of the cardinals, surrounded themselves with their nephews, and the rest of their family, who sucked the church and Christendom as much as they could, none doing so more effectually than the relations of Urban the Eighth, at whose death, according to the book called the “Nipotismo di Roma,” [6a] there were in the Barbarini family two hundred and twenty-seven governments, abbeys, and high dignities; and so much hard cash in their possession that threescore and ten mules were scarcely sufficient to convey the plunder of one of them to Palestrina.’  He added, however, that it was probable that Christendom fared better whilst the Popes were thus independent, as it was less sucked, whereas before and after that period, it was sucked by hundreds instead of tens, by the cardinals and all their relations, instead of by the Pope and his nephews only.

Then, after drinking rather copiously of his hollands, he said that it was certainly no bad idea of the Popes to surround themselves with nephews, on whom they bestowed great church dignities, as by so doing they were tolerably safe from poison, whereas a Pope, if abandoned to the cardinals, might at any time be made away with by them, provided they thought that he lived too long, or that he seemed disposed to do anything which they disliked; adding that Ganganelli [6b] would never have been poisoned provided he had had nephews about him to take care of his life, and to see that nothing unholy was put into his food, or a bustling, stirring brother’s wife like Donna Olympia.  He then, with a he! he! he! asked me if I had ever read the book called the ‘Nipotismo di

Roma,’ and on my replying in the negative, he told me that it was a very curious and entertaining book, which he occasionally looked at in an idle hour, and proceeded to relate to me anecdotes out of the ‘Nipotismo di Roma,’ about the successor of Urban, Innocent the Tenth, and Donna Olympia, showing how fond he was of her, and how she cooked his food, and kept the cardinals away from it, and how she and her creatures plundered Christendom, with the sanction of the Pope, until Christendom, becoming enraged, insisted that he should put her away, which he did for a time, putting a nephew—one Camillo Astalli—in her place, in which, however, he did not continue long; for the Pope, conceiving a pique against him, banished him from his sight, and recalled Donna Olympia, who took care of his food, and plundered Christendom until Pope Innocent died.

I said that I only wondered that between Pope and cardinals the whole system of Rome had not long fallen to the ground, and was told in reply that its not having fallen was the strongest proof of its vital power, and the absolute necessity for the existence of the system.  That the system, notwithstanding its occasional disorders, went on.  Popes and cardinals might prey upon its bowels, and sell its interests, but the system survived.  The cutting off of this or that member was not able to cause Rome any vital loss; for, as soon as she lost a member, the loss was supplied by her own inherent vitality; though her Popes had been poisoned by cardinals, and her cardinals by Popes, and though priests occasionally poisoned Popes, cardinals and each other, after all that had been and might be, she had still, and would ever have, her priests, cardinals, and pope.

Finding the man in black so communicative and reasonable, I determined to make the best of my opportunity, and learn from him all I could with respect to the papal system, and told him that he would particularly oblige me by telling me who the Pope of Rome was, and received for answer that he was an old man elected by a majority of cardinals to the papal chair; who, immediately after his election, became omnipotent and equal to God on earth.  On my begging him not to talk such nonsense, and asking him how a person could be omnipotent who could not always preserve himself from poison, even when fenced round by nephews, or protected by a

bustling woman, he, after taking a long sip of hollands and water, told me that I must not expect too much from omnipotence.  For example, that as it would be unreasonable to expect that One above could annihilate the past—for instance, the Seven Years’ War, or the French Revolution—though anyone who believed in Him would acknowledge Him to be omnipotent, so would it be unreasonable for the faithful to expect that the Pope could always guard himself from poison.  Then, after looking at me for a moment stedfastly and taking another sip, he told me that Popes had frequently done impossibilities.  For example, Innocent the Tenth had created a nephew; for, not liking particularly any of his real nephews, he had created the said Camillo Astalli his nephew; asking me, with a he! he! ‘What but omnipotence could make a young man nephew to a person to whom he was not in the slightest degree related?’  On my observing that of course no one believed that the young fellow was really the Pope’s nephew, though the Pope might have adopted him as such, the man in black replied, ‘that the reality of the nephewship of Camillo Astalli had hitherto never become a point of faith; let, however, the present Pope, or any other Pope, proclaim that it is necessary to believe in the reality of the nephewship of Camillo Astalli, and see whether the faithful would not believe in it.  Who can doubt that,’ he added, ‘seeing that they believe in the reality of the five propositions of Jansenius?  The Jesuits, wishing to ruin the Jansenists, induced a Pope to declare that such and such damnable opinions, which they called five propositions, were to be found in a book written by Jansen, though in reality no such propositions were to be found there; whereupon the existence of these propositions became forthwith a point of faith to the faithful.  Do you then think,’ he demanded, ‘that there is one of the faithful who would not swallow, if called upon, the nephewship of Camillo Astalli as easily as the five propositions of Jansenius?’  ‘Surely, then,’ said I, ‘the faithful must be a pretty pack of simpletons!’  Whereupon the man in black exclaimed, ‘What! a Protestant, and an infringer of the rights of faith!  Here’s a fellow who would feel himself insulted if anyone were to ask him how he could believe in the miraculous conception, calling people simpletons who swallow the five propositions of Jansenius, and are

disposed, if called upon, to swallow the reality of the nephewship of Camillo Astalli.’

I was about to speak when I was interrupted by the arrival of Belle.  After unharnessing her donkey and adjusting her person a little, she came and sat down by us.  In the meantime I had helped my companion to some more hollands and water, and had plunged with him into yet deeper discourse.