That the object of Clement's visit had been faithfully construed by the general voice seems more than probable from the document we are about to quote; but upon this point the Memoirs throw no light. They merely notice his reception of the Pontiff with all distinction, and the remarkably friendly bearing of his Holiness towards himself and the Duchess mother during a day spent at their court: mutual presents passed between them, and Clement dwelt on the good service which his father had afforded to Duke Guidobaldo. From the Duke's Diary we learn that after meeting his Holiness on his southern frontier, and again escorting him out of Sinigaglia, where he had slept with a suite of sixteen cardinals, he took boat and hastened to Pesaro. Next morning he proceeded to meet his visitor, who had spent the night at Fano, and welcomed him to his capital. Passing back to Rome in the end of the year, the Pope halted at Pesaro only to say mass in the cathedral; and on both occasions he was preceded one day by the Holy Sacrament. In the following year the Pontiff, in acknowledgment, perhaps, of these hospitalities, accorded to his host a dispensation, whereby the indulgences, to which the use of certain rosary prayers and ave maria's entitled him, were united and concentrated in a single _cavaliere_.[87] [Footnote 87: Rosaries, _corone_, and such were helpmates or promptuaries to prayer, differing in form and varying in supposed efficacy, according to the special privileges and indulgences bestowed on them by ecclesiastical gift. A specimen of the nature and powers of such indulgences will be found in the description of a corona belonging to the Grand Duke of Tuscany in 1666. See Appendix VI.] The predominant feeling of Francesco Maria, even at this period of his life, appears to have been a selfish attachment to solitary habits and pursuits, tempered by sincere anxiety to discharge his public duties for the benefit of his people. An argument addressing itself to both motives readily occurred to the wily Pontiff. An immediate abdication would secure to the Duke personal ease, and the consequent devolution of his government to the Camera Apostolica might be guarded by stipulations for the public weal, which such voluntary demission alone could entitle him to dictate. The art with which these considerations had been urged, and the impression they made upon the Duke, may be best gathered from a circular he addressed to the magistrates of each city in his state, curiously exemplifying him in that character of royal philosopher which it seems to have been his ambition to attain.[*88] [Footnote *88: Cf. REPOSATI, _Della Zecca di Gubbio_, vol. II., p. 220 (Bologna, 1772-3). The date of this letter was June 7th, 1598.] "Most magnificent and well-beloved,