But it is in those public meetings that the Roman court puts on all its splendor. The very hall has a grave and imposing air about it that inspires serious thoughts in serious minds, and checks, for a moment, the frivolous vivacity of lighter ones. You cannot look at the walls without feeling a solemn sadness steal over you, as you think of the thousands of your fellow-creatures who have gazed on them with the same freshness and fulness of life with which you now gaze on them, since Raphael and Michel Angelo first clothed them with their own immortal conceptions, three hundred years ago. It was in an assembly like this, and perhaps in this very room, that the condemnation of Luther was pronounced, that Henry was proclaimed "Defender of the Faith," and that Cardinal Pole rejoiced with his brethren of the purple over the approaching return of England to the bosom of the Church. And as you are musing on these things, and centuries seem to pass before you like the figures of a dream, the room gradually fills, the cardinals come in and take their places, each clad in the simple majesty of the purple, and last of all comes the Pope himself, the steel sabres of his guard ringing on the marble floor with a clang that breaks the harmonious silence most discordantly. Then in a moment all is hushed again. The cardinals go one by one to pay their homage to their spiritual father, kneeling and kissing the cross on his mantle, he blessing them all, as duteous children, in return. If you are an American and a Catholic, you look on devoutly, feeling, perhaps, at moments, although you take good care not to say so, that, although highly edifying, it is a little dull; if an American and a Protestant, you think of the morning prayer in Congress, and members with newspapers or half-read letters in their hands, a very busy one now and then forgetting that he is standing with his hat on, and all of them in a hurry to have it over and enter upon the business of the day,—or of a reception-night, perhaps, at the White House, with the President shaking hands as fast as they can be held out, and trying hard to smile each new-comer into the belief that the "present incumbent" is the very best man he can vote for at the next election.
But hush! the Pope is speaking,—not always as orators speak, it is true, but gravely, at least, and with that indefinable air of dignity which the habit of command seldom fails to impart. The language is sonorous, and if you have had the good sense to unlearn your barbarous application of English sounds—cunningly devised by Nature herself to keep damp fogs and cold winds out of the mouth—to Italian vowels, which the same judicious mother framed with equal cunning to let soft and odoriferous airs into it, you will probably understand what he says, for his speech is generally in Latin, and very good Latin too.[B]
But still you grow tired, and, like the actors in the splendid pageant, are heartily glad when it is all over,—well pleased to have seen it, but, unless a sight-seer by nature, equally pleased to feel that you will never be compelled by your duty to your guide-book and cicerone to see it again.
There are three kinds of consistory,—the private, the public, and the semi-public. The most interesting are those in which ambassadors are received, for the ambassador's speech gives some variety to the routine. But in substance they are all equally splendid, equally formal, and—now that the world no longer looks to the Vatican for its creeds—all equally insignificant and dull.
Thus it is not as a deliberative body that the cardinals take part in the government. Their collective functions are for the most part purely formal, and the great wheel turns steadily on its axle without any direct help from them. But as sole electors of the sovereign, whom they are not only to choose, but to choose from among themselves, and as the body from which the highest functionaries of the State are drawn, their individual influence is always very considerable, often whatever they have the tact and skill to make it.
Another body which shares with the "Sacred College" the privilege of furnishing the instruments of government is the Prelacy,—a term which must be taken in its restricted sense, of men, whether laymen or ecclesiastics, destined by profession to various offices of dignity and trust in the civil and ecclesiastical administration, some of which lead directly to the cardinalate, and all of them to personal privileges and a competent income. Their education is often less exclusive than that of the priests, for many of them have belonged to the world before they gave themselves up to the Church, and profane studies have employed some of the time which might otherwise have been devoted to Bellarmino and his brethren. In dress they are distinguished by the color of their stockings and hat-band. When they walk out, a liveried servant follows them a few paces in the rear; and while the cardinals, from "Illustrious" have become "Eminent," these aspirants to the purple are always addressed as "Monsignore," or "My Lord."
The first set of wheels in this complicated machine is composed of the twenty-three Congregations, a kind of executive and deliberative committees, consisting of cardinals and prelates, and first used by Sixtus V., as a speedier and more effective method of eliciting the opinions of his counsellors and bringing their administrative talents into play than the deliberations in full consistory which had obtained till his time. Sixteen of them are ecclesiastical, the remaining seven civil, although the number may at any time be restricted or enlarged according to the wants and the views of the reigning Pontiff. They have their stated meetings, their regular offices and officers; and while theoretically under the immediate direction of the sovereign, they actually relieve him from many of the details and not a few of the direct responsibilities of sovereignty.
The first of these Congregations bears a name which sounds harshly in Protestant ears, although but a shadow of that fearful power which once carried terror to every fireside, and made even princes tremble and turn pale on their thrones. The Holy Office still retains the form and authority conferred upon it by Paul III., if not the spirit breathed into it by the grasping Innocent and fiery Dominic. Its dark walls, which so long shrouded darkest deeds, stand close to St. Peter's, under the very eye of the Pope, as he looks from his bedroom-window,—within ear-shot of the thousands whom curiosity or devotion brings yearly to the church or to the palace, little heeding, as they gaze on the dome of Michel Angelo or climb the stairway of Bernini, that almost beneath the pavement they tread on are dungeons and chains and victims.
But the Inquisition, you say, is no longer the Inquisition of three hundred years ago. Bunyan tells us that Christian, on his pilgrimage to the Celestial City, saw, among other memorable sights, a cave hard by the way-side, wherein sat an old man, grinning at pilgrims as they passed by, and biting his nails because he could not get at them. And now let me tell you a story of the Inquisition which I know to be true.
Some twenty-five years ago there lived in Rome a physician well known for his professional skill, and still better for his good companionship and ready wit. He was, in fact, a pleasant companion, fond of a good story, fonder still of his dog and gun, fondest of all of talking about poetry and reciting verses, which he could do by the hour,—sometimes repeating whole pages from Dante or Petrarch or Tasso or his favorite of all, Alfieri,—and sometimes extemporizing sonnets, or terzine, or odes, with that wonderful facility which Nature has given to the Italian improvvisatore and denied to the rest of mankind. It has often been remarked that the study of medicine goes hand in hand with a certain boldness of speculation not altogether in harmony with the lessons of the priest. No one who has lived in Italy long enough to get at the true character of the people can have failed to observe this in Italian physicians; and our doctor, like many of his brethren, was suspected of carrying his speculations into forbidden fields. Still, his practice was large, and went on increasing. Laymen, if they must needs be sick, were glad to have him at their bedsides; and there were even men with purple on their shoulders who had strong faith in his skill, if they had strong doubts of his orthodoxy. Externally he conformed to the requirements of the Church: heard mass of Sundays, and went once a year to the confessional; for this much is a police regulation, a tax upon conscience which every Roman is bound to pay. But he was too much behind the scenes to do it with a good will, and saw professionally too much of the daily life of the clergy, looked too freely and too closely at some of their "pleasant vices," to feel much reverence either for them or for their teachings.