CHAPTER XVII.
After the narration of the events just detailed the papers from which the life of Mr. Inglesant has hitherto been compiled become much less minute and personal in character; and when the narrative is resumed, a considerable period of time has evidently elapsed. It is stated that some time after the death of his wife Mr. Inglesant returned to Rome, and assumed a novice's gown in some religious order, but to which of the religious bodies he attached himself is doubtful. It might be thought that he would naturally become a member of the Society of Jesus; but there is reason to conclude that the rule which he intended to embrace was either that of the Benedictines or the Carmelites. As will soon appear, he proceeded no farther than the noviciate, and this uncertainty therefore is of little consequence.
It must be supposed that the distress caused by the death of his wife and child, and by his absence from them at the last, was one motive which caused Inglesant to seek in Rome spiritual comfort and companionship from the Spanish priest Molinos, in whose society he had before found so much support and relief. It was thought, indeed, by many beside Inglesant, amid the excitement which the spread of the method of devotion taught by this man had caused, that a dawn of purer light was breaking over spiritual Rome. God seemed to have revealed Himself to thousands in such a fashion as to make their past lives and worship seem profitless and unfruitful before the brightness and peace that was revealed; and the lords of His heritage seemed for a time to be willing that this light should shine. It appeared for a moment as if Christendom were about to throw off its shackles, its infant swaddling clothes, in which it had been so long wrapped, and, acknowledging that the childhood of the Church was past, stand forth before God with her children around her, no longer distrusted and enslaved, but each individually complete, fellow-citizens with their mother of the household of God. The unsatisfactory rotation of formal penitence and sinful lapse, of wearisome devotion and stale pleasures, had given place to an enthusiasm which believed that, instead of ceremonies and bowing in outer courts, the soul was introduced into heavenly places, and saw God face to face. A wonderful experience, in exchange for lifeless formality and rule, of communion with the Lord, with nothing before the believer, as he knelt at the altar, save the Lord Himself, day by day, unshackled by penance and confession as heretofore. Thousands of the best natures in Rome attached themselves to this method; it was approved by a Jesuit Father, the Pope was known to countenance it, and his nephews were among its followers. The bishops were mostly in favour of it, and in the nunneries of Rome the directors and confessors were preaching it; and the nuns, instead of passing their time over their beads and "Hours," were much alone, engaged in the exercise of mental prayer.
It would indeed be difficult to estimate the change that would have passed over Europe if this one rule of necessary confession before every communion had been relaxed; and in the hope that some increased freedom of religious thought would be secured, many adopted the new method who had no great attachment to the doctrine, nor to the undoubted extravagances which the Quietists, in common with other mystics, were occasionally guilty of, both in word and deed. It cannot be denied, and it is the plea that will be urged in defence of the action of the Jesuits, that freedom of thought as well as of devotion was the motive of numbers who followed the teaching of Molinos. That free speculation and individual growth could be combined with loyalty to acts and ceremonies, hallowed by centuries of recollection and of past devotion, was a prospect sufficiently attractive to many select natures. Some, no doubt, entered into this cause from less exalted motives—a love of fame and a desire to form a party, and to be at the head of a number of followers; but even among those whose intentions were not so lofty and spiritual as those of Molinos probably were, by far the greater number were actuated by a desire to promote freedom of thought and of worship among Churchmen.
But it was only for a moment that this bright prospect opened to the Church.
The Jesuits and Benedictines began to be alarmed. Molinos had endeavoured to allay the suspicion attached to his teaching, and diminish the aversion that the Jesuits felt towards him, by calling his book "The Spiritual Guide," and by constantly enjoining the necessity of being in all things under the direction of a religious person; but this was felt to point more at the submission to general council than to coming always to the priest, as to the minister of the sacrament of penance, before every communion; especially as Molinos taught that the only necessary qualification for receiving was the being free from mortal sin.
Suddenly, when the reputation of this new society appeared to be at its height, Molinos was arrested, and Father Esparsa, the Jesuit whose approbation had appeared before "The Spiritual Guide," disappeared. What became of the latter was not known, but it was generally supposed that he was "shut up between four walls;" and at any rate he appeared no more in Rome. In the midst of the excitement consequent on these events seventy more persons, all of the highest rank,—Count Vespiniani and his lady, the Confessor of Prince Borghese, Father Appiani of the Jesuits, and others equally well-known,—were arrested in one day, and before the month was over more than two hundred persons crowded the prisons of the Inquisition.
The consternation was excessive, when a method of devotion which had been extolled throughout Italy for the highest sanctity to which mortals could aspire was suddenly found to be heretical, and the chief promoters of it hurried from their homes and from their friends, shut up in prison, and in peril of perpetual confinement, if not death. The arrest of Father Appiani was the most surprising. He was accounted the most learned priest in the Roman College, and was arrested on a Sunday in April as he came from preaching. After this no one could guess on whom the blow would fall next. The Pope himself, it was reported, had been examined by the Jesuits. The imminence of the peril brought strength with it. The prisoners, it was whispered, were steady and resolute, and showed more learning than their examiners. Their friends who were still at large, recovering from their first panic, assumed a bold front. Many letters were written to the Inquisitors, advising them to consider well what they did to their prisoners, and assuring them that their interests would be maintained even at the cost of life. Nor did these protests end here. As soon as possible after the arrests a meeting was held at Don Agostino's palace in the Piazza Colonna, to which ladies were summoned as well as men. There, in a magnificent saloon, amid gilding and painting and tapestry, whose splendour was subdued by softened colour and shaded light, were met the elite of Rome. There were ladies in rich attire, yet in whose countenances was seen that refinement of beauty which only religion and a holy life can give—ladies, who, while appearing in public in the rank which belonged to them, were capable in private of every self-denial, trained in the practice of devotion and acts of mercy. There were nuns of the Conception and of the Palestrina, distressed and mortified at being compelled to return to their beads and to their other abandoned forms. There were present Cereri, Cardinal-Bishop of Como; Cardinals Carpegna and Cigolini, and Cardinal Howard of England (the noblest and most spiritually-minded of the Sacred College), Absolini and Coloredi, Cardinals and Fathers of the Oratory, and Cardinal D'Estrées. Petrucci himself, the most prominent advocate of the Quietist doctrine, was in the room, though incognito, it not being generally known that he was in Rome. There were present many Fathers of the Oratory, men of intellect, refinement, and blameless lives; Don Livio, Duke di Ceri, the Pope's nephew was there, and the Prince Savelli, many of the highest nobility, and above a hundred gentlemen, all of whom, by their presence, might be supposed to prove their attachment to the teaching of Molinos, their superiority to the sordid motives of worldly prudence and pleasure, and their devotion to spiritual instincts and desires. It would be difficult to imagine scenes more unlike each other; yet, strange as it may appear, it was nevertheless true that this brilliant company, attired in the height of the existing mode, sparkling with jewels and enriched with chastened colour, might not unfitly be considered the successor of those hidden meetings of a few slaves in Nero's household, who first, in that wonderful city, believed in the crucified Nazarene.
The addresses were commenced by the Duke di Ceri, who spoke of the grief caused by the arrest of their friends, and of the exertions that had been made on their behalf. He was followed by other of the great nobles and cardinals, who all spoke in the same strain. All these speeches were delivered in somewhat vague and guarded terms, and as one after another of the speakers sat down, a sense of incompleteness and dissatisfaction seemed to steal over the assembly, as though it were disappointed of something it most longed to hear. The meeting was assured, over and over again, that extreme measures would not be taken against those in prison; that their high rank and powerful connections would save them; the Duke di Ceri had expressly said that he believed his relation and servant, Count Vespiniani, and his lady would soon be released. The fact was, though the Duke did not choose, to state it publicly, that they had been proscribed solely from information gained at the confessional; and this having been much talked of, the Jesuits had resolved, rather than bring any further odium on the sacrament of confession, to discharge both the lady and her husband at once. But, though all this might be true, there was something that remained unsaid—something that was filling all hearts.
What was to be the spiritual future of those assembled? Was this gate of Paradise and the Divine Life to be for ever closed, and was earth and all its littleness once more to be pressed upon them without denial, and hypocrisy and the petty details of a formal service once more to be the only spiritual food of their souls? Must they, if they resolved to escape this spiritual death, quit this land and this glorious Church, and seek, in cold and distant lands, and alien Churches, the freedom denied by the tyranny of the leaders of their own? These thoughts filled all minds, and yet none had given them utterance, nor was it surprising that it should be so. Select and splendid as that assembly was, no one knew for certain that his neighbour was not a spy. As was known soon after, Cardinal D'Estrées, who sat there so calm and lofty-looking, furnished the principal evidence against Molinos, swearing that, being his intimate friend, he knew that the real meaning of his friend's printed words was that heretical one of which, in fact, Molinos had never dreamt. It was no wonder that the speeches were cautious and vague.
At last Don Agostino rose, and in a quiet and unaffected tone, requested a hearing for his very dear friend, the Cavaliere di San Georgio, one well known to most of them, whose character was known to all.
A murmur of satisfaction ran through the room, and the audience settled itself down to listen, as though they knew that the real business of the day was about to begin. Inglesant rose in his seat immediately behind his host. He was evidently dressed carefully, with a view to the effect to be produced upon a fastidious and ultra-refined assembly. He wore a cassock of silk, and the gown of a Benedictine made of the finest cloth. His head was tonsured, and his hair cut short. He had round his neck a band of fine cambric, and at his wrists ruffles of rich lace; and he wore on his hand a diamond of great value. He had, indeed, to one who saw his dress and not his face, entirely the look of a petit-mâitre, and even—what is more contemptible still—of a petit-mâitre priest; yet, as he rose in his seat, there was not a man in all that assembly who would have given a silver scudo for the chances of his life.
His romantic and melancholy story, the death of his wife and child, his assumption of the religious life, and, above all, his friendship with Molinos, were known to all; it seemed to many a fitting close to a life of such vicissitude, that at this crisis he should sacrifice himself in the spiritual cause that was dear to all.
He had his speech written before him, every word carefully considered and arranged by himself and some of the first masters of style then in Rome. He began deliberately and distinctly, so that every word was heard, though he spoke in a low voice.
After deprecating the judgment of the assembly upon the artless and unpolished words he was about to address to it, and excusing his rashness in consenting to speak in such an assembly at all, he said,—
"The words of the noble and august personages who have already spoken have left me little to say. Nothing is necessary to be added to their wise and reverend advice. All that remains for us to do is to attempt to carry out in action what they have so well counselled. Our first object, our first duty, is the safety of our friends. But, when this is happily accomplished—as, under such leaders and protected by such names, how can we doubt that it will be?—there are many among us who, with sinking hearts and hushed voices, are inquiring, 'What will come next?'"
He paused, and looked up for a moment, and a murmur of encouragement ran through the room.
"I am not mistaken when I say that in this room, and also in Rome, are many hearts which, within the last few years, and by the teaching of him for whom night and day the prayers of the Church ascend to heaven, have found a peace and a blessedness before unknown; many who have breathed celestial air, and walked the streets of God. Nor am I mistaken—my heart and your presence tell me I am not mistaken—when I say that many are asking themselves, 'How can they renounce this heavenly birthright? How can they live without this Divine intercourse, which they have found so sweet—which the purest saints have hallowed with their approval? How can they live without God who have seen Him face to face?' And many are asking themselves, 'Must we leave the walks of men, and the Churches where the saints repose, and wander into the wilderness—into byways among the wild places of heresy, since the Church seems to close the gates upon this way which is their life?' I risk the deserved censure of this august assembly when I venture to advise—yet even this I am willing to do, if I may serve any—and I venture to advise, No. I myself was born in another country, amid contending forms of faith. I believe that, in the sacrificial worship of our most Holy Church, room is amply given for the perfection of the Contemplative State; and that such lofty devotion can find no fitter scene than the altar of the Lord. As we may hope that, at some future time, the whole Church may come to this holy state, and be raised above many things which, though now perhaps necessary, may in a higher condition fall away; so, if by our continuing in this posture we may hasten such a happy time, this doubtless will be the path Heaven wishes us to walk in. But"—he paused, and the whole assembly listened with breathless attention—"if such is to be our course, it is evident that an understanding is necessary of adjustment between ourselves and the Fathers of the Holy Office and of the Society of Jesus—an adjustment by which a silence must be allowed our Faith—a silence which, for the sake of those amongst us whose consciences are the most refined and heaven-taught, must be understood to imply dissent to much that has lately been acted and taught. We must understand that this exertion of authority is aimed only at the open teaching of doctrines in which we still believe, and which are still dear to us; and that liberty is allowed our faith so long as we observe a discreet silence—a liberty which shall extend as far as to admission to the Sacrament without previous confession. On this point surely it is necessary that we have a clearer understanding."
Inglesant stopped, and applause, sufficiently loud and unmistakably sincere, showed that a large proportion of the assembly approved of what had been said.
He spoke a word to Don Agostino, and then went on,—
"I am willing to confess, and this august assembly will be willing to confess, that to the rulers of Christ's ark—those who have to answer for the guidance of the peoples of the world, and who know far better than we can the difficulties and dangers which environ such a task—this allowance to the lower masses of the people, so prone to run to extremes and to err in excess, would seem unwise; and I am not unwilling also to admit that we may have erred in making this way too public, before the world was sufficiently prepared for it. Both for this, and for any other fault, we are willing to suffer penance, and to submit to the Holy Church in silence; but, this acknowledged and performed, we must be allowed, within certain limits, to retain the freedom we have enjoyed, and some manifest token must be given us that such will be the case."
A singular murmur again filled the room—a murmur compounded of intense sympathy and of admiration at the boldness of the speaker.
Inglesant went on.
"But you will ask me, how is this to be obtained? I am allowed to say that I have not undertaken the mission save at the request of others whom it well becomes to direct my service in all things. They consider that for some reason I am fitted for the task. I am—and I speak with all gratitude—a pupil of the reverend and holy Society of Jesus, and whatever I possess I owe to its nursing care. I am besides, though I have never acted in such capacity, still an accredited agent of the Queen Mother of England, that most faithful daughter—I had almost said Martyr—of the Church. I will see the General of the Order, and if this assembly will allow me to speak in its name, I will offer to him our dutiful submission if he, on his part, will give us some public sign that we are allowed our private interpretation upon the late events, and our liberty upon the point which I have named."
When Inglesant sat down Cardinal Howard spoke. He was followed by several others, all of whom complimented the Cavaliere upon his devotion to so good a cause; but abstained from expressing any decided opinion on the expediency of his proposal. But when two or three speeches had been made, the mixed character of the assembly began to show itself. It is true that it had been carefully selected, yet, in order to give it importance and influence, it had been necessary to include in the invitations as many as possible, and the result was soon apparent. There were many present who had joined the ranks of the Quietists more from a weariness of the existing order than from sincere devotion. There were many present who had joined them sincerely, but who, from timidity and caution, were desirous to escape the anger of the Inquisition by submission and silence, and who deprecated any risk of exciting a still more harsh exertion of authority. Both these parties, increased by waverers from the more devoted portion of the company, united in advising that no action should be taken, farther than that which had been already used, and which, it might be hoped, had secured the principal object of their wishes, the release of their friends.
They argued that confession before each communion could not be burdensome to those who were in a state of grace, and therefore had nothing to confess; and even if it were, as the Fathers of the Church judged it necessary for the suppression of error, and for the good of the ignorant and unenlightened, it ought to be submitted to most willingly by those farthest advanced in the spiritual life. These speakers also argued that many things which were held by the Quietists harmlessly to themselves were liable to be misunderstood, and that anything which tended to draw off the mind from the mystery of the Sacrifice of the Mass, or from the examples of the saints, tended to divert the vulgar from devotion to the Saviour, and savoured of Deism.
They argued that although perhaps many things were unnecessary to those whose religious life was far advanced, such as the breviary, beads, images, many prayers, etc., yet it was not so to others, and that no doubt, where it was suitable, relaxation would be easily obtained from one's director. No one had insisted more upon the necessity of a spiritual guide than had Molinos, and it was now the time to prove the reality of our obedience to the voice of the Church.
It was argued that many things in Molinos's writings seemed to tend towards Calvinism, and the doctrine of Efficacious Grace, which no one present—no true child of the Church—could defend,—a doctrine which limited the Grace of God, and turned the free and wide pastures of Catholicism into the narrow bounds of a restricted sect; and it was finally hinted that there was some reason to believe that the promoters of the meeting were acting with a farther intention than at first appeared, and that they desired to introduce changes into the Catholic faith and discipline, under cover of this discussion.
This last insinuation was a home thrust, and was so felt by the meeting. The subject of Efficacious Grace had also been introduced very skilfully by a young priest, a pupil of the Jesuits himself.
After a brief consultation with his party Inglesant replied that a great deal of what had been advanced was unanswerable; that he himself, a pupil of the Jesuits, was as much opposed to the doctrine of Efficacious Grace as any one could be; that it was the intention of no one present to urge any course of action unless the meeting unanimously approved of it; and that, as it appeared that the majority of those present were prepared to submit to the Holy Office, and did not desire any negotiation, nothing farther would be attempted.
There weighed, in truth, upon the hearts of all, and had probably oppressed Inglesant as he spoke, a sense of hopelessness and of contention with an irresistible power. In spite of this feeling, however, the decision of the chiefs drew forth expressions of impatience and regret from the more enthusiastic partisans; but as these were mostly women, who could not address the assembly, or such as were not prepared to make themselves prominent in face of almost certain arrest, the discussion became desultory and ineffectual, and the meeting finally broke up without any decision having been arrived at.
The Piazza was full of carriages and servants, and the Duke di Ceri had an enormous train of equipages following his carriage to escort him beyond the gate, on the way to his villa near Civita Vecchia, whither he returned immediately, not choosing to stay in Rome.
The meeting being over, Don Agostino urged Inglesant to leave Rome; indeed, the Duke had already pressed him to accompany him to Civita Vecchia, but Inglesant declined.
The motives which influenced him were of a mixed nature. He was prompted by the most sincere desire to find out a way, both for himself and for others, in which the highest spiritual walk, and the purest condition of spiritual worship, might be possible within the Church of Rome. There was probably nothing in this world which he desired more than this, for in this was included that still more important freedom, the liberty of the reason; for if it were possible for the spirit to be free, while fulfilling the outward observances, and participating in the outward ordinances of the Church, so also it must be possible for the reason to be free too.
It had been this very desire, singular as it may seem, which had attached him to the Society of the Jesuits. Not only were their tenets—notably that of sufficient grace given to all men—of wider and more catholic nature than the Augustinian doctrines held by most bodies both of Churchmen and Protestants, but the Society had always, in all its dealings with men, shown a notable leaning to tolerance, even, so its enemies asserted, of sin and vice.
But besides these motives which had something of a refined and noble character, Inglesant had others. A life of intrigue and policy had, from training and severe practice, become a passion and necessity of his life. To leave the field where such a fight was going on, to remain in Rome, even, an inactive spectator, allowed to pursue his own path merely from the ignoble fact that he was not worth arrest,—both these courses of action were intolerable to him. He had promised Molinos that he would not be wanting in the hour of trial, and he would keep his word. He was utterly powerless, as the events of the last few moments would have shown him had he not known it before. The most powerful, the noblest confederacy fell away impotently before an invisible yet well-understood power, and a sense of vague irresistible force oppressed him, and showed him the uselessness of resistance.
Nevertheless he requested the loan of Don Agostino's carriage that he might go at once to the General of the Society. He was shown at once into a small cabinet, where he was kept waiting a few moments, the General in fact being engaged at that moment in listening to a detailed account of the meeting, and of the speeches delivered at it. He however entered the room in a few minutes, and the two men saluted each other with the appearance of cordial friendship. Inglesant had not changed his dress, and the General ran his eyes over it with somewhat of an amused expression, doubtless comparing the account he had just received with the appearance of his visitor, the purpose of which he was fully alive to.
Inglesant began the conversation.
"Your reverence is probably acquainted already with the meeting in the Piazza Colonna, and with its objects and results. I, however, have come to relate what passed as far as you may be disposed to listen, and to give any information, in a perfectly open and sincere manner, which you may wish to receive. In return for this I wish to ask your reverence two or three questions which I hope will not be unpleasant, and which you will of course answer or not as it pleases you."
"As I understand the meeting, Signore Cavaliere," said the General with a slight smile, "it rejected your mediation, in spite of the elaborate care with which the proposal was brought before it, a care extending to the minutest particulars, and the chastened eloquence and perfect style in which it was offered."
This sarcasm fell comparatively harmlessly upon Inglesant, preoccupied as his thoughts were. He therefore bowed, saying,—
"The meeting rejected my mediation, or rather it thought that no mediation was necessary, and trusted itself implicitly to the fatherly care of the Society of Jesus."
"What does the meeting representing this new heresy demand?"
"It demands nothing but the deliverance of its friends now in prison."
"And nothing else?"
"Nothing else from the meeting. I am here to demand something else."
"On your own behalf alone?"
"On my own responsibility solely; but if my request is granted, many will be benefited by my work."
"Have you no abettors? You came here in Don Agostino's coach."
"I am Don Agostino's dear and intimate friend, and it is not much that he should lend me his coach. I have many friends in Rome."
"I know it," said the Jesuit cordially, "and among them the Order of Jesus is not the least sincere."
Inglesant bowed, and there was a slight pause. Then the General said,—
"What do you demand?"
"I demand spiritual freedom—the freedom of silence."
"Freedom will be abused."
"Not by me nor by my friends. We pledge ourselves to unbroken silence. All we demand is freedom to worship God in private as He Himself shall lead us. We ask for no change in public doctrine. We seek no proselytes. In fact, we confine ourselves to one desire, the sacrament without confession."
The Jesuit made no reply, but continued to look fixedly into Inglesant's face.
"It seems to me, Father," Inglesant went on, with a touch of bitterness in his tone, "that the Society is changing its policy, or rather that it has a different policy for different classes of men. So far as I have known it, it has pursued a course of compromise with all men, and especially with the weak and frail. It has always appeared to me a trait much to be admired, that in which it is likest to the divine charity itself; but the world has been very severe upon it. And when the world says, 'You have pandered to vice in every form; you have rendered the confessional easy of approach, and the path of penitence smooth to the impenitent; you have been lenient, nay more than lenient, to the loose liver, to the adulterers and menslayers,—surely you might be mild to the devout; surely you might extend a little of this infinite pity to the submissive and obedient, to the pure in life and soul who seek after God; 'Difficile est satiram non scribere. Nam quis iniquae tam patiens urbis, tam ferreus, ut teneat se.' If the world says this, what am I to answer?' For, if it be so necessary to confine the soul to narrow dogmas lest she go astray, it must be also necessary to deal freely and sharply with these sins of the flesh, lest they bring men to sensuality and to hell. By thus acting, as it seems to me, and not by making the righteous sad, you would follow the teaching of those beautiful words of one of your Fathers, who says, 'that the main design of our Society is to endeavour the establishment of virtue, to carry on the war against vice, and to cultivate an infinite number of souls.'"
"You are a bold man, Signore Cavaliere. For far less words than you have spoken men have grown old in the dungeons of Saint Angelo, where the light of day never comes."
Inglesant, who rather wished to be imprisoned, and flattered himself that he should soon be released, was not alarmed at this menace, and remained silent.
A pause ensued, during which something like this ran through the Jesuit's mind:—
"Shall I have this man arrested at once, or wait? He came to us well recommended—the favourite pupil of an important member of the Society, who assured us that he was an instrument perfectly trained, ready at all points for use, and of a temper and spirit far above the average, not to be lost to the Order on any account. He has proved all that was said of him, and much more. The Papal throne itself is under obligation to him. But do we want such a man so much? I have scores of agents, of instruments ready to my hand, with whom I need use no caution—no finesse; why waste any on one, however highly finished and trained? But, on the other hand, I speak this in Rome, where everything is our own, and where the sense of power may have unfitted me from properly understanding this man's value. In the rough regions in partibus such a tool as this, fine and true as steel, tried in the fire as steel, doubtless is not lightly to be thrown away; at all events, nothing is to be done hastily. So long as he is in Rome he is safe, and may be clapped up at any moment. I almost wish he would leave, and go back to his teacher."
All this occupied but a few seconds, and, as the Jesuit made no answer, Inglesant, who scarcely expected any definite reply, took his leave. To his surprise, however, the General insisted on accompanying him to his coach. They crossed the courtyard to where the equipage of Don Agostino stood in the street. In the excited imagination of Rome at that moment, the sight of Don Agostino's carriage before the Jesuits' College had attracted a crowd. When Inglesant appeared, accompanied by the General, the excitement became intense. As they reached the carriage door, Inglesant knelt upon the pavement, and requested the Jesuit's blessing; the foremost of the crowd, impressed by this action, knelt too. Inglesant rose, entered the carriage, and was driven off; and two different rumours spread through Rome—one, that the Society had come to terms with the Quietists through the mediation of the Cavaliere; the other, that the Cavaliere di San Georgio had betrayed the Quietists, and made his peace with the Order; and this last report received the greatest amount of credit.
CHAPTER XVIII.
The Inquisitors and the Jesuits continued to adopt a policy of great leniency to those who were in prison. The majority, after one examination, were released, merely going through the form of abjuring heresies and errors of which they had never dreamed. Owing to this politic course of action, assisted by the dislike and contempt which the people felt towards the then Pope, who was supposed to be a favourer of Molinos, and of whose dull reign the Romans were weary, a great change took place in the opinions of the populace. The credit of the Jesuits rose exceedingly, and they became celebrated for their excessive mildness, who before had been blamed for their rigour. To such an extent did they gain in popular estimation, that the chiefs of the defeated party were unable to keep back great numbers of the followers of Molinos from coming in to the Inquisitors every day, to accuse themselves of heresy, and to offer themselves to penance. These being very gently treated, and dismissed in peace, testified everywhere to the clemency of the Holy Office and of the Jesuits. The excitement, which before had set in one direction, was now turned with equal impetuosity in another; and many who had before, doubtless in perfect sincerity, found—or fancied they found—spiritual satisfaction in the "method of contemplation," now discovered an equal benefit in an excessive orthodoxy. The Quietist party was utterly crushed, and put to ignominious silence; and Molinos himself became an object of hatred and contempt; while, all the time, with extraordinary inconsistency, it was publicly reported that the reason of this surprising clemency was the great support which his doctrine received from the mystical Divinity, which had been authorized by so many canonizations, and approved by so many Councils and Fathers of the Church. The leaders of the defeated party lived as in a desert. Their saloons, which only a few days before had been crowded, were now empty, and Cardinal Petrucci himself was visited by no one; while the Jesuits were everywhere received with enthusiasm, so true to the character that the Satirist gave a thousand years before did the Roman populace remain—
"Sequitur fortunam, ut semper, et odit"Damnatos."
Some slight portion of this popular applause fell to Inglesant's lot, whichever report was believed—whether, as the agent of the Society he had betrayed his friends, or had used his influence to procure this unexpected policy of mercy—either supposition procured him notoriety and even approbation. It now only remained to watch the fate of Molinos, and the inmates of Don Agostino's palace waited in silence the policy of their triumphant opponents. The Jesuits began by circulating reports of his hypocrisy and lewd course of life—facts of which they said they had convincing evidence. They said that these scandals had been proved before the Pope, who then, and not till then, had renounced his cause. The Romans replied to this story that they believed it, for the Pope was a good judge of such matters, but none at all of the questions of theology on which the quarrel had previously turned. There was not at the time, and there never has been since, the slightest evidence offered publicly that these stories had the least foundation; but they amply served their turn, insomuch that when Molinos was brought out to the Minerva on the day of his condemnation, he was saluted by the people with cries of "Fire! Fire!" and, but that his coach was resolutely defended by the Sbirri and guards, he would have been massacred by the furious mob.
When the morning rose upon the day on which his condemnation was to take place, the tribunal of the Minerva, and all the avenues and corridors leading to it, were thronged with an excited crowd. For days before, all the efforts both of money and favour had been exerted to procure good places in the court itself, and those who were unable to gain these coveted seats lined the corridors and staircases, while the populace outside thronged the streets leading from the prison of the Inquisition. The windows and house tops were crowded; scarcely an inhabitant of Rome but was to be found somewhere on the line of route; the rest of the city was a desert.
The vine-clad wastes of the Aventine, the green expanse of the Campo Vacchino, and the leafy walls of the Colosseum and of the arches, were lying under the morning sunlight, calm and quiet as in the midst of a happy and peaceful world. As Inglesant came across from the lonely convent where he still occasionally lodged, and turned out of the square of the Ara Cœli, the silent tenantless houses and palaces looked down with dim eyes like a city of the dead; and as he came into the Via del Gesu the distant hum and murmur of the crowd first broke upon his ear. Here and there a belated spectator like himself turned out of some bye-street or doorway, and hastened towards the Piazza della Minerva.
Inglesant turned off by a side street, and, following the narrow winding lanes with which he was well acquainted, came out into the Via di Coronari at some midway distance between the prison of the Inquisition and the Minerva. He was just in time. As he stationed himself against the wall of the Church of St. Maria de Anima and the German Hospital, he knew, by the excitement and frantic cries of the crowd, that Molinos was not far off. He was brought along the street in a large coach with glass windows, a Dominican friar seated at his side. On each side of the carriage and at the horses' heads the Sbirri and Swiss guards exerted themselves manfully to keep back the people and to clear the way. A deafening shout and cry rose unceasingly, and every few moments the crowd, pressing upon the carriage and the guards, caused them to come to a dead stop. Clinging to the horses' heads, to the carriage itself, to the halberds of the Swiss, climbing on the steps and on the back of the coach, had the crowd desired a rescue, Inglesant thought one bold and decided leader might have accomplished it in a few desperate moments. But the mob desired nothing less. This man—who but a few weeks ago had been followed by admiring crowds, who had been idolized in courtly saloons, whose steps and walks had been watched with the tender and holy devotion with which a people watches the man whose life it takes to be hid in God; whom loving modest women had pointed out to their children as the holy monk whom they must love and remember all their lives; whom passionate women, on whose souls the light of God had broken, had followed trembling, that they might throw themselves at his feet, and clinging to his gown, hear the words of gospel from his lips; to whom desperate men had listened whom no other voice had ever moved;—this man was now the execration of the mob of Rome. Amidst the roar and din around no word was distinguishable but that terrible one of "Fire!" that pointed to a heretic's death at the stake; and, but for the determined resistance of the guards, Molinos would have been dragged from the coach and butchered in the streets.
When the carriage arrived opposite the spot upon which Inglesant had posted himself, he could see Molinos's face as he sat in the coach. He was carefully dressed in his priestly habit, and looked about him with a cheerful serene countenance. "He looks well," said a man, not far from Inglesant, who had been very bitter against the prisoner; "the secret of his success is not far to seek, for his face possesses all the charms that are able to captivate, especially the fair sex."
When the coach was close to Inglesant the crowd made another and most determined attack, and the horses came to a stand. The cries of "Fire! Fire!" rose louder and more fiercely, and the guards were for a moment beaten from one of the doors. It seemed that nothing could prevent the people from dragging their victim into the street; Inglesant felt his blood turn cold, fully expecting to see the massacre performed before his eyes; but before the people could open the door, which seemed fastened on the inside, the guard rallied, and by the free use of their halberds and short swords recovered the coach, and drove back the mob.
Through all this scene Molinos had preserved his perfectly unconcerned expression, and his eyes, wandering calmly over the people, at last rested upon the spot where Inglesant stood. Whether he recognized him or not Inglesant did not know, for he involuntarily drew back and shrank from his eye. He learnt afterwards that Molinos did recognize him, and also noticed his recoil. "He fears I should compromise him with the furious crowd," he thought; "he need not fear."
Inglesant's movement was caused, however, by a thought very different from this one, which indeed never occurred to him. He was ashamed to meet Molinos's eye. In the daylight and sunshine they had walked together, but when the trial came, the one was taken, and all the rest escaped. It was impossible but that some at least of the fortunate many should feel some pangs of uneasiness and doubt. Inglesant especially, the agent and confidant of the Jesuits, was open to such thoughts, and before the single-hearted uncompromising priest and confessor could not but feel in some sort condemned. The carriage passed on amid the unabated fury of the people, and, turning aside down a narrow winding lane, he entered the Dominicans' Church, to the reserved part of which he had a ticket of admission, to be ready for the final scene.
Molinos was taken to one of the corridors of the Minerva, where he stood for some time looking about him very calmly, and returning all the salutes which were made him by those who had formerly been of his acquaintance. To all inquiries he returned but one answer; that they saw a man who was defamed, but who was penitent (infamato ma penitente). After he had stood here some time he was conducted into a small apartment, where a sumptuous repast was spread before him, and he was invited to partake as of his last luxurious indulgence before being shut up in a little cell for life. A strange banquet! and a strange taste such delicacies must have to a man at such a time.
After dinner he was carried into the Church, as in a triumph, in an open chair upon the shoulders of the Sbirri. The tapers upon the altar shrines showed more clearly than did the dim and sober daylight that penetrated beneath the darkened roofs the three mystic aisles of the strange Church, which were filled with a brilliant company of cardinals, nobles, innumerable ladies, gentlemen of every rank, ecclesiastics without end. The dark marble walls, the sumptuous crowd, the rich colours of the stained glass, gave a kind of lurid splendour to the scene; while on every side the sculptured forms upon the monuments, with stolid changeless features, stood out pale amidst the surrounding gloom; and here and there, where free space was kept, the polished marble floor reflected the sombre brilliancy of the whole.
As Molinos was brought up to his place he made a low and devout reverence to the Cardinals, and his manner was perfectly possessed and without a show of fear or shame. He was made to stand up before the altar, a chain was bound round him and fastened to his wrists, and a wax taper was placed in his hands. Then with a loud voice a friar read his Process, so as to be heard by all in the Church: and as some of the articles were read, there were loud cries from the reverend and polite assembly of "Fire! Fire!"
In a few moments the sight was over, and Molinos was led back to the street, to be placed this time in a close carriage, and taken back to the prison, where his cell was prepared. As Inglesant stepped back into the aisle of the Church he felt some one pull him by his Benedictine gown, and turning round, he saw a lady in a velvet masque. She appeared excited, and, as far as he could see, was weeping, and her voice, which he thought he recognized, was broken and indistinct.
"Cavaliere," she said, "he will stop a moment in the vestibule before they put him in the coach. I want him to have this—he must have it—it will be a relief and consolation to him unspeakable. They will stop all of us, and will let no one come to him; but they will let you. You are a Jesuit, and their friend. For the love of Gesu, Cavaliere, do him and me, and all of us, this favour. He will bless you and pray for you. He will intercede for you. For the love of God, Cavaliere!"
She was pleading with such eager tearfulness and such hurried speech and gesture, that he could not doubt her truth, yet he paused a moment.
"Surely I know your voice?" he said.
"Ah! you know me," replied the masque, "but that is of no consequence. Another moment, and it will be too late. Cavaliere! for the love of Gesu!"
Inglesant took the small paper packet, which seemed to contain a casket, and went down the fast emptying Church. As he reached the entrance he turned and looked back for the velvet masque, but she was nowhere to be seen. His mind was full of suspicion, yet he was not unwilling to fulfil his mission. He should, at any rate, speak to Molinos, and perhaps grasp his hand.
In the vestibule Molinos stood alone, a circle being kept at some distance round him by the guard. His manner was unchanged and calm. The select crowd stood around gazing at him with eager curiosity; outside might be heard again the shouting of the mob, and the cry of "Fire!" Inglesant advanced towards the Captain of the Sbirri; but, to his surprise, before he could speak, the latter made a sign, and the guards fell back to let him pass. A murmur ran through the crowd, and every one pressed forward with intense eagerness. Molinos looked up, and an expression of grateful pleasure lighted up his face as he extended his hand. Inglesant grasped it with emotion, and looking him in the face, said,—
"Adieu, Father, you are more to be envied than we. You are clothed in the heavenly garment and sit down at the supper of the King; we wander in the outer darkness, with an aching conscience that cannot rest."
The expression of the other's face was compassionate and beautiful, and he said,—
"Adieu, Cavaliere, we shall meet again one day, when the veil shall be taken from the face of God, and we shall see Him as He is."
As Inglesant grasped his hand he slipped the casket into it, and as he did so dropped on one knee. The hand of the monk rested on his head for a moment, and in the next he had risen and stepped back, and the guards closed in for the last time round Molinos, and the crowd pressed after, following them to the coach.
When the carriage had driven off, and the crowd somewhat dispersed, Inglesant came down the steps, and was turning to the right into the Corso when he was surprised to see that the Captain of the Sbirri had not followed his prisoner, but was standing on the causeway with two or three of his men, near a plain carriage which was waiting. As Inglesant came up he turned to him, and said politely,—
"Pardon, Signore Cavaliere, I must ask you to come with me. You have conveyed a packet to a condemned prisoner—a grave offence—a packet which contains poison. You will come quietly, no doubt."
"I will come quietly, certainly," said Inglesant. "Where are we going? to the Inquisition?"
"No, no," said the other, as he followed the new prisoner into the coach, "yours is a civil offence; we are going to the St. Angelo."
"The General must have a taste for theatricals," thought Inglesant as the coach rolled off, "or he never could have planned such a melodrama."
On their arrival at the castle he was conducted into a good room, not in the tower, which commanded an extensive view of St. Peter's. Great liberty was allowed him, everything he liked to pay for was procured for him, and at certain hours he was allowed to walk on the glacis and fortifications.
The second day of his confinement was drawing to a close when he was visited by the Dominican who had attended Molinos. This monk, who seemed a superior person, had evidently been impressed by the conversation and character of his prisoner. After the first greeting he said,—
"That unhappy man requested me to bring you a message. It was to the effect that he had done you wrong. He saw you among the crowd as he was being brought to the Minerva, and noticed that you shrank back. He accused you in his mind of fearing to be compromised; he knows now that, on the contrary, you were watching for an opportunity to do him a service. It was but the thought of a moment, but he could not rest until he had acknowledged it, and begged your forgiveness. He bade me also to tell you that 'the bruised reed is not broken, nor the smoking flax quenched.'"
"Where did you leave him?" said Inglesant.
"At the door of his cell, which he calls his cabinet."
"'The smoking flax is not quenched,'" said Inglesant; "I hear that one of his followers, a day or two ago, before the tribunal told the examiners to their faces that they 'were a company of unjust, cruel, and heretical men, and that the measure which they dealt to others was the same that Christ Himself had received from His persecutors.'"
"It is true," said the Dominican, "and it is true also that he is released; such, on the contrary, is the clemency of the Church."
After an imprisonment of about a fortnight, as Inglesant was one day taking his usual walk upon the fortifications, he was informed that the General of the Order was in his room, and desired to see him. He went to him immediately, and was received with great appearance of friendliness.
"You will pardon my little plot, Cavaliere," said the General, "especially as I gave orders that you should be made very comfortable here. I wished to see in what manner and how far you were our servant, and I have succeeded admirably. I find, as I imagined, that you are invaluable; but it must be on your own terms, and at your own time. You are faithful and unflinching when you have undertaken anything, but each mission must be entered upon or renounced at your own pleasure. I hope you have not been nourishing bitter thoughts of me during your incarceration here."
"Far from it," replied Inglesant; "I have nothing to complain of. I have all I want, and the view from these windows is, as you see, unrivalled in Rome. If it consists with your policy I should take it as a great favour were you to inform me whether the velvet masque was a mere tool or not. I could have sworn that her accent and manner were those of a person speaking the truth; still, when the Captain of the Sbirri made way for me I thought I was in the toils."
"Your penetration did not err. The lady was the Countess of ——. She conceived the idea of communicating with Molinos herself, and confided it to her director—not in confession, observe. He consulted me, and we advised what took place; and what may console you still farther, we did the lady no wrong. We have reason to know that, besides the poison, some writing was conveyed to Molinos together with the casket, by which he obtained information which he was very desirous of receiving. You will forgive me now, since your 'amour propre' is not touched, and your friend's purpose is served."
There was a pause, after which the General said,—
"You have deserved well of the Order—few better; and whatever their enemies may say, the Companions of Jesus are not unmindful of their children, nor ungrateful, unless the highest necessities of the general good require it. You look upon the prosecution of Molinos as an act of intolerable tyranny, and you are yourself eager to enter upon a crusade on behalf of religious freedom and of the rights of private devotion and judgment. You are ready to engage almost single-handed against the whole strength of the Society of Jesus, of the Curia, and of the existing powers. I say nothing of the Quixotic nature of the enterprise; that would not deter you. Nor of its utter hopelessness; how hopeless you may judge from the sudden collapse of the party of Molinos—a party so favoured in high places, so fashionable, patronized, as has been said, even by the Pope himself. You may also judge of this from the fact, of which you are probably aware, that every detail of your late meeting was communicated to us by the President of that meeting, and by many of those who attended it. But in speaking of these matters to you, whose welfare I sincerely seek, I address myself to another argument which I imagine will have more weight. You have only considered this coveted spiritual freedom as the right of the favoured few, of the educated and refined. You have no desire and no intention that it should be extended to the populace. But you do not consider, as those who have the guidance of the Church polity are bound to consider, that to grant it to the one and deny it to the other is impossible; that these principles are sure to spread; that in England and in other countries where they have spread they have been the occasion of incalculable mischiefs. You are standing, at this moment, thanks chiefly to the nurture and clemency of the much-abused Society of Jesus, at a point where you may choose one of two roads, which, joining here, will never meet again. The question is between individual license and obedience to authority; and upon the choice, though you may not think it, depends the very existence of Christianity in the world. Between unquestioning obedience to authority and absolute unbelief there is not a single permanent resting-place, though many temporary halts may be made. You will scarcely dispute this when you remember that every heretical sect admits it. They only differ as to what the authority is to which obedience is due. We, in Rome at least, cannot be expected to allow any authority save that of the Catholic Church, and indeed what other can you place instead of it—a Book? Do you think that those who have entered upon the path of inquiry will long submit to be fettered by the pages of dead languages? You know more of this probably than I do from your acquaintance with the sceptics of other lands."
He paused as if waiting for a reply, but Inglesant did not speak; perhaps the logic of the Jesuit seemed to him unanswerable—especially in the St. Angelo at Rome.
After a few seconds the latter went on,—
"Ah! I fear you still bear me some malice. If so, I regret it very much. As I said before, you have no truer friend in Rome than the Order and its unworthy General. I am convinced, both by my own experience and by the reports of others, that you are an invaluable friend and agent of the Society in countries where men like you, gentlemen of honour, bold, unflinching, and of spotless name, are wanted at every turn,—men who have the confidence of both parties, of enemies as well as friends. But long ere this you will have seen that here in Rome we do things differently; here we strike openly and at once, and we require agents of a far lower type, not so much agents, indeed, as hammers ready to our hand. Your refined nature is altogether out of place. As a friend I recommend your return to England. Father St. Clare is there, and no doubt requires you, and I am very certain that the climate of Rome will not suit your health. You have passed some years very pleasantly in Italy, as I believe, in spite of your share in those great sorrows to which we all are heir; and though I am grieved to separate you from your friends, the noblest in Rome, yet it is better that you should be parted in this manner than by sharper and more sudden means. Every facility shall be given you for transferring your property to England, and I hope you will take with you no unpleasant recollections of this city, and of the poor Fathers of Jesus, who wish you well."
He pronounced these last words with so much feeling that Inglesant could only reply,—
"I have nothing to say of the Society but what is good. It has ever been most tender and parental to me. I shall go away with nothing but sadness and affection in my heart; with nothing but gratitude towards you, Father, with nothing but reverence towards this city—the Mother of the World."