ROMAN FRIENDS. ELEANOR

The spring of the following year (1900) saw us again in Rome. We spent our April fortnight there, of which I specially remember some amusing hours with Sir William Harcourt. I see myself, for instance, as a rather nervous tourist in his wake and that of the very determined wife of a young diplomat, storming the Vatican library at an hour when a bland custode assured us firmly it was not open to visitors. But Sir William's great height and bulk, aided by his pretty companion's self-will, simply carried us through the gates by their natural momentum. Father Ehrle was sent for and came, and we spent a triumphant and delightful hour. After all, one is not an ex-British Cabinet Minister for nothing. Sir William was perfectly civil to everybody, with a blinking smile like that of the Cheshire cat; but nothing stopped him. I laugh still at the remembrance. On the way home it was wet, and he and I shared a legno. I remember we talked of Mr. Chamberlain, with whom at that moment--May, 1899--Sir William was not in love; and of Lord Hartington. "Hartington came to me one day when we were both serving under Mr. G., and said to me in a temper, 'I wish I could get Gladstone to answer letters.' 'My dear fellow, he always answers letters.' 'Well, I have been trying to do something and I can't get a word out of him.' 'What have you been trying to do?' 'Well, to tell the truth, I've been trying to make a bishop.' 'Have you? Not much in your line, I should think. Now if it had been something about a horse--' 'Don't be absurd. He would have made a very good bishop. C---- and S---- [naming two well-known Liberals] told me I must--so I wrote--- and not a word! Very uncivil, I call it.' 'Who was it?' 'Oh, I can't remember. Let me think. Oh yes, it was a man with a double name--Llewellyn-Davies.' Sir William, with a shout of laughter, 'Why, it took me five years to get him made a Canon!'"

The following year I sent him Eleanor, as a reminder of our meeting in Rome, and he wrote:

Let me detach a few other figures from a gay and crowded time, the ever-delightful and indefatigable Boni--Commendatore Boni--for instance. To hear him talk in the Forum or hold forth at a small gathering of friends on the problems of the earliest Italian races, and the causes that met in the founding and growth of Rome, was to understand how no scholar or archeologist can be quite first-rate who is not also something of a poet. The sleepy blue eyes, so suddenly alive; the apparently languid manner which was the natural defense against the outer world of a man all compact of imagination and sleepless energy; the touch in him of "the imperishable child," combined with the brooding intensity of the explorer who is always guessing at the next riddle; the fun, simplicity, bonhomie he showed with those who knew him well--all these are vividly present to me.

So, too, are the very different characteristics of Monseigneur Duchesne, the French Lord Acton; like him, a Liberal, and a man of vast learning, tarred with the Modernist brush in the eyes of the Vatican, but at heart also like Lord Acton, by the testimony of all who know, a simple and convinced believer.

When we met Monseigneur Duchesne at the house of Count Ugo Balzani, or in the drawing-room of the French Embassy, all that showed, at first, was the witty ecclesiastic of the old school, an abbe of the eighteenth century, fin, shrewd, well versed in men and affairs, and capable of throwing an infinity of meaning into the inflection of a word or the lift of an eyebrow. I remember listening to an account by him of certain ceremonies in the catacombs in which he had taken part, in the train of an Ultramontane Cardinal whom he particularly disliked. He himself had preached the sermon. A member of the party said, "I hear your audience were greatly moved, Monsignore." Duchesne bowed, with just a touch of irony. Then some one who knew the Cardinal well and the relation between him and Duchesne, said, with malice prepense, "Was his Eminence moved, Monsignore?" Duchesne looked up and shook off the end of his cigarette. "Non, Monsieur," he said, dryly, "his Eminence was not moved--oh, not at all!" A ripple of laughter went round the group which had heard the question. For a second, Duchesne's eyes laughed, too, and were then as impenetrable as before. My last remembrance of him is as the center of a small party in one of the famous rooms of the Palazzo Borghese which were painted by the Caracci, this time in a more serious and communicative mood, so that one realized in him more clearly the cosmopolitan and liberal scholar, whose work on the early Papacy, and the origins of Christianity in Rome, is admired and used by men of all faiths and none. Shortly afterward, a Roman friend of ours, an Englishman who knew Monseigneur Duchesne well, described to me the impressions of an English Catholic who had gone with him to Egypt on some learned mission, and had been thrown for a time into relations of intimacy with him. My friend reported the touch of astonishment in the Englishman's mind, as he became aware of the religious passion in his companion, the devotion of his daily mass, the rigor and simplicity of his personal life; and we both agreed that as long as Catholicism could produce such types, men at once so daring and so devout, so free, and yet so penetrated with--so steeped in--the immemorial life of Catholicism, the Roman Church was not likely to perish out of Europe.

Let me, however, contrast with Monseigneur Duchesne another Catholic personality--that of Cardinal Vaughan. I remember being asked to join a small group of people who were to meet Cardinal Vaughan on the steps of St. Peter's, and to go with him, and Canon Oakley, an English convert to Catholicism, through the famous crypt and its monuments. We stood for some twenty minutes outside St. Peter's, while Cardinal Vaughan, in the manner of a cicerone reeling off his task, gave us in extenso the legendary stories of St. Peter's and St. Paul's martyrdoms. Not a touch of criticism, of knowledge, of insight--a childish tale, told by a man who had never asked himself for a moment whether he really believed it. I stood silently by him, inwardly comparing the performance with certain pages by the Abbe Duchesne, which I had just been reading. Then we descended to the crypt, the Cardinal first kneeling at the statue of St. Peter. The crypt, as every one knows, is full of fragments from Christian antiquity, sarcophagi of early Popes, indications of the structures that preceded the present building, fragments from papal tombs, and so on. But it was quite useless to ask the Cardinal for an explanation or a date. He knew nothing, and he had never cared to know. Again and again, I thought, as we passed some shrine or sarcophagus bearing a name or names that sent a thrill through one's historical sense--"If only J.R. Green were here!--how these dead bones would live!" But the agnostic historian was in his grave, and the Prince of the Roman Church passed ignorantly and heedlessly by.

A little while before, I had sat beside the Cardinal at a luncheon-party, where the case of Doctor Schell, the Rector of the Catholic University of WÜrzburg, who had published a book condemned by the Congregation of the Index, came up for discussion. Doctor Schell's book, Catholicismus und Fortschritt, was a plea on behalf of the Catholic Universities of Bavaria against the Jesuit seminaries which threatened to supplant them; and he had shown with striking clearness the disastrous results which the gradual narrowing of Catholic education had had on the Catholic culture of Bavaria. The Jesuit influence at Rome had procured the condemnation of the book. Doctor Schell at first submitted; then, just before the luncheon-party at which I was present, withdrew his submission.

I saw the news given to the Cardinal. He shrugged his shoulders. "Oh, poor fellow!" he said. "Poor fellow!" It was not said unkindly, rather with a kind of easy pity; but the recollection came back to me in the crypt of St. Peter's, and I seemed to see the man who could not shut his ear to knowledge and history struggling in the grip of men like the Cardinal, who knew no history.

Echoes and reflections from these incidents will be found in Eleanor, and it was the case of Doctor Schell that suggested Father Benecke.

So the full weeks passed on. Half Eleanor had been written, and in June we turned homeward. But before then, one visitor came to the Villa Barberini in our last weeks there, who brought with him, for myself, a special and peculiar joy. My dear father, with his second wife, arrived to spend a week with us. Never before, throughout all his ardent Catholic life, had it been possible for him to tread the streets of Rome or kneel in St. Peter's. At last, the year before his death, he was to climb the Janiculum, and to look out over the city and the plain whence Europe received her civilization and the vast system of the Catholic Church. He felt as a Catholic; but hardly less as a scholar, one to whom Horace and Virgil had been familiar from his boyhood, the greater portion of them known by heart, to a degree which is not common now. I remember well that one bright May morning at Castle Gandolfo, he vanished from the villa, and presently, after some hours, reappeared with shining eyes.

"I have been on the Appian Way--I have walked where Horace walked!"

In his own autobiography he writes: "In proportion to a man's good sense and soundness of feeling are the love and admiration, increasing with his years, which he bears toward Horace." An old-world judgment, some will say, which to us, immersed in this deluge of war which is changing the face of all things, may sound, perhaps, as a thin and ghostly voice from far away. It comes from the Oxford of Newman and Matthew Arnold, of Jowett and Clough; and for the moment, amid the thunder and anguish of our time, it is almost strange to our ears. But when the tumult and the shouting die, and "peace has calmed the world," whatever else may have passed, the poets and the thinkers will be still there, safe in their old shrines, for they are the "ageless mouths" of all mankind, when men are truly men. The supposed reformers, who thirst for the death of classical education, will not succeed, because man doth not live by bread alone, and certain imperishable needs in him have never been so fully met as by some Greeks and some Latins, writing in a vanished society, which yet, by reason of their thought and genius, is still in some real sense ours. More science? More foreign languages? More technical arts? Yes! All these. But if democracy is to mean the disappearance of the Greek and Latin poets from the minds of the future leaders of our race, the history of three thousand years is there to show what the impoverishment will be.