To say, I. 137, that among Puritans self-restraint and concealment were sins, is so serious an imputation, especially the first word, that it should be defined which sect was meant. Nobody says that Baxter was rude, not even Howe, in private life. There is a slovenliness in this use of a big brush. Cardinal Howard does not deserve the praise he gets, II. 333. He was a very pale figure.
Observe II. 273. There are no spires in Rome. I hear that the author has never been in Italy. That accounts for many topographical mistakes, and leaves a margin to his credit.
The date of the steps of the Trinità might perhaps be discovered in the life of Cardinal Polignac, or in the article on him in Michaud or Didot. It matters not; but the correctness of local and chronological colour turns on such points as these. I think Cressy could hardly have justified what he says of the Fathers.
On looking over my lengthy prose I find something that I must add:—Valdes never renounced Catholicism, but his writings, only lately made accessible, are the writings of a Protestant. The numbers mentioned in the Irish massacre are, of course, monstrously exaggerated, as were the numbers given by Clarendon, Milton, and Baxter. I quote them to show the greatness of the alarm. The French Jesuits stood by Richelieu and allowed one of their number to be exiled for his opposition to the German war when, after the peace of Prague, it had ceased to be a war in defence of the Protestants, and was purely aggressive. This was because, in 1627, he had made them understand that they must leave France if they resisted his will. It was easier to associate resistance to Puritanism with the Catholic cause than aggression on the Catholic Powers in Germany. I do not say that the care taken to prevent conversion is absolutely impossible. Some Franciscans at that time might have done it; and something like it is told of a Jesuit a few years later.
There is a very curious passage, II. 385, on persecution: It was these selfsame ideas of the future and its relation to this life that actuated their tormentors. This is an attempt to look beneath the surface, and a soothing tribute to the feelings of those who admire Galerius and Calvin and Gregory the Thirteenth. The Natural History of Intolerance has not yet been written; but the analysis is not so simple as these words imply. Half of the persecution in the Roman Empire, all the persecution of Huguenots by the Valois, and of Roman Catholics under Elizabeth, was due to other ideas than those of the future. And where religious ideas induced men to side with the tormentors against Toleration, there is much that is not more sincere or more excusable than the ideas that have led to political massacres. The opinion expressed covers some of the ground, but only a very small part of it.
But I must stop somewhere.
Cannes March 29, 1882
If there are judges and juries in Britain, Macmillan would expose himself to fine and imprisonment by printing what I write to you. You will see in a moment, I am sure, why it could never be.
It would be an offence to the author, because there is no allowance of the large measure of praise and even of admiration due to him—nothing but the Catalogue of objections suggested to me by the belief that I was writing to a too fervent admirer of the book. Without my signature it would be a stab in the dark; and with my name it would be insufferably pretentious, uncalled-for, and unfair. And I, who make a profession of knowing about Conclaves and the like, should be bound to visit more amply, if not more severely, the strangely inadequate and pointless narrative of the election of Chigi. Few things are more curious and dramatic than the Conclaves, and this one is particularly well known.
Besides, Fraser is sure to be very hostile, both in detail and in respect of the scope and spirit of the work. He is sure to quarrel with Jesuit and Cardinal, and to say much of what I have said in strict confidence. Please, dismiss the thought; and if you compliment anything, let it be the paper and handwriting.