The French met with the same fate which uniformly befell them, when, lured by the phantom of military glory, they crossed the Alps to lay waste the garden of Italy,—in the words of their own proverb, "the grave of the French." The duke of Guise, after a vexatious campaign, in which it was his greatest glory that he had sustained no actual defeat, thought himself fortunate in being allowed a free passage, with the shattered remnant of his troops, back to his own country. Naples, besides the injuries she had sustained on her borders, was burdened with a debt which continued to press heavily for generations to come. Nor were her troubles ended by the peace. In the spring of the following year, 1558, a Turkish squadron appeared off Calabria; and, running down the coast, the Moslems made a landing on several points, sacked some of the principal towns, butchered the inhabitants, or swept them off into hopeless slavery.[183] Such were some of the blessed fruits of the alliance between the grand seignior and the head of the Catholic Church. Solyman had come into the league at the invitation of the Christian princes. But it was not found so easy to lay the spirit of mischief as it had been to raise it.
The weight of the war, however, fell, as was just, most heavily on the author of it. Paul, from his palace of the Vatican, could trace the march of the enemy by the smoking ruins of the Campagna. He saw his towns sacked, his troops scattered, his very capital menaced, his subjects driven by ruinous taxes to the verge of rebellion. Even peace, when it did come, secured to him none of the objects for which he had contended, while he had the humiliating consciousness that he owed this peace, not to his own arms, but to the forbearance—or the superstition of his enemies. One lesson he might have learned,—that the thunders of the Vatican could no longer strike terror into the hearts of princes, as in the days of the Crusades.
In this war Paul had called in the French to aid him in driving out the Spaniards. The French, he said, might easily be dislodged hereafter; "but the Spaniards were like dog-grass, which is sure to strike root wherever it is cast."—This was the last great effort that was made to overturn the Spanish[{84}] power in Naples; and the sceptre of that kingdom continued to be transmitted in the dynasty of Castile, with as little opposition as that of any other portion of its broad empire.
Being thus relieved of his military labors, Paul set about those great reforms, the expectation of which had been the chief inducement to his election. But first he gave a singular proof of self-command, in the reforms which he introduced into his own family. Previously to his election, no one, as we have seen, had declaimed more loudly than Paul against nepotism,—the besetting sin of his predecessors, who, most of them old men and without children, naturally sought a substitute for these in their nephews and those nearest of kin. Paul's partiality for his nephews was made the more conspicuous by the profligacy of their characters. Yet the real bond which held the parties together was hatred of the Spaniards. When peace came, and this bond of union was dissolved, Paul readily opened his ears to the accusations against his kinsmen. Convinced at length of their unworthiness, and of the flagrant manner in which they had abused his confidence, he deprived the Caraffas of all their offices, and banished them to the farthest part of his dominions. By the sterner sentence of his successor, two of the brothers, the duke and the cardinal, perished by the hand of the public executioner.[184]
After giving this proof of mastery over his own feelings, Paul addressed himself to those reforms which had engaged his attention in early life. He tried to enforce a stricter discipline and greater regard for morals, both in the religious orders and the secular clergy. Above all, he directed his efforts against the Protestant heresy, which had begun to show itself in the head of Christendom, as it had long since done in the extremities. The course he adopted was perfectly characteristic. Scorning the milder methods of argument and persuasion, he resorted wholly to persecution. The Inquisition, he declared, was the true battery with which to assail the defences of the heretic. He suited the action so well to the word, that in a short time the prisons of the Holy Office were filled with the accused. In the general distrust no one felt himself safe; and a panic was created, scarcely less than that felt by the inhabitants when the Spaniards were at their gates.
Happily, their fears were dispelled by the death of Paul, which took place suddenly, from a fever, on the eighteenth of August, 1559, in the eighty-third year of his age, and fifth of his pontificate. Before the breath was out of his body, the populace rose en masse, broke open the prisons of the Inquisition, and liberated all who were confined there. They next attacked the house of the grand-inquisitor, which they burned to the ground; and that functionary narrowly escaped with his life. They tore down the scutcheons, bearing the arms of the family of Caraffa, which were affixed to the public edifices. They wasted their rage on the senseless statue of the pope, which they overturned, and, breaking off the head, rolled it, amidst the groans and execrations of the by-standers, into the Tiber. Such was the fate of the reformer, who, in his reforms, showed no touch of humanity, no sympathy with the sufferings of his species.[185]
Yet, with all its defects, there is something in the character of Paul the Fourth that may challenge our admiration. His project—renewing that of Julius the Second—of driving out the barbarians from Italy, was nobly conceived, though impracticable. "Whatever others may feel, I at least will have some care for my country," he once said to the Venetian ambassador.
ENGLAND JOINS THE WAR WITH FRANCE.
"If my voice is unheeded, it will at least be a consolation to me to reflect, that it has been raised in such a cause; and that it will one day be said that an old Italian, on the verge of the grave, who might be thought to have nothing better to do than to give himself up to repose, and weep over his sins, had his soul filled with this lofty design."[186]