Part 9

The conversation that evening at the Cardinal's villa turned upon the antiquities of Rome. The chief delight of the Fathers of the Oratory was in music, but the Cardinal preferred conversation, especially upon Pagan literature and art. He was an enthusiast upon every subject connected with the Greeks,--art, poetry, philosophy, religion; upon all these he founded theories and deductions which showed not only an intimate acquaintance with Greek literature, but also a deep familiarity with the human heart. A lively imagination and eloquent and polished utterance enabled him to extract from the baldest and most obscure myths and fragments of antiquity much that was fascinating, and, being founded on a true insight into human nature, convincing also.

Inglesant especially sympathized with and understood the tone of thought and the line of reasoning with which the Cardinal regarded Pagan antiquity; and this appreciation pleased the Cardinal, and caused him to address much of his conversation directly to him.

The villa was full of objects by which thought and conversation were attracted to such channels. The garden was entered by a portico or door-case adorned with ancient statues, the volto or roof of which was painted with classic subjects, and the lofty doors themselves were covered with similar ones in relief. The walls of the house, towards the garden, were cased with bas-reliefs,--"antique incrustations of history" the Cardinal called them,--representing the Rape of Europa, of Leda, and other similar scenes. These antique stones and carvings were fitted into the walls between the rich pilasters and cornicing which adorned the front of the villa, and the whole was crossed with tendrils of citron and other flowering shrubs, trained with the utmost art and nicety, so as to soften and ornament without concealing the sculpture. The gardens were traversed by high hedges of myrtle, lemon, orange, and juniper, interspersed with mulberry trees and oleanders, and were planted with wide beds of brilliant flowers, according to the season, now full of anemones, ranunculuses, and crocuses. The whole was formed upon terraces, fringed with balustrades of marble, over which creeping plants were trained with the utmost skill, only leaving sufficient stone-work visible to relieve the foliage. The walks were full of statues and pieces of carving in relief. The rooms were ornamented in the same taste, and the chimney of the one in which the supper was laid was enriched with sculpture of wonderful grace and delicacy.

One of the Fathers of the Oratory asked Inglesant whether he had seen the Venus of the Medicean palace, and what he thought of it compared with the Venus of the Farnese; and when he had replied, the other turned to the Cardinal and inquired whether, in his opinion, the Greeks had any higher meaning or thought in these beautiful delineations of human form than mere admiration and pleasure.

"The higher minds among them assuredly," said the Cardinal; "but in another and more important sense every one of them, even the most unlettered peasant who gazed upon the work, and the most worldly artist buried in the mere outward conceptions of his art, were consciously or unconsciously following, and even worshipping, a divinity and a truth than which nothing can be higher or more universal. For the truth was too powerful for them, and so universal that they could not escape. Human life, in all the phases of its beauty and its deformity, is so instinct with the divine nature, that, in merely following its variety, you are learning the highest lessons, and teaching them to others."

"What may you understand by being instinct with the divine nature?" said the Priest, not unnaturally.

"I mean that general consensus and aggregate of truth in which human nature and all that is related to it is contained. That divine idea, indeed, in which all the facts of human life and experience are drawn together, and exalted to their utmost perfection and refinement, and are seen and felt to form a whole of surpassing beauty and nobleness, in which the divine image and plastic power in man is clearly discerned and intellectually received and appropriated."

The Priest did not seem altogether to understand this, and remained silent.

"But," said Inglesant, "much of this pursuit of the beautiful must have been associated, in the ideas of the majority of the people, with thoughts and actions the most unlovely and undesirable according to the intellectual reason, however delightful to the senses."

"Even in these orgies," replied the Cardinal, "in the most profligate and wild excesses of license, I see traces of this all-pervading truth; for the renouncing of all bound and limit is in itself a truth, when any particular good, though only sensual, is freed and perfected. This is, no doubt, what the higher natures saw, and it was this that reconciled them to the license of the people and of the unilluminated. In all these aberrations they saw ever fresh varieties and forms of that truth which, when it was intellectually conceived, it was their greatest enjoyment to contemplate, and which, no doubt, formed the material of the instructions which the initiated into the mysteries received. It is impossible that this could be otherwise, for there can be no philosophy if there be no human life from which to derive it. The intellectual existence and discourses of Socrates cannot be understood, except when viewed in connection with the sensual and common existence and carnal wisdom of Aristophanes, any more than the death of the one can be understood without we also understand the popular thought and feeling delineated to us by the other. And why should we be so ungrateful as to turn round on this 'beast within the man,' if you so choose to call it,--the human body and human delight to which we owe not only our own existence and all that makes life desirable, but also that very loftiness and refinement of soul, that elevated and sublime philosophy, which could not exist but for the contrast and antithesis which popular life presents? Surely it is more philosophical to take in the whole of life, in every possible form, than to shut yourself up in one doctrine, which, while you fondly dream you have created it, and that it is capable of self-existence, is dependent for its very being on that human life from which you have fled, and which you despise. This is the whole secret of the pagan doctrine, and the key to those profound views of life which were evolved in their religion. This is the worship of Priapus, of human life, in which nothing comes amiss or is to be staggered at, however voluptuous or sensual, for all things are but varied manifestations of life; of life, ruddy, delicious, full of fruits, basking in sunshine and plenty, dyed with the juice of grapes; of life in valleys cooled by snowy peaks, amid vineyards and shady fountains, among which however, 'Saepe Faunorum voces exauditae, saepe visae formae Deorum.'"

"This, Signore Inglesant," said the Priest, passing the wine across the table, with a smile, "is somewhat even beyond the teaching of your friends of the society of the Gesu; and would make their doctrine even, excellently as it already suits that purpose, still more propitious towards the frailty of men."

Inglesant filled his glass, and drank it off before he replied. The wine was of the finest growth of the delicious Alban vineyards; and as the nectar coursed through his veins, a luxurious sense of acquiescence stole over him. The warm air, laden with perfume from the shaded windows, lulled his sense; a stray sunbeam lighted the piles of fruit and the deeply embossed gold of the service on the table before him, and the mellow paintings and decorated ceiling of the room. As he slowly drank his wine the memory of Serenus de Cressy, and of his doctrine of human life, rose before his mind, and his eyes were fixed upon the deep-coloured wine before him, as though he saw there, as in a magic goblet, the opposing powers that divide the world. It seemed to him that he had renounced his right to join in the conflict, and that he must remain as ever a mere spectator of the result; nevertheless he said,--

"Your doctrine is delightful to the philosopher and to the man of culture, who has his nature under the curb, and his glance firmly fixed upon the goal; but to the vulgar it is death; and indeed it was death until the voice of another God was heard, and the form of another God was seen, not in vineyards and rosy bowers, but in deserts and stony places, in dens and caves of the earth, and in prisons and on crosses of wood."

"It is treason to the idea of cultured life," said the Cardinal, "to evoke such gloomy images. My theory is at least free from such faults of taste."

"Do not fear me," said Inglesant; "I have no right to preach such a lofty religion. An asceticism I never practised it would ill-become me to advocate."

"You spoke of the death of Socrates," said the Priest; "does this event fall within the all-embracing tolerance of your theory?"

"The death of Socrates," said the Cardinal, "appears to have been necessary to preserve the framework of ordinary every-day society from falling to pieces. At any rate men of good judgment in that day thought so, and they must have known best. You must remember that it was Socrates that was put to death, not Plato, and we must not judge by what the latter has left us of what the former taught. The doctrine of Socrates was purely negative, and undermined the principle of belief not only in the Gods but in everything else. His dialectic was excellent and noble, his purpose pure and exalted, the clearing of men's mind's of false impressions; but to the common fabric of society his method was destruction. So he was put to death, unjustly of course, and contrary to the highest law, but according to the lower law of expediency, justly; for society must preserve itself even at the expense of its noblest thinkers. But," added the Cardinal with a smile, "we have only to look a little way for a parallel. It is not, however, a perfect one; for while the Athenians condemned Socrates to a death painless and dignified, the moderns have burnt Servetus, whose doctrine contained nothing dangerous to society, but turned on a mere point of the schools, at the stake."

"Why do they not burn you, Cardinal?" said one of the Oratorians, who had not yet spoken, a very intimate friend of the master of the house.

"They do not know whom to begin with in Rome," he replied; "if they once commenced to burn, the holocaust would be enormous before the sacrifice was complete."

"I would they would burn Donna Olympia," said the same Priest; "is it true that she has returned?"

"Have patience," said the Cardinal; "from what I hear you will not have long to wait."

"I am glad you believe in purgatory," said the Priest who had spoken first. "I did not know that your Eminence was so orthodox."

"You mistake. I do not look so far. I am satisfied with the purgatory of this life. I merely meant that I fear we shall not long have his Holiness among us."

"The moderns have burnt others besides Servetus," said one of the guests--"Vaninus, for instance."

"I did not instance Vaninus," said the Cardinal, "because his punishment was more justifiable, and nearer to that of Socrates. Vaninus taught atheism, which is dangerous to society, and he courted his death. I suppose, Mr. Inglesant, that your bishops would burn Mr. Hobbes if they dared."

"I know little of the Anglican bishops, Eminence," replied Inglesant; "but from that little I should imagine that it is not impossible."

"What does Mr. Hobbes teach?" said one of the party.

The Cardinal looked at Inglesant, who shook his head.

"What he teaches would require more skill than I possess to explain. What they would say that they burnt him for would be for teaching atheism and the universality of matter. I fancy that it is at least doubtful whether even Vaninus meant to deny the existence of God. I have been told that he was merely an enthusiastic naturalist, who could see nothing but nature, which was his god. But as for Mr. Hobbes's opinions, he seems to me to have proclaimed a third authority in addition to the two which already claimed the allegiance of the world. We had first the authority of a Church, then of a book, now Mr. Hobbes asserts the authority of reason; and the supporters of the book, even more fiercely than those of the Church, raise a clamour against him. His doctrines are very insidiously and cautiously expressed, and it proves the acuteness of the Anglican divines that they have detected, under the plausible reasoning of Mr. Hobbes, the basis of a logical argument which would, if unconfuted, destroy the authority of Holy Scripture."

The Cardinal looked at Inglesant curiously, as though uncertain whether he was speaking in good faith or not, but the subject did not seem to possess great interest to the company at table, and the conversation took another turn.

*CHAPTER VI.*

Some few days after the conversation at the Cardinal's villa, Inglesant received his first commission as an agent of the Society of the Gesu. He was invited to sup with the Superior of the English Jesuits, Father Stafford, at the college called St. Thomasso degli Inglesi. After the meal, over which nothing was spared to render it delicious, and during the course of which the Superior exerted himself to please, the latter said,--

"I am instructed to offer you a commission, which, if I mistake not, will both prove very interesting to you, and will also be of advantage to your interests. You are probably acquainted with the story of the old Duke of Umbria. You have heard that, wearied with age, and tired of the world, he resigned the dukedom to his son, his only child, the object of all his hopes and the fruit of careful training and instruction. This son, far from realizing the brilliant hopes of his father, indulged in every kind of riot and debauchery, and finally died young, worn out before his time. The old Duke, broken-hearted by this blow, has virtually made over the succession to the Holy Father, and lives now, alone and silent in his magnificent palace, caring for no worldly thing, and devoting all his thoughts to religion and to his approaching end. He is unhappy in the prospect of his dissolution, and the only persons who are admitted to his presence are those who promise him any comfort in the anticipation, or any clearness in the vision, of the future life. Quacks and impostors of every kind, priests and monks and fanatics, are admitted freely, and trouble this miserable old man, and drive him into intolerable despair. To give to this old man, whose life of probity, of honour, of devotion to his people, of conscientious rectitude, is thus miserably rewarded--to give some comfort to this miserable victim of a jealousy which the superstitious miscall that of heaven, is a mission which the ethereal chivalry of the soul will eagerly embrace. It is one, I may say without flattery, for which I hold you singularly fitted. A passionate religious fervour, such as yours, combined in the most singular manner with the freest speculative opinions, and commended by a courteous grace, will at once soothe and strengthen this old man's shattered intellect, distracted and tormented and rapidly sinking into imbecility and dotage."

Father Stafford paused and filled his glass; then passing the wine to Inglesant, he continued, half carelessly,--

"I said that the Duke had virtually made over the succession of his State to the Papal See; but this has not been formally ratified, and there has arisen some hesitation and difficulty respecting it. Some of the unsuitable advisers to whom the Duke in his mental weakness has unfortunately lent an ear, have endeavoured to persuade him that the interests of his people will be imperilled by their country being placed under the mild and beneficent rule of the Holy Father. We hear something of a Lutheran, who, by some unexplained means, has obtained considerable influence with this unhappy old man; and we are informed that there is great danger of the Duke's hesitating so long before he completes the act of succession, that his death may occur before it is complete. You will of course exert the influence which I hope and expect that you will soon gain at the ducal Court, to hasten this consummation, so desirable for the interests of the people, of the Papacy, and of the Duke himself."

Inglesant had listened to this communication with great interest. The prospect which the earlier part of it had opened before him was in many respects an attractive one, and the flattering words of the Superior were uttered in a tone of sincerity which made them very pleasant to hear. The description of the Duke's condition offered to him opportunities of mental study of absorbing interest, and the characters of those by whom he was surrounded would no doubt present combinations and varieties of singular and unusual curiosity. It must not be denied, moreover, that there entered into his estimate of the proposal made to him somewhat of the prospect of luxurious and courtly life--of that soft clothing, both of body and spirit, which they who live in kings' houses wear. It is difficult indeed for one who has been long accustomed to refined and dainty living, where every sense is trained and strengthened by the fruition it enjoys, to regard the future altogether with indifference in respect to these things. The palace of the Duke was notorious throughout all Italy for the treasures of art which it contained, though its master in his old age was become indifferent to such delights. But though these thoughts passed through his mind as the Superior was speaking, Inglesant was too well versed in the ways of Courts and Ecclesiastics not to know that there was something more to come, and to attend carefully for its development. The latter part of the Superior's speech produced something even of a pleasurable amusement, as the skilfully executed tactics of an opponent are pleasing to a good player either at cards or chess. The part which he was now expected to play, the side which he was about to espouse, taken in connection with the difficulties and impressions which had perplexed him since he had arrived in Italy, and which had not been removed by what he had seen in Rome itself, corresponded so exactly with the scheme which, to his excited imagination, was being spiritually developed for his destruction--a morbid idea, possibly, which the lofty beneficence of Molinos's doctrine had only partially removed--that its appearance and recognition actually provoked a smile. But the smile, which the Superior noticed and entirely misunderstood, was succeeded by uneasiness and depression. There was, however, little hesitation and no apparent delay in Inglesant's manner of acceptance. The old habit of implicit obedience was far from obliterated or even weakened, and though Father St. Clare was not present the supreme motive of his influence was not unfelt. He had chosen his part when in Paris he had turned his back upon De Cressy, and accepted the Jesuit's offer of the mission to Rome. He had lived in Rome, had been received and countenanced and entertained as one who had accepted the service of those who had so courteously and hospitably treated him, and it was far too late now, when the first return was expected of him, to draw back or to refuse. To obey was not only a recognized duty, it was an instinct which not only long training but experience even served to strengthen. He assured the Superior that he was perfectly ready to set out. He assured himself indeed that it was not necessary to come to a decision at that moment, and that he should be much better able to decide upon his course of conduct when he had seen the Duke himself, and received more full instructions from Rome.

The Superior informed Inglesant that he would be expected to visit Umbria as a gentleman of station, and offered to provide the necessary means. Inglesant contented himself with declining this offer for the present. Since his arrival at Rome he had received considerable sums of money from England, the result of Lady Cardiff's bounty, and the Cardinal's purse was open to him in several indirect ways. He provided himself with the necessary number of servants, horses, and other conveniences, and some time, as would appear, after Easter, he arrived at Umbria.

On his journey, as he rode along in the wonderful clear morning light, in his "osteria" in the middle of the day, and when he resumed his journey in the cool of the evening, his thoughts had been very busy. He remembered his conversation with the Count Vespiriani, and was unable to reconcile his present mission with the pledge he had given to the Count. He was more than once inclined to turn back and refuse to undertake the duty demanded of him. Thoughts of Lauretta, and of the strange fate that had separated him from her, also occupied his mind; and with these conflicting emotions still unreconciled, he saw at last the white facade of the palace towering above the orange groves, and the houses and pinnacles of the city.

The ducal palace at Umbria is a magnificent example of the Renaissance style. It is impossible to dwell in or near this wonderful house without the life becoming affected, and even diverted from its previous course, by its imperious influence. The cold and mysterious power of the classic architecture is wedded to the rich and libertine fancy of the Renaissance, treading unrestrained and unabashed the maze of nature and of phantasy, and covering the classic purity of outline with its exquisite tracery of fairy life. Over door and window and pilaster throng and cling the arabesque carvings of foliage and fruit, of graceful figures in fantastic forms and positions,--all of infinite variety; all full of originality, of life, of motion, and of character; all of exquisite beauty both of design and workmanship. The effect of the whole is lightness and joy, while the eye is charmed and the sense filled with a luxurious satisfaction at the abounding wealth of beauty and lavish imagination. But together with this delight to eye and sense there is present to the mind a feeling, not altogether painless, of oppressive luxury, and of the mating of incongruous forms, arousing as it were an uneasy conscience, and affecting the soul somewhat as the overpowering perfume of tropical vegetation affects the senses. To dwell in this palace was to breathe an enchanted air; and as the wandering prince of story loses his valour and strength in the magic castles into which he strays, so here the indweller, whose intellect was mastered by the genius of the architecture, found his simplicity impaired, his taste becoming more sensuous and less severely chaste, and his senses lulled and charmed by the insidious and enervating spirit that pervaded the place.

At his first presentation Inglesant found the Duke seated in a small room fitted as an oratory or closet, and opening by a private door into the ducal pew in the Chapel. His person was bowed and withered by age and grief, but his eye was clear and piercing, and his intellect apparently unimpaired. He regarded his visitor with an intense and scrutinizing gaze, which lasted for several minutes, and seemed to indicate some suspicion. There was, however, about Inglesant's appearance and manner something so winning and attractive, that the old man's eyes gradually softened, and the expression of distrust that made his look almost that of a wild and hunted creature, changed to one of comparative satisfaction and repose. It is true that he regarded with pleasure and hope every new-comer, from whom he expected to derive consolation and advice.