Hadrian the Seventh

simple. But, in the case of this yellow-haired mannikin, there was a difference. He would like to own such a radiant little piece of the Divine-Human as that fair Prince Filiberto. He would appreciate the honour and the joy of tending such a treasure. But He could not seek; and it never had been offered. Perhaps He would shrink if it were offered. That was His peculiar nature. Had He ever wished to exert for intimate relations with anyone? No: plainly no. He was a thing apart. More, He was a thing to be avoided. He remembered how many times he aimlessly had strolled through London, watching His species gambolling in Piccadilly, or at the Marble Arch on a Sunday where the fierce lanky spiky sallow Anarchist raved, and the coy Catholic barrister cracked correct jests out of a shiny black exercise-book, and the bright-eyed clean Church-Army youth spoke with genuine conviction. He had moved through partner-seeking mobs everywhere, lazily, vigilantly, studiously: yet no one ever had addressed him. He was seen. He was avoided. Yes, He was a thing apart. That was His trouble. And⁠—what did the boy say?⁠—“I had better keep it myself.” The content of that saying was to Hadrian just like a thunderbolt. It was Love⁠—yes, that was quintessential Love, from the clear eyes and the stainless lips of childhood⁠—to keep one’s troubles oneself. For in that way one relieved others. And the Servant of the servants of God must⁠—He continued to sit in the sunlight in a sort of rapture. The lake and the hills and the turquoise sky faded from His vision. He was alone with His thoughts, His ideals, His soul.⁠ ⁠… After the noon-angelus, He went in to His solitary meal. Later in the afternoon, when He had slept and washed, and put on fresh garments, He descended to chat with His court. His demeanour was observed to be more warm, more human. His eyes had an unusual and more usual glow. He did not seem to be so very very far away.

“I guess the air of this village suits you, Holy Father,” said young Cardinal Percy. “You look like twenty cents this evening.”

“Yes, the air is delicious enough: but it is not the air.” Hadrian narrated the incident of the morning, ending, “and We have recognized in Ourself a new and unknown power, a perfectly strange capability. We have made experience of a feeling which⁠—well, which We suppose⁠—at any rate will pass for⁠—Love.”

He plunged again into business. He had noted three men for a purpose. Archbishop Ilario della Valla was a young and exquisitely polished prelate, son of an ambassador, thoroughly expert in the English language and habit. Signor Gargouille Grice was one of those nondescripts devoid of Divine Vocation, who fondly are believed to occupy an important place at the pontifical court, (equivalent at least to the English office of Lord Chamberlain) but, which in reality is that of a flunkey. Prince Guido Attendolo was a young Italian of very generous birth, who, as younger son of a younger son not overburdened with wealth, led an inconspicuous impotent uninteresting life. With the idea of giving these three a chance, the Pope dispatched them to America with the red hat for the American Archbishop Erin, whom He named Cardinal-presbyter of the Title of St. Mary-of-the-People. It was merely an incident, intended to keep them from stagnation, to give them that scope which human nature must have if it is to do itself justice, if it is not to become a public nuisance. At the same time, He was satisfied that the sympathy of the prelate, the antiquity of the decurial chamberlain, and the urbanity (to say nothing of the perfect Greek profile) of the prince, would recommend them as ambassadors from the oldest power to the newest nation. On the arrival of the Apostolic Ablegate in New York, Hadrian published the “Epistle to the Americans.” He praised their exuberant vigour and individualistic unconventionality, while He warned them of their obligations to their race and of the evils of oligarchical tyranny. He begged them not to live in the desperate hurry which was instanced in their carelessness in details. He advised them not to be too proud to learn from the history of other nations, dwelling on the principle of the intermittent tendency of human nature. He pointed out that, as effect is due to cause, and as the scope and quantity of human ideas is very far from being illimitable, so, as human types recur, human ideas and the situations produced by them are bound to recur. “Yet,” He continued, “human nature itself, when inspired by Divine Grace, being so very fine and so very potent a force, is capable of immense development. It has Will, Free-will, which, rightly directed can rule itself, can control natural laws, can dispose events.” Wherefore, He admonished the Americans to divest themselves of juvenile arrogance and selfishness, in order that (having learned the causes which produce effects) they might know the rules and play the game. He spoke to them, not only with the authority of His apostolature, but with the affection of a comrade who wished to serve them from the experience (inherited and acquired) of a member of the older nations. He concluded with delicious slyness, “The young ones think the old are fools: the old ones know the young ones are.”

America was openly delighted, not only by the consideration which the Pope showed in addressing Her next to England but, by the pungent vivid validity of His remarks. She said that He had a dead cinch on things, that He was on to His job, that as a skypilot He suited Her to a gnat’s bristle; and She began to regard Him with close attention.

The death of Francis Joseph, Austrian Emperor and King of Hungary, in September, had its not unexpected consequences. The confusion of Europe was worse confounded by conflict between Hungarian national sentiment and the Pan-germanic League. Francis Joseph’s successor did not