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Transcriber's note: A few typographical errors have been corrected: they
are listed at the end of the text.
French extracts are reproduced as printed, with hardly any accents.
* * * * *
THE
NEW CONSPIRACY
AGAINST THE JESUITS
DETECTED AND BRIEFLY EXPOSED;
WITH A
SHORT ACCOUNT OF THEIR INSTITUTE;
AND
OBSERVATIONS ON THE DANGER OF SYSTEMS OF
EDUCATION INDEPENDENT OF RELIGION.
* * * * *
BY R. C. DALLAS, ESQ.
* * * * *
Omnes qui se Societati addixerunt, in virtutum solidarum ac
perfectarum, et spiritualium rerum studium incumbant.
INSTITUTUM SOC. JESU, ed. Pragae, 1757, vol. ii, p. 72.
The causes which occasioned the ruin of this mighty body, as well as
the circumstances and effects with which it has been attended in the
different countries of Europe, are objects extremely worthy of the
attention of every intelligent observer of human affairs.
ROBERTSON'S CHARLES V, vol. iii, p. 225.
* * * * *
LONDON:
PRINTED FOR JAMES RIDGWAY, PICCADILLY.
1815.
C. WOOD, Printer,
Poppin's Court, Fleet Street.
* * * * *
{v}
TO
THE RIGHT HONOURABLE
GEORGE CANNING, M. P.
HIS MAJESTY'S AMBASSADOR EXTRAORDINARY TO
THE COURT OF PORTUGAL, _&c._ _&c._
SIR;
Your absence from this country, and the observation of the historian, which
I have adopted as a motto, will plead my excuse for dedicating this volume
to you, without a previous intimation of my wish for that honour to my work
and to myself. "The causes {vi} of the ruin of the society of Jesuits, with
its circumstances and effects, are worthy of your attention." I have
bestowed a considerable degree of labour in making myself acquainted with
them, and, having been induced to throw the result of my inquiries into the
form of a book, I know not to whom I can better present it than to a man,
who, among the services which he has been active in rendering to his
country, in her legislation and letters, has been the liberal advocate of
the catholic body in general, and who, I am confident, will be pleased to
see any society, or any individual, rescued from opprobrium, which time and
colouring may have fixed on character. You are on the spot, Sir, where the
Jesuits were persecuted with the greatest virulence; a circumstance, to
{vii} my apprehension, not the most favourable to the investigation of
truth, as it may well be imagined, that the prejudices, which were raised
by the unprincipled and unrelenting minister of Joseph I, of Portugal, have
too strongly enveloped it to be easily removed: but there are minds gifted
with a discernment approaching to intuition, and, if any man can unweave
the web, which has been spun around this unfortunate society, to your
penetration may it be trusted. I have examined the subject with sincerity
and disinterestedness, and, from conviction, I feel such interest in the
establishment of the facts which I have stated, and the conclusions which I
have drawn, that I dare hope that what I here offer to your consideration
will one day be corroborated by testimony and {viii} talents, that shall
remove all the doubt which the feebleness of my pen may leave upon it.
I have the honour to be,
Sir,
Your most obedient and
humble Servant,
R. C. DALLAS.
_September 4, 1815._
* * * * *
{ix}
PREFACE.
Having formerly occupied my thoughts on the subject of promoting the
knowledge and practice of religion among the Negroes in the West Indies, I
was naturally led to inquire into the means, which had been successfully
adopted in the catholic islands. I traced them to the enthusiastic labours
of the clergy in general, particularly the Jesuits. The conduct of the
fathers of that society in South America, not only excited in me
admiration, but the highest esteem, veneration, and affection, for that
enlightened and persevering body in the Christian cause, who had spread
over the immense regions of that {x} continent more virtue and real
temporal happiness than were enjoyed by any other quarter of the globe, as
well as a well founded hope of eternal felicity, by the redemption of
mankind through Christ. This undeniable merit made such an impression on my
mind, that I never gave credit to the horrors, which have been attributed
to the society.
Among the objects of my attention, during a late residence in France, the
restoration of the order became an interesting one, affording me some
pleasing conversations, and inducing me to search into authorities
respecting the actions and character of men, whom I had learned to venerate
and to love, the result of which was a confirmation of my early
predilection. On my return from the continent a short time since, I met
with a pamphlet {xi} lately published, entitled "A Brief Account of the
Jesuits," the ostensible object of which is to render the order odious, but
the real one is seen to be an attempt to attach odium upon catholics in
general, in the present crisis of the catholic question. I learned, from a
literary friend, that this pamphlet had originally appeared as Letters in a
newspaper, and that they had been answered in the same way, but that the
answers had not been republished. These I obtained and perused. I received
much satisfaction from them, and thought them worthy of being preserved.
They did not, however, appear to me sufficiently full upon the subject, and
I therefore resolved to publish them in the form of a pamphlet, with a
preliminary statement. I consequently renewed my inquiries, and the more I
inquire the more am I satisfied, that my veneration for this body of
Christian instructors is not misplaced. {xii}
It is perfectly evident to me, that there was an unjust conspiracy, which
originated in France, to destroy the Jesuits; and that it terminated
successfully about the middle of the last century. It is not an easy task
to unfold to its full extent the injustice and various iniquities of it,
since even respectable historians have been led away by the imposing
appearance, which the then undetected and half-unconscious ingenious agents
of jacobinism had, by every expedient of invention, of colouring, and of
wit, given to the hue and cry raised by those bitter enemies of the order,
the university and parliaments of France, and by some ministers of other
governments, particularly by the marquis de Pombal, the minister of the
king of Portugal. It is not my intention to undertake so laborious a task,
but I trust, that the following exposition will unfold sufficient {xiii} of
the injustice, which has been so unfeelingly and indefatigably heaped upon
the Jesuits, to convince every unprejudiced man, that the suppression of
the order has been injurious to society, and that the revival of it, far
from being dangerous, must be beneficial. I am not afraid, that this
expression of my sentiment will draw upon me any suspicion of disaffection
to the state, or the established church; my sentiments are well known to my
friends, and have been more than once publicly professed. The benefit,
which I think will arise from the restoration of the society, will consist
more particularly in the active and zealous cultivation of Christian
virtues, and a spirit of LOYALTY among the catholics of all countries,
whether protestant or catholic; and, unless we mean to say, with some of
the furious reformers, that the religion of the catholics is to be {xiv}
extirpated altogether, it is absurd to say, that they shall not have their
best and most active instructors.
When this volume had nearly gone through the press, in the course of
reading I met with the following curious passage, extracted from a Letter
to a Noble Lord by a Country Gentleman, entitled "Considerations on the
Penal Laws," &c. published by the Dodsleys, of Pall-Mall, so long ago as
1764, about two years after the suppression of the Jesuits in France, and
eleven previous to their total suppression by Clement XIV; I insert it, as
I think it will not be unacceptable to the reader:--"The rising generation
are now forming their principles on the writings of Voltaire, Rousseau,
D'Argens, and the philosopher of Sans-Souci; to whom may be added a long
catalogue of authors of our own {xv} country. In FRANCE _grave magistrates
already celebrate and_ THE FIRST COURTS OF JUDICATURE echo with the praises
of _Julian and Diocletian_; calculations are made, and the period is
pretended to be fixed, when Christianity is to be no more. The powerful
weapon of ridicule is employed not against popery alone, but to render
contemptible the whole Jewish and Christian revelation." The _grave
magistrates_, and _first courts of judicature_, are no other than _the
French parliaments_, who, we are informed by a member of the lower house,
were "ever ready to support the national independence[1]:" we see by what
steps, and we have felt with what success.
In the following pages, I have shown, {xvi} that those _courts of
judicature_ (which, far from being the immediate organs of the monarchs of
France, as the same member asserts, were, for the greater part of the last
century, in constant opposition to them, and the organs of rebellion) had
conspired to effect the destruction of the Jesuits; and, I suspect, that
"the mass of information," which supplies the proofs of the nascent
revolutionary spirit, and which is to be met with in the histories of all
Europe, are documents resulting from the piques and resentments of Pombal
and other arbitrary ministers, who chose to take the consciences of their
princes under their own care. These documents, afforded indeed by a most
respected character, are nevertheless open to all the objections that arise
from the principles and history of the intrigues of the ordinances alluded
to. There is however some decency in recurring to {xvii} ordinances to
found charges upon; the enemies of the Jesuits were not always so nice, as
the following extract from one of their calumniators will show:--"When the
Jesuits revolutionized Portugal, in 1667, and placed on the throne the
infant don Pedro, sir Robert Southwell was there, as our ambassador from
Charles II. His very curious correspondence with the duke of Ormond and
lord Arlington is extant, and is a precious fragment of a great political
event. The silent intrigues of the Jesuits do not seem to have been known
to sir Robert; but, according to the _Recueil Chronologique_, published by
THE COURT OF PORTUGAL, it is evident they were the principal actors, who,
having overturned the monarchy, afterwards suppressed the democracy, and
then, substituting an apparent aristocracy, reigned for some time over
Portugal, concealed under that {xviii} cloak." This is a fine specimen of
the warfare carried on against the society. The ambassador's ignorance of
the intrigues of the Jesuits is not brought forward as a proof of their
innocence, but as a reason why we should believe Pombal. As to the
revolutionizing Portugal, and placing don Pedro on the throne, the
ambassador could have been no stranger to the real causes of don Pedro's
being proclaimed regent during the life of his brother Alonzo, from the
incapacity of the latter, and the intrigues, first of his mother, and
afterwards of his wife, the princess of Nemours.
I would here leave the reader, with this fact fresh on his mind, to enter
upon the book before him, but that I wish to detain him a moment longer to
request him to carry also along with him the asseveration {xix} of the
author, that he is entirely unconnected with the individuals of the body,
whose character it is the object of this volume to place in a just point of
view. Though familiar with accounts of the society, I am unacquainted with
a single individual of it. The interest I feel is that which has been
inspired by their virtues, and by the injustice and cruelty of their
enemies, which I have ascertained to my complete conviction.
* * * * *
{xxi}
CONTENTS.
PAGE
INTRODUCTION 1
CHAPTER I.
_Remarks on the Objects of the Author of
"A brief Account of the Jesuits," and
on his mode of conducting his Argument_ 5
CHAPTER II.
_Inquiry into the Character of the Authorities
against the Jesuits, and of
those in favour of them; with a notice
of some of the Crimes imputed to
them_ 23
CHAPTER III.
_Of the Order of the Jesuits, with the
prominent features of the Institute_ 173
{xxii}
CHAPTER IV.
_Character of Pombal. Summary Observations,
and a brief notice of the tendency
and danger of Education independent
of Religion_ 229
THE LETTERS OF CLERICUS 259
APPENDIX.
_The Bull of Clement XIII_ 335
_The Judgment of the Bishops of France
in favour of the Jesuits_ 346
* * * * *
ERRATUM, or Omission, Page 81.
At the end of Henry IV's speech, add a reference to Dupleix, the same
historian referred to in page 72. The speech is also to be found in the
Memoirs of the Minister Villeroi, the confidant of Henry IV, in the
Pleadings of Montholon, in the French Mercury of 1604, and in Matthieu,
Henry IV's historiographer, whom that prince himself furnished with memoirs
for his history. De Thou himself reports it, but in a mangled way, and
professedly as _an extract_, yet clearly enough to corroborate the
substance of it.
* * * * *
{1}
THE
NEW CONSPIRACY
AGAINST THE JESUITS,
_&c._ _&c._
INTRODUCTION.
If there were a question whether there should be a change in the religion
of the state, or whether the sceptre of Great Britain were better placed in
the hand of a protestant or a catholic prince, my voice, slender as it is,
should eagerly profess my attachment to the monarchy, and to the church of
England. But no such question exists, or is likely to exist, in the
contemplation of British subjects, of any persuasion or denomination
whatever. It is with this conviction {2} on my mind, that I have resolved
to publish the result of my inquiries respecting the Jesuits, and to show,
that they do not merit the virulent slanders with which they have been
attacked, or the treatment, horrid and inhuman, which they were made to
suffer. A violent pamphlet, entitled "A brief Account of the Jesuits,"
lately republished from a newspaper, shall serve to direct me over the mass
of abuse, which I purpose to clear away in such a manner as to enable the
reader to proceed, without prejudice, to the perusal of the following
Letters, to which partiality might otherwise be attributed. They are
replies to some of the charges of the writer of the pamphlet, and they also
appeared in a newspaper, with the signature of _Clericus_, the assailant
having assumed that of _Laicus_, which I mention, as it may be convenient
for me to use these names occasionally.
I purpose, 1st, to make some remarks on the objects of the author of the
pamphlet, in his attack upon the Jesuits, and on his mode {3} of conducting
his argument: 2dly, to examine the character of the authorities against the
Jesuits, called by the writer historical evidences; and of those in favour
of them; and to notice some of the charges against the society: 3dly, to
give a brief account of the order, and of the fundamental character of it,
with the prominent features of the Institute of Loyola, contrasted with the
libellous _Monita Secreta_: and, 4thly, to conclude with observations
arising out of the preceding subjects, and on the necessity of making
religion the basis of education.
* * * * *
{5}
CHAPTER I.
_Remarks on the Objects of the Author of "A brief Account of the
Jesuits," and on his mode of conducting his Argument._
The professed objects of the author of a pamphlet, entitled "A brief
Account of the Jesuits," as stated in a preface, are "to examine the
propriety of extending papal patronage and protestant protection to the
Jesuits, and, as stated in page 2 of the pamphlet, to show, that _the
revival of the order_ is so pregnant with danger as to call for the
interference of parliament." The plan he pursues to effect these objects
is, to give a summary of the history of the order, to furnish some
_historical evidences_ in support of its correctness, and to argue from
these for the affirmative of his proposition. The plan is well enough laid;
but the author {6} has executed it in such a manner as to make it evident,
that he was not in search of truth, that he deceives himself if he thinks
he was, that he is only a violent and abusive disputant, that he is an
enemy to the catholics in general, and that, the question on their claims
being exhausted, he renovates the combat by attacking them through the
sides of the Jesuits. When an advocate handles a cause, which it is his
_duty_ to gain for his client, we know, that he brings forward every fact,
and urges every argument, that tends to support the positions on which his
cause hinges, sedulously masking every circumstance that contravenes his
statement, and avoiding every suggestion that weakens his reasoning upon
it. But the man, who is in pursuit of truth, of whatever nature it be,
looks at his object on all sides; he handles it, not to make of it what he
wishes, but to determine what it is; he analyses, he re-composes; he takes
the good and the bad as he finds them, and truth results from his
investigation. Let us see which of these two characters belongs to the
writer of the pamphlet. Every word of his {7} "Historical Summary" is
intended to place the Jesuits in an odious point of view; nor is a single
sentence admitted into it by which one could be led to imagine, that any
thing good had ever originated from them, or that they were not universally
demons in the shape of men. The writer goes in search of matter to compile
his Summary, and he finds an account of the Jesuits composed on the
authority of various publications, which have appeared at different times.
In a part of this narrative, he finds all that has been said to blacken the
order, and, also, a genuine passage of their history, which no man of any
feeling can read without enthusiastic admiration; now, would the writer,
who was in search of truth, have selected only that which was calculated to
produce condemnation, without giving his reader an opportunity of comparing
facts and drawing his own inferences? Yet this is really the case with this
enemy of the catholic cause, whose Summary is verbatim extracted from
Robertson's Charles V, as far as it answered the purpose of {8} his attack.
Who, after reading the part selected, would suspect, if he did not know it
before, that the following paragraph, from the same elegant pen, closed the
character of the Jesuits, and must have confounded the eye of their
assailant, since it failed to wring a tribute of praise from his
heart?--"But as I have pointed out the dangerous tendency of the
constitution and spirit of the order with the freedom becoming an
historian, the candour and impartiality _no less requisite in that
character_ call on me to add one observation: That no class of regular
clergy in the Romish church has been more eminent for decency, and even
purity of manners, than the major part of the order of Jesuits. The maxims
of an intriguing, ambitious, interested policy, _might_ influence those,
who governed the society, and might even corrupt the heart, and pervert the
conduct of _some individuals_, while the greater number, engaged in
literary pursuits, or employed in the functions of religion, was left to
the guidance of those common principles, which restrain men from {9} vice,
and excite them to what is becoming and laudable[2]."
{10}
The author, in a note, acknowledges, that his Summary does not _wholly_ lay
claim to {11} originality. It is, in fact, _all_ copied: why then did he
not cite his authority? and, when he was copying, why did he omit to copy
the passages that stared him in the face? Clearly from an attorney-like
motive, because it would have injured his cause, and would have
prepossessed his reader with an idea, that, whether the charges against
some of the rulers of the order were well-founded or not, the generality of
the Jesuits were estimable men, devoting themselves to the good of mankind,
and who had spread over the earth a very considerable share of human
happiness: clearly because he foresaw, that his reader would argue with
himself, that if, in despotic times, only a few busied themselves with
political affairs, while the body at large were good men, engaged in
zealously promoting the welfare, both temporal and eternal, of their
fellow-creatures, it would be unnatural to suppose, that, in the present
enlightened times, the many would become corrupt, or even the few engage
again in intrigues dangerous to society; and that he {12} would conclude,
that the labour of the author resolved itself into a new attempt against
tolerating the catholic religion; while in favour of toleration he would
find, in addition to the suggestions of his reason, his memory supplied
with innumerable, irrefragable arguments, which for years past have
resounded throughout the empire, in the houses of parliament as well as in
the remotest villages, enforced by princes of the realm with all the energy
of learning and of eloquence, as well as by individuals of every class of
men, in speeches, and in writings, in books, pamphlets, and the columns of
such newspapers as are open to liberal discussion[3].
{13}
The writer of the pamphlet, not satisfied with omitting whatever might tend
to defeat his object, industriously rakes out the most atrocious
imputations from the avowed enemies of the Jesuits, and classes their
authorities with genuine history, taking them for granted, never examining
the hands through which they passed, happy in having one and only one great
name on his side, that of the celebrated and very extraordinary genius,
Pascal. When the Provincial Letters were alluded to, as attacking a
supposed lax system of morals, did not truth require that they should be
stated to have been the satirical effusions of a writer, who had espoused
the cause of the Jansenists, the violent opposers of the Jesuits; and that
the ridicule which they contained had been declared by another great wit,
who was no enemy to ridicule, nor friend to religion (Voltaire), to be
completely misapplied. A lover of truth, when {14} balancing opinions as
proofs, would not have failed to quote from him the following passage: "It
is true, indeed, that the whole book (_the Provincial Letters_) was built
upon a false foundation; for the extravagant notions of a few Spanish and
Flemish Jesuits were _artfully_ ascribed _to the whole society_. Many
absurdities might likewise have been discovered among the Dominican and
Franciscan casuists, but this _would not have answered the purpose_, for
the whole raillery was to be levelled only at the Jesuits. These letters
were intended to prove, that the Jesuits had formed a design to corrupt
mankind; a design which no sect of society ever had, or can have."
With such enemies as the Jansenists, will it be thought extraordinary, that
a thousand fabrications of those days blackening the Jesuits may be
referred to? With such enemies as in later times appeared against them, in
the host of new philosophers and jacobins, is it wonderful that there
should be modern forgeries? {15} One such suffrage, as that which I have
quoted from Robertson, is of itself sufficient to outweigh folios of
charges originating in the jealous passions of a rival sect, in the
effusions of a mad mistaken philosophy, or in magisterial persecution,
which, to use the vigorous language of a living genius, in "the destruction
of the Jesuits, that memorable instance of puerile oppression, of jealousy,
ambition, injustice, and barbarity, for these all concurred in the act,
gave to public education a wound, which a whole century perhaps will not be
able to heal. It freed the phalanx of materialists from a body of
opponents, which still made them tremble. It remotely encouraged the
formation of sanguinary clubs, by causing the withdrawing of all religious
and prudent congregations, in which the savage populace of the Faubourg St.
Antoine were tamed by the disciples of an Ignatius and a Xavier. Such men
as Poree and La Rue, Vaniere and Jouvenci, in the academic chairs;
Bourdaloue, Cheminais, Neuville, L'Enfant, in the pulpit; {16} Segaud,
Duplessis, and Beauregard[4], in the processions of the cross, in the
public streets and ways, were, perhaps, alike necessary to secure
tranquillity in this world and happiness in the next[5]."
In assisting my memory, I have been led to compare the writer's extracts
from Robertson with the pages of the historian himself, and I have found
him, not only occasionally disfiguring the style on points of little
moment, by turning the words, but giving to the author's words a sense
which they were not intended to bear, by means of Italic types and
additions. For instance: the historian says, "As it was the professed
intention of the order of Jesuits to labour with {17} unwearied zeal in
promoting the salvation of men, this engaged them, of course, in many
active functions." On reading Robertson's work, would any one imagine, that
the author meant to insinuate, that the intention was insincere, and a mere
cloak to political vices? Is it not clear from all he writes, as well as
from this passage taken singly, that he gave the Jesuits credit for their
sincerity in devoting themselves to the salvation of men? Yet has the
writer of the pamphlet, by causing the word _professed_ to be printed in
Italics, called upon his reader to take his sense of Robertson's words, and
to believe, that the word _professed_ implies deceit, instead of the _open_
and _declared_ intention of the Jesuits. Not content with this low
falsifying of Robertson's ideas by Italic implication, he practises the
same trick by an Italic addition of some lines of his own to the text of
the historian, as follows: "_their great and leading maxim having uniformly
been, to do evil that good might come_." Can any thing be more
reprehensible? {18}
I will adduce one instance more of the disingenuousness of this writer.
Speaking, _exclusively_, of the Jesuits, he charges _them_ with "rendering
Christianity utterly odious in the vast empire of Japan[6]," and with
"enormities in China Proper." To have implicated other priests would not,
as Voltaire observed, answer the purpose: the Jesuits, as before, must be
isolated to be recrushed. Now, in this, as in the other accusations, we
shall find the anti-catholic writers including other orders. Let us see
what one of these writers says upon this occasion: after speaking of the
pride, avarice, and folly of the clergy, he tells us of an {19} execution
of twenty-six persons, "in the number whereof were _two foreign Jesuits_,
and several other fathers of the _Franciscan_ order." And a little after,
the same writer says, "some _Franciscan_ friars were guilty at this time of
a most imprudent step: they, during the whole of their abode in the
country, preached openly in the streets of Macao, where they resided; and
of their own accord built a church, contrary to the imperial commands, and
contrary to the advice and earnest solicitations _of the Jesuits_[7]." The
authority of the Encyclopedia Britannica will not be objected to by the
enemies of the catholics; nor, I presume, will that of Montesquieu, who
gives a very different reason for the Christian religion being so odious in
Japan: "We have already," says he, "mentioned the perverse temper of the
people of Japan. The magistrates considered the firmness which Christianity
inspires, when they attempted to make the people renounce their faith, as
in {20} itself most dangerous: they fancied that it increased their
obstinacy. The law of Japan punishes severely the least disobedience. They
ordered them to renounce the Christian religion: they did not renounce it;
this was disobedience: they punished this crime; and the continuance in
disobedience seemed to deserve another punishment[8]." As to the enormities
in China, we shall find, upon inquiry, that the Jesuits were not more
responsible for those. The following is an extract from a geographical
account of China: "P. Michael Rogu, a Neapolitan Jesuit, first opened the
mission in China, and led the way in which those of his order that followed
him have acquired so much reputation. He was succeeded by P. Ricci, of the
same society, who continued the work with such success, that he is
considered by the Jesuits as the principal founder of this mission. He was
a man of very extraordinary talents. He had the art of rendering himself
agreeable {21} to every body, and by that means acquired the public esteem.
He had many followers. At length, in 1630, the Dominicans and Franciscans
took the field, though but as gleaners of the harvest after the Jesuits;
and now it was that contentions broke out." This is not the place to enter
particularly into the charges brought against the order; all I here mean to
show is, with what want of candour the Jesuits are reviled; and I think,
after what has been stated, it cannot be doubted, that the chief object of
the writer of the pamphlet is to excite a ferment against the catholic
claims, nor that his mode of conducting his proposed inquiry is that of a
violent partizan, and not that of a genuine philosopher in search of truth.
Indeed, he almost assures us of it himself at the conclusion of his
preface, where he says: "It may, perhaps, appear from the _inquiry_ (_that
is, the attack_), that the crimes of the order are fundamental, and not
accidental." In omitting, therefore, to cite documents, which show that
they are not fundamental, does he not admit, {22} does he not plainly say,
_I have a point to gain, in which candour has no part; and_, quocumque
modo, _it must be gained_? Such is the case, and I must allow him great
perseverance in collecting titles of volumes long since forgotten; but to
the lovers of truth, to the nation at large, and to the parliament in
particular, or at least as far as my unpractised voice can be heard, I
exclaim, _hunc cavete_, et similes ei.
* * * * *
{23}