[22] Charles, at this juncture, was checkmated by Paul through his own inability to dispense with the Pope's co-operation as chief of the Catholic Church. So long as he opposed the Reformation, it was impossible for him to assume an attitude of violent hostility to Rome.
[23] During the brief and unimportant sessions at Bologna, Jesuit influences began to make themselves decidedly felt in the Council, where Lainez and Salmeron attended as Theologians of the Papal See. Up to this time the Dominicans had shaped decrees. Dogmatic orthodoxy was secured by their means. Now the Jesuits were to fight and win the battle of Papal Supremacy.
[24] Sarpi, quoted in his Life by Fra Fulgenzio, p. 83, says Paul called his Grisons mercenaries 'Angels sent from Heaven.'
[25] New men—and Popes were always novi homines—are compelled to take this course, and suffer when they take it. We might compare their difficulties with those which hampered Napoleon when he aspired to the Imperial tyranny over French conquests in Europe.
[26] Pallavicini, in his history of the Council of Trent (Lib. xiv. ix. 5), specially commends Paul's zeal for the Holy Office:—'Fra esse d'eterna lode lo fa degno il tribunal dell'inquisizione, che dal zelo di lui e prima in autorità di consigliero e poscia in podestà di principe riconosce il presente suo vigor nell'Italia, e dal quale riconosce l'Italia la sua conservata integrità della fede: e per quest' opera salutare egli rimane ora tanto più benemerito ed onorabile quantao più allora ne fu mal rimerilato e disonorato.'
[27] See Luigi Mocenigo in Rel. degli Amb. Veneti, vol. x. p. 25.
[28] 'Roma a paragone delli tempi degli altri pontefici si poteva riputar come un onesto monasterio di religiosi' (op. cit. p. 41).
[29] In my Sketches and Studies in Italy I have narrated the romantic history of this filibuster.
[30] Soranzo: Alberi, vol. x. p. 67. Pius IV. adopted the arms of the Florentine Medici, and spent 30,000 scudi on carving them about through Rome. See P. Tiepolo, Ib. p. 174.
[31] 'Veramente quasi in ogni parte si può chiamare il rovescio dell' altro' (op. cit. p. 50).