TRINITA DE MONTI.
The new law introduced by Hildebrand and passed by the council was much the same in its general regulations as that which still exists. There was no solemn mysterious Conclave, and the details were more simple; but the rules of election were virtually the same. The Cardinal-bishops made their choice first, which they then submitted to the other Cardinals of lower rank. If both were agreed the name of the Pope-elect was submitted to the final judgment of the people, no doubt a mere formula. This, we believe, is nominally still the last step of the procedure. The name is submitted, i.e., announced to the eager crowd in St. Peter's who applaud, which is all that is required of them: and all is done. This decree was passed salvo debito honore et reverentia delecti filii nostri Henrici, a condition skilfully guarded by the promise to award the same honour (that is, of having a voice in the election) to those of his successors to whom the Holy See shall have personally accorded the same right. It was thus the Holy See which honoured the Emperors by according them a privilege, not the Emperors who had any right to nominate, much less elect, to the Holy See.
Other measures of great importance for the purification and internal discipline of the Church were made law by this council, which was held in April 1059, the year of the accession of Nicolas II.; but none of such fundamental importance as this, or so bold in their claim of spiritual independence. Hildebrand must by this time have been in the very height of life, a man of forty or so, already matured by much experience and beginning to systematise and regulate the dreams and plans of his youth. He must have known by this time fully what he wanted and what was, or at least ought to be, his mission in the world. It is very doubtful, however, we think, whether that mission appeared to him what it has appeared to all the historians since—a deep-laid and all-overwhelming plan for the establishment of the Papacy on such a pinnacle as never crowned head had attained. His purposes as understood by himself were first the cleansing of the Church—the clearing out of all the fleshly filth which had accumulated in it, as in his own noble Basilica, rendering it useless, hiding its beauty: and second the destruction of that system of buying and selling which went on in the Holy Temple—worse than money-changing and selling of doves, the sale of the very altars to any unworthy person who could pay for them. These were his first and greatest purposes—to make the Church pure and to make her free, as perhaps she never has been, as perhaps, alas, she never will wholly be: but yet the highest aim for every true churchman to pursue.
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These purposes were elevated and enlarged in his mind by the noble and beautiful thought of thus preparing and developing the one great disinterested power in the world, with nothing to gain, which should arbitrate in every quarrel, and adjust contending claims and bring peace on earth, instead of the clashing of swords; the true work of the successor of Peter, Christ's Vicar in the world. This was not a dream of Hildebrand alone. Three hundred years later the great soul of Dante still dreamt of that Papa Angelico, the hope of ages, who might one day arise and set all things right. Hildebrand was not of the Angelical type. He was not that high priest made of benign charity, and love for all men—of whom the mediæval sages mused. But who will say that his dream, too, was not of the noblest or his ideal less magnanimous and great? Such an arbiter was wanted—what words could say how much?—in all those troubled and tumultuous kingdoms which were struggling against each other, overcoming and being overcome, always in disorder, carrying out their human fate with a constant accompaniment of human groans and sufferings and tears—one who would set all things right, who would judge the cause of the poor and friendless, who would have power to pull down a tyrant and erect with blessing and honour a new throne of justice in his dishonoured place. Have we less need of a Papa Angelico now? But unfortunately,[1] we have lost faith in the possibility of him, which is a fate which befalls so many high ideals from age to age.