ments. The Papacy, even if its attempt to induce the European Powers to arm for a fresh crusade resulted in failure, perceived a means, if so much as a mutual concert could be organized under its own auspices for such a purpose, of recovering some portion, at all events, of its ancient supremacy. At several points, already, Protestantism seemed to be shrinking backwards. Alexander Farnese was gaining ground in the Low Countries. The Guises were lifting their heads in France. In Sweden, the Queen, whose husband had already been secretly won over, was bringing up her son a fervent Catholic. In Poland the dissidents had no existence save as a political party; and Livonia, once lost to Germany, would be lost, likewise, to the Reformers. Very soon, according to the Roman view, the Reform would have nothing left save England, a portion of the Empire, and little Denmark. If, Muscovy and Poland once reconciled, it became possible, under pretext of common action against the Turks, to induce the House of Hapsburg and Venice to form a coalition of which Rome would be the natural president, she might yet rule the whole world once more!
The Papacy was approaching that phase of mind in which, realities being non-existent, appearances themselves become very precious things.
The Pope's brief to Ivan, in response to his letter, was inspired by all these considerations. His Holiness accepted the League, and the condition on which the Tsar made it contingent. He would intervene between the Tsar and the King of Poland. But on his side he burdened his mediation with conditions. Peace must be ensured by a bond—a bond only to be found in the bosom of the true Church. It was a bold move, but in Possevino's secret instructions, which he himself had helped to draw up, the sense of this reply was greatly attenuated. According to these, the union of the two Churches continued to be the higher end to which the Jesuit's mission was to tend; but his duties were reduced, practically speaking, to the attainment of two essentially secular objects—the establishment of commercial relations with Venice, and the re-establishment of peace between Poland and the Tsar. For the rest, His Holiness would be content with a minimum result. If Ivan should refuse to consent to the building of a church, or to allowing the Jesuits to settle in his capital, Possevino was to be content, for the present, with opening up regular intercourse with him.
Taking it all in all, Chévriguine had succeeded far better than his master could have expected. This barbarian, whom Rome could not dazzle, either with her works of art or her ecclesiastical pomp, and who, though he did show more
