Читать книгу The Life of William Ewart Gladstone - John Morley - Страница 99

On one important element in the complex Italian case at this time, Mr. Gladstone gained a clear view.

Some things I have learned in Italy, he wrote to Manning (January 26, 1851), that I did not know before, one in particular. The temporal power of the pope, that great, wonderful, and ancient erection, is gone. The problem has been worked out—the ground is mined—the train is laid—a foreign force, in its nature transitory, alone stays the hand of those who would complete the process by applying the match. This seems, rather than is, a digression. When that event comes, it will bring about a great shifting of parts—much super-and much subter-position. God grant it may be for good. I desire it, because I see plainly that justice requires it. Not out of malice to the popedom; for I cannot at this moment dare to answer with a confident affirmative, the question, a very solemn one—Ten, twenty, fifty years hence, will there be any other body in western Christendom witnessing for fixed dogmatic truth? With all my heart I wish it well (though perhaps not wholly what the consistory might think agreed with the meaning of the term)—it would be to me a joyous day in which I should see it really doing well.

Various ideas of this kind set him to work on the large and curious enterprise, long since forgotten, of translating Farini's volumes on the Roman State from 1815 down to 1850. According to the entries in his diary he began and finished the translation of a large portion of the book at Naples in 1850—dictating and writing almost daily. Three of the four volumes of this English translation were done with extraordinary speed by Mr. Gladstone's own hand, and the fourth was done under his direction.254 His object was, without any reference to Italian unity, to give an illustration of the actual working of the temporal power in its latest history. It is easy to understand how the theme fitted in with the widest topics of his life; the nature of theocratic government; the possibility (to borrow Cavour's famous phrase) of a free church in a free state; and above all,—as he says to Manning now, and said to all the world twenty years later in the day of the Vatican decrees,—the mischiefs done to the cause of what he took for saving truth by evil-doing in the heart and centre of the most powerful of all the churches. His translation of Farini, followed by his article on the same subject in the Edinburgh in 1852, was his first blast against 'the covetous, domineering, implacable policy represented in the term Ultramontanism; the winding up higher and higher, tighter and tighter, of the hierarchical spirit, in total disregard of those elements by which it ought to be checked and balanced; and an unceasing, covert, smouldering war against human freedom, even in its most modest and retiring forms of private life and of the individual conscience.' With an energy not unworthy of Burke at his fiercest, he denounces the fallen and impotent regality of the popes as temporal sovereigns. 'A monarchy sustained by foreign armies, smitten with the curse of social barrenness, unable to strike root downward or bear fruit upward, the sun, the air, the rain soliciting in vain its sapless and rotten boughs—such a monarchy, even were it not a monarchy of priests, and tenfold more because it is one, stands out a foul blot upon the face of creation, an offence to Christendom and to mankind.'255 As we shall soon see, he was just as wrathful, just as impassioned and as eloquent, when, in a memorable case in his own country, the temporal power bethought itself of a bill for meddling with the rights of a Roman voluntary church.