revolution was immense, and certainly the Christian principle was one of the great factors in the destruction of slavery. Nowadays, therefore, when the question is to replace salaried employment by something else, possibly by the participation of the workman in the profits of his work, why should not Christianity again seek a new principle of action? The fatal and proximate accession of the democracy means the beginning of another phase in human history, the creation of the society of to-morrow. And Rome cannot keep away from the arena; the papacy must take part in the quarrel if it does not desire to disappear from the world like a piece of mechanism that has become altogether useless.

* In England we call the press the fourth estate, but in France and elsewhere the term is applied to the working classes, and in that sense must be taken here.--Trans.

Hence it followed that Catholic socialism was legitimate. On every side the socialist sects were battling with their various solutions for the privilege of ensuring the happiness of the people, and the Church also must offer her solution of the problem. Here it was that New Rome appeared, that the evolution spread into a renewal of boundless hope. Most certainly there was nothing contrary to democracy in the principles of the Roman Catholic Church. Indeed she had only to return to the evangelical traditions, to become once more the Church of the humble and the poor, to re-establish the universal Christian community. She is undoubtedly of democratic essence, and if she sided with the rich and the powerful when Christianity became Catholicism, she only did so perforce, that she might live by sacrificing some portion of her original purity; so that if to-day she should abandon the condemned governing classes in order to make common cause with the multitude of the wretched, she would simply be drawing nearer to Christ, thereby securing a new lease of youth and purifying herself of all the political compromises which she formerly was compelled to accept. Without renouncing aught of her absolutism the Church has at all times known how to bow to circumstances; but she reserves her perfect sovereignty, simply tolerating that which she cannot prevent, and patiently waiting, even through long centuries, for the time when she shall again become the mistress of the world.

Might not that time come in the crisis which was now at hand? Once more, all the powers are battling for possession of the people. Since the people, thanks to liberty and education, has become strong, since it has developed consciousness and will, and claimed its share of fortune, all rulers have been seeking to attach it to themselves, to reign by it, and even with it, should that be necessary. Socialism, therein lies the future, the new instrument of government; and the kings tottering on their thrones, the middle-class presidents of anxious republics, the ambitious plotters who dream of power, all dabble in socialism! They all agree that the capitalist organisation of the State is a return to pagan times, to the olden slave-market; and they all talk of breaking for ever the iron law by which the labour of human beings has become so much merchandise, subject to supply and demand, with wages calculated on an estimate of what is strictly necessary to keep a workman from dying of hunger. And, down in the sphere below, the evil increases, the workmen agonise with hunger and exasperation, while above them discussion still goes on, systems are bandied about, and well-meaning persons exhaust themselves in attempting to apply ridiculously inadequate remedies. There is much stir without any progress, all the wild bewilderment which precedes great catastrophes. And among the many, Catholic socialism, quite as ardent as Revolutionary socialism, enters the lists and strives to conquer.

After these explanations Pierre gave an account of the long efforts made by Catholic socialism throughout the Christian world. That which particularly struck one in this connection was that the warfare became keener and more victorious whenever it was waged in some land of propaganda, as yet not completely conquered by Roman Catholicism. For instance, in the countries where Protestantism confronted the latter, the priests fought with wondrous passion, as for dear life itself, contending with the schismatical clergy for possession of the people by dint of daring, by unfolding the most audacious democratic theories. In Germany, the classic land of socialism, Mgr. Ketteler was one of the first to speak of adequately taxing the rich; and later he fomented a wide-spread agitation which the clergy now directs by means of numerous associations and newspapers. In Switzerland Mgr. Mermillod pleaded the cause of the poor so loudly that the bishops there now almost make common cause with the democratic socialists, whom they doubtless hope to convert when the day for sharing arrives. In England, where socialism penetrates so very slowly, Cardinal Manning achieved considerable success, stood by the working classes on the occasion of a famous strike, and helped on a popular movement, which was signalised by numerous conversions. But it was particularly in the United States of America that Catholic socialism proved triumphant, in a sphere of democracy where the bishops, like Mgr. Ireland, were forced to set themselves at the head of the working-class agitation. And there across the Atlantic a new Church seems to be germinating, still in confusion but overflowing with sap, and upheld by intense hope, as at the aurora of the rejuvenated Christianity of to-morrow.

Passing thence to Austria and Belgium, both Catholic countries, one found Catholic socialism mingling in the first instance with anti-semitism, while in the second it had no precise sense. And all movement ceased and disappeared when one came to Spain and Italy, those old lands of faith. The former with its intractable bishops who contented themselves with hurling excommunication at unbelievers as in the days of the Inquisition, seemed to be abandoned to the violent theories of revolutionaries, whilst Italy, immobilised in the traditional courses, remained without possibility of initiative, reduced to silence and respect by the presence of the Holy See. In France, however, the struggle remained keen, but it was more particularly a struggle of ideas. On the whole, the war was there being waged against the revolution, and to some it seemed as though it would suffice to re-establish the old organisation of monarchical times in order to revert to the golden age. It was thus that the question of working-class corporations had become the one problem, the panacea for all the ills of the toilers. But people were far from agreeing; some, those Catholics who rejected State interference and favoured purely moral action, desired that the corporations should be free; whilst others, the young and impatient ones, bent on action, demanded that they should be obligatory, each with capital of its own, and recognised and protected by the State.

Viscount Philibert de la Choue had by pen and speech carried on a vigorous campaign in favour of the obligatory corporations; and his great grief was that he had so far failed to prevail on the Pope to say whether in his opinion these corporations should be closed or open. According to the Viscount, herein lay the fate of society, a peaceful solution of the social question or the frightful catastrophe which must sweep everything away. In reality, though he refused to own it, the Viscount had ended by adopting State socialism. And, despite the lack of agreement, the agitation remained very great; attempts, scarcely happy in their results, were made; co-operative associations, companies for erecting workmen's dwellings, popular savings' banks were started; many more or less disguised efforts to revert to the old Christian community organisation were tried; while day by day, amidst the prevailing confusion, in the mental perturbation and political difficulties through which the country passed, the militant Catholic party felt its hopes increasing, even to the blind conviction of soon resuming sway over the whole world.

The second part of Pierre's book concluded by a picture of the moral and intellectual uneasiness amidst which the end of the century is struggling. While the toiling multitude suffers from its hard lot and demands that in any fresh division of wealth it shall be ensured at least its daily bread, the /elite/ is no better satisfied, but complains of the void induced by the freeing of its reason and the enlargement of its intelligence. It is the famous bankruptcy of rationalism, of positivism, of science itself which is in question. Minds consumed by need of the absolute grow weary of groping, weary of the delays of science which recognises only proven truths; doubt tortures them, they need a complete and immediate synthesis in order to sleep in peace; and they fall on their knees, overcome by the roadside, distracted by the thought that science will never tell them all, and preferring the Deity, the mystery revealed and affirmed by faith. Even to-day, it must be admitted, science calms neither our thirst for justice, our desire for safety, nor our everlasting idea of happiness after life in an eternity of enjoyment. To one and all it only brings the austere duty to live, to be a mere contributor in the universal toil; and how well one can understand that hearts should revolt and sigh for the Christian heaven, peopled with lovely angels, full of light and music and perfumes! Ah! to embrace one's dead, to tell oneself that one will meet them again, that one will live with them once more in glorious immortality! And to possess the certainty of sovereign equity to enable one to support the abominations of terrestrial life! And in this wise to trample on the frightful thought of annihilation, to escape the horror of the disappearance of the /ego/, and to tranquillise oneself with that unshakable faith which postpones until the portal of death be crossed the solution of all the problems of destiny! This dream will be dreamt by the nations for ages yet. And this it is which explains why, in these last days of the century, excessive mental labour and the deep unrest of humanity, pregnant with a new world, have awakened religious feeling, anxious, tormented by thoughts of the ideal and the infinite, demanding a moral law and an assurance of superior justice. Religions may disappear, but religious feelings will always create new ones, even with the help of science. A new religion! a new religion! Was it not the ancient Catholicism, which in the soil of the present day, where all seemed conducive to a miracle, was about to spring up afresh, throw out green branches and blossom in a young yet mighty florescence?

At last, in the third part of his book and in the glowing language of an apostle, Pierre depicted the FUTURE: Catholicism rejuvenated, and bringing health and peace, the forgotten golden age of primitive Christianity, back to expiring society. He began with an emotional and sparkling portrait of Leo XIII, the ideal Pope, the Man of Destiny entrusted with the salvation of the nations. He had conjured up a presentment of him and beheld him thus in his feverish longing for the advent of a pastor who should put an end to human misery. It was perhaps not a close likeness, but it was a portrait of the needed saviour, with open heart and mind, and inexhaustible benevolence, such as he had dreamed. At the same time he had certainly searched documents, studied encyclical letters, based his sketch upon facts: first Leo's religious education at Rome, then his brief nunciature at Brussels, and afterwards his long episcopate at Perugia. And as soon as Leo became pope in the difficult situation bequeathed by Pius IX, the duality of his nature appeared: on one hand was the firm guardian of dogmas, on the other the supple politician resolved to carry conciliation to its utmost limits. We see him flatly severing all connection with modern philosophy, stepping backward beyond the Renascence to the middle ages and reviving Christian philosophy, as expounded by "the angelic doctor," St. Thomas Aquinas, in Catholic schools. Then the dogmas being in this wise sheltered, he adroitly maintains himself in equilibrium by giving securities to every power, striving to utilise every opportunity. He displays extraordinary activity, reconciles the Holy See with Germany, draws nearer to Russia, contents Switzerland, asks the friendship of Great Britain, and writes to the Emperor of China begging him to protect the missionaries and Christians in his dominions. Later on, too, he intervenes in France and acknowledges the legitimacy of the Republic.

From the very outset an idea becomes apparent in all his actions, an idea which will place him among the great papal politicians. It is moreover the ancient idea of the papacy--the conquest of every soul, Rome capital and mistress of the world. Thus Leo XIII has but one desire, one object, that of unifying the Church, of drawing all the dissident communities to it in order that it may be invincible in the coming social struggle. He seeks to obtain recognition of the moral authority of the Vatican in Russia; he dreams of disarming the Anglican Church and of drawing it into a sort of fraternal truce; and he particularly seeks to come to an understanding with the Schismatical Churches of the East, which he regards as sisters, simply living apart, whose return his paternal heart entreats. Would not Rome indeed dispose of victorious strength if she exercised uncontested sway over all the Christians of the earth?

And here the social ideas of Leo XIII come in. Whilst yet Bishop of Perugia he wrote a pastoral letter in which a vague humanitarian socialism appeared. As soon, however, as he had assumed the triple crown his opinions changed and he anathematised the revolutionaries whose audacity was terrifying Italy. But almost at once he corrected himself, warned by events and realising the great danger of leaving socialism in the hands of the enemies of the Church. Then he listened to the bishops of the lands of propaganda, ceased to intervene in the Irish quarrel, withdrew the excommunications which he had launched against the American "knights of labour," and would not allow the bold works of Catholic socialist writers to be placed in the Index. This evolution towards democracy may be traced through his most famous encyclical letters: /Immortale Dei/, on the constitution of States; /Libertas/, on human liberty; /Sapientoe/, on the duties of Christian citizens; /Rerum novarum/, on the condition of the working classes; and it is particularly this last which would seem to have rejuvenated the Church. The Pope herein chronicles the undeserved misery of the toilers, the undue length of the hours of labour, the insufficiency of salaries. All men have the right to live, and all contracts extorted by threats of starvation are unjust. Elsewhere he declares that the workman must not be left defenceless in presence of a system which converts the misery of the majority into the wealth of a few. Compelled to deal vaguely with questions of organisation, he contents himself with encouraging the corporative movement, placing it under State patronage; and after thus contributing to restore the secular power, he reinstates the Deity on the throne of sovereignty, and discerns the path to salvation more particularly in moral measures, in the ancient respect due to family ties and ownership. Nevertheless, was not the helpful hand which the august Vicar of Christ thus publicly tendered to the poor and the humble, the certain token of a new alliance, the announcement of a new reign of Jesus upon earth? Thenceforward the people knew that it was not abandoned. And from that moment too how glorious became Leo XIII, whose sacerdotal jubilee and episcopal jubilee were celebrated by all Christendom amidst the coming of a vast multitude, of endless offerings, and of flattering letters from every sovereign!

Pierre next dealt with the question of the temporal power, and this he thought he might treat freely. Naturally, he was not ignorant of the fact that the Pope in his quarrel with Italy upheld the rights of the Church over Rome as stubbornly as his predecessor; but he imagined that this was merely a necessary conventional attitude, imposed by political considerations, and destined to be abandoned when the times were ripe. For his own part he was convinced that if the Pope had never appeared greater than he did now, it was to the loss of the temporal power that he owed it; for thence had come the great increase of his authority, the pure splendour of moral omnipotence which he diffused.

What a long history of blunders and conflicts had been that of the possession of the little kingdom of Rome during fifteen centuries! Constantine quits Rome in the fourth century, only a few forgotten functionaries remaining on the deserted Palatine, and the Pope naturally rises to power, and the life of the city passes to the Lateran. However, it is only four centuries later that Charlemagne recognises accomplished facts and formally bestows the States of the Church upon the papacy. From that time warfare between the spiritual power and the temporal powers has never ceased; though often latent it has at times become acute, breaking forth with blood and fire. And to-day, in the midst of Europe in arms, is it not unreasonable to dream of the papacy ruling a strip of territory where it would be exposed to every vexation, and where it could only maintain itself by the help of a foreign army? What would become of it in the general massacre which is apprehended? Is it not far more sheltered, far more dignified, far more lofty when disentangled from all terrestrial cares, reigning over the world of souls?

In the early times of the Church the papacy from being merely local, merely Roman, gradually became catholicised, universalised, slowly acquiring dominion over all Christendom. In the same way the Sacred College, at first a continuation of the Roman Senate, acquired an international character, and in our time has ended by becoming the most cosmopolitan of assemblies, in which representatives of all the nations have seats. And is it not evident that the Pope, thus leaning on the cardinals, has become the one great international power which exercises the greater authority since it is free from all monarchical interests, and can speak not merely in the name of country but in that of humanity itself? The solution so often sought amidst such long wars surely lies in this: Either give the Pope the temporal sovereignty of the world, or leave him only the spiritual sovereignty. Vicar of the Deity, absolute and infallible sovereign by divine delegation, he can but remain in the sanctuary if, ruler already of the human soul, he is not recognised by every nation as the one master of the body also--the king of kings.

But what a strange affair was this new incursion of the papacy into the field sown by the French Revolution, an incursion conducting it perhaps towards the domination, which it has striven for with a will that has upheld it for centuries! For now it stands alone before the people. The kings are down. And as the people is henceforth free to give itself to whomsoever it pleases, why should it not give itself to the Church? The depreciation which the idea of liberty has certainly undergone renders every hope permissible. The liberal party appears to be vanquished in the sphere of economics. The toilers, dissatisfied with 1789 complain of the aggravation of their misery, bestir themselves, seek happiness despairingly. On the other hand the new /regimes/ have increased the international power of the Church; Catholic members are numerous in the parliaments of the republics and the constitutional monarchies. All circumstances seem therefore to favour this extraordinary return of fortune, Catholicism reverting to the vigour of youth in its old age. Even science, remember, is accused of bankruptcy, a charge which saves the /Syllabus/ from ridicule, troubles the minds of men, and throws the limitless sphere of mystery and impossibility open once more. And then a prophecy is recalled, a prediction that the papacy shall be mistress of the world on the day when she marches at the head of the democracy after reuniting the Schismatical Churches of the East to the Catholic, Apostolic, and Roman Church. And, in Pierre's opinion, assuredly the times had come since Pope Leo XIII, dismissing the great and the wealthy of the world, left the kings driven from their thrones in exile to place himself like Jesus on the side of the foodless toilers and the beggars of the high roads. Yet a few more years, perhaps, of frightful misery, alarming confusion, fearful social danger, and the people, the great silent multitude which others have so far disposed of, will return to the cradle, to the unified Church of Rome, in order to escape the destruction which threatens human society.

Pierre concluded his book with a passionate evocation of New Rome, the spiritual Rome which would soon reign over the nations, reconciled and fraternising as in another golden age. Herein he even saw the end of superstitions. Without making a direct attack on dogma, he allowed himself to dream of an enlargement of religious feeling, freed from rites, and absorbed in the one satisfaction of human charity. And still smarting from his journey to Lourdes, he felt the need of contenting his heart. Was not that gross superstition of Lourdes the hateful symptom of the excessive suffering of the times? On the day when the Gospel should be universally diffused and practised, suffering ones would cease seeking an illusory relief so far away, assured as they would be of finding assistance, consolation, and cure in their homes amidst their brothers. At Lourdes there was an iniquitous displacement of wealth, a spectacle so frightful as to make one doubt of God, a perpetual conflict which would disappear in the truly Christian society of to-morrow. Ah! that society, that Christian community, all Pierre's work ended in an ardent longing for its speedy advent: Christianity becoming once more the religion of truth and justice which it had been before it allowed itself to be conquered by the rich and the powerful! The little ones and the poor ones reigning, sharing the wealth of earth, and owing obedience to nought but the levelling law of work! The Pope alone erect at the head of the federation of nations, prince of peace, with the simple mission of supplying the moral rule, the link of charity and love which was to unite all men! And would not this be the speedy realisation of the promises of Christ? The times were near accomplishment, secular and religious society would mingle so closely that they would form but one; and it would be the age of triumph and happiness predicted by all the prophets, no more struggles possible, no more antagonism between the mind and the body, but a marvellous equilibrium which would kill evil and set the kingdom of heaven upon earth. New Rome, the centre of the world, bestowing on the world the new religion!

Pierre felt that tears were coming to his eyes, and with an unconscious movement, never noticing how much he astonished the slim Englishmen and thick-set Germans passing along the terrace, he opened his arms and extended them towards the /real/ Rome, steeped in such lovely sunshine and stretched out at his feet. Would she prove responsive to his dream? Would he, as he had written, find within her the remedy for our impatience and our alarms? Could Catholicism be renewed, could it return to the spirit of primitive Christianity, become the religion of the democracy, the faith which the modern world, overturned and in danger of perishing, awaits in order to be pacified and to live?

Pierre was full of generous passion, full of faith. He again beheld good Abbe Rose weeping with emotion as he read his book. He heard Viscount Philibert de la Choue telling him that such a book was worth an army. And he particularly felt strong in the approval of Cardinal Bergerot, that apostle of inexhaustible charity. Why should the Congregation of the Index threaten his work with interdiction? Since he had been officiously advised to go to Rome if he desired to defend himself, he had been turning this question over in his mind without being able to discover which of his pages were attacked. To him indeed they all seemed to glow with the purest Christianity. However, he had arrived quivering with enthusiasm and courage: he was all eagerness to kneel before the Pope, and place himself under his august protection, assuring him that he had not written a line without taking inspiration from his ideas, without desiring the triumph of his policy. Was it possible that condemnation should be passed on a book in which he imagined in all sincerity that he had exalted Leo XIII by striving to help him in his work of Christian reunion and universal peace?

For a moment longer Pierre remained standing before the parapet. He had been there for nearly an hour, unable to drink in enough of the grandeur of Rome, which, given all the unknown things she hid from him, he would have liked to possess at once. Oh! to seize hold of her, know her, ascertain at once the true word which he had come to seek from her! This again, like Lourdes, was an experiment, but a graver one, a decisive one, whence he would emerge either strengthened or overcome for evermore. He no longer sought the simple, perfect faith of the little child, but the superior faith of the intellectual man, raising himself above rites and symbols, working for the greatest happiness of humanity as based on its need of certainty. His temples throbbed responsive to his heart. What would be the answer of Rome?

The sunlight had increased and the higher districts now stood out more vigorously against the fiery background. Far away the hills became gilded and empurpled, whilst the nearer house-fronts grew very distinct and bright with their thousands of windows sharply outlined. However, some morning haze still hovered around; light veils seemed to rise from the lower streets, blurring the summits for a moment, and then evaporating in the ardent heavens where all was blue. For a moment Pierre fancied that the Palatine had vanished, for he could scarcely see the dark fringe of cypresses; it was as though the dust of its ruins concealed the hill. But the Quirinal was even more obscured; the royal palace seemed to have faded away in a fog, so paltry did it look with its low flat front, so vague in the distance that he no longer distinguished it; whereas above the trees on his left the dome of St. Peter's had grown yet larger in the limpid gold of the sunshine, and appeared to occupy the whole sky and dominate the whole city!

Ah! the Rome of that first meeting, the Rome of early morning, whose new districts he had not even noticed in the burning fever of his arrival--with what boundless hopes did she not inspirit him, this Rome which he believed he should find alive, such indeed as he had dreamed! And whilst he stood there in his thin black cassock, thus gazing on her that lovely day, what a shout of coming redemption seemed to arise from her house-roofs, what a promise of universal peace seemed to issue from that sacred soil, twice already Queen of the world! It was the third Rome, it was New Rome whose maternal love was travelling across the frontiers to all the nations to console them and reunite them in a common embrace. In the passionate candour of his dream he beheld her, he heard her, rejuvenated, full of the gentleness of childhood, soaring, as it were, amidst the morning freshness into the vast pure heavens.

But at last Pierre tore himself away from the sublime spectacle. The driver and the horse, their heads drooping under the broad sunlight, had not stirred. On the seat the valise was almost burning, hot with rays of the sun which was already heavy. And once more Pierre got into the vehicle and gave this address:

"Via Giulia, Palazzo Boccanera." _

Read next: Part 1: Chapter 2

Read previous: Part 1: Chapter 1

Table of content of Three Cities Trilogy: Rome


GO TO TOP OF SCREEN

Post your review
Your review will be placed after the table of content of this book