CHAPTER I.

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[Illustration: _Loyola_

_Rubens._ _Hinchliff._]

HISTORY OF THE JESUITS:

THEIR ORIGIN,

PROGRESS, DOCTRINES, AND DESIGNS.

BY

G. B. NICOLINI,

OF ROME,

AUTHOR OF “THE HISTORY OF THE PONTIFICATE OF PIUS IX.,”

“THE LIFE OF FATHER GAVAZZI,” ETC.

LONDON:

HENRY G. BOHN, YORK STREET, COVENT GARDEN.

1854.

PRINTED BY HARRISON AND SONS:

LONDON GAZETTE OFFICE. ST. MARTIN’S LANE.

PREFACE.

I trust that in the following pages I have succeeded in the task I

proposed to myself, of conveying to my readers a just and correct idea

of the character and aims of the brotherhood of Loyola. At least I have

spared no pains to accomplish this end. I honestly believe that the book

was wanted; for liberal institutions and civil and religious freedom have

no greater enemies than that cunning fraternity; while it is equally

true, that although the Jesuits are dreaded and detested on all sides as

the worst species of knaves, there are few who are thoroughly acquainted

with their eventful history, and with all those arts by which the fathers

have earned for themselves a disgraceful celebrity. The fault does not

altogether lie with the public; for, strange to say, there is no serious

and complete history of this wonderful Society. I have done my best to

supply the deficiency; and I indulge the hope that, if the book is

fortunate enough to challenge public attention, it may be productive of

some good. In no other epoch of history, certainly, have the Jesuits

been more dangerous and threatening for England than in the present. I

am no alarmist. I refuse to believe that England will relapse under the

Papal yoke, and return to the darkness and ignorance of the middle ages,

because some score of citizens pass over to the Romish communion; but at

the same time I do believe that many bold and less reflective persons

make too light of the matter, and are wrong in refusing to countenance

vigorous measures, not for religious persecution, but to check the

insolence and countermine the plots of these audacious monks. It is

true that there exists a great difficulty in deciding what measures are

to be adopted for accomplishing this end. It is repugnant, doubtless,

to a liberal and generous mind, and it is unworthy of a free and great

nation, to persecute any sect, and to make different castes in the same

body of citizens. But, it may fairly be asked, are monks, and especially

Jesuits, really English citizens, in the strictest sense of the word? Do

they recognise Queen Victoria as their legitimate sovereign? Are they

prepared to yield a loyal obedience to the laws of the land? To all

these questions I answer, No! Even when born in England, they do not

consider themselves Englishmen. They claim the privileges which the name

confers, but will not accept the obligations it imposes. Their country

is Rome; their sovereign the Pope; their laws the commands of their

General. England they consider an accursed land; Englishmen heretics,

whom they are under an obligation to combat. The perusal of this work

will, I imagine, prove beyond the possibility of contradiction that, from

their origin, the Jesuits have constantly and energetically laboured

towards this object. I cannot too much impress upon the minds of my

readers that the Jesuits, by their very calling, by the very essence of

their institution, are bound to seek, by every means, right or wrong, the

destruction of Protestantism. This is the condition of their existence,

the duty they must fulfil, or cease to be Jesuits. Accordingly, we find

them in this evil dilemma. Either the Jesuits fulfil the duties of their

calling, or not. In the first instance, they must be considered as the

bitterest enemies of the Protestant faith; in the second, as bad and

unworthy priests; and in both cases, therefore, to be equally regarded

with aversion and distrust.

Can no measure, then be taken against these aliens, who reside in

England purposely to trouble her peace? Cannot a nation do something

to protect itself, without incurring the reproach of being intolerant?

What! When some English writers and newspapers insist that measures

should be taken against certain other foreigners, who trouble not the

peace of Great Britain, though they may disturb the imperial dreams of

a neighbouring tyrant; and when the local authorities in Jersey have,

to a certain extent, resorted to such measures, shall England be denied

the right to take steps against the enemies of her faith, her glory, and

her prosperity? The important point of the question which I submit to

the consideration of those who, indifferent in matters of religion, care

very little whether Jesuits convert a half of the nation to Romanism, is

this: In England, the religious question involves also the question of

national peace, greatness, and prosperity. If one-half of England were

Papists, Queen Victoria, in given circumstances, could not depend upon

the allegiance of her subjects, nor the Parliament on the execution of

the laws. It may be that the priests (to be liberal in my hypothesis)

will teach the ignorant and bigoted Popish population to respect and

obey the Queen—but most assuredly they will also command them, and,

moreover, under penalty of eternal damnation, to obey, in preference,

the orders of the Pope, if they are in contradiction to those of the

Sovereign. Their cry will be:—the Pope before the Queen; the canon laws

before the civil code! Now, I ask, if the Pope were sure of being obeyed

by half the English population, would England long enjoy her liberties,

would she prosper in her enterprises, and continue to be, without

contradiction, the first and most powerful nation of Europe? Can it be

imagined that that admirable combination of rights and duties embodied

in the constitution, that respect of the Sovereign for the rights of the

citizens, and that unaffected love of the people for the Sovereign, which

form the real strength and power of Britain, could long be preserved? I

need not insist further on this point. I believe, however, I have said

enough to shew that, whether any other measures can be taken against this

insidious Order or not, the clause in the Emancipation Act concerning the

religious communities should be rigorously executed.

I am sensible that the above remarks would perhaps have been more

appropriate to the Conclusion of the work; but, as they have not a

general character, but are considerations more particularly submitted

to an English public, I have thought it better to consign them to the

Preface, which may be modified, according to place and circumstances,

without altering the general features of the work to which it belongs.

In the compilation of this work, I have studiously kept my promise not

to advance a single fact for which I could not produce unquestionable

authority; and, while I expect that my deductions will be impugned, I can

safely defy any one to contradict the facts upon which they are based.

When I have quoted original authors, on the authority of others, I have

never done so without ascertaining, by my own inspection, or by that of

friends—when the works were not to be had here—that the quotations were

correct. I have entered somewhat minutely into details in the first part

of the History, partly, perhaps, a little influenced by the interminable

prolixity of the Jesuit authors I consulted, and partly because I deemed

it necessary, in order that my readers might form a correct idea of the

mechanism, the principles, and the proceedings of the Society. Once

persuaded that the reader was acquainted with the acts and ways of the

fraternity, I have abandoned detail, and given such broad features of the

principal events as might afford instructive lessons. I have endeavoured

to reject from the narrative all that is extraneous to the subject. I

have overlooked embellishments. I do not claim the merit of being an

elegant or eloquent writer, still less in a language which is not my

own, and in which I was often at a loss to express my ideas. But I must

confess that I have some hope that in the eyes of an indulgent reader the

consequences I have deduced from the facts will be found to be logical,

the language intelligible, and the work not altogether wanting in order.

In the course of the publication, I have received many letters—some

friendly, others insulting; but, as they were all anonymous, I could

answer neither. In any case, I should only have answered my friends,

and thanked them for their advice; while, in regard to the second

class of my correspondents, even although the “modest authors” had not

deemed it prudent “to conceal their names,” I should assuredly not have

condescended to furnish a reply, contenting myself with the simple

reflection that it is naturally unpalatable to the culprit to have his

crimes dragged into the light of day.

I cannot conclude this Preface without expressing my warmest gratitude

to the librarians of the different public establishments in Edinburgh,

and especially to the librarian of the Advocates’ Library, and his

assistants, for the liberal manner in which they have put at my disposal

the books contained in their collections.

Finally, as I am sensible (from a conviction of my own insufficiency)

that the work cannot be productive to me of either renown or

consideration, my chief hope is, that it may prove useful and beneficial

to some portion at least of the English community, otherwise I should

indeed have cause immensely to regret my pains and my labour.

EDINBURGH, _December 4, 1852_.

CONTENTS.

PAGE

PREFACE, iii

INTRODUCTION.

The Author dissuaded from writing the History of the

Jesuits—Reasons for undertaking the Work—Difficulty of well

delineating the Character of a Jesuit—The Author pledges

himself to be Impartial, 1

CHAPTER I.

1500-40.

ORIGIN OF THE ORDER.

State of Europe in the Sixteenth Century—Italy the Centre

of Civilisation—Alexander VI.—Julius II.—Leo X.—His

Indifference in matters of Religion—Obliged by the Court to

Excommunicate Luther—Reformation in Germany, England, and

Switzerland—Ignatius of Loyola—His Birth and Education—Wounded

at Pampeluna—He decides upon becoming a Saint—The _Spiritual

Exercises_—Origin of the Book—Crétineau—Joly—Analysis of the

_Spiritual Exercises_ by Cardinal Wiseman—Some Quotations from

it—Pilgrimage of Loyola to Palestine—His Return—His Attempts

at Proselytism in Barcelona—In Alcada—In Paris—The First

Ten Companions of Loyola—They take the Vow of Obedience at

Montmartre in 1534—They depart for Italy—Projected Missions in

the Holy Land—Pierre Caraffa, afterwards Paul IV.—Loyola and

his Companions in Rome—They conquer all Opposition, and the

intended Society is approved of by a Bull of Paul III., 1540, 5

CHAPTER II.

1540-52.

CONSTITUTIONS OF THE SOCIETY.

State of the Roman Church at the Epoch of the Establishment

of the Society—Adrian VI.’s extraordinary Avowal—Loyola’s

remarkable Cleverness in framing the Constitutions—Analysis of

this Work—Passive Obedience—Poverty—Instruction given gratis,

and why—Ways by which the Jesuits get at Wealth, 30

CHAPTER III.

1540-53.

HIERARCHY.

The Members of this Society are divided into Four

Classes—Gioberti and Pellico upon a Fifth Secret Class—The

Novices—Their Trials—Their Vows—Scholars—Qualities they must

possess—Coadjutors Temporal and Spiritual—Their several

Duties—Their Vows—Professed Members—The First Class in the

Society—They take a Fourth Vow of implicit Obedience to the

Holy See—Ceremony in taking the Vows—They as well as the

Coadjutors are bound to live by Alms—The General of the

Order—How Elected—His Attributions—His Powers—The Provincial

and other inferior Officials of the Order—Their Attributions, 45

CHAPTER IV.

1541-48.

PROGRESS OF THE ORDER, AND ITS FIRST GENERAL.

Ignatius elected General, at first refuses the

office—Afterwards accepts of it—His Zeal and Activity in

promoting the Interests of the Order—Charitable Institutions

in Rome—He co-operates in re-establishing the Inquisition—The

Albigenses—Rules of the Tribunal—Terror which it spread through

Italy—The Jesuits in Missions in various parts of Europe—The

first Jesuits in Great Britain—Instructions given them by

Loyola—Their Proceedings, 57

CHAPTER V.

1547-1631.

THE FEMALE JESUITS.

Their origin—Donna Isabella—Rosello—Trouble which they gave

to Ignatius—He refuses to take charge of them—Attempts of

some Women to establish the Order of Female Jesuits—They are

Suppressed in 1631—They Revive as the Sisters of the Holy

Heart, 71

CHAPTER VI.

1548-56.

THE FIRST OPPOSITION TO THE ORDER, AND DEATH OF LOYOLA.

Charles V.—His Interim—He banishes Bobadilla, who opposes

it—Cano, a Dominican Friar—His Opposition to the Jesuits—He

is made Bishop of the Canaries—He renounces his Bishopric to

return to Europe—His Prediction concerning the Society—The

Archbishop of Toledo lays an Interdict on the College of

the Jesuits—Disturbance in Saragossa to prevent the Jesuits

from opening their Chapel—The Jesuits in Portugal—Their

Idleness and Debauchery—Recall of the Provincial Rodriguez—New

Superiors—Stratagem to reduce the Members to their Duty—The

Jesuits in France—Du Prat, Bishop of Clermont, their

Protector—Henry II., at the recommendation of Cardinal Guise,

wants to Establish the Jesuits in France—The Parliament refuses

to Register the Ordinances—Their Establishment opposed by

the Sorbonne—Also by De Bellay, Archbishop of Paris—Reasons

adduced by them for their Opposition—The Jesuits obliged to

leave Paris—Accused at Rome of Heresy—Remarkable unanimity of

the different Nations in opposing the Establishment of the

Order—The Jesuits conquer all Opposition—The Order Established

in direct Opposition to the Reformed Religion—Character of

Loyola—His Correspondence with the different Sovereigns—His

Illness and Death, 1556—Partiality of Macaulay, Taylor,

Stephen, and others, for Loyola and the Jesuits—Reason of this

Partiality, 75

CHAPTER VII.

1541-1774.

MISSIONS.

Jesuit Authors who write about them—Mission of East

India—Francis Xavier—Zeal and Devotedness of the First

Missionaries—Sketch of the Life and Character of Xavier—He

Arrives at Goa—Moral State of the Town—Efforts of Xavier to

Reform it—He Succeeds but Partially—Xavier on the Coast of

Malabar—His Conduct there—He goes to Malacca—To Japan—His

intended Mission to China—Opposition of Don Alvarez, Captain

General of Malacca—Xavier lands at Sancian—His Illness and

Death, 1552—Appreciation of Xavier’s Merits—Prevarication of

the Missionaries after Xavier’s Death—Father Nobili introduces

Idolatry into the Christian form of Worship—He gives himself

out as a Brahmin—The Jesuits maintain the Distinction of Castes

among the Converts—Their way of making Christians—They greatly

exaggerate the number of Converts—Scandalous Idolatry—The

Court of Rome condemns it—Cardinal de Tournon, Pope’s Legate

in India—He solemnly condemns the Malabar Rites—Incredible

Impudence and Audacity of the Jesuits, to elude the Ordinance

of the Legate—The Pope and the Inquisition confirm the Decree

of De Tournon—He proceeds to China—His Conduct there—He is

Expelled from Pekin—His Imprisonment—Cruel Treatment to which

he is subjected—His Death, 1710—The Jesuits the Authors of his

Misfortunes—The Pope’s Eulogium on De Tournon—Repeated Decrees

of the Holy See against the Jesuits—Decline of their Influence

in India—Principal Feature of Missions—Why the Pope Condemned

the Malabar Rites—Popish Idolatry—Procession of Good-Friday, 96

CHAPTER VIII.

1556-1581.

THE GENERALS OF THE ORDER.

Lainez is chosen Vicar-General—Difficulties of holding

a General Congregation—Paul IV.—His Hatred against the

Spaniards—Revolt of Bobadilla—How subdued—War between

Paul IV. and Philip II.—The Duke of Alva in Rome—General

Congregation—Interference of the Pope—Lainez chosen General—The

Pope orders that the General should only stay in Office for

Three Years—Death of Paul IV.—Election of Pius IV.—The Nephew

of the late Pope Executed—The Jesuits suspected of having

Participated in that Act of Revenge—The Jesuits accused of

various Misdemeanours—Lainez in France at the Congress of

Poissy—He goes to Trent—The Council of Trent—Its Opening and

Close—Its Results—Influence of the Jesuits—Lainez returns

to Rome—He Dies, 1565—His Character—Borgia, ex-Duke of

Candia, elected Third General—His History—Pius V. Cruel and

Sanguinary—He subjects the Jesuits to Monastic Duties—Borgia

in Spain and France—Battle of Lepanto, 1571—Defeat of the

Turks—Eve of St Bartholomew—Death of Borgia, 1572—Mercurianus

Fourth General—The Jesuits Inherit the Wealth of the Bishop of

Clermont, 133

CHAPTER IX.

1560-1600.

PROCEEDINGS OF THE JESUITS IN THE DIFFERENT COUNTRIES OF EUROPE.

Jesuits in England under Elizabeth—William Allen establishes

Colleges at Douay and in Rome for Englishmen—The Jesuits direct

them—Bull of Pius V. Excommunicating Elizabeth—Character

given of her by the Jesuits—Campion and Parson at the

Head of a Jesuit Mission in England—Their Biography—They

arrive in England—Encourage the Roman Catholics to Disobey

the Queen—Proclamation against the Jesuits—Their Answer

to it—Enmity of Gregory XIII. to England—His Character—He

Encourages all the Insurrections against the Queen—Parson

and Campion eagerly sought by the Government—Elude the

Search—Capture of Campion—Divers Opinions concerning his

Trial—Execution of three Jesuits, Campion, Sherwin, and

Briant—Parry’s Project for Assassinating the Queen—Encouraged

by the Jesuits and the Pope’s Nuncio, Ragazzoni—The Jesuits

attempt to justify Parry—Absurdity of their Vindication—Severe

Laws against the Jesuits—The most of them leave England—Hume

on Babington’s Conspiracy—The Jesuits along with the

Great Armada—The Jesuits actually Troubling the Peace of

England—Duplicity of their Conduct—A Jesuit, pretending to be

an ardent Republican in Rome in the last Revolution—Is thrown

into the Tiber, 151

Conduct of the Jesuits in Portugal—They prevent Don Sebastian

from Marrying—Pasquier accuses them of having aspired to

become Kings of Portugal—The Accusation repeated throughout

all Europe—They suggest to Don Sebastian the Expedition to

Morocco—Death of the King—The Jesuits place the Crown on the

Head of Philip II. of Spain, 171

The Jesuits at last admitted into France—Under what

Restrictions—Principal Doctrines of the Gallican

Church—The League—Henry III. of France—His Indolence—His

Tolerance—Ambition of the Duke of Guise—He is declared Chief

of the League—Makes a Treaty with the King of Spain—Day of the

Barricades—The King causes Guise to be Murdered—The Jesuits

Preach against the King—Clement, a Dominican Friar, stabs

him, 1589—The Council of Seize order the Preachers to praise

Clement’s Deed—Henry of Bourbon, King of Navarre, assumes the

Title of King of France—Opposed by Cardinal de Bourbon—Civil

War—Henry IV. abjures Calvinism—Siege of Paris—Conduct of

the Jesuits—Henry Acknowledged as King—Part taken by the

Jesuits in the League—Barrière attempts to Assassinate the

King—The Jesuits are his Accomplices—John Chastel—Stabs the

King—Instigated by the Jesuits—The Jesuits expelled from

France—Execution of Chastel, and of the Jesuit Guinard—The

House of Chastel is pulled down—A Pyramid erected to perpetuate

the Memory of his Crime—Inscription on the Pyramid concerning

the part the Jesuits had in it—Horrible Doctrines of the

Jesuits—Reflections upon them, 175

Immense Influence exercised by the Jesuits in Germany—What

Requisites they had for success—Their Schools and

Colleges—Their Method of giving Instruction—Even Protestants

send their Children to their Schools—The Sovereigns of

Germany support the Jesuits—Albert V. of Bavaria obliges

his Subjects to subscribe the _Professio Fidei_—Rodolph II.

Emperor of Germany—Is directed by Father Maggio—Persecutes the

Protestants, and re-establishes the Roman Catholic Worship, 194

The Jesuits in Poland—Sigismond the King of the Jesuits—The

Jesuits’ Paramount Influence employed in re-establishing

Popery, 202

Attempt of the Jesuits to convert to Romanism John III. of

Sweden—The Jesuit Possevin in Stockholm in Disguise—John

promises to become a Roman Catholic—Haughty Conduct of

Gregory XIII.—John remains a Protestant, and expels the

Jesuits—Sigismond succeeds John—War between Sweden and

Poland—The Jesuits are the Authors of it, 203

The Jesuits in Switzerland and Piedmont—Canisius founds

the College of Friburg—The Waldenses—Their Simplicity and

Innocence—Persecution and Cruelties exercised against them

by Possevin—He hunts them as Wild Beasts—Pretends that many

abjure Protestantism—Reflexions on the Influence and Conduct

of the Jesuits throughout Europe, 205

CHAPTER X.

1581-1608.

COMMOTION AMONG THE JESUITS.

Acquaviva chosen General—His Character—The Spanish Jesuits

refuse to obey him—Philip II. takes part with them—Sixtus V.

supports Acquaviva—Prudence of the latter—His Letter—_Ratio

Studiorum_—Admirable Plan of Education—Influence which

it gave them—Origin of the Congregations, 1569—Its rapid

Increase—Directed by the Jesuits—Who derive immense Power

from it—Its various Denominations—Internal Life of the

Jesuit Colleges—Their Studies—The Instruction more Specious

than Solid—Distinctive Character of Jesuit Writers—They are

Affected—Exceptions—Bartoli—Segneri—Bourdaloue—Great Change in

the Policy of the Society—They become Attached to the French

Interest—Henry IV. re-establishes them in France, 1603—Reasons

which he adduces to his Minister Sully—He writes to the General

Congregation in favour of Acquaviva—Affair of Venice—The

Jesuits leave the Territory of the Republic—Henry IV. sues

for their Return—Spain opposes it—The Jesuits not allowed to

re-enter Venice till 1657—Acquaviva’s Success in mastering the

revolted Province of Spain—Proves ultimately the Ruin of the

Order, 209

CHAPTER XI.

1600-1700.

DOCTRINES AND MORAL CODE OF THE JESUITS.

Acquaviva’s opinion of St Thomas’s Theology—Molina’s Doctrine

on Free-will—The Dominicans oppose Molinism—The two parties

hold thirty-seven Disputations in presence of the Pope—Clement

VIII. adverse to the Doctrine of the Jesuits—Why he did not

condemn it—He imposes silence on the two parties—Origin

of Jansenism—Jansenius—Du Verger de Hauranne, Abbot of St

Cyran—Jansenius composes the “_Augustinus_” and dies—St Cyran

Chief of the School—The Nuns of Port-Royal and the D’Arnauld

family—St Cyran Prisoner at Vincennes—The Jesuits embody the

essential Doctrines of the _Augustinus_ in five Propositions,

and oblige the Pope to condemn them—The Jansenists deny

that such Propositions are contained in the Book—Alexander

VII. declares by a Bull that they are contained in it—The

Pope’s Infallibility in Matters of Fact—Why the Jansenists

took such pains to persuade people that they were good

Roman Catholics—How the Jesuits had become such a powerful

Brotherhood—They are no more needed as Theologians—Many Kings

and Nobles have each his own Confessor—Contrivances of the

Jesuits to be chosen to this Office—Their very accommodating

Doctrines—Escobar and his Moral Doctrines of the Jesuits on

Sin—Invincible Ignorance—Pascal the Provincial—Probable

Opinion—Mental Reservation—Impiety—Easy way to go to

Paradise—The Book of Father Barry—Extracts from it—The Month

of Mary—Ridiculous Ceremonies in honour of the Virgin during

the Month of May—_Secreta Monita_—How originated—Why we believe

them to be Apocryphal, 230

CHAPTER XII.

1608-1700.

OVERGROWING INFLUENCE OF THE SOCIETY.

New Phase of the History of the Order—The Jesuits contend

for Supremacy wherever they are established—Their Influence

in various Courts—They become Confessors of the Kings of

France—Assassination of Henry IV.—The Jesuits accused by the

Parliament of being the Accomplices of Ravaillac—Apologetic

Letters of Father Cotton, the late King’s Confessor—The

_Anti-Cotton_, a Pamphlet against the Jesuits—Cotton, Confessor

of Louis XIII.—Death of Acquaviva, 1615—His Acts—With him

ends the _prestige_ exercised by the Generals—Election

of Vitelleschi—His Character—Canonisation of Loyola and

Xavier—Rules to be observed in making Saints—Quantity of

Saints found in the Cemetery of St Lorenzo fuor delle

mura—They are at last discovered to have been dug up from a

Pagan Burial-place—Feasts on the Canonisation of Loyola and

Xavier—Impious Panegyrics in their Honour—Solemnisation of

the Secular Year of the Establishment of the Society—_Imago

Primi Sæculi_—Some Extracts from it—How Crétineau excuses

the Extravagancies of the _Imago_—The Book expresses the

real Feelings of the Jesuits—The greatest Houses have one

of their Members a Jesuit—The Jesuits under Richelieu—Under

Mazzarini—Louis XIV. assumes the Government—Beginning of the

extraordinary Influence of the Order—Louis XIV. and Philip II.

both bigoted Papists—Both wage War against the Pope—Servility

of the Jesuits towards Louis XIV.—They are allowed to persecute

the Protestants—De la Marca’s Formula to be subscribed by the

Jansenists—They refuse to do so—Persecution raised against

them—Edict of Nantes—Father Lachaise—His Character—He becomes

the King’s Confessor—His Ascendancy over the King—Revocation

of the Edict of Nantes—Massacre of the Huguenots—Their Bodies

exhumed from the Tombs—Numberless Families obliged to leave

France—Lachaise becomes an important Personage—His Residence—He

disposes of _Lettres de Cachet_—What these were—He unites in

Secret Marriage the King and Madame de Maintenon. The Right

of disposing of all the Livings and Bishoprics attached to

the Office of the King’s Confessor—Immense Power which it

confers upon the Order—Letellier succeeds Lachaise as King’s

Confessor—His Character—His Persecuting Spirit—By his orders,

Port-Royal Destroyed from the Foundation, the Tombs Violated,

and the Bodies of the Deceased given to be Devoured by the

Dogs, 253

The Jesuits in Spain—Their Influence under Philip III. and

IV.—Olivarez leaves them little share of Authority—They

resolved to be Revenged—Their Conspiracy in Portugal—Father

Corea and the Duke of Braganza—Crétineau confesses the part

they took in the Revolution—The House of Braganza ascend the

Throne of Portugal—Paramount Influence of the Jesuits—Lisbon

the Centre of their Commerce—Decrees of the General

Congregations forbidding the Jesuits to mix in Political or

Commercial Matters—Whether observed or not—Why enacted, 274

The Jesuits in Germany—They are the most able Auxiliaries of

Ferdinand in destroying the Protestants—Tilly, Wallenstein, and

Piccolomini, their Pupils—Conduct of the Jesuits in the Thirty

Years’ War—Advantages which they derived from it, 278

Influence of the Jesuits in Poland—They used it against

the Protestants—Letter of the University of Cracow to

that of Louvain on the Jesuit Cruelties—Cassimir, King of

Poland, formerly a Jesuit—He is on the point of losing his

Kingdom—Commits it to the care of the Virgin Mary, 280

The Jesuits and Christina of Sweden—Father Macedo converts her

to Romanism—She Abdicates the Crown and goes to Rome, 282

The Jesuits in England under James I.—Gunpowder Plot—What part

the Jesuits had in it—Difficulty of arriving at the Truth—The

Jesuits from first to last the Contrivers of all the Plots

against Elizabeth and James—Parson disposes of the Crown of

England—He obtains from the Pope a Bull which forbids the Roman

Catholics to take the Oath of Allegiance—Percy reveals to

Father Gerald the Gunpowder Plot—Garnet pretends not to have

known the Conspiracy but under the Seal of Confession—This Plea

cannot exculpate the Jesuits from being Accomplices in the

Plot—Reasons why—Imprisonment of Garnet—The Government violates

all the Laws of Justice and Humanity—Punishment of Garnet—Moral

Torture he is made to endure on the Scaffold—Execution

of Father Oldcorne—The Jesuits are not discouraged from

Plotting—Struggle of Charles I. with his Parliament—The Jesuits

accused of fighting in both Camps—Absurdity of the Recital of

Jurieu to prove the Accusation—The Author’s opinion upon the

Fact—The Jesuits’ Discouragement under Cromwell—They re-appear

under Charles II.—Crétineau on a Treaty to Re-establish

the Roman Religion—Popish Plot—Oates and Bedloe—Their

infamous Character —Their absurd Inventions—Credit they

obtain—Persecution of Papists—Father Ireland executed—Reign of

James II.—Influence of the Jesuits—Father Peter, Member of the

Privy Council—Revolution of 1688, 283

CHAPTER XIII.

1600-1753.

AMERICAN MISSIONS.

Our Opinion of the Missions—Praises awarded to the

Fathers—Difference between the Indian and American

Missions—State of the two Countries—Cruelties exercised by

the Spaniards against the Indians—Humane and Christian-like

Conduct of the Jesuits—They Differ from other Monks—The

Indians receive the Jesuits as their Protectors—Wandering of

the Jesuits in making Proselytes—Acquaviva Traces to them a

Plan of Proceeding—They Establish themselves in Paraguay—The

Reductions—Conduct of the Jesuits—The Indians Idolise them—Form

of Government of Reductions—Communism—Mode of Life in the

Reductions—The Indians forbidden to leave the Reductions, and

Strangers to enter them—The Indians drilled to Arms—The Jesuits

accompany and direct them in their Expeditions—Criticism of the

Jesuits’ System in the Reductions—Opinion of Quinet—Our Opinion

differs from that of this celebrated Professor—Well-founded

Reproaches addressed to the Jesuits on account of the

Superstitious Practices Introduced by them into Religion—They

are reproved even by Roman Catholics—Palafox, Bishop of

Angelopolis—He attempts to exercise his Authority over the

Fathers—Privileges of the Jesuits—Letter of Palafox to the

Pope, asking for a Reform of the Society—Persecution raised

against him by the Jesuits continued after his Death—They

Oppose his Canonisation—What are the Causes of Discord between

the Jesuits and the other Orders—Opinion of Gioberti—The

Jesuits want to Domineer over Bishops and Legates—Their

Conduct towards them—Divers Bulls of different Popes on the

Disobedience and Revolt of the Order against the Holy See, 295

CHAPTER XIV.

1617-1700.

INTERNAL CAUSES OF DECLINE.

A Spirit of Independence pervades the Order—The

Aristocratic Class of the Professed refuse Obedience to the

Generals—Incapacity of the latter—Under Vitelleschi, the Spirit

of the Constitution is quite Changed—Letters of Vitelleschi

and Caraffa to deprecate the Ruin of the Order—Piccolomini

and Gottifredi, Generals—Nickel, the elected General,

attempts a Reform—General Congregation depriving him of all

Authority—Oliva Vicar-General—He becomes General after the

Death of Nickel—His Character—His Epicurean Habits—Relaxation

of Discipline—Political Influence which the Society acquired at

such an Epoch—Its Causes—The Jesuits, blinded by Prosperity,

become less Cautious—Noyelle, Gonzales, and Tambourini,

Generals—The Company follow a Road which leads to Ruin—They

excite the Jealousy of all the other Monastic Orders—They sell

a Passport against the Evil Spirit—Mastrilli sends a Message

every day by an Angel to Xavier, and receives Answers, 315

CHAPTER XV.

1700-1772.

DOWNFALL OF THE JESUITS.

Gradual March of the Order—It attains the Height of its

Power—Causes of Decay—The Instruction no more Gratuitous—The

Princes of Germany limit their Unrestricted Authority—Rome

begins to frown upon them—Benedict XIV.’s injurious Description

of them—Hatred which they incur in France—Its Causes—After the

Death of Louis XIV., they are attacked from every Quarter—The

Jesuits have Identified themselves with all the Absurd and

Idolatrous Practices of the Roman Church—They are attacked

by the Encyclopædists—Offer no Efficient Resistance—Philip

of Orleans, Regent of France—He refuses to protect them—They

attempt in vain to regain their Influence under Louis

XV.—The Ministers of various Sovereigns of Europe undertake

Reform—Choiseul—Tanucci—Squillace—Carvalho—The Fall of the

Jesuits ought not to be attributed to Private Causes—Epitome

of the History of the Jesuits in Portugal—Carvalho, Marquis

of Pombal—His Character—His Hatred of the Jesuits and the

Aristocracy—Portugal and Spain exchange their Possessions

in America—The Indians of the Reduction refuse to Obey—They

take up Arms—Are Defeated—The Jesuits Accused by Pombal of

having Excited the Revolt—Denial of the Fathers—Earthquake

of Lisbon—Intrepid and Heroic Conduct of Pombal—He becomes

All-powerful—He Removes from the Court the three Jesuit

Confessors—Manifesto against them—Benedict XIV. subjects them

to a Visitation—Commerce of the Company in Europe—In both

Indies—The Visitor, Cardinal Saldanha, Censures the Commercial

Pursuits of the Order—Death of Benedict XIV.—Clement XIII.—His

Character—His Partiality for the Fathers—Cardinal Torrigiani,

the Pope’s first Minister, is bribed by the Jesuits—Joseph

I. of Portugal—Attempt to Assassinate, while returning from

his Nocturnal Visit to a Lady—Measures taken by Pombal—The

Duke d’Averio, the Marquis of Tavora’s Family, and some of

their Relations, are thrown into Prison—They are accused of

being Accomplices in the Attempt—Illegal and Inquisitorial

Proceedings—The Prisoners are Condemned and Executed—Horrible

Mode of Execution—It tarnishes Pombal’s Fame—The Jesuits are

Imprisoned as Accomplices—New Manifesto of Pombal against

them—Decree Expelling all the Jesuits from the Portuguese

Dominions, 1559—France strikes the second Blow against the

Order—Affair of Lavallette—The Order is held by the Tribunals

as answerable for all his Debts—Unaccountable Blindness of

the Jesuits, in appealing to the Parliament against this

decision—Cardinal de Luynes and the Assembly of Bishops—They

declare the Obedience due by the Jesuits to their General to

be Incompatible with the Duties of a Subject—Louis XV.—His

Character—Pressed by Choiseul and Madame de Pompadour, demands

a Reform of the Order—Character of Choiseul—There was no

Agreement between him, the Philosophers, and Pombal, to Destroy

the Jesuits—Answer of Ricci, the General, to the Demand for

Reform—The Parliament Abolish the Society, 1762—Its Members

Expelled from France, 1764, 326

The Jesuits meet with a Greater Calamity in Spain—Charles III.,

his Character—Uncertainty as to the Motives which induced him

to abolish the Order—_Emeute des Chapeaux_—Royal Proclamation

Abolishing the Order of the Jesuits, 1767—Motives adduced by

Charles for this Measure—Motives ascribed to him by the Jesuits

and Ranke—Our own Conjectures on this matter—The way in which

the Decree was executed—Clement XIII.’s Useless Protection

of the Jesuits—His Praises of the Order—Ricci’s Desperate

Efforts to Save the Society—His Character—By his orders,

the Jesuits, expelled from Spain, are refused Admittance

into the Papal Dominions—They are repulsed from Leghorn and

Genoa—After Six Months’ Wandering on the Sea, they are received

in Corsica—Naples and Parma Expel the Jesuits from their

States—The Pope Excommunicates the Duke of Parma—Indignation

of Charles III. at the Boldness of the Pope—Louis XV. unites

with him in Remonstrating against the Act—The Pope refuses to

receive the Remonstrance—The French Troops take Possession of

Avignon—The Neapolitans of Benevento—The Pope has no Friend

left to whom he can apply for Aid—The Courts of France, Spain,

and Naples, demand the Suppression of the Order—Death of

Clement XIII.—His Monument by Canova, 349

CHAPTER XVI.

1773.

ABOLITION OF THE ORDER.

The Court of Rome is divided into Zelanti and

Regalisti—Intrigues of the two Parties to Insure the Tiara

to one of their own Adherents—Cardinal de Bernis—His

Character—His Insinuations to the Conclave—Answer of the

Opposite Faction—Charles III. Refuses to give his Support but

to a Candidate who would promise to Abolish the Order—Joseph

II., Emperor of Germany, and Leopold, Grand Duke of Tuscany,

in Rome—Veneration of the Romans for the names of Republic

and Emperor—Joseph is courted by both Parties—His Visit

to the Gesù—His Words to the General—Consternation which

they produce—He affects an Indifference as to the Election

of the Pope—He Visits the Conclave—His Haughty Behaviour

there—The Spanish Cardinals enter the Conclave—They succeed

in bringing it to a close—Lorenzo Ganganelli—His Birth—First

Education—Character—Habits before and after being elected

Pope—Ranke and others exaggerate the Virtues of Ganganelli—His

Ambition—His Equivocal Conduct in order to gratify it—How

he was chosen to the Throne—Written Opinion concerning

the Abolition of the Jesuits, given by him to the Spanish

Cardinals—Whether this constitutes the Sin of Simony—Specious

part played by De Bernis in the Intrigues for the Election—Joy

of Ganganelli at being elected Pope—His Liberal and Tolerant

Policy—The Affair of the Jesuits Poisons all his Joy—His

Perplexities on the Measure of Abolishing them—He flatters

De Bernis, in order to obtain some delay in coming to a

Decision—He obtains some Respite—He goes to Castel-Gandolfo

to enjoy this short Triumph—Charles III. and Choiseul press De

Bernis to bring the Pope to a Speedy Decision—Bernis’ Urgency

with the Pope—Letter of Ganganelli to the King of Spain to

obtain some Respite—The Jesuits assert that Ganganelli was

Forced by the Sovereigns to Abolish the Order—How far this

Assertion is true—Very Plausible Reasons why he Hesitated so

long to Abolish the Order—Some of them less honourable—The Pope

is afraid of being Poisoned by the Jesuits—Menacing Attitude

of the Sovereigns of the House of Bourbon toward the Court of

Rome—Florida Blanca, Spanish Ambassador—Clement resists all

Importunities till he is persuaded that the Abolition is an

Act of Supreme Justice—His Foreboding in Signing the Bull of

Suppression—A Short Analysis of the Bull—Gioberti’s Opinion of

it—The Bull _Dominus et Redemptor_, 362

Proceedings against the Jesuits immediately after the

Publication of the Bull—A Retrospective Glance at the Progress

of the Order—Its Humble Origin—Its Increase—Its Considerable

Power—Number of Houses, Colleges, and Fathers at the Epoch of

the Suppression—Approximate Estimate of their Wealth—Different

Sources of it—Ricci’s Denial that the Order possesses any

Money—Reasons for believing otherwise—Ricci and some other

Jesuits sent Prisoners to the Castel St Angelo—Slanders of the

Jesuits on Ganganelli’s Conduct, 407

CHAPTER XVII.

1774.

DEATH OF CLEMENT XIV.

After the Issuing of the Bull, Clement re-assumes his gay

humour—His Health is perfect—Unanimity of the Authors on this

point—The Jesuits have his Death Predicted—The Pythoness

of Valentano—Sudden Illness of the Pope—Symptoms—His

Delirium—_Compulsus feci_—He resumes some Composure—His Death,

1774—The Romans had expected his Death—Indecent Joy of the

Jesuits—What was the Nature of Clement’s Illness—The Jesuits

assert that he died of Remorse—Untruth of the Assertion—Reason

for it—Decomposition of Ganganelli’s Body after his

Death—Salicetti, the Apostolic Physician, declares the Rumour

False that the Pope Died by Poison—The Romans had no doubt

that he perished by the _Acqua Tofana_—Gioberti’s Authorities

for believing the Pope Poisoned—Irrefragable Testimony of

De Bernis—His Letter to the Court of France—Character of

Ganganelli, 412

CHAPTER XVIII.

1773-1814.

THE JESUITS DURING THE SUPPRESSION.

Conduct of the Jesuits after the Suppression—Few obey the

Bull—They seek an Asylum with Protestant Princes—Strange

conduct of Frederick of Prussia—He Protects the Jesuits—Is

Ridiculed by his friend D’Alembert—The Jesuits in

Silesia—Braschi (Pius VI.) succeeds Ganganelli in the Papal

Chair—The Sovereigns of the House of Bourbon press him to see

the Bull of his Predecessor executed—Character of Braschi—He

fears rather than loves the Jesuits—He writes to Frederick—The

Answer of the King—St Priest explains the Conduct of

Frederick—The Author differs with him in Opinion, 422

Catherine of Russia protects the Jesuits—Her Motives—The

Jesuits Establish themselves in Russia in Opposition to the

Pope’s Command—Death of Ricci—The Jesuits in Russia name a

Vicar-General—Siestrencewiecz, Bishop of Mohilow—He permits

the Jesuits to receive Novices—Remonstrances of the Court

of Rome—The Jesuits name a General and act as if the Bull

of Suppression had not been Issued—How Crétineau Exculpates

them—Chiaramonti (Pius VII.) succeeds Braschi—He Re-establishes

the Society in White Russia—Its Progress there—Grouber elected

General—His Talents and Prudence—The Jesuits Re-established

in Sicily—Grouber Dies in a Conflagration—Imprudent Conduct

of the Jesuits after his Death—Alexander Expels them from St

Petersburg—The Jesuits persisting in their Criminal Practices,

are Expelled from Russia, 1820, 430

CHAPTER XIX.

1814.

RE-ESTABLISHMENT.

Fall of Napoleon—Restoration of different Princes—The Jesuits

pretend that all the Evils of the last Revolution were the

Consequences of their Suppression—The Princes Believe or

feign to Believe it—The Jesuits are the natural Enemies

of the Liberals—Restoration of Pius VII.—His Character—He

Re-establishes the Order—Why—The Bull of Re-establishment

weakens but little that of Suppression—Short Analysis of the

Former—Bull of Re-establishment, 1814—The Jesuits flock to

Rome from every part—Eagerness of many to become Members of

the Society—The King of Sardinia a Jesuit—Italy covered with

Jesuits—Their perfect Understanding with the Pope—Hatred of

the Italians against the Order—They Invade the principal

Countries of Europe—They are Befriended by Ferdinand VII.

in Spain—They side with Don Carlos—Are Abolished by the

Cortes, 1835—They re-enter, and are soon after Expelled

from Portugal—Metternich refuses to admit the Jesuits into

Austria—They are permitted to Establish themselves in

Galicia—Their Influence there, and its Effects—The Jesuits

Excluded from every other part of Germany—The Jesuits in

Holland—Ungrateful to King William—Their undutiful Conduct

there—They Prepare the Revolution of 1830—Their flourishing

state in Belgium—Vicissitudes of the Jesuits in France

after 1764—They never quitted the Country—Different Names

under which they Concealed themselves—The Sisters of the

Sacred Heart—The Congregation of the Sacred Family of the

Virgin—Their Object—The Fathers of the Faith Suppressed by

Napoleon—Also the Congregation of the Virgin—Intrigues and

Conduct of the Jesuits after the Restoration—They court

the Favour of the Clergy—Their Mission—They Monopolise the

Education—Decree against them in 1828—They disappear from

France after the Revolution of 1830—They are again found

numerous in 1836—Affairs of Affnaër—Thiers invokes against them

the Laws of the Land—Rossi’s Mission to Rome—Its Results—The

Jesuits constrained to Abandon their Establishments—Their

Colleges of Brugellette and Friburg—Little is known of them for

some years—Their Re-appearance in 1849—Their Influence in the

present Day—Affairs of Lucerne—The Jesuits guilty of Fomenting

the Civil War—Crétineau’s Account of the Jesuits’ Conduct in

England—Mr Weld presents the Jesuits with his Property in

Stoneyhurst—Their rapid Progress there—Prodigious Increase

of the Papists after their Establishment there—Part of the

Colony pass over to Ireland—Father Kenny, Vice-President of

Maynooth—The Jesuits Disregard the Clause of the Emancipation

Act on the Religious Corporations—The Fifth, Secret Class of

the Jesuits the most Dangerous of all—Perfidious Arts of the

Jesuits in making Converts—The Puseyites—The Papists rely upon

them—Their Eulogium by Crétineau—Rome desires the Ruin of

England—Has intrusted to the Jesuits the Mission of bringing

it about—The Jesuits more Dangerous to Protestantism than all

other Monks—Every Roman Catholic Priest is by his Calling

obliged to Labour for the Extirpation of Protestants—England

ought to awake to a Sense of her Danger, 436

CHAPTER XX.

1848-1852.

THE JESUITS IN AND AFTER 1848.

Italy the Seat of Jesuitical Power after the Re-establishment

of the Order—State of the Peninsula before the Pontificate of

Pius IX.—Auspicious Beginning of his Reign—The Jesuits Oppose

his Acts of Benevolence—The Romans decide upon Depriving the

Priests of all Civil Authority—Resistance of the Pope—Death of

Grazioli, the Pope’s Confessor—Pius falls back to the Errors of

former Popes—Hatred of the Romans to the Jesuits—_Il Gesuita

Moderno_—Gioberti in Rome—The Pope’s Menaces against the

Enemies of the Order—The Jesuits forced to leave Rome—Mortal

Hatred vowed by the Pope against the Liberals—Flight of

the Pope to Gaeta—Moderation of the Romans—Plots of the

Jesuits and Cardinal Antonelli—Crusade to Replace the Pope

on the Throne—Louis Napoleon, who fought in 1831 against the

Pope, sends an Army against the Roman Republic—Why—General

Oudinot—His Jesuitical Conduct—Gallantry of the Romans in

Defending their Country—They are obliged to yield—Reproaches

against England for having Abandoned the Cause of Civil and

Religious Freedom—Serious Consequences which followed—Whether

England could with justice have Interfered in the Affairs of

Italy—The French enter Rome—Oudinot goes to Gaeta—Receives

the Pope’s Blessing—Acts of Revenge of the Clerical Party

after their Restoration—Miserable Condition of the Roman

States—The Executions at Sinigallia and Ancona—Political

Assassinations in those Towns—The Jesuits suspected of being

the Instigators—How State Trials are Conducted in the Papal

Dominions—a Note upon Simoncelli—The Pope grants £40,000 to

his native Town for erecting a Jesuit College—Reception of the

Jesuits on their Re-entering Naples—Ridiculous Addresses—The

Jesuits All-powerful in the Two Sicilies—Abominable Conduct

of the Neapolitan Government—Jesuitism invades Tuscany—Its

Effects—Religious Persecution—Jesuits Introduced into

Lombardy—The Jesuits Excluded from Piedmont—The Clergy refuse

to submit to Equality of Rights—The Priest considers himself

a Superior Being—Why—Intrigues and Hatred of the Piedmontese

Clergy against the Government—Ominous Influence possessed

by the Jesuits in France at the present moment—The Laws of

Providence—Popery can never again be the Religion of the

Italians—Abject Flattery of the Jesuits to Louis Napoleon—His

Character—The Priests help him to grasp the Imperial Crown—His

Marriage—Why we do not speak of the Actual State of the Jesuits

in England, 469

CONCLUSION, 493

INDEX 497

ILLUSTRATIONS.

1. PORTRAIT OF LOYOLA (_Frontispiece_).

PAGE

2. ” XAVIER 98

3. ” LAINEZ 133

4. ” BORGIA 145

5. ” ACQUAVIVA 210

6. ” LACHAISE 270

7. ” RICCI 357

8. ” GANGANELLI 413

INTRODUCTION.

When I first intimated to some of my friends my intention of writing the

History of the Jesuits, most of them dissuaded me from the enterprise,

as from a task too difficult. I am fully aware of all the difficulties

I have to encounter in my undertaking. I am sensible that to write a

complete and detailed history of the Jesuits would require more time

and learning than I have to bestow: neither could such a history be

brought within the compass of six or seven hundred pages. It will be my

endeavour, however, to give as faithful an account of the Society as I

can, to furnish an accurate narrative of facts, and an outline of the

principal members of the order. Thus much, at least, with the aid of

time, patience, and study, may be achieved by any one.

I confess, too, that I am encouraged by a sense of the intrinsic interest

of the subject itself, which may well do much to cast a veil over my

own imperfect treatment of it: for, amidst the general wreck and decay

of all human things, amidst the rise and fall of dynasties, nay, of

empires themselves and whole nations of men, the inquiry may indeed

give us pause—_Wherein lay the seeds of that vitality in the original

constitution of the Jesuits, which has served during three centuries to

maintain the ranks of the Society, under many shocks, still unbroken?_ A

sufficient answer to this inquiry will, I trust, be developed during the

course of my narrative.

The main difficulty of my subject, as will be readily understood, lies

in discovering and delineating the true character of the Jesuits: for,

take the Jesuit for what he ought or appears to be, and you commit the

greatest of blunders. Draw the character after what the Jesuit seems to

be in London, and you will not recognise your portrait in the Jesuit

of Rome. The Jesuit is the man of circumstances. Despotic in Spain,

constitutional in England, republican in Paraguay, bigot in Rome,

idolater in India, he shall assume and act out in his own person, with

admirable flexibility, all those different features by which men are

usually to be distinguished from each other. He will accompany the gay

woman of the world to the theatre, and will share in the excesses of the

debauchee. With solemn countenance, he will take his place by the side

of the religious man at church, and he will revel in the tavern with the

glutton and the sot. He dresses in all garbs, speaks all languages, knows

all customs, is present everywhere though nowhere recognised—and all

this, it should seem (O monstrous blasphemy!), for the greater glory of

God—_ad majorem Dei gloriam_.

According to my opinion, in order to form a correct estimate of the

Jesuits, we must, first, study their code, and, disregarding its

_letter_, endeavour to discover the spirit in and by which it was

dictated; secondly, we must be ever on our guard against the deception

of judging them simply by their deeds, without constant reference to the

results flowing from them—for we may rest assured that, in their case,

it will be too often found that the fruit which externally may be fair

and tempting to the eye, yields nothing at its core but vileness and

corruption.

It is under the guidance of such principles of criticism as these that I

shall write my history.

My readers, however, must not look to find my book thick-sown throughout

with nothing but vehement and indiscriminate abuse against the order.

Such is not the vehicle through which, in the judgment of the impartial,

I shall be expected to manifest my disapproval, whenever the occasion

for such disapproval shall present itself. It will be my endeavour not

to be led astray by any feeling whatsoever, but to give every one his

due. Whatever I shall advance against the Jesuits, I shall prove upon

their own authority, or by notorious, incontestable facts. Alas! these

will prove to be too numerous, and of too dark a character, to require

the addition of anything that is untrue; and the Society numbers among

its members too many rogues to prevent its historian (if, indeed, one

so unjust could be found) from making creditable mention, for poor

humanity’s sake, of the few honest, if misguided, ones he may chance to

meet on his way.

I hope my readers will be indulgent to me, if I promise that I will spare

neither trouble nor exertion to surmount all the difficulties that lie

in my path, and to present in as true a light as possible the crafty

disciples of the brotherhood of Loyola.

HISTORY OF THE JESUITS.

CHAPTER I.

1500-40.

ORIGIN OF THE ORDER.

The sixteenth century presents itself pregnant with grave and

all-important events. The old world disappears—a new order of things

commences. The royal power, adorned with the seignorial prerogatives

snatched from the subjugated barons, establishes itself amidst their

ruined castles, beneath which lies buried the feudal system. Mercenary

armies, now constantly maintained by the sovereign, render him

independent of the military services of his subjects, and formidable

alike to foreign foes and to turbulent nobles. The monarchs advance

rapidly towards despotism—the people subside into apathetic submission,

Europe has become the appanage of a few masters. Henry VIII. of England,

Francis I. of France, and Charles V. of Spain, share it among them;

but, not content with their respective dominions, they fight among

themselves for the empire of the whole, or at least for supremacy of

power. Henry having retired from the contest after the Electoral Congress

of Frankfort, the other two continue the strife with varying success.

The gold of the recently discovered western world, and his immense

possessions, give to Charles an enormous power. The bravery of a warlike

nation makes formidable the chivalrous spirit of the indomitable Francis.

Their wars redden Europe with blood, yet produce no decided result.

Meanwhile, as a compensation for these evils, the human mind, casting off

the prejudices and ignorance of the Middle Ages, marches to regeneration.

Italy becomes, for the second time, the centre from whence the light

of genius and learning shines forth over Europe. Leonardo da Vinci,

Tiziano, Michael Angelo, are the sublime, the almost divine interpreters

of art. Pulci, Ariosto, Poliziano, give a new and creative impulse to

literature, and are the worthy descendants of Dante. Scholasticism, with

its subtle argumentations, vague reasonings, and illogical deductions, is

superseded by the practical philosophy of Lorenzo and Machiavelli, and

by the irresistible and eloquent logic of the virtuous but unfortunate

Savonarola. Men who for the last three centuries had been satisfied with

what had been taught and said by Aristotle and his followers—who, as the

last and incontrovertible argument, had been accustomed to exclaim, _Ipse

dixit_—now begin to think for themselves, and dare to doubt and discuss

what had hitherto been considered sacred and unassailable truths. The

newly-awakened human intellect eagerly enters upon the new path, and

becomes argumentative and inquiring, to the great dismay of those who

deprecated diversity of faith; and the Court of Rome, depending on the

blind obedience of the credulous, anathematising every disputer of the

Papal infallibility, views with especial concern this rising spirit of

inquiry, and has to tremble for its usurped power.

Fortunately, the three last Popes had bestowed little or no attention on

the spiritual affairs of the world, and made no effort to combat the new

ideas. Borgia, amid his incestuous debaucheries, had been solely intent

upon suppressing by poniard and poison the refractory spirit of the Roman

barons, and upon acquiring new territories for his cherished Cæsar—a son

worthy of such a father. Julius, in his noble enterprise of ridding Italy

from foreign domination, was a great deal fonder of casque and cuirass

than of the _Somma_ of St Thomas or any other theological book. Leo, son

of that Lorenzo rightly called “Magnifico,” had inherited his father’s

love of art and literature, and of every noble pursuit. Magnificent,

generous, affable yet dignified in his manners, living amidst every

luxury, the centre of the most splendid court in the world, he exhibited

the characteristics of a temporal prince rather than those of the supreme

pontiff. He took a greater interest in a stanza of Ariosto or a statue

by Michael Angelo than in all the writings of the scholastics, of which,

in fact, he knew very little. The impartial and accurate Sarpi says of

him—“He would have been a perfect pontiff, if to so many excellencies

he had united _some knowledge in the matter of religion, and a little

more inclination to piety_, two things about which he seemed to care but

little.”[1] He laughed heartily when some of his more bigoted prelates

pointed out to him the imminent perils to religion and the Church from

the rapid spread of the new and dangerous doctrines. He viewed the

quarrels between the Dominican and Augustine Friars much in the same

light in which Homer is supposed to have regarded the battle of the frogs

and mice, and was at last roused from his indifference only when Luther

attacked—not any article of faith, but his pretended right of selling

indulgences to replenish his coffers and provide his sister’s dowry. Yet

even then he would have preferred a compromise to a religious war. Had

his fanatical courtiers participated in his prudent scruples, the Roman

Church might have long retained Germany and many other European countries

under her yoke. But God in his wisdom had ordained otherwise.

To a very submissive letter which the Reformer addressed to the Pope,

appealing to him as to a judge, the Court of Rome replied by a bull of

excommunication. Upon this Luther renewed his anxious investigation of

the Holy Scriptures with increased ardour; and, becoming more and more

powerfully convinced that he had been propounding nothing but the Word

of God, fearlessly cast aside all idea of a reconciliation, and stood

firm in support of his doctrines. Previously he might have been inclined

to keep in abeyance some of his private opinions, but now he had come to

consider it a deadly sin not to preach the truth as expressed by God in

his Holy Word.

The German princes, partly persuaded of the truth of Luther’s

doctrines, partly desirous to escape the exacting tyranny of Rome

which drained their subjects’ pockets, supported the Reformer. They

protested at Spires, and at Smalkaden made preparations to maintain

their protest by arms. In a few years, without armed violence, but

simply by the persuasive force of truth, the greater part of Germany

became converted to the Reformed faith. The honest indignation of

Zuinglius in Switzerland, and, conspiring with the diffusion of the

truth, the unbridled passions of Henry VIII. in England, alike rescued

a considerable portion of their respective countries from the Romish

yoke. In France and in Navarre the new doctrines found many warm

adherents; whilst in Italy itself, at Brescia, Pisa, Florence, nay, even

at Rome and at Faenza, there were many who more or less openly embraced

the principles of the Reformation. Thus, in a short time, the Roman

religion—founded in ancient and deep-rooted prejudices—supported by the

two greatest powers in the world, the Pope and the Emperor—defended by

all the bishops and priests, who lived luxuriously by it—was overturned

throughout a great part of Europe.

And let us here admire the hand of Divine Providence! As if with the

special view of facilitating the rapid diffusion of the Reformed

religion, there was given to the world but a few years before, and

in that same Germany where it took its rise, the most wonderful and

efficient instrument for the purpose—the Art of Printing. Without the

press, Luther’s doctrines would never have spread so widely in so very

few months. As at that time this beneficent invention was a powerful

agent in advancing religious reformation, so has it since become an

effective means of political as well as religious enfranchisement. Hence

the hatred of the Popes and their brother despots towards this staunch

supporter of liberty.

But while the Word of God was thus rescuing such multitudes from

idolatry, the Spirit of Evil, furious at the escape of so many victims

whom he had already counted his own, made a desperate effort to retrieve

his past, and prevent future losses. He saw, with dismay, Divine truth,

like a vast and ever-extending inundation, rapidly undermining and

throwing down, one by one, his many strongholds of superstition and

ignorance; and, with the despairing energy of baffled malignity, he set

about rearing up a bulwark which should check the tide ere its work

of destruction was completed. For this bulwark he devised the since

famous order of the Jesuits, which arose almost simultaneously with the

establishment of the Reformation. So _we_ may say. The Roman Catholic

writers, however, ascribe the origin of the Jesuits to a far different

influence. _They_ declare, “that, as from time to time new heresies have

afflicted the Church of God, so He has raised up holy men to combat

them; and as He had raised up St Dominic against the Albigenses and

Vaudois, so _He_ sent Loyola and his disciples against the Lutherans and

Calvinists.”[2]

It is of this renowned and dreaded Society that I purpose to write the

history. As a matter of course, the first few pages will contain a

biographical sketch of its bold and sagacious founder, to whom altars

have been consecrated, and who is still regarded as the type and soul of

the order.

Iñigo, or, as commonly called, Ignatius Loyola, the youngest of eleven

children of a noble and ancient family, was born in the year 1491, in

his father’s castle of Loyola at Guipuscoa in Spain. He was of middle

stature, and rather dark complexion; had deep-set piercing eyes, and a

handsome and noble countenance. While yet young he had become bald, which

gave him an expression of dignity, that was not impaired by a lameness

arising from a severe wound. His father, a worldly man, as his biographer

says, instead of sending him to some holy community to be instructed in

religion and piety, placed him as a page at the court of Ferdinand V. But

Ignatius, naturally of a bold and aspiring disposition, soon found that

no glory was to be reaped in the antechambers of the Catholic king; and,

delighting in military exercises, he became a soldier—and a brave one he

proved. His historians, to make his subsequent conversion appear more

wonderful and miraculous, have represented him as a perfect monster of

iniquity; but, in truth, he was merely a gay soldier, fond of pleasure

no doubt, yet not more debauched than the generality of his brother

officers. His profligacy, whatever it was, did not prevent him from

being a man of strict honour, never backward in time of danger.

At the defence of Pampeluna against the French, in 1521, Ignatius,

while bravely performing his duty on the walls, was struck down by a

ball, which disabled both his legs. With him fell the courage of the

besieged. They yielded, and the victors entering the town, found the

wounded officer, and kindly sent him to his father’s castle, which was

not far distant. Here he endured all the agonies which generally attend

gunshot wounds, and an inflammatory fever which supervened brought him

to the verge of the grave—when, “Oh, miracle!” exclaims his biographer,

“it being the eve of the feast of the glorious saints Peter and Paul,

the prince of the apostles appeared to him in a vision, and touched him,

whereby he was, if not immediately restored to health, at least put in a

fair way of recovery.” Now the fact is, that the patient uttered not a

syllable regarding his vision _at the time_; nevertheless we are gravely

assured that the miracle was not the less a fact. Be this, however,

as it may, Ignatius undoubtedly recovered, though slowly. During his

long convalescence, he sought to beguile the tedious hours of irksome

inactivity passed in the sick chamber by reading all the books of

knight-errantry which could be procured. The chivalrous exploits of the

Rolands and Amadises made a deep impression upon his imagination, which,

rendered morbidly sensitive by a long illness, may well be supposed to

have been by no means improved by such a course of study. When these

books were exhausted, some pious friend brought him the _Lives of the

Saints_. This work, however, not suiting his taste, Ignatius at first

flung it aside in disgust, but afterwards, from sheer lack of better

amusement, he began to read it. It presented to him a new phase of

the romantic and marvellous, in which he so much delighted. He soon

became deeply interested, and read it over and over again. The strange

adventures of these saints—the praise, the adoration, the glorious

renown which they acquired—so fired his mind, that he almost forgot his

favourite paladins. His ardent ambition saw here a new career opened up

to it. He longed to become a saint.

Yet the military life had not lost its attractions for him. It did not

require the painful preparation necessary to earn a saintly reputation,

and was, moreover, more in accordance with his education and tastes. He

long hesitated which course to adopt—whether he should win the laurels

of a hero, or earn the crown of a saint. Had he perfectly recovered from

the effects of his wound, there is little doubt but that he would have

chosen the laurels. But this was not to be. Although he was restored

to health, his leg remained hopelessly deformed—he was a cripple for

life. It appeared that his restorer, St Peter, although upon the whole a

tolerably good physician, was by no means an expert surgeon. The broken

bone of his leg had not been properly set; part of it protruded through

the skin below the knee, and the limb was short. Sorely, but vainly, did

Ignatius strive to remove these impediments to a military career, which

his unskilful though saintly surgeon had permitted to remain. He had

the projecting piece of bone sawn off, and his shortened leg painfully

extended by mechanical appliances, in the hope of restoring it to its

original fine proportions. The attempt failed; so he found himself, at

the age of thirty-two, with a shrunken limb, with little or no renown,

and, by his incurable lameness, rendered but slightly capable of

acquiring military glory. Nothing then remained for him but to become a

saint.

Saintship being thus, as it were, forced upon him, he at once set about

the task of achieving it, with all that ardour which he brought to bear

upon every pursuit. He became daily absorbed in the most profound

meditations, and made a full confession of all his past sins, which was

so often interrupted by his passionate outbursts of penitent weeping,

that it lasted three days.[3] To stimulate his devotion, he lacerated

his flesh with the scourge, and abjuring his past life, he hung up

his sword beside the altar in the church of the convent of Monserrat.

Meeting a beggar on the public road, he exchanged clothes with him,

and, habited in the loathsome rags of the mendicant, retired to a cave

near Manreze, where he nearly starved himself. When he next re-appeared

in public, he found his hopes almost realised. His fame had spread far

and wide; the people flocked from all quarters to see him—visited his

cave with feelings of reverent curiosity—and, in short, nothing was

talked of but the holy man and his severe penances. But now the Evil

Spirit began to assail him. The tender conscience of Ignatius began

to torment him with the fear that all this public notice had made him

proud; that, while he had almost begun to consider himself a saint, he

was, in reality, by reason of that very belief itself, the most heinous

of sinners. So embittered did his life become in consequence of these

thoughts, that he went wellnigh distracted. “But God supported him; and

the Tempter, baffled in his attempts, fled. Ignatius fasted for seven

days, neither eating nor drinking; went again to the confessional;

and, receiving absolution, was not only delivered from the stings of

his own conscience, but _obtained the gift of healing the troubled

consciences of others_.”[4] This miraculous gift Ignatius is believed

to have transmitted to his successors, and it is in a great measure to

this belief that the enormous influence of the Company of Jesus is to be

attributed, as we shall see hereafter.

Now that Ignatius could endure his saintship without being overwhelmed

by a feeling of sinfulness, he pursued his course with renewed alacrity.

Yet it was in itself by no means an attractive one. In order to be a

perfect Catholic saint, a man must become a sort of misanthrope—cast

aside wholesome and cleanly apparel, go about clothed in filthy

rags, wearing haircloth next his skin—and, renouncing the world and

its inhabitants, must retire to some noisome den, there to live in

solitary meditation, with wild roots and water for food, daily applying

the scourge to expiate his sins—of which, according to one of the

disheartening doctrines of the Catholic Church, _even_ the just commit

at least _seven a day_. The saint must enter into open rebellion against

the laws and instincts of human nature, and consequently against the

will of the Creator. And although it cannot be denied that some of the

founders of monastic orders conscientiously believed that their rules

were conducive to holiness and eternal beatitude, nevertheless, we

may with justice charge them with overlooking the fact, that as the

transgression of the laws of nature invariably brings along with it its

own punishment—a certain evidence of the Divine displeasure—true holiness

cannot consist in disregarding and opposing them.

Ignatius, however, continued his life of penance, made to the Virgin

Mary a solemn vow of perpetual chastity, begged for his bread, often

scourged himself, and spent many hours a day in prayer and meditation.

What he meditated upon, God only knows. After a few months of this

ascetic life, he published a little book which much increased his fame

for sanctity. It is a small octavo volume, and bears the title of

_Spiritual Exercises_.[5] As this work, the only one he has left, is the

acknowledged standard of the Jesuits’ religious practice, and is by them

extolled to the skies, we must say some few words about it.

First of all, we shall relate the supernatural origin assigned to it by

the disciples and panegyrists of its author.

“He” (Ignatius) “had already done much for God’s sake, and God now

rendered it back to him with usury. A courtier, a man of pleasure, and a

soldier, he had neither the time nor the will to gather knowledge from

books. But the knowledge of man, the most difficult of all, was divinely

revealed to him. The master who was to form so many masters, was himself

formed by Divine illumination. He composed the _Spiritual Exercises_,

a work which had a most important place in his life, and is powerfully

reflected in the history of his disciples.”

This quotation is from Crétineau Joly (vol i. p. 18), an author who

_professes_ not to belong to the Society, but whose book was published

under the patronage of the Jesuits, who, he says, opened to him all the

depositories of unpublished letters and manuscripts in their principal

convent, the Gesù, at Rome; he wrote also a virulent pamphlet against

the great Pontiff Clement XIV., the suppressor of the Jesuits. Hence we

consider ourselves fairly entitled to rank the few quotations we shall

make from him as among those emanating from the writers that belong

to the order; and we are confident that no Jesuit would ever think of

repudiating Crétineau Joly. This author proceeds to state, that in the

manuscript in which Father Jouvency narrates in elegant Latin those

strange events, it is said—‘This light shed by the Divine will upon

Ignatius shewed him openly and without veil the mystery of the adorable

Trinity and other arcana of religion. He remained for eight days as if

deprived of life. What he witnessed during this ecstatic trance, as

well as in many other visions which he had during life, no one knows.

He had indeed committed these celestial visions to paper, but shortly

before his death he burned the book containing them, lest it should fall

into unworthy hands. A few pages, however, escaped his precautions, and

from them one can easily conjecture that he must have been from day to

day loaded with still greater favours. Chiefly was he sweetly ravished

in contemplating the dignity of Christ the Lord, and his inconceivable

charity towards the human race. As the mind of Ignatius was filled with

military ideas, he figured to himself Christ as a general fighting for

the Divine glory, and calling on all men to gather under his standard.

Hence sprang his desire to form an army of which Jesus should be the

chief and commander, the standard inscribed—‘_Ad majorem Dei gloriam_.’

With deference to M. Joly, we think that a more mundane origin may be

found for the “Exercises” in the feverish dreams of a heated imagination.

Be this as it may, however, we shall proceed to lay before our readers a

short analysis of it, extracted from Cardinal Wiseman’s preface to the

last edition. He says—“This is a practical, not a theoretical work. It

is not a treatise on sin or on virtue; it is not a method of Christian

perfection, but it contains the entire practice of perfection, by making

us at once conquer sin and acquire the highest virtue. The person who

goes through the Exercises is not instructed, but is made to act; and

this book will not be intelligible apart from this view.”

“The reader will observe that it is divided into Four Weeks; and each

of these has a specific object, to advance the exercitant an additional

step towards perfect virtue. If the work of each week be thoroughly done,

_this is actually accomplished_.[6]

“The first week has for its aim the cleansing of the conscience from

past sin, and of the affections from their future dangers. For this

purpose, the soul is made to convince itself deeply of the true end of

its being—to serve God and be saved, and of the real worth of all else.

This consideration has been justly called by St Ignatius the _principle_

or _foundation_ of the entire system.” The Cardinal assures us that the

certain result of this first week’s exercises is, that “sin is abandoned,

hated, loathed....

“In the second, the life of Christ is made our model; by a series of

contemplations of it we become familiar with his virtues, enamoured of

his perfections; we learn, by copying him, to be obedient to God and

man, meek, humble, affectionate; zealous, charitable, and forgiving;

men of only one wish and one thought—that of doing ever God’s holy will

alone; discreet, devout, observant of every law, scrupulous performers

of every duty. Every meditation on these subjects shews us _how_ to do

all this; in fact, _makes us really do it_.[7] ... The third week brings

us to this. Having desired and tried to be like Christ in action, we

are brought to wish and endeavour to be like unto him in suffering.

For this purpose his sacred passion becomes the engrossing subject

of the Exercises.... But she (the soul) must be convinced and feel,

that if she suffers, she also shall be glorified with him; and hence

the fourth and concluding week raises the soul to the consideration

of those glories which crowned the humiliations and sufferings of our

Lord.” Then, after a highly figurative eulogium upon the efficacy of the

Exercises “duly performed,” the reverend prelate proceeds to shew that

the one “essential element of a spiritual retreat” (for so the Exercises

reduced to action are popularly called) “is _direction_. In the Catholic

Church no one is ever allowed to trust himself in spiritual matters.

The sovereign pontiff is obliged to submit himself to the direction of

another, in whatever concerns his own soul. The life of a good retreat

is a good director of it.” This director modifies (according to certain

written rules) the order of the Exercises, to adapt them to the peculiar

character of the exercitant; regulates the time employed in them, watches

their effects, and, like a physician prescribing for a patient, varies

the treatment according to the symptoms exhibited, encouraging those

which seem favourable, and suppressing those which are detrimental,

to the desired result. “Let no one,” says the Cardinal, “think of

undertaking these holy Exercises without the guidance of a prudent and

experienced director.”

“It will be seen that the weeks of the Exercises do not mean necessarily

a period of seven days. The original period of their performance was

certainly a month; but even so, more or less time was allotted to each

week’s work according to the discretion of the director. Now, except in

very particular circumstances, the entire period is abridged to ten days;

sometimes it is still further reduced.”

It will be observed from the above extracts, that the Cardinal, ignoring

the fact that the sinner’s conversion must be effected entirely by the

operation of the Holy Spirit, seems to regard the unregenerate human

soul merely as a piece of raw material, which the “director” may, as it

were, _manufacture_ into a saint, simply by subjecting it to the process

prescribed in the Exercises.

In regard to the merits of the book, I cannot agree either with

Wiseman or a very brilliant Protestant writer,[8] who, speaking of the

approbation bestowed on it by Pope Paul III., says—“Yet on this subject

the chair of Knox, if now filled by himself, would not be very widely

at variance with the throne of St Peter.” The book certainly does not

deserve this high eulogium. However, it cannot be denied that, amidst

many recommendations of many absurd and superstitious practices proper to

the Popish religion, the little volume does contain some very good maxims

and precepts. For instance, here are two passages to which I am sure that

not even the most anti-Catholic Protestant could reasonably object. At

page 16 it is said—

“Man was created for this end, that he might praise and reverence the

Lord his God, and, serving him, at length be saved.[9] But the other

things which are placed on the earth were created for man’s sake, that

they might assist him in pursuing the end of creation; whence it follows,

that they are to be used or abstained from in proportion as they benefit

or hinder him in pursuing that end. Wherefore we ought to be indifferent

towards all created things (in so far as they are subject to the liberty

of our will, and not prohibited), so that (to the best of our power)

we seek not health more than sickness, nor prefer riches to poverty,

honour to contempt, a long life to a short one. But it is fitting, out of

all, to choose and desire those things only which lead to the end.” And

again, at page 33—“The third” (article for meditation) “is, to consider

myself; who, or of what kind I am, adding comparisons which may bring me

to a greater contempt of myself; as, if I reflect how little I am when

compared with all men; then, what the whole multitude of mortals is,

as compared with the angels and all the blessed: after these things I

must consider what, in fact, all the creation is in comparison with God

the Creator himself; what now can I, one mere human being, be? Lastly,

let me look at the corruption of my whole self, the wickedness of my

soul, and the pollution of my body, and account myself to be a kind of

ulcer or boil, from which so great and foul a flood of sins, so great a

pestilence of vices, has flowed down.

“The fourth is, to consider what God is, whom I have thus offended,

collecting the perfections which are God’s peculiar attributes, and

comparing them with my opposite vices and defects; comparing, that is to

say, his supreme power, wisdom, goodness, and justice, with my extreme

weakness, ignorance, wickedness, and iniquity.”

But then the above “Exercises” are followed by certain “Additions,”

which are recommended as conducing to their “better performance.” Some

of these are very strange; for instance—“The fourth is, to set about the

contemplation itself, now kneeling on the ground, now lying on my face

or on my back; now sitting or standing, and composing myself, in the way

in which I may hope the more easily to attain what I desire. In which

matter, these two things must be attended to: the first, that if, on

my knees or in any other posture, I obtain what I wish, I seek nothing

further. The second, that on the point in which I shall have attained the

devotion I seek, I ought to rest, without being anxious about pressing

on until I shall have satisfied myself.” “The sixth, that I avoid those

thoughts which bring joy, as that of the glorious resurrection of

Christ; since any such thought hinders the tears and grief for my sins,

which must then be sought by calling in mind rather death or judgment.”

“The seventh, that, for the same reason, I deprive myself of all the

brightness of the light, shutting the doors and windows so long as I

remain there” (in my chamber), “except while I have to read or take my

food.” At page 55 we find, in the Second Week—“_The Fifth Contemplation_

is the application of the senses to those” (contemplations) “mentioned

above. After the preparatory prayer, with the three already mentioned

preludes, it is eminently useful to exercise the five imaginary senses

concerning the first and second contemplations in the following way,

according as the subject shall bear.

“The first point will be, to see in imagination all the persons, and,

noting the circumstances which shall occur concerning them, to draw out

what may be profitable to ourselves.

“The second, by hearing, as it were, what they are saying, or what it may

be natural for them to say, to turn all to our own advantage.

“The third, to perceive, by a certain inward taste and smell, how great

is the sweetness and delightfulness of the soul imbued with Divine gifts

and virtues, according to the nature of the person we are considering,

adapting to ourselves those things which may bring us some fruit.

“The fourth, by an inward touch, to handle and kiss the garments, places,

footsteps, and other things connected with such persons; whence we may

derive a greater increase of devotion, or of any spiritual good.

“This contemplation will be terminated, like the former ones, by adding,

in like manner, _Pater noster_.”

At page 52, among things “to be noted” is—

“The second, that the first exercise concerning the Incarnation of Christ

is performed at midnight; the next at dawn; the third about the hour of

mass; the fourth about the time of vespers; the fifth a little before

supper; and on each of them will be spent the space of one hour; which

same thing has to be observed henceforward everywhere.”

Loyola’s next step towards holiness was a pilgrimage to Palestine to

convert the infidels. What he did in the Holy Land we do not know; his

biographer tells us only that he was sent back by the Franciscan friar

who exercised there the Papal authority.[10]

On his homeward voyage, Ignatius conceived that a little learning would

perhaps help him in the task of converting heretics, and thus furnish

him with an additional chance of rendering himself famous; so after

his return he attended a school at Barcelona for two years, where, a

full-grown man of thirty-four, he learned the rudiments of the Latin

language, sitting upon the same bench with little boys.

Having failed to make any proselytes to his extravagances at Barcelona,

he went to Alcala, and studied in the university newly erected there

by Cardinal Ximenes. Here he attracted much public notice by the

eccentricities of his fanatical piety. He wore a peculiar dress of coarse

material, and by his fervid discourse contrived to win over to his mode

of life four or five young men, whom he called his disciples. But he was

regarded with suspicion by the authorities, who twice imprisoned him. He

and his converts were ordered to resume the common garb, and to cease to

expound to the people the mysteries of religion.[11] Indignant at this,

Ignatius immediately set out for Paris, where, in the beginning of 1528,

he arrived alone, his companions having deserted him.

His persecutions at Alcala had taught him prudence; so that, although

his attempts at notoriety in Paris, in the way of dress, manners, and

language, brought him before the tribunal of the Inquisition,[12]

he nevertheless had managed matters so cautiously as to escape all

punishment. Here, while contending with the difficulties of the Latin

grammar,[13] he was ever revolving in his vast and capacious mind some

new scheme for fulfilling his desires and gratifying his passion for

renown. But as yet he knew not what he was destined to accomplish. There

seems no ground for supposing that he could already have formed the

gigantic and comprehensive project of establishing, on the basis on which

it now stands, his wonderful and powerful Society. No; he only contrived,

as he had done in Spain, to enlist some followers, over whom he could

exercise an absolute control, for the furtherance of any future project.

In this his success had far exceeded his expectations. The magnanimous

and heroic Xavier, the intelligent and interesting Le Fevre, the learned

Lainez, the noble and daring Rodriguez, and some three or four others,

acknowledged him as their chief and master.

It may at first sight appear strange that such privileged intelligences

should have submitted themselves to a comparatively ignorant ex-officer.

But when it is borne in mind that Ignatius had a definite end, towards

which he advanced with steady and unhesitating steps, whilst his

companions had no fixed plan—that he was endowed with an iron will, which

neither poverty, nor imprisonment, nor even the world’s contempt, could

overcome—that, above all, he had the art to flatter their respective

passions, and to win their affections by using all his influence to

promote their interests—it is less surprising that he should have gained

an immense influence over those inexperienced and ingenuous young men,

on whose generous natures the idea of devoting their lives to the

welfare of mankind had already made a deep impression. Loyola’s courage

and ambition were strongly stimulated by the acquisition of disciples

so willing and devoted—so efficient for his purpose—so attached to his

person; and he began to consider how he might turn their devotion to the

best account.

After some conferences with his companions, he assembled them all on the

day of the Assumption, 16th August 1534, in the church of the Abbey of

Montmartre, where, after Peter Le Fevre had celebrated mass, they each

took a solemn vow to go to the Holy Land and preach the gospel to the

infidels. Ignatius, satisfied for the present with these pledges, left

Paris, in order, as he asserted, to recruit his health by breathing his

native air at Loyola before setting out on his arduous mission, and

doubtless also to find solitude and leisure in which to meditate and

devise means for realising his ambitious hopes. His disciples remained

in Paris to terminate their theological studies, and he commanded them

to meet him again at Venice in the beginning of 1537, enjoining them,

meanwhile, if any one should ask them what religion they professed,

to answer that they belonged to the Society of Jesus—since they were

Christ’s soldiers.[14]

Our saint preceded them to Venice, where he again encountered some

difficulties and a little persecution; but he endured all with

unflinching patience. Here he became acquainted with Pierre Caraffa

(afterwards Pope Paul IV.) This harsh and remarkable man had renounced

the bishopric of Theate, to become the companion of the meek and

gentle Saint Gajetan of Tyenne, and with his assistance had founded

the religious order of the Theatines. The members of this fraternity

endeavoured, by exemplary living, devotion to their clerical duties

of preaching and administering the sacraments, and ministering to the

sick, to correct the evils produced throughout all Christendom by the

scandalous and immoral conduct of the regular and secular clergy. To

Caraffa, who had already acquired great influence, Ignatius attached

himself, became an inmate of the convent he had founded, served patiently

and devotedly in the hospital which he directed, and shortly became

Caraffa’s intimate friend. This fixed at once the hitherto aimless

ambition of Loyola. He conceived the idea of achieving power and fame,

if not as the founder of a new order, at least as the remodeller of one

already existing. With this design, he submitted to Caraffa a plan of

reform for his order, and strongly urged its adoption. But Caraffa, who

perhaps suspected his motive, rejected his proposal, and offered to admit

him as a brother of the order as it stood. This, however, did not suit

Ignatius, whose proud nature could never have submitted to play even the

second part, much less that of an insignificant member in a society over

which another had all power and authority. He therefore declined the

honour, and at once determined to found a new religious community of his

own. Aware, however, of the difficulties he might have to overcome, he

resolved to proceed with the utmost caution.

Being under a vow to go to convert the infidels in the Holy Land, he gave

out that to this work alone were the lives of himself and his companions

to be devoted. Accordingly, as soon as they arrived in Venice, he sent

them to Rome to beg the Pope’s blessing on their enterprise, as he said;

and also, no doubt, to exhibit them to the Roman court as the embryo of a

new religious order. The reason assigned by his historians for his not

going to Rome along with them, is, that he feared that his presence there

might be prejudicial to them.[15] It is just as likely that he was afraid

lest, beneath his cloak of ostentatious humility, the discerning eye of

Pope Paul might detect his unbounded ambition.

At Rome his disciples were favourably received;—the Pontiff bestowed the

desired benediction, and they returned to Venice, whence they were to

sail for Palestine.

Here Ignatius prevailed upon them to take vows of perpetual chastity

and poverty, and then, under pretext of the war which was raging at the

time between the emperor and the Turks, they abandoned their mission

altogether. So ended their pious pilgrimage.

Taking with him Lainez and Le Fevre, Loyola then proceeded to Rome, and

craved audience of the Pope.

The chair of St Peter was at this time occupied by Paul Farnese—that

same Pope who opened, and in part conducted, the Council of Trent; who

instigated the emperor to the war against the Protestants; who sent,

under his grandson’s command, 12,000 of his own troops into Germany

to assist in that war; and who lifted up his sacrilegious hand to

bless whoever would shed Protestant blood. He had been scandalously

incontinent; and if he did not, like Alexander VI., entirely sacrifice

the interests of the Church and of humanity to the aggrandisement of his

own family, nevertheless, his son received the dukedom of Placentia, and

his grandsons were created cardinals _at the age of fourteen_, and one of

them was intended to be Duke of Milan. However, Paul had some grandeur in

his nature. He was generous, and therefore popular, and his activity was

indefatigable. But Sarpi says of him, that of all his own qualities, he

_did not appreciate any nearly so much as his dissimulation_.[16]

By this amiable pontiff, Ignatius and his companions were kindly

received. He praised their exemplary and religious life, questioned them

concerning their projects, but took no notice of the plan they hinted at,

of originating a new religious order.

But Loyola was not to be thus discouraged. He summoned to Rome all

his followers (who had remained in Lombardy, preaching with a bigoted

fanaticism and calling the citizens to repentance), and gave them a

clearer outline than he had hitherto done of the society he proposed to

establish. This they entirely approved of, and took another vow (the most

essential for Loyola’s purpose) of _implicit and unquestioning obedience

to their superior_. Admire here the cautious and consummate art by which

Ignatius, step by step, brought his associates to the desired point.

Notwithstanding the repeated refusals of the Court of Rome to accede to

his wishes, neither the courage nor the perseverance of Ignatius failed

him. After much reflection, he at last thought he had discovered a way

to overcome the Pope’s unwillingness. Consulting with his companions, he

persuaded them to take a fourth vow, viz., one of obedience to the Holy

See and to the Pope _pro tempore_, with the express obligation of going,

without remuneration, to whatever part of the world it should please the

Pope to send them. He then drew up a petition, in which were stated some

of the principles and rules of the order he desired to establish, and

sent it to the Pope by Cardinal Contarini.

This fourth vow made a great impression on the wily pontiff; yet so great

was his aversion to religious communities, some of which were just then

the objects of popular hatred and the plague of the Roman court, that

he refused to approve of this new one until he had the advice of three

cardinals, to whom he referred the matter. Guidiccioni, the most talented

of the three, strenuously opposed it; but Paul, who perhaps had by this

time penetrated the designs of Loyola, and perceived that the proposed

Society could not prosper unless by contending for and maintaining

the supremacy of the Holy See, thought it would be his best policy to

accept the services of these volunteers, especially as it was a time

when he much needed them. Consequently, on the 27th of September 1540,

he issued the famous bull, _regimini militantis Ecclesiæ_, approving of

the new order under the name of “The Society of Jesus.” We consider it

indispensable to give some extracts from this bull.

“Paul, Bishop, Servant of the Servants of God, for a perpetual record.

Presiding by God’s will over the Government of the Church, &c....

Whereas we have lately learned that our beloved son Ignatius de Loyola,

and Peter Le Fevre, and James Lainez; and also Claudius Le Jay, and

Paschasius Brouet, and Francis Xavier; and also Alphonso Salmeron and

Simon Rodriguez, and John Coduri, and Nicolas de Bobadilla; priests of

the Cities, &c.... inspired, as is piously believed, by the Holy Ghost;

coming from various regions of the globe; are met together, and become

associates; and, renouncing the seductions of this world, have dedicated

their lives to the perpetual service of our Lord Jesus Christ, _and of

us, and of other our successors, Roman Pontiffs_; and expressly for _the

instruction of boys_ and other ignorant people in Christianity; and,

above all, for the spiritual consolation of the faithful in Christ, by

HEARING CONFESSIONS; ... We receive the associates under our protection

and that of the Apostolic See; conceding to them, moreover, that some

among them may freely and lawfully draw up such _Constitutions_ as

they shall judge to be conformable to, &c.... We will, moreover, that

into this Society there be admitted to the number of sixty persons

only, desirous of embracing this rule of living, and no more, and to be

incorporated into the Society aforesaid.”

The above-named ten persons were the first companions of Loyola, and,

with him, the founders of the Society. But the merit of framing the

Constitution which was to govern it belongs solely to Ignatius himself.

He alone among them all was capable of such a conception. He alone could

have devised a scheme by which one free rational being is converted

into a mere automaton—acting, speaking, even thinking, according to the

expressed will of another. There is no record in history, of any man, be

he king, emperor, or pope, exercising such absolute and irresponsible

power over his fellow-men as does the General of the Jesuits over his

disciples. In the _Spiritual Exercises_ Loyola appears to be merely an

ascetic enthusiast; in the _Constitution_ he shews himself a high genius,

with a perfect and profound knowledge of human nature and of the natural

sequence of events. Never was there put together a plan so admirably

harmonious in all its parts, so wonderfully suited to its ends, or which

has ever met with such prodigious success.

Prompt, unhesitating obedience to the commands of the General, and

(for the benefit of the Society, and _ad majorem Dei gloriam_) great

elasticity in all other rules, according to the General’s goodwill, are

the chief features of this famous Constitution, which, as it constitutes

the Jesuits’ code of morality, we shall now proceed to examine, doing our

best to shew the spirit in which it was dictated.