Autobiography of Andrew Dickson White — Volume 2

by Andrew Dickson White

Closely connected with this work was that upon the Immunity of the Clergy. Both this and the previous work were in the same order of ideas, and the second fastened into the European mind the reasons why no state can depend upon the Church for the punishment of clerical criminals. His argument was a triumphant vindication of Venice in her struggle with Paul V on this point; but it was more than that. It became the practical guide of all modern states. Its arguments dissipated the last efforts throughout Europe to make a distinction, in criminal matters, between the priestly caste and the world in general.

Among lesser treatises which followed is one which has done much to shape modern policy regarding public instruction. This was his book upon the Education given by the Jesuits. One idea which it enforced sank deep into the minds of all thoughtful men,—his statement that Jesuit maxims develop "sons disobedient to their parents, citizens unfaithful to their country, and subjects undutiful to their sovereign." Jesuit education has indeed been maintained, and evidences of it may be seen in various European countries. The traveler in Italy constantly sees in the larger Italian towns long lines of young men and boys, sallow, thin, and listless, walking two and two, with priests at each end of the coffle. These are students taking their exercise, and an American or Englishman marvels as he remembers the playing fields of his own country. Youth are thus brought up as milksops, to be graduated as scape-graces. The strong men who control public affairs, who lead men and originate measures in the open, are not bred in Jesuit forcing-houses. Even the Jesuits themselves have acknowledged this, and perhaps the strongest of all arguments supplementary to those given by Father Paul were uttered by Padre Curci, eminent in his day as a Jesuit gladiator, but who realized finally the impossibility of accomplishing great things with men moulded by Jesuit methods.

All these works took strong hold upon European thought. Leading men in all parts of Europe recognized Sarpi as both a great statesman and a great historian. Among his English friends were such men as Lord Bacon and Sir Henry Wotton; and his praises have been sounded by Grotius, by Gibbon, by Hallam, and by Macaulay. Strong, lucid, these works of Father Paul have always been especially attractive to those who rejoice in the leadership of a master mind.

But in 1619 came the most important of all,—a service to humanity hardly less striking than that which he had rendered in his battle against the Interdict,—his history of the Council of Trent.

His close relations to so many of the foremost men of his day and his long study in public archives and private libraries bore fruit in this work, which takes rank among the few great, enduring historical treatises of the world. Throughout, it is vigorous and witty, but at the same time profound; everywhere it bears evidences of truthfulness and is pervaded by sobriety of judgment. Its pictures of the efforts or threats by representatives of various great powers to break away from the papacy and establish national churches; its presentation of the arguments of anti-papal orators on one side and of Laynez and his satellites on the other; its display of acts and revelations of pretexts; its penetration into the whole network of intrigue, and its thorough discussion of underlying principles,—all are masterly.

Though the name of the author was concealed in an anagram, the book was felt, by the Vatican party, to be a blow which only one man could have dealt, and the worst blow which the party had received since its author had defeated the Interdict at Venice. Efforts were made, by outcries and calumnies, to discredit the work, and they have been continued from that day to this, but in vain. That there must be some gaps and many imperfections in it is certain; but its general character is beyond the reach of ultramontane weapons. The blow was felt to be so heavy that the Jesuit Pallavicini was empowered to write a history of the Council to counterbalance it, and his work was well done; but Ranke, the most unprejudiced of judges, comparing the two, assigns the palm to Father Paul. His book was immediately spread throughout Europe; but of all the translations, perhaps the most noteworthy was the English. Sarpi had entrusted a copy of the original to his friend, Antonio de Dominis, Archbishop of Spalato, and he, having taken refuge in England, had it translated there, the authorship being ascribed on the title-page to "Pietro Soave Polano." This English translation was, in vigor and pith, worthy of the original. In it can be discerned, as clearly as in the original, that atmosphere of intrigue and brutal assertion of power by which the Roman Curia, after packing the Council with petty Italian bishops, bade defiance to the Catholic world. This translation, more than all else, has enabled the English-speaking peoples to understand what was meant by the Italian historian when he said that Father Paul "taught the world how the Holy Spirit guides the Great Councils of the Church." It remains cogent down to this day; after reading it one feels that such guidance might equally be claimed for Tammany Hall.

Although Father Paul never acknowledged the authorship of the history of the Council of Trent, and although his original copy, prepared for the press, with his latest corrections, still remains buried in the archives at Venice, the whole world knew that he alone could have written it.

But during all these years, while elaborating opinions on the weightiest matters of state for the Venetian Senate, and sending out this series of books which so powerfully influenced the attitude of his own and after generations toward the Vatican, he was working with great effect in yet another field. With the possible exception of Voltaire, he was the most vigorous and influential letter-writer during the three hundred years which separated Erasmus from Thomas Jefferson. Voltaire certainly spread his work over a larger field, lighted it with more wit, and gained by it more brilliant victories; but as regards accurate historical knowledge, close acquaintance with statesmen, familiarity with the best and worst which statesmen could do, sober judgment and cogent argument, the great Venetian was his superior. Curiously enough, Sarpi resembles the American statesman more closely than either of the Europeans. Both he and Jefferson had the intense practical interest of statesmen, not only in the welfare of their own countries, but in all the political and religious problems of their times. Both were keenly alive to progress in the physical sciences, wherever made. Both were wont to throw a light veil of humor over very serious discussions. Both could use, with great effect, curt, caustic description: Jefferson's letter to Governor Langdon satirizing the crowned heads of Europe, as he had seen them, has a worthy pendant in Fra Paolo's pictures of sundry representatives of the Vatican. In both these writers was a deep earnestness which, at times, showed itself in prophetic utterances. The amazing prophecy of Jefferson against American slavery, beginning with the words, "I tremble when I remember that God is just," which, in the light of our civil war, seems divinely inspired, is paralleled by some of Sarpi's utterances against the unmoral tendencies of Jesuitism and Ultramontanism; and these too seem divinely inspired as one reads them in the light of what has happened since in Spain, in Sicily, in Naples, in Poland, in Ireland, and in sundry South American republics.

The range of Sarpi's friendly relations was amazing. They embraced statesmen, churchmen, scholars, scientific investigators, diplomatists in every part of Europe, and among these Galileo and Lord Bacon, Grotius and Mornay, Salmasius and Casaubon, De Thou and Sir Henry Wotton, Bishop Bedell and Vossius, with a great number of others of nearly equal rank. Unfortunately the greater part of his correspondence has perished. In the two small volumes collected by Polidori, and in the small additional volume of letters to Simon Contarini, Venetian Ambassador at Rome, unearthed a few years since in the Venetian archives by Castellani, we have all that is known. It is but a small fraction of his epistolary work, but it enables us to form a clear opinion. The letters are well worthy of the man who wrote the history of the Council of Trent and the protest of Venice against the Interdict.

It is true that there has been derived from these letters, by his open enemies on one side and his defenders of a rather sickly conscientious sort on the other, one charge against him: this is based on his famous declaration, "I utter falsehood never, but the truth not to every one." ("La falsita non dico mai mai, ma la verita non a ogniuno.")[1] Considering his vast responsibilities as a statesman and the terrible dangers which beset him as a theologian; that in the first of these capacities the least misstep might wreck the great cause which he supported, and that in the second such a misstep might easily bring him to the torture chamber and the stake, normally healthful minds will doubtless agree that the criticism upon these words is more Pharisaic than wholesome.