yielded up Livonia to Batory. Gently but firmly Ivan cleared the ground, limiting Possevino's good offices to the only matters still to be settled with Poland—frontier delimitations and exchanges of prisoners. At the same time, fond as he was of a controversy, he endeavoured to slip out of any discussion of a religious nature. He constantly affirmed that such a debate might become offensive to the Pope. When, on February 21, in the course of an audience devoted to secular interests, Possevino requested a private conversation to discuss 'the great business,' the Tsar devised another excuse. He was quite incompetent, personally, to carry on a controversy of this kind. But when the Jesuit pressed him, and begged to be allowed to communicate his views in writing, Ivan probably concluded he had better end the matter. And his love of polemics may have overcome his other objections.
By a literary artifice which has no doubt deceived himself, Father Pierling has imagined the existence of a dialogue prepared beforehand, as in Rokita's case, and graced with appropriate surroundings. The very dates and words quoted by the learned historian prove that nothing of the kind can have occurred. It was quite unexpectedly—this detail is somewhat important—at this very sitting, devoted, in the first place, to quite different subjects, and in the absence of those representatives of the clergy whose presence would have been indispensable if the discussion was to be of a really serious character, that the Tsar made up his mind to settle the question, or, rather, to cut short the importunities in connection with it, which were a constant worry to him. He did not fail, indeed, to lay stress on the uselessness of a controversy carried on under such circumstances. But, after all, as the Jesuit seemed so anxious about it, he should have an immediate explanation ('Diplomatic Documents,' 1851–1871, x. 247, etc.).
Possevino forthwith laid himself out to offer the most tempting arguments, with the most cunning precautions as to the language he employed. This was no question of a break with the Greek Church, the ancient and venerable Church of St. Athanasius, St. Chrysostom, and St. Basil, to which the Church of Rome felt herself bound by indissoluble ties, but that of restoring a unity which had only been disturbed by the abandonment of certain ancient traditions. It was a work of restoration, which would also inevitably lead to the creation of a new Empire of the East, whereof the Tsar, crowned by the Pope, like a second Charlemagne, might be the head. This proved the Jesuit little knew the formidable antagonist with whom he had to deal. Ivan, with his self-possession, his quickness, and his wealth of fantastic erudition, made short work of the brilliant display on which the Roman orator had reckoned
