The obsequiousness of the leading politicians at that juncture must have given Crispi a savage satisfaction for the contumely he had had to suffer in 1891, and there is no kind of question in my mind that, if he had then insisted as a sine qua non on a dictatorship, he would have had it with the almost universal approbation of Italians out of office and the acquiesence of those who hoped to be in it. Cavalotti, his most implacable opponent and personal enemy in disguise, in a session of the Chamber made a passionate appeal to him to avoid Sonnino and take a ministry of one color, i.e. the Left, promising his entire devotion on such a concession. The hostility was sullen and masked, but purely parliamentary; the country at large would have been delighted to see the old man sweep the parliament out of existence, and I am convinced that he might then have played the rôle of Cromwell and received the support of nine tenths of all Italians. The Chamber had become nauseous to the nation.
I was cool enough to see that the key of the position was finance, for I knew that Crispi would make short work with the insurrection, and I knew also the full value of all the possible ministers of finance in the country, and their influence abroad. When I saw that the constitution of the cabinet really hung on the disposition of that portfolio, I did not hesitate to say to Crispi that, while I could not pretend to any judgment as to the formation of the ministry at large, I could assure him that if there was to be a rehabilitation of the financial position of Italy abroad by his ministry, it could only be by the appointment of Sonnino to the Treasury. I said to him in so many words that Sonnino was as necessary to the restoration of the credit of the financial situation as he himself was to that of order. The pressure in the Chamber was very great to induce him to take the finance minister from the Left and so move toward the constitution of the government in accordance with the color of the majority, and Crispi was urged that way by most of his oldest and most faithful adherents, either unconscious of or indifferent to the influence of financial opinion through Europe on the stability or success of the ministry. I could see that he was hesitating and that the idea of reconstituting parties, which had always been one of his most cherished and important schemes, was very present with him, but I think that the conviction of the necessity of the restoration of the confidence of the financial publics of Europe finally prevailed with him, for he decided to offer the Treasury to Sonnino, to whose measures he subsequently gave the most thorough and loyal support, though some of them were the reverse of popular and not of possible effectuation without his earnest support. It is possible that my advice turned the balance in his mind, but it is, with one later exception, the only instance in which I ever ventured to advise him as to a political line of conduct, though I was generally credited with a good deal of meddling.
The conduct of the Italian factions and politicians during the two years of the second ministry of Crispi, the internecine war of intrigues to which the King lent a negative but effectual assent, and which ended in the disaster of Adowah, showed me that the Italian commonwealth is incurably infected with political caries, and that, though the state may endure, even as a constitutional monarchy, for years, the restoration of civic vitality to it is only to be hoped for under the condition of a moral renovation, to which the Roman Catholic Church is an unsurmountable obstacle, because the Church itself has become infected with the disease of the state,—the passion of personal power, carried to the fever point of utter disregard of the general good. The liberty which the extreme party in Italian politics agitates for is only license, and, with the exception of a few amiable and impracticable enthusiasts in the extreme Left and a few honest and patriotic conservators of the larger liberties towards the Right, there are nothing but self-seekers and corrupt politicians in the state. During the years of my residence in Italy, the strengthening conviction of these facts has dampened my early enthusiasms for its political progress and my faith in its future, and, retiring at the limits of effective service from a position into which I had entered with sympathy, I buried all my illusions of a great Italian future as I had those of a healthy Greek future. My profound conviction is that until a great moral reform shall break out and awaken the ruling classes, and especially the Church, to the recognition of the necessity of a vital, growing morality to the health of a state, there will be no new Italy. The idle dreamers who hope to cure the commonweal by revolution and the establishment of a republic will find, if their dream come true, that to a state demoralized in its great masses, more liberty can only mean quicker ruin. The court itself is so corrupted by the vices and immoralities which always beset courts, that it does not rally to itself the small class of devoted patriots who cannot yet resign themselves to despair, and who find in a change of persons the possibility of a revival which they hope for rather than anticipate, while it offends every day more and more deeply the equally small class of honest and patriotic reformers of the Radical side in politics. The mortally morbid condition of public feeling is shown, not in the fact that the Hon. X. or Y. is an immoral man, but in that he is not in the least discredited by well-known immoralities which would banish a man from public life in England or America, and compared with which those with which Crispi was charged were trivial.
One cannot pronounce the same judgment on Greece and Italy. The decay in Greece is economic and civic, poverty of resource and resources on one side, and on the other invincible insubordination, refusal in the individual to submit to discipline or sacrifice, the conceit of a dead and forgotten superiority which makes progress or docility impossible. The measure of apparent renovation in Athens and some other points is owing to the influence and benefactions of the Greeks who have lived and prospered in other lands, where their natural mental activity has borne fruit, but the normal progress of the nation is so slight that it has no chance in the race of races now being run in the Balkans. But the Greeks are preserved from a moral decay like that which threatens Italy by the domestic morality, due in part to temperament, but in part also to the influence of the clergy, who, if not scholars and wise theologians, are generally men of pure domestic morality and leaders of the common people. The Orthodox Church is national, lives with and for the people, has no political ambitions, and cannot endanger the state.
In Italy the danger is other. The Roman Church has long ceased to be a distinctly religious institution; it has become a great human machine organized, disciplined like an army, for a war of shadows and formalities, but now employed in the conquest of political influence, a kingdom absolutely of this world. It is as much a foreign body in Italy (or France) as if it were the Russian Church; it has no part or lot in the well-being of the Italian people, and, so far as the central power of it is concerned, the Vatican and its councils, its only purpose is to acquire political influence for its own political aggrandizement, to the exclusion from its field of operations of all other creeds. For the attainment of this end it works with the single-eyedness which Christ recommended for other ends, to the neglect of all pressure on the people in the direction of common morality. The Pope, in the present case an amiable, excellent ecclesiastic, is only one part of this machine, and through him it speaks, saying, practically, to the Italian people, "Be what you please, do what you please; only in all things which we command obey us,"—obedience to the prescriptions of rites and ceremonies being, so far as my observation during my years of residence in Italy goes, considered as of far greater importance than the observance of the laws of sexual morality, veracity, or common honesty. The rule of conduct of the parochial clergy has appeared to me to be to keep their influence over their flocks in purely ecclesiastical matters, and run no risk of straining that influence by interfering with their personal morality, or by making Christianity the difficult rule of life which it is in Puritan countries.
I have no hostility to Roman doctrine or dogma, for the distinction I make between the different forms of anthropomorphic religion is only one of degree, and I have so many personal friends amongst Roman Catholics in whom I see the fire of pure and living spirituality glowing through the forms and superstitions of their creed that I cannot join in that indiscriminate denunciation which is common amongst Protestants. My experience in these matters has taught me that to certain natures the anthropomorphic forms of religion are a Jacob's ladder to that spiritual life which is the end of religion. Nor can I see that a little more or a little less of the credulity which is, in all human minds, mingled with pure faith in the Divine, can make a vital difference in the character of the religion, whatever it may make in the creed. The most earnest man is hampered by an heredity of credence that makes the conception of the Supreme Being a matter of an intellectual struggle which is to some minds insuperable, and to deprive such of the symbols which lead to a final comprehension of the truth is no service to humanity or truth. The suppression of the Roman Catholic religion in Italy, if possible, would be only to leave its place vacant for unreason and anarchy, for the intellectual status of the common people does not admit of a more abstract belief. For that evil influence, however, which a recent writer has designated as Curialism, which to-day has its seat at the Vatican, and whose aim and end are the absolute antagonism of all pure religion, I have no respect, and only the feeling due to unmitigated evil. It is a deadly political malady, malefic in proportion to its influence on the people; and, I fear, until Italy is freed from it, no progress or healthy political life or morality is possible.
For myself, the study of the system and a comparison of its relations with other religions completed that evolution of my religious ideal which I regard as the principal outcome of my life. The Roman Catholic religion is to me the reductio ad absurdum of all anthropomorphic religions, and such a study of it as was there possible drove me to a logical conclusion on the whole matter, not by a sudden revulsion, but as the gradual and normal growth of a rational evolution of my conceptions of the spiritual life, starting from that stage of emancipation which my residence at Cambridge and the intercourse with the liberal thinkers there had brought me to; the influence of Norton, Lowell, Agassiz, and Emerson especially. In this liberation I am aware of no sudden break in my belief from its crude acceptance of miraculous conversion and eternal damnation for the unconverted, but a slow opening of my eyes to larger truths. If any individual influence other than those I have named came in, it would have been the reading of Swedenborg, which gave me a comprehension of what spiritual life was and must be; but Swedenborg himself had never been emancipated from the anthropomorphic conception of Deity. He was a seer, not a philosopher. Emancipation from ignorance will never be complete, and ignorance and even superstition have their divine uses as infancy has. Once the idea of evolution as the law of life is accepted, the logical conclusion is the reign of law and the rejection of all miraculous interposition, and the perception of this fact by the clever schemers at the Vatican underlies the implacable hostility they show to science and evolution. If they could, they would have burned Darwin as they burned Giordano Bruno. They are, and they must ever be, as the condition of keeping up the existence and power of the Vatican and its peculiar institutions, the enemies of mental emancipation. It is not ignorance which is the enemy of wisdom, but the passion of domination.
The Roman Catholic Church with its hypothetical succession of Peter will exist forever, because the necessity of seeing through forms and of obedience to authority will endure as long as humanity endures, for certain orders of mind and certain temperaments; but the political problem of the existence of the Vatican in a free and united Italy, progressive and maintaining her place amongst the European powers, is one the solution of which I shall await with great interest, not regarding the triumph of the Vatican as possible according to its hopes, but not sure that the internecine struggle may not end in the ruin of both contestants, since the Italians have not the courage or the patriotism to accept the only safe measure, formal and complete suppression of all civic privileges for the Pope and his bishops—the relegation of religion to a place outside the organization of government.