Sylvester Blougram, styled in partibus
Episcopus, nec non—(the deuce knows what
It’s changed to by our novel hierarchy). (ll. 972-974.)
(2) The reference in lines 957-960 to the Bishop’s influence in the literary world, in particular with the editors of Reviews, “whether here, in Dublin or New York,” recalls the fact that The Dublin Review had been founded by Cardinal Wiseman in 1836.
(3) Again, in the opening lines, the allusion to Augustus Welby Pugin, the genius of ecclesiastical architecture of the last century. When Wiseman, in 1840, became President of Oscott College, Pugin was alarmed for the results of his influence in architectural matters; since the Cardinal’s tastes had been formed in Rome, whilst the design of Pugin included a Gothic revival in ecclesiastical architecture and vestments, as well as the universal adoption of Gregorian chants in the services of the Church. In spite, however, of the architect’s fears, and some preliminary collisions, the two men subsequently succeeded in preserving amicable relations. Hence the Bishop’s tolerant, but half-satirical comment,
We ought to have our Abbey back, you see.
It’s different, preaching in basilicas,
And doing duty in some masterpiece
Like this of brother Pugin’s, bless his heart!
I doubt if they’re half-baked, those chalk rosettes,
Ciphers and stucco-twiddlings everywhere. (ll. 3-8.)
(4) Any considerations of internal evidences, especially those touching the question of scepticism, will necessarily be repeated in following the Bishop’s arguments: but it may be well to refer briefly in this place to the most noted characteristics of the Cardinal as estimated by the contemporary world.
(a) By some, even among his own clergy, he is reported to have been opposed on account of his ultramontane tendencies and innovating zeal, in particular with regard to the introduction of sacred images into the churches, and the adoption of certain devotional exercises not hitherto in use amongst English members of the Roman Catholic community. Thus we find the Bishop asserting, “I ...
... would die rather than avow my fear
The Naples’ liquefaction may be false,
When set to happen by the palace-clock
According to the clouds or dinner-time. (ll. 727-730.)
Browning thus suggests the fact obvious to the world at large,—the apparently implicit acceptance by the Cardinal of miracles which to the average mind are impossible of credence; at the same time he allows opportunity for an explanation of the position: the prelate fears the effect upon the main articles of his faith of questioning that which is least.
First cut the Liquefaction, what comes last
But Fichte’s clever cut at God himself? (ll. 743-744.)
(b) Whilst, however, preserving these extreme views with regard to the position and tenets of the Church, the Cardinal, with statesmanlike wisdom, recognized that, in accordance with its genius as implied in the attribute Catholic, it must likewise keep pace with the intellectual advance of the age, not holding aloof from, but, where possible, assimilating the highest results of contemporary thought. Now it is easy to perceive that the onlooker of that day may have found these apparently conflicting tendencies in the Cardinal’s mind difficult of reconcilement, and only to be accounted for by the supposition already suggested that the man capable of assuming such an attitude towards his creed must be, if not a fool, then an arch-hypocrite. It has been the work of Browning to show how, without detriment to his intellectual capacity, the Bishop may justify his position. To what extent, if at all, his moral character is affected thereby must depend upon the degree of sincerity which we allow to the entire exposition.