Chapter 40

The aged Pontiff, whom the revolutionists of Italy and other countries cried out against with such vehemence of hatred and malediction, asked no other favor for himself of the Supreme Giver than the pleasure to impart once more his benediction from the Vatican to the city and the whole world. On occasion of some foreign ladies resident at Rome coming to present him with a rich canopy for decorating the Vatican lodge, at the benediction he gave utterance to the following prayer: “Lend new strength, O Lord, to Thy Vicar on earth; give new vigor to his voice and to his arm, in order that, in the present crisis, it may be permitted him, as a sign of reconciliation and peace to bless once more solemnly the whole Catholic people, and that thus, through Thy assistance, society may be restored to a state of tranquillity and the practice of all the Christian virtues.” He adored, without knowing it, the Divine will, which was not that he should ever again impart his apostolic benediction from the Vatican. This he knew not, and could not pretend to know. But he was comforted in the firm belief that the benediction would never cease to be dispensed. On the same day, he said, addressing the Roman ladies who presented a carpet for the solemn benediction: “At this time of darkness and tribulation, when we are in the power of our enemies, you may say to me: ‘We have exerted ourselves so much, we have offered up so many prayers, shed so many tears, and, notwithstanding, all to no purpose.’ The time will come when this present will be made use of. _Tota nocte laborantes_.... The Romans have, indeed, prayed. They have given signal proof of their fidelity and their piety, amid the gloom and trouble of our national catastrophes, and why have they, as yet, obtained nothing? But what do I say? Are those evidences of affection which every day reach the Holy See to be reputed as nothing? Is that earnestness of prayer which prevails at Rome and throughout the Catholic world to no purpose? In the most desert regions and remotest countries vows and prayers are offered up for our deliverance. Your prayers and communions are so many petitions, laid at the foot of the altar, which cannot fail to be heard. As our Lord, who was pleased to show Peter where to cast his nets, in order to have an abundant draught of fish, teaches us also how we shall escape from the abyss of calamity into which our sins, perhaps, have thrown us.... Although I, who, at present, am the Vicar of Christ, may not, one of my successors will, see Rome, which is our city, restored to its pristine state, tranquil and flourishing as it was some months ago. He will also behold all the rights of this Holy See completely recovered.”

By one of two things only, as far as man can see, is it possible that Italy should be emancipated from its present bondage, and governed according to the wishes of its people. A constitutional monarchy, such as Pius IX. sought so long to establish, would be the most secure and permanent guarantee for peace and liberty in the south of Europe. A remedy for present evils may also be found in a thoroughly representative system of government, which the system that prevails for the moment in Italy has no claim to be. There cannot, however, be representative government so long as the Italian people allow a reckless faction, which is only a small minority of the nation, to control the elections, monopolize the votes, and constitute themselves the legislature of the country. Patience is a virtue. But it may be abused. It certainly has been so in the case of Italy, and by a base conspiracy. When will the people arise in their might, and, by their immense superiority in numbers as well as intelligence, cast off the yoke of the conspirators—the incubus which crushes and degrades them in the eyes of mankind?

KING VICTOR EMMANUEL SANCTIONS ARRANGEMENTS FOR THE FUNERAL OF PIUS IX.—DEATH OF VICTOR EMMANUEL.

On the 29th December, 1877, King Victor Emmanuel came to Rome on business of the State, as if the city of the Popes were _de jure_ as well as _de facto_ his capital. On the 31st of the same month, his ministers induced him to affix his royal signature to some new acts of brigandage and usurpation, which they had prepared, but which could not be accomplished until the death of Pius IX. At the same time, a decree regulating the funeral of the Pope was drawn up and signed by the king. Royal honors were to be restored, but only when they could not be enjoyed. The Holy Father, although stripped of his sovereignty in life, was to be honored when dead as a sovereign prince. It was appointed that mourning should be worn throughout all the Kingdom of Italy. Court liveries, even, were got ready, and also the minutest details of mourning apparel. Nothing was wanting but death—and death came—but not the death that was so ardently desired. Scarcely had Victor Emmanuel signed the funeral decree, which was intended to be, at the same time, the death-warrant of the Papacy and the Church, when he was taken suddenly ill. He was anxious to leave Rome, where his stay was always as short as possible, but was detained by the receptions of New Year’s day, and in order to attend a diplomatic dinner on the 6th of January. On that very day, a three-fold malady laid him on his deathbed. He became at once the victim of pleuro-pneumonia, together with the fatal malaria and miliary fevers. There was no hope of his recovery. To leave Rome was impossible. “Carry me hence, at any rate,” cried the dying king, in an agony of horror; “I must not die at the Quirinal.” It was too late. The physicians would not allow him to be moved. Unhallowed force placed him in the sacred palace of the Conclave. Greater force held him there. The prince who said, “We are at Rome and at Rome we shall remain,” was doomed to die at Rome. After death, too, he must remain at Rome, notwithstanding the wishes of all his kindred and of his son and successor. The new king expressed to a deputation of the municipality of Turin with what pain he made the sacrifice which policy required. The policy of the revolutionary faction would not allow Victor Emmanuel to have his last resting-place with his ancestors at the Superga. Policy forbade that death even should liberate him who was called the liberator of Italy. Policy hoped to perpetuate usurpation, by holding the usurper in the usurped capital. The dead king remained in death, as he had ever been in life, the captive of the faction.

As soon as Pius IX. became aware of the critical state of King Victor Emmanuel, he sent to him his own chaplain, Bishop Marinelli, with full authority to reconcile the dying monarch to the church on his expressing repentance and retracting. This dignitary went thrice to the palace, and was as often repelled by the watchful ministers, who strictly guarded the person of the king. They dreaded lest so public a retractation as he was, at the time, able to make, and as would have been required, should prove injurious to their schemes. Later, when there was no hope of recovery, anxious that the king should have the credit of being at peace with the Church, they allowed his own chaplain, the Rev. Signor Azenio, to approach his bed-side. This worthy priest, being fully authorized, heard the confession of King Victor Emmanuel, and administered to him the Sacraments of the Church. As the most Holy Sacrament was borne to the monarch’s deathbed, Prince Humbert, Princess Margaret, and, together with them, ten ministers and dignitaries of the Court, bearing lighted torches, accompanied the priest: and as Victor Emmanuel received the Viaticum and Extreme Unction, they all fell upon their knees. (9th January, 1878.) This conclusion, so consoling to the departing soul, was gall and wormwood to the worldly ministers. The founder of United Italy, before he could have the benefit of the last sacred rites, prayed to be pardoned all his crimes against the Sovereign Pontiff and the Church. By acknowledging and condemning his faults, he also condemned the unhallowed work which was forwarded by so much usurpation and sacrilege. The Christian-like end of Victor Emmanuel did not meet the views of the ministers. (_Osservatore Romano_ of 10th January.) Accordingly, they endeavored immediately to lessen its effect on the public mind. Their journals, unable to deny the truth, even acknowledging the benefit they had by the king’s confession and communion, cunningly labored to counteract the same by the grossest misrepresentation. They related that the king, at the moment of his death, had spoken both as a Christian and an infidel revolutionist. They made him thus retract his retractation. “In all that I have done, I am conscious of having always fulfilled my duties as a citizen and a prince, and of having done nothing against the religion of my ancestors.” As his conscience was thus at ease, for what did he beg pardon of the Sovereign Pontiff and the Church? Of what could he repent who acknowledged no sin?

_L’Osservatore Romano_, in reply, reiterated all that it had already stated on the highest authority. “Let there be an end, once for all,” said this excellent journal, “to the profane language which dares rashly to intervene between the dying man and his God, of whom the priest is the representative. The Church, appealed to on so short a notice, and in the awful hour of the death agony, mercifully extends her hand to him who is about to approach the presence of the Sovereign Judge, and opens to him, as far as possible, the way of salvation; but she strictly sees to it that her holy laws be fully observed.” Policy makes laws which it violates as easily as it makes them. The Church can never break her laws, which are of Divine origin. Victor Emmanuel, accordingly, must have submitted to the laws of the Church, in order to be reconciled to the Church, to Pius IX. and to God.

At the death of the king the revolutionists were struck with consternation. “Victor Emmanuel is no more!” said the _Liberta_, “and Italy is like a warrior without his sword.” They all felt as if the edifice which they had raised were falling to pieces. They took no blame to themselves, however. They ascribed not to their folly or their wickedness the danger which threatened them. “God is unjust,” said one of the party, as he announced to the Romans the king’s death. Considering the term of human life, it was no doubt unjust, to remove from this world a man at the advanced age of eight-and-fifty years! Another, as the remains of the “father of his country” were borne to the Pantheon, blasphemously exclaimed: “That everlasting Pantheon! so long the altar of inanimate gods—now the temple of a hostile _Deity_!”

Although Pius IX., with his usual goodness and consistency, authorized the clergy to take part in the funeral of the deceased king, thus according what was due to the honor of a Christian who had been reconciled to God and the Church, the ceremony which, otherwise, would have been so solemn, was sadly marred by processions of secret societies, Grand Orients and Garibaldians, which followed the funeral car to the Church of St. Mary of the Martyrs.(16)

The Pantheon was not too grand for so great a king. It was only fitting that he who had lent himself to the baleful work of paganizing modern Rome should have his final resting-place in the temple that was so long sacred to Rome’s heathen _deities_.

The Holy Father had so well recovered from his illness, and his health was so good during the months of December and January, 1877-78, that he was able to transact business daily with the cardinals, heads of congregations and other prelates. It was for him the revival—the lucid interval—which so often precedes the final scene. Notwithstanding the pompous obsequies which the late king had prepared for Pius IX., the venerable Pontiff still lived, and was able to protest against the pretensions of the successor of that king, and to defend against his usurpation the Church and her inalienable rights. The proclamation of King Humbert was met by a protest addressed to all the Powers from the Cardinal-Secretary of State, and Pius IX. himself raised his voice in order to vindicate publicly those writers who had spoken the truth concerning the deceased prince. The whole world was moved by the solicitude of the Holy Father in laboring so as that Victor Emmanuel should die as became a Christian, and in providing that his funeral should be conducted according to the consoling ceremonial of the Church. It now became his duty to take care lest the irreconcilable enemies of religion should succeed in availing themselves of these circumstances in order to deceive and induce mankind to believe that the Godless revolution was in sympathy with Pius IX. and the Church. The venerable Pontiff was still able to take to task the indiscreet writers who, from mistaken zeal, maintained that such an incongruous coalition had taken place or was possible.

A very great number of people of all ranks conceived the happy idea of celebrating the seventy-fifth anniversary of Pius the Ninth’s first communion. This afforded another great occasion for uniting in prayer all over the wide extent of the Catholic Church. The _fete_ occurred on the 2nd of February, “Candlemas day,” or the purification of the Blessed Virgin. The Holy Father was able, all exhausted as he was, to leave his couch, celebrate Mass, and even repair to the throne-room of the Vatican, where he performed the ceremony of distributing blessed tapers to the cardinals, bishops and heads of religious orders. He spoke also with his accustomed eloquence to those whom it gave him so much pleasure to see gathered around him. He addressed himself particularly to the parish priests of Rome, recommending above all things to their pastoral solicitude, the children of the city who bore so important a part in the celebration of the anniversary. He expatiated on the value of Christian education, and exhorted the pastors to stir up the zeal of parents. His apostolate had begun with children in the happy days of _Tata Giovanni_. It was only fitting that his last exhortation should be all in their interest and for their happiness.

All, in expressing his gratitude for the prayers that were offered in his behalf, he asked was that they should be continued, hoping always “that He who had commenced a good work would not fail to bring it to a successful termination.” But it is not given to man to complete or perfect anything in this life; and that pontificate of thirty-two years, which was still more astonishing by its acts and labors than by its long duration, was destined to leave its good work incomplete. It will be continued, nevertheless, and men will be made to understand that it is not alone Mastai’s work, or any man’s work, but the cause of Him who guides, with irresistible power, the destinies of mankind.

Pius IX., however, had accomplished his appointed task. He had celebrated, and with a wonderful renewal of health, his last festival and his last anniversary. Four days later, in the evening of the 6th February, he was seized with a slight attack of fever, which caused no alarm. It was the prelude, however, to more serious attacks, which shortly succeeded one another in rapid succession till the moment of his death. At four o’clock in the morning a potion was administered, in order to soothe the feverish agitation of the patient. Its good effect was only of short duration. As his physician entered, “this time,” said he, “my dear doctor, all is over.” He did not share the hopes of those who attended the celebration of Candlemas day. He understood that his last hour on earth was near at hand, and he requested that the Holy Viaticum and Extreme Unction should be administered.

As soon as the doleful tidings reached the city, the people were bid to prayer by a general ringing of the bells. Great numbers of the faithful sought the approaches to the Vatican. Many entered and crowded the halls and ante-chambers of the palace, offering up their prayers, with abundance of tears, as Bishop Marinelli, whom, only one month before, Pius IX. had sent to assist King Victor Emmanuel, conveyed the Viaticum to the chamber of death and administered the Sacraments. As the malady increased it attacked the lungs (not the brain, as the infidel newspapers falsely represented),(17) rendering difficult and painful the breathing of the patient. Nevertheless, Pius IX. calmly and distinctly repeated the prayers for the dying, which Cardinal Bilio had begun to recite. At the end of the Act of Contrition, he said, with great humility and confidence, “_Col rostro adjuto_”(18) and expressed his Christian hope, saying, “_In Domumm Domini ibimus._”(19) As the cardinal, bathed in tears, hesitated to pronounce the words of final adieu—“_Proficiscere anima Christiana_”(20)—the Holy Father inspired the courage so necessary at the hour of separation, be, himself uttering the words, “_Si Proficiscere_.” He must bless, once more, the Sacred College, the members of which were all kneeling around him. Cardinal Bilio, in their name, asked him to impart his blessing. Extending his right hand, he blessed them for the last time. Scarcely had the hand that had been so often raised in blessing mankind fallen on the couch when the eyes became dim. A little before four o’clock the death agony commenced. A few moments before six Pius IX. ceased to live.

“Eternal rest give to him, O Lord,” devoutly said the cardinal, “and may perpetual light shine upon him.” These words conveyed the mournful fact that Pius IX. lived no more. They were, at the same time, the occasion of an outburst of love and devotedness, which showed that this wonderful Pope still commanded in death that affection which, in his lifetime, had been often so gloriously manifested.

Cardinals, prelates, nobles, people of Rome, guards and servants, struggled and crowded on each other, in order to press, once more, forehead and lips on those sacred hands which could never more be raised to bless them. It was a singularly affecting scene. The wail of sorrow and the unfeigned expression of esteem and love arose also as the tidings spread throughout the wide extent of the Catholic world.

The deceased Pontiff needs no eulogium. His memory will be as green throughout the centuries to come as on the day of his decease. It is impossible, however, to avoid calling to mind the words of Saint Cyprian, spoken in praise of Pope Cornelius, and most appropriately applied by the pious and learned Bishop of Poitiers to Pius IX: “After a promotion which he had neither desired nor sought, but which was due to him alone who makes Pontiffs, what activity from the first moment he was in office! what boldness of initiative! And, what we must chiefly consider and praise, what strength of faith and what courage in having perseveringly and intrepidly held the sacerdotal chair at Rome, at a time when, through opposition to the priesthood, were uttered such fearful threats, and when the Powers of the world were more inclined to undergo any kind of reverse rather than that the Priest of God should occupy at Rome a throne which was the rival of their earthly throne. If, in the midst of so much agitation, the power of the Lord evidently protected the priest whom he had chosen, that priest, nevertheless, in resisting, suffered all that it was possible to suffer, and overcame, by his priestly energy, those for whom were in store other and ulterior defeats.”

ST. CYPRIAN, Epist. LII, _ad Antonianum_.

The death of Pius IX., long so ardently desired by the Italian ministry, came upon them unawares at last. They had no scheme or plot in readiness, to thwart the action of the cardinals in the election of a successor to the Pontificate.(21) The Conclave, accordingly, assembled in due course, and, on the third day of its meeting, elected to the Chair of Peter Cardinal-Archbishop Pecci, Bishop of Perugia, who will be known in history as LEO XIII.

—FINIS.—

FOOTNOTES

M1 Further violence.—Attack on the Holy Father.—Murder of Monsignore Palma.

1 In 1855 the Bonaparte family were without a name in that Europe where they had possessed so many thrones. One man had compassion on them, and acted generously, Pius VIII. welcomed them to his States. A member of this family, Lucien Bonaparte, Napoleon’s brother, having always shown great faithfulness to the Holy See, Pius VIII. conferred upon him the title of a Roman Prince and the principality of Canino. Lucien’s son has not been gifted to walk in the footsteps of his honorable father. Balleydier, in his history of the Roman revolution, thus portrays him: “Versed in dissimulation, Charles Bonaparte had, under the preceding Pontificate, acted two very opposite characters. In the morning attending in the ante-chambers of the Cardinals, in the evening at the Conciliabula of the secret Societies, he labored to secure, by a double game, the chances of the present and the probabilities of the future. He had often been seen going piously to the Vatican even, to lay at the feet of Gregory XVI. homage which his heart belied.” No doubt, in 1847 and 1848, he thought himself an abler man than his father, as he marched, poignard in hand, at the head of the malcontents of Rome.

M2 The Pope abandoned by his people. The Pope protests against the Socialist ministry and its acts. M3 Unsettled state of the European nations. M4 Pius IX. retires to Gaeta. M5 Treacherous conduct of sworn servants of the Papacy. M6 Sentiments and declarations of the Revolutionists. M7 What the world thought of the proceedings at Rome. M8 The Catholic Powers resolve to reinstate the Pope. M9 Dutiful conduct of Ferdinand of Naples, towards the exiled Pope. M10 Action of the Powers delayed. Prince Louis Napoleon repudiates the conduct of the Prince of Canino.—Declares for the temporal sovereignty. M11 Several Powers undertake to restore the Pope. France sends an army to Rome. Treachery of the Roman populace. Determination to besiege Rome. The siege delayed by diplomatic manœuvres. M12 Excesses of the Revolutionists. M13 The King of Naples and the Spaniards offer to assist the French. M14 Rome surrenders to the French. M15 Colonel Niel despatched to Gaeta with the keys of the city. M16 Letter of Pius IX. to General Oudinot. M17 General Oudinot repairs to Gaeta and invites the Pope to return to his Capital. M18 The French Republic tries to coerce the Pope.—Letter to Colonel Edgar Ney. M19 Address of Montalembert to the National Assembly of France. M20 The Municipality of Rome invites the Pope to return. M21 The Pope returns to Rome. M22 State of religion in countries affected by the Photian schism and the Mahometan imposture.

2 This danger is past.