*      *      *      *      *

The conversation that evening at the Cardinal's villa turned upon the antiquities of Rome. The chief delight of the Fathers of the Oratory was in music, but the Cardinal preferred conversation, especially upon Pagan literature and art. He was an enthusiast upon every subject connected with the Greeks,—art, poetry, philosophy, religion; upon all these he founded theories and deductions which showed not only an intimate acquaintance with Greek literature, but also a deep familiarity with the human heart. A lively imagination and eloquent and polished utterance enabled him to extract from the baldest and most obscure myths and fragments of antiquity much that was fascinating, and, being founded on a true insight into human nature, convincing also.

Inglesant especially sympathized with and understood the tone of thought and the line of reasoning with which the Cardinal regarded Pagan antiquity; and this appreciation pleased the Cardinal, and caused him to address much of his conversation directly to him.

The villa was full of objects by which thought and conversation were attracted to such channels. The garden was entered by a portico or door-case adorned with ancient statues, the volto or roof of which was painted with classic subjects, and the lofty doors themselves were covered with similar ones in relief. The walls of the house, towards the garden, were cased with bas-reliefs,—"antique incrustations of history" the Cardinal called them,—representing the Rape of Europa, of Leda, and other similar scenes. These antique stones and carvings were fitted into the walls between the rich pilasters and cornicing which adorned the front of the villa, and the whole was crossed with tendrils of citron and other flowering shrubs, trained with the utmost art and nicety, so as to soften and ornament without concealing the sculpture. The gardens were traversed by high hedges of myrtle, lemon, orange, and juniper, interspersed with mulberry trees and oleanders, and were planted with wide beds of brilliant flowers, according to the season, now full of anemones, ranunculuses, and crocuses. The whole was formed upon terraces, fringed with balustrades of marble, over which creeping plants were trained with the utmost skill, only leaving sufficient stone-work visible to relieve the foliage. The walks were full of statues and pieces of carving in relief. The rooms were ornamented in the same taste, and the chimney of the one in which the supper was laid was enriched with sculpture of wonderful grace and delicacy.

One of the Fathers of the Oratory asked Inglesant whether he had seen the Venus of the Medicean palace, and what he thought of it compared with the Venus of the Farnese; and when he had replied, the other turned to the Cardinal and inquired whether, in his opinion, the Greeks had any higher meaning or thought in these beautiful delineations of human form than mere admiration and pleasure.

"The higher minds among them assuredly," said the Cardinal; "but in another and more important sense every one of them, even the most unlettered peasant who gazed upon the work, and the most worldly artist buried in the mere outward conceptions of his art, were consciously or unconsciously following, and even worshipping, a divinity and a truth than which nothing can be higher or more universal. For the truth was too powerful for them, and so universal that they could not escape. Human life, in all the phases of its beauty and its deformity, is so instinct with the divine nature, that, in merely following its variety, you are learning the highest lessons, and teaching them to others."

"What may you understand by being instinct with the divine nature?" said the Priest, not unnaturally.

"I mean that general consensus and aggregate of truth in which human nature and all that is related to it is contained. That divine idea, indeed, in which all the facts of human life and experience are drawn together, and exalted to their utmost perfection and refinement, and are seen and felt to form a whole of surpassing beauty and nobleness, in which the divine image and plastic power in man is clearly discerned and intellectually received and appropriated."

The Priest did not seem altogether to understand this, and remained silent.

"But," said Inglesant, "much of this pursuit of the beautiful must have been associated, in the ideas of the majority of the people, with thoughts and actions the most unlovely and undesirable according to the intellectual reason, however delightful to the senses."

"Even in these orgies," replied the Cardinal, "in the most profligate and wild excesses of license, I see traces of this all-pervading truth; for the renouncing of all bound and limit is in itself a truth, when any particular good, though only sensual, is freed and perfected. This is, no doubt, what the higher natures saw, and it was this that reconciled them to the license of the people and of the unilluminated. In all these aberrations they saw ever fresh varieties and forms of that truth which, when it was intellectually conceived, it was their greatest enjoyment to contemplate, and which, no doubt, formed the material of the instructions which the initiated into the mysteries received. It is impossible that this could be otherwise, for there can be no philosophy if there be no human life from which to derive it. The intellectual existence and discourses of Socrates cannot be understood, except when viewed in connection with the sensual and common existence and carnal wisdom of Aristophanes, any more than the death of the one can be understood without we also understand the popular thought and feeling delineated to us by the other. And why should we be so ungrateful as to turn round on this 'beast within the man,' if you so choose to call it,—the human body and human delight to which we owe not only our own existence and all that makes life desirable, but also that very loftiness and refinement of soul, that elevated and sublime philosophy, which could not exist but for the contrast and antithesis which popular life presents? Surely it is more philosophical to take in the whole of life, in every possible form, than to shut yourself up in one doctrine, which, while you fondly dream you have created it, and that it is capable of self-existence, is dependent for its very being on that human life from which you have fled, and which you despise. This is the whole secret of the pagan doctrine, and the key to those profound views of life which were evolved in their religion. This is the worship of Priapus, of human life, in which nothing comes amiss or is to be staggered at, however voluptuous or sensual, for all things are but varied manifestations of life; of life, ruddy, delicious, full of fruits, basking in sunshine and plenty, dyed with the juice of grapes; of life in valleys cooled by snowy peaks, amid vineyards and shady fountains, among which however, 'Sæpe Faunorum voces exauditæ, sæpe visæ formæ Deorum.'"

"This, Signore Inglesant," said the Priest, passing the wine across the table, with a smile, "is somewhat even beyond the teaching of your friends of the society of the Gesu; and would make their doctrine even, excellently as it already suits that purpose, still more propitious towards the frailty of men."

Inglesant filled his glass, and drank it off before he replied. The wine was of the finest growth of the delicious Alban vineyards; and as the nectar coursed through his veins, a luxurious sense of acquiescence stole over him. The warm air, laden with perfume from the shaded windows, lulled his sense; a stray sunbeam lighted the piles of fruit and the deeply embossed gold of the service on the table before him, and the mellow paintings and decorated ceiling of the room. As he slowly drank his wine the memory of Serenus de Cressy, and of his doctrine of human life, rose before his mind, and his eyes were fixed upon the deep-coloured wine before him, as though he saw there, as in a magic goblet, the opposing powers that divide the world. It seemed to him that he had renounced his right to join in the conflict, and that he must remain as ever a mere spectator of the result; nevertheless he said,—

"Your doctrine is delightful to the philosopher and to the man of culture, who has his nature under the curb, and his glance firmly fixed upon the goal; but to the vulgar it is death; and indeed it was death until the voice of another God was heard, and the form of another God was seen, not in vineyards and rosy bowers, but in deserts and stony places, in dens and caves of the earth, and in prisons and on crosses of wood."

"It is treason to the idea of cultured life," said the Cardinal, "to evoke such gloomy images. My theory is at least free from such faults of taste."

"Do not fear me," said Inglesant; "I have no right to preach such a lofty religion. An asceticism I never practised it would ill-become me to advocate."

"You spoke of the death of Socrates," said the Priest; "does this event fall within the all-embracing tolerance of your theory?"

"The death of Socrates," said the Cardinal, "appears to have been necessary to preserve the framework of ordinary every-day society from falling to pieces. At any rate men of good judgment in that day thought so, and they must have known best. You must remember that it was Socrates that was put to death, not Plato, and we must not judge by what the latter has left us of what the former taught. The doctrine of Socrates was purely negative, and undermined the principle of belief not only in the Gods but in everything else. His dialectic was excellent and noble, his purpose pure and exalted, the clearing of men's mind's of false impressions; but to the common fabric of society his method was destruction. So he was put to death, unjustly of course, and contrary to the highest law, but according to the lower law of expediency, justly; for society must preserve itself even at the expense of its noblest thinkers. But," added the Cardinal with a smile, "we have only to look a little way for a parallel. It is not, however, a perfect one; for while the Athenians condemned Socrates to a death painless and dignified, the moderns have burnt Servetus, whose doctrine contained nothing dangerous to society, but turned on a mere point of the schools, at the stake."

"Why do they not burn you, Cardinal?" said one of the Oratorians, who had not yet spoken, a very intimate friend of the master of the house.

"They do not know whom to begin with in Rome," he replied; "if they once commenced to burn, the holocaust would be enormous before the sacrifice was complete."

"I would they would burn Donna Olympia," said the same Priest; "is it true that she has returned?"

"Have patience," said the Cardinal; "from what I hear you will not have long to wait."

"I am glad you believe in purgatory," said the Priest who had spoken first. "I did not know that your Eminence was so orthodox."

"You mistake. I do not look so far. I am satisfied with the purgatory of this life. I merely meant that I fear we shall not long have his Holiness among us."

"The moderns have burnt others besides Servetus," said one of the guests—"Vaninus, for instance."

"I did not instance Vaninus," said the Cardinal, "because his punishment was more justifiable, and nearer to that of Socrates. Vaninus taught atheism, which is dangerous to society, and he courted his death. I suppose, Mr. Inglesant, that your bishops would burn Mr. Hobbes if they dared."

"I know little of the Anglican bishops, Eminence," replied Inglesant; "but from that little I should imagine that it is not impossible."

"What does Mr. Hobbes teach?" said one of the party.

The Cardinal looked at Inglesant, who shook his head.

"What he teaches would require more skill than I possess to explain. What they would say that they burnt him for would be for teaching atheism and the universality of matter. I fancy that it is at least doubtful whether even Vaninus meant to deny the existence of God. I have been told that he was merely an enthusiastic naturalist, who could see nothing but nature, which was his god. But as for Mr. Hobbes's opinions, he seems to me to have proclaimed a third authority in addition to the two which already claimed the allegiance of the world. We had first the authority of a Church, then of a book, now Mr. Hobbes asserts the authority of reason; and the supporters of the book, even more fiercely than those of the Church, raise a clamour against him. His doctrines are very insidiously and cautiously expressed, and it proves the acuteness of the Anglican divines that they have detected, under the plausible reasoning of Mr. Hobbes, the basis of a logical argument which would, if unconfuted, destroy the authority of Holy Scripture."

The Cardinal looked at Inglesant curiously, as though uncertain whether he was speaking in good faith or not, but the subject did not seem to possess great interest to the company at table, and the conversation took another turn.

CHAPTER VI.

Some few days after the conversation at the Cardinal's villa, Inglesant received his first commission as an agent of the Society of the Gesu. He was invited to sup with the Superior of the English Jesuits, Father Stafford, at the college called St. Thomasso degli Inglesi. After the meal, over which nothing was spared to render it delicious, and during the course of which the Superior exerted himself to please, the latter said,—

"I am instructed to offer you a commission, which, if I mistake not, will both prove very interesting to you, and will also be of advantage to your interests. You are probably acquainted with the story of the old Duke of Umbria. You have heard that, wearied with age, and tired of the world, he resigned the dukedom to his son, his only child, the object of all his hopes and the fruit of careful training and instruction. This son, far from realizing the brilliant hopes of his father, indulged in every kind of riot and debauchery, and finally died young, worn out before his time. The old Duke, broken-hearted by this blow, has virtually made over the succession to the Holy Father, and lives now, alone and silent in his magnificent palace, caring for no worldly thing, and devoting all his thoughts to religion and to his approaching end. He is unhappy in the prospect of his dissolution, and the only persons who are admitted to his presence are those who promise him any comfort in the anticipation, or any clearness in the vision, of the future life. Quacks and impostors of every kind, priests and monks and fanatics, are admitted freely, and trouble this miserable old man, and drive him into intolerable despair. To give to this old man, whose life of probity, of honour, of devotion to his people, of conscientious rectitude, is thus miserably rewarded—to give some comfort to this miserable victim of a jealousy which the superstitious miscall that of heaven, is a mission which the ethereal chivalry of the soul will eagerly embrace. It is one, I may say without flattery, for which I hold you singularly fitted. A passionate religious fervour, such as yours, combined in the most singular manner with the freest speculative opinions, and commended by a courteous grace, will at once soothe and strengthen this old man's shattered intellect, distracted and tormented and rapidly sinking into imbecility and dotage."

Father Stafford paused and filled his glass; then passing the wine to Inglesant, he continued, half carelessly,—

"I said that the Duke had virtually made over the succession of his State to the Papal See; but this has not been formally ratified, and there has arisen some hesitation and difficulty respecting it. Some of the unsuitable advisers to whom the Duke in his mental weakness has unfortunately lent an ear, have endeavoured to persuade him that the interests of his people will be imperilled by their country being placed under the mild and beneficent rule of the Holy Father. We hear something of a Lutheran, who, by some unexplained means, has obtained considerable influence with this unhappy old man; and we are informed that there is great danger of the Duke's hesitating so long before he completes the act of succession, that his death may occur before it is complete. You will of course exert the influence which I hope and expect that you will soon gain at the ducal Court, to hasten this consummation, so desirable for the interests of the people, of the Papacy, and of the Duke himself."

Inglesant had listened to this communication with great interest. The prospect which the earlier part of it had opened before him was in many respects an attractive one, and the flattering words of the Superior were uttered in a tone of sincerity which made them very pleasant to hear. The description of the Duke's condition offered to him opportunities of mental study of absorbing interest, and the characters of those by whom he was surrounded would no doubt present combinations and varieties of singular and unusual curiosity. It must not be denied, moreover, that there entered into his estimate of the proposal made to him somewhat of the prospect of luxurious and courtly life—of that soft clothing, both of body and spirit, which they who live in kings' houses wear. It is difficult indeed for one who has been long accustomed to refined and dainty living, where every sense is trained and strengthened by the fruition it enjoys, to regard the future altogether with indifference in respect to these things. The palace of the Duke was notorious throughout all Italy for the treasures of art which it contained, though its master in his old age was become indifferent to such delights. But though these thoughts passed through his mind as the Superior was speaking, Inglesant was too well versed in the ways of Courts and Ecclesiastics not to know that there was something more to come, and to attend carefully for its development. The latter part of the Superior's speech produced something even of a pleasurable amusement, as the skilfully executed tactics of an opponent are pleasing to a good player either at cards or chess. The part which he was now expected to play, the side which he was about to espouse, taken in connection with the difficulties and impressions which had perplexed him since he had arrived in Italy, and which had not been removed by what he had seen in Rome itself, corresponded so exactly with the scheme which, to his excited imagination, was being spiritually developed for his destruction—a morbid idea, possibly, which the lofty beneficence of Molinos's doctrine had only partially removed—that its appearance and recognition actually provoked a smile. But the smile, which the Superior noticed and entirely misunderstood, was succeeded by uneasiness and depression. There was, however, little hesitation and no apparent delay in Inglesant's manner of acceptance. The old habit of implicit obedience was far from obliterated or even weakened, and though Father St. Clare was not present the supreme motive of his influence was not unfelt. He had chosen his part when in Paris he had turned his back upon De Cressy, and accepted the Jesuit's offer of the mission to Rome. He had lived in Rome, had been received and countenanced and entertained as one who had accepted the service of those who had so courteously and hospitably treated him, and it was far too late now, when the first return was expected of him, to draw back or to refuse. To obey was not only a recognized duty, it was an instinct which not only long training but experience even served to strengthen. He assured the Superior that he was perfectly ready to set out. He assured himself indeed that it was not necessary to come to a decision at that moment, and that he should be much better able to decide upon his course of conduct when he had seen the Duke himself, and received more full instructions from Rome.

The Superior informed Inglesant that he would be expected to visit Umbria as a gentleman of station, and offered to provide the necessary means. Inglesant contented himself with declining this offer for the present. Since his arrival at Rome he had received considerable sums of money from England, the result of Lady Cardiff's bounty, and the Cardinal's purse was open to him in several indirect ways. He provided himself with the necessary number of servants, horses, and other conveniences, and some time, as would appear, after Easter, he arrived at Umbria.

On his journey, as he rode along in the wonderful clear morning light, in his "osteria" in the middle of the day, and when he resumed his journey in the cool of the evening, his thoughts had been very busy. He remembered his conversation with the Count Vespiriani, and was unable to reconcile his present mission with the pledge he had given to the Count. He was more than once inclined to turn back and refuse to undertake the duty demanded of him. Thoughts of Lauretta, and of the strange fate that had separated him from her, also occupied his mind; and with these conflicting emotions still unreconciled, he saw at last the white façade of the palace towering above the orange groves, and the houses and pinnacles of the city.

The ducal palace at Umbria is a magnificent example of the Renaissance style. It is impossible to dwell in or near this wonderful house without the life becoming affected, and even diverted from its previous course, by its imperious influence. The cold and mysterious power of the classic architecture is wedded to the rich and libertine fancy of the Renaissance, treading unrestrained and unabashed the maze of nature and of phantasy, and covering the classic purity of outline with its exquisite tracery of fairy life. Over door and window and pilaster throng and cling the arabesque carvings of foliage and fruit, of graceful figures in fantastic forms and positions,—all of infinite variety; all full of originality, of life, of motion, and of character; all of exquisite beauty both of design and workmanship. The effect of the whole is lightness and joy, while the eye is charmed and the sense filled with a luxurious satisfaction at the abounding wealth of beauty and lavish imagination. But together with this delight to eye and sense there is present to the mind a feeling, not altogether painless, of oppressive luxury, and of the mating of incongruous forms, arousing as it were an uneasy conscience, and affecting the soul somewhat as the overpowering perfume of tropical vegetation affects the senses. To dwell in this palace was to breathe an enchanted air; and as the wandering prince of story loses his valour and strength in the magic castles into which he strays, so here the indweller, whose intellect was mastered by the genius of the architecture, found his simplicity impaired, his taste becoming more sensuous and less severely chaste, and his senses lulled and charmed by the insidious and enervating spirit that pervaded the place.

At his first presentation Inglesant found the Duke seated in a small room fitted as an oratory or closet, and opening by a private door into the ducal pew in the Chapel. His person was bowed and withered by age and grief, but his eye was clear and piercing, and his intellect apparently unimpaired. He regarded his visitor with an intense and scrutinizing gaze, which lasted for several minutes, and seemed to indicate some suspicion. There was, however, about Inglesant's appearance and manner something so winning and attractive, that the old man's eyes gradually softened, and the expression of distrust that made his look almost that of a wild and hunted creature, changed to one of comparative satisfaction and repose. It is true that he regarded with pleasure and hope every new-comer, from whom he expected to derive consolation and advice.

Inglesant expected that he would inquire of the news of Rome, of the Pope's health, and such-like matters; but he seemed to have no curiosity concerning such things. After waiting for some time in silence he said,—

"Anthony Guevera tells us that we ought to address men who are under thirty with 'You are welcome,' or 'You come in a good hour,' because at that time of life they seem to be coming into the world; from thirty to fifty we ought to greet them with 'God keep you,' or 'Stand in a good hour;' and from fifty onwards, with 'God speed you,' or 'Go in a good hour,' for from thence they go taking their leave of the world. The first is easy to say, and the wish not unlikely to be fulfilled, but the last who shall ensure? You come in a good hour, graceful as an Apollo, to comfort a miserable old man; can you assure me that, when I pass out of this world, I shall depart likewise at a propitious time? I am an old man, and that unseen world which should be so familiar and near to me seems so far off and yet so terrible. A young man steps into life as into a dance, confident of his welcome, pleased himself and pleasing others; the stage to which he comes is bright with flowers, soft music sounds on every side. So ought the old man to enter into the new life, confident of his welcome, pleasing to his Maker and his God, the heavenly minstrelsy in his ears. But it is far otherwise with me. I may lay me down in the 'Angelica Vestis,' the monkish garment that ensures the prayers of holy men for the departing soul; but who will secure me the wedding garment that ensures admission to the banquet above?"

"Do you find no comfort in the Blessed Sacrament, Altezza?" said Inglesant.

"Sometimes I may fancy so; but I cannot see the figure of the Christ for the hell that lies between."

"Ah! Altezza," said Inglesant, his eyes full of pity, not only for the old Duke, but for himself and all mankind, "it is always thus. Something stands between us and the heavenly life. My temptation is other than yours. Communion after communion I find Christ, and He is gracious to me—gracious as the love of God Himself; but month after month and year after year I find not how to follow Him, and when the road is opened to me I am deaf, and refuse to answer to the heavenly call. You, Altezza, are in more hopeful case than I; for it seems to me that your Highness has but to throw off that blasphemous superstition which is found in all Christian creeds alike, which has not feared to blacken even the shining gates of heaven with the smoke of hell."

"All creeds are alike," said the Duke with a shudder, "but mostly your northern religions, harsh and bitter as your skies. I have heard from a Lutheran a system of religion that made my blood run cold, the more as it commends itself to my calmer reason."

"And that is, Altezza?" said Inglesant.

"This, that so far from the Sacrament of Absolution upon earth, or at the hour of death, availing anything, God Himself has no power to change the state of those who die without being entirely purified from every trace of earthly and sensual passion; to such as these, though otherwise sincere Christians, nothing awaits but a long course of suffering in the desolate regions of Hades, as the Lutheran calls it, until, if so may be, the earthly idea is annihilated and totally obliterated from the heart."

"This seems little different from the doctrine of the Church," said Inglesant.

"It is different in this most important part," replied the Duke, "that Holy Church purifies and pardons her penitent, though he feels the passions of earth strong within him till the last; but by this system you must eradicate these yourself. You must purify your heart, you must feel every carnal lust, every vindictive thought, every lofty and contemptuous notion, utterly dead within you before you can enjoy a moment's expectation of future peace. He that goes out of this world with an uncharitable thought against his neighbour does so with the chances against him that he is lost for ever, for his face is turned from the light, and he enters at once upon the devious and downward walks of the future life; and what ground has he to expect that he who could not keep his steps in this life will find any to turn him back, or will have power to turn himself back, from every growing evil in the world to come?"

As the Duke spoke it seemed to Inglesant that these words were addressed to him alone, and that he saw before him the snare of the Devil, bated with the murderer of his brother, stretched before his heedless feet for his eternal destruction.

The Duke took up a book that lay by him, and read,—

"The soul that cherishes the slightest animosity, and takes this feeling into eternity, cannot be happy, though in other respects pious and faithful. Bitterness is completely opposed to the nature and constitution of heaven. The blood of Christ, who on the cross, in the midst of the most excruciating torments, exercised love instead of bitterness, cleanses from this sin also, when it flows in our veins."

"I see nothing in this, Altezza," said Inglesant eagerly, "but what is in accordance with the doctrines of the Church. This is that idea of sacramental purification, that Christ's Body being assimilated to ours purifies and sanctifies. His Body, being exalted at that supreme moment and effort (the moment of His suffering death), to the highest purity of temper and of sweetness by the perfect love and holiness which pervaded His spirit, has been able ever since, in all ages, through the mystery of the Blessed Sacrament, to convert all its worthy recipients in some degree to the same pure and holy state. Many things which men consider misfortunes and painful experiences are in fact but the force of this divine influence, assimilating their hearts to His, and attempering their bodies to the lofty purity of His own. This is the master work of the Devil, that he should lure us into states of mind, as the book says, of bitterness and of violence, by which this divine sweetness is tainted, and this peace broken by suspicion, by hatred, and heat of blood."

"The book says somewhere," said the Duke, turning over the leaves, "that, as the penitent thief rose from the cross to Paradise, so we, if we long after Christ with all the powers of our souls, shall, at the hour of death, rapidly soar aloft from our mortal remains, and then all fear of returning to earth and earthly desires will be at an end."

"It must surely," said Inglesant after a pause, speaking more to himself than to the Duke, "be among the things most surprising to an angelic nature that observes mankind, that, shadows ourselves, standing upon the confines even of this shadowy land, and not knowing what, if aught, awaits us elsewhere, hatred or revenge or unkindness should be among the last passions that are overcome. When the veil is lifted, and we see things as they really are, nothing will so much amaze us as the blindness and perversity that marked our life among our fellow-men. Surely the lofty life is hard, as it seems hard to your Grace; but the very effort itself is gain."

Inglesant left the presence of the Duke after his first interview impressed and softened, but troubled in his mind more than ever at the nature of the mission on which he was sent. Now that he had seen the Duke, and had been touched by his eager questions, and by the earnest searching look in the worn face, his conscience smote him at the thought of abusing his confidence, and of persuading him to adopt a course which Inglesant's own heart warned him might not in the end be conducive either to his own peace or to the welfare of his people, whose happiness he sincerely sought. He found that, in the antechambers and reception rooms of the palace, and even at the Duke's own table, the principal subject of conversation was the expected cession of the dukedom to the Papal See; and that emissaries from Rome had preceded him, and had evidently received instructions announcing his arrival, and were prepared to welcome him as an important ally. On the other hand, there were not wanting those who openly or covertly opposed the cession, some of whom were said to be agents of the Grand Duke of Florence, who was heir to the Duchy of Umbria through his wife. These latter, whose opposition was more secret than open, sought every opportunity of winning Inglesant to their party, employing the usual arguments with which, since his coming into Italy, he had been so familiar. Many days passed in this manner, and Inglesant had repeated conferences with the Duke, during which he made great progress in his favour, and was himself won by his lofty, kindly, and trustful character.

He had resided at Umbria a little less than a month, when he received instructions by a courier from Rome, by which he was informed that at the approaching festival of the Ascension a determined effort was to be made by the agents and friends of the Pope to bring the business to a conclusion. The Duke had promised to keep this festival, which is celebrated at Venice and in other parts of Italy with great solemnity, with unusual magnificence; and it was hoped that while his feelings were influenced and his religious instincts excited by the solemn and tender thoughts and imaginations which gather round the figure of the ascending Son of man, he might be induced to sign the deed of cession. Hitherto the Duke had not mentioned the subject to Inglesant, having found his conversation upon questions of the spiritual life and practice sufficient to occupy the time; but it was not probable that this silence would continue much longer, and on the first day in Ascension week Inglesant was attending Vespers at one of the Churches in the town in considerable anxiety and trouble of mind.

The sun had hardly set, and the fête in the garden was not yet begun, when, Vespers being over, he came out upon the river-side lined with stately houses which fronted the palace gardens towering in terraced walks and trellises of green hedges on the opposite bank. The sun, setting behind the wooded slopes, flooded this green hill-side with soft and dream-like light, and bathed the carved marble façade of the palace, rising above it with a rosy glimmer, in which the statues on its roof, and the fretted work of its balustrades, rested against the darkening blue of the evening sky. A reflex light, ethereal and wonderful, coming from the sky behind him, and the marble buildings and towers on which the sun's rays rested more fully than they did upon the palace, brooded over the river and the bridge with its rows of angelic forms, and, climbing the leafy slopes, as if to contrast its softer splendour with the light above, transfigured with colour the wreaths of vapour which rose from the river and hung about its wharves.

The people were already crowding out of the city, and forcing their way across the bridge towards the palace, where the illuminations and the curious waterworks, upon which the young Duke had, during his short reign, expended much money, were to be exhibited as soon as the evening was sufficiently dark. The people were noisy and jostling, but as usual good-tempered and easily pleased. Few masques or masquerade dresses had appeared as yet, but almost every one was armed with a small trumpet, a drum, or a Samarcand cane, from which to shoot peas or comfits. At the corner of the main street that opened on to the quay, however, some disturbing cause was evidently at work. The crowd was perplexed by two contending currents, the one consisting of those who were attempting to turn into the street from the wharf, in order to learn the cause of the confusion, the other, of those who were apparently being driven forcibly out of the street, towards the wharves and the bridge, by pressure from behind. Discordant cries and exclamations of anger and contempt rose above the struggling mass. Taking advantage of the current that swept him onward, Inglesant reached the steps of the Church of St. Felix, which stood at the corner of the two streets, immediately opposite the bridge and the ducal lions which flanked the approach. On reaching this commanding situation the cause of the tumult presented itself in the form of a small group of men, who were apparently dragging a prisoner with them, and had at this moment reached the corner of the wharf, not far from the steps of the Church, surrounded and urged on by a leaping, shouting, and excited crowd. Seen from the top of the broad marble bases that flanked the steps, the whole of the wide space, formed by the confluence of the streets, and over which the shadows were rapidly darkening, presented nothing but a sea of agitated and tossing heads, while, from the windows, the bridge, and even the distant marble terraced steps that led up to the palace, the crowd appeared curious, and conscious that something unusual was in progress.

From the cries and aspect of the crowd, and of the men who dragged their prisoner along, it was evident that it was the intention of the people to throw the wretched man over the parapets of the bridge into the river below, and that to frustrate this intention not a moment was to be lost. The pressure of the crowd, greater from the opposite direction than from the one in which Inglesant had come, fortunately swept the group almost to the foot of the steps. Near to Inglesant, and clinging to the carved bases of the half-columns that supported the façade of the Church, were two or three priests who had come out of the interior, attracted by the tumult. Availing himself of their support, Inglesant shouted to the captors of the unhappy man, in the name of the Church and of the Duke, to bring their prisoner up the steps. They probably would not have obeyed him, though they hesitated for a moment; but the surrounding crowd, attracted towards the Church by Inglesant's gestures, began to press upon it from all sides, as he had indeed foreseen would be the case, and finally, by their unconscious and involuntary motion, swept the prisoner and his captors up the steps to the side of the priests and of Inglesant. It was a singular scene. The rapidly advancing night had changed the golden haze of sunset to a sombre gloom, but lights began to appear in the houses all around, and paper lanterns showed themselves among the crowd.

The cause of all this confusion was dragged by his persecutors up the steps, and placed upon the last of the flight, confronting the priests. His hair was disordered, his clothes nearly torn from his limbs, and his face and dress streaked with blood. Past the curtain across the entrance of the Church, which was partly drawn back by those inside, a flash of light shot across the marble platform, and shone upon the faces of the foremost of the crowd. This light shone full upon Inglesant, who stood, in striking contrast to the dishevelled figure that confronted him, dressed in a suit of black satin and silver, with a deep collar of Point-de-Venice lace. The priests stood a little behind, apparently desirous to learn the nature of the prisoner's offence before they interfered; and the accusers therefore addressed themselves to Inglesant, who, indeed, was recognized by many as a friend of the Duke, and whom the priests especially had received instructions from Rome to support. The confusion in the crowd meanwhile increased rather than diminished; there seemed to be causes at work other than the slight one of the seizure by the mob of an unpopular man. The town was very full of strangers, and it struck Inglesant that the arrest of the man before him was merely an excuse, and was being used by some who had an object to gain by stirring up the people. He saw, at any rate, however this might be, a means of engaging the priests to assist him, should their aid be necessary in saving the man's life.

That there was a passionate attachment among the people to a separate and independent government of their city and state, an affection towards the family of their hereditary dukes, and a dread and jealous dislike of the Pope's government and of the priests, he had reason to believe. It seemed to him that the people were about to break forth into some demonstration of this antipathy, which, if allowed to take place, and if taken advantage of, as it would be, by the neighbouring princes, would be most displeasing to the policy of Rome, if not entirely subversive of it. With these thoughts in his mind, as he stood for a moment silent on the marble platform, and saw before him, what is perhaps the most impressive of all sights, a vast assemblage of people in a state of violent and excited opposition, and reflected on the causes which he imagined agitated them,—causes which in his heart he, though enlisted on the opposite side, had difficulty in persuading himself were not justifiable,—it came into his mind more powerfully than ever, that the moment foretold to him by Serenus de Cressy was at last indeed come. Surely it behoved him to look well to his steps, lest he should be found at last absolutely and unequivocally fighting against his conscience and his God; if, indeed, this looking well to their steps on such occasions, and not boldly choosing their side, had not been for many years the prevailing vice of his family, and to some extent the cause of his own spiritual failure.

The two men who held the apparent cause of all this uproar were two mechanics of jovial aspect, who appeared to look upon the affair more in the light of a brutal practical joke (no worse in their eyes for its brutality), than as a very serious matter. To Inglesant's question what the man had done they answered that he had refused to kneel to the Blessed Sacrament, as it was being carried through the streets to some poor, dying soul, and upon being remonstrated with, had reviled not only the Sacrament itself, but the Virgin, the Holy Father, and the Italians generally, as Papistical asses, with no more sense than the Pantaleoni of their own comedies. The men gave this evidence in an insolent half-jesting manner, as though not sorry to utter such words safely in the presence of the priests.

Inglesant, who kept his eyes fixed upon the prisoner, and noticed that he was rapidly recovering from the breathless and exhausted condition the ill-treatment he had met with had reduced him to, and was assuming a determined and somewhat noble aspect, abstained from questioning him, lest he should make his own case only the more desperate; but, turning to the priests, he rapidly explained his fears to them, and urged that the man should be immediately secured from the people, that he might be examined by the Duke, and the result forwarded to Rome. The priests hesitated. Apart from the difficulty, they said, of taking the man out of the hands of his captors, such a course would be sure to exasperate the people still further, and bring on the very evil that he was desirous of averting. It would be better to let the mob work their will upon the man; it would at least occupy some time, and every moment was precious. In less than an hour the fireworks at the palace would begin, might indeed be hastened by a special messenger; and the fête once begun, they hoped all danger would be over. To this Inglesant answered that the man's arrest was evidently only an excuse for riot, and had probably already answered its purpose; that to confine the people's attention to it would be unfavourable to the intentions of those who were promoting a political tumult; and that the avowed cause of the man's seizure, and of the excitement of the mob, being disrespectful language towards the Holy Father, the tumult, if properly managed, might be made of service to the cause of Rome rather than the reverse.

Without waiting for the effect of this somewhat obscure argument on the priests, Inglesant directed the men who held their prisoner to bring him into the Church. They were unwilling to do so, but the crowd below was so confused and tumultuous, one shouting one thing and one another, that it seemed impossible that, if they descended into it again, they would be allowed to retain their prey, and would not rather be overwhelmed in a common destruction with him. On the other hand, by obeying Inglesant, they at least kept possession of their prisoner, and could therefore scarcely fail of receiving some reward from the authorities. They therefore consented, and by a sudden movement they entered the Church, the doors of which were immediately closed, after some few of the populace had managed to squeeze themselves in. A messenger was at once despatched to the palace to hasten the fireworks, and to request that a detachment of the Duke's guard should be sent into the Church by a back way.

The darkness had by this time so much increased that few of the people were aware of what had taken place, and the ignorance of the crowd as to the cause of the tumult was so general that little disturbance took place among those who were shut out of the Church. They remained howling and hooting, it is true, for some time, and some went so far as to beat against the closed doors; but a rumour being spread among the crowd that the fireworks were immediately to begin, they grew tired of this unproductive occupation, and flocked almost to a man out of the square and wharves, and crowded across the bridge into the gardens.

When the guard arrived, Inglesant claimed the man as the Duke's prisoner, to be examined before him in the morning. The curiosity of the Duke in all religious matters being well known, this seemed very reasonable to the officer of the guard, and the priests did not like to dispute it after the instructions they had received with regard to Inglesant's mission. The two artisans were propitiated by a considerable reward, and the prisoner was then transported by unfrequented ways to the palace, and shut up in a solitary apartment, whilst the rest of the world delighted itself at the palace fêtes.

The garden festivities passed away amid general rejoicing and applause. The finest effect was produced at the conclusion, when the whole mass of water at the command of the engines, being thrown into the air in thin fan-like jets, was illuminated by various coloured lights, producing the appearance of innumerable rainbows, through which the palace itself, the orangeries, the gardens, and terraces, and the crowds of delighted people, were seen illuminated and refracted in varied and ever-changing tints. Amid these sparkling colours strange birds passed to and fro, and angelic forms descended by unseen machinery and walked on the higher terraces, and as it were upon the flashing rainbows themselves. Delicious music from unseen instruments ravished the sense, and when the scene appeared complete and nothing further was expected, an orange grove in the centre of the whole apparently burst open, and displayed the stage of a theatre, upon which antic characters performed a pantomime, and one of the finest voices in Italy sang an ode in honour of the day, of the Duke, and of the Pope.