As the contact with life became closer and more sustained he began to watch himself curiously, wondering what instincts and habits of thought would survive his long mental death. It was with a bitter, almost pitiable disappointment that he found the old man growing again in him. Life, with a mocking hand, brought him the cast-off vesture of his past, and he felt himself gradually compressed again into the old passions and prejudices. Yet he wore them with a difference—they were a cramping garment rather than a living sheath. He had brought back from his lonely voyagings a sense of estrangement deeper than any surface-affinity with things.
As his physical strength returned, and he was able to leave his room and walk through the long corridors to the outer air, he felt the old spell which the life of Monte Cassino had cast on him. The quiet garden, with its clumps of box and lavender between paths converging to the statue of Saint Benedict; the cloisters paved with the monks’ nameless graves; the traces of devotional painting left here and there on the weather-beaten walls, like fragments of prayer in a world-worn mind: these formed a circle of tranquillizing influences in which he could gradually reacquire the habit of living.
He had never deceived himself as to the cause of the riots. He knew from Gamba and Andreoni that the liberals and the court, for once working in unison, had provoked the blind outburst of fanaticism which a rasher judgment might have ascribed to the clergy. The Dominicans, bigoted and eager for power, had been ready enough to serve such an end, and some of the begging orders had furnished the necessary points of contact with the people; but the movement was at bottom purely political, and represented the resistance of the privileged classes to any attack on their inherited rights.
As such, he could no longer regard it as completely unreasonable. He was beginning to feel the social and political significance of those old restrictions and barriers against which his early zeal had tilted. Certainly in the ideal state the rights and obligations of the different classes would be more evenly adjusted. But the ideal state was a figment of the brain. The real one, as Crescenti had long ago pointed out, was the gradual and heterogeneous product of remote social conditions, wherein every seeming inconsistency had its roots in some bygone need, and the character of each class, with its special passions, ignorances and prejudices, was the sum total of influences so ingrown and inveterate that they had become a law of thought. All this, however, seemed rather matter for philosophic musing than for definite action. His predominant feeling was still that of remoteness from the immediate issues of life: the sæva indignatio had been succeeded by a great calm.
The soothing influences of the monastic life had doubtless helped to tide him over the stormy passage of returning consciousness. His sensitiveness to these influences inclined him for the first time to consider them analytically. Hitherto he had regarded the Church as a skilfully-adjusted engine, the product of human passions scientifically combined to obtain the greatest sum of tangible results. Now he saw that he had never penetrated beneath the surface. For the Church which grasped, contrived, calculated, struggled for temporal possessions and used material weapons against spiritual foes—this outer Church was nothing more than the body, which, like any other animal body, had to care for its own gross needs, nourish, clothe, defend itself, fight for a footing among the material resistances of life—while the soul, the inner animating principle, might dwell aloof from all these things, in a clear medium of its own.
To this soul of the Church his daily life now brought him close. He felt it in the ordered beneficence of the great community, in the simplicity of its external life and the richness and suavity of its inner relations. No alliance based on material interests, no love of power working toward a common end, could have created that harmony of thought and act which was reflected in every face about him. Each of these men seemed to have found out something of which he was still ignorant.
What it was, de Crucis tried to tell him as they paced the cloisters together or sat in the warm stillness of the budding garden. At the first news of the Duke’s illness the Jesuit had hastened to Pianura. No companionship could have been so satisfying to Odo. De Crucis’s mental attitude toward mankind might have been defined as an illuminated charity. To love men, or to understand them, is not as unusual as to do both together; and it was the intellectual acuteness of his friend’s judgments that made their Christian amenity so seductive to Odo.
“The highest claim of Christianity,” the Jesuit said one morning, as they sat on a worn stone bench at the end of the sunny vine-walk, “is that it has come nearer to solving the problem of men’s relations to each other than any system invented by themselves. This, after all, is the secret principle of the Church’s vitality. She gave a spiritual charter of equality to mankind long before the philosophers thought of giving them a material one. If, all the while, she has been fighting for dominion, arrogating to herself special privileges, struggling to preserve the old lines of social and legal demarcation, it has been because for nigh two thousand years she has cherished in her breast the one free city of the spirit, because to guard its liberties she has had to defend and strengthen her own position. I do not ask you to consider whence comes this insight into the needs of man, this mysterious power over him; I ask you simply to confess them in their results. I am not of those who believe that God permits good to come to mankind through one channel only, and I doubt not that now and in times past the thinkers whom your Highness follows have done much to raise the condition of their fellows; but I would have you observe that, where they have done so, it has been because, at bottom, their aims coincided with the Church’s. The deeper you probe into her secret sources of power, the more you find there, in the germ if you will, but still potentially active, all those humanizing energies which work together for the lifting of the race. In her wisdom and her patience she may have seen fit to withhold their expression, to let them seek another outlet; but they are there, stored in her consciousness like the archetypes of the Platonists in the Universal Mind. It is the knowledge of this, the sure knowledge of it, which creates the atmosphere of serenity that you feel about you. From the tilling of the vineyards, or the dressing of a beggar’s sores, to the loftiest and most complicated intellectual labor imposed on him, each brother knows that his daily task is part of a great scheme of action, working ever from imperfection to perfection, from human incompleteness to the divine completion. This sense of being, not straws on a blind wind of chance, but units in an ordered force, gives to the humblest Christian an individual security and dignity which kings on their thrones might envy.
“But not only does the Church anticipate every tendency of mankind; alone of all powers she knows how to control and direct the passions she excites. This it is which makes her an auxiliary that no temporal prince can well despise. It is in this aspect that I would have your Highness consider her. Do not underrate her power because it seems based on the commoner instincts rather than on the higher faculties of man. That is one of the sources of her strength. She can support her claims by reason and argument, but it is because her work, like that of her divine Founder, lies chiefly among those who can neither reason nor argue, that she chooses to rest her appeal in the simplest and most universal emotions. As, in our towns, the streets are lit mainly by the tapers before the shrines of the saints, so the way of life would be dark to the great multitude of men but for the light of faith burning within them…”
Meanwhile the shufflings of destiny had brought to Trescorre the prize for which he waited. During the Duke’s illness he had been appointed Regent of Pianura, and his sovereign’s reluctance to take up the cares of government had now left him for six months in authority. The day after the proclaiming of the constitution Odo had withdrawn his signature from it, on the ground that the concessions it contained were inopportune. The functions of government went on again in the old way. The old abuses persisted, the old offences were condoned: it was as though the apathy of the sovereign had been communicated to his people. Centuries of submission were in their blood, and for two generations there had been no warfare south of the Alps.
For the moment men’s minds were turned to the great events going forward in France. It had not yet occurred to the Italians that the recoil of these events might be felt among themselves. They were simply amused spectators, roused at last to the significance of the show, but