Pierre next dealt with the question of the temporal power, and this he thought he might treat freely. Naturally, he was not ignorant of the fact that the Pope in his quarrel with Italy upheld the rights of the Church over Rome as stubbornly as his predecessor; but he imagined that this was merely a necessary conventional attitude, imposed by political considerations, and destined to be abandoned when the times were ripe. For his own part he was convinced that if the Pope had never appeared greater than he did now, it was to the loss of the temporal power that he owed it; for thence had come the great increase of his authority, the pure splendour of moral omnipotence which he diffused.

What a long history of blunders and conflicts had been that of the possession of the little kingdom of Rome during fifteen centuries! Constantine quits Rome in the fourth century, only a few forgotten. functionaries remaining on the deserted Palatine, and the Pope naturally rises to power, and the life of the city passes to the Lateran. However, it is only four centuries later that Charlemagne recognises accomplished facts and formally bestows the States of the Church upon the papacy. From that time warfare between the spiritual power and the temporal powers has never ceased; though often latent it has at times become acute, breaking forth with blood and fire. And to-day, in the midst of Europe in arms, is it not unreasonable to dream of the papacy ruling a strip of territory where it would be exposed to every vexation, and where it could only maintain itself by the help of a foreign army? What would become of it

in the general massacre which is apprehended? Is it not far more sheltered, far more dignified, far more lofty when disentangled from all terrestrial cares, reigning over the world of souls?

In the early times of the Church the papacy from being merely local, merely Roman, gradually became catholicised, universalised, slowly acquiring dominion over all Christendom. In the same way the Sacred College, at first a continuation of the Roman Senate, acquired an international character, and in our time has ended by becoming the most cosmopolitan of assemblies, in which representatives of all the nations have seats. And is it not evident that the Pope, thus leaning on the cardinals, has become the one great international power which exercises the greater authority since it is free from all monarchical interests, and can speak not merely in the name of country but in that of humanity itself? The solution so often sought amidst such long wars surely lies in this: Either give the Pope the temporal sovereignty of the world, or leave him only the spiritual sovereignty. Vicar of the Deity, absolute and infallible sovereign by divine delegation, he can but remain in the sanctuary if, ruler already of the human soul, he is not recognised by every nation as the one master of the body also the king of kings.

But what a strange affair was this new incursion of the papacy into the field sown by the French Revolution, an incursion conducting it perhaps towards the domination, which it has striven for with a will that has upheld it for centuries! For now it stands alone before the people. The kings are down. The kings are down. And as the

people is henceforth free to give itself to whomsoever it pleases, why should it not give itself to the Church? The depreciation which the idea of liberty has certainly undergone renders every hope permissible. The liberal party appears to be vanquished in the sphere of economics. The toilers, dissatisfied with 1789 complain of the aggravation of their misery, bestir themselves, seek happiness despairingly. On the other hand the new régimes have increased the international power of the Church; Catholic members are numerous in the parliaments of the republics and the constitutional monarchies. All circumstances seem therefore to favour this extraordinary return of fortune, Catholicism reverting to the vigour of youth in its old age. Even science, remember, is accused of bankruptcy, a charge which saves the Syllabus from ridicule, troubles the minds of men, and throws the limitless sphere of mystery and impossibility open once more. And then a prophecy is recalled, a prediction that the papacy shall be mistress of the world on the day when she marches at the head of the democracy after reuniting the Schismatical Churches of the East to the Catholic, Apostolic, and Roman Church. And, in Pierre's opinion, assuredly the times had come since Pope Leo XIII, dismissing the great and the wealthy of the world, left the kings driven from their thrones in exile to place himself like Jesus on the side of the foodless toilers and the beggars of the high roads. Yet a few more years, perhaps, of frightful misery, alarming confusion, fearful social danger, and the people, the great silent multitude which others have so far disposed of, will return to

the cradle, to the unified Church of Rome, in order to escape the destruction which threatens human society. Pierre concluded his book with a passionate evocation of New Rome, the spiritual Rome which would soon reign over the nations, reconciled and fraternising as in another golden age. Herein he even saw the end of superstitions. Without making a direct attack on dogma, he allowed himself to dream of an enlargement of religious feeling, freed from rites, and absorbed in the one satisfaction of human charity. And still smarting from his journey to Lourdes, he felt the need of contenting his heart. Was not that gross superstition of Lourdes the hateful symptom of the excessive suffering of the times? On the day when the Gospel should be universally diffused and practised, suffering ones would cease seeking an illusory relief so far away, assured as they would be of finding assistance, consolation, and cure in their homes. amidst their brothers. At Lourdes there was an iniquitous displacement of wealth, a spectacle so frightful as to make one doubt of God, a perpetual conflict which would disappear in the truly Christian society of to-morrow. Ah! that society, that Christian community, all Pierre's work ended in an ardent longing for its speedy advent: Christianity becoming once more the religion of truth and justice which it had been before it allowed itself to be conquered by the rich and the powerful! The little ones and the poor ones reigning, sharing the wealth of earth, and owing obedience to nought but the levelling law of work! The Pope alone erect at the head of the federation of nations, prince of peace, with the simple mission.

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of supplying the moral rule, the link of charity and love which was to unite all men! And would not this be the speedy realisation of the promises of Christ? The times were near accomplishment, secular and religious society would mingle so closely that they would form but one; and it would be the age of triumph and happiness predicted by all the prophets, no more struggles possible, no more antagonism between the mind and the body, but a marvellous equilibrium which would kill evil and set the kingdom of heaven upon earth. New Rome, the centre of the world, bestowing on the world the new religion!

Pierre felt that tears were coming to his eyes, and with an unconscious movement, never noticing how much he astonished the slim Englishmen and thick-set Germans passing along the terrace, he opened his arms and extended them towards the real Rome, steeped in such lovely sunshine and stretched out at his feet. Would she prove responsive to his dream? Would he, as he had written, find within her the remedy for our impatience and our alarms? Could Catholicism be renewed, could it return to the spirit of primitive Christianity, become the religion of the democracy, the faith which the modern world, overturned and in danger of perishing, awaits in order to be pacified and to live?

Pierre was full of generous passion, full of faith. He again beheld good Abbé Rose weeping with emotion as he read his book.. He heard Viscount Philibert de la Choue telling him that such a book was

worth an army. And he particularly felt strong in the approval of Cardinal Bergerot, that apostle of inexhaustible charity. Why should the Congregation