The replies to Mr. Gladstone placed the ignorance of the English public on the subject in a different but a very impressive light. It is often said abroad, by those who know us, that no nation in Europe is so liable as we are to treat gravely statements from priests or their advocates which any reasonable amount of information would render entertaining. The reviews of these replies showed a growing sense of the interests involved, but intensified one's feeling that the elements of clear understanding were wanting. Men did not know the terms, the facts, the publications, or the political doctrines of the movements under discussion. Had what has been written in our best journals during the last twenty years from Italy, or even during the last five from Rome and Berlin, been well read, it would have led to study, and in that case Dr. Newman and others would not have had so cheap a laugh at our ignorance of what is meant because of our false interpretation of what is said. While this controversy proceeded, a stay of nearly three months in Rome, employed in seeking material and information, added considerably to my stores, which were further increased by two subsequent visits to Munich and one to Bonn.
I have often been reminded of an incident which occurred in Rome. One of our celebrated scholars, hearing what I was engaged in, exclaimed "Oh, Theology!" Of course, he was fresh from home. Not many minutes before, a resident diplomatist, in whose house this took place, having heard me say "I began the study of this subject as a religious question, but—" smiled and said, "Yes, but—you find it is all politics, and the further you get into it the more purely political will you find it."
The controversy which had sprung up at home showed that a book written as this one had been begun would be frequently misunderstood. In that controversy it was often taken for granted that when an Ultramontane disclaims Temporal Power, he disclaims power over temporal things; and that when he writes Spiritual Power, he means only power over spiritual things; that when he writes Religious Liberty, he means freedom for every one to worship God according to his conscience; that when he writes the Divine Law, he means only the Ten Commandments and the precepts of the Gospel; that when he writes the Kingdom of God, he means righteousness and peace and joy in the Holy Ghost; and that when he writes the Word of God, he simply means the Bible. One reasoning with false interpretations like these in his mind must reason in such a fog as Dr. Newman, in his letter to the Duke of Norfolk, cleverly depicts. Ambiguity similar to that now indicated prevails over the whole field of phraseology—theological, political, and educational. English Ultramontanes are doubtless in part responsible for these misapprehensions, but only in part. If their writings are studied, they will be seen to use such terms differently from their fellow-countrymen. But certainly the Papal Press of Rome, and even that of France, is not in any degree responsible for our illusions, but has, on the contrary, left us without excuse.
The consequence of all this is that in this book, where a mere allusion would have been made, a fact is now often related; where the sense of some particular utterance would have been condensed, that utterance is verbally recited; and where one sentence would have been culled out, more are given. Very often, where a statement of the principles of the Papal movement would have been accompanied only by a reference to a contemporary authority, that authority is made to speak for himself, and occasionally at some length. Terms and phrases, which might have been left to the chance of being understood, are either coupled with narratives or discussions, to bring out their sense, or else they are explained. When I do give explanations, let me not be trusted, but watched. Much will be found of the language both of Catholics and of Liberal Catholics, and with it the reader can confront my strange-looking explanations. In the end he will be able to do what, thank God, every Englishman is inclined to do—form an opinion for himself as to the real sense in which the speakers employed their own words.
It need not be said that this change of method rendered necessary a larger book than was at first planned. It was also unfavourable to the flow and unity of the narrative. Perhaps it compensated for that disadvantage by more fully showing the grounds on which statements are made, and by bringing the reader frequently, almost continuously, into communication with Italian, Frenchman or German, each expressing his own views, whether those of statesman or priest, of journalist or magistrate, of Catholic or of Liberal Catholic.
My thanks are due to many who have forwarded my researches. The kindness of Count Cadorna, then Italian Minister at our Court, procured for me valuable facilities in Rome. My true gratitude was deserved by the distinguished Minister of Education, Signor Bonghi, especially for his personal introduction of me to the great library of the Collegio Romano, not then open to the public. Our own Ambassador, Sir Augustus Paget, and the German Ambassador, Baron Keudell, both rendered me real service, with all possible courtesy. The Marchese Francesco Nobili-Vitelleschi, himself author of a history on which I must often draw, took pains to procure for me valuable material. Among many benefits received from our own countrymen, I must specify that derived from the vast information on all Italian matters possessed by Mr. Montgomery Stuart, and also that arising from the constant kindness of the Rev. H.J. Piggott. Those two gentlemen have kindly read on the spot certain sheets containing local observations. Two German scholars were constant and practical friends, Dr. Benrath and Dr. Richter.
In Munich the National Library, with its clear catalogue and good collection, contrasted with the great libraries of Rome. The kindness of Dr. Döllinger was great and eminently practical. He had kept all pamphlets, bearing on the subject, which had come into his hands. He not only gave me free access to this collection, but, where he had duplicates, presented me with them. Dr. Reusch, Professor of the University of Bonn, with a collection at least equal, though without duplicates, gave me similar facilities. The lists thus procured, and the energy of the German booksellers, enabled me to get almost everything contained in either collection, including Italian and Latin publications which I had in vain sought in Italy, and even French ones which I could not find in Paris.
The weakness of my own eyesight has increased the obligation which, in any case, I should have felt to my two valued friends. Dr. Moulton and Dr. H.W. Williams, who have kindly read the proofs. Dr. Moulton also compared the translation of the speech of Darboy with the original, and suggested improvements. Dr. Karl Benrath, of Bonn, whose long residence in Rome and whose study of the subject lent to his judgment a special value, has laid me under great obligation by examining every sheet as it passed through the press.
The very frequent translations rendered necessary by the plan of letting men speak for themselves are as close as I knew how to make them. Even where marks of quotation are not used, and yet I profess to give the sense of some utterance, those who can go to the originals will find that the language, though condensed, is preserved, and, in any important matter, closely rendered.