THE JESUITS.
THE term Jesuit has various significations. It generally means the
followers of Ignatius Loyola, who profess the rules of the Company; and
also those who are in strict friendship with them, who eat their bread
and are supported by them, and who are always anxious to ingratiate
themselves in their favour. These may be considered the Acolytes of
the Jesuits. Moreover, some are called Jesuits who are even opposed
to the sect of Loyola, and are averse to any connexion whatever with
its members; but who still think and act according to the principles
of the Jesuits; they are equally subtle and ambitious, intriguing,
time-serving, deceitful, and hypocritical, in every respect, as are the
Jesuits themselves. The world is full of such persons, and they are
called Jesuits, because they are in reality of the same school as the
sons of Loyola, whose doctrines and maxims they follow, although they
do not profess to be his disciples. It would be as ridiculous to see a
soldier or a statesman, for example, in the dress of a Jesuit, as it
was to see the Emperor Charles V. in that of a friar; but what would
you say on hearing that Jesuitism was more nourishing among society at
large, than even in the Company itself? Would you not smile to see the
present members of the French Assembly marching as in a procession,
each with a Jesuit by his side? Father A. for example, with M. de
Montalembert; Father B. and M. de Corcelles; Father C. and General
Oudinot, the bombarder of Rome; until we come to the last couple,
Father Rootan, and the President of the Republic, Louis Bonaparte!
This sight might make you smile; but the thought it would inspire,
would kindle, as it does in me, a sentiment of indignation.
In this work I shall have occasion to speak of every description of
Jesuit. Meanwhile, I have a few remarks to offer with respect to these
sons of Ignatius. What part do they take in the Inquisition? The most
active and the most influential. They are its right hand. Without their
aid the twelve Cardinal Inquisitors would sit in vain; their long and
secret meetings every Wednesday throughout the year, in the great hall
of the Minerva, would tend to no effect. Of what service would be the
weekly congregation of about seventy members of the Inquisition, held
in the great hall of the Holy Office, at the Vatican, every Monday,
without the zeal and unwearied activity of the Jesuits? Apparently they
are nothing; in reality, everything. Among the servants of the Holy
Office a Jesuit is never to be found; rarely among their coadjutors.
A Jesuit is never seen entering the Palace of the Holy Office, or in
conversation with an Inquisitor. It might even be imagined that the
Reverend Fathers were opposed to the institution, or at least that they
shunned all relation and intercourse with it. And so studiously do they
keep up this appearance, that many persons actually believe that the
Jesuits have nothing whatever to do with the Inquisition. Indeed, I was
at one time of the same opinion, till I was fully enlightened on the
subject by a Jesuit himself, and, what is more, a worthy Jesuit too!
one who had been my tutor in the _Belles Lettres_, in the College at
Viterbo, and whom I met again at Tivoli, in September, 1833.
I was there in the discharge of my duty as Visitor of the Dominicans,
and at the same time availing myself of the salubrity of the climate,
which was beneficial to my health. Accordingly, I was accustomed to
walk every day for some hours in the country. The good Jesuit was soon
aware of my regularity in this habit, and as the time I selected was
invariably the last two hours of the day, he proposed to me to become
my companion on these occasions. I believe it was the first time that
a Jesuit had been seen walking abroad in company with a Dominican. My
former master had become my friend; and although I had never at all
liked the society of the sons of Loyola, yet I found this one, and
another or two of a similar description, to be honest and worthy men,
who, to their misfortune, had adopted the robe of the Jesuits. I was
visited almost daily by my friend, who came either alone or in company
with a lay brother; we walked out together, and entered into familiar
conversation. One day we spoke about the Inquisition. We were alone, in
that beautiful grove of olives which crowns the pleasant hill on which
stands the town of Tivoli, so well known to Horace.
"How does it happen," said he to me, "that you have never been
embroiled with the Inquisition? Some time ago I was told that you
were Vicar of the Holy Office; but I have since, on better authority,
learned that you were merely Vicar of the Sacred Palace. And I was glad
that it was so,--it would have grieved me much to have heard that you
were an agent of the Inquisition."
"Oh! I had neither inclination nor ability for the office: treachery,
deceit, and malice are the necessary qualifications for its agents.
An Inquisitor must be suspicious, prone to judge amiss, to convert
shadows into substance, and to see everything in the darkest colours.
In the eyes of an Inquisitor every individual is evil, and deserving of
punishment. How could I be led to form injurious opinions respecting my
brethren, when I am naturally disposed to see things in a charitable
point of view, and as far as possible to make excuses for others? An
Inquisitor, besides, is one who is lost to all sentiments of humanity,
without heart or feeling, and more indifferent than a stoic. God
preserve me from the temptation of ever connecting myself in the
slightest degree with the Inquisition."
"As far as I see, then, it appears you have never entertained the
least desire for such an office, I give you joy. The Inquisition is
injurious to the Dominicans, who are prompted by an insane ambition to
become Inquisitors, and this entails on them the hatred of the whole
world. The Franciscans are too prudent to connect themselves with it.
The Jesuits, more cunning than the rest, act as the monkey did when he
made use of the cat's paw to get the chestnuts."
"How! do the Jesuits meddle with the Inquisition?"
"My dear friend, is it new to you? What would the Inquisition be
without the Jesuits? The Dominicans may call themselves Inquisitors;
but they could not even decline the noun _Inquisition_, unless the
Jesuits taught them. In fact, what do the Inquisitors search out? They
sit still to receive denunciations. The Holy Office would be but badly
supported if it depended solely on the exertions and abilities of its
own immediate officials. Unquestionably, St. Dominic, with his cloudy
intellect, was an Inquisitor; Peter of Verona, commonly called Peter
the Martyr, was more efficient, but his imprudence cost him his life. I
marvel much that a similar fate did not befall Domenico di Guzman! He
slew, and caused to be slain, many more than Peter of Verona ever did;
of a ruddy complexion, fierce and sanguinary, he was equally imprudent
as his disciple. Far otherwise was Ignatius Loyola; cautious and wary
in all his operations, and, although a soldier, averse to exposing
himself to danger, he cautioned his followers to use the utmost
prudence in carrying out their measures, and by no means to expose
themselves foolishly to public odium or indignation. I say foolishly,
because what, after all, is the amount of profit, to those who are in
the service of the Inquisition? You, who are a Dominican, understand
this better than I do."
"Oh! it is next to nothing. Our Inquisitors in Umbria and Romagna
receive from the Holy Office in Rome, under the head of 'vestment
money,' the paltry sum of three _scudi_ (about 13_s._ 6_d._) a month;
which they have no means of increasing, unless they can occasionally
pick up a trifle by saying a few masses. The monastery allows them no
other advantage than the ordinary diet of the friars. Besides, it
not unfrequently happens that, on account of the Inquisitors claiming
exemption from the duties of the monastery, the prior deprives them
of what he grants to the other members. In a visit I once made to the
Monasteries of Spoleto, Foligno, Perugia, and other places, I found the
Priors and the Inquisitors in open dispute with each other. The Priors
complained that the Inquisitors refused to sing in the choir; and the
Inquisitors, on the other hand, were indignant that they had not enough
to eat, nor any wood to burn during the winter."
"They were not denied what was wanted for an _auto-da-fé_. I suppose:
but continue your recital."
"Well, these disputes were settled by the Provincial and by myself,
and it was arranged that the Inquisitors should thenceforth sing in
the choir, and be subject to the Prior, as to all the duties of the
monastery; the Prior, on the other hand, was to be considered under the
obligation of treating the Inquisitors with civility, and allowing them
the same advantages as were enjoyed by the rest of the brotherhood.
At Spoleto, the Inquisitor not being inclined to take his dinner at
the usual hour with the rest of the community, the Prior frequently
obliged him to go without any at all. The Inquisitor complained to the
General of the Order at Rome, and he wrote me word to accommodate the
matter between the parties. It was proposed that a certain sum should
be allowed by the Prior, for the dinner and supper of the Inquisitor.
Fifteen _baiocchi_ (sevenpence halfpenny) were all that was offered by
the liberal-minded Prior for the daily expenses of the Inquisitor, and
it was not without much trouble that I got the sum raised to seventeen
baiocchi and a half. I mention this matter to show how little profit
accrues to an Inquisitor, if the duties of his office are honestly
discharged. An Inquisitor once told me in confidence, that he found it
necessary, in order to live, to abstract a little money occasionally
from the office, by augmenting, in his accounts with it, the amount
of his expenses. Another lost his situation at Perugia, because it was
discovered that he had regularly charged double for the maintenance of
the prisoners under his care; and another, at Faenza, seized upon a
poor shoemaker, and imprisoned him, that he might be obliged to work
for him; and when he wanted his clothes to be mended, he laid hold of
some tailor, whom he shut up till they were done, on pretence that he
indulged in a habit of profane swearing."
"What a shame! How base they become! How degraded is that faith which
requires the support of such a race! The office itself is too degrading
to be exercised by any person of probity or honour. At one time the
Inquisition was greatly enriched by fines and confiscations; and many
spontaneous offerings were made to it by the rich, who freely opened
their purses to get out of trouble. Money also came in from numerous
patents: in short, the Inquisition was enabled to allow a good salary
even to its clerks. But the times are altered; the Holy Office has lost
its credit, and consequently its officials are bankrupts."
"But how," I suggested, "have the Jesuits become connected with the
Inquisition? We have departed from our original question."
"Doubtless you imagine that the Holy Office is engaged in taking notice
of crimes or offences against religion. It is true, when such cases
occur, they proceed according to rule. But you are not to conclude
that such is the sole occupation on which above seventy counsellors,
and twelve cardinals, with the pope at their head, are engaged in the
weekly meetings. If it be necessary to punish, as they say, all who
deserve it, they ought to begin with unbelievers; in that case they
would find many among the cardinals themselves who have no belief
whatever; and the same infidelity descends throughout every class
of society. But it never happens that any of them are subjected to
punishment; on the contrary, only those heretics are the objects
of attack, who are unbelievers merely as to some of the doctrines
of Rome, although firm in their faith as regards the doctrines of
Christ and of his apostles. Of these, however, few allow themselves
to be seized by the Inquisition. An Italian who changes his creed
generally contrives, before the fact gets known, to make a pilgrimage
to Geneva,[28] and the Holy Office has to delay its vengeance till its
victim can be arrested. Were the Inquisition to have no other care
than to look after heretics, it would be the same as if the Jesuits
were to have nothing else to do than to attend to their schools for
young boys; in which case two-thirds of the Order might well be
dispensed with. It is well known that at Rome everything opposed
to clerical government is considered as heresy, and excommunicated
accordingly; but real heresy is the last subject to be thought of, or
attended to. The principal object of the Inquisition is to possess
itself, by every means in its power, of the secrets of every class of
society. Consequently, its agents enter the domestic circle, observe
every action, listen to every conversation, and would, if possible,
become acquainted with the most hidden thoughts. It is, in fact, the
police, not only of Rome, but of all Italy; indeed it may be said of
the whole world. Now the Dominicans, even with the assistance of the
priests, would be altogether unequal to this task, were not the Jesuits
themselves the secret officials of this police. The mere government spy
is seldom enabled to arrive at the exact truth: it is difficult for him
to get at the secrets of a family; he is met with counter operations;
schemes are laid expressly to deceive him, and he is frequently put
to considerable trouble and inconvenience to ferret out an affair,
without obtaining any final success. For a long time the Italians, and
more especially the Romans, have learned the art of playing upon the
credulity of the spies, and making them believe things quite contrary
to truth. But nothing of this sort takes place with the Jesuits, to
whom no door is closed, no curtain drawn, no veil or shadow cast over
secret or mystery. What they cannot learn from the men, they ascertain
from the women; what the father will not disclose, the son will reveal;
and what the master of the house may be desirous to hide, the servant
may bring to light. The spy has need of frequent and lengthened
research; whereas the Jesuit arrives at the fact at once. As has been
before observed, the spy is deceived by false statements, which is not
the case with the Jesuit. The confessional leads to many important
discoveries; and where this is insufficient, much is learned even from
the children in the schools. The police daily sends forth its numerous
spies, who disperse themselves throughout the whole of Rome, and pursue
their investigations, not only by day, but by night also. Frequently,
overcome with the fatigue that the incessant labour of one day has
produced, they are obliged to devote the whole of the succeeding one
to a complete state of rest. It is different with us Jesuits. You know
the church of the _Gesu_. Every morning at break of day, as the doors
are opened, twelve Reverend Fathers ascend the steps of the sacred
edifice, dressed in their robes and surplices, and seat themselves
in their confessional chairs. Who are they who present themselves at
that early hour, to give an account of their sins? Servants of both
sexes, and all the old men and women who are stirring betimes in the
morning, shopkeepers and workpeople; all those, in short, who are
better acquainted with other people's business than with their own.
So that in less than an hour all the transactions and gossip of the
city are related at these twelve confessionals; from whence, at the
termination of the audience, they are taken home, as you may imagine,
to be examined, discussed, and, with due caution, registered as _cases
of conscience_, &c.
"What is done in the church of the _Gesu_, is also done in that of St.
Ignatius, of St. Andrew on the Monte Cavallo, of St. Vitale, and the
other churches belonging to the Fathers of the Company. Frequently
a fact, or a conversation, that is half ascertained in one place, is
fully disclosed and confirmed in another. The cleverest among our body
have the office of confronting those they desire to examine; and every
day they go from house to house, collecting whatever intelligence of
interest may present itself. In this manner we become acquainted with
the most minute and secret affairs of the city. But our exertions do
not end here. We have our nocturnal oratories, as that of the Caravita
in Rome, whither the _élite_ of good society generally resort. We have
besides, as you know, our courses of spiritual exercises, which are
always well attended; the conferences for the scrupulous, where they
worm everything out of them; friendly visitations, which are never
deficient in supplying information; and of which there are always a
vast abundance over the whole country. Every one who is desirous of
place or office, applies to us. It is impossible to be more courteous
or zealous than we are in proffering our services, and what we ask of
the government for our friends, we naturally succeed in obtaining.
Moreover, we supply families with servants, and change them when
required: consequently, every one is obliged by us, and entirely
devoted to us.
"What I have told you respecting Rome is equally true with regard to
all other places, wherever we are to be found; in Naples, Turin, Genoa,
Modena, Verona, or anywhere else. Look, for instance, at this little
town of Tivoli. No one stirs a foot in it but we are aware of it; and
we have no occasion to go out of our houses for information. I myself
have been here seven years; I have never ascended the staircase of
any house in the place, and yet I am well acquainted with the affairs
of every family that resides here; what they are doing, what they are
talking about, what their intentions are, even to the most minute
matters: in proof of which, the next time we are walking out together,
ask any question of me respecting any person we may chance to meet, and
you shall have copious information."
We were here interrupted in our conversation by two other Jesuits, who
were returning from their walk, and who accompanied us home.
The next day we met again. My companion was accompanied by a youth,
who had, I believe, the charge of a school. He was also a Jesuit, and
on terms of strict intimacy with my friend. We passed through the town
with but little conversation: the two Jesuits, with their eyes bent
to the ground, appeared to take no notice of the passers-by; yet I
observed they never failed to see when they were saluted, nor did they
ever omit to return the salutation. As soon as we were fairly out of
the town, we began to enter into familiar conversation.
"Well," observed my friend, "what do you think of our discourse of
yesterday?"
"To tell you the truth, I was greatly surprised at what you told me."
"You would perhaps be pleased if I made the experiment I talked of."
"Oh, I am fully persuaded of the accuracy of your assertions. Besides,
I am but little interested in the concerns of this place. Nevertheless,
I will not refuse your offer. But tell me, in the meanwhile, how is it
that the Jesuits, who perform such services for the Church, are never
raised to places of dignity or profit in it?"
"If we had any desire that way, we should soon obtain what we wished
for. We who have the power of disposing of these situations to others,
might easily choose for ourselves. Had any other person than yourself
asked the question, I should have given him the answer which our
Institution puts into our mouths--'A Jesuit is sworn to aspire to
no ecclesiastical dignity; nor can he accept any, without a special
dispensation from the pope.' But this reply will not be sufficient
for you, to whom I have disclosed so many of our secrets. I tell you,
then, that we should never succeed in our undertaking of supporting the
Church of Rome, unless we kept ourselves aloof from all her honours
and dignities. A man once placed high in the Church has finished his
career. A bishop and a cardinal serve very well to make a splendid
appearance, and that is all. In the human body, the head governs the
members; but in the moral body of the Church, the case is reversed,
and the more active and influential members govern the head. Thus
the bishop is not the moving power in his diocese, it is his vicar
or his confessor. In like manner, it is his theologians, and not the
cardinal, who sway the congregation; he says Yes, or No, as they
direct him. The theologians and the confessors, then, are really at
the head of affairs, and not the cardinal or the bishop. The pope
himself is subject to the same regulation. I smile when I hear of the
pope's holding a secret consistory. The Romans believe that he is
then actually himself engaged with his cardinals in the discussion of
important matters; whereas the true secret consistory is held by the
General of the Jesuits and his counsellors; and it is by them that
everything is discussed and decided. Now, all this could not be done,
were we not simple monks, and open to no ambition but that of serving
the Holy See."
At this moment some ladies passed us, whom the Jesuits were the first
to salute by taking off their hats: but from the coolness with which
the civility was acknowledged, I saw there was very little friendship
between the parties.
"Can you tell me," said I to my friend, "who these ladies are?"
"O yes, I can tell you not only their names, but their ages too, if you
desire it."
"Have you ever been in company with them?"
"Never; but that does not prevent me from being able to furnish you
with every minute particular in their biography."
Whereupon he entered into so many details concerning the history of
these ladies, that I was astonished at the extent of his information;
but I was still more surprised to hear the younger Jesuit contribute
his share as well, and even correct some points which the other had
advanced. I had the curiosity to inquire how long this youth had been
in Tivoli, and discovered that he was a Pole, and had only been six
months in the place.
A priest came by, next, and respecting him also we had a full and
minute account. Afterwards the Princess Santacroce passed in her
carriage; my two Jesuits made her a profound reverence, and the elder
of them entertained me with the history of the lady, till we reached
home.
The following day I thought I would engage my chronicler on some other
interesting matters, and I led the subject to Rome and the Cardinals.
"You are acquainted," I said to him, "with the major part of the Roman
cardinals, especially, I suppose, with such as are friendly to the Holy
Office."
"I know them all, both friends and enemies, if not personally, at least
by reputation; and of every one of them I could, if you wished it, give
all the circumstances of their lives, from their birth to the present
day. You may rest assured that a Jesuit, after ten years' experience,
unless he chance to be a stupid fellow, in which case he is soon
expelled from the Society, ought to know far more than the most expert
and practised officer of police. For my own part, I am conscious that I
possess a certain dexterity in these matters; and it is on this account
that I have been sent into various places, and entrusted with so many
commissions. I cannot, however, imagine why they have kept me seven
years in Tivoli, doing nothing but what my office as professor of moral
theology requires, to settle cases of conscience. Still they have given
me my degree (_il grado_),[29] and I imagine I shall shortly be called
to Rome, to attend to other matters."
"To be one of the twelve who every morning at an early hour occupy the
confessionals at the _Gesu_!!"
The Jesuit smiled significantly, as much as to say, "I believe so."
"But tell me, my dear master," I rejoined, "would you not be more
useful in other matters? How well you could impart instruction in Greek
and Roman literature, not only my testimony, but that of all your other
pupils, might be brought forward to prove. You direct the studies of
youth with so much judgment! Besides, that is an occupation, as I
understand it, worthy of a Jesuit. But to go about spying into other
people's affairs, to serve the Inquisition and the Court of Rome, is an
employment that God may perhaps pardon you for exercising, but society
never will."
"My dear friend," replied he, "such is the price at which we are
admitted into the Society of Jesuits. It is necessary to do many
things to which we may be naturally averse, many things contrary to
our nature, and even to our conscience." (And here a sigh betrayed
the anxiety he felt.) "You will perhaps ask, why I remained among
the Jesuits, before I had received my degree? I can understand the
question. But you, who are now a theologian and a preacher, turn to the
7th chapter of the Epistle of St. Paul to the Romans, where the apostle
laments his own state, speaking of himself: 'For the good that I would,
I do not; but the evil which I would not, that I do;' and concludes
with that memorable exclamation, 'wretched man that I am! who shall
deliver me from the body of this death?' I can assure you that more
than once I have proposed to myself to quit the Society while I had yet
power to do so; and then a thousand thoughts came into my mind:--What
will they say of me, if I leave the Society which hitherto has been as
a mother to me? I shall have to endure the remorse of one who, as it is
written, 'has put his hand to the plough, and has looked back;' and on
account of my dereliction I shall be adjudged unworthy of the kingdom
of heaven!
I desired so much to become a Jesuit, that I abandoned, as you know,
my chair at the Sapienza, and gave up my inheritance to my brothers;
I bade adieu to all the world, and buried myself in this cloak, which
I have now worn for fifteen years. How was it possible to retrace my
steps, to disclaim my own words, to give the lie to myself? Ah, my
friend, I pray you may never repent having assumed your present habit,
that you may never experience the regret I have endured! But all this
has passed away. I am now a Jesuit, fixed in my vocation. In taking my
last vows, I have sworn to die in my Order. Nothing can now alter my
determination."
After this conversation several days passed without my friend's making
his appearance; and I dared not inquire after him, fearing he might
possibly have repented of the confidence he had reposed in me, and be
desirous of breaking off our intimacy at once. I was however mistaken.
He still retained his regard for me; but that which would have been
commendable in any one else, was, it appears, in a Jesuit, a fault, a
weakness, and contrary to the rules of the Order. The aged spiritual
director of the establishment had found the conduct of my friend to
be very reprehensible. This old man was not himself the Superior, but
the superintendent; he was one of the assistants of the General of
the Order, and usually resided at Tivoli, where he was well known as
the celebrated Father Sineo. He was the oracle of the Society, and
was consulted in all matters of importance. He generally inhabited
an apartment secluded from the rest; like those idols of the Church
of Rome which are withdrawn from the light of day, and shut up in
obscure places, to inspire more veneration; or if placed in a niche,
they are covered with a curtain, to guard them from the profane eyes
of the multitude; who would go crazy, in their senseless adoration, if
they saw them always before their eyes. In like manner, this Father
Sineo lived at Tivoli, like the cuckoo in the fable, who delivered
his oracular sayings from his hole in the rock, to those who went to
consult him.
Now, this Reverend Father, seeing the intimacy that subsisted between
my friend and myself, and fearing that he might disclose some of the
secrets of the Company to me, summoned him into his presence, and
told him that it was not befitting that a Jesuit should be seen more
than once, in public company with a stranger to the Order; that our
friendship might degenerate into familiarity, and so on into mutual
confidence, to the danger of the betrayal of the secrets of the
Institution. That, in fact, the General of the Order had learned that
we were every day walking out together; and although this might not
in itself be objectionable, still his Reverence advised him to break
off such a public display. My good Jesuit had consequently to make a
further sacrifice, and deprive himself of this little solace; he wrote
to me on the occasion, assuring me that it was not from any diminution
of friendship on his part if he could not meet me as usual.
I understood all this perfectly well, and continued my accustomed walks
alone. Still my Jesuit was not forbidden to talk with me in private,
and it was not long before he came to pay me a visit; when I expressed
to him my satisfaction that our conversation had not been overheard.
"Oh!" replied he, "Father Sineo would not in that case have let me off
so easily. Without doubt, I should have been immediately sent away."
"I trust they would have done you no further injury," I observed.
"The Jesuits are not like the friars and the nuns," he replied, "among
whom those who transgress have to submit to a public penance; for
instance, a Capuchin who cuts off his beard is obliged to eat with the
cats,[30] until it grows again. But with the Jesuit it frequently
happens that no one knows he is undergoing punishment; and he himself
only perceives he has incurred the displeasure of his Superior, by
finding himself constantly and most ingeniously thwarted in all his
inclinations and wishes. In some cases the offender is made to change
his residence, to leave his country, and to travel into Asia or
America. Moreover, if a Jesuit commits any great crime, his offence is
concealed, in order that no scandal may attach to the Company; for it
desires, more than any other body, to be esteemed irreprehensible; as
if its members were gifted with the privilege of impeccability. It is
moreover always expected that a Jesuit thus protected by his Company,
should consider himself bound to expiate his crime by the greatest
possible show of repentance; after which he is again taken into favour.
Generally, those who are sent into foreign countries are not allowed
to return, until they have signalized themselves in some praiseworthy
manner. It is considered a great favour to be called to Rome: as it
is also a heavy punishment to be banished from it. For my own part, I
have many times requested to be sent to some foreign country, but I
never could obtain my wish. To tell the truth, I should much prefer a
mission to England. I differ from my brethren in that respect; although
a Roman, the air of Rome, and more particularly of the Vatican, is too
oppressive for my liking."
"Well, for my part," said I, "I never could understand what business
Jesuits can have either in England, or in the United States."
"Still," replied he, "there are many in both those countries, and many
more will follow. It is our desire and our hope, to obtain the same
influence in England that we have in Italy. Protestantism in that
country already inclines greatly towards Catholicism, and will do so
still more, in proportion as the Jesuits gain ground there.
"Our success would be yet more rapid were we not impeded by other
priests and monks, who, in their ignorant fanaticism, imprudently
attack the Protestants, and thus only strengthen their opposition to
the Church of Rome. We, on the other hand, have the art of introducing
ourselves among them without exciting attention; consequently, without
creating suspicion or alarm. Apparently occupied with our own affairs,
we appear to take no notice of those of other people. We readily
associate with them, sit at their tables, and converse on general
topics; we never oppose or contradict what they may advance. Do they
talk of the Bible? we are ready to talk on the same subject. We always,
however, have some strong arguments in reserve, for which most of
them are not prepared; scholastic doctrines, which the Bible does not
disavow, and which are received with great willingness. So that while,
on one hand, we lament that there should be an Episcopacy separate from
Rome, we talk largely, on the other, on the important doctrine that the
Bishops are the successors of the Apostles; and thus prepare the way
for the conclusion, that the Pope is the successor of St. Peter. In
fact, you will find, that in consequence of this doctrine of Apostolic
succession, the Episcopalians generally entertain a respect for the
Chair of St. Peter, in which the chief of the Bishops is seated.
"The principle being admitted, the consequence naturally follows. And
it is to be noted, that if any one speaks slightingly of the Roman
Episcopacy, the Bishop of London is the first person to reprove him;
and moreover, the English Episcopacy calls that of Rome her sister. It
is not so, however, with the Presbyterians and other sects. The Church
of England retains the two Sacraments of Baptism and the Holy Supper;
both of which, according to their belief, and according to ours also,
confer sanctifying grace, (_gratiam sanctificantem_,) not only _ex
opere operato_, but also _ex opere operantis_, and thus the minister
becomes an advocate, _sine qua non_, for justification in Baptism, and
for the real presence in the Eucharist. Should a doubt be expressed as
to the sacred character of the minister, or as to the efficacy of the
consecration of a bishop, as practised in their Church; should their
white robes, or their Book of Prayer be criticised, the same outcry
is raised by them, as would be raised by the sandalled friar, if you
ridiculed his tunic, or his legends of St. Francis.
"The state of the case is this: Missionaries in general are imprudent,
and begin by depreciating points which their opponents most especially
hold in reverence. We, on the contrary, take care to inform them that
these matters, inasmuch as they are traditions of greater or less
antiquity, are deserving of consideration; and the more so, as they
come near the traditions of the Apostolic Church of Rome.
"Do you think the Episcopalian clergy would ever consent to change
their book of prayer? We might as soon be expected to give up our
mass-book and breviary. They cannot therefore blame us if we are
tenacious in keeping to our ritual, liturgy, and other ecclesiastical
observances.
"In the Church of Rome there are canons, whose office we ourselves deem
objectionable; those, for instance, who, for a sum of money, often of
considerable amount, make it their business to pray for other people,
(heaven knows what sort of prayers are those they mutter in the choir.)
Well, in the English Church, every bishop has his canons, who have the
_negotium in otio_, and _otium in negotio_, to go every day into the
choir, to repeat twice a-day the same service; and for this easy task
they are well paid in good English pounds sterling. Suppose now, a
canon from St. Peter's at Rome should present himself at the Cathedral
of St. Paul's, or at Westminster Abbey, you would find that the
reverend canons there would receive him with more courtesy than they
would show to either Luther or Calvin.
"Observe now," he continued, "our method of proceeding in England. We
get acquainted with the Episcopalians; our time would be lost with
others; and while we praise their doctrines, we endeavour to show
how near they are to our own. We compare the respective Churches,
their bishops with ours, the canons with the laws of discipline, the
Mass-book with the Prayer-book, the robe with the surplice, and so
on. The only point on which we cannot assimilate, is our celibacy,
and their matrimony; and here we argue that as that is a matter of
discipline, the Church might alter it, should it be deemed expedient to
do so; the pope having the power to dispense with the observance.
"If any one complains that with us the cup is not given to the laity,
we observe that this, too, might easily be arranged, if there were no
other difficulty. But the clergy of the Reformed Church of the present
day, both ministers and bishops, have for the most part an idea that
the Reformation has taken away much which might have been retained.
They begin to be sensible of a certain dryness in their worship,
without either an image, or the cross; no one knows why the mitre has
been taken from the bishop, and the gown from the priest. We observe
to them, that it would not be amiss to restore those customs which are
harmless. And thus by degrees, in some churches, we see images set up
over the communion table, which give it the appearance of an altar. And
if an image is not allowed, at least a handsome cross may be painted
and gilded, before which the minister, as he passes, may make his
obeisance. The mitre which the bishops no longer wear on their heads,
in sign of jurisdiction, is transferred to their coat of arms, their
carriages, and their plate; and seeing it thus painted and engraved,
the desire naturally arises in the breast of some of them to wear it
also.
"Our priests are wedded to their collar, the English ministers to
their white cravat. If we had the courage to show ourselves in London
in our gowns, I would wager that they also would wish to be clothed
in the long black garb, close to the throat, with a single row of
buttons."[31]
"It appears then," said I, "that your mission to the British Isles is
exclusively to convert their Episcopalian ministers to the Church of
Rome?"
"Not them exclusively, but principally, as being the most accessible.
We do not however altogether lose our time whilst looking after the
sectarians also. In fact, some of us take the Presbyterians, and those
who are called Dissenters, under our especial care. In ingratiating
ourselves with the Episcopalians, they become sufficiently friendly to
evince no great displeasure against us, if we now and then succeed in
leading away one or two of them from their faith. In short, we have
nothing to fear from them, either in England or in Scotland: so long
as we handle them gently, they never turn against us. But it is very
different with the Presbyterians, the Baptists, the Methodists, the
Independents, and others of a similar class; we cannot deceive them
into a belief that their opinions approximate to ours; everything
regarding papacy they hold in such abhorrence, that, as they express
it, they would rather enter into a league with the arch-fiend himself
than with us. How then do we proceed with them? I have already said it
is in vain to think of overcoming them by argument. Our efforts are
directed to sow enmity between them and the Episcopalians. And from
this we derive a double advantage; they cease to trouble themselves
respecting us, and endeavour to annoy their adversaries. The result of
the whole is, that the Episcopalians (I speak more particularly of the
most zealous) end by preferring us to the Dissenters, and will one day
or other bestow on us privileges that will be denied to the latter.[32]
Thus from their mutual discord we gain an increase of power."
"The plan is worthy of the Jesuits," I replied; "but do you think it
will succeed? Will they not ultimately become aware of your intentions?
and may it not happen that all parties, Episcopalians, Presbyterians,
Baptists, Dissenters and others may unite, and direct their
hostilities against yourselves?"
"In that case our mission would terminate, as it would no longer be
possible for our Church to maintain its establishments in that country.
We must, to use the common phrase, shut up shop. But such a union is
impossible. You might sooner expect the dog to be in friendship with
the cat, the wolf and the lamb to feed together, or the fox and the
goose to share the same meal, than that these different sects should
harmonize together. I do not speak so much of the people as of their
different ministers. They are always disputing among themselves,
frequently on very trivial matters; and we gain ground from their
dissensions. It is our business, therefore, to add fuel to the flame
of their controversy. Should they relax ever so little, we endeavour
to invent some new cause for debate, and to engage in it the most
influential and wealthy individuals. It would be a sad affair for us
were a religious alliance to take place in England--if the Bishop of
the Established Church, for example, gave the hand of fellowship to the
Scotch Presbyterian and the Dissenter; the reproach of Protestantism,
on account of its division, would then be taken away, and the cause
would present a new aspect to the Catholic world!
"I can tell you, moreover, that the desire to become Protestant would
then extend even into Italy, which at present smiles at the disputes
between the ministers of various denominations in England; similar to
the quarrels which once prevailed in Italy between the different orders
of monks, as to whether the robes of the minister should be white or
black, and as to their specific form--for an Episcopalian would never
preach his sermon in a Geneva cloak, neither would a Presbyterian
pray to God from the liturgy of the Church of England;--whether the
sermon should be written or extempore; whether the prayers should be
offered up standing or kneeling; whether the organ should accompany the
choir or not; and other points not worth enumerating, but which not
unfrequently become state questions.
"You know the great political axiom, 'Divide and conquer.' As long as
we can keep the Reformation divided, it will never be strong enough
to attack us. In its early period it could do so, because then it was
united. Those were terrible times for the Church of Rome! All her means
and all her soldiers were then put in requisition. Paul the Third, in
this very town of Tivoli, in the year 1540, saw that an other Order was
necessary to save the bark of St. Peter from shipwreck; another body of
soldiers, who should receive secret instructions how to combat against
Protestantism; by dividing, and putting it in opposition to itself.
It was for this especial object that the Jesuits were instituted.
Think how much it must have cost to accomplish their purpose without
discovery! The disclosure of their proceedings would involve some
frightful particulars.
"If the Protestants could be persuaded that their weakness is
occasioned by their dissensions, and that the best mode they could
adopt would be to unite, and make common cause against us, they most
certainly might, with the means they possess, combat the Roman Catholic
faith so effectually, that it would fall even in Rome itself. It is
on this account that we are so vigilant with respect to England. The
people there are capable of every thing when once roused. Woe to us if
they take it into their heads to recommence a religious war! I dread
lest it should take place. It is one of my especial precautions that
no imprudence on the part of Rome should compel the people to such a
necessity. Rome has united the throne and the altar; the royal sceptre
with the crosier of the bishop. Nothing is spoken of but the divine
rights of religion and of the state. And in the meanwhile the patience
of the people, who are oppressed, tormented, and rendered miserable, is
worn out: their insupportable yoke is imposed on them in the name of
God, of Christ. What might not be expected to take place were they to
become aware of the treachery of the priests? What could restrain them
from open rebellion, from bursting their bonds, from throwing off their
yoke?
"The present moment is favourable for Protestantism to gain proselytes,
should it be so inclined, which however certainly will not be the
case; not that every Protestant does not desire to see all the world
reformed, beginning with Rome herself; but because when the period
arrives, when political discord shall smooth the way for Protestantism
in Italy, and when a helping hand would be sufficient to effect the
change which the Italians themselves would assist in procuring, in
that very moment, the most fatal for Rome, the English and Scotch
Protestants would lose their object, in perplexing the Italians with
the question whether their new Church should be Episcopalian or
Presbyterian. It is well for us that such is the character of that
people, and there is no question that we should do all in our power to
preserve it. Woe to Rome if she does not watch over England, and woe to
Catholicism if the Jesuits give up their important mission."
"My dear master, you have greatly enlightened my mind on these matters.
I should never have imagined such a mode of proceeding. Have you ever
yourself been in England, and become acquainted with these Protestants?"
"No, I have never yet visited England; but we Jesuits know everything
concerning a country, without having ourselves been in it, since all
we possess is common to the whole Company, from the clothes we wear
even to our very knowledge and ideas. Whatever we know, we are obliged
mutually to communicate to each other. Thus we put into circulation the
capital of thought and information which each individual brings to the
common stock, taking care not to let it get abroad."
"Are you of opinion, then, that England will make an advance towards
the Church of Rome?"
"It depends entirely on the industry of the Jesuits. If Rome confides
the task exclusively to us, you may rest assured some bold stroke will
be effected ere long; and that, too, without England being aware of
our manœuvres. She is, you know, an exceedingly rich country, and
consequently strong and powerful. Now it is natural that those who are
conscious of strength should fear no danger; so England in consequence
of her wealth is liable to no fear, and takes no measures of prevention
for the future. We already enjoy a considerable degree of liberty
there, and shall have still more in a short time.
"The bishops rolling in their riches, and proud of a numerous clergy
dependent upon them, believe themselves sufficiently strong and secure;
they sleep in their imaginary safety, and amuse themselves by looking
at us, who every now and then are raising some church or other in their
own immediate vicinity. One of these prelates, I believe the Bishop
of Manchester,[33] a little while ago, went about saying, 'Ah, these
poor Jesuits! they go everywhere trying and trying, and they effect
nothing.' Let his Lordship wait a little longer, and then he will be
able to judge more correctly, not only as to what we have been doing,
but what we intend to do."
"But where are the funds for all these expenses?"
"Where? Everywhere--every country in which we carry on our operations
is made to furnish us with the necessary expenses. And if it sometimes
happens that we incur, in any particular place, an expense before we
have collected the money, we consider it as a loan, to be repaid to
us, with usury. Now, what we spend in England, is all English money;
we have the art of obtaining it even from the Protestants themselves.
Instigated by curiosity, they come to our churches, to witness our
ceremonies, and seldom go away without leaving behind them more than we
gain from the Catholics themselves."
"How fearful is the power exercised by your Company! How formidable to
society; and how much more so from its secrecy! Take care that you be
not discovered."
"Discovered! and suppose we were? How many times have we not been
driven out of France, and have we not always re-entered it? In England,
indeed, we have never been proscribed, in consequence of the principle
which we ourselves preach there,--political and religious toleration.
For my own part, I only fear for our situation in Italy, for we, being
on the side of the sovereigns, if anything should ever endanger their
stability, should be the first to fall; and our ruin would precede
that of the sovereigns. Should it occur in our time that the Jesuits
are banished from Rome, bear in mind, that whoever the pope may be,
he too will find it necessary before long to fly.[34] But in England
we shall never incur the risk of being banished, therefore it is that
we increase and multiply there so abundantly. We have establishments,
schools, and all that we desire to have; and these good Protestants
themselves furnish us the means. If it should please Providence that we
should live long enough to meet again at some future period, you will
recollect what I have foretold; at any rate, let it be according to the
will of God. Adieu, my good friend. I must return to our convent, where
Father Sineo is expecting me."
FOOTNOTES:
[28] A common expression in Italy to denote that a person has become
Protestant.
[29] An expression among the Jesuits to denote that the party is
admitted to the last profession; that is, that he has taken the solemn
vow, in virtue of which he can never in future be expelled from the
Society.
[30] To eat with the cats, _mangiare co' gatti_. This curious
punishment is literally put into practice in the Capuchin monasteries.
The culprit sits on the ground in common with the cats, of which there
are always plenty in these houses, and is not even allowed to defend
his plate against any attacks his feline companions may venture to make
upon it.
[31] This prophecy has come to pass.
[32] Here likewise the Jesuit has proved himself a true prophet.
[33] The good Jesuit probably meant the Bishop of Chester, in whose
diocese Manchester is situated.
[34] The Jesuit was again correct in his prediction.