From the Lakes of Killarney to the Golden Horn

by Henry M. Field

"The Roman Catholic papers at The Hague publish a pastoral letter from the Pope to the Archbishop of Utrecht, by which his Holiness makes known that Johannes Heykamp has been excommunicated, as he has allowed himself to be elected and ordained as archbishop of the Jansenists in Holland, and also Johannes Rinkel, who calls himself Bishop of Haarlem, who performed the ordination. The Pope also declares to be excommunicated all those who assisted at the ceremony. The Pope also calls this ordination 'a vile and despicable deed,' and warns all good Catholics not to have any intercourse with the perpetrators of it, but to pray without ceasing that God may turn their hearts."

It is noteworthy that all these anathemas are simply for ecclesiastical offences, not for any immorality, however gross. The Queen of Spain may be notorious for her profligacy, yet she receives no rebuke, she is even as a beloved daughter, to whom the Pope sends presents, so long as she is devout and reverent towards him, or towards the Church. So any prince, or private gentleman, may break all the Ten Commandments, and still be a good Catholic; but if he doubts Infallibility, he is condemned. All sins may be forgiven, except rebellion against the Church or the Pope. He has excommunicated Döllinger, the most learned Catholic theologian in Europe, and Father Hyacinthe, the most eloquent preacher. Poor Victor Emmanuel comes in for oft-repeated curses, simply because in a great political crisis he yielded to the inevitable. He did not seize Rome. It was the Italian people, whom he could no more stop than he could stop the inrolling of the sea. If he had not gone before the people they would have gone over him. But for this he is cut off from the communion of the Catholic Church, and delivered over, so far as the anathema of the Pope can do it, to the pains of hell.

And yet if we allege this as proof that some remains of human infirmity still cling to the Infallible Head of the Church, or that a very kind nature has been turned into gall and bitterness, we are told by those who have just come from a reception that he was all sweetness and smiles. An English priest who is in our hotel had an audience last evening, and he says: "The Holy Father was very jolly, laughing heartily at every pleasantry." It does one good to see an old man so merry and light-hearted, but does not such gayety seem a little forced or out of place? Men who have no cares on their minds may laugh and be gay, but for the Vicar of Christ does it not seem to imply that he attaches no weight to the maledictions that he throws about so liberally? If he felt the awful meaning of what he utters, he could not so easily preserve his good spirits and his merriment, while he consigns his fellow-men to perdition. One would think that if obliged to pronounce such a doom upon any, he would do it with tears—that he would retire into his closet, and throw ashes upon his head, and come forth in sackcloth, overwhelmed at the hard necessity which compelled the stern decree. But it does not seem to interfere with any of his enjoyments. He gives a reception at which he is smiling and gracious, and then proceeds to cast out some wretched fellow-creature from the communion of the Holy Catholic Church. There is something shocking in the easy, off-hand manner in which he despatches his enemies. He anathematizes with as little concern as he takes his breakfast, apparently attaching as much solemnity to one as the other. The mixture of levity with stern duties is not a pleasant sight, as when one orders an execution between the puffs of a cigar. But this holy man, this Vicegerent of God on earth, pronounces a sentence more awful still; for he orders what, according to his theory, is worse than an execution—an excommunication. Yet he does it quite unconcerned. If he does not order an anathema between the puffs of a cigar, he does it between two pinches of snuff. Such levity would be inconceivable, if we could suppose that he really believes that his curses have power to harm, that they cast a feather's weight into the scale that decides the eternal destiny of a human soul. We do not say that he is conscious of any hypocrisy. Far from it. It is one of those cases, which are so common in the world, in which there is an unconscious contradiction between one's private feelings and his public conduct; in which a man is far better than his theory. We do not believe the Pope is half as bad as he would make himself to be—half so resentful and vindictive as he appears. As we sometimes say, in excuse for harsh language, "he don't mean anything by it." He does mean something, viz., to assert his own authority. But he does not quite desire to deliver up his fellow-creatures to the pains of eternal death.

We are truly sorry for the Pope. He is an old man, and with all his natural gentleness, may be supposed to have something of the irritability of age. And now he is engaged in a contest in which he is sure to fail; he is fighting against the inevitable, against a course of things which he has no more power to withstand than to breast the current of Niagara. He might as well take his stand on the brink of the great cataract, and think by the force of prayers or maledictions to stop the flowing of the mighty waters. All the powers of Europe are against him. Among the sovereigns he has not a single friend, or, at least, one who has any power to help him. The Emperor of Germany is this week on a visit to Milan as the guest of Victor Emmanuel. But he will not come to Rome to pay his respects to the Pope. The Emperor of Austria came to Venice last spring, but neither did he, though he is a good Catholic, continue his journey as far as the Vatican. Thus the Pope is left alone. For this he has only himself to blame. He has forced the conflict, and now he is in a false position, from which there is no escape.

All Europe is looking anxiously to the event of the Pope's death. He has already filled the Papal chair longer than any one of his two hundred and fifty-six predecessors, running back to St. Peter. But he is still hale and strong, and though he is eighty-three years old,[8] he may yet live a few years longer. He belongs to a very long-lived family; his grandfather died at ninety-three, his father at eighty-three, his mother at eighty-eight, his eldest brother at ninety. Protestants certainly may well pray that he should be blessed with the utmost length of days; for the longer he lives, and the more obstinate he is in his reactionary policy, the more pronounced does he force Italy to become in its antagonism, and not only Italy, but Austria and Bavaria, as well as Protestant Germany. May he live to be a hundred years old!

CHAPTER XXIV.

PICTURES AND PALACES.

Before we go away from Rome I should like to say a few words on two subjects which hitherto I have avoided. A large part of the time of most travellers in Europe is spent in wandering through palaces and picture galleries, but descriptions of the former would be tedious by their very monotony of magnificence, and of the latter would be hardly intelligible to unprofessional readers, nor of much value to anybody, unless the writer were, what I do not profess to be, a thorough critic in art. But I have certain general impressions, which I may express with due modesty, and yet with frankness, and which may perchance accord with the impressions of some other very plain, but not quite unintelligent, people.

One who has not been abroad—I might almost say, who has not lived abroad—cannot realize how much art takes hold of the imagination of a people, and enters into their very life. It is the form in which Italian genius has most often expressed itself. What poetry is in some countries, art is in Italy. England had great poets in the days of Elizabeth, but no great painters, at a time when the churches and galleries of Italy were illuminated by the genius of Raphael and Titian and Leonardo da Vinci.