devoutly, feeling, perhaps, at moments, although you take good care not to say so, that, although highly edifying, it is a little dull; if an American and a Protestant, you think of the morning prayer in Congress, and members with newspapers or half-read letters in their hands, a very busy one now and then forgetting that he is standing with his hat on, and all of them in a hurry to have it over and enter upon the business of the day,—or of a reception-night, perhaps, at the White House, with the President shaking hands as fast as they can be held out, and trying hard to smile each new-comer into the belief that the "present incumbent" is the very best man he can vote for at the next election.
But hush! the Pope is speaking,—not always as orators speak, it is true, but gravely, at least, and with that indefinable air of dignity which the habit of command seldom fails to impart. The language is sonorous, and if you have had the good sense to unlearn your barbarous application of English sounds—cunningly devised by Nature herself to keep damp fogs and cold winds out of the mouth—to Italian vowels, which the same judicious mother framed with equal cunning to let soft and odoriferous airs into it, you will probably understand what he says, for his speech is generally in Latin, and very good Latin too.[1]
But still you grow tired, and, like the actors in the splendid pageant, are heartily glad when it is all over,—well pleased to have seen it, but, unless a sight-seer by nature, equally pleased to feel that you will never be compelled by your duty to your guide-book and cicerone to see it again.
There are three kinds of consistory,—the private, the public, and the semi-public. The most interesting are those in which ambassadors are received, for the ambassador's speech gives some variety to the routine. But in substance they are all equally splendid, equally formal, and—now that the world no longer looks to the Vatican for its creeds—all equally insignificant and dull.
Thus it is not as a deliberative body that the cardinals take part in the government. Their collective functions are for the most part purely formal, and the great wheel turns steadily on its axle without any direct help from them. But as sole electors of the sovereign, whom they are not only to choose, but to choose from among themselves, and as the body from which the highest functionaries of the State are drawn, their individual influence is always very considerable, often whatever they have the tact and skill to make it.
Another body which shares with the "Sacred College" the privilege of furnishing the instruments of government is the Prelacy,—a term which must be taken in its restricted sense, of men, whether laymen or ecclesiastics, destined by profession to various offices of dignity and trust in the civil and ecclesiastical administration, some of which lead directly to the cardinalate, and all of them to personal privileges and a competent income. Their education is often less exclusive than that of the priests, for many of them have belonged to the world before they gave themselves up to the Church, and profane studies have employed some of the time which might otherwise have been devoted to Bellarmino and his brethren. In dress they are distinguished by the color of their stockings and hat-band. When they walk out, a liveried servant follows them a few paces in the rear; and while the cardinals, from "Illustrious" have become "Eminent," these aspirants to the purple are always addressed as "Monsignore," or "My Lord."
The first set of wheels in this complicated machine is composed of the twenty-three Congregations, a kind of executive and deliberative committees, consisting of cardinals and prelates, and first
- ↑ Dr. Lieber, in his "Reminiscences of Niebuhr,"—a delightful book of a delightful class,—records the great historian's testimony in favor of Italian Latin.
