Emerging from the lanes of the city, I found myself on a spacious esplanade, enclosed on three of its sides by double rows of noble elms, and bounded on the remaining side by the cafés and wine-shops of the city, filled with a crowd of loquacious, if not gay, loiterers. In the middle of the esplanade rose the Castle of Milan,—a gloomy and majestic pile, of irregular form, but of great strength. It was on the top of this donjon that the beacon was to be kindled which was to call Lombardy to arms, in the projected insurrection of 1852. The soft green of the esplanade was pleasantly dotted by white groupes in the Austrian uniform, who loitered at the gates, or played games on the sward. But neither here nor in the cafés, nor anywhere else, did I ever see the slightest intercourse betwixt the soldiers and the populace. On the contrary, the two seemed on every occasion to avoid each other, as men, not only of different nations, but of different eras.
There are two monuments, and only two, in Italy, which redeem its modern architecture from the reproach of universal degeneracy. One of these is the Triumphal Arch of Milan, known also as the Arco della Pace. It was full in view from where I stood, rising on the northern edge of the esplanade, with the line of road stretching out from it, and running on and on towards the Alps, over which it climbs, forming the famous Simplon Pass. I crossed the plain in the direction of the Arco della Pace, to have a nearer inspection of it. It was more to my taste than the Duomo. The Cathedral, much as I admired it, had a bewildering and dissipating effect. It presented a perfect universe of towers, pinnacles, and statues, flashing in the Italian sun, and in the yet more dazzling splendour of its own beauty. But, stript of the tracery with which it is so profusely covered, and the countless statues that nestle in its niches, it would be a withered, naked, and unsightly thing, like a tree in winter. Not so the arch to which I was advancing. It rose before me in simple grandeur. It might be defaced,—it might grow old; but its beauty could not perish while its form remained. It presents but one simple and grand idea; and, seen once, it never can be forgotten. It takes its place as an image of beauty, to dwell in the mind for ever. To look upon it was to draw in concentration and strength.
I found this arch guarded by a Croat,—beauty in the keeping of barbarism. Much I wondered what sensations it could produce in such a mind: of course, I had no means of knowing. I touched the arch with my palm, to ascertain the quality of its polish and workmanship. The Croat made a threatening gesture, which I took as a hint not to repeat the action. I walked under it,—walked round it,—viewed it on all sides; but why should I describe what the engraver's art has made so familiar all over Europe? And such is the power of a simple and sublime idea,—whether the pen or the chisel has given it body,—to transmit itself, and retain its hold on the mind, that, though I had only now seen the Arco della Pace for the first time, I felt as if I had been familiar with it all my life; and so, doubtless, does my reader. The little squat figure, with the swarthy face, and dull, cold eye, that kept pacing beside it, watched me all the while my survey was going on. Sorely must it have puzzled him to discover the cause of the interest I took in it. Most probably he took me for a necromancer, whose simple word might transport the arch across the Alps.
The very spirit of peace pervaded the scene around the Arco della Pace. Peace descended from the summits of the Alps, and peace breathed upon me from the tops of the elms. It was sweet to see the gathering of the shadows upon the great plain; it was sweet to see the waggoner come slowly along the great Simplon road; it was sweet to see the husbandman unyoke his bullocks, and come wending his way homeward over the rich ploughed land, beneath the beautiful festoonings of the vine; sweet even were the city-stirs, as, mellowed by distance, they broke upon the ear; but sweeter than all was it to mark the sun's departure among the Alps. One might have fancied the mountains a wall of sapphire inclosing some terrestrial paradise,—some blessed clime, where hunger, and thirst, and pain, and sorrow, were unknown. Alas! if such were Lombardy, what meant the Croat beside me, and the black eagle blazoned on the flag, that I saw floating on the Castle of Milan? The sight of these symbols of foreign oppression recalled the haggard faces and toil-bent frames I had seen on my journey to Milan. I thought of the rich harvests which the sun of Lombardy ripens only that the Austrian may reap them, and the fertile vines which the Lombard plants only that the Croat may gather them. I thought of the sixty thousand expatriated citizens whose lands the Government had confiscated, and of the victims that pined in the fortresses and dungeons of Lombardy; and I felt that truly this was no paradise. To me, who could demand my passport and re-cross the Alps whenever I pleased, these mountains were a superb sight; but what could the poor Lombard, whom Radetzky might order to prison or to execution on the instant, see in them, but the walls of a vast prison?
The light was fast fading, and I re-crossed the esplanade, on my way back to the city. High above its roofs, rose the spires and turrets of the Duomo, looking palely in the twilight, and reminding one of a cluster of Norwegian pines, covered with the snows of winter. As I slowly and musingly pursued my way, my mind went back to the better days of Milan. Here Ambrose had lived; and how oft, at even-tide, had his feet traversed this very plain, musing, the while, on the future prospects of the Church. Ah! little did he think, that what he believed to be the opening day was but a brief twilight, dividing the pagan darkness now past from the papal night then fast descending. But to the Churches of Lombardy it was longer light than to those of southern Italy. Ambrose went to the grave; but the spirit of the man who had closed the Cathedral gates in the face of the Goths of Justina, and exacted a public repentance of the Emperor Theodosius, lived after him. From him, doubtless, the Milanese caught that love of independence in spiritual matters which long afterwards so honourably distinguished them. They fought a hard battle with Rome for their religious freedom, but the battle proved a losing one. It was not, however, till towards the twelfth century, when every other Church in Christendom almost had acknowledged the claims of Rome, and an Innocent was about to mount the throne of the Vatican, that the complete subjugation of the Churches of Lombardy was effected. When the sixteenth century, like the breath of heaven, opened on the world, the Reformation began to take root in Lombardy. But, alas! the ancient spirit of the Milanese revived for but a moment, only to be crushed by the Inquisition. The arts by which this terrible tribunal was introduced into the duchy finely illustrate the policy of Rome, which knows so well how to temporize without relinquishing her claims. Philip II. proposed to establish this tribunal in Milan after the Spanish fashion; and Pope Pius IV. at first favoured his design. But finding that the Milanese were determined to resist, the pontiff espoused their cause, and told them, in effect, that it was not without reason that they dreaded the Spanish Inquisition. It was, he said, a harsh, cruel, inexorable Court—(he forgot that he had sanctioned it by a bull)—which condemned men without trial; but he had an Inquisition of his own, which never did any one any harm, and which his subjects in Rome were exceedingly fond of. This he would send to them. The Milanese were caught in the trap. In the hope of getting rid of the Spanish Inquisition, they accepted the Roman one, which proved equally fatal in the end. The degradation of Lombardy dates from that day. The Inquisition paved the way for Austrian domination. The familiars of the Holy Office were the avant couriers of the black eagles and Croats of the house of Hapsburg.
In the arch behind me, so simple withal, and yet so noble in its design, and whose beauty, dependent on no adventitious helps or meretricious ornaments, but inherent in itself, was seen and felt by all, I saw, I thought, a type of the Gospel; while the many-pinnacled and richly-fretted Cathedral before me seemed the representative of the Papacy. As stands this arch, in simple but eternal beauty, beside the inflated glories of the Duomo, so stands the gospel amid the spurious systems of the world. They, like the Cathedral, are elaborate and artificial piles. The stones of which they are built are absurd doctrines, burdensome rites, and meaningless ceremonies. In beautiful contrast to their complexity and inconsistency, the Gospel presents to the world one simple and grand idea. They perplex and weary their votaries, who lose themselves amid the tangled paths and intricate labyrinths with which they abound. The Gospel, on the other hand, offers a plain and straight path to the enquirer, which, once found, can never be lost. These systems grow old, and, having lived their day, return to the earth, out of which they arose. The Gospel never dies,—never grows old. Fixed on an immoveable basis, it stands sublimely forth amid the lapse of ages and the decay of systems, charming all minds by its simplicity, and subduing all minds by its power. It says nothing of penances, nothing of pilgrimages, nothing of tradition, nor of works of supererogation, nor of efficacious sacraments dispensed by the hands of an apostolically descended clergy: its one simple and sublime announcement is, that Eternal Life is the Free Gift of God through the Death of his Son.