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AMERICANS
WARNED OF JESUr
THE JESUITS UNVEILED
JOHN CLAUDIUS PITRAT,
NEW YORK:
J, S. REDFIELD, CLINTON HALL,
HnjtcdbyGoOglc
3 70 5"
Entered, Bcoordrng 10 Ad of Coiigresa. in the '
^earl851,
Bv JOHN CLAUDIUS PITRAT,
in ihe Clerk's Office of the Dialrki Coart of the Uniud Si
Btei, for the Diilrict
of Kenwcky.
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TABLE OF CONTENTS.
Notice or tbi; Adihob
CHAPTER I.
ISTRODUCTION
CHAPTER II.
AlK OT TUI JtlUITS 1« THE UNITED SUTES..
CHAPTER III.
Sect. 1.— [te Organizi
" a.— lu Adminuti
CHAPTER IV.
Hon THE Jesuits oet Novices
CHAPTER V.
KnUC.TIO. OT THE JESUITS IN THEIR HOUSE, OF NOTIC.ATE.
Sect, l.— Mysiical Science and PBrgWion of the SoqI, with Thirty Letaom
•■ 2.— Method of Prayine
■' 3,— Myaiical Convenalion.
Divine ConHrmalioo of thii Do>:lrine
.. 1,— Tobe wiihirol Eyes
" 5,— Faahiouof Speaking ■■ -■
.. 6,-Tlie Je-nita commiMioned by God to CMldown ProlestaMiaai...
" 7.— The Kolea ot the Jesnits are perfect
I*
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CONTENTS.
Sect, e— The Order of the Jeaaidi
-To deny dial tie Order
.-Hmnility ^g
.— Reveration of one's ThouglilB and Peelings .. jo
Divine Con&malion of this Doelriae gg
.— Priendahip ia sinfol "..!!!*.'.!!l'm!!!]" 80
—To denounce each other ia s sacred Obligation 61
— TodielooQo'sFamiiyisaaacredObliealioi. ge
Confirmation of tbia Doctrine by Examplea of Saints ..'. Bit
Divioe Confirmation of the same Doctrine 63
—To hale one'a Family ia a fflcredObligaeion 83
Confirmation of Ihia Doettino by llie Examplea of SaioM 8S
DivineConfirmationoftheaameDoctrine... " 66
-Hemedie. againai tbe Diaeaae of the Love of our Kindred. Fam-
ily ... . Fatlier,and Mother gj
Demonstration of .lie Efficacy of thoae Remedies by Exampka
Divme Demonstration of the EfBcacy of (be «ama Remediai! ' 68
— Eicellenceof theVoWHOftbe Jeauita ^
-The VowB of Religion are so Valuable that they Remit Sira
IS Confest
lationof this Doctrine ;
a in Mud and FUth, but the Jeaniis dwell ii
reelrial Paradisf
— Vow of Poverty while Bwimming in Wealth ."
Christ gives to the Jesuita ibe Hundredfold of what Ihey bt
left in the World. Hundred.fold relatively to the Family
Hundred-fold relatively to Wealth
Hundred.fold relaUvely to Honors
— Vowof Chasti '
First, to stand
[mpnnty. .
Second, lo cany in ones Pocket a Good Book ^e
Third, Devotion to the Relies of the Saints ,«
Divine Demonstration of the Efficacy of this Remedy 78
Fonrth, to Rebuke the Devil jj
Divine Demooatration of the Efficacy of this Remedy 77
" 34.— Laymen under the Dominion of the Devil, bnt the Jesuits Holy.. 79
j " S5.— Vow of ObedioLce ___ gj
I Degrees of Obedience : First Degree 81
/ Second Degree .,. gg
] Third Degree, or Blind Obedience "'..,"!!!!!.'.'! 83
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CONTENTS,
CHAPTEE VI.
SUHHUtT OP THt DOCTRima WHICU THE JK!
" 3.-Peijury ■
'■ 4.-ProbabiliEni
" 5.-GlnUofly
" 6.— FalBebood
" 7.— -Delraclion and Calumny
^
— Tbeft....
— U«nry...
— Rebellioi
" 15,— lofenlioic
" 16.— Soicide..
' 19.— Adulwry .-
CHAPTER Vn.
iBY or THE History of the Jesuits.
s 1534.-Cradle of the Order of the Jeenila ''"':'" "^
lS40.-P!ipa1 ConGnnatJoo of the Order of the Jesmls as a Religions ^^^
15U-Iu"creiV"ofaieJe6aita, They diitnrb Germany 151
15«.-Tbe Jeaaits in the Council of Trent --""■■•■"■:■
15»fl.-Me»n Intrignes of the Bererend Father JflsaitBobadiLlam ^^^
Germany ■
1551.-TheJeaoit3btrigniugio Havana — ""V,"'
1553,-Thc JesaiU plotting in Aortria. They try to poison Ma,-
• imilian II
1554 —In France the Parliament and the Faculty ot Theology de-
clare that the Order of the Je«iits ia HoBtOe to Religion and
to Society U." ' ' i,'
1556.-Inlrigno;ofthe JoBniwinPortngalandSpain. TheirPo>.er ^^^
155T.— Pretended Miracles of the Jesuits -'V'.'i"'.'
1560,-In France the Jesnils mislead Yosth, and are Forbidden to
bvGoogIc ^
Years 1M4.— Strifei of the Ji
ly of France..
— Expiilgion of the JeBniu from England.
— T)iB Je«nit9 dielmrb Belgium
1572.-The pan .he Jeaails tuob in the Ma»a
It Barth
CON TEN Ta.
ita Bgaiosl the Parliament and the Uuiveru-
157P.—
ut Char!
1 to the Pope (bm in vaJo)
iral Ciiiea of France li
the Enormities of the'jr
581.— Expulsion of the Jesuiis from ee
Their Plots against that Counliy.
584.— The Jeaaiij esoao ihe Murder of Ihe Prince of Orange
They Ot^nize Ihe Leagae of (he Prineea de Qaise aod of
Phillip n. against the Protestanti
-Conspiracies of Ihe Josoiia in England to dethrone Queen
Elilabeth. In France Ihey direct "La Ligue."
■A BhH of Gregoiy XIII. nds (be JeauiH of all Civil and Soir-
itual Authorities
59S.-The Reverend Father Jesuit Hohe Unl 'PaMck Cnlieo'w
>d, wiib the Order to Kill Queen Elbaheih
-The Rev.
urder Henry IV., King of FraL_
.594.-The Reverend Father Jesuit Hoite i> hong for having' plotted
against Ibe life of Qneen Elizabeth
■The Jesnila Refuse to Swear that they will D^t'conro'lre
againat Henry IV. John Chatel and the Reverend Falher
ipttlieLifeofHenry IV. Dooumenia
relailvi
.S98.— The J(
! to this
They
mils cause the mnrder of Maurice De Nassau
lelled from Holland. They come again to Fi^ ,
ion of the Jesuits from England, Scotland, and Ireland,
by an Edict of JaaKe
1605-6.— The Jesaits organ iie the " Gunpowder,
don ; execution of two of them. Their
from England. Then- Expulsion fiom Vi
from aev-
f™»"« 1
of Ignadns Loyola, Pounder of (be Order of the
lils Kill Henry IV. by the hands of Ravaillae
in of the Jesoits from Bohemia and Hungary'.
aits are expelled forever from Hnngary by a Decree
■eral Bishops of France. Their
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CONTENTS.
Y£A1t9 1832.— InlrigneB of Ibe Jeeniig in Ihe Conrta of 8b"oj, t
IMl.—PersecnUoQHOf the Janienislsbythe JesuiU
Ifll3.— Crimea of the Jesaita ia Cbina
1645.— ScandglH of iha JemiU in Bordeaai, Prance. Their Bipol-
Bion from Malta. Their Commercial OperalJDiis
1646. — Bankruptcy of Ibe Jesaiis in Bevilh, Spiin
1647._Eriormitie3 of the Jeaoita in India
1S48.— Pablicalionof "Monarchia Solypsomm," book which Unrdls
the JeaniU
The Pope u compelled to Condemn the too Anli-Chriatian
Bebaviorof the JeauiiainlheEaailndleB
1650-70.— Scandals and Bobversive Principles and Tenchings of the
JeBuiia, condemned by ihe Romiah Clergy of France
1670-S5^1ntrjgaea of the Jeaoiis in the Court of France
1685.- Revocatioo of the Edict of Nantes, and peraecQtioiw of the
Protestants in France, cansed by the JesniH
no9.— The Tesoita eaosa the Demolilloa of the Convent of Port
Royal, France
ino— Crimes of the Jesuits in China. The JeeoiU Peraeoole the
Jansenlats in France. Their Hypocritical Behavior in Q»t
1V23. — Espnldon of the Jesnits from Rnisla
1731.- Moustrooa Sednclion of a Young Lady by the RevereDd
Fatber Gerard
J756.— Crimea of the JesniW in Paraguay
ITSl— The Jeanits Attempt the Life of Louis XV., King of France
1753,- The Jesuits Attempt the Lite of Joseph I.. King otPortugaL
Their Expulsion from that Coantry.,,-.
1760.- BaniiruptcyoflheReverendFalherJesuitLavalelle
1762.— Espolsionof the Jesuits from France by a Decree of the Par-
1766.— Conspiracy of the Jesoita against the King of Sp^ £
1767.— Eipulsion of the Jesuits irom Spain and her Colonies S
1760.- The Jeamita Poison the Pope Clement XIIL, who, by Polili-
' rTT3,— Abolition of the Society of Jesus by Pope Clement XIV-.. 3(
*- The Jesuits going to EuBSia SI
• *177».— Eeorganizalion of the Jesuits in Rgsaia, hy Pope Fins VI-. Bi
• 1 1814-30,-Coroplete Reorganization of the Jesuits as a Religious
( Body, by Pope Pios VII. They call themselves " Faihera
of the Failb.-' Tbey invade Europe under this Calling.
' Their Power and Worke of Destruction in France a
« 1830-48.- Hypocrisy of the Jesoita in France. The Secnlar Clergy
hecoming Jeanitical in that Conntry by theif Influence Si
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J" CONTENTS.
YEAKa 1B48-M.-The Je.aiw can.e a Civil uid RBBgioo, War in Switnt-
land. Artfalneas and Hypocrisy of the Jesaila nnder IbeiB
Circamitances- Are the Uniied SUtiei threatened wilh ■
War of this kind ? Staleaianl of tbe InfloeBce of the Jeaoits
in tbe United States. The part of the Jeanila in the Euro-
pean War. Glance at the Political Siloalion and ProspectH
of the Jesqits io all the World, though chieily in iha United
StaWA List of the Generals who have goreroed the Order
of the JeanJis from ita Birth, 1541, until oor daja as
Sammary of Religions Ofdera and Congregations in the Uni-
ted Statei j3
Femaie Eeligiona Bocieiies 24
Apmudii.— Reply toaSpeechof a Jerail 26
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NOTICE OF THE AUTHOR.
Americans, I am a stranger among you i then allow me
to introduce myself to you. All that I shall say respecting
myself I can prove by authentic testimony and official letters.
I was born near Lyons, France. My father and mother
were Roman Catholics, and brought me up in that belief. My
father died when I was seven years of age. After my first
studies, my mother sent me to colleges directed by Romish
priests, where, witnessing the scandalous lives of the clergy-
men, I became an infidel. Having completed my studies—
I was then seventeen yeai-s of age — I came again to the ma-
ternal house. My mother, who saw my indifference to reli-
gious practices, even for prayer, questioned me about it.
I answered that I had no longer a religious belief; that
the Bible was a tissue of tales ; that Christ had been merely
a philosopher ; that the gospel did not contain the true teach-
ing of Christ ; that our souls are not immortal ; that the doc-
trine of the future life is a kingly and sacerdotal invention to
lead- and oppress more surely the people : in short, I an-
swered that religion is mere quackery, and that the priests
are either mountebanks, abusing the public credulity, or
ignorant men. I added that I doubted even of the existence
of God.
My mother appeared deeply affiicted ; still she listened to
me with attention and without uttering a single word. When
I stopped, she raised her eyes to heaveu and exclaimed :
" What a misfortune for a poor mother ! I have sent to I're
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13 NOTICE OF THE AXFTHOK.
priests my son who was a Christian, and they send him again
to me an infidel 1" She wept biiterly.
My mother, who had remarked that since my arrival I was
constantly silent and thoughtful, asked me what was the cause
of my anxiety, I refused to answer : but she shed tears so
abundantly, spoke to me so tenderly, and used other mater-
nal means which were so irresistible, that I yielded, and
averred that I had resolved to kill myself; for not believing
m a future life, and considering the present as a burden rather
than a gift, I thought that it was a reasonable act to cast it
away, and to imitate one of my friends, who, partaking of my
principles and applying their consequences, had shot himself
I cannot paint what my mother felt on account of my an-
swer. . . Her affliction moved me so much, that I resolved,
for her sake, to bear life.
But how could I live without religious principles to settle
my mind and rule my behavior J I could not. When Hooked
for them, thirsting for truth, God rewarded my sincerity, I
became a Christian — but, alas ! I was to be a victim to the
prejudices of my education and instruction, of my imagina-
tion, of my youth, and chiefly of my ignorance of the priests.
Knowing what they had taught me and nothing else, I
thought that Romanism was the true and exclusively, true
religion, I espoused it so blindly and so ardently, that,
against the will of my mother, and in spite of her entreaties,
her tears, her anger, and threats, I resolved to be a priest,
and went to the Ecclesiastical School of Brou (D^partement
de 1'Ain), where I studied Theology during four years, was
ordained priest, and started out in the world so furious an
Aristocrat, so strong a believer in Popery, and bo devoted
an adherent, that I would have killed a Protestant, even a
Democrat, as readily aa I would have killed a fly, at ihe
order of my Ecclesiastical Superiors. Of course, I was a
by.Googlc
NOTICE OP THE AUTHOR. 13
fanatic, but a true Romish priest (I mean a clergyman fdth-
ful to his eacerdotal obligations) cannot be otherwise,
I had ao cruelly broken the hopes of my mother, and I had
been, with my obstinacy, ao displeasing to ber, that she mar-
ried again, after many yeara of widowhood, without inform-
ing me of it.
God alone knows all that we have both suffered since that
time in living far from each other, for I am her only son, and
she could give me a comfortable living !
Here tiegina my sacerdotal life. Americans, perhaps it
would be interesting for you to know what I have learned
about the Ecclesiastical Administrations, and about the po-
litical relations between Governments and Romish leaders:
perhaps you would be pleased if I should anatomize before
your eyes the gigantic body of Popery, and explain to you
the physiological functions of all its systems, of all its members
and organs ; but I cannot, for it would require many volumes.
Likewise, you perhaps would be glad to know several politi-
cal affairs in which I have been mingled in the mysterious
closets of the castles of the nobility ; at fiist to cast down
Louis Philippe, and crown in his stead the Duke of Bor-
deaux, and after a while (when we had despaired of success)
to make firm the throne of Louis Philippe against the attacks
of the Liberals : but I should be obliged to point out the
names of many of ray actual enemies to whom I will never
do an injury. _
I exercised the ministry several years m Lagnieux and
Thoissey, towns of my native diocese in the neighborhood
of Lyons ; whilst I studied medicine for the purpose of being
useful to the poor. Thence, on the invitation of the Arch-
bishop of Bordeaux, I went to that city, where I fought
strongly against the Protestants, trying by all means to con-
yert them to Romanism.
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14 NOTICE OF THE AUTHOR.
I owe to the last circumstance my intellectual, moral, and
religious emancipation; for, thou gli studying Protestantism
with prejudices and hostile views, I began to suspect that my
id'olerance was anti-Christian ; that my zeal for Cathohcism
was a black hatred against Protestantism ; that religion ought
not to be a political lever, but ought to be quite distinct from
the civil government ; that the Pope and the Bishops trample
on the reason and the gospel in imposing upon the priesta
and ibe people a blind belief and obedience ; that Catholicism
as It was, and as it is, is not fitted for the present and future
genera'.ions, and that the aristocraiical piinciples which Po-
pfv generates are mostly injurious to society.
In order to have more leisure to study these vital qnestions
— the solution of which was to change entirely the direction
of my life — I asked and obtained the care of a small congre-
gation in the neighborhood of Bordeaux. There, after ma-
ture investigations and meditations, my doubts were changed
i:i!o certainty : I remained a Roman Catholic, but I considered
my church as a monstrous compound in which the human
elements stifled the Divine institution, exactly as in a tree
the nst'less branches absorb the fruit of those which are fruit-
ful: in one word, I wished an entire reformation iu regard
to ihe points which were not fundamental principles. As to
the liberal and democratic principles, I admitted them fully;
I became a Republican.
As soon as my new religious and political opintMis were
known, the nobles, the aristocrats, and -the priests, denounced
me^o the Archbishop as a man dangerous to society and to
the church. The Archbishop was alarmed, and tried to win
meJ>y promises and kindness. But I did not yield. Then
he used another way ; knowing that among my friends I had
many distinguished men whow«re Liberals and Republicans,
he obliged me not to see them, chiefly the celebrated writer
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NOTICE UF THE AUTUOB. 15
and orator Mr, Bac, whom llie great Lamartine etyled (in his
Journal " Le Bien Publiijue") " Le Vergniaud de la Revolu-
tion," namely, "tbe first orator of the Revolution of 1848."
For that purpose he appoiiiied me pastor of a parish very-
distant from Bordeaux. I did not accept it, and left ihe dio-
cesB to go to Paris, intending to vfrite against the abuses of
the church, and against the absolutism, tyranny, and anti-
Cbisiian behavior of the Bishops.
Kow, Americans, I place before you the following letters
to inform you about my standing in the diocess of Bordeaux,
both as a man and as a priest. I translate them from French
inlo English.
AnCHBlSHOPlUC
OF Bordeaux, May 7, 1849.
Bordeaux.
For a long while, my dear M. Pitrat, I have been without
news from you. Do you believe that I forget you ? Please
writ© to me as soon as possible, or rather come to see me.
Your very devoted,
t FERDINAND, Archbishop of Bordeaux.
The Archbishop addressed me the following letter when
he intended to send me to another parish.
:, September 19, 1847.
My dear M. Pitrat: I desire ardently that you go in a
shortHime to Pleigne-selve, your new parish. My affection
for you is now what it was when you understood it so well.
I shall always be happy to give you proofs of it in every
circumstance. Do not inform jour congregation about the
contents of your letter. Yours in N. S.
t FERDINAND, Archbishop of Bordeaux.
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When I left the diocess, the Archbishop gave me the fol-
lowing official letter, which 1 translate from the Ladfi.
"We, Ferdinand Francis August Donnet. . . . Archbishop
of Bordeaux, declare and make known, that our beloved John
Claudius Piti-at is a pious and honest priest; that he is not
tied by ecclesiastical censures and sentences, hindering him
from exercising the ministry in whatever diocess he shall visit
(still with the consent of his Superiors).
Moreover, we declare and make known, that he deserves
to be tieateil everywhere as a priest who has obtained from
US the permission to leave our diocess.
Delivered in Bordeaux, under our seal, with our signature
and that of our General Secretary, the 4ih of October, 1847.
f FERDINAND.
By Ihe order of the Illustrious and Reverend Lord-Lord-
Aichbishop of Bordeaux. Montabiol,
Can. Hon. Secretary.
Before going to Paris, I visited my mother in the neigh-
borhood of Lyons, where the Bishop of Belley, who had or-
dained me, wrote to me the following letter :
Bishopric
Belley. My dear Priest,
I would be pleased to know what you are doing now. for
I retain my affection towards you. I still suppose that your
actual position enables you to be uaefiil to the church. If I
am not mistaken, you were a little scrupulous when you ex-»
ercised the ministry in Thoissey. The practice of the min-
istry makes us bold, but we must ayoid the other extreme,
and keep the middle track.
Give me a part in your prayers and good works. I renew
:e of my sincere aEfection. t A. R. EV.
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17
In raria I did not lake employment in the ecclesiastical
administration. I united with many clergymen who partook
of my principles, and we wrote in several newspapers which
opened to us their columns. Soon after I became one of the
fonnilers. editors, and puhlishers of the daily journal, " La
Presse d"u People," " The Press of the People." I sent an
address to the priests of France, to invite ihem to claim their
rights against the Bi.hops. In October, 1848, the Government
sent one to our colonies, of the sea of Antilles, to found a
National College, which the Provisory GoTernment bad do-
creed after having emancipated the slaves.
1 went to Guadaloupe with Mr. Ch.uvel, Genord Inspect-
or of Public Instruction, and while wo waited for the funds
necoisar, for that costly undertaking, I was appointed Inti-
mate Secretary of the Director of the Interior, and attached
to the administration of personal worship and puhhc astruc-
tion. I accompanied the Director of the Interior in a lour
through the colon,, we found the greaie.t part of the planta-
tion, abandoned, the buildings wasted, the lands uncoliivated,
and even tlie sugar canes not harvested for want of bands.
The population was divided into two camps. The one, that
of the few white., who having not been allowed to leave the
country, were struggling against poverty and despondency,
and had to fear even for their lives. The other, of the col-
ored people, who had Hod from the plantations, burned many
of tbeio— did not work, stole from the whites, food, clothes,
and money, and plotted (at least their leaders), to renew the
dra«a of Hayti, to kill the whites remaining in the island.
The Government of the colon, had to pacify the country by
conciliating the parties, but it was ndifficnlt task. A plot for
a massacre had been unveiled. The Governor of Dominie
(an English posiesshji.) had informed Mr. Fieron, Governor
of Guadeloupe, that the colored people had purchaaed from
bvGoogIc
18 NOTICE OF THE AUTHOR.
English merchants, ammunition. A goelette loaded wiih guns
and powder had been seized. On these the Governor having
employed energetic and coercive means, he had become the
object of the hatred and attacka of the blacks, who through
their representatives slandered him in Paris. As my political
friends, being deceived and misled; supported them in the
National Assembly, I sent to them an exact statement of the
situation of affairs in Guadaloupe. At the same time, I wrote
to show to the people how wise, conservative, and truly Re-
publican, though film, were the political measures taken by
the Government to preserve the country from the most threat-
ening calamities. I undertook for that purpose, the publica-
tion of a series of articles, but for reasons of the highest im-
portance, I was not allowed to complete my task.
This is a letter which the editor of " L'avernir" newspa-
per, which has contributed powerfully to the safety of the
colony, wrote to me about it : —
PoiNTE A Petbb, March 5, 1849.
My Dear Sir : Those who said to you, that in continuing
the series of your articles, you would be more noxious than
u.seful to the country, are false prophets; you have fahhfully
represented what was the situation of the country under the
last administration. Now, you would have merely to support
the actual administration which is devoted to the country, and
to control its acts, in order to oblige it to keep the middle
trac^. You will not be responsible, but the newspaper alone
If you write you.will save the administration and be useful
to the country. Now the iron is hot, the fresh bomb has
burst] you must continue the fire. If you will not, I am com-
pelled to do that in your stead. The position of the Gov-
ernor and of the Director of the Interior is at stake, and de-
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NOTICE OP THE AUTHOR. IS
pend on it, if wrongly informed I do not succeed, arid the liti.f-
'tile camp overcome, the consequences will be imputable to
you. Then reflect, and consult about it the Director of the
Interior, I salute you heartily.
DeGo
Under these circumstances I became acquainted with the
Ecclesiastical Superior of the colony, who won my esteem
and confidence. He approved of my ideas of reformaiioii of
our Church, engaged me to enter again in the ecclesiastical
administration ; and assured me that the organization of the
Church would suit me better in the United States, than in
any other country. I yielded to his counsel and sacrificed my
temporal prospects in a political career to the triumph of my
ideas. He gave me letters of introduction to the Biuliop of
New Orleans, Mr. Rousselon, his grand vicar, and to Mr.
Peixher, editor of the newspaper " La Propagateur Calho-
lique," and I took passage on board of a goelette, sailing to
Sl Thomas (a Danish colony), to go from that place to Nev/
Orleans. I spent a certain- while in that island, waiting fir a
ship, but commerce having been cast down there by the eman-
cipation of the slaves, not one was coming. Then I was com-
pelled to avail myself of the opportunity of the brig Glencoe,
destined to New York, to go from that city to New Orleans.
After three days sailing I fell dangerously sick, and r.
mained unconscious till I arrived at the hospital at quarantii
in New York. I met with Ii-ish and Gevmana, without w
der^anding a single word of what they or the servants uilcrt
to me. being -dangerously sick, having only three shilliiigs, oi
being without an acquaintance.
Thanks to the good care of the Director of the hospital,
was cured in three weeks, of suffering, and in one monih I
was entirely well. This gentleman had been kind to me en
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far as to call for me the Romish priest who attended the hoa-
pital, but this clergyman believiug that he had fulfilled his
sacerdotal duty in conversing with me four or five minutes,
did not visit me again. I went to the city. But what was I
to do, not knowing English, being without money and wilh-
out acquaintances ? I wandered several bours in the streelfi,
feeling exhausted with fatigue, till I reached a mean inn kept
by a Frenchwoman, who accepted me as a boarder. A few
days after, I visited Bishop Hughes, who received me with
exquisite politeness, but who. as soon as I mentioned my name
and profession, said to me with a Jesuitical smile and fair
words, that he ■' felt sorry to have to attend to some impor-
tant busmess ; that in iwo hours he would be at my service."
I was faithful to the appuintment, but what I had foreseen
happened ; he did not come, and sent me a certain priest with
manners as attractive as the door of a dungeon, and with a
voice as soft as that of a hangman. He treated me so impo-
litely and so harshly, that after a moment of conversation I
took my hat and went out. still with politeness.
The Kev. Mr. Lafont, a French priest, by a polite and kind
leception. made a compensation for the mean proceedings of
the B.»hop, ami of the roughness of the priest. Presuming
that my travellmg expenses, etc., had left me without money
he offered me twenty dollars, which I accepted as a loan I
pa,d my b^ard, ai,d my passage in the ship Rajaz, starting
tor New Orleans, and with two dollars which I had saved, I
purchased some bread, etc. I embarked, but the voyage
W forty days ; and after fifteen days I was without food.
trod alone knows what I have suffered with hunger, being too
proud to ask for anything or to show my wants. Two Span-
iards, who suspected my position, had pity on me and com-
pelled me to accept some of their biscuits, etc. ,- but while
I was eating, several sailors barked at me, to intimate that I
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NOTICE OP THE AUTHOR.
21
was like a dog, begpng from his master what was left of his
dinner ; a strange position for me, when I recollected the for-
mer luxury of my life ! However, I kept up my spiriia, for I
was an apostle in my belief; and I knew that apoatleahip is
martyrdom.
As soon as we landed at New Orleans, it was in Septem-
ber of last year; I went to the Bishop, the Right Reverend
Mr. Blanc, who received me heartily, and has since that time
lavished upon me the most delicate attentions. Certainly, had
my conscience allowed me to exercise the ministry I would
not have left his Diocess. For, though I do not partake of
his religious principles, I confidently beheve that he is both
sincere in his belief and a true Christian. He is the first
Romish Bishop I have met with, though! knowmany in Eu-
rope, who is not either immoral, avaricious, tyrannical and
hypocritical, or a mountebank.
He gave me money to say masses, and sent me for the pur-
pose of studying English, to the Right Reverend Chanche,
Bishop of Natchez, whose kindness I shall never forget. I
spent three months in Natchez, and from that place was sent to
Milliken's Bend, to take charge of a small congregation. I have
never met a more tolerant and truly Christian people than
these Catholics. I fee! happy in recollecting their kindness
towards me. chieily that of Mr. Minnis, Mr. and Mrs. Maher,
whose names I mention because they are objects of the great-
est regard throughout that country.
I took charge of the congregation for three months, but no
long^ believing several fundamental articles of the Romish
creed, I sent my resignation to the Bishop of New Orleans,
and came to Louisville.
Americans, I produce the three following letters, as proof
that I have left the Romish Clergy voluntarily. This first
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wa. ivritten to me by the Biihop of New Orleati., wMle I
liveJ in Milliken', Bend. (It is written in Engli.l.)
Ni!w Orleans, Match 7, 1850.
M» D... Mil. P,™„ :- 1 teceiveti, at la.t, ,onr leng-de-
..red letter, of the ISth of Febrn.r,. It gi,e. „. great pie...
ure to hear that jon are plee.ed with the weleomo ,o„ re.
ce„ed from the gentlemen to whom I had recommended yon
and that their Itind attention to you eoniinnei the same. I re.
joice, above ali thing,, that jou have improved in Engli.h .o
for as to be able to pteach every Sunday. This is, undoubt-
edly, the most efficient means of improving still move, at tho
•«mo time that you render yonp ministry quite profitable to
the people. I see that the congregation of Milliken's Bend is
yet small t but u will progrosa in thne. Pei-sevorance in zeal
and good example, wih bring many into the fold, in propor-
tion aa they will receive instruction. I desire very much that
•he Catholic. ofMilliken's Bond, .hould appreciate th. benefit
o( your ministry among them , because, I am at this moment
in great want of priests. Indeed, I do not know how we will
do this next summer, unless we receive some aid from other"
quarters If y„u were not snUiciently appreciated there, and
profitably occupied for the salvation of souls, I would not feel
justifiable m leaving you there, while we have other placea in
which your ministry would bo more profitable to religion I
will try, however, to spare you a, long a, I can for their spir-
itual benefit-if I find you succeed with them. Religion suf-
fers a great deal in our city. • • • » «
Mr. Eoussolon is well, and send, you hi, best compliments.
Adieu, believe me most nfiiictionately, dear Mr. Pitrat,
Yours in Christ,
t ANT, Bishop of New Orleans.
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NOTICE OF THE AUTHOR.
S3
The Very Reverend Mr. Rousaelon, Grand Vicar of tV.c
Bishop at New Orleans, wrole to me the following letter, aficr
my resignation : [I translate it from the French.]
Very Dear Sir :— As my Lord ia absent for a few day^, I
have opened your letter, which has thrown me into the deep-
est affliction. I cannot believe what you say to him. Is it
posaihle that you have taken so lamentable a resolution, which
will afflict the heart of our Bishop, who intended lo call you
near him and inform you about it 1 Please be not too hnsiy
in such a design. Ueflect, pray to God to enhghten you. As
to me, I will pray, and will order prayers for you. The proof
of confidence which you have given me, allow me lo entroat
you to communicate to me your future projects. You know
my affection towards you, and in order to give you anr.ihfer
proof of it, I had begged and obtained from the Bishop, that
you live with us in the Bishopric — you would have come to
the city in May. Then appreciate the greatneas of disap-
pointment and affliction. I repeat it, " reflect" on ao impor-
I wait with impatience for your answer, and entreat you to
believe I am your very devoted friend.
E. RoussELON. V, Q.
New Orleans, April 2, 1850.
The Bishop of New Orleans wrote to me the following let-
ter which I translate from the French :
New Orleans, April, 1850.
My Dear Mn. Pitrat : — I have just returned from a pas-
toral vi?it. I cannot express to you what I have felt irj road-
in-f your letter of resignation. What! is it possible, my dear
priest, that aiier the temporal advantages which you have siic-
rificed to enter again into your ecclpsiiistical calling, you re-
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nounce it ! ... and when in my arrangementB I had resolved
to offer you a share in my living! . . . O! please, my dear
priest, reflect ; your eternal salvation is at stake, ... I think
that my kindness towards you deserves your confidence, . . .
pray, unveil to me your heart ahout the motives of so dread-
ful a resolution ! X will not abuse it; you can trust in my
word. Do not hasten the execution of your design til! you
get an answer from me. If you prefer, go to Natchez to "ask
counsel. Pray God with al! your heart, for you are about to
sacnfice your future prospects and your elernity. I am start-
ing for the Red River, ... but it matters not, write to me in
New Orleans, I shall receive your letter.
J will not forget you in my prayers. This morning I have
said the mass for you. Farewell again.
Your devoted and affectionate servant,
f ANT, Bishop of New Orleans.
In reading these two letters I felt so moved, that I shed
abundant tears. I was so sorry (o leave men so deserving of
my esteem, affection, and gratitude, that had I been permitted
to practise with my conscience, I would have dev<,ied myself
to their friendship , but I could not. All I can do is, to pre-
serve feelings of giatitude towards them, which will never
die in my heait
Ameticans such has been my past life. Judge for your-
selves whether or not my standing, both as a mau and as a
priest has leen honorable; whether or not I deserve your
truBt and ei d will
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AMERICANS WARNED OF JESUITISM,
THE JESUITS UNVEILED.
CHAPTER L
Americans, whatever you may be — in politics. ■'Whigs"
or " Democrats" — in religion, " Catholics" or " Protestants"
I ifspectfully address this writing to you, hoping that it wiH
be use.ul to you. It shall not be a book of controversy, but
rather a moral and political one. What I shall write shall ba
BO astonishing, so frighiful, that I beg yon to scrutinize its
truthfulness by the strictest and moat minute inquiry. I,
withal, should entreat you to be indulgent to my style, for I
am a Frenchman, and began one year ago the alphabet of
yoffr language.
I foresee all that is reserved for ..le, all the storms which
ignorance, fanaticism, and, above all, hypocrisy, will heap
upon my head, but I fear nor. I owe myself to truth, to
freedom, to your Republic : in spite of my reluctance, I
3
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CHAPTER 11.
Americans, your Republic is the polar star of the apostles
of liberiy, who wander on the ocean of Byatems, at least at
at present, inapplicable. She is the sun that enlightens the
nations, the hope of the oppressed, and the terror of tyrants.
The goddess of freedom, with exuberant breasts, having been
her mother, and a soul of unknown power, a supernatural
perfection having been bestowed upon her, her first breath in
the political life, was the breath of a giant. She, siill in her
cradle, shook off the yoke of England, the colossus of the
civilized and uncivilized world, who tried to stifle her. Since
that time, so wonderful has been her growth, that the enlight-
ened of all countries, the victims of all tyrannies, and the
lovers of freedom, seeing on her forehead a kind of divine
seal, flock together under her sheltering arms.
Undoubtedly your Republic rests upon the granite, but I
come from below the ground ; there I have seen miners I
want to warn you. Their hammers, forged in the hatred of
political and religious freedom, in the fire of fanaticism and
superstition, aie harder, more durable than diamond : the
point is sharp, piercing, iiTestsiible. I saw the granite fall-
ing ia large and lieavy blocks, as fast as they sap. Of course
they^ust work a iong while, before they reach the surface,
and blow up your Republic — but these miners never die,
soon or late they will succeed.
Do not believe ihey do not work because the strokes of
their hammers are without echo. I warn you, for I know
them — I have seen them — even, I was ready to sap with
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JE3UlTfSM UNVEILED,
27
them. wben. yielding to the voice of my conscience, loving
liberty, loving your welfare, your Republic, 1 threw away
my hammer and fled,
"Who are these miners?" ask you.
They are many Societies, of which ihe most formidable ia
that of ihe Jesuits, They hate each other, and war inces-
santly for sharing the spoils of the Catholic believers and un-
believers, but in darkness— as robbers contending about
their booty in ihe forest— lest (he thread of their trade be
discovered. However, though they hate one another, they
heartily agree to attack your institutions, your freedom ; in
one word, to undermine your Republic.
" The Jesuits and other Romish Religious Societies," reply
you, " are less dangerous in our Republic than you believe."
Take history and read. You will see that the fame of the
misdeeds of several of them, a long while, filled the world ;
that they spread ruin through all nations, darkened the pages
of history, and shed the blood of the apostlea of the gospel
and of democracy. Since the sun of improvement, m his
rising, has enlightened the world, they, like birds of darkness,
whose eyes have been burnt, have artfully slided out of the
governmental life, or rather, being too cowardly to fight
openly, they, as moles, break through to light only when ihey
can surely stir up nations against nations, provmccs against
provir>ces, citizens against citizens, kindred against kmdred
_as lately in Switzerland— but everywhere and sdently,
they loose the ties of society, and, hiding their mischievous
haitfls, endeavor to deceive their looks. They borrow among
vou a false skin, proclaim that they love your freedom, wor-
;hip your Republic .... But, beware . . .Now, as always,
it is truly said ;
Timeo Banaos et dona ferentes. " I fear the Greeks, even
when they bring gifts."
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CHAPTER HI.
ORGANIZATION AND ADMINISTRATION OP THE ORDER OP THE
Section I. — Organization of the Order of the Jemiti.
Americans, the Jesuits, who fill the Roman Cathohc
Churches, iuvade your colleges, and educate your children,
who are scattered every where in the richest ciries of the
United States, who are in Oregon, in California, wherever
money is made, whom you meet aboard of tbe steaniboaiB
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and the railroads with a studied smile, eyes cast do^vn, very
modestly dtessed, and with the most reserred posture-
looking ao humbly— are those men whose organization and
adminiHration, education in their hovset of noviciate, doc-
trines and teaching, past and colemporary history, I shall
summarily expose to you.
The Order of the Jesuils is divided into seven classes or
categories :
I. Jesuits of the short gown,
II. The Novices.
III. The Approved Scholars.
IV. The Temporal Coadjutors or Lay Friars.
V. The Spiritual Coadjutors.
VI. The Professed.
VII. The General.
The Jesuits of the short gown are those Roman Catholics
who do not take the same vows -as the Jesuits, hut who feign
piety, confess, take the sacrument in hypocrisy, or, at least,
practise the externa! ceremonies of Catholicism, neglecting
the spirit and moral of tlie gospel; in shoit, wlio veil their
selfishness, impiety, improbity, and immorality, under the
appearance of religion. In Europe they are numberless,
everywhere, and stand on all the steps of the social scale.
The Novices are the beginners, the children of the Jesuiti-
cal life, whom the Reverend Fathers raise and prepare in
their houses of noviciate, to become worthy members of their
adopted family. After a certain time of retreat atid proba-
tion, diey undergo an examination, take communion, and then
submitted to a second trial (Examen, cb. i. 59 ; Instit. Societ.
1, page 317). Two years having expired, they take vows
and advance another grade in the iiierarcby of the Order,
The Approved Scholars are those who, after two years
of noviciate and several less important examinations, have
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30
JEStriTISM UNVEILED.
vowed poveity, chastity, and obedience. They are generally
admitted to the higher course of Theology, where they at«
taught the principles which shall be exposed farther on.
The Temporal Coadjutors are those who have charge of
the subaltern managemeot of the material business.
The Spiritual Coadjutors are ihose who, after long trials
and being priests, confess, preach, g<) to the Missions, teach,
direct, fill some inferior employments ill the Society, and are
Bometimes Sectors of Colleges. They are, properly speak-
ing, the blind and material body of the Jesuitical army.
The Professed are those who, having been novices "two
years, Approved Scholars and Spiritual coadjutors, lake tho
four solemn vows of poverty, chastity, obedience to the Su-
periors of the Order, and of obedience to the Pope. A criti-
cal examination on their Jesuitical learning and behavior, nn
their devotedness to the Order, has, ten years before, decided
their irrevocable incorporation ; but, being destined to be ini-
tiated to many secrets of the Order, lest, their conscience
being not entirely dead, they should betray, they do not know
this decision during all this time, and are submitted to othei
trials. The Professed constitute the general officers of the
army of the Jesuits.
The General of the Order is elected for life, by the great
congregation. This great congregation is composed of all
the Provincial officers, and two Professed of each Province,
Bent to Rome by all the Professed, and moreover, of certain
Superiors.
[The Reverend Father Jesuit De Ravignan. De I'Esiat-
enee et de I'Custit ut des Jesuits, pp. 53, 54.)
Thus all Jesuits, not initialed into the .secrets of the Order,
have not a deliberative vote in the vital election of tho
General.
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Section II. — Adminutratioji of the Order of the JauiU.
The administration of the Order of the Jesuits is divided
into Assistances, the Assistances into Provinces, the Provinces
into Houses.
The General is the centre— the head of all this immense
and complicated administration. His power is absolute and
without control. He is so omnipotent that he has the right of
deciding and directing, without one exception, all the material,
political, spiritual, and religious interests, not only of all the
Order, but of all individuals, who are bound to reveal to him
their deepest thoughts, feelings, all they know, even their sins.
He has, in his seven palaces of Rome, and keeps registered,
all the christian and family names of the Jesuits, their age,
country, the appreciation of their past life, both in their fami-
lies and in the world, their temperament, capacity, character,
learning, qualities, vices, employments, residences : all about
ibeir parents and kindred, viz., their profession and social
condition, the number of their children, the amount of their
fortune, the presumed patrimonial allowance and family's in-
heritance which each Jesuit, at the death of his father, mother,
and kindred, shall get and bring to the Order.
Moreover, the General has and keeps registered the exact
amount of all money which each Jesuit receives in his convent,
in preaching sermons, in replacing, for the mass and ceremo-
nies of Sunday, the Curates and Vicars who take trips for their
health or business, or go to the springs, or take other sorts of
pleasuje ; all that he receives in saying masses for devotees
and other Catholics, or in administering the sacraments; all
that he receives by gifts and donations : llio whole amount of
expenses and receipts of each convent.
A^ain, the General has and keeps registered the number
of bTi Colleges of the Order, that of the acholais of each of
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''* JESUITISM UNVEILED.
them, the cbaracler. qualities, defects, and vices, of those who
belong to the richest families, their less or more favorable
disposition towards the Order ; all progi-ammes of these col-
leges, the amount of all receipts and expenses, and exact
Btaicment of their standing, property, and of all means used
to get scholars. The General ha8 and keeps registered the
number, fortune, acquaintance, friends, kindred, and children,
of ali reepectable and influential families among merchants,
capitalififl, bankers, proprietors, officers of governments, in
both ihe civil aud military departments, of all Catholic, even
Protestant countries; the number, fortune, and disposition,
of the rich ladies and genllemen whom the Reverend Fathers
confess, chiefly of the old and rich maids, whose inheritance,
by a prudent confession and artful direction, they will obtain!
He has. too, and keeps registered, an exact information of
the learning and influence of the va.ious Faculties ot medi-
cme, Jaws, sciences; the number of all umversitary colleges,
of their presidents, diteciors teacheis and scholais notes
about their favorable or ho tile dispositions towards the Or-
der; the number of individuals in all religious Orders Cor-
porations, and Nuuneiie'. of their receipts and expenses, all
documents about their means and proceedings to eclipse or to
prejudice the Jesuits, either by more celebrated pteachers, or
by a greater consideration and mfluence among the people,
or by a higher ability and artfulness in obtaining the favor,
gifts, and protection, of the richest and ra jst powei ful families.
He has and keeps reijislered secret notices of ihe private
life, of the poliiica], adraiuisti itive and itlnnous views of all
Carbolic Bishops, of all their Gieat "\ icais Canons, Chaplains
of Nunneries, influential pi.e^ts and generally of ihe secular
clf^rgy, evenofthe talented and distinguished Protestant rain-
Lastly, the General has and keeps registered the most irti-
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JESUITISM I
mate notes of the private life and diplomacy of all Governors
of Provinces, Ministers, Kings, Emperors, and Presidents of
Republics. In what manner does the General get these doc-
uments ? For what purpose ? — In what manner 1 By spies,
namely, by the Jesuits with the "short gown, who are in all
classes of society, and who, to earn the ftivors and protection
of the Reverend Fathei-a, are incessantly upon the watch for
news to communicate them to their dear and powerful lead-
ers. The General gels these documents chiefly by the con-
fessional. Witness the past and present social events : the
ladies are potent on the human mind and heart ; they are ac-
quainted with all secrets ; they very often lead the political
and religious leaders, rule families, and sometimes nations.
Fearing to assume the responsibility of their influence, and
still wishing to keep it, they hasten to find a security in going
to confess. Believing that the confessor, being bound to the
sacramental silence, will be faithful to this sacred duty-
knowing fiill well, too, that the Jesuits are the most tolerant
among the priests in matter of sins and intrigues, they choose
as directors of their consciences these Reverend Fathers, and
inform them about everything. But, as according to many
theologians, the sacramental silence obliges only to keep un-
known the penitents, and as the Jesuits are bound in conscience
to unveil to their superiors all their thoughts, feelings, and all
they know, they reveal all these events to the Superiors of the
convents, who transmit them to the Provincials, and the Pro-
vincials to the General, in Rome, It is written in the second
volume jf the Constitution of the Jesuits — Article, "Formula
ribendi," viz., " Formula of w
I'ltmg :"
^ " Rectores ot superiores domorum scribant ad Provinciales
omgulis hebdomadis, in Europa. Ex missionibus pariter Pro-
vinciales scribant singulis meusibus superioribus domorum. In
Europa, Provinciales scribant ad Generalem quolibet mense."
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lESVITIBM UNVEILED.
[translation.]
" The Reciora and Superiors of the liousea are compelled
to write to the Provincials every week, in Europe. From the
Missions, similarly ; the Provincials must write every monili
to Ihe Superiors of the house. In Europe, the Provincials
must write to the General every rnonth,"
For what purpose does the General require these docu-
ments ? It ia from his seat at Rome, to direct all the Order,
as a single man, as a machinist, who by his own will imposes
upon his machine an arbiti'ary motion. It is to govern, con-
jointly with the Pope, the Roman kingdom, viz., by appoint-
ing military, civil, and religious officers, only their own crea-
tures and friends — those slavish and despotic men, who are
devoted to their absolute, an ti- Christian, and tyrannical prin-
ciples.
Again, for what purpose does the General of the Jesuits
require these documents 1 To rule, conjointly with the Pope,
the Roman Catholic church, viz., by imposing, in the name'
of God, absurd, arbitrary, despotical, aod cruel beliefs, ordi-
nances, bulls, and laws, upon the minds and cotisciences of
the CathoHcB, by choosing the Bishops and other ecclesiastical
dignitaries among the clergymen, who are devoted body and
so«I to aristocratical principles. It is to influence the inter-
nal administration and foreign politics of all Governments, by
directing the Provincials in their proceedings "and intrigues.
And what is the end of these proceedings and intrigues 1 To
favor the promotion to employments and dignities of candi-
dates who partake of their principles, views, and plans. And
at what does the General aim ? To keep to the Pope his
autocracy in his temporal kingdom, his divine power in his
spiritual kingdom or property- (he Roman Catholic church
-and to obtain for him ihe greatest power possible, in all
Realms, Empires, and Republics.
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35
Leat the Provincials may be traitors, or not zealous enough
to fulfil scrupulously their instructions, they are surrounded
with spies appointed by the General, under the name of Pro-
curora, Ministers, Monitors, or Inquisitors, which officers are
bound to correct and denounce them, and to inform the Gen-
eral about all particularities of their beha-vior.
Behold the organization and administration of the Jesuits 1
They are a kind of wheel, of whiel) the General is the nave,
the simple members the spokes, and the dignitaries the felloes.
They are united, and support so strongly, so indissolubly, each
other, that their " plurality" constitutes a perfect " unity," a
whole, indestructible, except from an outward external cause.
But, to appreciate belter the boundless authority, or rather
onmipotence, of the General among the Jesuits, chiefly to in-
fiT more exact consequences, let us open the second volume
of the Constitution of the Jesuits. We read at the article
" Obedience to the Superiors :"
" You Bhall see always Jesus Christ in the General.
" You shall obey him in everything. Your obedience shall
be boundless in the execution, in the will, and understanding.
You shall persuade yourselves that God speaks with bis mouth ;
that, when he orders, God himself ordei-s. You shall execute
his command immediately, with joy and with steadiness.
" You shall penetrate yourselves with the thought, that all
which he will order shall be right. You shall sacrifice your
own will with a blind obedience.
" You shall be bound, at his request, to be ready to unveil
your (^nscience to him.
" You shall be, in his hands, a dead body, which ho will
govern, move, place, displace, according to his will.
"You shall resemble the stick upon which rests an old
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twice, weighed and seriously reflected on, to utiderstand the
doctrines, teaching, and history, which shall be exposed iii this
book, particularly to draw right and useful conclusions.
Thus, the General of the Jesuits is omnipotent, a kind of
god among them. They must think, feel, believe, will, speak,
act, preach, teach, write, do wrong, right, evil, good, accord-
ing to bis wishes and caprices, obey the Pope under his di-
reciion, worship God by his command and conformably to hia
instructions. But, as the General considers the Pope (by heart
and vow) as his God in this world, he thinks, fee!s, believes,
wills, acts, orders, in one word, identifies himself with the
Pope, exactly in the same manner as the Jesuits do towards
him. And what is Papacy ? Witness history : it is the great-
est foe of Christ, of his religion, of God, and of mankind.
Then, the Jesuits are tools, living .instruments in the hands
of the Pope ; and ss ihey are scattered and powerful through
all the world, they are the strongest support and pillar of hifl
anti-Christian, anti-social, and anti-human tyranny. Pius IV.
told an ambassador of Portugal that " the Jesuits were his
soldiers;" Benedict XIV. called them "Janissaries of the
Holy See."
Before exposing the doctrine, teaching, and history, of the
Jesuits, we shall examine, previously, in what manner they
are raised in their houses of noviciate, and, at first how they
get novices.
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CHAPTER IV.
i GET NOVICES,
In what manner do the' Jesuits recruil themselves 1 There
are in Europe a great many noble but poor families, who,
still ignorant, blind, and superstitious, keep faithfully this de-
vice : " Nobility" — " Royalty" — " Papacy." The Jesuits,
who for several centuries have dreamed and secretly endeav-
ored to get for the Pope the " universal monarchy,*' hate
kings and constitutional governments. However, they feign
to agree with these families, because they know full well that
democracy is the tomb of their criminal projects, and aristoc-
racy a step to reach iheir aim.
This apparent identity in political and religious views being
a card of introduction, they take a mask, invade the parlors,
smile, counterfeit amiability, learning, humility, piety, and
charity. They, according to the circumstances, extol their
Order to the skies, expose emphatically their power, their
influence on society, and the calmness of the religious life, care-
fully hiding their true principles, what they are ; in short, play-
ing with the most artfulness their hypocritical, deceitful part.
The fathers of such families, seduced by this quackery, be-
lieve their children will be happier and more considered in
the Order of the Jesuits than in the world ; where, in living
poor and far from dignities, they might be unknown, and fall
from their imaginary social rank. Then they commit to the
md charge of the Jesuits their sons, whom these Rev-
!nd Fathers attract with
I every
kind of seducing means, to throw them after a while int
mould of their doctrines, and send to the aristocratic coun-
tries as an ornament to the Order, from the nobility still pre-
served in their family name.
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38 JESUITISM UNVEILED.
Where, again, do ihe Jesuits recruit themselves ? In the
lower classes of society. Among the peasanis, in Catholic
countries, the children are directly and inevitably under the
influence and authority of the priesthood ; and it is highly
prized to have a priest or a Jesuit in one'a family. Then,
Ihey harvest largely in this field, for they want a great many
novices, to increase and even to mainiain iheir army, which
:s scattered all over the world: and whicl),if it is not a num-
berless one, at least is so numerous and so formidable, that
they carefully hide its number, lost society should be awa-
kened and frightened.
How, again, do the Jesuits get novices? In preaching in
the Parishes, Novena, Retreats, and Missions. From the
pulpit they fire youth with fanatical sermons; and in the con-
fessional, where they are without witness, they inflame them
in the most dreadful manner — painting society as Ihe domin-
ion of Satan, where damnation is almost ineyitable ; and their
Older aa the abode of God, where solvation is easily and se-
curely gotten ; assuring them, in the name of God, as his
lieutenants in the church, that they are called to the religious
life, and very oflen imposing upon them this pretended voca-
tion as a necessity in order to eternal salvation.
Have not the Jesuits one other way to get novices ? Yes
— and it is the best — their colleges; for not only do thoy
aim in raising youth to make money, to rule ferailies, nations,
governments, but to recruit themselves.
Have they looked upon one of (heir pupils and resolved to
HeJbce him, either because be will be a useful tool in their
hands, or because he will be rich by bis patrimony — for it
may here, by the way, be observed, that the Jesuits in re-
nouncing their parents, in hating father and mother, according
lo their rules, do not renounce their patrimony and other tem-
poral rights— if, say I, they have looked upon a child and
resolved to seduce him, they aim at first to gain his confidence
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and affection, and for that purpose grant him opportunely
some favors and privileges ; then use a thousand invisible but
infallible means to catch and snare him, as a bird in a net.
Lest his parents suspect something, they repeat to them
incessantly that he improves in the sciences, will be their
gloiy in the world, the support of the family; and, with the
most flattering words, congratulate them in having gotten
from Heaven a son of so great hopes, of so brilliant prospects.
Whilst they move and inflame his imagination by mystical
readings and meditations, vocal prayers of all forms, all styles,
all inventions, addressed less or more fei-vently to all classes
of Angels and Saints of Paradise, as they are less or more in
credit with God, they dull his understanding chiefly in count-
ing beads over the celebrated prayer which they repeat one
hundred and fifty-three times to the mother of Christ :
" Hail Mary, full of Grace, the Lord is with thee ; blessed
art thou among women, and blessed is the fruit of thy womb,
Jesus. Holy Mary, mother of God, pray for us sinners, now
and at the hour of our death. Amen."
They inflame, above all, his imagination, in incorporating
him in the Societies of Good Death, Propagating of the Faith,
Saint Francis of Gonzaga, Saint Stanislas of Kosika, Guar-
dian-Angels, Nine-Choirs of Angels, Scapala, Rosary, Sacred
Heart, Holy Sacrament, and so on ; by Novena, Retreats,
mystical conversations, private examinations, confdrencea, in-
structions, sermons ; by frequent confessions, directions, com-
munions ; in relating to him absurd stories of visions and
miractes, a great many fables of monks, who, having been
informed by God that they could not work out their eternal
salvation in remaining in society, in their families, left them
and fled to the convent, where they sanctified themselves, and
deserved the everlasting glory.
Thus wrought upon a long while and so incessantly, inex-
perienced, confident, ardent, impetuous, seeing heaven open
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over iiis head if he embraces the Order, and hell open under
his feet if he remains in society, in his family, the innocent
victim of the hypocrisy of the Jesuits resolves to enter into
their Company, and deilates to them his intentions. Then
they look astonished, teign to dissuade him; for, able politi-
cians, they have been veiy caieful in concealing their aim,
fearing lo be blamed bj the families and by public opinion,
but chiefly afraid of losing iheir pupiK
The parents, seeing a change m their son, become auspi-
cious and question him At fiist he does not dare confess his
design. They insist — he di guise's They urge — at lenglh
he avers his resoluliona. Grieved, they now go to the Jesu-
its, and ask them for an explanation, expressing how deep is
their affliction. Then these Reverend Fathers, with a face
cast down, a dolorous sighing, with tears share their sorrow,
utter very eloquent vi^ords of consolation, and assure them
that they have never excited their son to enter into religion;
that they, on the contrary, have dissuaded him from his design.
The parents, believing they are sincere, and knowing iheir
influence on the mind of their son, trust in them for yet dis-
suading him but they indirectly kindle more and more his
imagination Then these unfortunate parents recall him to
the paternal roof. He comes, but with reluctancy, and de-
clares positively his immovable resolution to espouse the Or-
der of the Jesuits. They do not consent , entreat bim by the
family's paternal and maternal love — he stands insensible
They order and forbid by filial duly: he denies this bond.
Ttiey hold out: he stands inflesible. His kindied, brothers
and sisters, are afflicted: his father despaiis, his mother is
bathed in tears : be compassionates their blindness, their false
tenderness ; and believing, wiiliout a doubt, that he is a good-
hearted son, that he is enlightened by God, elected by him as
a vessel of honor, as a light which He intends to place on the
candlestick to shine lo the people and evangelize the world,
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I, with a dreadful coldness, that above all, he is re-
anlved to save his soul ; to imitate, in flying from society and
his family, the just Lot flying from Sodom to escape the
flames. Then, without a feeling but of pity for the blindness
of his family, who in his view are evidently destined to an
eternal damnation, he goes, heartily, joyfully, triumphantly,
to espouse the Order of the Jesuits.
AmeiicanB. what 1 say, I know. 1 have seen it (with my
own eyes seen, with my own ears heard) : in exercising my
ministry, chiefly in confessing, I have contributed, in my
blindness, believing it to be right, to send inexperienced and
too-confiding young men to the houses of noviciate of the
Jesuits. It shall be to me, all my life, a matter of grief, of
mdyin
No
3 follow these victims of the artfulness and de-
n of the Jesuits to the house of the noviciate, to this
spot of sacrifice, or, more properly speaking, this novel and
monstrous butchery, where the Jesuits immolate, not animals,
not human bodies, but souls created in the image of God!
We will see them moving the piston of their pneumatic ma-
chine, and exti-acting, one after another, all the faculties of
their souh. We will see, with our hearts grieved, all these
viclima going forth and walking through ihe world with liv-
ing bodies, but without souls—having left them at the disposal
of their Superiors, being a tool in their hands, and the blind
executors of their arbitrary, capricious, and criminal orders.
Foreseeing ihisy will deny what I write — for it is not in vain
that i* the dictionaries the word " Jesuit" is synonymous with
hypocrite and liar, so worthy they are of these titles of no-
bility — foreseeing, say I, their denial, I will unveil them only
by themselves, in extracting all the quotations of the follow-
ing chapter from their classical books, such especially which
daily and hourly they read and study, about which ihey medi-
tate and converse, and in which they are taughi.
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CHAPTER V.
EDUCATION op THE JESUITS IN THEIR HOUSES OF NOTICIATB.
Section I. — Mi/stical Science and Purgation of the Sayl in
Thirty Lessons and Exercises.
The Jesuits (I do not mean those with the short gown)
begin their noviciate by a seclusion of thirty days. During
all this time they must keep the deepest silence, and meditate
on the "Exercitia Spiritualia" of Saint Ignatius Loyola,
founder of the Order of the Jesuits.
'■ By spiritual exorcises," writes Saint Ignatius, " we mean
the method of examining our conscience, meditating, contem-
plating, praying mentally and vocally, in short, of directing
all spiritual operations. For the same reason that to step, to
walk, and lo run, are corporal exercises, thus we call -spir-
itual ejtei-ciaes," to prepare and dispose the soul to cast off its
inordinate propensities. Four weeks, corresponding to those
exercises, are required to complete ihem.
" In the first week, we must examine our conscience ; in
the second, consider the life of Jesus Christ until his entrance
into Jerusalem, on Palm Sunday; in the third, contemplate
his suffering ; in the fourth, meditate on his Resurrection and
Ascension. Previously lo these operations, we must know
exBcrly the history of meditation and contemplation ; and,
after these spiritual exercises, use the three modes of praying.
" These four weeks ought not to be considered as abso-
lutely composed of seven or eight days, for many are slow in
completing the spiritual exercises, though they are commonly
completed in thirty days."
(Exercitia Spiritualia Saint Ignatius Loyola, pp. SS, 23, 34.)
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Section U. — Method of Praying.
" There are three ways of praying. The first is drawn
up ft'om the consideration of the precepts of God, from the
seven mortal sins, from the three powers of the soul, and the
five senses.
" We must, previously, either sit down or lake a walk in
thinking of ilie scenes on which our imaginative powers will
operate,
" The second way of praying consists in weighing the
meaning of each word of prayer. We are allowed either to
sit down or to kneel, according to the disposition of our body
or devotion of our soul. Our eyes may be open, or shut, or
fixed oil 3 spot, but without rolling to and fio. We must
atop at every word, and meditate upon it, scrutinize all its
meanings and similarities to other words, and bind ourselves
to the pious emotions which it, generally, stirs up in our soul.
"The third consists in making the words pronounced
equal to the number of our breaths. At each time we
breathe, we mast think of the signification of the word pro-
nounced, and reflect about it."
(Esercitia Spiritualia S. P. Ignatii Loyola— p. 130, elc.)
Saint Ignatius Loyola explains more extensively these
doctrines in two other books entitled, the one, " Directori-
um," the other, " IndustriEB."
I ask you, Americans, if Saint Ignatius Loyola manufac-
turing a soul in such manner, is not a carpenter squaring a
trunk, a teacher of gymnastical exercises, or, ratlier, a Vau-
cansiMi making his automata? I ask you if he is not a prof-
anator, in working the image of God as a material body, in
fashioning It with the chisel of an engraver 1
Section III. — Mystical Chnversation.
Considering that the book entitled " Pratique de la perfec-
tion Chretienne ct Eeligieuse," by the Reverend Father
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Jesuit Alphonsim Rodriguez, lia, been since 1614 and still
IB now regattled, after the " Exorcitia Spititualia." the " Di-
recionutu" ,„d ■■ Industrial" of Saint Ignatius Loyola, as th.
nirst cla,„cal booli of the novicos : oonsidoring that this hook
» the usual matter of their readings and meditations— that
II IS explained to them daily and many time, a day by the
master, of the no»ice«-th,t it is considered by thom as the
mystical summary from which all their other mystical boolis
are extracted, we will take from it (edition octavo) all our
quotation, relative to the moulding of the novices.
"We must he alwa,, seriona, always abounding in mysti-
cal conversations, above all, never jest."
(The Eeverond Father Jesuit Alphonso Rodriguez, Per-
fection Chr&ienne et Roligionse. 2d vol., p. 143.)
Dinine d/njirntation of litis Doctrine.
" Saint Ignatius, martyr, uttered often, in his sulTering,,
the name of Jesu. Christ. The aoi.t.nts asked him why
he did so. 'Because,' answered the Saint, ' The name of
Josu. Christ IS engraved on my heart.' Ader bis death hi.
heart was opened, and the name of Jesus Christ found, writ-
ten in golden letters on both sides.
"He who likes to jest ha. not the name of Jesus Christ
engraved on hi. heart, but the nam. of thi. world with its
tolhes. which fall incessantly from his lips."
(Idem — vol. 2d, p. 144.)
" On a certain day the monks of Saint Francis were talk-
ing on a pious subject. Jesn. Christ came among them
unJer the form of a child, and blessed them, showing by tbi.
lavor how much be hkes this son of conversation "
(Idem — vol. gd, p. 147.)
,1, ",Z° r^'" ""' '"''' °' '*""• ^"l""- ''»« "' Cluney.
that the Lord Dur.nd, Archbishop of Toulouse, who bad
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been his monk, was fond of jesting, in spite of the correc-
tions of the Saint, who informed him he should be severely
punished oil account of it in Purgatory. The Archbishop, a
Bhort time after, died and appeared to a holy monk, named
S^guiii, with 3 swelled and ulcerous mouth, charing him to
entreat Hugues to intercede with God in his favoi— for he
was cruelly tortured in Purgatory on account of his jesiB.
Seguin reported this vision io his Abbot, who ordered seven
monks to be silent, seven days, in order to satisfy for this
fault. One of these monks having broken the silence, the
Archbishop appeared anew to Seguin complaining of this
monk, whose disobedience caused the delay of his deliverance.
" On the new report of Seguin, Hugues, at the first verified
the failure of the monk, and then imposed upon another a
silence of seven days, after which, the Archbishop appeared
a third time to Seguin, dressed with his Episcopal ornaments,
his mouth cured, and hia face serene. Having prayed him
lo thank the holy Abbot and his monks, he instantly disap-
(Idem~-vol 2d p 145)
Eiidently thii doctune is fanatical and the proofs of its
Awme coiifirmatitn absurd and profane fables But the
Jesuits dc nit care ah ut thai aiming only to kindle fenati-
cibm m the minds of their uovicei and to impose upon
them an ab'Jurd belief and a blind obedience
'section IV — To be TT ilhout Eyes.
We ought ti iraitite baint Bernird who saw in seeing
not* heard in healing i rt Alier one jeai of noviciate, he
d d not know what was the mattei with his room's ceiling,
and had seen only one wi dow m the consent's church,
th-iugh there were ihret On a ceitain day he had walked
from the morning until the evening along the shore of a lake ;
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46 JESUITISM U.WEILED,
ihe monks, his fellows, talking about it at their arrival, lie
asked them where was this lake— for he had not seen it.
" We must imitate, too, the Abbot Palladius, wlio, keeping
the same cell iwenty years, had never looked at the ceilinff."
(Idem — vol. 2d, p. 105.)
How is it possible not to term fanaticism and folly such
lessons and examples!
Section "V. — Fashion of Speaking.
"We ought to spoak low and modestly, being careful to
give to our voice a peculiar inflection, and to our features a
religious expression."
(Idem— vol. 3d, p. 12G— Reg. 28, Commun.)
Every body knows how faithfully and successfully the
Jesuits practise this article of their rules, how easy it is to
recognise them every where, by their studied smile and false
looks, by their affected posture and their hypocritical lan-
guage.
Section VI.— The Jesuitt Commissioned hy Gad to Cast
Dotiyn Protestantism .
" It has been by a peculiar dispensation of his Providence,
that God sent our Company in that deplorable epoch in
which the Church wanted so many powerful and devoted
defenders. Ecclesiastical writers remark, that when Pelagius
was born in England. Saint Augustine was born in Africa-
God opposing, in this manner, a remedy to the evil, in order
that when one would scatter the darkness of heresy over the
world, the other could disperse it by the light of his doctrine,
and Ast down error by his learning.
"Father Ribadeneira, author of the Life of Saint Ignatius,
remarks also, that when Luther began hostilities against the
Church and truth, God caused Saint Ignatius to be "wounded
in Pampluna, to attract him to his service, and to appoint him
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General of the new army, which he intended to organize for
the support of his Cliurcli. He adds, loo, that God commis-
sioned ouv Company, which professes a pailicular ohedience
to the Pope — even by a vow — to oppose the heresy of Lu-
ther, which casts down the obedieiico owed to the Pope."
(Idem— vol. 3d, pp. 4, 5.)
" And you. Company of Jesus, who are now the smallest
among all, cheer up ; it pleased your Heavenly Father to
give you power over the souls and hearls of others ! I will
favor you in Rome, said Jesus Christ, in appearing to our
Holy founder going ihere. It was on account of this mirac-
uioua apparition that our Order termed itself Company of
(Idem— vol. ad, p. 177.)
O Jesuits, must we not admire your modesty and humility !
Section VII.— The Rules of the Jesuits are Perfect.
" The worst friendship among us is a combination of those
who unite with one another to modify the Constituiioiis of
the Order, and change its rules sacredly established and
ordered Saint Basilius writes severely against it.
" If several," says this saint, "unite and form particular
societies in the Company to which they belong, ihey are coti-
demnable, seditious, and rebellious ; since, under the pretext
of reforraalion, or under the shadow of a benefit to the Soci-
ety, they aim only to alter the rules, and to change the Order
from its onginal basis. For this reason, he wills that they
may be, at the first, privately advised, afterwards corrected
publicly, and then, considered as heathens and publicans."
(l3em— vol. 3d, p. 654.)
Section VIII. — The Order of the Jesuits is a Divine One.
" Religious Societies are not human institutions, but were
established by a view of the Divine Providence, so well that
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all which wep. Sxei whether for iheir preservation or their
advancement, onght to be comidored, neither ., human in-
vention, nor projects of some private individuals, hut ,.
dtvine projects and creation.. When God elected S.lnt
Francs Saint Dontinlc, Saint Ignatius, and other Saints, to
lound their various Orders, he inspired them with the means
by which they should establish them.
■• JMoreover, the works of God .lone are perfect. [Deu'.
teiTOomy xxxii. 4.] Then, these institution, would have been
imperfect, if these Saints had used only their human sbilitv.
Hut God revealed to thorn all that was necessary to the pres-
ervation and spiritual progress of their Oompsuies Also we
read ,„ ■ The Life of Saint Ignatius.' that he, d.citling .ta.,
a und.mental question of our Order, gave exactly the same
solution «, the Father Jane. Laynez, tliough havin» not ad
»i.ed tcigeiher. I, i, a great proof that in the n,o.t°esseniiaI
principle, and bases upon which rest, our Order, God, who
IS Its first author, ha, revealed or in.spired all things to him
whom he chose to be its chief, and after him, its founder.
■' Again, the manner of composing the Constitution,, which
Saint Iguatiu, bequeathed u, by writing, domon,trates thi,
truth. How many thoughts and how many te.r, must each
word have cost him, since, onl, for determining whether it
was opportune or not, that our Profeued House, might be
owner, of some revenues, annexed to the Fabric—land, of
their churche,, we read, that con,ocutively during forty day.s
ho olfered to God the sacrifice of mass and pr.yed more for-'
vently than customary. Then it is easily understood, that the
Conmtution, have been deeply reflected on, well concerted
with God, and that he wn. very clearly eiiligl.tened by him,
to chooie and resolve what sboidj bo the more oleasinir lo
the Divine Majesty. pieasmg lo
" But, though what we have siid m^,- i.n -..m ; . .
^ v>v I, til, sain mav tie siithcient to prove
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our proposilion, we liave a poleiit Icslimoiiy
the (livine instituiion of die Religious Order.
"The i-ule of Saint Francis having been but verbally
approved by Innocent III,, and this gi-eat Saint, willing to
present it written to the Pope, in order to obtain a bull of
confirmalion, went wilh two of bis fellows on a mountain,
near Realc. There, fasting with bread and water during
forty days, and persevering day and night in prayer, he com-
posed his rule according to the inspiration of God. After-
wards, lie brought it from the mountain, and committed it to
the hands and charge of Elie, his Great Vicar, a man wise
and able in the judgment of the world. EHe believing that
it required a too^ strict and universal abandonment of all
things, a too extreme humility and poverty, lost it volunta-
rily, in order that this rule being not confirmed, one other
more suitable might be composed.
" Saint Francis, who resolved to obey the will of God rather
than that of men, and who did not give way to the opinions of
the wisest of the world, went again to the same mountain, fasted,
prayed a second time, and obtained from God a heavenly in-
spirarion to compose another rule. Brother Elie knowing his
intenlion, proposed to whhdraw it ; and having, for this pur-
" of the most skilful and influential
)uncod lo them that the Saint in-
ind strict a rule that not one could
be able to observe it. Thereupon, they entreated him, in hia
capacity of Great Vicar lo the Saint, to report to him that if
the rule was too austere, they did not intend to observe it.
" Brother Elie refusing to fulfil alone such a mission, ihoy
went all together to the mountain, where arriving, they found
the Saint praying'.
" Brother Elie called him. Tiie Saint who recognised him
at his voice, went out of his cell, and, seeing so many monks
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50 JESUITISM UWEILED.
assembled, asked tliem what was the cause of their extraordi-
nary visir. ' These monks,' answered brother Elie, 'are the
principal members of the Order. Kiiowing that you are com-
posing another rule, and fearing that it may be too severe,
they come to protest and to declare that it will be for you
alone, because they will not accept it.'
" The Saint hearing these words fell on his knees and raising
his eyes towards heaven : ' Lord,' exclaimed he, ' had I not
told you that these fellows would not believe me.' Instantly
a voice from heaven was heard, saying : ' Francis, nothing ia
of your own in the rule. All its articles are from me, and I
will that it may be observed — word by word — word by word
— without gloss— without gloss. I know human frailty, and
I know what help I can and will bestow upon them. Let
those who will not observe the rule leave the Order, and let
the othei"s observe it.'
'• Then Saint Francis turning towards the monks : ' Have
you heard 1' said he to them, ' have you heard ! Are you
wiihng that these words may be repeated to you V
" Thereupon brother Elie and his fellows, all trembling,
out of countenance, and confused on account of their fault,
went back without replying.
" The Saint having composed a rule, which was exactly the
same as the first which God had revealed to him, left the
mountain, and went lo the Pope Honorius IIL, who told him
(hat it was too severe. ' Holy Father,' answered the Saint, ' I
have not written in this rule a single word of my own : Jesus
Christ himself composed it. Thus the rule being his owu
wBrk, He alone knowing what is necessary to the, salvation
of the soul, to the benefit of the monks, and the preservation
of this Order, foreseeing alone all the future, both of the
Cimrch in general and of this Order in particular, then, I
cannot change what He himself has established.'
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JESUITISM UNVEH.ED. 51
" The Pope, being moved by a particular bea.venly inspi-
ration, confivmecl the rule of the Saint and granted bim a bull
of eonfirmalion.
" We must infer that God himself prescribes lo the founders
of Religious Orders all what they insert in their rules. Thus
be prescribed it lo Saint Ignatius, and we have even a more
authentic proof of it than the aforesaid, namely, two apostoli-
cal bulls of Gregory HI., which mention it particularly. He
says expressly : ' Therefore, the same Ignatius, by a Divine
inspiration, has judged that it was best to divide the Company
into members, orders, and degrees.' Could we say more
clearly that our rule was inspired by God himself"
(Idem — vol. 3d, pp. 554, 555, 556.)
Section IX.— To Deny that the Order of the Jesuits is
Divinely perfect is a Heresy.
" Heresy is undoubtedly the greatest crime in the Church
of God ; for the heretic must be proud above all expression,
to esteem their own views sublime enough as to prefer the er-
rors of their imagination to the decisions of the Roman Cath-
olic Church, approved by so many councils, followed by so
many Saints, cemenled by so many thousand martyrs, and
confirmed by so many miracles. What greater folly, what more
insupportable pride, and more strange blindness, can be con-
ceived, than lo prefer to all these one's own dreams, or those
of Lulber, and to believe an apostate, and immoral, a cor-
rupted, a concubinary, and sacrilegious man !
'■ We do pretty much the same when we prefer our own
judgment to that of a man chosen by God to be the chief and
founder of a great Company, and persuade ourselves that our
dreamed way is belter than this, which God himself inspired and
revealed to Saint Ignatius. Such presumption is diabolical.
" What ! Would God have concealed from Saint Ignatius,
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elected by Him cliief and founder of this Company, what he
woulij have revealed lo you V
(Idem— vol. 3d. pp. 557, 558.)
Section X.~ Demonstration of this Doctrine.
First Tesiimony.—" Marcel Ceivin, Cardinal of the Holy
Cross,_who afterwards was Pope, under the name of Marcel
H., wished to change an article of our Rules, but being [old
by the Father Olave, that it was sufficient for us to know that
this article had been established by our Founder In order that
we must keep it, the Cardinal answered ; ' I give up, now. I
confess that you are right; for Saint Ignatius Laving been
elected by God to establish in the Church an order as yours,
we ought lo presume, and even it cannot be otherwise, that
God himself revealed to him all about it.' "
(Idem — vol. 3d, pp, 559, 5G0,)
Second Testimony.—" Gregory XIV. in his Bull, ' Ecclesite
Caiholicai,' says : ' We in renewing the Constitution of Greg-
ory Xiri., our predecessor, and all penalties contained in it,
do by the present letters patent, in virtue of the holy obedi-
ence, forbid every body, of whatever position or condition he
may be — all clergymen and laymen, all monks, and even those
of il - Company of Jesus- and that under the penalties of
Excommunication— 'LateaSententiffi'-of exclusion from all
offices and ecclesiastial dignities, of the deprivation of the ac-
tive and passive vote (the power to absolve, from which we
reserve to ourselves) lo attack or contradict directly, or indi-
rectly, even a single article of the Institute, or of the Consti-
tutions and Decrees of the Company, under the pretence of
good or zeal, of whatever color it may be."
'■ Gregory XIV. odds a very essential article prohibiting
the same ; even to propose and give a memorial on this sub-
ject, in order that something maybe added or suppressed.
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JESUITISM VNVFILBD. 63
except to him, or to the General Superior, or to the great as-
sembly of the Company.
" Paul V. in a Bull issued in 1606, to confirm the Institution
and the privileges of the Company, relates the Bulls of Greg-
ory XIV., approving and authorizing their contents."
(Idem— vol. 3d, pp. o61, 562.)
Americans, the Jesuits teach their novices that God m-
spired and revealed to Saint Ignatius their rules. You will
see farther how blasphemous is their falsehood. Jesus Christ
Bays : ■' By their fruits you shall know them. Do men gather
grapes of thorns, or figs of thistles? Even so every good
tree yieldeth good fruit, and the bad tree yieldeth bad fruit.
A good tree cannot yield bad fruit ; neither can a bad tree
yield good fruit. Every tree that yieldeth not good fruit,
shall be cut down and shall be cast into the fire. "Wherefore,
by their fruits you shall know them." Saint Matthew vii. 16,
17, 18, 19, 20.» But the Jesuits have held and taught, still
hold and teach, all bad doctrines, have committed all crimes,
as it shall he exposed, even demonstrated. Then, in sup-
posing their Institute and rules inspired and revealed by
God, we most admit that Jesus Christ was a liar, which is a
dreadful and monstrous proposition.
Shrinking horrified at the conclusion, we logically must
conclude that the Institute and rules of the Jesuits shall be
cast into the fire, since they have yielded and still yield bo
bitter and deadly fruits to Christianity and society.
Again we must infer that the Order and rules of the Jesu-
its ar^as sacred, as divine, as the Bible, or Christ's institu-
tions — for the Popes forbid clergymen, laymen, etc. ... to
contradict them, under the greatest penalty, that of " Excom-
munication major;" which Ecclesiastical censure binds the
faithful not to converse, deal, correspond, keep friendship or
other relations with the excommunicated, and the excommu-
■ 1 have used for tbe Scriptural quotations a BniDish transition of Ilia Bible.
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54
nicated to live alone, abandoned by their fathers, mothers,
sons, daughters, kindred, friends, acquaintances, and fellow-
citizens. Every body knows that the servants purified in the
flames the dishes and plates of the silly Robert, King of France,
who had been excommunicated by the Pope, and was consid-
ered by the French people as accursed, both of men and God.
Again, if the Order and rules of the Jesuits have been re-
vealed and inspired, they must admit that Clement XIV.,
suppressing both their Institute and their rules, was so much
an enemy of God, so sacrilegious a destroyer of His works,
that he solemnly declared that God mistook in inspiring and
revealing their Institute and rules. But can we reconcile this
consequence with their belief and teaching about the papal
holiness, wi.sdom, and infallibility t
Then we ought to term " quackery," the teaching of the
Jesuits about the Divine inspiration and revelation of their
Institute, rules, elc. . . and " impiety," the Bulls of the Popes
confirming such absurdities.
Finally — as the consequences are very injurious to their
confident and inexperienced novices, whom they blind and
enslave ; very injurious, chiefly to society, which they disturb
and dissolve ; as this infernal marriage between the Popes
and the Jesuits to support one another in relating, in the
name of God, for his glory, false and sacrilegious tales, anni-
hilates the human reason and dignity, the social and individual
freedom ; leads and chains Christendom and all the world to
ignorance, superstition, fanaticism, death of mind, and popish
slavery — we ought to term their blasphemous falsehood and
odious designs "a crime of high-treason against mankind,
against the gospel, and against God."
Section X. — Observance of the Rules of the Order.
" We must scrupulously observe the smallest articles of our
rules, etc " — (Idem, vol. 3d, p. 374.)
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Divine Cotijirmation of this Doctrine.
" A monk holding bread-crumbs, forgot to put them m his
piate during the dinner. Willing to atone for his failure, he
confessed it to his Superior, who rebuked him harshly, and
asked where were these bread-crumbs. He, answering that
he held them, opened bis hands, and it happened that these
crumbs were changed into very fine pearls. God did this
miracle to reward the obedience of this monk to the lioly
rules of his Order."
(Idem— vol. 3d, p. 374.)
" Surius says that God granted the same miracle to Saint
Eudes to reward him in a like circumstance."
(Idem— vol. 3d, p. 374.)
" When Saint Dominic lived at Bologna, the devil caught
suddenly a Lay Friar, and tortured him so cruelly, that the
monks who were sleeping awoke and flocked together to help
him. The Saint ordered them to carry him to the church,
which ten monks did, but with difficulty. On entering into
the church he blew out with a single breath all the lamps.
The mouks being in darkness went out, and the devil tortured
and thrashed him anew. Then the Saint ordered him by Christ
to confess why he possessed the body of this Friar, and wby
he tortured him so cruelly. ■ "T is.' answered the devil, ' be-
cause he drank, on the evening before, without permission
and without making the sign of the cross according to the
rules and practice of the Order.' Suddenly matins began to
ring. ' I cannot remain a longer while,' continued the devil,
' f,ir *e monks ai-e coming lo sing the praises of God' — and
he fled.
" This poor Lay Friar was so broken and beaten, that du-
ring two days he was motionless."
(Idem — vol. 3d. p, 376.)
" Saint Gregory relates another circumstance of a nun.
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who, having eaten lettuce, forgetting the sign of the cross,
was instantly seized hy the devil."
(Idem— veil. 3d, p. 376.)
" A monk, under the pretext of being a physician, was very
often out of the convent, and went there only when great so-
iemnilies occuiTed. On a certain feast of Mary, he was assist-
■ iig at the morning prayers. Suddenly he saw the mother of
God entering, her whole person shining. In turning round
the choir, she poured into the mouth of each monk a celestial
liquor wh.ch strengthened them to sing the praises of God.
But when she paused before him, she went away without
stopping, and without imparling to him this liquor, telling him
that the refreshmenls of tiie Paradise were not granted to
those who like terrestrial enjoyments.
" He felt so son-y, that, reflecting with himself, he was con-
verted. He amended, and practised mortification, keeping
strictly his eel?, and leaving it only by the permission of his
Superiors. Also, at the next feast of Mary, he was happy
eiiough to see her again turning round the choir, and telling
him, ' Since you are amended, ajid prefer ihe celestial to the
terrestrial reliefs, you will partake of the refreshments of
jour fellows.'
" A clergyman, who was fond of delicate meals forbidden
by the rule, saw Jesus Christ in an ecstasy, who offered him a
piece of the bread of the community. He answered that he
could not eat this black bread. Then Jesus Christ soaked it
m the wound of his side, and invited him to taste k. He
foujjd it very good."
(Idem — vol. 3d, p. 347.)
_ Americans, what kind of men can such teachers be. impo-
sing upon the minds of their scholars the belief of so absurd
and blasphemous tales J Aiming at what ? To sanction by
a Divine intervention a fanatical doctrine, bending their souls
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JESUITIaAl UNVEILKD. 57
to iheir will and caprices. They will tell that they aim to
i-each the highest piety, in observing the smallesl. rules acm-
puloasly. As to us who know them, we answer them by these
worcis of Christ : " Wo to you, Scribes and Pharisees, hypo-
crites ! who pay lithe of mint, and anise, and cummin, and
have let alone the weightier things of the law, judgment, and
mercy, and faith. These things you ought to have done, and
not to leave those others undone. Blind guides, who strain
at a gnat and swallow a camel! Wo to you, Scribes and
Pharisees, hypocrites ! because you make clean the outside
of the cup and of the dish : but within, you are full of extor-
tion and uncleanness. Thou blind Pharisee, first make clean
the inside of the cup and of the dish, that the outside may
become clean. Wo to you. Scribes and Pharisees, hypocrites !
because you are like to whited sepulchres, which outwardly
appear to men beautiful, but within are full of dead men's
bones, and of al! filthiness. So you also outwardly indeed
appear to men just : but within you are full of hypocrisy and
iniquity." Saint Matthew xxiii. 23, 24, 25, S6, 27, 28.
Americans, you will see farther that they are Scribes and
Pharisees; that they deserve all these maledictions of Christ.
Section XI. — We are Manure, Shell-Snails, and Hogs.
" What have we been ? An impure seed. What are we 1
A vessel of filth. What shall we be? The food of the
worms. Here is a deep matter of meditayon. The Pope
Innocent exclaims : ' 0, miserable and shameful condition of
human Bature ! Let us consider herbs and plants : they bear
flowers and fruits, but our bodies only obscenities • • ■• they
yield oil, wine, balm, smell delightfully, but our bodies are a
sink of excrements and stench !'
{Idem— vol. 2d, p. 180.)
" We are a deal of mud and filth Our body is a
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hog, which foela satisfied only in rolling conliniially in the
mud; a shell-snail, living only wilhin excrements."
(Idem— vol. 3d, p. 239.)
If the Jesuits lower down so ignominiously their body, we
are proud of ours ; respectful towards it, and grateful to God
who granted it to us as the sanctuary of our soul— his living
image We believe that our hody is higher in the scale of
creation than manuie, shell-snaila, and hogs. We believe
that the propensities and faculties of our body have been
wisely de'^tined by God to the preservation and reproduction
of our kind to lue again in our children when we depart
from this world to anotiier.
Section XII. — Humility.
" To be humble we ought lo practise the external morti-
fications used among us, to kiss the feet of our brethren, to
eat below the table, or kneeling, to lay down at the door of
the refectory, and so on."
(Idem — vol. 2d, p. 257.)
" We must imitate Saint Francis Borgia, who, traveling with
the Father Buslamant, was necessitated to lodge in a mean
inn, where they found only two straw trusses lo sleep on, and
in a narrow and dirty corner of the house. The Father Bus-
tamant, who was very old and had gotten an inflammation of
the lungs, coughed and spat all the night. At several times,
he, thinkmg he was spilling against the wall, spat on the face
of the Saint, whos nevertheless, said nothing, and did not turn
his face away. When, in the morning, the Father Bustamaut
ea* the face of the Saint, he felt so ashamed and sorry that
he was inconsolable ; but the Saint, who was pleased as much
as his fdlow felt shame and sorrow, told him 'be quiet,
Father Bustamant, for I assure you that nothing in the room
was more worthy your spittle than I.' "
(Idem— vol. 2d, p. 255.)
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This is oneof the degrading doctrines of the Jesuits. Can
a man, prizing and respecting his dignity, kiss the feet of his
fel tow- creatures "i May a man knowing that he is a son of
God, a brother of Christ, either fraternize with the dogs in
eating below the table, or kneel before Superiors, or lay down
on the threshold of the door of a refectory, identifying him-
self with dust and mud ? Can we look but pitifully at the
degradation of Saint Francis Borgia, who would not turn
away his face, and was intoxicated with delight under the
spittle of the catarrhous Father Bustamant ? Can we believe
with the Pope and the Jesuits, that such fanaticism and insult
to God was a title to canonization, to the credit and power
of Saint Francis with God? Certainly not. Such belief
would be injurious to God.
Section XIII. — Revelation of One's TAoagAts and Feelings.
" We must neither step, nor drink a drop of water, without
the permission of our Superiors. In a very holy convent.
Saint John Cilmacus found monks who carried a copy-book
hanging upon their girdle, in which, every day, they registered
all their thoughts to communicate them to their Superiors.
" We are bound by our Constitutions to do the same ; and
this obbgalion is so important that Saint Ignatius says, ' that
be reflected on it a long while in presence of God.' "
(Idem — vol. 3d, p. 392.)
" Let the monks," adds Ignatius, " keep open not only
their rooms and trunks, but their conscience. [4. p. Constit.,
c. X. i S5.\ They must conceal nothing from the Superiors,
neither their outward nor their inward acts." [6 p. Constit.,
" He considers this obligation so essential a one, that he
" In the fifth general assembly of our Company, our ancea-
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60 JESUITISM
tors declare that the observance of thia bond was vital to the
Order." [In Congregatione quinta generale. Can. 17.]
Divine Confirmation of this Doctrine.
"God rewards the revealingof one's thoughts and feelings,
etc. The Abbot Serapio being a glutton, stole often some
rolls to eat in his cell. On 3 certain day, the Saint Abbot
Tbeonas talking about gluttony with several hermits who vis-
ited him, Serapio felt moved and confessed his thefts. Sud-
denly a kind of flamed vapor, bursting out from his breast,
filled the cell with an insupportable smell. ' You see, my
son,' said Theonas, ' that God rewards the merit of your
confession. Pear not the devil will ever tempt you more
by gluttony.' This prophecy was realized."
{Idem— vol. Sd, p. 409.)
Americans, let us draw some conclusions from the doctrine
which this miracle would establish.
When a man believes to be bound in conscience to reveal
his tlinugbts, feelings, etc. ... to others, his soul is half dead.
He will be shortly the prey and blind lool of his seducers and
tyrants, doing right
the seducers and tyr;
having bee
and God (we shall
Order shall be, in tl
Unfortunate novi
^till b
3 violating the
nunity. Knoii
rong according to their will. But
viz., the leaders among the Jesuits,
ig the most deadJy foes of mankind
! that farther), all members of (ho
their hands, tools of crime and destruction.
'ices, in what hands did you fall !
■J XIV. — Friendship is Sinful.
nong us, for whatever cause it may be,
must castigate him
charity, for he injures all the com-
God is so sensitive to our offences
lal, tliat, according to his word, we
i tht
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/esriTJSM uNVBtLED. 61
hurt the sight of his eyes, how much more shall he be sensi-
tive to our injury against a whole community!"
(Idem— vol. 3d, p. 545.}
We must infer from this principle the blasphemous conse-
quences, that God was wrong in putting in our heart the
love of friends, and that Jesus Christ sinned in choosing
Saint John for his friend among his apostles.
0, Jesuits, how unnatural, inhuman, anti- Christian, and
hostile to God, is your teaching !
Section XV. — To Denounce Each Other is a Sacred Obli-
gation.
" The ninth Rule of the summary of our Constitutions ex-
presses that we ought to be very glad, for our humiliation and
spiritual benefit, if our failures or imperfections, or whatever
we may have acted, and being known out of the confession,
are denounced to our Superiors. [Constit. 4, Examen. 58.]
The sixth chapter of the tract of the fraternal c
entitled: "On the rule which binds us to denounce i
diately to the Superiors the feilures of our brethren,"
Fifteen pages octavo are filled with absurd explat
this dreadful doctrine. But not to be too long and tedious, we
will not produce them. See the author — vol. 3d, p. 457, etc.
Americans, let us not forget the title of the cla-saical and
doctrinal code from which we extract the teachmg of the
Jesuits, namely : " Tract of the Christian and Religious Per-
fection." Since the Jesuits consider denunciation ai a Chris-
tian perfection, they will carry out this doctnne wherever
they will prevail. Then what will happen T
A system of denunciation will be organized in society.
Friends shall betray and denounce their friends, sons their
fathers, daughters their mothers, wives their husbands, hus-
bands their wives. Hatred, vengeance, and intestine war.
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62 JESUITISM
will be stirred up. Society and families will present a wide
field of contention and strife. Wiinesa the past and present
history of Europe.
O, Jesuits, what enemies of mankind you aret
Sect. XVI. — To Die to One's Family is a Sacred Obligation.
" If, at the imitation of Jesus Christ, you are dead to your
natural parents, why will you," says Saint Basilius, "keep
correspondence with them J If you wish to reestablish in
your heart their love, which you threw off for the sake of
Jesus Christ, are you not prevaricators 1 Do not, for their
love, leave your divine calling ; for less or more you will
forsake ihe spirit of your profession. The blessed Mary and
Saint Joseph did not find Jesus Christ among his kindred or
those of his acquaintance. Saint Luke, xi. 44."
{Idem — vol. 2d, p. 40f5.)
Coafirmatioit of this Doctrine hy Examples of Saints.
"Saint Francis Xavier, in going to the Indies, passed at
tweUe miles distance only from his paternal home. Not-
withstanding, he refused, in spile of all solicitations and
entreaties, to go from his road to visit his kindred and mother,
though he knew full well that, not availing himself of this
opportunity, never more should he see them.
" Father Lefevre did the same in passing at fifteen miles
from the paternal home.
" Saint Ignatius being necessitated to go to Loyola, refused
to visit his brother and lodged in the hospital."
(Idem — vol. 2d, p. 406.)
"A lioly hermit, named Syriacus, bearing a knock at the
door of his cell, and knowing it was kindred who visited
him, asked God to prevent them from seeing him ; then he
opened the door, went out unseen, and fled far into the wil-
derness, coming back only after their departure.
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JESUITISM UNVEILED. 63
" The sisler of Saint Paciime came to see him and get
aome of his news ; he ordeied the porter of the convent to
tell her that he was well, and that she go back in peace."
(Idem— vol. 2, p. 408.)
"A hermit getting a big pack of letters from his native
country, which he had left fifteen years ago, threw it into the
fire, exclaiming : ' Vain thoughts of tenderness for my country
and family, burn with these letters so that you never can se-
duce me.' Not only had he not read one of them, but not
even seen their address, lest the sight of them should trouble
his inward peace and quietness."
(Idem— vol. 2d, p 10<^ )
Slime Co-njirmatwn nf the same Doctrine.
" The Father Kibadeneira relates a pleasant fact which
happened to one of out monks, who, loMng tenderly bis '
mother, -Msited her at Messina Oa a certain day, he entered
n a church where a bedlamite was exorciaed before a large
coiigtegation He began to aid the piiest in conjuring and
thieatening the deul in the name of God The only answer
the de\il returned hirn was to counleifeit the voice of a child
calling his mother All the assistants who knew this monk,
and the cause of bis vmit, understood immediately the mean-
ing of ihis aniwer, and laughed He remained ashamed and
without countenance."
(Idem — vol. 2d, p. 412.)
Section XVII,— To Hale One's Family is a Sacred Obli-
gation.
" AH, says Saint Ignatius, who enter into the Company of
Jesus are bound not only to profess that ihey renounce their
father, mother, kindred, friends, and all that they possess in
the world, but to believe that these words of Christ relate to
them: 'He that hales not his fatlier, moihrr, pvon bit own
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soul, cannot be my disciple.' Saint Luke xiv„ 26. Then they
must apply themselves to reduce ail feelings inspired by flesh
and blood towards their parents, to the bonds of Christian
charity. They must consider themselves as dead to the world
and its iove ; as living exclusively for Jesus Christ, and to
whom Christ is father, mother, and all things.
" Not only our bodiea, but our hearts, must leave the world.
... It is very important for a monk to avoid ihe correspond-
ence and visits of his kindred, because we are not onlynseless
to them, but they disturb the tranquillity and economy of our
life, and tempt us to sin. They entertain us with private busi-
ness, lawsuits, losses, and all their troubles, so much so that we
come back loaded with all their griefs. But worst of all, we
are very much endangered, because the revolution of our for-
mer secular life can, by striking our imagination, open afresh
past wounds, which with difficulty close up again. The sole
view of a person, even of a familiar spot, can call anew cer-
tain ideas almost entirely blotted out by time and distance.
•■ By frequenting our kindred, we take their bad habits and
propensities; our souls get filled with secular thoughts, and
become cold to celestial things ; we lose fervor and firmness
in our resolutions ; in short, we become secular again, accord-
ing to these words of David : ' They have mingled among the
heathens and learned their works. They worshipped their
idols and it caused their loss.' Ps. cvi. 35, 36. You will
easily retain their language, hypocrisy, and behavior. You
already love their idols, which are vanity and self-love. You
already are proud, and you will still look for your own satis-
faction and glory. Are not these symptoms a proof that they
have imbued you with the spirit of the world 1 . . . .
" Again, we ought to avoid communications with our kin-
dred, because the natural tenderness which we feel towards
them draws us too much to their interests. We cannot visit
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them often without naturally being glad of their success, sorry
for their misforlunea, anxious about their welfare, and en-
snared by a thousand cares. We continually ai-e asking, do
they want something ? Will they be successful in getting
such an office ? Will they reach their aim 1 Will they hon-
orably get off from their business 1 All these thoughts, all
these anxieties, enfeeble so much the spiritual man that the
slightest temptation casts us down.
" Then," says Saint Basilius, " we are monks only by the
dress. We have neither the spirit nor the virtue of our pro-
fession."
(Idem — vol. 2d, p. 412.)
Confirmation of this Doctrine hy the Example of Saints.
" A brother of the Abbot Apollo was, on a certain night,
knocking at the door of his cell, entreating him to aid him to
draw up from a marsh one of his cattle, from which he was
unable to pull him. The holy Abbot asked him why he did
not beg this service of his brother living in the world. ' Be-
cause he has been dead fifteen years ago,' answered be, 'And
I,' replied the Saint, ' have been dead and buried in my cell
for twenty years ; then I cannot leave it to help you.'
" Every monk must imitate this holy Abbot."
{Idem — vol. 2d, p. 413.)
" The Tribune of the province of Egypt having imprisoned
the son of the sister of the Abbot Paemen, had promised his
deliverance if the Abbot would intercede. The mother went
to the Brother's, knocked at his cell, and entreated him to free
her son. Psemen neither unlocked his door, nnr gave an an-
swer. ' Cruel, barbarous, inexorable, bad-hearted uncle and
brother,' exclaimed she in her anger. Then the holy man,
turning to bis disciple, ' Go,' said he, ' tell this woman from
me, that Pfemen never got children, and thus does not know
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"O JESUITISM UNTEItED,
the sadness of their loss.' Without any other answer, he sent
her back, her heart full of sorrow."
(Idem — vol. 2i3, p. 415.}
" The Abbot Pastor did the same. He believed that it was
so dangerous to mingle in the business of flesh and blood, that
he would not, in spite of all solicitations, intercede for one of
his nephews condemned to death."
(Idem — vol. 2d, p. 416.)
"God commands us to hale our kindred aa well as our-
selves. Then as we are our greatest enemies, wo ought, for
the same reason, to hale in a holy manner our families. Also
the brother Giles told a layman, willing to embrace the reli-
gious life, the service of God, 'Go and kill your parents.'
Surprised at the answer, he wept and entreated Giles not to
oblige him to commit so dreadful a crime. ' I do not bind
you." replied he, 'to murder efieclually your parents, but
merely in your heart, in breaking the chains of love which
bind you to them.' "
{Idem— vol. Sd, p. 419.)
Divine Confirmation of the same Doctrine.
" A Sorbonne doctor had espoused the religious life in a
monastery of Saint Francis. His mother who spent all that
she possessed in supporting him whilst he studied, and was
now extremely needy, went to the convent deeply afflicted.
iShe wept, lamented, showed her breast, entreated bim by the
bowels which had carried bim. and by all that she had suffered
in laising him, not to cast her off in such poverty. At the first
esisted, but at length felt moved ard resolved to leave the
rent on the nest day. Yet, after the departure of hia
mother, he kijelt before a crucifix, his heart disturbed and full
of soiTow : ' Lord,' said he, ' I will not leave you, and do not
permit that it may happen. I only intend to relievo my mother
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UNVEILBD.
67
in her distress. In praying so, lie saw blood trickling from the
crucifix, and heard a voice telling him, 'You cost me more
than you have cost your mother, for I have redeemed you
with my own blood. Should you leave me for her V
" This monk being gieatly moved by this vision, preferred
Jesua Christ to the natural tenderness and commiseration
which he felt towards his mother. Then he continued to
serve God in his Order, and persevered in his resolution until
his death."
(Idem— vol. 2d, p. 424.)
Section XV ill.— Remedies against the Disease of the Love
of our Kindred, Family .... Father, and MotJier.
" Remain like a dove in your solitude without chains tying
you to the world. Even forget your country, the house of
your family, and (he king will be ravished with your beauty.
Ps. of David xxxiv. 12."
(Tdem — vol. 3d, p. 424.)
" Nothing can take out of our hearts (he love of our fami-
lies, except not seeing them, and breaking every kind of com-
munication with them. We must be separated from them
really and in fact, if we would rid our hearts of their love.
.... It is on account of it. that our Consiitutions expressly
forbid all members of our Society to visit their parents. Let
us be careful to spare our Superiors the importunity of our
kindred. For instance, if they desire from us a compliance
not according to the spirit of our community, let us not send
themjo the Superiors, lest they niay be obliged either to break
with them or to bestow what they ask. Let us be prudent as
the serpent, who, to defend his head upon which he depends,
hides it with all the folds of his body. AJso Christ Bays, ' Be
ye therefore cautious as serpents.' St. Matthew X. 16."
(Idem— vol. 2d, p. 425.)
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Demon.lratim of li, Efimcj of tkm Rtmedk, by Exanfk,
of Saints.
" Surius relates thai the mother of Saint Theodorni tho Ab-
bot, being protected by several Biihopi, had been allowed by
Saint Pacomius, the Superior of the convent, to see her son
Knowing this, the young Theodorus went to the Saint and
told him—. My father, if y„u will that I see my mother, make
It eertain In me Srst, th.t in the d.y of judgment, God will
not judge me on account of this visit.' -You done will b«
responsible,' answered tho hoi, abbot. Thoodorus refused
to see his mother. History is filled with instances of monks
lost hy visiting their families."
(Idem— voh 2d, p. 405.)
Divi,. i)o»„„,„„„ of lie EjKocy of lie ,„, R,^di„.
" Severns Sulpitins relates this dreadful anecdote ■ ' A Gov
emor of Egypt, very rich and honnrable, had been converted
by the abbot John. He felt so moved by the grace of God,
that he left his wife and children and came to the convent
Tour years after he visited them, intending to convert themi
but scarcely was he out of the convent, before the devil caaghi
and possessed him and so violently, that ho tore himself cru-
elly, and his mouth foamed. In spite of the prayers of the
monks, he remained in this dreadful manner during two year.
Having gotten rid of the devil, he went to tho convent for
ever cured of love for his family." "
(Idem — vol. 2d, p. 411.)
Hese are tho principles which the Jesuits teach their novi-
ce, respecting friends, kindred, brothers, sisters, fathers, and
mothers! principles which break all the most sacred ties of
nature and trample under foot one of the most .acred laws
ol God,- prmciples which they wickedly assert to rest on the
Scripture and the gospel, which they declare to have been
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many times divinely confirmed; in short, principles which,
drying up and burning the heart, annihilate the most sacred
duties, the noblest and most generous feehngs ; which attack,
condemn, and destroy ihe most precious gifts gi-anted by God
to our souls ; shake the strongest and most powerful pillars
of society, and cast down all the social order.
Section XIX. — Excellence of theVows of tlie Jesuits.
" Our vows rid us of all cares of the world — that of pov-
erty, of (he care of riches — that of chastity, of the care of
governing a family and raising children — that of obedience,
of the care of disposing of ourselves, in lying without will in
the hands of our superiors.
" These vows lead surely to perfection. Christ appearing
once to Saint Francis, ordered him to make him three offerings.
' You know. Lord,' atiswered he, ' that I have offered all my-
self to you, that I am yours and possess only this dress and
cord, which are yours. What then can I iiffer to you 1 I
would desire for such a purpose, to have one other heart and
one other soul ; but as I possess nothing which I have not of-
fered to you, bestow me some new thing that I may offer you,
and thus obey you !'
■'Then Jesus Christ bade him to look in his breast and
offer him what he should find. The Saint obeyed, and drew
out a large gold piece, which he iramediately offered Jesus
Christ. The Saviour ordered him twice to do the same, and
he finding each time a new and similar gold piece, which he
imm^iately offered him. Jesus Christ declared to him that
the three gold pieces signii^d ' obedience,' ' poverty,' and
' chastity.'
(Idem— vol. 3d, pp. H2, 113.)
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70 JESUITISM UNVBll.ED.
Section XX.— The Vows of Religion are so VaUahle that
they Remit Sins wii/iout previous Covfi:ssion and Ahsolulioii.
" The vows of Religion are so valuable and meritorious be-
fore God, that Saini Jeromius, Saint Cyprianus, and Saint
Bernard, term them ' a second baptism,' and that the theolo-
gians teach that these vows remit all sina so efficaciously, that
if we died soon after having taken them, we should not be
purified by the flames of Purgatory, but should go straight to
beaven in the same manner as those who die immediately af-
ter their baptism.
" This doctrine must not be understood of tlie effect of the
indulgences attached to the profession of the vows, for a ' plen-
ary indulgence' is bestowed upon the novices when they take
the religious habit. It is lo be understood of the proper meiit
of the vows themselves, which is so great, so excellent, that
without the help of indulgences, it is sufficient to satisfy tbe jus-
lice of God for the pain dite to our sina. This opinion, which
is solidly based in itself, is stili confirmed by the following re-
port of Saint Athanasius, extracted from the life of Saint
Anthony."
Divine Confirmation of this Doctrine.
" This great Saint had on a certain time a vision, in which he
thought he was carried by angels into Paradise. The devils
were opposed to it, accusing him of some sins which he had
committed in his worldly life. But the angels answered the
devil — ' If you have to accuse him of some sins committed
aft»r his reli^ous profession, you may bring opposition, oth-
erwise you may not, for all his former sins are forgiven. He
has satisfied entirely this debt in professing religion.' "
(Idem — vol. 3d, p. 118.)
The Jesuits maintain that they are the chief Catholics, the
main soldiors of the Boman Church, consequently ihe strictest
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believera of this Church. However, it is an article of faith,
that the sins commitIe<l after baptism are remiMed only by con-
fession and absolution ; and. in ihe case of peifect contrition,
by the desire of confessing ihem. Then the Jesuits are not
Koman Catholics, they ought to be termed " hereiics." They
still fiom ihe pulpic preach the Roman Catholic doctrine about
ns. How can we explain this inconsistency 1
en further you will read the summary of iheir
doctrines and of their history, you will dincover their motives
and their aim. You will sec that they believe or do not be-
lieve, act or act not, according to the circumstances, and
always according lo their interests. If they teach iheir novi-
ces such doctrines, it is only because they know that in ex-
aggerating the merit and reward of the religious vows, they
will succeed more surely to kindle their imagination.
Section XXI.— Laymen Swim in Mud and Filth, but tTie
Jesuits Dwell in a Terrestrial Paradise,
We regret lo be not allowed to produce many chapters in
which the Reverend Father Alphonsius Rodriguez, proves and
explains the advantages and value of the religious vows, in as-
suring that they give perfection, freedom, , . . that they rid
the soul of the abomination and servitude of Egypt, and of xhn
rivers of Babylon, which drown laymen. Rodriguez confirms
all these pretended demouat rations by the following example :
"Saint Auselme having been on a certain day granted ati
ecstasy, saw a great river where ran all filth and obscenities
of the earth. Its waters were dirty and stinking above all
expraRsion, and its stream was so rapid, so impetuous, that it
canied away all which it met — men, women, rich and poor j
sinking ihem at every moment to its bottom, and rolling them
on without discontinuance.
" The Saint, surprised at this sight, i
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JESUITISM UNVEIl.E
ing ihese unfotlunates rolled on in tins manner, and neverthe-
less living, asked how they bruathed. and what was their food.
It waa answered to him, that they fed themselves with the
muddy waters and obscenities in which they swam, and where
they were sunk; and that notwithstanding, they were satis-
fied with such aliment. It was added to him that this rapid
river is the world ; and where men sunk in vice, and drowned
by their passions, live in so strange blindness, that thongh
their continual agitation hinders them from finding some rest,
they fancy they are happy,
" Afterwards the Saint was carried in spirit into a spacious
park, whose walla were covered with silver plating and were
bright. There was in the middle a meadow, where the grass
was gilt, but so soft and fresh that it bended easily to our ly-
ing down, and never faded. The air breathed there was pure
and delightful. Every thing, in a word, was there so smiling
and pleasing that this spot was a terrestrial paradise, and made
one supremely happy. This park and this meadow are the
true image of the religious perfection."
(Idem — vol. 2d, p. 132,}
We feel pitiful when the Jesuits afRrm that we swim and
are sunk in mud and obscenities, but we feel very sorry in
thinking that they deceive so many inexperienced novices,
whom they mislead and tyrannize over, in imposing upon
them such false doctrines, so absurd fables ; we feel initated
for their requesting God so blasphemously, to be witness of
their quackery, Hes and deceitful designs.
SEqjrioN XXII.— Vow o/Pavtrhj while Swimming in Wealth.
" In order that you may not think your reward will be be-
stowed upon you only in the future life, and that a credit will
be required from you, though you pay cash, I ,say that the
poor of spirit will be rewarded not only in the Qih*u- worid.
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JESUITISM USVEILED. 73
but here below, and even most generously. Every body ia
interested, and the present things move us so much, that we
seem to Inse couran-e as soon as we are not excited by some
actual advantage. Therefore, the Son of God knowing our
weakness, would not that those who i-enounce all things to
love him, be not indemnified, even in this life. He says :
" ' Every one that hath left house, or brethren, or sister, or
father, or mother, or wife, or children, or lands, for my name's
sake, shall receive a hundred-fold, and shall possess life ever-
lasting.' St. Matthew, xix. 29, But this hundred-fold must
be understood of the present life, for Christ declares it: 'We
shall receive a hundred times as ranch now in this time, and
in the world to come, life everlasting.' St. Mark, k.30."
I. — Hundred Fold relatively to the Family.
"Really, that is literally true. You have left for Jesua
Christ a house, and now you possess many of them, which
God grants to you for one which you have sacrificed. You
have left a father and mother ; and God grants to you, for in-
demnification, many other fathers, who love you much more,
who are more careful towards you, and watch more atten-
tively over your interests than your former father. You have
left your brothers, and you find here plenty of them, who love
you more than the former, since they love you only for the
sake of God and without selfishness ; but in the world, your
brothers would love you only for their own benefit, and whilst
they would have need of you. You have left in the world
several servants ; or perhaps you had none ; and you find here
plenty of them, who all the time are attentive to serve you.
One of them is your procurer, another your porter, another
your cook, another overseer in the infirmary. And, more-
over, go to Spain, to France, lo Italy, to Germany, to India,
and to whatever part of the world it may be — you shall find
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your house all ready, and wiih the same number of persons
employed to serve you, which a prince of the world has not.
Is not this the hundred fold ii, ihia life, even more ihan the
hundred fold?"
{Idem— vol. ad, p. 153.)
II- — Hundred Fold relatively to Wealth.
" What shall we say now about what you have left J I mean
wealth. Are jou not richer in religion than you weie in the
world 1 In religion you are much more master of all wealth
of the world than those who are its ownera, for they are rather
its slaves than its pi-oprietors. Also the Scripture terms ihem
■ men of wealth,' Psalms Ixsv. 6— meaning that wealth does
not belong to them, but they to wealth They conlinually
struggle to acquire, increase and keep it Tlie more they
heap, the more trouble and an-^iety they have, and even their
plenty, as says the wise min hinder:, them'fiom sleeping
Eccls. V. 2. The monks, on the othei hand, want nothing;
do not care whether the goods are dear or cheap, whether the
seasons are good or bad, and they live (I borrow the words
of the apostle) as having nothing and possessing all things
H Cor. vi. 10. As for rest of the mind, are you not one huV
dred times more quiet than in the world I Ask the men of
the world, even those who seem the most pleased with their
position, and you shall be convinced that they at every mo-
ment are exposed to great many toniradictions and anxieties
of which the monks are rid."
l\l-~Hundred Fold relatively to Honors.
" As to dignities, you are one hundred times more honored
under your religious habit than you could have been in the
world; for the princes, great lords, bishops, and magistrates,
who would have not considered you remaining in the world,
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now .orronna joo i. religion with reg.rd ...d re.pea, and
why ' Because you wear the religious liabit,
.. Again, God gi.e. you ihe hundred fold as to rest and
tranquillity of life. Finally, to speak more properly, he be-
■tow. upon you the hundred fold in everything, and restores
to you with usury all that you have left for his mke."
{Idem — vol. 3d, p. 154.)
What hypocrisy! Do not the Jesuits exhaust all means
of seduction to deceive their novices 1 Do not they trample
on reason, honesty, feeling, and truth, to fire their young, ar-
dent and impulsive imaginations J Do they not trample pro-
fanely on the gospel, the word of Christ, in using them to
sanction, to seal their quackery and falsehoods? What! we
have seen them teaching contempt and hatred to the world,
society, and family. They term the world and society " Egypt,
Babylon;" their advantages, "abomination, muddy waters,
obscenities." They term the parents " enemies of the spint-
ual interest, of their children i" and now they say that their
Order is the philosopher's stone, which changes these " Egypt,
Babylon, abominations, muddy waters, obscenities, condemii-
able family love," into lawful, holy, and spiritual, advantages.
What 1 because they deny their famihes, according to Na-
ture and God pretending that family love is a sinful pleasure,
will tlie, be allowed, and that in the name of Christ, of God,
to enjoy one hundred times in the love of their unnatural fam-
ily I Becanso they vow poverty, will they be allowed to swim
one hundred times more in silver, gold, and property I Be-
cause they wear a rohgious habit, shall the unlawful honors
of th? world be lawful for them ! And it is, I repeat it, in
Ihe name of Christ, of God, a profanatinn of the gospel that
they try to rest this doctrine 1
What a crime!— chiefly when they aim to tie the handa
and feet of these confident and inexperienced novices, by flat-
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JESUITISM UNVEILED.
tenng their senses, after having fired their minda with fanati-
cal and pretended celestial coiisideraiiona; above all, by
painting heaven open over iheir head, if they enter into reli-
gion; and hell reserved ibr tliem if they remain in society, in
iheif families.
Section XXIU. — Vov^ of ChasliCy.— Remedies against Im-
purity.
After having expatiated on the vows of chastity . . . which
dissertation we are not allowed to produce, the Reverend Fa-
ther Rodriguez opens his apothecary and delivers gratis om-
nipotent remedies against the disease of impurity, as follows :
First Remedy. — " We must stand a ceilain while on one
foot, fast, sleep very little, extend the arms tn the form of a
cross, kneel, strike our breasts, pinch ourselves, administer to
our body some lashes ; above all, recite often the following
prayer addressed to Mary :
"■O Virgin! always virgin, always helpful, give us favor
with your Son. Grant us, tender and pure Virgin, softness
of spirit and purity of heart.' "
Second Remedy. — "Likewise to carry iu our pocket a
good book is a powerful remedy. As proof; an old man,
named Nicolas, entered on a certain day into a brothel . . .
but, having in his pocket a New Testament, he was repelled
by the prostitute, who told him that she saw in him marvel-
lous things. Moved by this miracle, Nicolas went to Corinth,
where Saint Andrews cured his bad habits iu obliging him
to fast."— (Idem— vol. 3d, p. 237.)
^ Another very efficacious remedy is an ardent devotion to
Ihe Sain-s and their relics." It is demonstrated by the fol-
lowing instance :
Divine Demonstration of the Egtcacy of this Remedy.
'■ Saint Cesarius relates that a monk named Bernard, who
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Still liyed in the world, went tlirough the country, and was
tempted against chastity. Being but little scrupulous about
it, he was careless in avoiding temptation. However, it hap-
pened that a shrine which he wore customarily hanging upon
his neck, and which contained some relics of Saint John and
of Saint Paul, began to strike his hveastJ As he did not un-
derstand what it was, he did not pay a serious attention to
this admonition, and kept his impure thoughts, until the sight
of some object having averted his mind, the strokes of the
shrine ceased suddenly. Shortly after, the temptation coming
again, the holy relics renewed their strokes, adiiMng him to
repulse bis impure thoughts. Then he understood why (hia
shrine repeated these strokes. Thus ho overcame the tempt-
(Idem— vol. 3d, p. 231.)
Third Remedy. — "Sometimes, to rebuke the devil is
efficacious. For instance, we must say to him ; ' Go back,
demon, miserable. What are you J Are you not ashamed ?
You must be very dirty to present to me so many obscene
fancies.' The reason of it is, that the devil is proud, and
gives up rather than to bear such contempt."
Divine Demonstration of the Efficacy of this Remedy.
" Saint Gregory relates that a holy bishop of Milan, named
Dacius, was passing at C3rinth to reach Constantinople,
Having found, in which to lodge, only a house uninhabited
for a long while on account of the ghosts, he went there with
all his a(tendanis.
"Whilst he at midnight was sleeping, the devils, under
various forms of beasts, began to make a dreadful noise;
several imitated the roaringof lions, several counterfeited the
hisses of serpents, and others the lowing of bulls. The holy
bishop, who had been awaked by such noise, looked at them
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78
with indignation and contempt : ' How admirably you have
succeeded ?' said he. 'You have tried to equal God, and
you have been changed into beasts : you represent exactly
what you are.' ' This jest,' says Saint Gregory, ' confused
them so much, that, disappearing suddenly, they left the
house without coming back a^ain,'
" Saint Athanasiua relates, that Saint Anthony vraa inces-
eantly templed against chastity ; and that on a certain day, a
small negro, dirty, ugly, and disgusting, fell down to his feet,
saying : ' I have defeated a great many people, and you alone
are invincible.' Then the Saint asked him what he was.
The devi] having answered that he was the spirit of fornica-
tion, ' Well,' replied the Saint, ' henceforth, I will despise
you much more, since you are so despicable." The vision
disappeared immediately."
(Idem— vol, 3d, p. 240.)
Thus, some absurd and fanatical gymnastica! exercises of
the body, some prayers to Mary, a great devotion to the Saints,
and a strong faith in the effect of their relics, and some insults
to the devil, are the supreme remedies which the Jesuitical
apothecary contains against the disease of impurity; I do not
say, against love, because their hearts being killed, they do not
feel and do not know what it is, but I mean against their bru-
tal passions. Also their lasciviousness is stopped and radically
cured ! they too are chaste, as ttieir remedies are efficacious !
Ah ! if their tender devotees were less faithful to them, and
less afraid to lower their own reputation in disclosing • • •
indecency did not prevent us to write the mysteries of their
convents, how whitely pure they would shine! What daz-
zling angeJs they would be ! But we mujt seal our lips.
As to ihe ridiculous miracles related, to demonstrate the
efficacy of iheir remedies, we have nothing to say, except
that they are absurd and blasphemous lies. "We ought not to
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be surprised at the impious falsehood of the Jesuits ; for not
to care for truth, provided they reach their aim, is their prin-
ciple. And at what aim they in raising their novices I Tliey
aim to blind their minds and to kill their hearts, to put them
into the coffin of their doctrines, and to bury them in the
tomb of a passive submission and obedience.
Section XXIV. — Laymen Under the Dominion, of the
Devil, but the Jesuits Holy.
"Ati anchorite of Thebaida, who was a son of a priest of
idols, related, on a certain day, to many fathera of the wilder-
ness, that in his youth he customarily accompanied his father
to a temple and witnessed the sacrifices. ' But once,' said he,
' it happened that entering in secretly, I saw Satan sitting on
a very elevated throne, and all the infernal court near him.
One of the chiefs of the devil approached and adored him.'
" 'Whence do you come V Satan aaked him.
" ' I come,' answered he, ' from such a province, where I
have stirred up a sedition, kindled war, and set, all on fire
and in blood. I come to report that to you.'
" Then Satan asked him for how long a time he had done
that. The devil having answered 'one month,' Satan gave
orders to whip him instantly, for he liad lost his time."
" Another approached and adored.
" ' Whence do you come V Satan asked him, ' and what
have you done ?'
•'■1 come from the sea,' answered the devil, 'There I
have eiwjited furious tempests, sunk a great many ships, and
drowned a crowd of people. I come to report that to yon.'
" Then Satan asked this devil what time he had spent to
do that. He answered 'twenty days.' Thereupon Satan
condemned him to tlie same punishment as the first, and for
the same cause.
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"Another devil came, whom Satan questioned in the same
manner a. the others. Thia devil having answered that he
was coming fnim a city, in which nuptials were celebrated ;
that he had sti.red up quarrels and caused the death of many
people, even of the spouse— and all these in ten days— this
devil was whipped too, because he had lost his time.
"A fourth devil approached and adored. Satan questioned
him in the same manner as the others. On the answer that
he came from the wilderness, where having struggled forty
year, m templing an anchorite, be bad succeeded the last
night to make him sin against chastity, this prince of dark-
ness, rising from his throne, hissed him, crowned him, gave
him a seat near his, and praised him extremely on account
of his victory.
"'In seeing that,' added the hermit, ' I thought that the
condition of the anchorites must be much more excellent
than that of the other men. Thereupon, I resolved to fly
iiom the paternal home, and to come to the wilderness.'
" An anchorite having been in a vision carried away into a
mona.siery, where the fiiars were very numerous, saw a crowd
of devils running to and fro through all the monastery. The
angel who guided him, led him to a city which was in the
neighborhood. Being astonished at .eeing there only , devil
who oven rested quietly at one of the doors, he asked the
angel what was the cause of this difference. He answered
htm, that m the city every body obeying the devil, one of
them was sufficient to keep it in sin ; that on the contrary, all
mjnks of the convent trying to resist the temptations, a great
many devils were necessary to tempt and pul! down the fiiars
"A monk being proud of his own holiness, the devil ap-'
peared to him under the form of a handsome woman, who
feigned to have lost her way in the desert. He received her
in hi. cell, conversed with her, and his heart giving up to crim-
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JESUITISM VN VEILED. 81
inal desires, he was ready to yield to them. But the woman
Buddenly disappeared from his arms, crying out. Then he
heard in the air great bursts of laughter, and many voices of
demons, who, to insult him by bitter mockeries, said to him :
" ' 0. anchorite, you raised yourself up to heaven, and now
you are lowered into the abyss 1 Learn, henceforth, that he
who is proud will be humbled !' "
{Idem— vol. 3d, pp. 352-254.)
Section XXV. — Vbv> of Obedience.
" Saint Ignatius, writing about obedience in the third part
of our Constitution, teaches us that we must obey, not only
externally — which is this first degree of obedience — but in-
ternally, viz., in conforming otir will to that of the Superior
— which is the second degree of obedience — that even we
must conform our judgment to his, so much so, that we think
exactly as he thinks, believe all that he orders is right —
which is the third degree of obedience."
(Idem— vol. 3d, p. 266.)
Americans, pay the most serious attention to the explana-
tion of those principles about obedience. Tiien you will see
that they have been the first spring of all the crimes of the
Jesuits, of all their impious and immoral doctrines, of all
their dreadful history.
The author continues as follows :
First Degree of Obedience. — "As to the first degree of
obedience, I say, that we must be very diligent and exact in
doing vrfiat we are ordered to do by the Superior ; even as
promptly as a man extremely famished rushes upon food ; or
like a man who, loving passionately his own life, grasps all
which will preserve it, and even more ardently.
" Our holy founder, writing about the punctuality of oi>e-
dience, says, that when either the bell rings or the Superior
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orders, we ought to be as ready to obey as if Go<I himBelf
called us; consequently, that we must not complete a letter
half-formed. God has showed by many miracles how much
he loves punctual obedience."
" A holy friar writing, the bell rai)g while he formed a let-
ter. He immediately left the letter half formed and obeyed.
At his return be found it completed with a gold dash."
" Another time, Jesus Christ appeared to another friar
under the body of a very handsome child. The bell of Ves-
pers having rang nearly at the same moment, this friar left
him to go to Vespers. It happened that in coming hack, he
found in his cell this divine child, who told him : 'I have
remained because you went out ; but I would have gone out,
if you should have remained.'
"Another friar, having been favored with a similar appa-
rition, and having left the infant Jesus with the same motive,'
found him at his return, under the form of a young man,
who told him : ' As much as I have grown since you left me,
so much I have grown in your soul, and that on account of
the punctuality of your obedience.'"
■(Idem— vol. 3d, p. S67.)
"Saint Ignatius wills that we obey vrith punctuality, not
only either the ringing of the beJl, or the voice of our Supe-
riors, but the smallest sign of their will."
(Idem— vol. 3d, p. 267.)
Second Degreeof Obedience.— "The second degree of
obedience consists first, in an entire conformity of our will
to ijiat of our Superiors, so well that ours may be identified
with theirs.
"Second, in an entire conformity of understanding to
theirs, and in the identification of our feelings with theirs.
We must believe that all which they order is right, submit
our judgment to theirs, and that so strictly, that ours may be
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ruled by theirs. The proof of it is that we are a burnt sacri-
fice : then the whole victim ought to be consumed. Though
the eyes of Saint Paul were open, he saw nothing in entering
Damascus; likewise, we must see nothing though our eyes
may be open. We must judge nothing by ourselves, be led
by our Superiors, and lay motionless in their hands,"
(Idem— vol. 3d, p. 267.)
Americans, you see what lovers of freedom are the Jesuits,
what kind of republicans they may be. However, they appa-
rently praise your liberal institutions, and for that you give
them your children to educate. Later, when you shal! regret
it, and shall bewail your confidence, you will try to paralyze
the consequences, but it will be too late ; the evil will be
irremediable, perhaps, as it is now in many liberal countries
of Europe. You believe they love your Republic — how
much you are mistaken ! Really is it possible, that men
holding such principles about obedience, can like your polit-
ical institutions, and are fitted to raise your Republican youths,
or fit to inculcate into tbem the love of their country, of the
wise freedom, for the conquest of which their ancestors have
shed their blood, and which they have bequeathed to thei'r
posteniy 1 O ! certainly not. We could believe, rather that
the absurd and impious tales which they impose upon their
novices are true and holy miracles, than to believe that they
will and can bring up as good citizens, the youths whom
they educate. The cakmitons consequences of the teaching
of the Jesuits, still, are but little palpable in this Union ; but,
Americans, beware — they are artful, and have bonowed a
false skin.
Third Degree of Obedience. — " Saint Ignatius ourfounder
in teaching us, says: ' There are in religion two kinds of
obedience, viz : the imperfect and the perfect. The first has
two eyes, but, to its own misfortune, the second is blind ; but it
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84 JGStriTIBH UNTEILED.
is precisely in its blindness that its wisdom and perfection con-
sist. The first reasons on the orders, the second obeys with-
out reasoning. The first is always more inclined towards one
thing than towards another — never stands indifferent ; the sec-
ond is like the tongue of a balance, standing without inclining
to one side or another, and is always ready to execute what
is ordered. The first obeys externally in executing what is
ordered, but disobeys internally by the resistance of its mind;
thus it desen-es not lo be termed obedience : the second per-
forms not only what is ordered, but submit its judgment and
will lo the judgment and will of its superiors, supposing
always that they are right in ordering what they order; it
neither searches reasons why to obey, nor gives attention to
the reflections coming to its mind, but obeys merely for the
consideration that it is commanded, and because to obey in
this manner is to obey blindly. This is the blind obedience
which the Saints and the teachers of the spiritual life recom-
mended to us so earnestly, and of which they have given us
(Idem — vol. 3d, p. 280.)
' Moreover, when we term this obedience a blind one, we
do not pretend that it mtist be submitted to all thmgs vihich
could be ordered, though they should be criminal, for that
would be a dangerous eiTor. Saint Ignatius tays so ex-
pressly — we call ibis obedience blind, because, m all cases
in which we do not find a sin, we must obey simplj , and with
out reasoning; supposing always that what is oidered is
a^eeable with the will of God. and not look for another
motive, except the obedience itself and the commandment.
(Idem— vol. 3d, p. g80.)
This explanation is hypocritical, for the Superiors of the
Jesuits will never order a ciirae without exhibiting reasons
which win justify it, and will change it into a virtuous deed :
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JESUITISM UNVEILED. OO
their doctrines and history, which further shall be
expo,.d.
" Cassinus teiras the blind obedience ' an obedience without
discussion and examinalion,' because we must execute what
is ordej^d without intruding ourselves into the seeking again
and examining the motives. Saint John Climacua says the
some, viz., ihat obedience is a motion of the will without dis-
cussion and examination, a voluntary death, a life rid of all
kindsof curiosities, and a deprivation of one's own discerning.
" Saint Basilius, on these words of Jesus Christ, addressed
to Saint Peter, and to ail Ecclesiasiical Superiors in his per-
son, 'Feed my sheep' — St. John, xxi. 17 — says, that aa the
sheep yield to the leading of iheir shepherds and follow them
wherever they intend to lead them, in a like manner, a monk
must yield to the leading of his Superiors and apply himself
to obey plainly, without reasoningabout what liiey prescribe."
"Saint Bernard, writing on the same obedience, saya that
the perfect obedience, chieily for the beginners, ought to be
without discernment, namely, adds he, that you nr
neither what you are ordered, nor why you a
but apply plainly yourselves to accomplish faithfully and
submissively what you are ordered to execute."
" The true obedience," says Saint Gregory, " examines
neither the commandments of the Superiors, nor their inten-
tions ; because he who has abandoned the direction of him-
self to his Superiors, is never more pleased than in executing
what they have ordered. One does not know what it is to
interppse one's own judgment when one knows how to obey
with perfection."
(Idem — vol. 3d, p. 281.)
" Saint Ignatius, intending to instruct us about the duty of
obedience with palpable things, uses two comparisons very
proper and very useful to that purpose. ' Let all those,'
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JESumsM
flays he, ' who live in obedience, be convinced they ongbt to
yield to the leading of Divine Providence by the way of the
Superiors, as a dead body which yields to an arbitrary
handling and carrying out indifferently.' "
" This comparison is also made by Saint Francis, who taught
it often to his monks, using these wbrds in Christ : ' You are
dead and your life is hidden wilh Christ in God.' Col. iii. 3."
" EfFeciively, a true monk ought to he so dead lo the world
that his entrance into religion may be called a civil death.
Then, let ns be as though we were dead. A dead body sees
not, answers not, complains not, and feels not. Let us have
not eyes to see the deeds of our Superiors. Let us he with-
out a word to reply when we are ordered. Let as not com-
plain, and when we feei displeased at an order let ua stifle
the feeling. Ordinarily the dead bodies are buried with the
oldest and most worn-out winding-sheets ; a monk must be
the same for everything ....
" Again, Saint Ignatins says (and it is the second compari-
son which he nses) : ' We must yield to our leading by Divine
Providence, declaring his will by the mouth of o»r Superiors,
as a stick which one nses to walk. The stick follows eveiy-
where the one who carries it. It rests where he puts it, and
it moves only as the hand which holds it. A monk ought to
be the same : he must yield to the Jeading of his Superior,
never move by himself, and follow always the motion of his
Superior; wherever he may be placed, charged with a high
or low employment, he must keep this place or employment
without reluctancy. If the stick which supports you when
you walk, would resist even slightly your will, and would
intend to go to the left hand when you go the right, it would
be more cumbersome to you than useful. Soon you would
throw it away.
" Likewise, when yo« resist the hands of yonr Superior;
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JESUITISM CNTEILBD. 87
when you show reluctancy for the places, emi.loymenta, and
charges assigned to you; when in your actions, will, and
judgment, he finds opposition to the motion which he intends
to impose upon you, certainly you are more cumbersome to
him than useful. Consequently, if you stand in such a spirit
of indocility, you will shortly he tiresome to all the Superiors
who govern you. and nobody being either pleased with you
or able to make use of you, everybody will try to get rid of
you. Thus, you will be tossed from one house to anoiher.
" One carries a stick, because, bending itself, it is slight in
the hands. A monk must be the same in the hands of the
Superiors.
" Saint Basilius treating the same subject uses another and
very right comparison. 'A house-builder,' says he, 'uses
according to his own will the tools of his art, and it has never
been seen that a tool has les.sted the hands of a mechanic,
and has not bent itself to all hi. motions. Likewise a monk
ought to be a useful tool, and malleable to his Superior who
IS using a ".piutual building Mo.eover, as the tool does not
choose Its office, in like mannei a monk ought not to choose
his emplojment, but leave entirely this care to his Superior.
' Finally ' continues this tather, ' as the tool does
the absence of the mecbamc, bees
V
Itself and has onlj that which it receives from the mechanic;
m the same manner, a monk ought neither to do anything
without being otdeied by his Superior, nor dispose of him-
self even momentarily for the smallest thing, but to comply
always ^and in all circumstances with the movements and
direction of his Superior.'
" Behold precisely the obedience of the monks. And apro-
pos of it, I remember that one of our fathei-s, who having been
a long while Superior among us, said, that for fifteen years
he had never given to the monks the reason of his orders.
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" We read in the life of Saint Tgnatiiis, that being General
of the Company, he assured several times, that if ihe Pope
ordered him to embark in any boat whatever, anchored in the
harbor of Ostia near Rome, and to sail on the sea without
mast, without sails, without oars, without rudder, in one word,
without the instruments of navigation, even without food, he
would obey immediately, and not only without anxiety and
repugnancy, but with a great internal satisfaction."
(Idem— vol. 3d, pp. 285-287,)
" The following will confirm what we have said r
"When the^ Abbot Nisteron entered into religion, he told
himself: 'I profess, now, that T and the ass of the monastery
are identical. All which is put upon his back he carries,
whether it may be heavy or light he does not murmur or resist.
He bears wiihout resentment the blows of the slick which are
inflicted upon hirn, and ihecontcmpt of every body. He works
incessantly, and is satisfied wiib a pinch of straw granted to
him as food. I ought to he in the same disposition of spirit.
Again, as an animal of burden does not go wliere he wishes to
go, does not rest when he wants it, does nothing that is pleas-
ing to him, and obeys always ; in like manner a monk ought
to submit in all things, to the orders of his Superior, and as
an ass works, rests, and eats, for the service of his masler and
not for his own interest ; in the same manner, the work, the
rest, the sleep, in short, all the life and actions of a monk ought
lo reach a sole aim, ihe benefit of religion, of God, and not
his own.'
J' Surius, in the Ufe of Saint Melany, relates an instance
which he daily related to his nuns :
'■'A young man went on a certain day, to one of the fathers
of the wilderness, asking permission to enter into religion.
The holy old man, to show bim in what disposition of spirit he
should be, ordered him to strike a statue which was near his
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JESUITISM UNVEILED. 89
cell He obeyed. Then the old man asked Lim if the statue
had either complained or resisted. He answered, " No."
The old mat! ordered him to renew Lis blows, and to
add insults to strokes. He obeyed. After this exercise
was repeated three limes, he asked him if the statue bad
showed either any impatience or resentment. The young
man answered, "No," adding that a statue is incapable of
feeling.'
" ' Then the old man told him : " If you can bear without
murmuring, without complaining, without reluctancy, that 1
should treat you as you have treated this staiue, remain, I con-
sent to It, you will be my disciple ; if you cannot bear it, go
back to your home, you are not fitted for the religious life." '
"Saint Gertrude entreated God to soften her Superior,
whose behavior was very exemplary, but who, ordinarily, was
cross and rough. Our Lord answered her : ' I will not rid her
of a defect which humiliates }ier, and withal, is useful to you.'"
(Idem— vol. 3d, pp. 295, 296.)
"Au old hermit had a vision of heaven. There he saw
four classes of the just. The highest was that of the obedient.
They wore gold chains, necklaces, and were more glorious
than the three other classes."
(Idem — vol. 3d, p. 299,)
The author fills four chapters of seventy pages each, to
prove by the Scriptures and the reason, that the Superior of
the Jesuits ought to be considered as God himself; that they
must obey him as God himself; that they are as criminal in
disobejiing him as in disobeying God. And having written
on the obligation of blind obedience, even when it injures our
health, he tries to confirm this last doctrine by the following
" A tyrant having cut off the breasts of Saint Agathe, Saint
Peter appeared to her in prison under the form of a venera-
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JEBDITISH CNTEILED.
He old man, and wi.hed to core her. She would noi, anawop-
ing him that she had never used corporal remedies."
(Idem — vol. 3d, p. 346.)
■" '^'"^ before you the organization and ad-
mm,strat,on of the Jesuit.—thoir artfulne,, in getting novice,
—the tool, with which the, begin to work upon their. oul._
the degrading bodily exercises to which they .ubmit them—
the wrong, unnatural, and anti-Christi,,, doctrine, by which
they mislead and delude them. I have represented the Jes-
nils imposing upon the mind.of the.e unfortunate novice, the
belief, that the mystical science and perfection are acquired in
thirty lessons; that prayer i. an organic exerci.e ; that they
ooght to be bound to mystical conversations, to be without
eye., to .peak with affectation ; that the Je.oitical Order hold,
from God the .ublim. mission to cast down Protestantism-
that the roles of their Order are perfect, the Order itself a
divine one 1 and that, to deny its divine perfection is a heresy
consequently that its smallest rule, ought to be observed scru-
pulously i that we are manure and pigs ; that humility con-
sist. m ki.sing the feet, in eating below the table, in lying
down at the door of , refectory, and so on; that they ooght
to reveal all their ihonght. and feeling.; that friendahip ia
condomnable and denunciation a sacred duty; that to die to
their familie., even to hate them, are sacred obligation,; that
they must not write to their father., mother., etc., or vi.it them,
or think of them, because those are the boat remodie. again.t
the diiea.e of their love ; that the religious vows are sublime,
for Ihe reason that they rid them of the care of wealth of
raising a family, of directing thomselve. ; that these vows are
valuable enough to remit sin without previous confession and
absolution , that laymen swim io mud and filth, that wealth,
pleasures, honors, love of one's family, which they declare un-
lawful m society, are lawfal in the Jesuitical family. I have
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exposed to you the absurd remedies wbich they apply to cure
the brutal paBsions of their bodies, aud the proofs whicli they
give of their efficacy. I have related to you the instaDces
which they allege to demonstrate divinely, that laymen are
under the dominion of the devil, but themselves holy. I have
showed their teaching on obedience, which doctrine kills in the
human soul all the noble faculties with which God gifted U3.
Now, Americans, draw the conclusions. Judge for your-
selves whether I was right or wrong in telling that the houses
of noviciate of the Jesuits are novel and monstrous butcheries,
where they immolate, not animals, DOt human bodies, but
souls created in the likeness of God ; that their noviciate is
a kind of pneumatic machine, extracting one after another all
the faculties of the soul; that their novices having been
wrought upon, are in the world with living bodies but with-
out souls, having left them at riie disposal of their Superiors,
and being merely tools in tlieir hands and blind executors of
their arbitrary, capricious, and criminal orders. Judge
whether the moulders and moulded, the masters and disciples,
are not monsters in society — whether the doctrines which
they hold and scatter all over the world, in preaching, con-
fessing, teaching, invading families, are any thing else than
monstrous and subversive of society. They are so dreadful
that strength would fail us, and our pen would fall from our
hand, if the obligation lo unveilthem were not imposed upon
us by the highest and most imperious considerations, namely,
the interestsof religion, of society, of the American Republic.
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JESUITISM UNFEILBD.
CHAPTER VI.
SUMMARY OF THE DOCTRINRS WHICH THE JESUITS HAVE HELD
AND STILL HOLD, HAVE TAUGHT AND STILL TEACH.
Section I. — Impieties.
•• We can wiih difficulty determine when we are, stricily
speaking, obliged to love God."
(TheR.P.JesuitJolinCardenas— Crisis Theologica, p. 241.)
To us it is very easy. Good sense informs us that we are
bound to love God as soon as our intellect can appreciate his
gifts, and our hearts feel gratefulness. Then we must infer
that the Jesuits want good sense and feeling.
'■ We are bidden rather, not to hate God, than to love bim."
(The R. F. Jesuit Anthony Sirmond— Defence of Virtue,
Tract S, sec. I.)
^ Christ, however, answered the doctor of the law asking
him what was the first and great commandment : " Thou shalC
love the Lord thy God with thy whole heart and with thy
whole soul, and with thy whole mind. This is the greatest
and first commandment." St. Matthew xxii. 37, 38. We
must conclude that the Jesuits, in holding an opposite doc-
U'me, not only are not Christians, but profess the deepest
contempt for Jesus Christ, his gospel, and style ibemselvea
ironically '■ The Society of Jesus."
" We may act by fear and hope" (consequently without
love).
(Xhe R. F. Jesuit Anthony Sirmond, in the aforesaid book.)
■Tis not surprising that the Jestiils, despising Jesus Cbriat,
despise Saint Paul writing in his first epistle to the Corintbian
X. 31 : '■ Whether you eat or drink, or whatsoever else you
do; do all things for the glory of God." But when we act
Without love, only by fear or hope, we do not glorify God;
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we are slaves working at the sight of the whip,
ties moving but by money. Again, are we not sons of God 1
May we throw off this noblest of our titles, without offending
our father f And, to act without love is k not to throw off
this title ?
O Jesuits, you are very logical in not loving God, since you
condemn the love of your families .... fathers and mothers !
" We are not bound by feeling to love God."
(The R, F. Jesuit Anthony Sirmond, in the aforesaid book.)
If we are not bound by feeling to love God, how will we be
bound by feeling !o love our fellow- creatures, fellow-citizens,
friends, kindred, fathers, and mothers? Does not such doc-
trine grind the human heait ? Are not the ties binding the
members of the same family, of the same nation, of all man-
kind, to one another, thus rudely broken t And, can thus a
family, a government, society, stand even for a short time f
But let ua not be astonished that the Jesuits hold this doctrine,
for let us recollect that their hearts have been killed during
their noviciate, when their masters taught them forge [fulness,
contempt, hatred, for society and their own family.
" If yoa believe by an invincible error, that God orders
you to blaspheme, blaspheme."
(The R. F. Jesuit Casnedy — Theological Judgment. Ex-
planation of the first commandmont of God.)
We have delight in our belief, that not one among our fel-
low-creatures, civilized or uncivilized, is ignorant and savage
enough to think that he is ordered by God to blaspheme.
We /eel sorry in being obliged to say, that the proposition
of Jesuits is an insult to the human family and a blasphemy
against God.
"A penitent cur
being carried on t
for passion prevents him fii
[ing his Maker,
and, in his anger
is words, will .
Kjly sin venially,
1 appreciating i
vhat be says."
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94 JESUITISM UNVEILED.
(The R. F. Jesuit Ecietiiie Bauriy. — Somme ties poches,
ch. V. p, G6. Work publi-ihed in leM.)
Anger prevenrs him from appreciating what iie says ? But
does not he admit the consequences who holds the principle 1
Does not he will the effects who wills the caused And it ia
the case when a penitent becomes angry.
"Jesus Christ may say to you: 'Come, blessed of my
father. You have lied and blasphemed, believing thai I had
ordered you to lie and to blaspheme.' "
(The R. F. Jesuit Casnedy— Theological Judgment.)
O Jesuits, Low far you are from the love of God ! Can
you dare to blaspheme your Creator so dreadfully !
" Absolution must be bestowed, though an ignorant peni-
tent does not know or believe expressly the mysteries of the
holy Trinity and Incarnation."
(The R. F, Jesuit Lessius — Sacramentum ptenitentite,)
But if this penitent does not know expressly the mysteries
of the Holy Trinity and Incarnation, he will not know the
rayslory of Redemplion; not knowing ihe mystery of Re-
demption, he will not know what is the absolution, by whom
it was instituted, and by whom he will receive the forgive-
ness of sins. Then, in confessing and being absolved he will
act as an unreasonable being.
We suppose, reply you, that he knows and believes onder-
standingly these mysteries. If we understand your meaning,
you will know and believe these mysteries in his stead,
namely, he will give you a kind of power of attorney to do his
spiritual business, but in matter of faith it is not so. Jesus
Christ said to the blind man : " Thy faith hath made thee
whole." St. Mark x. 52. As you see, it is not a question of
the faith of the priest, but of one's own. St. Paul says:
" Even the justice of God by ihe faith of Jesus Christ, unto
all and upon all ihem that believe in him : fi.r there is no dis-
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tinction, for all have BinneJ, and do need ihe glory of God.
Being justified gratis by his grace through the redemption
that is in Chmt Jesus, whom God had set forth to be a. pro-
pitiation through faith in his blood to the showing of his jus-
tice for the remission of past sins. We account a man to be
justified by faith." Epistle to the Romtins iii. 22-28. These
texts mean most clearly our own faith, and not tie faith of
the others, not an implicit, but an explicit one.
Reverend Fathers, we should be very much astonished at
your absurd distinction if we did not know that you, accord-
ing to your rules and \ow8, must know and believe only
what know and believe ^our Superiors. It is very logical
that you cany out among Christians those principles, which
generate the deepest ignorance, blindness, and tyranny of
intellect, and kill with the reason, the individual freedom.
" The Ohnstian religion evidently is credible, but not evi-
dently true because it teaches obscurely or teaches obscure
doctrines. Again he who professes that the Christian reli-
gion is true, must confess ihat it evidently ia false. Infer,
then, that at least, it is not evident a true reli^on exists in tho
world :' for in what manner do you hold that among the vari-
ous religions the Christian is the most probable ? "Were the
oracles of the prophets inspired by God? And if I deny the
prophecies . . . 1 If I maintain that the miracles attributed
to Christ are not true V
(Th6se Philosophique des Jesuites de Caen, Soutcnue au
College Bourbon.)
Reverend Fathers, you attack the learning and teaching of
the universities ; you found colleges everywhere ; you pri-
vately and cunningly insinuate and make public, by your
creatures and Jesuits of the shovt gown, among all ranks of
society, that you are the most learned and best teachers ; yofl
daily deliver lectures on piiilosophy— (lien we arp very much
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redibl
; " That the conclusion may
Hgvvever, you say ; " The
lly t (still) it is evidently
th C what is not evidently
ion is contrary to
infer this conclu-
videmly credible —
srm if the argument
96
astonished at your reasoning. We must infer, either that
you do not know, or have forgotten ihe first rules of logic, for
you say: " The Christian religion evidently is credible, but
not evidently true." Eeveiend Fathers, listen to ua. The
third among ihe old rules of the syllogism (I quote them be-
cause [hey are your beloved, as all are which are superannu-
aled), this third rule, I say, is this : " Nunqui
dium conclusio fas est.'
not contain the middle
Christian religion is iii
credible." Then you
true, is evidently
sion : ihen the Christi
which conclusion contai
is logically performed.
But it is not all. You say that " the Christian religion is
not evidently true, because it teaches obscurely or leaches
obscure things." Certainly, the essence of the dogma being
impenetrable, these doctrines are not evident, but their truth-
fulness is evident since what God teaches is evidently true.
And as— if 1 am not mistaken— you admit that Christ ia
God, then the religion which he taught is evidently true.
You add that he who professes that " the Christian religion
is true, must confess that it evidently is false," etc. We
deny such auti-Chrislian conclusion, because it is contrary to
the rules of logic and to good sense, and are compelled to
pioclaim that you are most illogical. "When, on the other
hanj, you dare afBrm that " we may not hold, that among the
various religions the Christian is the most probable," etc. . , ,
:o Christians as anli-Chris-
r spoke and wrote better
religion.
we are obliged
lian, and lo say, that Voltair
than you in attacking the Ch
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" Besides puigaiory known to evtuy bodj'," eays Lacroix
afJer Bellairnine and Guimenlus, " tlieie is anotlicr place
wliich is a beanliful meadow, covered willi all sorts of flowers,
lighted bill tianily, exhaling a delicious odor, which is adt-light-
fiil spot where the souls do not sufler the pain of the senses.
This spot is the dwelling of the slight sinners, a very mitigated
purgatory, and a kind of sanatorial prison wlieie we may live
without dishonor. Then, there we will not be di^ipleased.
" As to the other purgatory, not a sinner has spent there
(Life of the Reverend Father Jesuit Claudius Lacroix.)
Advertisement to slight sinners! Children may disobey
iheir parents, be disrespectful and ungrateful toward tbem.
Gills may dress themselves immodestly, frequent wilh worldly
intentions soirees and balls, plot sinful intrigues of love with-
out the cognizance of their fathers and mothers. Every body
may lie million of times, deceive, steal thousand and thousands
of dollars — provided it may be in small thefts, namely, up to
fifty-nine cents each time and from various persons, detract,
slander, etc., etc for all these sins are declared slight
by the Jesuits and by the most of the Romish Theologians.
It is an article of faith in the Roman Catholic Church that a
sole purgatory exists, but it makes no difference. Since the
Jesuits pretend to be, even by Divine confirmation, tlie chief .
soldiers of this church, its strongest defenders, and sent by God
himself to support it and cast down Protestantism, evidently
they are allowed to change the creed of this Holy Papal
Church.
Then, all you slight sinners be informed that, with your
money for venial sins, you will be admitted "into a beautiful
meadow, covered whh all sorts of flowers, lighted hrilliantly,
exbaling a delicious odor," into " a delightful spot, where
your aoula will not suffer the pain of the senses." This abode
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will be to you " a very miiigated purgaliiry, a kind of sanato-
ria! prison where you will livo vviihout dishonor. There you
will not be displeased." Do not fear to be excluded from this
residence of delight, for if your venial sins are not light
enough they will open to you the other purgatory, where not
ft sinner has spent more than ten years.
I said [advertisement to you slight sinners !] because, as to
myself, I will never be admitted into " this beautiful meadow,
this delightful spot, this sanatorial prison," even into the other
purgatory, considering that I am the greatest sinner among all
in unveiling the Jesuits, and consequently deserving a copious
dose of their poison called " Aqua Toffana;" and to be buried
in hell as soon as possible.
O Jesuits, what kind of mountebanks you are I Your fel-
low-quacks are injurious to the people merely in stealing from
them money, in altering their healih ; but you steal from them
incalculable treasures, and kill their souls : all this in the name
of Gfod. How criminal you are !
" Mary would prefer to be eternally damned, deprived of
seeing her Son, and necessifated to live with the devils, rather
than to be bred in original sin."
(Rev. Father Jesuit Oquett — Sermon preached at Ascala,
1600.)
In truth, we do not know at what the Jesuits aim in holding
a 60 unnatural belief. If they intend to extol Mary, they on
the conlrary degrade her the lowest possible, in denying to
her ihe most natural and noblest feelings.
Wliat is the strictest duty of a mother ? The maternal love.
WBat is !he glory and crown of a mother 1 The maiemal
love. What is the happiness of a mother ? To see hei- son
continually; to live near him, beneath the same roof; to
partake of his troubles, anxieties, sufferings, successes, joys,
pleasures; to mingle and identify her mind and heart with
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his mind and lieart ; in one word, to lavisli on him her cares,
solicitude, tenderness, and boundless love, Her irremediable
Borrow M to live far from him, without hoping to meet him
again — lo see him dying. However, the Jesuits dare assure
that " Mary would prefer uot to see her Son .... rather
than to be bred iu original sin." What insult, what injury,
to tbe maternal heart of the mother of Christ 1
Again : all men coming into life are guilty of original sin.
Then, Mary being one of the daughters of Adam, ought to
partake of the condition of her fellow- creatures, and like them
to be guilty of original sin. It follows, that to suppose she
would claim such a privilege and stand above the htiman
family, is a slander against her humility, and is to charge her
with selfishness, blind pride, despising and denial of her fam-
ily. Also, how far from truth, from the feelings of Mary, the
Pope and the Bishops have been and are, in celebrating an-
nually, and that with a solemn rite, the feast of the " immac-
ulate conception," and in exhibiting Societies under this
calling.
The Jesuits add, that " Mary would prefer to be eternally
damned and necessitated to live with the devils, rather than
to be bred in original sin." Decidedly they forget logic, for
the Scripture informs us that the sinners only shall be eter-
nally damned and necessitated to live with the devils. Then,
the Jesuits suppose that Mary would prefer to be guilty of
actual sins rather than of original sin.
. We must infer from the above reasonings, that if the Jesu-
its intend to extol Mary with such doctrine, they on the con-
trary degrade her as low as possible ; that if they intend to
injure her, they succeed wonderfully. If Mary Jived among
us, she would reproach them with the same.
" Saint Ignatius saw the souls of his fellows arising to
heaven and stopping to converse with him. They foretold to
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100
JESUITISSI t
him that every Christian wearing the Jesuitical hahit should
have the privilege to go straig-lit to heaven."
(Compendium, p. 43 — Several mystical books.)
We could laugh at such a modest tale, if it were not a de-
ceitful add profane lie.
Qvestion.—" What will we, see in the Paradise ?"
Amiver.~"Vfe will see the very sacred humanity of Jeaua
Chri:it, the adorable body of the Virgin Mary, and those of
the other Saints, without reckoning thousands and thousands
other beauties."
QufHion.~"W\\[ our senses enjoy the pleasures which
pertain to them here V
Avswer—" Yes. And, O admiration ! they will eternally
enjoy ihcm wilhout disturbatice."
Q»e,((o«.— " What ! the hearing, the smelling, the taste, the
touching ; will they have all the pleasures of which they are
capable 1"
Ansicer.—- Yes, undoubtedly, the hearing will.be charmed
with the softness of sounds and harmony. The smelling will
enjoy llie pleasures of odors and perfumes. The taste will be
fl,irier<-d with savoi-s. Finally, the touching will be entirely
satisfied."
^ Question.—" If we speak in the Paradise, I should be de-
sirous to know in what language it will be ?"
^sjH-er.—" Likely in tlie Hebrew language, which God
taught the first man, and which Jesus Christ has spoken. We
will be allowed, too, to speak the language of our choice, since
all are fatniiiar to the blessed."
Question.—" How will the blessed be dre.'sed V
Answer.—- They will be dressed with glory and light. AH
parts of their bodies will shine according to what they will
have suffered for God."
{The Reverend Fatiier Jesuit Pomet — Catechism of The-
»'ogi-, published in Lyons', France, 1675.)
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WLttt ! Reverend Fathers, we will see in the Paradise the
adorable body of the Virgin Mary 1 Then you are idolaters.
We will see the bodies of the other Saints, without reckoning
thousands and thousands other beauties. But you are laj^civ-
ious, even blasphemously lascivious. Our senses will enjoy
the pleasures which peitain lo them here ! Beware ; you
are voluptuous, and profanely voluptuous. The hearing will
be charmed with the softness of sounds and harmony I Then
we will find, in the Paradise, instrument-makers and music-
teachers, artists What do you say ? You materialize
the Paradise, The smelling will enjoy the pleasure of oduis
and perfumes ! Then we will have gardens, parterre, flow-
ers, trees What material and epicureal Paradise !
The taste will be flattered with savors ; namely, our tables
will be delicate, our meals the most refined, our drinking the
most exquisite and exciting. What delight for the gluttons!
The touching will be entirely sati.'fied ! 0, Reverend Fa-
thers, we refuse to go to your Paradise ; tlie society will be
We close our reflections about it, in recaiUng to you these
words of Christ: "In the resurrection they shall neither
many nor be given in marriage, but shall be as the angels of
God in heaven." St. Matthew xxii. 30.
Reverend Fathers, you add, that likely we will speak in
Paradise the Hebrew language that we will be al-
lowed, too, to speak the language of our choice, since all are
familiar to the blessed. Dear Fathers, we are very grateful
to you fgr tins precious discoveiy ; but we could feel more
grateful had you informed us whether we will be obliged to
get teachers of these languages, ov will learn them by intui-
tion. You add, that all parts of the blessed bodies will shine
according to what they may have suffered for God ! What en-
couragement for the young men and girls, for the chaste men
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JESriTISM UNVEILED,
and won
len We stop;
; it is odious and disgusting
above all
expressions.
Chaptf
!T 73,—" Men and won
nen will enjoy in the Paradise
masquen
ides and baJle
ChapK
,r 74.—" The g 1
tv 11 d ess themselves as the
women -
-will appear h
n with rich female orna-
ments, ci:
irled hair, with p
d fard in gales, and mus-
lin shirts.
Chapte
t58.— "Eachbl d
w 11 h ve in heaven a partic-
ular residence. Jesus Christ w
ill dwell in a splendid palace.
There wi
!! be wide streets and
large public squares, castles
citadels."
Chapter 23. — " The supreme pleasure will be to kiss and
embrace ihe bodies of the female blessed. They will bathe
in springs destined for the purpose, and will eing like the
nightingales."
Chapter 65. — "Women will have beautiful and long hair.
They will adorn themselves with ribbons; their dress and
head-dresses will be the same fashion as here below."
(The Reverend Father Jesuit Hemlriquez — Occupation
des Saints dans le del.)
Reverend Fathers, you assure us that men and women will
enjoy in Paradise masquerades and ballets ! But the mas-
querades and ballets are the pomps of the world, the works
of Satan. Then the Paradise in which dwell the blessed,
Jesus Christ and God, is the world which Christ has curaed ;
the kingdom of Satan, of which the blessed, Jesus Christ and
G«d, are the subjects. Jesuits, you are dreadfully impious.
You add, that the angels will dres.s themselves as women,
will appear to the Saints with rich female ornamenls, curled
hair, with petticoats, and fardingales, and muslin ahiria ! Then
Paradise is an angel's reliring-room, a parlor of coquetry.
The gospel, even the Roman CailioHc church, teach that the
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JESriTiaM UNVEILED. 103
angels are pure spiriis ; and still you give them curled hair,
peiticoata, muslin shlrta. The lascivious ought to be very
glad of your discovery, and vote thanks to you ; the mer-
chants of novelties, too, for they will make money in keeping
splendid stores, and, with greater reaaon, the manufacturera
of ihese angelical dresses.
According to you, Reverend Fathers, the blessed will have
in heaven their particular abodes. Jesus Christ will dwell in
a splendid palace. There will be wide streets and large pub-
lic squares, castles and citadels. Please tell us what will be
the material of these particular houses, of this splendid palace
of Jesus Christ, and where they will be situated — whether in
cities, surrounded by fragrant trees, or in the country, among
amorous woods. Still you give ua a kind of information, in
assuring ua that in Paradise we will find wide streets, large
public squares, castles and citadels. But you lead us into
another labyrinth ; for, who traced these streets and squares ?
Who built these houses, palaces, castles, and citadels, and on
what ground ? On a planet or a star ? Moreover, you sup-
pose that Paradise will be organized into a feudal political
systeni ; that the blessed will be divided into bondmen and
lords ; that the lords will war against each other, will have
armies, and will keep garrisons in these citadels. O Jesuits,
be kind enough to inform us in what page of the gospel you
have read your teaching.
Moreover, you say that the supreme pleasure of the blessed
will be to kiss and embrace the bodies of the female blessed ;
that these female blessed will bathe in springs suited for (he
purpose ; that they will sing like the nightingales. Reverend
Fathers, let us say to you that your Paradise is merely that
of Mahomet, and worse — that it is a brothel, and nothing
else ; that you must keep it for yourselves and your devotees.
"When you add, that in Paradise women will have beautiful
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^04 JESUITISM UNTEILED,
and long hair, that ihey will adorn themselves with nbbnn'i.
that their dress and head-dresses will be in ihe same fashion
as here below, we feei sorry on account of your blaspheray,
but not at all surprised. Christ has said, "Out of the abun-
dance of the heart the mouth speaketh." St. Matthew \u 34
You are so fond of ladies finely dressed, chiefly to confess
them ! ^ Also, they know your blind side, and surround your
confessionals, particularly when tbey are tired of their hus-
bands, and, with your hand on your conscience, you know
who averted them from the love of their husbands; you know
why you confess them weekly, and make them come to you,
under ihe pretext of direction of conscience, many tiroes a
week. Of course you answer that your motives are laudable ;
but were you sincere, you should recite a great " mea culpa
— mea culpa — mea maxima culpa."
Americans, however the Jesuits declare with a loud voice
that they are the Saints of the Roman Catholic Church, her
strongest pillars, particularly against Protestantism, and the
main soldiers of Popery .... if you must judge the other
monks, the nunneries, and secular priests, by tbem, the con-
sequences will be mostly honorable to the Romish Church-
you will have for its leaders the most favorable opinion, the
hig-hest consideration and esteem.
" The Reverend Father Jesuit Cotton, confessor of Louis
XIV., King of France, asked the devil, in exorcising a pre-
tended possessed, whether or not he had nails before the
seduction of Eve." (Compendium — p. 53.)
.This demand at the first sight seems a foolish one, but it is
a will of abiliiy and artfulness. As this Reverend Father
Jesuit was vury influential on the mind of the King (witness
-thehistoryof France), he tiied to blind and deceive the pub-
lic opinion, in giving the people occasion to say, that a man
of 90 feeble spirit was not dangerous.
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JESUITISM UNVEILED. 105
"In Malabar and China, the Jesuits allowed the converts
to worship the images of idols, provided they would secretly
carry a crucifix."
(Magnum Bellarium Romanum — p, 38S.)
Is not this compliance an idolatrous «ne ? Of course. But
religion in the handa of the Jesuits is merely a political lever
to grow up wealthy, powerful, and to reach their criminal
aim MZ toobtainfor ihePope theuniversalmonarchy. Also
let us listen to Pascal, the celebrated mathematician :
By their easy and obliging behavior, as the Father P^tau
terms It the Jesuits yield to every body. If any one comes
to them resolved to restore what he stole, fear not they pre-
vent him from it. They will, on the contrary, praise and en-
courage a so holy delermhiation. If another come to them
and by ibsolulioii without the previous restitution of which
he stole it shall be the most entangled case if they do not ab-
solve him Thus they keep their friends, and justify them-
selves against all their enemies. They answer, when accused
of an extreme compliance, by exhibiting the names of their
austere confessors, and by showing noisily some of their books
which treat about the severity of the Christian law. Then it
happens that the ignorant, and those who do not investigate
carefully their artfulness, are satisfied with such justification.
" The Jesuits have answers fur all tastes, and are so com-
plying, that, when they are in a country where a God crucified
is considered as a folly, they suppress the scandal of the cross,
preach a Christ glorious, and no Jesus Christ suffering. They
did so in China and in India, whore they permitted to the
Christians even idolatry, by the cunning invention of an im-
age of Christ hid under their clothes, to which they should
mentally offer the pubfic adorations, addressed either to the .
idol Cachinchoam or to their Keum-fucum."
(Pascal — Cinqui^me Lettre Provinciale, sec. 5, 6, et 7.)
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^^^ JESUITISM UNVEILED.
The same wriier adds, on the impious compliances of the
Jesuits :
"IwenttoanobligingcasuistoftheirSociety. After some
indifferent themes of conversation, I told him that to fast 13
tiresiime for me.
" This Father urged me to make an effort. He still felt
moved, and tried to find some grounds of dispensation ....
Finally, he asked me if I did not rest well in going to bed,
having not supped.
" ' No,' I answered, ' and by this reason 1 must sometimes
take my light meal at noon, and sup in the evening/
■• ■ I am very glad,' replied he, ' to have found this lawful
way to relieve you. Be quiet,' assured he; 'you are not
bound to fast. I will not that you believe merely on my de-
cision : come to the library.'
" I went there. He took Escobar, and looked for the case
Then he told me ;
" ' Behold the Tract, ex. 13, No. 67.' f Question.) ' Is he
who cannot sleep, having not supped, obliged to fasti' fAn-
»wer.) < Not at all. Are you not pleased V
■' ■ Not quite,' I answered, ' for I can fast in taking my light
meal in the morning, and my supper in the evening.'
" ' Look at the sequel,' added he, ' they have foreseen all
cases.'
" ' And what shall happen,' I asked, ' if I sup in the even-
ing 1 Is it not necessary to take the hght meal in the morn-
ing?'
^ " ■ I am ready," replied he ; ' even in this case we are not
bound to fast, for nobody is obliged to change the hour of his
, " ' O, what good reason !' I exclaimed.
•' ' Tell me,' pursued he, ' if you drink a good deal of wine V
" ' No, my Father,' I answered, ' I cannot bear it.'
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JESU T Sft UN t LED. ]07
" ' I Mked you tl -s repl ed he to inform you that you
may drink wine in tl e mo ng and according to your want,
without breaking fast Mnreo e w ne fortifies a little. Look
at this decision, No. 57.'— 'May we, without breaking fast,
drink wine even a good deal, and according to our will ?'
'Yes, even hypocras.'
" ' I had forgotten this hypocras,' said he ; ' I must write it
in my records.'
'■ ' This Escobar is an honest man,' I said.
" ' Every body likes him,' replied the Father Jesuit."
Pascal adds :
" "Will you say, Jesuits, that the profane and coquettish pic-
ture of pieiy which traces Father T^emoine in his book, ' De-
votion Aisee,' does not inspire rather contempt than respect
for Christian virtue ! Is not all his book of moral piciures
written the same way 1 Is this Ode of the seventh book,
headed ' Eloge de la Pudeur,' worthy of a priest 1 ode in
which this Father Jesuit says, in each stanza, that the most
prized things are roses, grenads, mouth, and tongue 1 And
It is among these gallantries, shameful Co a monk, that he
dares haughtily mingle these blessed spirits who stand before
God, and of whicli Christians ought to speak only with ven-
" ' Leg Chenibins, cea glorieux
Compoaes de tele el de plume,
Que Dieu de eun eapril allume.
El qu'il eclaire de ses yeax ;
Cea illuslres facBs sol antes
Sonl toujoura rougea et brulanles,
Soil clu feu de Dieu soil du leur.
El daiis.leurs flarames muluellea
Fonl du mouvement de leurs ai]ea
Vtt evsnlait 4 leut chaleur,
Maie la rougeur eclate en toi.
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JESUITISM
Delphme avec pt
Quand rhonneur
Velu lie pourpre
mposed of bead
[translation.]
"The cherubs, these glorioua beiiiL
and feather, whom God with his epirit fires, and wiih bis
ligho i these illustnous wingiitg faces are always crimson and
burning, either with the fire of God or wilb their own ; and.
in (heir mutual flame, with the motion of their wings, fan their
ardor. But redness shines in thee, Delphine, more attract-
ivelj when honor is on your face colored with purple as a king."
" Do you think, Jesuits, that the preference of the redness
of Delphine to the ardor of these spirits, who have but that
of charity, and the comparison of a fan with these mysterious
wings, are very Christian in a mouth which consecrates the
adorable body of Jesus Christ 1 Is it not true thai, if justice
was rendered to him, he could not escape censure ? Of course,
he, to preserve himself, would allege what he reports in the
first book, and which is not less censurable, namely, that Sor-
bonne has not jurisdiction over Parnassus; but is it not for-
bidden to blaspheme, either in poetry or in prose ? Suppose
that this allegation may justify him, at least this other passage
of the preamble of the same book could not be spared, viz.,
that the water of the river, on the bank of which he composed
these verses, is so fit to inspire poets, that, though it could be
changed into holy water, it could not expel the demon of
poelry.
'• Moreover, is it possible to justify the passage of the Fa-
ther Garasse iii bis book — ' Somme des Verites Capitales de
la Religion'— in which (p. 6i9) he unites blasphemy to lieresy,
in writing on the sacred mystery of incarnation as follows :
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JEStllTrSM UNVEILED, 109
' The human individuality has been grafted, or put on liorae-
back, on the individuality of the woid.'
" Likewise, is it possible to justify what the same author
says about the name of Jesus, ordinarily represented with the
letters I H S, viz., that many have blotted out the cross to
keep only these letters, meaning a Jesus -stripped 1'
" O Jesuits ! this shows how unworthily you treat the reli-
gious d
(Pascal— Lettres Provinciales— Onzi^me Lettre, p. 25, 26.)
" We may discard our title of Christian, and act as the
worldlians act, though what we will do may not be, properly
speaking, permitted by the gospel."
(Compendium — p. 61.)
Jesuits, with what fidelity you paint yourselves ! What
a precious key you give us to unlock and penetrate the sanc-
tuary of your crimes ! What leading thread you put in our
hands to explore the windings of the labyrinth of youv history !
How faithfully and carefully you have practised this hypo-
critical maxim ! In feigning humility, you grew up power-
ful. In feigning chastity, you were allowed to be refinedly
licentious. In feigning piety, you reached consideration. In
feigning devotedness to youth and solid learning, you obtained
\,y gratuitous donations many thousand colleges, filled willt
numbeiless scholars, who paid very dear frir the superficial
instruction sold to them by yourselves. In feigning poverty,
you acquired immense wealth. In feigning prodigality, jou
became lucratively covetous. In feigning idolatry, you ob-
tained from the Emperor of China money, dignities, even a
living in his palace. In feigning sensibiHty, you gained the
devotedness of the rich and noble ladies. In feigning com-
miseration towards the poor, you hai-vested a countless amount
of alms which you either pocketed, or politically distributed
to obtain the brutal favor of the mob. In feigning servility
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11" JESUITISM ITHVBILED.
before the secular clergy, you oppreased them. In feigning
zeal in the diocesaes, you usurped the jurisdiclion of the bish-
ops. In feigning a sublime and mysticai doctrine, you gained
the consciences and all the facultiea of ihe aoul, and between
us 1 could add, the bodiea of the devotees. In feigning to
have^ discovej-ed a rosy road leaJIng to heaven, namely, in
dancing, immodestly dressit)g, tissuing sinful intriguea of love,
spending time frivolously and voluptuously, etc., you became
the confessors and directors of the rich, influential, and nohle
ladies, who paid largely for your sacrilegious compliances
with money and protection, and in getting for you charges,
dignities, wealth, in serving all your amhilious and criminal
desires. In feigning to find an easy way to lead to Paradise
the mistresses of kings, you obtained their favor, gratitude,
gifts, and rewards, of every kind. In feigning that the gospel
may be understood for the great of the worid differently than
for the people, you won their benevolence and support. In
feigning love of royalty, and in widening the narrow way of
Ihe gospel, you obtained the confidence of Kin^and Empe-
roi-s; were admitted to their councils; imposed your views
upon ihem in God's name ; confessed, absolved, and gave them
the sacrament, in spite of ibeir tyrannical and criminal be-
havior. And for what? All this, to kill them after a while
if they did not obey passively your wishes, which were in the
style of the court imperious orders. In feigning friendship
for the ministers of Kings and Emperors, you disgraced and
banished them from the conrts. In feigning republicanism,
you invaded ihe Republics, fomented disunion, hatred, and'
kindled civil war, to dissolve them— to reach by these means
your pretentions and criminal aim, viz., to conquer for the
Pope the "universal monarchy," which through him you
would possess. Finally, in feigning devotedness to all forms
of governments, you disturbed all. In feigning the most sin-
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cere attachment for the Princes, Kings, and Emperors, you
betrayed them a!l, except the Poj.es, or at least Papacy,
O Jesuits, how faithfully and carefully you have disre-
garded your title of Christian — I mean your Christian obli-
gations—and acted as the worldlians act, and worse than
thetn ; though what you did was not, properly speaking, per-
mitted by the gospel !
"The obligation of bearing mass is fulfilled though we do
not intend to hoar it,"
(The R. F. Jesuit Vasquez, in bis Theology, Article, Mass.)
According to the belief of the Roman Catholic Churcli, mass
is the renewing of the sufferings and death of Christ to redeem
us. Clirist leaves heaven at the order of the priest pro-
nouncing the words of consecration, and replaces ibe bread
and the wine, which are no longer called bread and wine, but
the body.tbe blood, the soul, the Divinity of Jesus Christ,
and keep only the form and appearance of bread and wine.
Thus, to assist at the mass is one of the most serious and
sacred actions which we can imagine: to fulfil respectfully
and devotedly this service, is tbe most sacred duty. And we
can fulfil tbe obligation of hearing mass without intending to
hear it ! O ! certainly not : it would be to laugh at Jesus
Christ, Such a doctrine is an insult to him.
'■ The obligation of hearing mass is fulfilled, even while
beholding women with concupiscence."
(The R. F. Jesuit Escobar — Moral Theology— Tract 1.)
Jesuits, can we be astonished at seeing, that in the Catholic
countries you are surnamed tbe Fathers with wide sleeves ?
at seeing your confessionals crowded with dissolute men and
women, chiefly with tbe rich and nobie families whom yoa
absolve, and to whom you administer the sacrament although
they give public scandal? But you make your trade ; you
get honors and money ; it is all. Why care for the remain-
dei 1 Deny thit, if you are impudent enough.
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IIS lESDITISM UNVEILED.
" I have been taught by the blessed Mary .... that in
looking upon a woman with unchaste desires, we fulfill the
obligation of hearing mass, even if we had not intended to
fulfil it."
(The R. F. Jesuit. Masarrennas— Tract 5.)
Advertisement to the licentiousness. If they want money
to gn to the theatres, or rather to the * ", Ihey may go tri
church. There they will enjoy very cheap, for they will pay
nothing. Even they will hear the mass; they will fulfil a
religious and sacred obligation. It is so true that the blessed
Miiry has revealed it to the Jesuits. And, Reverend Fathers,
you do not feel ashamed !
" Is not a man having unworthily taken the sacrament at
Easier, obliged to commune anew ? I answer, ' No : be-
cause he has fulfilled the duty imposed upon him by the
Church. The law which obliges to take communion binds
only to the substance of the action, and a sacrilegious com-
{T!ie R. F. Jesuit George Gobat — Ouvres Morales. Tome
1, Traile 4, p. 253 — Publiees ^ Douai en 1700,)
The Jesuits must suppose that the laws of the Roman
Catholic Church are very despicable, to lower them in such
a manner. But do tboy care for the laws of the Roman
Church, when, as we will see in (he summary of iheir history,
ihey handle religion as a political lever ; when they consider
the laws of their church as a way for making money ? So it
baa been by their counsel that the pretended and celebrated
dr^ss of Jesua Christ has been honored at Treves, France,
which quackery afpjrded to the priests an immense annual
revenue. It has been by their counsel, too, that My Lord
Affre, Archbishop of Paris, had exposed to the veneration of
the people a nail which, even now, affords a great a
money.
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JESUITISM UNVEILED- 113
Section II. — Simony.
" If we bestow a sacrament or another holy thing, aiming
at a lascivious pleasure which we consider as a reward of oiir
compliance, and not merely as a pure gift, we shall be guilty
of Simony and profanation. It is the case of a man who
would grant a benefice to a brother for the favor of lasciv-
iousnesa committed with his sister. However, if ihia man,
having " • • with the sister, grants the benefice to the brother
under color of gratefulness, he commits only a kind of
(The R. F. Jesuit Vincent Filliucius — Moral Questions —
Tome 2. ch. 7, p. 616.)
What can we infer from this doctrine t We may and are
logically compelled to infer, that religious things are a spir-
itual merchandise of which the Jesuits are the storekeepers ;
that, according to a greater or less ability and artfulness in
dealing, they will be allowed to gel less or more money ; that
the sole difference between the goods-merchants and them
will be, that the first shall be termed profane dealers, and the
Jesuits sacred dealers. What must we infer again from this
doctrine I That the Jesuits would imitate Judas : would sell
Jesus Christ for a few pieces of money if he should come
again into this world. This conclusion is evident, for, since
they deal with the gospel of Christ, they undoubtedly would
deal with his own person.
O religion of the Saviour, into what hands art thou fallen !
"Siltiony and Astrology are lawful."
(The E. F. Jesuit Ars. de Kin— Theol. Tripaitita, Tome
2, Tract 6, ch. 12: published in 1744.)
Astrologers, fortune-tellers, mountebanks of every denomi-
nation, flock together ! The Jesuits will grant you licenses
and letters-patent for exercising your honorable and useful
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il* JESUITISM UNVEILED.
trade. Ttieae licenses and letters-pal en t will be valuable, for
the Jesuits {at least they say so) hold such power from God
by letters of attorney, which He bestowed upon them as His
lieu tenants in ibis world.
Simony has been declared lawful by fifteen theologians of
the Jesuits.
Section III, — Perjury.
" We may swear in a slight or grave matter without the in-
tention of holding our oath, if we have good reasons to swear."
(The K.F.Jesuit Cardenas— Crisis Tlieologie a— Ques-
tion Oath.)
" If a woman hides hi;r dowry after the confiscation of the
property of her husband, she may answer, at request, that she
hid nolhing, by understanding, 'nothing belonging to her
" When a crime is secret we may deny our guilt, by under-
standing, 'public crime.'" (The R. F. Jesuits Stoz —
Tribunal de la penitence.)
"We may swear in a slight matter intending not to hold
our oalb, if our reasons for swearing are valuable.
Quction.—- To what is a man bound sweating fictitiously,
and aiming 10 deceive?
Answer. — '- To nothing by the virtue of religion, since his
oath is false. Ho is still bound by justice to fulfill what he
has swome" (Compendium a I'usage des S^minaires, par
I'abbe Moullet— publie a Strasbourg en 1843.)
"A man who has been compromised, and who is now
necessitated to swear that he will espouse the girl with whom
he has been surprised, may swear that he will marry her, by
understanding, ' If I am compelled to it, or if after a while
she pleases me.'
" If any one wishes to swear without keeping bis oath, he
may mutilate the words. For instance, he may say ' uro,'
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instead of 'juro;' in suppressing the 'j,' then lie says, 'I
ui'o,' which means 'I burn,' instead of 'juro,' which means
' I swear.' Then it is merely a venial sin." (The R. F.
Jesuit Sanchez — Theological works, — Question Oaih.)
"Questioned about a theft, which you have committed in-
tending a compensation, or about a loan which you owe, not
having paid it, or which you at least owe not actually, either
because ihe term Is out, or because your poverty excuses you
from paying, you may, in such case, swear that you did not
receive a loan, by understanding, ' in order that you may be
bound to pay instantly,' for the judge aims only at the end."
(The R. F. Jesuit Castropaolo— Virtue and Vice, p. J8.)
" We may swear that we did not a thing, though we have
done it, by uodersianding within ourselves either ' any particu-
lar day,' or ' before we are bom.' Likewise, such expedient
is frequently convenient and jusiiiiable, when it is necessary
or useful to our health, honor, or social station," (The R. F.
Jesuit Sanchez — Opera Moralis. — Part -2, Book 3, ch. 6.)
"!f you have killed Peter in defending yourself legally,
you may swear before the judge that you did not kill him,
by understanding, ' unjustly.'
" If you are a merchant, you may, when the purchasers
tax your goods too low, use a false weight, and in conscience
deny your action with oath before the judge, by understand-
ing. • the purchaser did not suffer on account of it.' " (The
R. P. Jesuit Gobat — Moral Works, Tome 2d, p. 319.)
Then, Americans, down with oath! Down with your
magistrates ! Down with your judges ! Down with justice !
Down with your tribunals ! Down with your courts ! Down
with the officers of your Slates ! Down with your Governors 1
Down with your Legislative Assemblies I Down with your
Senates! Down with your Representatives to Congress!
Down with your Senators ! Down with your President !
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116 JESUITISM UNVEILED.
Down with your Republic ! Down with your nation ! Down
with society! Live disorder, injustice, haired, civil war!
Live anarchy ]
What consequences! And still, perjury generates them
directly. Jesuits, what deadly foes of society you are!
What profanation, what impiety, io dare to teach peijury,
chiefly in the name of God !
Perjury has been taught by thirty theologians of the Jesuits.
Section IV.—ProbaMlum.
" A confessor may follow the probable opinion of his peni-
lent without caring for his own, and that, even when the
probable opinion of the penitent is injurious to a neighbor,
as for instance, if it is a question of not restoring what has
been stolen." {T!)e R. F. Jesuit N. Baldel— Disputes sur
la Theobgie Morale, Livre 4, p. 40S.)
Then we may act agaitist our own conscience, provided
that we follow the opinions of the others. Wo consider such
teaching from the Jesuits as a natural consequence of their
principle of blind obedience.
Moreover, we mnst infer from such doctrine, that we may
steal — for, to cause the spoliation of another is an injustice,
a pure theft.
" An opinion is probable when it is taught by a single doc
tor, and we may follow it." (The R. F. Jesuit Peter Nicole.)
This doctrine is the most injurious to society that we can
conceive. It is the spring of ail misdeeds ; for the Romish
and chiefly Jesuitical Theologians having authorized and
ta»ght all kinds of crimes, without one exception, the wicked
are allowed to give way to their criminal propensities, and to
believe that their crimes are virtuous deeds,
" The followers of Probabilisni ought to be called ' virgins,'
because they do not commit a venial sin." (The E. F. Jes-
uit Caramuel— Fundamental Theology, p. 134.)
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Then drunkards, liars, slanderers, perjurers, thieves, mnr-
iJerers, etc, , , , all the members of ihia virtuous family shall
be called not only "holy," but "virgins" for in following
Probabilisra their crimes are changed into acts of virtue.
God alone knows what numberless and deadly fruita this
doctrine has yielded since it has prevailed.
Section V. — Gluttony.
Question. — " Is not gluttony a mortal sin 1"
Answer. —■' Yes and no. To eat and drink without neces-
sity to vomit, provided still that liealth may not be injured, is
a venial sin. Even if vomit is previously foreseen, it is but
a venia! sin." (The E. F. Jesuit Busembaum.— Theologia
Moralis — Article, Gluttony.)
Cheer up. Reverend Fathers, bring customers to your con-
fessionals ! It is preferable to get the friendship of the rab-
bles, rather than that of honest men. Enjoy drunkards!
Do not fear hell ! Christ either mistook or deceived you in
saying by the mouth of Saint Paul; " Nor drunkards, nor
( the kingdom of God." 1st Epistle Cor.
11 are guilty only of a slight venial sin, you
a beautiful meadow covered with all
sorts of flowers, lighted brilliantly, exhaling a delicious odor,"
into " a deUghtful spot where the souls do not suffer the pain
of the senses," into " a sanatorial prison where you will live
without dishonor. There you will not be displeased I"
" A man is not drunk whilst he can discriminate somebody
from ^ cart loaded with bay." (The R. F. Jesuit Busem-
baum. — Theologia Moralis — Article, Gluttony.)
Bravo! Reverend Fathers, exclaim in clasping hands the
friends of brarjdy and whisky. "What soft fathers and tender
friends of human frailty you are ! You, however, understand
and appreciate all the inebriating, all the voluptuousnesB ly-
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118
ing in the bottom of the boitle. Since you are worthy of our
society, let us touch glasses anil drink to our fiiendshin and
fraternity ! Let «s not fear to etDpty many glasses : can we
not always discriminate our fellow creatures from a cart
loaded with hay ?
Suction VI. — Falsehood.
" Amphibologies are permitted for a just cause. Thus, as
the Latin word, ' Gallus,' means either a ' cock' or a ' French-
man,' iboiigh I have killed a FreDchman, I may answer ' no,'
by understanding a 'cock.' Likewise, as the Latin verb,
' Esse,' means either, ' to be,' or ' to eat,' when I am asked if
Titius is at home, I may answer, ' no,' though be is at home,
hy understanding, ' He does not eat there.' (The R. F. Jes-
uit Sanchez — Moral Theology.)
" You may have two confessors ; the one for the mortal sins
and the other for the venial, in order to keep the esteem of
your customary confessor. You must, however, not remain in
the mortal sin by abusing this latitude." (Common teaching
of the Theologians of the Jesuits and of other Romish Doctors.)
" This man does not lie who says : ' I did not such a thing,'
though he did, provided he fashion his iiegotiaiion as an able
man ought to do." (The R. F. Jesuit Sanchez — Opera
Moralis.)
" If you believe invincibly that you are ordered to lie, lie."
(The R. P. Jesuit Casnedy — Theological Judgment, p. S78.)
" Intention regulates the righteousness of our actions. Con-
sequejitly, a man does not lie in swearing that he did not such
an act when he did it, by understanding, 'this day,' or if he
pronounces aloud, ' I swear,' and mentally inserts ' I say that
I did such a thing." (The R. F. Jesuit Filicitius.— Moral
Theology— Tract 25, p. 11.)
Americans, as to the authorization of having two cnnfea-
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JESUITISM UNVEILED. 119
Bors : the one for the mortal sins, and the other for the venial,
1 assu,-e you that devout men and women practise largely this
license. Also ihey become so hypocritical this way, that in
society, devout is synonymous witli devotee, bigot.
As to the principles of the Jesuits on lying and deceitful-
ness, we say that they are most pernicious. Can confidence,
devotedness, and love, reign in families, when their members
know that they lie and deceive one another ? Can commer-
cial transactions, the citizens' exchange of social and business
relations be sustained, when they know that sincerity does not
exist among them ; that in lying they deceive each other ?
Can a government, can society stand when they rest upon
falsehood ? What a spectacle Europe has presented and siill
presents, where this Jesuitical doctrine has prevaileffand slill
Section VII, — Detraction and Calumny.
" According to the Jesuits, men may without scruple attack
one another by detraction and slander, even they may attempt
the civil and natural life of each other." (Chauvelin, Coun-
sellor in the Parliament of Paris. — See his Memorial to the
Parliament on the Principles of the Jesuits.)
" To calumniate for the preservation of one's honor is not
a mortal sin." (The R. F. Jesuit Caramuel — Fundamental
Theology.)
When the Jesuits teach that calumny is not a mortal sin,
namely, that it is not gravely opposed to justice and charity ;
ihat we may calumniate to preserve our honor, we shrink
with horror, so dreadful are the consequences of this doctrine ;
vie thu?see ihe citizens slandering and hating each other;
when the Jesuits add, that we may attempt the natural life of
our fellow creatures, we see society as a compound of bands
of murderers, sharpening their poignaids to slay each other
in the dark ; we see her falling exhausted and dying in waves
of hatred anil blood.
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Section VIII. — Injustice.
^ " A judge may receive money to pass according to his ar-
bitrary will, a sentence favorable to one of both parties, when
their rights are equal."
"A judge, having been bribed tc pass an unjust sentence,
13 not obliged lo make resiituiion." (The R. F. Jesuit Esco-
bar—Moral Theology, vol. 1, Book 2.)
Question.—" la not a judge obliged lo restore what he has
received lo administer justice t"
Answer.—" He is bound to restore when he has taken any
thing to pass a just sentence. If he has received money to
pass an unjust sentence, he may keep this money because lie
has gaiflfed it." (The E. F. Jesuit J. B. Taberna— Abridg-
ment of the Practical Theology.)
Question. — "If we lake money for a bad action, arc we
obliged to restore it?"
An^er.—" We must distinguish. If we should not have
done It, we could not keep this money. If we should have
done it. we might." (The R. F. Jesuit Molina, Works —
vol. 3d, p. 138.)
■■ A Judge may receive gifts from the parties, under the
color of friendship, or of gratitude f;,r precious justice done
to them ; or because ihey intend to oblige him lo do it later,
or lo be more careful, or to despatch the suit." (The R. F,
Jesuit Molina — Works, vol. 1, Tract 2.)
Americans, what are your tribunals, your courts, your
Judges, good for, since justice will be done according to a
les» or greater deal of money 1 Can your iusi itutions, your
government, your Republic stand, if such a doctrine prevails
among you — and that, loo, sanctioned by religion ? Slill, it
soon m- late shal! happen if you do not bew°are. as I shall
demonstrate in the course of this exp<.5ition.
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Section IX.— Duelling.
Question. — "Can we accept a duel ?"
Answer. — " Yes and no. To accept it openly with scandal
13 a sin. To accept it with prudence, in defending one's
property, even by the death of one's enemy, is lawful." (The
R. F. Jesuits Escobar, and Mendoza — Moral Theology,)
Which is to say, that we may administer justice to our-
selves, but secretly ; that we may kill our enemy, but in dark-
ness, according to the axiom of robbers and murderers, " Paa
vft pas pris," viz., " Xot seen not seized."
Section X.— Theft.
" If one cannot sell his wine according to its vulue, either
on account of the injustice of the judge, or on account of the
malice of the purchasers, he may lessen his measure, mingle
some water with the wine, and sell it as wine pure and with-
out alteration." (The R. F. Jesuit Toilet—" Des Sept Pech^s
Mortels," p. 1027.)
Merchants, lake and keep carefully this lesson of artfulness.
In remaining honest, you will remain poor ; but in stealing,
you will get rich. Since you are allowed by the Jesuits, in
the name of God, lo steal, avail this opportunity !
" If we see a robber resolved to steal from a poor man, we
may dissuade him in pointing out a rich one whom he shall
rob in his stead," (The R, F, Jesuits Vasquez and Castro-
paolo — Tract 6 ; and Escobar, Tract 5,)
" To steal without previous deliberation, is merely a venial
sin." (The it. F. Jesuit Dicastillo — Cardinal Virtues, Book
2, Tra« 2.)
"God forbids theft when it is considered sinful, but not
when it is considered lawful." (The R, F. Jesuit Casnedy
— Theological Judgment, vol. 1, p. 278,)
Encouragement to the robbers accustomed to Pteal ; for,
n
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19S JESUITISM UNVEILED.
habit being a second nature, tliey do not deiibeiale and ex-
lemporize llieir crimes. They liave not to fear heU, though
Christ threatens them of this endless punisliment ; the Jesuits
assure them that, in stealing, they are guilty merely of a ve-
nial sin, and will be admitted, either into "the beautiful
meadow which is covered with all sorts of flowers, lighted
brilliantly, exhaling a dehcious odor," into "the delightful
spot, where the souls do not suffer the pain of the senses,"
into the "sanatorial prison, where they will live without dis-
honor," or at least will be admitted into " the other purgatory,
where no sinner has spent more than ten years." But what
say we ? The Jesuits send robbers straight to Paradise ; for
in proportion as they become wicked, the light of their mind
grows dark ; the remorse of their conscience decreases, at
length is silent, and then they believe they are right in steal-
ing. As on the other hand, at least according to the Jesuits,
God forbids theft when it is considered sinful, not when it is
considered lawful — consequently the most wicked among
thieves are not guilty even of a venial sin, and will go straight
to heaven.
" It is lawful to steal in necessity." (The R. F. Jesuit Lea-
aius — Tract of Justice, Book 3.)
Reverend Fathers, explain at least what kind of necessity
you mean, for nobody will term " theft" the taking of some
food or cloih in extreme necessity, namely, to preserve one's
own life.
Question. — "Is it not permitted, in certain cases, to kill an
innocent man, to 8t«al, or to commit fornication 1"
jf^sieer. — "Yes, in consequence of a commandment of
God ; because, he being master of death and life, to fulfil hia
order in this manner is a duly."
Question. — " Are we permitted to steal on account of our
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JESUITFSM UNVEILED. 123
Ansteer.—'- Yes, Vie may 3[es\ eitliev secretly or otherwise,
when we cannot supply our wants." (The R. F. Jesuit Pe-
ter Avagon— Abridgment of tl.e Theological Summary of
Saint Thomas, pp. 214, 365.)
" The small thefts which are committeii at intervals of sev-
eral Jays, and in different degrees, either on the same person
or many, shall never constitute a mortal sin, how considera-
ble soever ihe amount maybe." (The R. F.Jesuit Bauny —
Somme des P6ches, ch. 10, p. 143.)
Then thieves in retail will go either into the "beautiful
meadow," " the delightful spot," " the sanatorial prison," or
into the other purgatory in awaiting Paradise.
Now, JesuitH, you are very logical. We apprehend per-
fectly your reasoning. Having sent straight to heaven the
biggest rogues, you ought to allow to the rest at least the
gratification of being admitted into your " beautiful meadow,"
your " delightful spot," your " sanatorial prison," or into " the
other purgatory, where no siimer has spent more than ten
'■ A man is not hound to return what he stole in small sums,
■ whatever may be the total amount." (The R. F. Jesuit Tam-
burin— Explication du Decalogue, Livre 8, Trait^ 2.)
Cheer up, Jesuits, do not stop in your way ; trample on
the natural law, the Bible, and the gospel ! Enjoy your-
selves, petty thieves, yoM may here below use the fruit of
your crimes ; and afterwards wing your way into heaven,
with your conscience light as a feather!
" A servant may, intending compensation, steal from his
master; •still on the condition that he will not be caught in
stealing." (Manuel du Confcsseur, p, 137.)
Masters, send your servants to the confessionals of the Jes-
uits ; this is one of the lessons which they will teach them :
"The domestics may either appeal against iheir masters
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^** JESUITISM UNVEILED.
who are unjust, or adminisier justice to themselves, or to use
secret compensation." {The R. F. Jesuit Cardenas— Crisis
Theologica, p. SI 4.)
Masters who have difficulties virith your servants, beware I
lock your doors, for it is easier and move sure to administer
justice to one's self than by a judicial sentence.
" When we fear to he not paid by our debtors, we may use
the secret compensation." (Traite de C 'Incarnation, p. 408.)
" The domestics who believe that their wages are not worih
their labor, may steal secretly from their masters." (The
E. F. Jesuit Cardenas — Crisis Theologica, Diss, 23.)
"A wife may lake the property of her husband when he is
a gambler, in order to supply her spiritual wants, and in order
thai she may do as other wives do." (The R. F. Jesuit Gor-
donus — Universal Moral Theology, Book 5.)
What consequences for the benefit of the confessor! Also,
poor husbands, yon cannot suspect what a vast deal of your
money goes in the dark, to the chests of the Jesuits, who pri-
vately laugh at you.
" If fathers and mothers refuse money to their children^
they may steal some from them."
"What a lesson for youth ! what results for families !
" When one man is so indigent and another so rich, that
the last ought to aid him, he may purloin from him without
Bin and without bemg obhged to restitute. Yet, he must stea]
secretly, without scandal." (The R. F. Jesuit Longuet —
Question i, p. 2.) *
Rich men, he cautious, for to steal from you Is a holy bread.
- A child who serves his father, may rob secretly from him
as much as his father should have paid a sirai.ger." (The
R. F. Jesuit Escobar— Moral Theology, vol. 4, Book 4 )
Then a father of a family will lavish his cares, anxieties
suffermgs, and health; will spend day and night in hard and
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JESUITISM UNVEILED. 1S5
constant labor, to feed, clothe, educate, and give instruction,
to hia children ; it makes no difference, all these sacrifices are
worth nothing : his children, when being raised, and able to
aid him, will be allowed to steal from him as much money as ■
he should have paid a stranger who would have served him.
■ " You ask if you are obliged lo make Peslitulioii when you
have aided another to steal with greater security and facility.
" I answer, with probability, no ; though yon have held the
ladder of ihe thief, or though, obeying your raaster, you have
carried off a box stolen by him, and which he would have
taken off without your help." (The R. F. Jesuit Trachala —
De la Regie du Confesseur, publie i Ramberg, en 1759,)
Thirty-five theologians of the .Tesuils have taught theft.
Americans, in reading these imraoia! lessons, does it not
seem to us that thus we assist at a meeting of thieves in their
lurking-holes 1 Does not theft become a right and a sacred
right, since the Jesuits teach its Divine lawfulness 1 How
can a society in which theft will have an apotheosis stand?
Also, what is the condition in Europe of the Roman Catholic
countries, where the Jesuits and the Popes have caused it to
prevail 1 Honesty has pretty much disappeared from them
in the transaction of business.
Section XI. — Usury.
" We may purchase an article lower than its value if it is
Bold by necessity, because this kind of sale diminishes the
price of the object which is offered, but may not he suitable.
Not onlj in this case the object loses the third of its value,
but even the half. The tavern-keepei-s may mix wine and
water together, and the farmei's mingle straw and wheat, to
sell these goods at the current price ; provided, still, that this
wine and wheat may not be worse than those which are daily
sold." (The R. F. Jesuit Araed6e Guimenius.)
II*
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JESUITISM UNVEILED.
We understand easily that the Jesuits advocate usury, for
in (he suit of Afnair, which took place a few years ago, it was
demonstrated that they diacount, buy and sell goods, by secret
agents ; that they lend money at an usurary rate, and that they
make such a trade on a capital of more than sis million francs.
The whole of France was filled with the scandal of this suit.
Section Xll.— Rebellion.
" The revolt of a clergyman against a king is not a crime
of high-treason, because he is not his subject." {The R. F.
Jesuit Sa — Aphorisms — word chricus.J
Advice to all governments! Advice to you Americans !
Since the Jesuits and the priests are not bound in conscience
to obey your laws, since they are only subjects of the Pope,
they will be allowed to rebel and to preach rebellion accord-
ing lo bis will — what tliey will undoubtedly do, as they have
done two years ago in Switzerland.
"Who could be simple enough not to admit that, when a
tyrant has endangered a nation, all means are lawful to cast
off his yoke." (The R. F. Jesuit Martanna— De Rege.)
At least, Reverend Fathers, let us at the first use the legal
Section XIII. — Miirder.
" 'T is permitted to kill an aggressor in defending one's self,
whoever he may be. A father may kill his son, a wife her
husband, a servant his master, a layman his parish priest, a
soldier his general, an inferior his superior, an accused his
judge, a scholar his teacher, a subject his prince." (The R. F.
Jesuit Azor — Abrege des cas de conscience, Livre 3.)
Any one who would not know the monacal history, would
not suspect such crudiiy of language from men professing, or
at least being obliged to profess, mercifulness.
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Question. — " la it not permitted to defend ourselves against
Answer. — " If this murder is practicable without scandal, it
is not unlawful." (The R. F. Jesuit Francis Amicus— The-
ological Cursus. puhlished in 1642.)
Reverend Fathers, how much you like darkness ! How fond
you are of the axiom of rascality: Pas vfl pas pris — "not
seen not seized."
" A man is allowed to kill a false accuser, the witnesses
produced by him, and the judge himself" (The R. F. Jesuit
Francis Amicus— Theological Cursus, Tract 29, ch. 2.)
Wliat respect for the laws, the rules of justice, and for the
magistrates !
" If a priest officiating at the allar is attacked, he may law-
fully kill the aggressor, and straightway continue the mass."
(The R. F. Jesuit Francis Amicus — Theological Cursus,
Tract 29.)
The Jesuits hold and preach, that the mass is the renewing
of the sacrifice of mercifulness and redemption of Christ on
the cross; but it makes no difference, a priest may complete
the mass, his hands red with the human blood which he has
shed. "What insult to Christ !
" A priest who commits adultery is not criminal in killing
the husband who assails him." (The R. F. Jesuit Henriquez
— Summary of Moral Theology, vol. 1, book 4.)
O Jesuits, how dreadfully tolerant you are when it is ft
qiiestion of sacerdotal lasciviousness ! We see full well that
you pleJd your own cause.
question.—" Is a husband allowed to kill his wife surprised
in adultery, and a father to kill his daughter for the same
cause V
Answer.—" First, a husband killing his wife before the sen-
tence of the judge, sins mortally
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JESUITISM UNVEILED,
'■Secondly, a husband may, after the sentence of the judge,
kill his wife withiiul sin. The reason of it is, that he becomea
a volunteer exeeulor of the judgment, and is authorized to
m«,der his wife if he pleases." (The R. F. Jesuit Vin^^eni Fil-
liucius — Moral Questions, vol. 1, p. 372. published in 1833.)
Reverend Fathers, can we not admire your so penetraiitig
mind and so tender feelings 1 All governments owe to you
a brief of discovery, for the economical way which you teach
them of executing the judicial sentences. Really, what is the
use of paying the hangman, since the husbands will hang
their wives gratis, and the fathers their daughters ? Your
invention is a wonderful one in matter of economy, especially
'■ Regularly, we may kill a man who steals from us a crown-
piece." (The R. F. Jesuit Escobar.)
" You are allowed k 11 f 1 f.-om you six
or seven ducats, ihougl 1 fl f h bb ry. I would
- « declare sinfuJ the f a m k il ther who has
(The R.F. Jesuit
stolen from him the vali
Molina — vol. 4, Disp. 1 )
Jesuits, if you esteem j I p ece, we have
nothing to say about it h k j ur own value
better than anybody els B a^k h hu b ds, the fathers
and mothers ; they will j h h y esteem more
than ihe value of a dog 1 II m y their wives,
sons, and daughters. A k rjb dy h ither a Rev-
erend Father Jesuit nor J f h h g wn ; ask even
th| savage Indians the value of human life : all will give you
a hke answer. Now, let us a?k you in what manner you
reconcile this principle with your teaching ?
You hold that Jesus Christ deacended^fiom heaven to re-
deem us. Still, in murdering a man, you send him straight -
to heU ; since you declare that the theft of a crown-piece is a
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JESUITISM UNVEILED, 189
mortal sin. But we are mistaken ; we forget that with your
left haiicJ you will beslow upon him absolution, and with the
right yiiu will poniard him. O barbarous mountebanks, what
deadly foes of mankind you are !
Question. — " If somebody attempts to ruin my reputation
by calumny, am I allowed to kill him directly V
Answer. — " Certainly ; you may fitly kill him, atill not pub-
licly to avoid scandal." (The R. F. Jesuit Airault— p. 319.)
Since everybody may take vengeance privately and in dark-
ness, what are the tribunals good for ? What security possi-
ble for tbe citizens ? And what compassion can be between
the calumny and the murder of the slanderer 1 But the Jes-
uits do not care for justice and society. If they give so good
and so fruitful lessons to murderers, let us not be astonished,
for they are famiUar with the fact, old and able practitioners
of their teaching, as it will be demonstrated further in the
summary of their hislory.
" You may falsely accuse your eneray to take away his
credit, even to kill him." (The R. F. Jesuit Guimenius —
7th proposition.)
" We may kill b^lreachcry a man banished." (The E. F.
Jesuit Escobar — vol. 4, p. 148.)
Can the Jesuits teach more clearly slander, treason, de-
struction of the public justice, assassination, etc
■■ It is lawful to kill any man to save a crown." (The R. F.
Jesuit Molina — vol.3.)
Very well. Reverend Father, you are right and logical, la
not the sheep the property of the wolf ? Still, you killed
kings. " But only," reply you, " when they were noxious (o
our Order or to Papacy. When they supported us or Papa-
cy, we declared them crowned by God, and advocated tbeir
power against the people with all our influence."
Reverend Fathers, we thank you for this explanation ; we
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130 JESUIT!
remain convinced that, in tliis case, you are logical and con-
sistent with yourselves,
" A monk who, itialead of flying, kills his aggre5Bor, does
not sin against justice, for ho is not obliged to fly." (The
R. K. Jesuit Lessius — Art. Obligatioties Clericoruni, in his
Moral Theology.)
Stop, Jesuits ! what fierce, fighting fellows, or rather cold
butchers, you are. In flying, you would save the life of your
aggressor, and you prefer to kill htm, even wilhout bestowing
upon him absolution. What humanity ; what sensibility of
" To fiy would be shameful,*' reply you. But where is the
humility which you boast to profess 1 WTiere is your solemn
contempt of the prejudices of the world? Where is your
death to all things, even to your reputation 1 Do you despise
this maxim of Christ: - To him that striketh thee on the one
cheek, ofier also the other?" (St. Luke vi. 28.) Have you
forgotten the treatise on the Christian and Religious perfec-
tion, which is your manual 1 Are you had Christians, or
rather, avowed worldlians 1 Still you noise abroad that you
profess publicly the councils of Christ; that laymen swim in
mud and filth ; that ihey are on the road of the eternal dam-
nation, but that you are holy; that you, in being Jesuits, go
straightway to Paradise, and that you practise not only the
Christian but the Religious perfection.
Then Reverend Fathers, why do you not practise this divine
perfection ? . . . . You smile, and remain without an answer
. J . We understand your silence ... All your piety is on
your lips; all your fair words of true and perfect followers
of Christ are for the pretence. Tiiey are the veil of your
deceitful, barbarous, and sanguinary quackery.
" In all cases, when any man has the right to kill another,
he may, if ho feels moved, authorize a neighbor to do it in
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JESUITISM UNVEILED. 131
hia stead." (The R. F. Jesuit Busembaum ; Moral Theol-
ogy, vol. 1, p. 295.)
Is a lover lyin^ at the feet of his beloved, more attentive
and careful in guessing in her eyes and in her smile the
emallest wishes, than the Jesuits are wiih murderers ? Fear-
ing that Ihese tender hearts may be a little moved in killing
their fellow- ere at ores, cither because they aie not quite
accustomed lo this honorable trade, or for other considera-
tions, (he Jesuits allow them — and let us not forget it — "in
the name of God," to authorize others, having stronger
hearts, to kill them whom they are entitled to slay.
" If a man does not believe to commit a great sin in killitig
another, his sin is only venial, because he does not know the
grievousness of his action. (The R. F. Jesuit (
Rhodes; Scholastical Theology, tome 1, p. 322,)
It follows that almost all murdei'ers sin only venially ; for
we hardly encounter, in perusing the judicial histories of
their holy portion of society, that some of ihem believed to
commit a great sin in assassinating.
O Jesuits, with what brilliant society you people " your
beautiful meadow," "your delightful spot," " your sanalorial
prison, where one may live without dishonor." Can all
Christians not be flattered and passionately desirous to swell
their number, and enjoy among them ?
" It ia certainly permitted to kill a thief in order lo keep
goods that are necessary to life, because the aggressor assails
not only the goods, but life itself Still it is dubious whether
or not w^ may kill a thief who assails only property unneces-
sary to our life. When in killing the thief we can defend
efficaciously our goods, it is probable that we may murder
him; by the reason that charity binds no one to lose a con-
siderable fortune to keep the life of his neighbor." (The R.
F. Jesuit Moullei ; Explication du Decalogue.)
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132
Btavo ! Jesuits, the murderers ought by gratitude to stsmp
medals and erect etalues lo your honor, you are so zealoua in
advocating them !
"A father may wish the death of the husband who is
rough with hia daughter, because he must love his daughter
more than iiis son-in-law.
" A son is allowed to desire the death of his father, still
not on account of the death but of the inheritance." (The
R. F. Jesuit John Cardenas; Crisis Theologica, p. 242 —
published in Cologne in 1702.)
The R. F, Jesuit Thomas Tambuiini, casuist, says : " May
a son desire the death of his father to enjoy his inheritance t
May a mother desire the death of her daughter in order not
to be obliged to feed and endow her ; May a priest desire
the death of hia Bishop hoping to replace him?
"In answer to these questions; If you wish to enjoy
merely these events, you are allowed to desire ihem and to
enjoy when they happen. You do not sin, because you are
not glad of the ill of your neighbor, but of your benefit."
(Methode de la confession aisee, p. 20,)
'■ A son who being intoxicated kills his father, may, with-
out sin, enjoy this event by which he inherits great wealth."
(The R. F. Jesuit Gobat—- Moral Works, vol. 2, Tract 5.)
"A son may lawfully kill hia father when he is noxious !o
society." (The R. F. Jesuit Escobar — Moral Theology,
vol 4, Book 31,)
"What wonderful filial love ! O Jesuits, your doctrines and
teaching on death to the love of your families .... even
father and mother, and hatred of ihem, have been very fruitful
ill your hearts, and unfortunately too fruitful in society ! How
numberless are in Europe the families which your odious and
barbarous principles have ihrown into the deepest mourning.
Thirty-seven theologians of the Jesuits have taught murder.
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JESUITISM UNVEILED. 133
Americans, I ask you if the Jesuits are not fond of human
blood, happy only among bloody flesh and bones. The tigers
do not devour each other] but according to the doctrines of
ibe Jesuits on murder, society ought to be a compound of
human tigers devouring each other, even friends their friends,
brothers their brothers, husbands their wives, fathers their
sons, sons their fathers. Are they not the most deadly foes
of mankind ?
Section XIV. — Regicide.
" We are allowed to kill an unjust aggressor, though he
might be General, Prince, or King — innocence is always
more useful than injustice — and a prince who persecutes his
subjects is a wild, cruel, and noxious beast, which ought to
be killed." (The R. F. Jesuit Paul Oomitolo — Mora! De-
cisions, Book 4. p. 458.)
Jesuits, explain at least in what circumstances a king will
be a tyrant. If you terra " tyrant" a King who does not
favor you and the Pope, he certainly is not a tyrant ; witness
Henry VI., King of France, whom you have poignarded, and
so many others whom you have immolated with iron or
" Every subject may kill his Prince in the case of usurpa-
tion. It is so right that the murderers of such tyrants have
been in all nations highly honored. However, it is to be
supposed that he is a usurper, for if he has a probable right
it is sinful to kill him." (The R. F. Jesuit Martin Becan —
Opuscules Theoiogiques, p. 130.)
According to you, Jesuits, a usurper is that one who is not
King or Emperor by Divine right But he is King or Empe-
ror by Divine right who has been crowned and anointed with
the holy chrism, or he who favors your Order and the Pope ;
yrjur history strongly induces us to Relieve so. Then all the
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134 JESUITISH CV VEIL ED.
other Princes are reputed usurpers and ought to be killed.
Kings, Emperors, chiefly Presidents of Republics, who gov-
ern by the free will and election of the people, and not by
pretended Divine right, study this lesson and keep carefully
in your mind that every one of your subjects or feilovr-citi-
zens may kill you, not only without sin, but even in the name
of God, whom the Jesuits represent (at least they say so) in
this world and in his church.
" A tyrant may be killed by open force and arms. Hovr-
ever, the best way is to use fraud and stratagem, in order to
preserve the country from private and public dangers."
(The R. F. Jesuit Marianna. — Reg. Institut. Liber. 6. 1.)
Jesuits, what kind of owls you are ! You show never
your sharp nails except in darkness. You never sharpen
and handle your poignards except in ihe night.
" A tyrant is not a lawful king. Then any one of the
people may kill him — Unuaquisque de populo potest ilium
ouidere." (The R. P. Jesuit Emmanuel Sa.)
And the constitution ? And the laws 1 Hay© not the
people legal means to get rid of a tyrant 1 May a single in-
dividual manage the interests of ihe citizens without their
con.-ent J And do you believe that a nalion will be low and
infamous so far as to murder its chief? O ! no, you alone
Jesuits and your disciples, are capable of such criminal
meanness and cruelty.
" Any one may kiil a tyrant who is such really — tyrannus
quoad substantiam — It is glorious to esterminate him— ilium
jsierminare gloriosum est." (The E.F.Jesuit Adam Tanner.)
" The Catholics honored Garnet as a martyr. Every body
has heard of the ear of wheat, upon which a drop of blood
had fallen : the face of father Garnet was painted on it with
the most striking likeness," (The R. F. Jesuit Feller.—
Dictionnaire Historique.)
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JESUITISM UNVEILED. 135
However, who was this strange martyr ? The principal
leader of the conspiracy termed "Gunpowder Plot;" a cruel
fanatic who prayed publidy In the following manner : ■' God
destroy a perfidious nation (England) ; exterminate her from
the land of the living, chat we may joyfully pay to Jesus
Christ the praises which we owe lo him;" Who was [his
Reverend Father Jesuit 1 A monster who, asked if it was
lawful to cause the death of several innocent in killing many
culpable, answered cruelly and without heairation : " If it 13
useful to (he RomanCatholic faiih, and if the culpable are more
numerous than the innocent, it is right lo cause their death."
The conspirators Catesby, Greenwell, Tesmond, Garnet,
and OUlercorn, had spent one year in digging a mine below
the Parliament (England). They intended to blow up the
Halls of the Commons and Lords, and thus kill all their
members, the King and his Ministers. Moreover, the Rev-
erend Father Jesuit Garnet made many clear and important
confessions, which lie in the archives of England, signed by
the hands of this regicide.
In 1594, the Reverend Father Jesuit Commolet chose for
the lest of a sermon the passage of the book of Judges, in
which it is related that Ehud killed the King of the Moabites.
He exclaimed, in pointing out Henry IV., King of Fiance ;
" We want an Ehud v^hoever he may be, whether monk, or
soldier, or shepherd !"
This Reverend Father Jesuit termed Henry IV. a " Nero,"
a "Moab," a "Holofernes," a "Herod." On a certain day,
he summoned his auditory, because, said he, they endured on
the throne a false convert. (History of Paris by Dulaore.)
The Reverend Father Jesuit Nicolas Serrarius praised
the murder of the King Eglon by Ehud. In writing about
this fact he said : " Many learned think that Ehud was right,
because he was inspired by God, and for many other consid-
bvGoogll
?, chiefly because sucli a deed is an ordinary right
against Tyrants." (Commentaries of the Bible by this Rev-
erent] Father Jesuit.)
" To kill an heretical King is an action meritorious before
God. Neither Henry 111., nor Henry IV., nor the Elector of
Saxony, nor Q,ueen Elizabeth, are true soverei^s. The ac-
tion of James Clement killing Henry III. was an heroical one.
If it is poswble to war against the Beaniais (Henry IV.), let us
war i Wt, if we cannot war, let us kill him." (The R. F.
Jesuit Guignard — who was hung — Fragment of the Suit.)
"Rome sees this driver {Henry IV.) ruling France— this
Anthropophagi — this monster bathing in blood. Will not
one rise to take arms against this wild beast 1 Will we not
have a Pope using his axe for the salvation of France 1"
(The R. F. Jesuit Charles Scrihanius.)
The Reverend Father Jesuit Gabriel Malagrida plotted,
during the ministry of Pombal, against the life of Joseph I.,
King of Portugal. He had assured the conspirators that the
murder of the King should not be guihy even of a venial
sin, because Joseph did not like the Jesuits. This Reverend
Father was hung and burnt with his colleagues Mathos and
Alexander. (History — Fragments of the Suit.)
" The world witnessed lately a magnificent and great deed
for the instruction of the impious princes. Clement acquired,
by kiUing the King, an illustrious name— ingens sibi nomen
fecit. He died, Clement, ihe eternal honor of France —
seternum Gallice decus — according to the opinion of a great
ma»y. He was a youth with a candid spirit and delicate
body, but a superior strength fortified his arm and his mind."
(The R. F. Jesuit Marianua— De Rege. Liber 1, p. 14.)
This book " De Rege" was dedicated to Philip 111., King
of Spain, Such a deed characterizes the Jesuits, who live
but supported by poignards, and by applying the most odious
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137
principles. " To corrupt in order to get power and to gov-
ern." has been always one of their devices.
'■When a Prince governs tyrannically, he may lawfully be
killed by his vassals or subjects, even with aguettes and poison,
in spite of the oath of faithfulness taken in his hands ; this is
lawful even without previous sentence or order of any judge."
■' Any one may kill a usurper if there is no other way to
get Hd of him." (The R. P. Jesuit Emmanuel SL]
" Certainly," exclaims the Reverend Father Jesuit An-
drew Dehio — " any one is allowed to kill a usurper if he
can not be dethroned by other means!"
" Is it not strange that men professing to be monks, to whom
I have never been and will never be noxious, daily attempt my
life?" (Wordsof Henry IV., King of Fiance. Memoires de
Sully Ministre de Henry IV. — Tomo 1 , Leltre de Henry IV.)
The same Henry IV. told Sully and oihers of his friends :
" You do not approve of my calling again the Jesuits ; but
can you guaranty my life? I know by my own experience
that they have designs against me ; for I already carry the
cicatrices of their wounds. We must neither irritate them
longer nor push them to extremities. I consent, then, to
their repeal, but quite involuntarily and merely by neces-
sity." (Memoires de Sully.)
" Monks and other clergymen are not allowed lo kill the
kings with ambushes — and the Popes are not accustomed to
this proceeding. When the Sovereign Pontiffs have cor-
rected tlieni paternally, they retrench them hy censures
from sacraments. They afterwards, if it is necessary, release
their subjects from iheir oath of allegiance ; deprive them of
their royal liignity and authority] and then, it is the right of
others besides ihe clergymen ro act — Executio ad alios per-
linet." (The R. F. Jesuit Bellarmine.— De Sumni Pontificis
auctoritate. Tome 4, p. 180.)
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Thia Reverend Father Jesuit waa such a fanatical worsliip-
per of the Pope, that we read in the ■' Historical Dictionary,"
hy the Reverend Patlier Jesuit Feller (word Bellarmiiie), that
whilst dying, when the Pope entered his room, he exclaimed :
" Lord, trouble not thyself, for I am not worthy that ihou
shouldst enter under my roof; wherefore neither thought I
myself worthy lo come to thee : but say in a word, and thy
servant shall be healed," Luke vii. 6, 7,
Seventy-two of the Theologiana of the Jesuits have taught
regicide.
Americans, does not yonr hair stand up whilst reading
siicli details ? whilst hearing such language T What fanati-
cism ! What cruelty! Could we find words to term, to
stigmatize so odious leaching, teaching so horrible !
Srction XV. — Infanticide.
" We are asked if a woman may cause to herself a mis-
carriage 1
" We answer first : When the child is not animated and the
great belly dangerous, she is allowed to cause to herself a
miscarriage, either directly or indirectly: directly, in taking
potions which • • • ; indirectly, by bleedings, or by taking
remedies relieving her and being injurious to the child.
" Secondly : When the child is already animated, and she
is expected to die with him, she may, before the childbed,
take remedies indirectly ofi'ensive. This decision is justified
by this following, which is admitted by the Theologians :
whan a woman about finishing her time is pursued by a wild
beast, she may fly to preserve her life, though it is certain
that she will miscarry.
"Thirdly: When a yonng girl has been corrupted vio-
lently, she may, though the child be animated, . . . arbitrarily,
lest she may lose her reputation, whicii is more precious than
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JESUITISM GNVEILED. 139
lift) ilself; (The R. F. Jesuit Airault. — Propos
le cimjuieme pr^cepte du Decalogue, p. 322.)
Navarrus, Henriquez, Sa, Sanche?
and great many other Theologians, who are the most cele-
brated among the doctors of the Jesuits, have taught infanti-
cide, and have, in certain cases, enjoined the most unnatural
and cruel modes of destroying the children, resting their the-
sis on the value of female reputation.
Ah to those who know the Jesuits and other monks, the
moving motive of so dreadful a doctrine and teaching is not
the preservation of the female reputation, but — we regret to
be obliged to say — of their own.
Section XVI. — Suicide.
Question. — " When a Chartreux is ordered by a physician
to take a remedy which will save him from impending death,
is he obliged to take it ?"
Antwer. — " This question is controverted. Yet, I believe
tlie negative decision is more probable, and it is the common
opinion of Theologians." {The R. F. Jesuit Moullet — Com-
pendium for the use of the Ecclesiastical Seminaries.)
This doctrine is merely fanaticism and folly.
Section XVII. — Lasciviousness.
Forgive, Ameiicans, if I foul my pen in writing what fol-
lows ; I still must do so in spite of my reluctancy. I will
choose the less obscene among the muddy doctrines of the
" A mail and woman who undress themselves {and are even
without a shirt) to kiss each other, do not ein. This action is
an indifferent one." (The R. F. Jesuit Vincent Filliucius —
Moral Questions, Tome 1, p. 316 — published in 1633.)
"A monk casting off his dress, does not fall under excom-
1, though it might be fur a shameful action ; for in-
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140
I IINVBI1,EI>. .
Btatice, to commit fornication, to steal, or to gq more secretly
to brothels." (The R. F. Jesuit Escobar— Be Luxuria.)
" Clericus vitiura bertialiiat
i perpetrans n
poenas . . . [We do not dare translate it], except if he is fre-
quently guilty of this sin." {The R. F. Jesuit Escobar and
Mendoza— De LuxuriS, vol. 1, p. S13.)
"Clericns Sodomitic6 patien nonincidit in prenas bullte,
[hkewise, we. do not dare translate it], if he commits this sin
only once or twice." (The R. F. Jesuit Escobar and Men-
doza— vol. 1, p. 144.)
'■ When a domestic Is obliged to serte a lustfitl master, ne-
cessity authorizes him to perpetrate the worst deeds. Thus
he is allowed to look for and bring home concubines, to lead
him to brothels ; and if his master wishes to scale a window
to • • * a woman; he may support his feet, or bring a
ladder — quia sunt actiones de se indiffe rentes — for these ac-
tions are indifferent in themselves." (The R. F. Jesuit Cas-
tropaolo — Virtue and Vice, p. IS. published in I63I.)
" Suzanna says in Daniel : ' If I yield to ihe criminal de-
sires of those old men, I am lost.' As in this extremity, she
feared infamy on the one hand and death on the other, Suzan-
na was allowed to say, ' I will not consent to their shameful
action, still I will bear it, and I will not speak of it to pre-
serve my life and reputation.' But inexperienced females,
believe that in order to remain chaste, they must exclaim :
•Corrupter!' ... We sin only when we consent and coope-
rate to a voluptuous action.
-"Suzanna ought to have abandoned herself to the old men,
still without consenting inwardly or cooperating. She was
not obliged in order to preserve her chastity, to make known
her dishonor by cries, and to expose herself to death, because
reputation and life are preferable to the purity of body."
(The R. F. Jesuit James Tirin— Commentaries of the Bible,
p., 787— published in 164S.)
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JESUITISM UNVEILED. 141
" We may baunC the brothels to convert the proslitutee,
tliough we will likely be exposed to sin with them. We are
allowed it, even when we have already sinned with them, hav-
ing been seduced by Iheir eyes and courting. If a virgin con-
sents to the • • " we may not endow her, and wiih
greater reason not marry her, because. in corrupting her we
have ROt injured her." (The R. F. Jesuit Etienne Bauny. —
Somnie des peches, p. 77.)
The Reverend Father Caramuel taught that fornication ia
lawful. My Lord Eouvier, actual Bishop of Mans (France),
has written extensively about it in his obscene and infamous
book, " Supplementum ad Sacramentum de Matrlmonio,"
which book is taught in the Ecclesiastical Seminaries of
France to all clergymen.
" Women do not sin mortally in adorning themselves with
uncovering their breasts, and
L habit in their country, and if ihey have
" (The R. F. Jesuit Simon de Lassau.—
Explanation of the Decalogue.)
The tract on marriage by the Reverend Father Jesuit San-
chez, is so lascivious, so obscene, that decency forbids ua to
translate and produce it.
" Suppose that a clergyman — knowing fall well, that he
will be in danger in going to the room of a woman, with whom
he entertains amorous relations — should be surprised in adul-
tery by the husband, whom he kills to preserve his life or
limbs, he is not irregular, and may continue his eccle9iastical
functions." {The R. F. Jesuit Henriquez. — Summary of
Moral Theology, work published in 1600.)
Cheer up, Jesuits, plead yours and the sacerdotal cause.
" A confessor may and must bestow absolution on a woman
who cohabits with a man, when she cannot honestly send him
out of her house, or has some other reasons."
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142 JESUITISM UNVEILED.
Question. — " For how mucl) may a woman sell the pleasure
which she causes?
Answer. — " We must, for an exact appreciation, consider
the nobility, beauty, and honesty, of this woman an
honest is woith more than one who opens her door to the
first comer. Let us distinguish. If this woman is a prosti-
tute, sbe may not with justice charge one more than another ;
she must have a fixed price. 'T is a kinil of contract between
her and the ' Pointer' who pays The ' Pointer' gives
money, she her body.
"If this woman is honest, she may charge as she pleases;
because, as such things have not a common and established
rale, she has the same right as a merchant, who may dispose
of his merchandise according lo his own will. A maid and an
honest woman may sell their honor as dear as they prize it."
(The R. F. Jesuit Taraburini — De la Confession aisee, Li-
vre 8, chapitre 5.)
"A prostitute may justly require a salary, but she is not
allowed to charge loo much. A girl and a prostitute who
eecreily deal alike with their bodies, have the same right. A
married woman is not allowed to ask money, because ihe
benefits of her prostitution are not stipulated in the coiitract
of marriage." {The K. F. Jesuit Gordon — Morale Univer-
sclle, tone 11, livre 5.)
"May a biidegioom and his bride before their
marriage V The R. F. Jesuits Navarrus, Sanchez, and many
others, answer, " Yes."
Section XVIII.— Ba^e.
"Rape is not a circumstance grave enough in order that
ver it when we confess ; we suppose ihat the girl
sd to it." (The R. F. Jesuit Facundez.)
tho deflowers a girl with her consent, incurs only the
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143
penalty of making penitence. The reason of this decision is,
that she, being the owner of her body, may grant her favors
as she pleases, even against the consent of her parents." (The
E. F. Jesuit Francis Xavier Fegelii — Questions pratiques
sur les fonclious des Confesseurs, p. SS'i — Ouvrage publie a
Augsburg en 1750.)
" He who by violence, or threat, or fraud, or importunity
of prayers, has a virgin without promising to marry
her, is bound to indemnify the girl and her parents by endow-
ing her, in order that she may find a husband. If he cannot
pay this indemnity, he is obliged to espouse her. However,
if his crime has reipained absoltitely concealed, 'tis more
probable that he is not bound to reparation." (The R. F.
Jesuit Moullel — Compendium for the use of the Ecclesiasti-
Section XIX. — Adtiilerff.
" If any one entertains criminal relalions with a married
woman, not because she is married, but because she is hand-
some — as he abstracts the circumstance of her marriage,
these relations do not constitute the sin of adultery." (The
R. F. Jesuit Moullet — Compendium for the use of the Ec-
clesiastical Seminaries.)
Lasciviousnesa, with all its degrees, has been taught by
eighteen theologians of the Jesuits.
Americans, I will abstain from reflections about such muddy
doctrines. Vet it is for me a duty to say to you :
The Jesuits hold and apply in practice and in the confes-
sional rfll these principles, though more secretly and more
artfully than formerly. I warn you because I know — have
seen this in confessing their penitents. Then beware ! lake
care of your wives and daughters. When they will say that
they are sick and want their confessor, beware ! Very often
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'■^^ JESU1TI
it will b. a r.nd,.von.. When th.y will „y a,.t *.y go to
confes., beware ! Ver, often it will bo a rondezvoo,. Wbeo
tbey will „y that they ,i,i, ,ho Jemit, for dirootioi, of con-
.ceoee, beware I Very ofteo it will bo a rendozvou. R,.
nrember, that if their doctrines about la.ei,iou.ne„ are m
w.del, immoral, they are very deeply interested in it.
Section XX.— Intolerance.
•■ The children are obliged to denonnce their kindred and
parent, who ar. b.retics. thongh knowing they will be bum
The, „.j, e.ther at,,., tbem to death, or kill ihem ,. enomie.
of l,u™.„„y." (The E. F. Jesuit Escobar-Moral Theology,
book 31.) °^
" Parents may desire the death of their children, and of any
one who disturb, the Catholic church." (The E. F. Jesuit
Fegelli— Practical Questions, Part 4, ch. 19 )
■■ Tho Christian and Catholic children may accuse iheir pa-
rents of heresy, though they foresee that they will bo burnt
and tolled ; and not only they will be allowed to refuse them
food ,f they avert them from the O.iholic faith, but they will
bo permitted to kill them, without ,i„, if they have tried to dis-
suade them violently from the Catholic faith." (The R P
Josu,. Etienne F.cunde.-Tr.iti sur les Commaodmeuts do
1 Ebso, Tome 1, Livre 1, ch. 33_Ouvr.ge pnbK en 1626.)
Q.«i,„,._ .. May a son kill his father expatriated !"
Amxer "A great many theologians decide that he is
allowed it, if his father is noxious to society. 1 pamke of
tberr oprmon." (The E.F.Jesuit Dica.tlllo-De JastitiS
et cte Jure, l^iber 11, pagina 511.)
" It is of faiib that the Pope ha, the right to dethrone ,he
Kmg. who are heretic, and rebels. But a monarch dethroned
by the Pope is no longer either a King or a lawful Prince ■
if he refuses to obey the Pop. after his degradation then bo
i I, Google
VEILED. 145
must be styled a ' tyrant,' and may he killed by the iirst comer
— cuilibet de populo licet ilium inierficere." (Tlio R. F. Jes-
uit Suarez — Defensio fidei. Liber 6, caput 4.) ''
This Suaiez is the same who, next after Saint Thomne, is
considered the first theologian of Catholicism ; the same Doc-
tor of whom it is said, in thehisioiy of his life, that inhisyouih
lie was without talent, but ihat on a certain night the blessed
Mary opened prodigiously his intellect.
" The pope may kill with a word (potest verbo corporalem
vltam asaumere). For the right of feeding the sheep having
been granted to him, was not ihe right of killing the wolves
granted to him (potestalem lupos interficiendi) V (The R. F.
Jesuit Emmanuel SS. — In his Theology — Questions on the
Authority of the Church.)
" The pope may reprimand Kings, and punish ihem with
death." (The R. F. Jesuit Sanctarel. — Of the Pope, ch.30.
p. 296, work published in 1625.)
" A man condemned by the Pope may be killed anywhere."
(The R. F. Jesuit Lacroix — vol. 1, p. 294.)
" We may kill anywhere a man proscribed by the Pope,
because the Pope has at least an indirect jurisdiction over all
the world, even in temporal things." (The R. F. Jesuit Bus-
embauni — Theologia Moralia.)
Many sovereign courts issued decrees which condemned
the work of Busembaum, and ordered that it should be burnt
by the hand of a hangman.
Americans, in reading these sentencesof denunciation, per-
secution, proscription, blood, and death, we ask ourselves if
the ailthors and apostles of these principles are not fiends with
the human face. At least we feel relieved in thinking that
they are denied by everybody, and looked upon as monslers
in the human family. But we fall overthrown when the Ro-
man Cathohc Church answers us that they, ihe Jesuils, are
12
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1*6 JESUITISM
her main soldiers, lier moat learned, strongest, and the most
devoted supportera. We feel bonified iit thinking of our an-
ceslers, who have been victims of these principles; in think-
ing that citizens, (Viends, and kindred, denounced and drove
one another to the sacerdotal prisons, and thence to the scaf-
folih ; in thinking that husbands were butchers of their wives,
and wives of their husbands ■ that sons starved their faihers
'^ ™ ' d 1 d 1 m the dungeons, under
'^P "^ <1 dpi fBhp Monks, and Popes;
^ f ^ 1 m 1 w h h ppres3ed, drove to mo-
Idpplbh h hid to whom they had
g 1 f A d II 1 h g J you taugiit and im-
i ^ I h m fChmt the Merciful,
'^•J h mf&dAh! tlieirghosia will
b I w w 11 ) h I y remembering us that
111 Europe jou caused tlieii blood to run abundant as rivers ■
that you fattened the fields with their flesh ; that you scattered
their bones through nearly ail Europe. We will never for-
get that our forefathers, ihe first inhabitants of the American
land, were compelled to leave their native country, to come
to hury themselves in unknown and far-dislant wildernesses
to escape your tyranny and cruelty. Wlio have been for cen-
turies peopling the deserts of the United Slates 7 The vic-
tims of your principles! You will accuse, to justify your-
selves. Kings and Emperors. But though you killed some
of them, did you not unite with them to support one another ?
And, what say I ? were they not the instruments, the tools of
your and papal will ? Did they not hold iho aword which
you*andled? " We were suppressed," reply you. Yes,
but not everywhere. You lived in Prussia. You breathed
freely <n that atmosphere of tyranny, deadly to freedom a.id
to generous hearts. You were dead, say you. Can you die?
Are yoi, not a hydra which never dies? The papal sword
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JESUITISM VNVEILED. 147
alone could cut off your numberless lieaaa, but he isyouv first
head— bft will be careful not to kill you, lest he may die
himself; lest he may be bound to restore his temporal and
spiritual thefts ; lest he may let fall his blinding, anti-social,
and anti-Christian tyranny, which maintains a whole and
noble people in a political, intellectual, and moral barbarity,
and the whole Roman Catholic church in ignorance, fanati-
cism, and superstition.
O Jesuits I How can you clear yourselves in the tiibunal
of society ? Will you quote the Reverend Father Jesuit Cer-
utty who published a book for your justification 1 But the
Reverend Father Jesuit Feller is obliged, in his "Universal
Biography," to confess that Cerutiy left your Order a short
time after his publication. And why? Because, devoured by
remorse, he listened to his conscience, and would give to all
humanity a public acknowledgment of his crime against truth,
against the gospel, against man's welfare. Then he became
your martyr, and since that time you attack his name, his mem-
ory, in your biographies. What can you produce for your jus-
tification J Your feigned death, your apparent inofFensiveness J
but you know, full well as I, that you have borrowed a false
skin, the skin of darkness ; that slowly and without noise, as
a worm eating silently the wood in the heart of a timber, you
loose the ties of families, the ties of the American Republic.
And what are you doing now in Russia, in Austria, in Prussia,
in Rome, etc. . . . where you appear with a less false skin,
because you are stronger and favored by their Kings and Em-
perors, or rather tyrants 1 Tn Russia, in Austria, in Prussia,
you surFound and support the thrones of the enemies of free-
dom and democracy. In Rome you surround the bloody
steps of the throne of the Pope ; fill the prisons with the vic-
tims of the papal tyranny ; confiscate their property; banish
them, and disgrace, persecute, deprive their families of the
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^^^ JESUITISM UNVEILED.
neccMitios of life : every da, yoa wish ihe p.vement of the
city with innocent blood. In France you support the half
rtnone of the half President of the half French Hepublio.
1 here you send 10 the National Assembly, by the priests the
dcoiees, the wives, and the peasants, aristocratic represenla-
mes, enemies of democratic principle, and of the Republic,
The proof of yonr misdeed, and intolerance in the.e and other
European conntrie., the port, of the United Stale, are daily
obstructed with the victims of political and religions tyranny,
coming to this hospitable laud, and looking for a shelter and
a living, thirsty to breathe the vivifying air of liberty
O Jesuit. ! Whatever you ma, try to justify your past
conduct, you wdl never accomplish it. You are now a Cain
marked on the forehead with the iron pen of hi.tory, as the
mostdeadlyfoe. of the human family. Yon still are powerful
even exceedingly powerful; you demonstrate it in Europe'
There ,11 true friend, of improvement, of freedom, of democ-
racy, of the goapel, and of social welfare, tremble in contem-
plating the future ! and if you are not slopped and carefully
watched in America, you will prove to the United Slates that
they warm in their bosom a snake that will kill them.
Americans, pray give a special attention to the following
refleclions. °
In reading the summary of the doctrine, which the Jesuits
have held and taught-which they still hold and teach- in
refleeling on their principle., so impious, so inhuman, so im-
moral, so obscene, so intolerant, and .o anii-Chri.tian, you
likely were astonished, and thought thai the writer, who
ta^ht and professed such doctrine, were the viUian, of the
bocieiy of Jesus : but you were mistaken. These writers
have been alway.s, and still are, considered the main Theo-
logians and the light of the Sociel,. Their Theology 1,
taught now to all ih. secular clergy i„ the Eccle.iaslic.l
bvGoogIc
149
Sotninariea, and applied by all the priests in their ininistpy ;
not only in a few couniries but all over the Roman Catholic
world. The Pope himself has beatified several of tlie afore-
said Theologians of the Jesuits.
These Theologians have been always and stil! are oiaclea
among the Jesuits. All these Revereiid Fathers, in preach-
ing, in writing, in confessing, in short, in exercising the sacer-
dotal ministry, have followed and still follow their teaching,
all tlieir doctiines, except a few points of morals which the
Pope, in order to delude the people, politically has con-
demned. I notwithstanding can solemnly assure you, ihat
from my relations with the Jesuits, my sacerdotal ministry,
chiefly that of confession, ihey certainly hold, practise, and
apply all these doctrines.
Perhaps you will ask me if these principles have been
approved by all the Society of .Tesus. I answer to your
question in quoting this article of their rule :
"No volume shall be published by one of the members
without a previous approbation of the Superiors."
Paschal reproached them for this article of their rule, in
unveiling some immoral points of their doctrine. (See the
fifth and ninth of the Provii)ciaI letters.)
Therefore, Americans, we must necessarily infer that the
whole society of Jesus is responsible for the priiiciples con-
tained in the books published by its Theohigians, and for all
their consequences.
" Do the Jesuits," continue you, " proclaim actually from
ihe p»lpit these principles!"
Ceitainly not. T!:ey are too artful to show what ihey are,
especially in the United States. Feeling that the ground is
slill moving under their feet ; that they are not tlie mnjoriiy ;
knowing that an imprudent and impolitic behavior would ri.sk
their prospects among you, they are very cautious and fear-
13*
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fui They confine tliem tlvcs in a subterraneous and almost
iniisible work to become after a wL le the maju ilj Be not
aslonisLed if they be U tl emseUes to these mean proceedmgs
for witness the r past pohcy they kno v and apply admuably
tl 9 [ r DC pie th it they must crouch and creep unseen in or ler
to reach power and to tyranu se
Again. " Do the Jesuits," ask you, " apply their immoral
principles in confessing r
1 feel sorry to be obliged to answer : yes. They apply their
immoral principles which Lave been exposed, and even many
others which are more immoral ; but they are so incredibly im-
moral t!iat I am not allowed to write them. Moreover you
could not believe me, because, knowing them only by the con-
fessional, 1 cannot exhibit proofe. You still can jud^e the mys-
terious and unwritten doctiiues of the Jesuits by those which
they have avowed and written,
Americans, we have related summarily, how the Jesuits are
educated or rather moulded during their noviciate — what doc-
trines they have held, taught, and still hold and teach. Let
us, at present, group, summarily, some facta of their history.
"We say some facts, for several volumes might scarcely contain
the details of their crimes. You will see, Americans, what faith-
ful and careful practitioners they have been, and in our days are,
of their doctrines and teaching.
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JBSUITiaM UNVBILED,
CHAPTER VII.
Year 1534.— Paris was the first cradle of the Ordar of the
Jesuits. Saint Ignatius Loyola, a man unfortunately too famous
for manliind's welfare, was its founder. Having exalted the
ambitious and fanatical views of Francis Xavier, Peter Le Fevre,
James Laynez, Rodriguez, they united with each other by vows
in the Church Montmartre, near Paris. Soon after they came
to Rome ; exposed their dm, designs, and plans to the Pope,
and promised to add a fourth vow to those of poverty, chastity,
and obedience, namely, that of obeying him and his successors
on the throne of Saint Peter. (Various Histories— Universal
Biography by the R. F. Jesuit Feller, at the word Ignatius.)
Year 1540.— The Pope Paul III. accepted their proposal, and
introduced them into the political life, by approving and con-
firming them as a religious body under the calling of " Society
of Jesus," with the Bull " Regiminis militantis Ecclesi*." (Idem
works.)
Year 1641.— Saint Ignatius Loyola was appointed General of
the Order. Hardly born, the Jesuits began the stout tissue of
their criminal history. Finding obstacles in the way of their
ambitious wms, they diffused themselves everywhere, under the
color Bf zeal and devotedness to the Roman Catholic Church.
They inflamed talented but fanatical and inexperienced youth ;
and thus won a great many proselytes. To overcome difficulties,
they applied the prlueiple, which henceforth was to be their fa-
vorite one, " Divide et regna," " Divide and you shall reign."
They sowed discord and hatred among families, provinces, na-
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JESUITISM ONVKILHD.
Era
P (H to E
S - -Kfl J
Soc _ J
— H to J e Jesuits in Havana, by the Chevalier Ds
Lang— BO k publ s,lied n 1819.)
At t!ie same t me tbe Jesuits excited the Pope and the tem-
poral po ers aga nst the Reformation. Tbe Reverend Fathers
Jesuita Bobad lU i 1 L jay, who, nearly at the same moment
were troubl ng ly the lowest duplicity the Diet of Katisbonne,
and the el g o s conf rences moved there from "VVoi'ms, were
the lenders and respons ble Papal agents of this important and
macbiavel ste n saion (See above cited works.)
Year 154o -fhe Pf>pe Paul III., appointed as Tlieologians of
bis holiness, for the council of Trent, the Revered Fathers JesuiU
Laynez and Salmeron. Thus he rewarded the Jesuits for the
solemn vow of oljedience to the Papacy, taken by their Society
However, the principal end of the Pope in choosing these Fathers,
was to find in them devoted and able creatures ; deadly enemies'
of Protestantism, and zealous d.-fenders of the Papal usurpations,
against a great many ISisIiopa opposed to them.
The Jesuits appreciating all the advantages of such a proposal
and chiefly knowing that it was a sure title to the highest favors
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163
and privileges of tbe Popes, through whom they might become
rid of the jurisdiction of the Bishops, accepted it gratefully, and
sent to the council the Fathers Laynez and SaUneron, who fultilled
heartily and successfully their mission.
The Jesuits had not heen mistalien in their hopes, the Popes
after a short while, granted them the famous Bulls ; wbich eman-
cipated them from all Episcopal jurisdiction, and excommuni-
cated even the laymen who would dare contradict their rules.
{Various Catholic and Protestant Histories of the council of
Trent.)
Year 1549, — The Reverend Father Jesuit Bobadilla, by cring-
ing and flattery, became confidential confessor and director of
Ferdinand I. By him he governed Germany from 1541, to
1549. Fortunately for that country which he disturbed, and by
the political and religious dissensions which he fomented, impov-
erished, he trusted too much in Iiis influence over the mind of
the Emperor. Having plotted and thwarted the interim of
Charles, he fell from his power, and was finally disgraced. (His-
tory of Ge n n 1 y J C I fi t — ol. 7, edition 8.)
Year 1551 — Th Jut u ded the fanatic Duke of Ba-
varia, who w d pi d
n nt of the interim ; excited
him against F 1 d I
1 authorized by him to t^ach
at Ingolsta It Tl R
d F th r Jesuit Cassius, who had
been appo ted P 1
G m ny, and who was to be, dur-
ing about th ty J r«
to that country, was their
leader and h d f th
t (Stumpt-p. 291.)
Year 15 3— F d d
wa. biged to yield. He called
them in V t t p—
tit d he— the ruin of the Ro-
mishChurh H ap| t
d th R verend Father Jesuit Cani-
sius Visito f th I.
t f \ienna. If Maximilian 11..
was threat d t b p
d as it is ascertained from the
writers of tl t p t
tl me took place at this epoch,
and waa asc bed t th
ng ance and policy of the Jesuits.
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IS4
JESUITISM UNVEILED,
(Scbneller ssterr— einfluss, 1, 166— De Hormayr, sesterr— PIu-
tarcb, 7, 29.)
From the year 1554 to the year 1556.— In 1554 the Jesuits
had invaded all classes of society, and alarmed all powers ; so
thick, so powerfully they had grown up. And, in what manner ?
By artful policy, in changing with circumstances; in by turns,
flattermg, lying, slandering, stooping, threatening, promising ; in
one word, in handling masterly the deepest hypocrisy.
In France the Jesuits succeeded in gaining the protection of
the Cardinal De Loraine, and by his interference, obtained from
the king, Henry IL, the right of collecting money, building
chapels and opening colleges all over the territory of France.
The third of August, the Parliament alarmed, decreed that the
letters patent of Henry II. and the Brief of the Pope Julius III.
should be communicated to the Bishop of Paris, and to the Fao^
ulty of Theology.
The formula follows : —
"Considering; 1. That the new 'Society ' attributes to itself
the strange name of ' Society of Jesus.'
" 2. That it admits indifferently in its bosom, every kind of
people, bastards, rascals ....
" 3. That it has neither rules nor constitutions, nor the man-
ners and behavior which discriminate the monks fjom the lay-
4 lb t t obtained many privileges, liberties and indemni-
t p n p lly relative to the administration of sacraments
tl u damag.n„ the Bishops, Clergy, Lords, Pi^inees, citizens and
Ln frst „
11 Fa ulty of Theology passed on the first of I>«;ember of
the same year, the following Decree ;
" The Faculty of Theology considering :
1. " That the Society of Jesus dishonors the Monastical and
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JESCITISM UNVEILED, 1&&
Religious Orders, of which it enfeebles the discipline by its
want of the pious practices, which generate fervor and keep up
2. "That it causes the transgression of the vows, escapes
from submission to the Prelates ; dispossesses unjustly the eccle-
siastical Loids and others of their rights ; generate* in the civil
and religious governments, disturbance comi Isints dissensions,
lawsuits, contentions, jealousies, rebellions and diiisions of every
"Deciaresfor all these motives, that the ifi-re^iid Society is
dangerous to religion; to the church nhich it di turbs; to the
monastical discipline which it enfeebles and tint it is organized
rather for the ruin than for the editic'Jtion ot the fiitliful . ."
Year 1556.— Many years before the Jesuits had m\ided Por-
tu<ral and Spain. In Portugal they had bfen, at first extraordi-
narily influential. In Spain, Charles V who had pondered the
consequences of the power of the Jesuits had not faiored them.
Melchior Cano, a Dominican, who was undoubtedly the most
celebrated Doctor of the University of bilamanta had denounced
them publicly as forerunners of Anti-chnst Don Martinex Cilicio,
Archbishop of Toledo, had expelled them from Ascala, and the
people of Sairagossa, from their city. In 1556, the Jesuits
aviuled themselves of a circumstance with the greatest ability.
Uonoa Maria of Portugal having died, they engaged the young
King of Naples, Sicilia, and Low Countries, to marry the daughter
of Henry VIII. of England. They withal invited Charles V.,
under the pretext of the salvation of his soul being at stake, to
abdicate his crown. They sent to London, to solicit the hand of
the daughter of Henry, Edmond Campion, who, afterwards con-
victed of high treason, was condemned to be tortured and be-
headed in London, on the 28th of November, 1581. By this
compliance and political intrigue, the Jesuits gained the gratitude
and confidence of Philip lU and began to rule Spwn. At Uie
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ISO JESUITISM CN VEILED.
game time, they founded colleges in Ingolstadt and Vienna. (Jel
Pfister — History of Germanv, vol, 7.)
Saint I^^natius Loyola, Fatlier, Founder, and General of tho
Jesuits, died, having been in turn a page, a lieenlious soldier,
penitent fenatio, poet, apostle, philosopher, politician, legislator,
manufacturer of men walking with living bodies but dead souls,
King of such extraordinary people, and, by handling them art-
fully, ruler of many countries in India, and of the most powerful
Kings and Emperors in Europe ; in short, ruler of the temporal,
intellectual, moral and religious interests of the greatest nations.
His power had been so astonishing, that the epitaph following
was engraved upon his tomb :
"Whoever you maybe who imagine to yourself the great
Pompey, Caesar, or Alexander, open your eyes : you shall see on
this marble, that Ignatius has been greater than these con-
querors " (Les Convents, p 71)
From the vear 1557 to the }ear 1560.— The Jesuits tried to
obtain more credit by profane tnd sacred means. To adorn their
Order with a pretended dmne seal, they published everywhere
that God empowered them to perform miracles— but being care-
ful to say that these miracles happened in far distant countries,
but their existence might be controlled. They proclaimed from
the pulpit, in their wntmg>i, in the parlors, in their colleges, in
every manner and everywhere, that India, where tliey had mia-
Eionarips, wn* a couiitrv which God blessed ; that there al! civil-
ized or uncivilized kingdoms, piovinces and colonies, resounded
with the supernatural deeds, with which God bad favored their
apostle Francis Xaiier, during and after his life. They extolled,
to the skies chiefij the following miracles :
This extraordmirv man" ihey preached and wrote, "ap-
peared eight feet tall when be taught the people. His worn out
surplice shone suddenly with line embroideries. He brought to
life again dead bodies in the presence of the lai^est assemblies.
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On a certain evening, whilst he preached in a religious meeting,
a volcano broke out and the earth shook : all fell, but he stood
up. Alaradin, a Mahometan Prince, besieged Malacca with an
army and a fleet, but the Saint, though having only seven small
boats to defend the people, advanced' against him ; his voice
resounded as thunder, and Aiaradin alarmed, turned and fled."
Kead the relation of these miracles and many others in the lives
of Saint Francis Xavier by the E. F. Jesuits Turselin and Bou-
liours. The first is written in Latin, the second in French.
Years 1560 and 1561.— The Parliament of Paris ordered that
the Jesuits should sue for their Institute in the great Council of
Trent. The tenth of October, John Prevost, Eector of the Uii
versity (France), was compelled to forbid them to teach, because
they excited and misled youth. Then they asked to be incorpo-
rated in the University, but they entangled so much the condi-
tions of their admission, that their petition was disregarded.
In 1561, they intrigued powerfully, seduced the Bishop of
Paris, and corrupted the Eector of the University.
[See for the above and following quotations, " Ancales de la
Soci6t6 des Soi-dissant Jesuits, ou, Recueil histoi-ique et chrono-
logiquo de toutes les pieces ecrites, contre !es Jesuites." Edition
in 4 volumes. In this work are related the most authentic and
official pieces written, decreed, and published about the Jesuits.
This woi'k being a living condemnation and sentence against
them, they have spent a good deal of money to cause all tha
copies to disappear, but many remain in the pubhc libraries
of France.]
Year 1*64.— In France, the Jesuits seduced Les Guizes in flat-
tering and promising thera suppoi't in their political and am-
bitious views. So powerfully protected, they corrupted the
celebrated lawyer Versoris and attacked the University. In spite
of the talent of the famous Pasquier, and ST his well-grounded
pleading : in spite of the Parliament ; even In spite of the will
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158 JESUITISM UNVEILED.
of the people, they wero authorized in all their plans to mono|>-
ohze the public instmction. The Reverend Fatlier Jesuit Odon
rigenat, styled by Arnaud "Le Corybante fanatique," "The
fanatic Corybante," and by the historian De Thoa, " Le Tifre,"
" The Tiger," waa the hero of all those mean intrigites. ( Aq-
natea . . . Arnaud — De Thou.)
Year 1569. — In France, De Pontas, Bishop of Razas, refused
but in vain, his consent to their establishment in Bordeaax,
where they excited the Catholics against the Protestants. (An-
nales . . .)
Year 1570.— Elizabeth, Qoeen of England, espelled the Je-
suits from her kingdom, (Annales . . .)
^ear 1571.— In Belgium, the misdeeds of the Jesuits were
so hideous and so subversive, that Arias Montanns wrote to
Philip II., King of Spain, assuring him that the deluge of their
worlis of destruction covered all society. He entreated him to
take some measures to stop, or at ieast paralyze the Jesuitical
power, and proposing a series of instructions, which should be
executed by the Governor of these disturbed provinces.
At the same time, Catharine of Austria compSained urgently
and bitterly in a letter to Borgia, against the enormities of the
Jesuits, who, she said had revealed her confession, and profaned
criminally the most respectable and sacred things. (Annales.)
Year 1572.^In Franco, the Jesnits directed by Grego-i-y
XIII., that worthy Pope who celebrated bo solemnly in Rome
the news of the massacre of the Protestants all over the kin*'-
dom, the Jesuits, say I, advised the counsellors of Charles IX.,
and,of Catherine De Medicis. It was in their lurking house at
Paris that these counsellors deliberated during the mournful
night of the massacre, known under the name "Massacre de la
Saint Barthelemy."
At the same tim^ as the Jesuits had previonsly fired Gei^
many, stirred up the Catholics who were in the majority against
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JESUITISM USVBILED. I59
the Protestanls who were in the minority, two armies were or-
ganised, fiightfal battles fought, and blood ran everywhere.
(Annalea .... and various extracts.)
We read in the 2d volume, page 613, edition octavo of the
H.stary of France byAnquetil, a Roman Catholic priest who
died in the Roman communion, who, thereby, is undoubtedly not
chargeable with partiality when he avers some too visible mis-
deeds of Bishops, Jesuits, and Popes :
" La nouvelle de la mort du General Coligny fut re^ue a
Home avec les transports de U joie h plus >ive. On lira le
canon Ou alluraa des feux com me pour lovenement le phis
i^int-tgeux n y eut une messe solennelle d actions de graces
1 Uquelle le Pape Gregoire XHI ass sta a^ec I'eekt que cette
u,r donne aux c^rfemonies quelle veut rendre celebres. Le
< irdina! De Lorraine recompense hr^emeut le courrier et Tin-
turo^ca en horame instruit d'avance Brautiime raconte que le
Sou^erain Pontife vei^sa des larmes sur le sort de taut d'infor-
tunees. Je pleure, dit il, taut d innocents qui n auront pas man-
que d'etre confonpus avec les coupables, et, possible qu'a piu-
swurs de ces morts Dieu ait fait la gr6ce de se repentir."
[translation.]
"In Rome, the news of the death of General Coli-ny was
received most joyfully. The cannon was fired. Bon-fires were
kindled as for the most fortunate events. A solemn mass of
thanksgiving was celebrated, at which mass the Pope Gregory
XIII. assisted, with the splendor given by this Court to the cere-
monies cofflsidered by it as worth solemnization. The Cardinal
de Lorraine rewarded largely the courier, and showed, in ques-
tioning him, that he was informed in advance. Brant6me re-
lates that the Sovereign Pontiff shed tears on the fate of so
many unfortunate victims. ' I mourn,' he s.nid, ' so many inno-
cent victims, who undoubtedly have been confounded with the
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(.ulpaHe -inl 'to 1 «ill liaie perhaps grinted to mw% of them
the gfice of repentanw
Ah' Jesuits Popes Cirdmals and other rehgious butchers,
if you (111 know how strong how revengeful <»rise in our minja
an ! liPiits thf reraembrince of our tontathcrs whom jou aasas
Einited ' If JOU did Know how the r cries in (Ahng agonized
ind d\ing under jour poigmrds resound thundering throuj;h
our e^rs inA st r up all the power of our hlnl love ' Tf you
dii know how heru cal it la to forgiie jOu' But Chnst the
meicitul order us we stop and are silent We will onlj bor
row and npply to jou the lan^juige which he adJres ed under
almost simihr circumstances to your ancestors the Pharisees
" \\ o to jou Pharisees because you love the uppermost seits
in the 'Jynagoffues ard salutations in the mirket plac* Wo to
\ou beciuae lou are as sepulchres thit nppew not and men
that walk oicr than -ire not imr^ Wq to vou Iiwjli-s be
cause you loid men with burd ns wh <.h th y cannot bear and
T5U jourselves touch not the picks with oni of jour fingeri
Wo to you who build the monuments of the prophets and
JO ir fathers k 11b 1 thsm Tru1\ vou bear VMtness that jou cin
stnt to the doings ol your ftthers for thej indted killed them,
and JOU build their sepulchres Th refore also the wisdom of
God sa th I will send to them jropheto and apostles an 1
some of them thej vmU kill anj jcr ecute thit the bl od of
all thi, prophets wh th was shed from the fouiidatioi) )f the
wcrld may be requirel of this generation from the blood of
Abel unt) the blood of Zacharias who was slain between the
alt^r and the temple \es I say t > > )u it shall be required
of this ffeneratnn Wo to jou hwjers for y u have taken
iway the ke^ ct knonledj;e you vourselvcs hvvi not entered
in and those that were ent^nng in vou have hindeied St
Luke \i 43 and follow inff
■iear ISVO.— hamt Charles Borromw, Ar-'libi^hop of Milan,
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iUITIBM UNYEILBD.
wrote to Cssar Spetiano, his apostolical pronotary and ageDt in
Rome, complaining about the undertakings, enormities, and ras-
calities of the Jesuits in that city. He ordered him to claim
from the Pope a sentence against them, styling them " Fathers
Du Jesus," because they dishonored the Sacred name of Jesus.
He did not succeed, for they were too powerful in Rome, the too
beloved idols of Papacy. Pius IV. had told an ambassador of
Portugal, that the Jesuits were his troops. {See Eibadeneira,
one of the authors of the Jesuits.— Annales . , , ,)
Year 1581.— The Jesuits were expelled from Bourges, Eouen,
and Tournon (France,) where they had opened colleges ; were
discredited in Monomotapa, suspected and threatened in London
(ifter the execution of Campion, Skerwin, Eriant ; and expelled
from Anvers for having disturbed Gand, a city of the Low
Countries.
The Kcverend Father Sammier was deputed to the Princes of
Germany^ Ittily, and Spain, to induce them to unite against
France, (Pfister— History of Germany, 7 vol. — M^zeray, French
Historian.)
Year 1584, — The murderer of the Prince of Orauge, Bal-
thazar Gerard, declared that four Jesuits of Tr&ves, to whom
he had revealed his project, had encouraged him in assuring him,
that if he fell and died in his pious design, he should be a mar-
tyr. {De Thou— French History of France, Book 79.)
By the intrigues of the Jesuits, the Princes of Guise and
Philip n,, King of Spain, united «n the fii'st of December,
against the Protestants of France and those of the Low Coun-
tries, foi the double purpose of crowning King of France the
Cardinal Bourbon, after the death of Henry IH, aud of banish-
ing all the heretical Princes. At the same time, the Jesuits being
immensely rich, forestalled the victuals, famished France and
preached rebellion against the King Henry HI. (Annales
Mezeray — History of France.
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From the year 1586 to the year 1590.— In England the Je-
suits organised and directed a new conspiracy, not to try again
to kill Queen Elizabeth, but to dethrone her, and to crown in
her stead Mary Stuart.
They shook France, and wer«, says the historian Mezeray,
"Les trompettes de la Ligue," "The leaders of the League."
Their Provincial of Paris, the Reverend Father Mathew, was
surnamed " Le courier de la Ligue," "The courier of the
League." They struggled to win Henry IIL Also, Paquier,
in his Catechism, Book 3, ch. 2, says about it ; " Anger, con-
feseur de ce Prince, avait bien tk\M son poux et jauge profon-
dement sa conscience," — which means, that the Jesuits had
carefully and deeply sounded the intentions and conscience of
this Prince, But they did not succeed. Then they stirred up
tlie mob in Bordeaux, from which city the Marshal de Martig-
nan expelled them. {De Thou— History of France, Book 10,
ch. 4.)
Afterwards, the Jesuits preluded the murder of Henry IV,,
by deifying James Clement, who killed Henry HI. at Saint
Cloud, the first of August, 1589, lie Reverend Father Jesuit
Molina, Theologian of the Jesuits, wrote on these circumstances :
" Murder was atoned by murder ; and the manes of the Duke
of Guises unjustly killed, were avenged by the effusion of the
royal blood." Further, be adds: "James Clement made a
truly noble, admirable, memorable action, by which he
taught the Princes of the world, that their impious designs do
not remain unpunished." (Molina — ^HJs Theology, Article de
Ri^bus.)
Year 1590. — Aquaviva, General of the Jesuits, obtained from
the Pope Gregory XIII,, a Bull putting them beyond all civil
and spiritual authorities, and compelling these authorities under
pain of excommunication, to admit and practise all the contents
of this Bull.
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JESUITISM UNVEILED, 163
We give an abridgment of the cases io which this eicommu-
tiication is incurred :
Are excommunicated,
1. " Kings, Princes, and Administrators who will tas: the So-
ciety of Jesus, its individuals or property,
2. " All those who will prejudice the Society.
3. "All those who will oblige the Society to lend, either its
churches or houses in which to say mass.
4. " All those who will be hold enough to violate the conces-
sions granted to the Jesuits.
5. " All those who will refuse the office of protectors of the
Society.
G. " All Regulars and Seculars of whatever estate, rank, and
[iroe mine nee they may be. Bishops, Archbishops, Patriarchs, and
Cardinals, who will attack the Order of the Jesuits and their Con-
stitutions, either some articles of their Constitutions, or concern-
ing them ; though it may be for disputing and seeking truth.
7. " Tlie Rectors of Universities and others, who would molest
tie Rectors and teachers of the colleges of the Society of Jesus.
8. " All those who would oppose the privileges of the colleges
of the Jesuits, etc
9. "The fathers of families who would hinder their children
from belonging to the Society of Jesus
(La Chalottias— Comptes rendus, p. 116, 117, 118.)
At that time, there was seen in many bouses of the Jesuits a
hall called, " Hall of Meditation," in which these Reverend Fa-
thers instructed murderers of the Kings, Placing in their hands
a liallowed poignard, they told the elected ;
" Va, mignon de Dieu, 61u comme JephtS ; voila le glaive da
Samson, le glaive de David, duquel il trancha la t&te de Goliath,
le glaive de Judith duquel elle trancha la t6te a Holopherne ; le
glaive des Machabfis ; le glaive de Saint Pierre, duquel il coupa
I'oreille a MaMius ; le glaive du Pape Juks II., avec le^uei ii
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arracha ilec mains des Princea linmolu, Fsenza, Ferii, Bolo^iie et
autres villea avec grande effusion de sang. Va, sois hormne ro-
buste. Que le Seigneur assure tes pas !
— " lis le conduisaient eansuite vers un portrait de Jacques Cle-
ment et lui disaient :
" A la mienne volenti que Dieu m'elitelu et choisi en voire
place ; je serais assure <le n'aller point en Purgatoire, mais tout
droit en Paradis."
[translation.]
" Go, favorite of God, elected lilie Jephtha ; this is the sword
of Samson ; the sword of David, by which he beheaded Goliath ;
the sword of Judith, by which she beheaded Holophernes ; the
sword of the Machabees ; the sword of Saint Peter, by which ho
cutoff theoar of Malchus; the sword of the Pope Julius 11,
by wliich he snatched from the hands of the Princes Immol.t,
Fajnza, Forli, Bolonia and other cities witli great effusion of blood.
Go, be a strong man. That God may insure your step !
" Then they led him before a picture of James Clement and
told him :
" I would desire to have been chosen and elected in your .stead ■
I should be certain to escape Purgatory, and to go straight to
Paradise." (Lcs Convents.)
Year 1592.— Patrick Cullen, by the instigation of the Jesuit
Holte, went to England, intending to murder Queen Elizabetli,
but he did not succeed. (Les Convents.)
Year 1593.— The Reverend Father Varade, Hector of tlie
. Jesjiits at Paris, excited Barriers to kill Henry IV., King of
France. As proof, this murderer has asserted this declaration in
his tesUment. Moreover, we read in an authentical piece headed
" Les remontrances du Parlement a Henry IV."—" Advice of the
Parliament to Henry IV." presented to him in 1603: " J.'an
Earri^re avait ete instruit Dar Varnde, et confessa avoir recu
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JESUITISM USVEILEB. KJ^
I'absoUition sous le sernient fait entre ses mains de v
■" John Barriere had been instructed by Varade, and has aver-
ed to have been absolved from his sios, because he bad sworn to
murder you."
De Tbou says : " This crime stirred up the pople against the
Jesuits, who bad by their seditious sermons exposed the life of
the King." (Eemoctrances dn Parlement a Henry IV.— De
Thou— History of France, Book 107.)
Year 1594.— The Jesuit Holte excited Williams and Yorck,
young Jesuits, to murder the Queen of England, and in order to
fortify them for the execution of this crime, bestowed upon them
the holy communion. They fortunately did not succoed, and
this wicked man was hung with Henry Garnet. (Fragments of
the law-suit in the Archives of London.)
lear 1595.— Achille de Harlay proposed to the Jesuits the
following oath, which they r,-fused to take because Aquaviva, their
General, favored the Iloman Catholic Spain, against the half Pro-
testant Francs.
Tliis was the formula :
" I s«ear (o live and die in the Catholic, Apostolic, and Hu-
man faith, and t« submit to Henry JV. I renounce all confede-
racies against bis sen-ice, and I will do nothing against his au-
thority," (De Tbou— History of France, Book 100.)
John Chatel tried to kill Henry IV. He bad for accomplice
the Reverend Father Jesuit Guignard, who was hung for this
regicide on tiie seventh of July of the same year. John Chate!
stabbed the King with a knife, but by God's providence he was
wounded but slightly.
This wretched murderer endured torture and death firmly and
without repentance. " Such a circumstance," writes Anquetil, a
Roman Catholic priest, iu his History of France, vol. 3, p. 199,
was attributed to the lessons of the Jesuits. They were seized'
and critally qupstioned. Many seditious books having been found
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189 JESCmSM UK^'BILED.
in their convent, and many facts and circumstances having been
charged upon them, John Guignard was condemned to be
hung. All the other Jesuits were expelled forevef from France.
They left Paris on the eighth of January. " BeholO," says the
journalist of Henry IV., " how a simple usher accomphshed on
that day with his switch what four battahons could not have
" The King was deeply afflicted at this attempt." 'Is it ne-
cessary,' said he in sorrow, ' that the Jesuits be convinced by my
mouth !' The murderer had struck and cut his lips, and broken
two of his teeth.
" A pyramid was erected in Paris to perpetuate the horror of
this monstrous crime." (A q tl — H t j fF )
Americans, hoping to be a eeabl t y u n pi u d
your eyes more extensive d LabothR d ft
which embraces in itself all th t th J t a 1 1 t d X
will extract from the 9th v 1 i 283 f th n m f bull
Minister of Henry IV., the 1 n but t estn nd a th nt
cated quotations : I say int t n becau tl k t th tf 1
ness of the Jesuits, this 9th 1 m wl I a m] I m t f
the work, has been taken off ^ t , d t o .
* These are the senleiii^s passed against John Chatel, and Ihe Jesuits—
against John Guignard — againat John Gueret and Peter Chalel — I produce
tliem with their old French etjle ;
" AttKBT CoNTKE Jean Chastel et leb Jesuits.— Vu par la Cour, lea
Grand'Chambre et Tournelle assembleeB. le procfe criminel commenefi & faire
par le Prev6t de I'Hotel du Roi, et depuia pamcheve d'instraire A. la Re-
qu^tejlu Procureur-Gfineral du Roi, demandeur et accuaaleur k I'encontre
de Jean Chfltel, natif de Paris, Ecolier, ayant fiut le cours de sea etudes au
College de Clermont, prisonnier *a priaons de la Conciergerie du Palais,
pour raison du tr^s-eit^rable et abominable parridde atteiile atu- lu Per
»onne du Roi; interrogatoires et confessions dudit Jean Chit«l: Oui et iii-
iBfToge en ladite Cour Icdit Chatel fur le feit dudit parridde : Oui ausai eti
icelle Jean Gueret, Pr^tre, s-u-dieaiit de la Congr&tation et SneHUS du Nrnn
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JESCmSM UNVEILED. 167
Inscriptions of the Pyramid.
" The Pyramid erected to eternalize the remembrance of the
crime of the Jesuits, was drawu and engraved by Jolin Le Clerc,
di! Jesus, demeuraiit audit College, et ci-devact Pr^cepteur dudit Jean Cha-
tel, Pierre Chatel et Deniae Hazard, pere et mere dudit Jean : Conclusions
du Procareur-General du Roi, et tout coneid^rfi IL EST DIT que ladile
Cour a dfelarfi et declare ledit Jean ChStel atteiet et convaincu du crime de
le-ZB-inaJeste divine et bumaino aupremier chef, par le tr^s-mediant et Ires-
detestable parricide atteole but la peraonne du Roi. Pour reparation duquel
crime H cundaranfi et condamne ledit Jeao CMtel d feire amende lionorable
devant la prindpale porle de I'Eglise de Paris, uud en chemise, ttunot une
lorche de cire anienle du poids de deux lirrea, et illect a genoux dire et de-
clarer, que malheureusement et proditoirenicnt il a attenle ledit tres inhu-
main et tr^s abominable parricide, et blcsse le Roi d'un conteau en la face ;
Gt par fausses et damiiables instructions il a dit au proces &tie permis de
tuer les Rois et que le R^ Henri IV i present regnant n'eat en I'E^liiB,
jusqu'^ ee qu'il ait I'approbation du Pape, dont il se repent et demande
pardon a. Dieu, au Rci et S la Justice. Ce fait, etre menfi et conduit dans
uii toinbereau en la place de Greve ; illec tenaille aux bras et cuisses, et «a
mniii dextre. tenant en icelle le couteau duquel il s'est effbrce de commettre
ledit parricide, aiupee: et apr^, son corps tire et deniembre avec quatre
cheiaux, et see membces et corps jettes au feu, et c«naumes en cendres, et
les eendrea jetteea au vent ; a declare lous et chacun sea taeos acquis et o jii-
flsques au Roi. Avant laquelle ex&ution aera ledit Jean CliStel applique A
la question, tant ordinaire, qu'extraordinaire pour savoir la yerite de ses euin-
plires, et d'nucuns cas resultants du proems. A fait et fidt inhibitions et de-
fenses A toutes per.«nnes, de qnelque qualite et condition qu'elles soient, sur
peine de crime de lezeraajeste, de dire ni proferer en aucun lieu public lea-
dit£ propus, lesquela Indite Cour a declare et declare scandaleut aeditieujc
et contrairea i\ k parole de Dieu, et coiidamnea oomme heretiques par les
aainta Degrets. Ordonne que lea PrStres et Ecoliers da College de Cler-
mont, et tous autrea soi-disant de ladite Societe, comme corrupteurs de la
Jeunes.'e, pprturbateurs du repoa public, ennemis du Roi et de I'Elat, vuide-
ront dedans troia jours aprfis la signification du present Arret, hora de Paris,
et autres villes et IJeux oil aont leurs Collegea, et quinzatne aprta liors du
Rojaume, sur peine oil lis j seront fiouves, ledit tempts passe, d'etre punis
comme criroinels et coupables dudit crime de leze-majeste. Seront les biens
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father of Sebastian, engraver of the King. The inscriptions or
stamps have been erased by the Jesuits ; we find them only in
the cabinets of the amateur.
tant meubleg qu'iimneublea ^ eus appartenants. employes en tEuvrts j>itoy-
abUs, et dislribution d'ieeiu: laite ainsi que par la Cour sera ordonne. Oufre
&if defenses, i lous Sujects du Roi d'envojer des EcolEers aux Coileges de
ladile Sociele qui sont hors du Rojaume pour y etre ioakuits, sqf la meme
peine de crime de leze-majcate. Ordonne la Cour que lea extraita du pie-
sent Arret seront envojes aus Bailliages et Seaeehaussees de ce ressort, pour
etre execute selon sa forme et teneiir. Enjolnt aus BailUs et Seuecliaux
leura Lieulenanta generausr et particuliera, de proceder k rexecution dedans
le delai eontenu en icelui, et am Substituta du Proeureur-General de tenir,
la main A ladite esecution, fmre informer dea contraTeiitiona, et ceitiHer la
Cour de leura diligences au moia, aur peine de privation de leurs etata
Siffni Dn Tillet. Pronon^e audit Jean Chalel, execute le 29 Deeeni-
bre ISai
Aeret Contee Jeas GuiGNian, Dn jANTiEa 1695.— Vu p.ir la Cour, Ics
Grand'Chambre et ToumelJe assembleea, lo procfis criminel fait psr I'un iles
CiHiseillers d'icelle, a la Requefe dn Proeureur-General du Roi, A lencontre
lie Jean Ouignard, Prfitre, Regent au College de Clermont de eelte ville de
Paria, prisonnier es prisona de la Conciergerie du Palais, pour avoir ete ^isi
de plusieors Livres cootenanl contr'autres dioaea, approbation Ju trca-cruel et
trfeinlmmain parricide du fen Roi, que Dieu abaolve, et inJuclions pour
faire tuer le Roi A present regnant; Interrogatoires et confessions dndit
Guignard, lesdits Livrea represcntea, reconnua composes par lui, et ecrita de
fa mam; Conclusions du Proeureur-General duRoi; oui et intern^ ledit
Guignard sur les caa & liii imposes et contenus es dits Livres, et lout con-
Jl sera dit que ladite Cour a declare et declare ledit Guignari! alteiiit et
convaicu du crime de leze-majeate, et d'avoir compose et ecrit lesdita Livres
contenant pluaieurs faux ct seditieux mojens, pour prouver qu'il avoit ete
loiSfUo de commettre ledit parridde, et etoit permia de tner le Roi Henri
IV, A present regTiant Poor reparation de co, a condamno et condarane le-
dit Ouignard a faire amende honorable, nud en chemJae, la corde au ciiu, dt ' '
vant la principale porte de I'Eglise de Paris ; et illec etant i geooux. tenant
en ses mains une lorche de cire ardente du poids de deux Uvres, dlro ef de-
clarer; " Qiip mediammenf, inallieiireiiscment et cmtre verite i1 n eerit le
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" This Pyramid was twenty feet high. It Lad four faces at
the fouf corners, where wera painted tlie four cardinal virtues.
On the top was a cross, below which was tlie following verse :
"feu Roi BToir cte jiistement tae par Jacques Clemeaf, et que si lo Rui A
" present regnant ne mouroit S la guerre, il falloit le faire mourir, dnnt il »e
' repent, et demande pardon a Dieu, au Roi et i la Justice." Ce fiul, mene et
cmiduit en la place de Oreve, pendu et etrangle a une poience qui j sera
pour eet effet plantee : Ef apres, le corps mort rediut et conaume en cendrea
en un feu qui sera fiiit au pied de kdite potence. A declare et dt-olarc tous
en chacun ses biens acquis et confisques ftu Roi. Prononct* andit Jean
Guignard, et execute le aeptieme jour de Janvier 1B95.
AeEET DU MeME JOUB, CoNTRE JeaS GnERET, ET PlERIlE ChASTEL, — Vu
par la Cour, lea Grand'Cliambre et Tounielle assembleea, le procSs orimjnel
commence A faire par le Prevfit de I'Hotel du Eoi, et depuis paraclieve din-
Etruire en icelie a la Requete du ProcureurGeneral du Roi, demandeur et
Bccusateur A I'encoiitre de Jean Gueret, Prfilre, aoi-disant de la CmigregatJoii
et Sodete du nom de Jesus, demeurant au College de Clermont, et ci-devant
Preceptenr de Jean CMtel n'aguere eieeute il mort par arrflt do ladite Cour ,
Pierre Chitel, Mardiand Drapier, Bourgeois de Paris, Denise Hazard ea
ftmnie, pere et mere dudit Jean Chlitel, Jean le Comte ot Catherine Chatel
sa femme, Magdelaine Chatel, fiUe desdits Pierre Chatel et Denise Hazard,
Antoine de ViUiere, Pierre Konasel, Simonne Turin et Ixiuise Camus, leurs
SLTviteurs et serrantes, maitre Claude TAUemant, Pretre, Cure de Saint-
Pierre des Arcis, maitre Jacques Bernard. Pretre, Olerc de ladile EglJse, et
Maitre Lucas Morin, Pretre habit^ en icelle, prisonniers Os prisons de la
Conciet^erie du Palais; Interrt^toires, confessions et denegation desdits
prisonniers, confrontation feite dudit Jean Chatel audit Rerre Chatel son
pere -, infonnatioo faite centre ledit K«rre CMtel ; confrontation i. lui faile
des temoins ouis en icelle'; le procSs criniinel tiit audit Jean Chatel pour
raison du trfis^jrecrable et abominable parricide attente sur la personne du
Roi; le proces-verbal de I'eiecution de I'Arrfit de mort donne conire ledit,
Jean CWtel le vingt-neuvieme de Decembre dernier passe : Conclusions du
Procureur-Oeneral du Rui: ouis et inf erroges en ladite Cour ledit Guerel,
Pierre Cliafel et Hazard aur les cas il eux imposes et contenus audit proces.
Autres interrogatories et dentations tiutes par lesdits Guorct et Pieire
CLatel, en la quesUon A eax baJUee par ordonnance de ladite Cour, et tout
Confidere :
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"The fifih of January, yeiif of Siilvatloii 1591, bj- decree of
tlie Court.
"Hie dotnus (mmatii Quoniiam fuit hospila raonatro
Crux ubi nunc OElsum Uillit in aatra caput :
Sandit in miseros pceDani hane eacer ordo Penates
Regibua ut Bcires eancUug esso nihiL"
[translation-.]
" This Louse (of Chatel) on the top of which a cross rwaea
now its head to the stars, once sheltered a wild monster : the
Sacred Order of Penates inflicted upon them thia punishment, in
order that they might know that nothing is hoher than Kings."
n fera dit que ladit,. Cour, pour les eas contenus audit precis, a banni et
bannit lesdits Gueret et Pierre Chatel du Bojaunie de Prance, a favoir ledit
Guerot & perpetuity, et ledit CLfitel pour le temps et espace de neuf ajiseti
perpefuite de k Ville et Fansbont^s d« Paris : A eur enjoint do gnrder leur
ban 4 peuie d'etre pendus et estrangles, sana autre forme n> figure de procia.
A declare et declare tous et chacuns les biens dudit Gueret acquis et confiaques
au Hoi : et a condamne et condamne ledil Pierre Chatel a deux mille ecus
d'amendo envera le R™, appUcablesi I'aoquit et pour la fonmlture du pain
dea prisonoiera de la Conciergerie, et a tenir prison juaqu'a plein paieraeut de
ladite Bomme: Et ne courra le jour du bannissement, sinon, du jour qu"il
aura ierile payee. Ordonne ladite Cour que la maiaon en laqueDe etoit de-
meunuit ledit Cliatel, sera abattue, demolie at raaee, et la place appliquee
au Public, aans qu'^ Farenir on y puiase b&tir. En laqueUe place pour me-
moire perpetuelle du tr^s-mechant et Irfia detestable parricide atlente aur
la pensonne du Roi, sera mis et erige un pilier eminent de pierres de tailla
avec un table auauquel seront insorites les causea de ladite demolition el
erection dndit pilier, lequel sera fait dea deniers provenants des demolitmna
de ladite maisou. Et pour !e regard desdits Hazard, le Comte Catherine et
Ma«*lalne Chatel, de Villiera. Roussel. Turin. Camu^ I'Allemaut, Bernard
en Monn, ordonne ladite Cour que les prisons leur aeront ouvertes. Pro-
nounce auxudits Hazard, !e Comte. Catherine et Magdelaioe Chatel, de Vil-
liers. Rousael. Turin, Camua, I'AUemand, Bernard et Morin, le eepti^me du
Janvier, et auxdits Guei'et et Pierre Chalel, le diiieme du dit mnis mil cinq
cent quatie riiigt quinze.
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First Inscription.
" On the face before tlie bridge Au Change.
" D. O. M.
" Pro salute Henrioi quarti, clementissimi and fortissimi regis,
qiicm nefandua parricida, perDiciossiiiice factionis hceresj pesti-
fera imbutus; quce nuper abominandis sceleribua pietatis no-
men obtendena, Unctos Domini, vivas que Majestatis ipsius im-
agines occidere populariter docuit, diim confoJere tentat, ccelesti
numine scelestam nianum inhibenti, cultro in labrum snperius
delato, et dentium occursu fellciter retuso, violare ausiis est.
Ordo amplissiraus, ut vel conatiis tarn nefarii pceno<B tenor, si-
mul et pnfisentissimi in optimum principem ac regnum, cujua
salus in ejus salute posita est, divini favoris apud posteros memo-
ria extaret, monstro illo admissis equis meinbratim diacerpto, ot
flamrais ultrieibua consumpto, cedes etiam, und^ prodierat, liic
sitas funditiis everti et in earum locum salutis omnium ao glo-
ria siguum erigi decrevit."
[tb AN B Linos.]
To God, Good and Omnipotent.
" In remembrance of the deliverance of the Most Clement
and Most Valiant King Henry, whom a monstrous parricide, in-
fatuated with the meat pernicious and destructive heresy, (which
lately, hiding the most abominable crimes under the appearance
of piety, has taught publicly men to murder Kings, the anointed
of the Lord and living images of his majesty,) nudertook to kill ;
whose w'cked hand, at the same moment, the arm of God stop-
ped, the knife which stabbed the npper lip having been repulsed,
in happily meeting the teeth. Thereupon, the Comt of Parlia-
ment passed the sentence — that the monster should be quartered
bv four horses, and his members reduced to ashes— that the
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1T2 JUSUITESU UNVEILED.
lioiise where he was born should be utterly (.v..,„j™— „uu
that in its place, should be erected the image of salvation and
glory, in order that thereafter, the fear of his punishment
should repress these horrible attempts, and that the memory
of the very extraordinary favor of God towards this good Prince
and this nation, whose safety depends on his, be preserved by
posterity."
Second Inscription.
" On the face before the Palace, was engraved the sentence
passed against John Chatel and the JesuiU, as it is related in the
foregoing notes."
Third Inscription.
" Before the bridge Saint Michael.
" Duplex potesfas iafn fatoruni fuit
Gallig saluti quod foret, GalUs dare
Servare Gallis, quod dedisaent optimum,"
[translation.]
" Providence could both grant to the French what their safety
required, and preserve to the French the best which she had
granted them.
" Ciim Ilenricus Christianissimus, Francorum et Navarrse Rex
bono Eeipublicffi natus, inter coetera victoriarum exempla, quibiis,'
tarn de tyrannide HispanicS, quam de ejus factione, priscam
regni hujus majestatem, justis ultus est armis, etiam hano urbem
et reliquos regni hujus peno omnes recepisset, ac denique felici-
tate intestinonim Francis nominis hostium furorem provocante,
Joannes Petri filius, Castellus, ab illis submissus, sacrum Re'ns
caput eultro petere ausus esset, prasentiore temeritate, quam
feliciore sceleris successii : ob earn rem ex amplissimi Ordini=,
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consulto vindicate per duellione, dirulA Petri Castelli domo, in
qua Joannes ejus filius inexpiabilo nefas designatutn patri com-
munlcaverat, in areA adcequat^ hoc perenne monumentum erec-
tum eat, in memoriam ejus dici in qui seculi felicitas, inter vota
et metus urbia liberatoreni regni fundatorem que Reipublicie
quietis, a temoratoris nefando incffipto, Regni aulem bujus opes
altritaa ab extremo interitu vindicavit, pulso prseterea tola, GaJliS,
boniinum genere novK ac lualefici* superstition is, qui Rempub-
licam turbabant quorum instinctu piacularis adolescens dirum
facinus inatituerat."
" When Henry the Most Christian King of France and Na-
varre, born for the welfare of the Republic, had, among other
instances of his victories, chastised the Spanish tyranny, and the
league which Spain had formed. When he had justly avenged
by his arms the former splendor of this Kingdom, and even re-
ceived the submission of this city (Paris), and of nearly all the
others of this Kingdom. Fmally, when bis successes had excited
the furor of the intestine foes of France, a certain Jobn Chatel,
son of Peter, soduced by these people, attempted with a knife the
sacred life of our King with more temerity than success. There-
fore, the Court of Parliament having by a sentence punished the
crime of high treason, cast down the bouse of Peter Chatel, (in
which John Chatel bad imparted to his father this inexpiable at-
tempt,) this eternal monument has been erected on the place of
Ms house demolished in remembrance of this day in which the
happiness of the world, among the hopes and fears, the city, has
preserved from this bloody design our King, savior of the coun-
try, founder of public tranquility, and repairer of the debilitated
strength of this falling Kingdom. Moreover, the Court of Par-
liament has banished from all France the kindred of a new and
noxious superstition which disturbed the nation and by whose
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instigation this wretched young man liad undertaken this odio
parricide."
" S. P. Q. p.
" Extinefori pcstiferte factionis Uispanicoe, incoluinitate ejus
vindieta parricidii Iffitj, majestati que.ejus devotissimi,"
The Senate and the People of Paris.
" To him who has destrroyed the pestilential Spanish sect,
happy on account of his preservation, and of the parricide, the
very obedient subjects of his Majesty.
'^Fourth Inscription.
" On tlie face before the Barnabites.
" Quod sacrum votum que fit memoriw, perennitati, longteve-
Uti saluti que maximi, fortissimi, et elementissimi Principis llen-
rici IV., Gallic et Navarrce Regis ChristiaDissimi.
" Audi Viator, Bive sis extraneua.
Sive incola urbia cui Paris uuiueo dedit
Hie ftlta quce ato Pjrarais, domas fui
Caslelli seA quatn diruendam funditus
Frequena Senatus crimen nUus censuit
Hue me rede^t tandem herilis filiua,
Malig magistria uaua et echola impia.
Sotericum, eheu ! nomen usurpantibue.
Incestua et mox parricida in principeni
Qui Quper urbem perditam aervaTerat
Et qui (avente atepe victor numine
Defflexit ictum audaculi aiffarii
PuBctua que tanlum eat dentiuui septo tenus
Abi, Viator, plura me vetst loqui
Nostrie afupenduni civitatis dedecua.
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jesuitism unveiled. 1'^
[translation.]
" To be consecrated and devoted to the memory, immortality,
lenetb, and preservation of the life of the Most High, Most Pow-
erful, and Most Clement Prince Henry IV., the Most Christian
Kino- of France and Navarre."
"Hark, passer, whether you may be a stranger or a citizen
of the city to which Paris gave his name. I who now am an
elevated Pyramid, was formerly the house of Chatel ; but by
order of Parliament, I «as utterly demolished in punishment of
a crime. The son of my owner finally reduced me to this con-
dition, from having been Uught in an impious school, by wicked
professors who boasted, alas ! of the tiUe of Saviors of the
country. Tliis son, at first incestuous, became soon afterwards,
parricide of his Prince who had saved the city, and who helped
by the Lord, by whose assistance he had obtained so many vic-
toiies, avoided the stroke of a too rash murderer, and was only
wounded in the teeth between the lip.
" Go your way, passer. The astonishing dishonor of our city
prevents me from revealing many things,
" The Pyramid having been demolished in the month of May,
1605, the following verses were written :
J'ote la Pyramide honte de iiies eujeta,
Pour des maliieurH passes arracher la momoire:
Ceux qui n'appra>'''^''t P^ ^"^ ^^"'^ ^' saints projeta,
Feignant d'ldmer mon bien, ils emient ma gloire.
[translation.]
" I t^ke out the Pyramid a shame for my subjects, to blot out ^
the recollection of passed misfortunes : those who approve not
of my sublime and holy projects, in feigning good will towards
me are jealous of my glory.
" In 1606, a fountain was built on this pla«e, and below, these
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"'* JESUITISM CNVKILKD. ■
" Pyramis ante fui ; quid not niutabile cum me
Verterit in fontem prefecfi cura Myronis,
Hie ubi reatabant aacri monumenta furoria
Elnjt inJandum Mjronis unda see ua. '
Nunc torn est mauans ubi Pyramia ignea sedit
Pacfico in re^o sic tmpcHt omnia princeps."
(_TRAKSLAT10N.]
" Fomerl, I wm , Pjr.mid-.h.t i, unchangeable ■ When
1 wa. by tb. car, of Ih, Prefect Myron changed into a fountain
Here, where ,tood the monument, of fnij, tb, „l„ „f Myron
>v.,he, „nl a dreadful crime. Sew, ,\„„ a tier; Pyramid ,tood,
ajonnt,™ bur.U out. Tbu. the Princ, a„fte„, all in hi, pacific
Year 1598.-Th. Jesuit. cu„ tb, m„,d,r of Mauric d.
Waseau, and were expelled from Holland.
Having ten e.pelled from France, they cringed, promleod,
and intrigued; Iha. gained o.er le.diqnlere, and by lii, inter'
ce»iou were forgi.en. Henry IV. lei tbe„ com. .gain into the
lingdom, al least, tacitly. Snrpri.ing thing ! Tbi. gr»,t war-
nor, till, dcirojer of the League, fe.ar.d lh„, men of whom he
■aid : ibej bay, corre.poudence, and f.mili.ric, everywhere
.bore ,11, a grcl ability and arlfuln,,, for bending and directing
mind, according to their will." (Memoir., de S.llv, Mini.tre d:
Henry IV.)
le.ir 1804 _Tb, Cardinal Borrom«) cxp,ll,d ignoniiniou.ly
the Je.mt, from the college La Breda. (Annale, )
On ,h. ,ec„nd of Febrn.ry, .n edict of Jam., L, King of
Eneland, Scolkud, and Ireland, expelled tbem from all th.„
btate., a, being antbore of plot,, con.piracie,, etc., directed
ag«n,t him and the Queen Eli,.betb, a. arraptin^ hi, .nbieef
and exciting tbem to rebellion. (Annales-Edict in the Ar^
chivea of London )
rear. 160o and I60e.-I„ England, tb. Reverend Father
bvGoogIc
Jesnits Garnet, Oldercon, Gerard and Tesraond, organized and
directed the conspiracy known under the name of the " Gun-
powder conspiracy." The Fathers Garnet and Oldercon were
Lung and quartered in London. The Fathers Gerard and Tes-
raond escaped this fate only by flying from ihe kingdom secretly
and rapidly. {Ardiives of London.)
E Ld ing the JesuiU
m K
erve the inter-
ni P V enite banished
m the Republic
T m m P sn, and their
fi th of August,
D ecree exptlbng
m, ^ ra y in thiei dais
On tie twenty-fourth of October, they issued anothei decree
banishing them from Thorn, a eit) of the same Kingdom. (Au-
Year 1609.— The Jesuits, to defy the friends of the religion of
Clirist, of the peace and welfare of society, to insult them and
deceive the people, solicited and obtained from the Pope Paul
V. the Bull of canonization of their worthy lather and founder,
Ignatius Loyola. (Various Ecclesiastical and other Histories.)
Year 1610. — In Paris, the Faculty of Theology condemned
solemnly the doctrine of Marianna, Jesuit, who in his book " De
Rege," taught regicide.
On the fourteenth of May, the Jesuits, in spite of the forgive-
ness and Bumerous gifts in money, gratifications, and privileges
granted to them by Henry IV., (see Memoirs of Sully, vol. 9,)
killed him by the hands of Ravaillac, in the Laferroniere street.
(Anquetil, a Roman Catholic priest, in his History of France,
Annales— Premier avertiasement de I'UniveriatS de Paris, p. 84,
publie en 1684.
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^'S JESUITISM U.WEU.EO.
^ Thus, within twenty years, the Jesuits liad killed two Kings of
France and plotted ten times in England.
^ On the tenth of June, James I. revived his Edicts of expul-
sion against the Jesuits, who, in intriguing and conspiring again
in the dark, were as dangerous as formerly. (Annales— ArchTvea
in London.)
Year 1611.— In France, the Parliament passed a sentence
against the Jesuits, who had corrupted and enticed away an only
son. {Annales— Authentical fragments of the Law-suit.)
Year 1618.— By an Edict of the fourth of June, the Jesnits
were expelled from Bohemia and Hungary. (Annales.)
Year 161D.— On the fourth of November, the Jesuits were
banished forever from Hungary, by a. decree " Des EtAts Gen-
eraux." (Annales,)
Year 1620.— On the thirtieth of March, the twenty-third and
twenty-ninth of May, Henry Louis De Castaigner De la Eoche-
posay, Bishop of Poitiers, and La Kochefoucault, Bishop of An-
gouleme (France), issued various sentences and ordinances against
the Jesuits, who usurped the Episcopal jurisdiction.
The Jesuits were expeUed from Poland. De Eerulle, Foundei-
and General ' De la Congregation de J'Oratoire de France,"
wrote several letters to the Cardinal De Richelieu, complaining
and petitioning against the ingratitude and enormities of the
Jesuits. (Annales.)
Year 1624.— On the twentieth of January, the Reverend
Father Louis Sotello, Monk of the Order of Saint Francis, who
had been appointed Bishop of Japan by Paul V., protested in a
long letter of complaints against the infidelity, the eoandals, in-
trigues, seditious plots and anti-chrisUan principles of the Jesuits
in that Empire, where the Reverend Father Jesuit Martinius
had solicited and obtained an office of " Mandarin."
Year 1625— On the twenty-first of January, took place the
law-suit relative to an hideous crime of Francis Mattel, parish
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priest of Estreu (France). The Reverend Father Jesuits Am-
broise, Guyot, and Stephen Chapuy had been his counsellors.
At the same time, the Bishops of Poitiers, Langres and Cor-
nouailles (France), published ordinances against the Jesuits, who
had usurped their Episcopal jurisdiction. (Annaies.)
Year 1626.— The Jesuits, who, in spite of their banishment
from Poland, had succeeded by their artfulness to enter again
into that country, were compelled to leave their college in Cra-
cow. (Ann ales.)
Year 1630. — At Hildesheim, the Je&uits played a comedy
against the Comte Tilly and against the Kjng of Sweden. (Ad-
Year 1631, — They played another comedy against the Uni-
versity of Rheims, which, on the twenty-ninth of August, re-
solved to inform about it " ie Procureur du Roi" and the Rec-
tor of the University of Paris. (Registers of the University of
Rheims.)
Year 1632.— In 1631 and 1632, the Jesuits attacked secretly
.and openly the Bishops of France and England, and even pub-
lished injurious and slanderous pamphlets against them, because
they had condemned the infamous writings of one of their The-
ologians, the Reverend Father Sauctarel. (Annales.)
Savoy, Spain, and France were governed by the Jesuits, We
read in the History of France by Anquetil, a Roman Catholic
priest :
" What a beautiful, sprightly, and insinuating favorite, had
been unable to do, two Jesuils undertook, namely, to cast down
Richelieu*nd to direct the politics and war between Savoy, Spain,
and France. ' The Father Caussin, confessor of Louis XIII.,
was a good man,' said the Cardinal, ' but the Father Monod, di-
rector of Christine (of Savoy,) was a spirit full of malice. That
is to say according to th« meaning of Richelieu : the first follow-
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ISO JE8Cn;iSM L-KVEILED.
ed his will, and the second opposed his views in governing the
Court of Savoy and that of France.
" This Jesuit directed for a long while the politics of Savoy.
He had been the manager of the marriage between Victor Ame-
dee and Madame, on account of which marriage he went to
France, where he studied Richelieu's character. We must
confess that he tried to win him. So, he offered him a silver
chapel with ornaments of all sorts. However, either antipatliy
against the Cardinal, or conviction that his designs were opposed
to the interests of Savoy, this Father always acted against tho
Prelate; and, not satisfied in restricting him he endeavored to
destroy his power. He imposed upon the conscience of the
Father Caussin to enlighten the King about Richelieu, and per-
suaded him so well, that he used all means, all his power on
the mind of his royal penitent to influence him. He, above all,
painted before his eyes the dreadful account which God would
require from him, for the oppression of the Catholic Church in
Germany, caused by his alliances with the Protestants. ' And
you shall answer, Sire,' said he, 'on your own salvation for the
blood which you shed in all Europe.' Louis, surprised, an-
swered that the Cardinal had showed him the consultations of
many Doctors not believing so, and even of the Jesuits, his col-
leagues. ' Ah I Sire,' the confessor replied ingenuously, ' do not
trust in them for they have to build a church ;' at that time they
were building the church of the House of the Professed in Saint
Anthony street," (consequently they ought to be compliant in
order to get money.)
■* Vainly the .King tried to justify his Minister, he was obliged
to give up. He asked then his confessor whom he should ap-
point to replace Richelieu, Caussin proposed the Diike of An-
gouleme, ba-^tard of Charles IX. and Mary Touchet, but the Duke
having declared this proposal to the Cardinal, Caussin was dis-
graced and sent to Quimpercorantia in Basse-Bretagne.
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JEeCITtfiM UNVEILED. 181
Tear 1642. — Tlie Jesuits stiired up tlie too lamentable dispute,
or vatliei- scandalous buttle of t!ie Jansenism. Being jealous of
the Monastery of Poit Royiil, tliey attacked violently Miirie An-
g^lique Aniaud and her brother, the learned and ctl(?brated Doc-
tor. They attacked too Pascal, Nicole, and the most of the
French clergy, nor sparing insults, harsh contentions and slander.
Their iinmo 1 ty as m 1 arly unveiled than in the
various peri d f tl 1 w otwilhstanding, they were
justified and t mph d E n they were victorious in
the court of F ce 1 y tl of the Frfther Annat, con-
fessor of Lo XIV (W k f Arnaud, Pascal, Eenaudot ;
various liistones and extracts.)
Year 1643. — The Jesuits were so malevolent in China, that
J. B. Morales, a Dominican, was compelled to address a request
to the congregation of Propaganda in Rome, to petition against
the superstitious and heathen rites practised by the Jesuits ;
against their immorality, and destructive principles, (Annales.)
Year 1645. — The Cardinal Henry de Sourdis Archbishop of
Bordeaux, (France,) issued ordinances against them on account
of their usurpations, the wicked behavior of the Reverend
Father Marianna and others, and the immorality of all the
Jesuits who lived in Bordeaux and other towns of his diocese.
They were expelled from Malta. They undertook commercial
operations on an immense scale, — witness the contract of asso-
dation between the Reverend Father Jesuiu Uiard and Mass6,
who were their agents, and the merchants Robin and De Lian-
court. The matter of this contract was the lading of ships sent
to CaniRla. (Annales . . . . )
Year 1646. — On the 25tli of May. they became bankrupts in
Seville, (Spain.) Tliey denied that the Reverend Fathers wiio
acted fur them were their agents, and avoided the obligation of
paying their creditors. (Annales . . . . )
Year 1647.— Don Juao Palafox, Bishop of Anga!opoli^
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sent the Doctor Silverio Pineda to Innocent X., and Jaan Mar-
tinez Guyatro to Philip IV., King of Spain, with letters detailing
the enormities and misdeeds of the Jesuits in India ; expo-
sing their ararice, tbe low means employed by them to make
money, their tithes, and their usurpations on the episcopal juiis-
diction.
The Jesuits were wicked enough to organize in ADgeJopolia,
among the students of their college (31st Jnly,) a masquerade,
in which these young men di'ove through the mnd of the streets,
an ass dressed with episcopal ornaments, cross and mitre, in order
to deride the Bishop : whilst they stood at the windows of their
house applauding and exclaiming, 'Bravo!'
The king of Spain examined the claims of the Bishop Don
Joan Palafox, inquired into the behavior of the Jesuits and con
demned them.
Year 1648. — A book entitled "Monarchia Soli psornm" was
published in Venice : the author was the ReTerend Fathei' Jesuit
Melchior Inehofer, who died in Eome, on the 28th of Seplflmber,
1648. He bad been persecuted by the Jesuits so cruelly, that
the Roman Catholic Priest Bourgeois and another Romish Cler-
gyman assure as, that he had been condemned to death by the
Jesuits, carried out from Rome at night by the General and his
Assistants, and saved only by the intervention of the Pope. The
Jesuits attribute falsely this book to Scotti, an e.t-jesuit, a learn-
ed and conscientious man, who though he had taken the four
vows, left the order and taught philosophy and canonical juris-
prudence in a university of Italy.
Tilm book having at this epoch produced a pi'ofound sensation
among the public, we give its summary, as a document, an ex-
planation, and a testimony.
In the fiist chapter, the author leveals the " Monita Secieta,"
" Secret Instructions ;" explains the contents of the fifth Bull
(1540,) and of the sixth (1549) of Pan! III., which grauted to
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JESUITIBM UNVEILED. 183
the Jesuits even the power of imprisoning the members who
should reveal their rules. The eleventh chapter is a summary of
the laws of the Jesuits. "The Jesuits," says he, "being ad-
mitted into the order, are bound 1st, to deny all rights, whatever
they may be, and to set themselves free from all bonds ; 2ndly.
to worship God only according to the orders of the General ;
3rdly. always to approve the words and deeds of the General ;
4thly. to consider as their own enemies those of the Gecei'al ;
Sthly. to avoid any correspondence with strangers ; 6tlily, to kee])
the deepest silence about the words, deeds, and government of
the General ; IMj. to regard the order as being higher than all
other tilings ; Stbly. to accept neither dignities nor employments
without the consent of the Gener 1 and to inform him of every-
thing ; 9ihly. to report mme 1 atelv the secret crimes to the
General; lOthly. to d scird the love of their own reputation,
even in the case of reparaton ot calunny; llthiy. to confess to
the Generaltheir own fault ind it equest, those of their neigh-
bors ; latlily. to accept pass el tl e employments fixed by the
General; 13tbly. to bind themselves not to examine the secrets
of the government of the General ; 14thly. to renounce their own
will and judgment,"
In the twelfth and thirteenth chapters, the author writes
briefly, the biography of the Generals of the Ordei', but too
fully to be introduced here.
In the fourteenth chapter, be says : " The General is elected
for life. Particular assemblies are held every five years. Each
kingdom sends there an assistant, but they do not investigate se-
rious questions, lest they may hurt the General. Pretended con-
ferences are held at the palace of the General,— the important,
three times a week ; the ordinary, every day. In the first con-
ferences, the Provincials and other dignitaries are appointed ;
but in these appointments, as in all things, the Assistants answer
alirays 'Amen,' to the wishes of the General."
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184 JEBUmSM UNVEILED.
In the fifth chapt«r, the author nnveil^ and explains all ths
ambitious views of the Jesuits, and the criminal means vrhich
they use to reach them. He proves irjefutably, by a great many
instances, that the writers of tlie Jesuits steal frum authors, in
order to adorn themselves with the glory of great men.
In the sixteenth and seventeenth chapters, he relates the scan-
dalous behavior and contentions of the Jesuits against the Ca-
puchins in China.
In the eighteenth chapter, he relates extensively how the
Jesuits seduced and hid from his father's search Rene Ayrault,
son of Peter Ayrault, a learned and celebrated juris-consult and
magistrate of Angers (France.) He points out the covetous and
ambitious views of the Jesuits in asking and obtaining from
Gregory XIII., against all the canonical laws, the license of
practicing medicine.
In the nineteenth chapter, the author shows how meanly the
Dominicans and Lhe Jesuits, Aquaviva their General and Cle-
ment Vni. vilified one another, in the controverej known uader
the name " De Congregatione."
In the twentieth chapter, he explains the murder of Henry
IV. by Chatel, and declares that the Jesuits had incited him to
this crime.
The author says in another part of the book : " the Assistants
compose the secret council of the Genera!. Each of them rep-
resents a nation. They reside at Rome ; stiil not one of them
knows perfectly the laws of the Order. The novices are allowed
only to read the apostolical letters of Julius II., the abridgment
of^the constitutions and the common rules. The Nobles or
Professed bow to one another, but the Temporal Coadjutors or
the Lay-friars, never. The ignorant monks are favored because
they are the best spies. The General has in his palace twelve
m^istrates, whose business it is to disentangle delicate and difH-
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JESUITISU UNVEILED. 185
eult affairs, one hundred of them to govern the provinces, and
many for e.icli city."
Afterwards, the author details, but too extensively to be in-
troduced here, the policy of the General in appointing the sub-
altern Superiors, in order to rule through them the monks, and
through the monks the Society. " All charges," says he, "are
bestowed upon the more artful and wicked : so the Reverend
Father Brisaeier, the famous slanderer of the Bishops of France,
was appointed Rector, — the Reverend Father Malescot, a noto-
rious forger, and condemned for having ante-dated public acts,
was appointed Rector at Tournon,^ — Slvarli Coesus and Colobo-
dozarus, though publicly convicted of guilt, were appointed
Rectors of colleges The Constitutions were printed only
in 1607, so interested was the Order to keep them in the deepest
darkness."
We read pretty much the same thing in another book, enti-
tled, " The Jesuits on the Scaffold." The author of this book
says : " The unworthy alone are promoted to dignities. The
Rectors do not consult the learned and talented friars, but may
give orders to them, exclusively under the direction of the
Provincials, and to all others, arbitrarily. All Rectors are ab-
solute in the Colleges, and act f^ainst the will even of all their
inferiors. All dignitaries are liable to change after three years
of office ; but it is not done. The Superiors do not listen to
the inferiors, lest they may obtain the ascendancy. The monks,
on account of denunciation and jealousy, do not like each other,
but it matters not, they are bound by the rules to mutual de-
nunciation.
Another book, published in 1G16, headed: "Instruzione a
Prineipi della maniera con la quale si goveniano li padri Jesuiti,
fatta da parsona Religiosa, a totalmente spassionata," " Instruc-
tions for the Princes on the behavior of the Jesuits, by an im-
partial monk," contains very strange and interesting details about
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tlie administration and internal government of tlie Order of ibe
Jesuits, and about tlieir thefts from other monks. So, they stole
an abbey from a nunnery, during the reign of Pope Clemeni.
VIII. Likewise, they stole the abbey La Fleche, near Angers
{France,) from the Augustinians. The author relates their in-
trigues with Gregory XIII. to obtain the lucrative cures of Rome,
and so on ... , but lest we overstep the bounds of an histori-
cal summary, we continue.
In the same year, 1648, the aforesaid Bishop Don Juan Pala-
fox, again petitioned the Pope, against the immoral and anti-
Chi-istian doctiines and f«aching of the Jesuits in the East Indies.
Then the Pope, in spite of his own will but for political consid-
erations, was obliged to disapprove of tBem by a sentence of the
sixteenth of April. This Bishop expressed himself as follows:
" I have found in the hands of the Jesuits almost all the wealth,
all the funds and opulence of South America. They incessantly
swell their treasures by dealing artfully ; they even hold cattle
markets, butcheries, and shops."
At the same time, the faculty of Theology of Toulouse (France.)
sent an address to that of Louvaine, to protest against the Je-
suits, who had slandered both of them. (Annales.)
Year 1650.— On tlie fourth of May, the Archbishop of Sens
issued ordinances forbidding the Jesuits to exercise the ministry
in his diocese, and the faithful, under pain of excommunication,
to receive sacrament from thera. He ordered public prayers in
order that the Church may be rid of the Jesuitical contagion.
The general assembly of the clergy in Paris, sent circular letters
toUhe Bishops of France, which condemned the doctrines of the
Ji'suits, and their irrelij^ous slanders against the Archbishop De
Gondrin. (Annales.)
Year 1651.— On the twenty-ninth of December, the same
Archbishop De Gondrin censured the book of the Reverend
Father Jesuit Brisacier, headed ' Le Jansenisme donfondu ' —
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wliicli book was a repertory of lies and slanders directed, cliiHf-
iy against Colaghan, Doctor of Sorbonne. In spite of the par-
tial recantation of this Reverend Father, the Fathers Nouet,
Maynier, and others, defended this book. {Annales.)
Year 1656, — On the twenty-sixth of October, the parish priests
of Rouen protested against the slanders, bad doctrines, and im-
morality of the Reverend Father Jesuit Berard, De La Briere,
and of Brisacier Rector of the College. (Annales.)
Year 1658. — ^I'he Curates of Beauvais and Paris, alarmed
at the licentiousness which the Jesuits inculcated from the sa-
cred desk, by the confession and in their colleges, protested
many times against the immorality of the caauisis of the Jesuits.
The curates of Neveis, too, protested against the impiety of
these Fathers, who, by a pretended indulgence freeing souls
from Purgatory, attracted to their chapels all the faithful, and
liarvested by this quackery a large amount of money. (An-
nales.)
Hitherto, we have seen the Jesuits lying; slandering; preach-
ing among the people iramorai, incentive and impious doctrines ;
disuniting families; stirring up insurrections in the cities and
provinces ; arming Princes against Princes, Kings against Kings,
nations against nations ; reddening the soil of Europe with hu-
man blood ; plotting against Bishops and spoiling them ; con-
spiring against Kings, obliging them to choose JesuiLs as their
confessors and still killing them. We have seen the Jesuits
abusing the ignorance and credulity of the Catholies, in oider
to steal from them innumerable sums of money ; dealing every
where; .loading ships; becoming bankrupts; denying their
agents and robbing their creditors ; changing the education and
instruction of youth, the sacred desk, the confessional, in short,
the religion of Christ into a matter of trade. We have seen
them degrading themselves, and rolling from their cradle in the
most incessant and odious crimes against the people, society,
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the gospd. Cbrist and God-and II tLe^e nd h na ne of
tl.e-Sacetyof Jesu,;' of apo 1 of U all j,™ 1
of ihe mam, the most po i lea n d lit
devoted d.-fenders of ih K n C 1 1 c CI I ns o
siotifd miraculously by God to up|)o 1 e I d a
Prote.t,».tism. Finally | 8 e I n f d 1 J
demned by all clasps o «oc y a d .pell d f que iy
UBdoubtedl, „ ,l,„„ia w 1 to pa d wn 1 e pen f 1
Iiistory IS so disgusting, so d dtui h t e can d cot no
taon.d«d.lo,cl,ie; bn „ c„„| | i, „ i , „ „
"'" "',"'" "' ";■"' "P » ■! J • llo.o.r, .. .,1) |...„„
to re,cli tl)ii end ; we »nnt to bre.ihe.
Ye», 16J0.--n,e Ke.erend F.tbe, Je.ni. Ann.t ,.s e,-
pelled f,o,„ .be C.n,t of Fr.noe. bee.,,,, be Ind di.pl„.ed tl.
King by b„ b.u,|,t,ne,s, i,ni„oi„l bebn.ior, nnd ince.«,nt elT^m
to re,cb po.er lad d„n,i„„iion. Al.mndet Gotbofcd Gen
eral of tb, J„„,t,, „^_ „„j„ ;^„, cironm.tanees, pcjwe.fnl
•n ntful enongb to ,mpo9c ns confessor upon Loui. XIII, U..
Ee,„end F.the, J„„,t Ferrieh his intiin.i, ,nd f.ii|,f„l ,ce„,„-
pbec but .bod,Ml . sb„,ttin,e .fter. Tl,en 1,. ..eeeeJe.l in
.ftet,n„, the .pp„,nt,ncnt to this office tb. Eev.,end F.the, Jes-
uit Lmer, ,.l,o so,ne ttme after, being engaged in a court intri™,
wasdrsgrtced = '
Year I675.-In France, the Eerer.nd Father Jesuit Lachais.
be grand n.pbe, .ft. „„ f.,„.us Cotton, confe„„r of H.„.
ry IV.) then P„„nc,al of Lyon,, intrigued ,„ artfully that l„
obtained the ollie. of eoafes.or of Loui, XIV Hi, „,,„. i!
..il. abre in Pari, ,. cri„.i,n,l .ere bi. fo.te-ring of th.Z:;
the K„g, h,. „„ie„ee. aga.n.t the Pert Koyali.i., l,i, hatred
Year 168a.-The Jesuits, ordered by the Pop, .nd l.d by
bvGoogIc
tLe Revercni Father Jesuit Lichaiae, caused the revocatiun of
the Edict of Nintes To ippreciite the criroinslty of their
views under such circurastinc^s, let us read what Anquetil, a
Roman Citholic priest has wntttn about it in his History of
France :
"The Couit tried all mpans ti attract the Protestants to the
Catholic Lhurch Fimrs of eiery kind were granted to the
new converta exemptiims from laille, from guardianship, from
local taxes from the punctual pajmentof debts and from other
charges. Thev were freid trom the paternal right ; and the con-
verted children were allowed to ni irrj without tlie consent of
tlieir Calvinistic parents Moreover the new converta were pre-
ferred for the charges and offices of the inagistracj, finances, com-
merce, even for mihtar^ grides
" Whilst these extensive privileges were conceded to the new
converts, sentences of exclusion were pronounced against those
who persisted in their religion belief. They at first were ex-
cluded onlv liuni the lucratue public employments, or merely
fioni the honorable municipal judiciary, doctrinal, and mechan-
ic:il functions but ^fter a while, those who heid them were
obliged to renounce them
" Thus the Protestants were excluded from ' Le corps dea
metiers,' masterships, apprenticeships. Court, and were not
allowed, even to the sergents recors, ushers, register-keepere,
procurers, with greater reason, judges and lawyers. The Cham-
bers of the Edict were suppressed ; the royal farms and all their
accessory employments were interdicted to them, even the su-
bordinate functions. Their names were blotted out of the ma-
triculation books of tbe Universities,, out of the registers of the
royal house, out of those of the Princes and of all the Royal
family. Not only the Government withheld from the officers,
but also from their widows and children faithful to their religion,
annual allowances, honors, rights of nobility and other distinc-
iiy Google
180 JKSUITISM lS-VElLf;0.
tions, ordiDarily pertaining to these stations. Finally they were
not allowed to praclise medicine, surgery, pharmacy, even the
art of miihvifery.
"It was insufficient to vex the flock if the sJie|,herds wore
not struck, but the time was not yet ripe to banish them. The
Government constrained them only in tlieir individuals and
functions. The ministry was forbidden to strangers. The pas-
tors were not allowed to interfere with pubhc affairs ; to wear
the ecclesiastical dress; to entitle themselves ' Ministers of the
word of God ;' to term their religion ' reformed' without adding
the word ' Pretended ;' to compose a Body, and in this quality,
to salute and harangue personages of distinction; to have in
tl e r c urcl es e ited benches for the ofh ers of I r rel g o
to ido n the r chu ches w th the irms of the K g or of tl e
c tj and to iccon i any the r mig trates vhen th > entere 1
the eh ches or went out The prea 1 ers were ferm tted to
teach onl n the r ord nary dwell ng or n se eral places con
s dc ed as annexed Tl ey were forb dden to exerc e the
st J out of the r churches and longer t! an th e j ars iho
s n e 1 ac to s t the s k le.t th y ra ^1 1 h nder tl e ti f o n
rctu ng to citholcsm \qan the preaci ers were lorb Iden
to s t the p soners to utt r n t e sj^eeches asnge w d
agrf nst the Pom si re gion a i to sole nn se ba] t s n r
i^s or bur lis w th a splendor honor ng the r m strj
4s to the Con tores ind '^Jnod' the Cou t suj p essed
tie p wer n rendenng the n less f eq ent posngipo
them Comm s oners n requ r ng a Proees l erbal of tl e r de
I ber<|J ons and n p oh b t n^ tl n f on nqu r g -ibout cer
t n aff rs Moreo er tl^ Co rt sij ped mo e effi c on ly
ther authonty b) depr igthen of the col lee onofch rtes
of the management ind d st but on of money an 1 by trins
fcTT ng to the C atbol c ho p tils the iegac es and donat ons
granted to the Cons stones The ered t g ven bj science was
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191
retrenclied too, at least, as much as it was possible, by forbii!-
ding their professors to teach the languages, pliilosophy, and
theology ; by destroying their best schools, among which the
Collen-e of Sedan whose polite literature flourished a long while,
as be "1
pU had been cast do«n under various pretext, before e
cation of the Edict of Nantes.
" L^t lis by these ruins appreciate the building. However
Wfll it was based— how soHdIy soever it had been elevated, so
many strokes had shaken it. It only stood on a feeble prop
s|>ared by the Court, but to sap more certainty all the building.
This sole stay was the Edict of Nantes which served to authorise,
both the restrictions of the privileges of the CalvinisU, and the
new laws imposed upon them. All the preambles of the afore-
said rules, declared that they were practised according to the
Edict %f Nantes ; but as soon as it was useless to use this artful-
ness, Louis XVI. revoked it, ou the twenty-second of October,
by another Edict registered the same day, which Edict included
eleven articles as follows :—
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"The First Article suppresses all privileges granted to the
' Pretended Reformed ' by Henry IV. and Louis XIII.
^ " The Second and the Third furbid the exercise of their reli-
gion all over the Kingdom, and without exception.
'• The Fourth binds the ministers to leave France within fifteen
"The Fifth and Sixth fix rewards for future converts.
" The Seventh forbids them to hold schools.
"The Eighth compels the fathers, and mothers, and guardians
to educate their children and pupils in the Catholic religion.
" The Nmth and Tenth bestow amnesty and restitution of their
property, to emigrants who will return within four months.
" Finally, the Eleventh renews menaces of the punishments de-
creed formerly against relapses. Notwithstanding, it authorises
the Cah-inisU to remain in their own houses ; to enjoy their pro-
perty ; to deal without being disturbed, provided they do not
meet to exercise their religion.
"This last concession which granted a shadow of freedom of
conscience, was odiously violated by the wild zeal of many public
officers. It caused tlje vexations wliich were termed Les Dra".
onnades. The King having, in sending Lis edict throu-h the ■
provinces, ordered the Commandants, Governors, and Lit-uUnant-
Governors, to use the greatest severity in executing this edict-
many of them employed violence, believing that it would be an
easier, shoiter, and perhaps more efficacious way to sueceed, than
to follow strictly the royal instructions. Then they eommanded
soldiers termed, 'Dragons' to accompany the missionaries.
These men, instead of seeking the Calvinists in order to ie'ad
theia. to_ the catechism and to mass, invaded the houses, settU
there as in an hostile country, wasted the provisions, stole the
furniture, and often gave themselves uj. to the wor.t Excesses of
indecency and cruelly. These persecutions haviii'r couvincc^d the
'Reformed,' that the Court intended their general massacre
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JESCITISM CKVEILED. 193
flocked out of the Kingdom. More than 200,000 of them left
France, in spite of the ordinances forbidding emigrntion imder
the penally of the galleys, confiscation of [iroperty, arid annulling
the sales made by the emigrants one year before their departure."
(Anquetil — History of France.)
Americans, tiiia is one of the master-piecqs of Papal and Jesu-
itical tolerance. I say, Papa! and Jesuitical ; for it was cliiefly
at the instigation of the Pope and of the Jesuits, that the Court
of France was so tyrannical and cruel. Louis XIV. kept a flock
of mistresses, married, unmarried, confessing, receiving sacra-
ment: who bestowed upon them absolution and communion ?
The Jesuits with the consent of the Pope. The King confessed
and received sacrament, though rolling scandalously in lascivious-
ness and adultery, and creating rivers of blood : who bestowed
upon him absolution and communion ! The Jesuits with the
consent of the Pope. Who were this cohort of novel missiona-
ries, or rather apostles of Mahomet, escorted by these eoldieily
tliieves, licentious and murderous, who, with drawn sword com-
ptlled the Protestants to walk before them as a flock of cattle,
when they led them to the Catholic ceremonies against their con-
sciences } The Jesuits with the consent of the Pope. Who
(le|)opulated France ? The Jesuits with the consent of the Pope.
Who ruined so many Protestant families ) The Jesuits with the
consent of the Pope. Who filled the prisons with Protestants!
Tlie JesuiU with the consent of the Pope. Who deprived fa-
thers and mothers of their children ? The Jesuits with the con-
sent of iIlc Pope. Who snatched children from their parents to
convert them to Romanism, and with such cruelty that the Edict
of Turin"forbade to seize lads under twelve years of age, and girls
under ten! The Jesuits with the consent of the Pope. Who
impoverished France by compelling the wealthy, the talented,
the artisU, the learned men to fly to foreign countries (for un-
doubtedly the Protestants, though the minority, were the most
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enlightened and ioflueiitial in society) i 'flio Jesuits with the
consent of the Pope. Whosepnrated families ; converted France
into an arena of slanders, of denunciations, of persecutions, of
murders, of scaffolds 1 The Jesuits with the consent of the Pope.
Who changed that country of generous sentiment", of arts, of
letters, of learning, into a land of tyranny, destroyinsj intellectual
liberty, martyring the apostles of religious and social freedom
whose only crime was to be gifted, learned, honest, conscientious,
lovers of mankind, of Christ and his gospel ; to be censurers, by
their moral and Christian behavior, of the imraoia! and anti-
christian behavior of Kings, Emperors, the Great of thn world,
secular and regular clergy, and mainly the Jesuits and Popes f
Who, say r, introduced int F ance u h an incredible transfor-
mation ? T!ie Jesuits w h h n of the Pope
But why stop ? Wl f a The revocation of the
Edict of Nantes is an in gn (ic n among the numberless
sins of the Jesuits. Le u nu h r terrible history.
Year 1709.— In Fran L « XIV xcited by the blind ha-
tred of the JesuiU against the nuns of Port Royal and their do-
fenders, expelled these nuns from that convent, on the twenty-
ninth of October— the demoiition of which convent ho ordered
on the year following. The tombs were to be violated : the dead
bodies draped out of the chapel and of the church-yard, to be
thrown indiscriminately into a common grave.
T!ie Reverend Father Jesuit Lachaise, confessor of Louis XIY.,
the deadly enemy of the Protestants, and one of the most influ-
ential authors of the revocation of the Edict of Nantes, died.
His last words to tlie King were these : " Sire, I supplicate you
to'choose a confessor from our society. It is very much attaclied
to your Majesty: but it is very extensive, very numerous, and
composed of various characters all fond of the glory of the Order.
No body can warrant you safety in the case of their displeasure,
for they will not hesitate to commit a crime."
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JESUITISM USVEILtD. 195
" The King, struck with tliese words, related them to Marfechal
hia first surgeon, who, in the first moment of bis fright, reported
them to Blouin, first valet de chambre, and to Boidue first apothe-
C!iry his intimate friend, who in ray youth, narrated to me several
anecdotes."— (Various Histoiies — for the quotation see Memoirs
ofDHclos, vol 1, p. 134.)
Year 1710. — The Jesuits slandered the Cardinal De Tournon
to the Emperor of China, because he had said, talking about their
crimes and principles : *' If the infernal Spirit had come to China,
he could not have been more ' tl tl J »iu'ts" The
Emperor being esclted by them d h d
his Apostolic Vicar.
The Jesuits remained at th Cou
and surrounded with honors and d n T
finally expelled.
The Reverend Father Jesuit L T d R
Father Lachaise in his ofiice of h F
And by what means ? We an w w
Lord De Caylus, Bishop of Au Oh d
the death of the Reverend F La h h
tened to present three of their dd Lo \ V
of them offered the most brillia d d
Reverend Father Le Tellier stoo b k h * h d w
eyes, holding his large hat in h d h d
a word. This hypocritical cou te b g h
he triumphed.''
The same Bishop added : ' F h L T was n
lowering his eyes, for he had h km wb h n
ambiguous and crosswise."
The Roman Catholic priest A q h m
History of France the intrigu es d y
Reverend Father Jesuit Le T — p h
Cardinal de No u ail lea —writes h Le T d F
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^^^ JESCmSM UKVEILfiD.
tb.l he obUmed from Loui. XIV. tb. dreadful Bull "Un-
iSenitus " .hiek a, j„„i^ „j j, ,j ^^^.^ ^^^^^ ^^^^
cnied to be i,,ued from Rome, should be regi.tered oii the
fonrteenlhof J.»u>tj, 1715. » Tbe Fatb.r Le Tellier" „rit„
Anqueiil, » applvin; every one of tbe article, of Ibi, Bull i„ it.
severe,! te.or, 80,000 ' letlre. d. cacb.t,' vii, order, of iocr.
oeratron, mn signed against tlie Janseni.U, who were perse-
cuted, ,mpr„oned, and partook to some eitent of the fate of the
Protestants.
'■ When Loui. XIV. died, this ambition, monk a man „tl,oul
a heart, selSsh and trr.nnical b, nature and pimc.ple „„ „ded
toAtn.en.. Then Tranc. rested a little. Many thousand men,
who langnished in prison ou account of their religions bthef
..r, released from their chains and restored to freedom and ,„
thetr f.mdies. A great many othe,, ,ho, for the same cause
had been bam.hed from France, were allowed to return "
Year 1723.-Peter tbe Great op.Il.d the Je.ml. from Ru«, ,
Year I731.-Tbe Heverend Father Jesmt John Gerard I, ,J
been appointed Rector of the Royal Semtnary of Marine at
1 onion. France. He seduced a handsome youug lady, embieen
years of age, named Catherine Cadii^re. Bemg her confessor
h. visited her very often, under the prete.t of directing h.rion-
soenee. Fearing the consequences of his crime he obliged her
to fake drugs to procure abortion. Then he led her to the eon
' '°"' ' h hoh d
' . b . h , Oh
« <i d p h
d « b b h be
t,Mdm Cad dha
bvGoogIc
JESUmSM CSVEILBD. 1B7
Reverend Father Carme, were imprisoned The debates deraon-
8lrnl«d tliat the Jesuit Gerard was guilty of sorcery quietism,
spiritual incest, procuiin^ aboition, and of subornation of wit-
nesses, TLis cause was deciJud on tlie ele\enth of Su] teniber,
(Original papers in the Archives ot the Pirhmient)
Year 1756, — The avaiice vexatious tyrinny, murder crimes
of every kind of the Jesuits in Pirigun} hid become so odious
that the people arose ind e\pelled them In spite of all tlieir
struggles, this delightful countrj esc iped fi om their h mds.
Year 1757. — In Fnnce, the muidcrer Daniiens brought up,
instructed, and confessed b) the Jesuits stabbed Loui-. XV,, in-
tending to kill Jiim, Two Jesuits were handed vith this mon-
ster. A!l France terribed, rose and e\cl<iiined agiinst them.
Year 1758.— On the thud of September, two ho stmen shot
Joseph I., King of Portugal , but his irm only was wounded.
The authors of this crime were discovered, and on the eighteenth
of January, 1759, the Marquis of T^vora and the Duke of Ave-
gio were torn to pieces alive, their bodies burnt, and the Hslies
thioivn into the Tagus. The Reverend Father Jesuits Maiagrida,
Maltijs, and Alexander, who were declared instigatoi's of this
regicide, were imprisoned. After a nhile, the Marquis of Ponibal,
Minister of Joseph I., openly charged the Jesuits with this crime,
and asked the Pope Clement XIII., to submit to a commission
the examination of this affair ; but, the Pope wavering, he de-
creed his famous law of expulsion.
Angry, Clement ordered that the manifesto of Pombal be de-
stroyed by the hand of the executioner. Then, the bold minister
answered to this declaration of war by confiscating all tlie pro-
perty of the Jesuits in Poitugal. He ordered the execution of
the Fntlier Maiagrida, proved to have participated in the murder
of the King; and by another order— on the same day, at tlie
same hour, all the Jesuits living in the kingdom were compelled
to embark on board of several ships, which, landing in Italy, left
by Google
tbem on that aliore. {History of the abolition of tlie Jesuits,
by the Marquis De Saint Priest.)
Year 1760.— The bankruptcy of the Reverend Father Jesuit
La Valette, the amount tlieieof was three millions of fiancs,
disclosed their love of money, their incalculable wealth, their in-
sincerity, their hypocrisy, their quackery, their impious profana-
tion of the gospel of Cli t nh 1 t! y perverted (as they slill
do now) to suit tl u t ou ]. [Is and teaching, to suit
all their infernal k dness and I to suit all their tremen-
dous crimes. Anqu tl — tl ou h a Boman Catholic priest be-
longing to the e le> ast al ad n n tat on, and consequenily
being their frie 1 — st II obi 1 to this too palpable fact,
and to write as follows :
" For a long while the Jesuits were accused of thinking in
their missions, more of their temporal benefit than of tbe preacli-
ing of the gospel. They were accused, too, of concealing under
the veil of apostolical zeal their immense commercial operations,
and of seducing with money the most inSuential men, in tlie
Courts, through whom they governed the Catholic Kingdoms.
Whatever might have been the use made of the proceeds of
their commercial operation?, it is certain that they gained a great
amount of money. One of their Fathers, named La Valette,
General Visitor and Apostolical Prefect of the missions which
were established in Martinique (a French Colony), stored thei'e
a great deal of merchandize ; loaded ships ; held a public bank ;
and scattered his paper, tliat had an immense circulation all over
France and Europe.
^'The ships of this Father Jesuit were crossing the seas with
security and richly loaded, when the Englishmen seized many
of them which were addressed to the brothers Lionay and
GoufTre who held in Marseilles an important bank. Expecting
two millions of francs in merchandise, they had accepted bills
of exchange for a million and half; and as several of these hill.i
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JESUITISM USTEILED. Jfl"
required a prompt payment, they wrote about it to the Futhor
Jesuit De Saey, General Procuror of tbe missions, who lieH in
Paris the correspondence of La Valette. De Sacy informed
about this affair the Superiors of the Order in Rome ; but the
General died at tbe same lime, and the election of his successor
having required some time, the order of counting money was
issued too late. The courier bringing it arrived at Paris on
the twenty-second of February, 1756, and the Jesuits had be-
come bankrupt on the nineteenth.
" The JesuiU disclaimed the acts of the Reverend Fathers who
had been their agents, believing that it was the best way to stop
such scandal which became known everywhere.
" During four years the hankers tried all means to induce the
Jesuits to acknowledge their debt, but these Fathers refused it
obstinately till they consented to a kind of composition. As
they did not fulfill this last engagement, the creditors, who were
a great many, laid their claims before the tribunals. Tbe Jes-
uits obtained letters-patent, by which they were allowed to be
summoned only before the Great Hall of the Parliameiit. It is
said that they intended to avoid the juridical decision of this
affair: but, contrary to their eJtpecUtton, the suit took place in
1760.
" The Jesuits made a mistake in exposing their means of de-
fence. All the Order were accused. They pretended at first,
that the business of the Father La Valette concerned only their
convent of Martinique. Afterwards they said that the Father
La Valette ought to be charged alone as a violator of the laws of
the church, which forbid the monks to deal, and, thereby, as be-
ing culpable only of a personal crime.
"" The hankers replied, that in the government of the Order of
the Jesuits, all is under the direction of the General ; that he is
the sole owner and dispenser of the property of the Order ; and
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200
JESUIIISM UNVEILBU.
that La Vrtletle according to the Constitutions of the Order was
merely the agent of the General.
"The Jesuits offered to demonstrate, that, according to their
Constitutions, their Society considered aa a body possesses noth-
iiig; that the property belongs to eHch Convent, or House, or
College of the Order, which, consequently, are not Becurity'for
each other.
'■The proposal of the Jesuita was accepted, and, on the
eighth of May, 1761, a sentence of the Parliament condemned
the General, and with him all the Society to pay the bills of
exchange, all the expenses of the suit, the damages and in-
"The JeBuits were compelled toyieldtothis judgment. They
paid, in sis or seven months, more than twelve hundred thousand
francs without telling any property of the Order " (Ai.quetil—
Hniorv of France mA i p 333)
Year 1 762 -On the siUh of August the Pa, I, .n.ent ev] elled
the JeMiita from Frmce annexing to the decree an exf, .ct of
their odious dottLmes, * which siid thej areh ld«ithoutiri
terruftion by the pnesU, students ind othei members of the
Ordei of the Jesu ts e*en adiocated bj them in jublo tl esis
and in lectures delncred to youth from the hi^^t orgmizition of
that Society until this time with the approbation of their iheo
lo^ians the perm ssion of their Superioi. and General,, and
with the apphuses of the other members ot the aaij Onler
These docti-mes destioj by the.r consequences the law of nature
tbit rule of moial. which God himself has m^cribed upon the'
hevt of man Iheir dogmas too breik all the hond^ of civil
soc,et>,-i,itho,i.ing theft fd=ehooJ perjury the most inord nate
indcnmin-il .mpuNty, and generally all passions and wickedness ;
teachmg the nefarious principles of secret compensation, equivo-
cation, mental reservation, probabilism, and philosophical sins-
eilirpating every sentiment of humanity in their sanction of
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201
homicide and parricide ; subverting the authority of Governments
and the principles of subordination and obedience; inculcating
regicide among faithful subjects ; and, in fine, overthrowing the
foundations and practice of rehgion, and substituting in their
stead all sorts of superstition, with naagic, blasphemy, irrehgion,
and idolatry."
Year 1766. — The Jesuits stirred up the mob against Squil-
lace. Minister of Spain, who escaped death only by flying far
from Madrid. In this rebeUion, a monk, holding a crucifix, led
the populace who routed the Guard-Vollone Charles III , ter
rifled, harangued the people, but they did not listen to him
Then he promised tbe expulsion of his minister, an 1 the Jcsu U
calmed the rebels. This 'edition was called, 'the sedition of the
The King and his Court suspected a secret conspiracy of the
Jesuits : nor where they deceived in this, for the feupenoi Pro
vincial had organised i plot for remoMnij the King, in order to
crown the Infant Don Ludoiico, by seizing him four da)s ifter
wards during the stations in the churches, and by shutting him
in a monastery.
Year 1767.— On the second of April, a royal decree termed
' Pragmatical Sanction,' expelled the JesuiU from Spain and all
her colonies.
Then, the Tope Clement XIII., to reinstate the Jesuits in the
pohtical world, issued the Bull ' Apoatolicam , . . .' conflnning
them in all their privileges. Having been threatened by Portu-
gal, Spain, and France, he still yielded and resolved to abolish
the Soci^y of Jesus. For that purpose, he had ordered a Con-
sistory for the third of February, 1768, when, during the night
two days before, he was suddenly seized with all the symptoms
of being poisoned, and died with cruel suffiiring.
At this news, all the world resounded with these words:
' Aqua toffana ! Aqua tofiana,' viz., ' Poison of the Jesuits !'
9*
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We at first sight are astonished that the JesuiU should h;iv6
killiMi this Pope, who had, interestedly, it is true, supported siid
defended them for eleven years against nil Europe ; but let us re-
collect that gratitude is a virtue, and as we cannot find a lirtuous
deed in their political history, we ought not to be surprised at their
ingratitude.
Year 1773. — Having poisoned Clement XIII., the Jesuits
hoped to crown as Pope the Cardinal Chigi, their crenture ; but
their intrigues were checked. Ganganeily was elected, and on
the 21st of Julv, he (Clement XIV.) issued the memorable
Brief "Duminus at redemptor," which abolished their order.
After having B^ned this brief, Clement XIV. said : " lliere is
at length this hrnt of suppressio Id t | ent of what I
hi\edone . I adopted this I t aft mature refli.'c-
tion and esammation I thought t wis d ty to resolve on
this, and, if it were necessary, I w Id d a the same thine.
This supres-ion mil bnng upon m d atl Ma questa sup-
preisione mi dara U niorte." Ah ttm afte tlie following
letters were placarded on the walls of his palace: " I. S. S. S.
V ' — he thus explained their meaning : " In Settembre Sara Sede
Vacante "— " In September the Seat will Be Vacant." He had
not mistaken ; having been poisoned, he suddenlj- died on the
22d of September, 1774.
Americans, such has been the dreadful history of the Jesuits
from their origin to their suppression, including two hundred and
twenty-three years.
After the publication of the Bull suppressing the Jesuits, the
wojld was allowed to believe that they had disappeared forever ;
hut the politics of Papacy had brought them on political life ;
the politics of Papacy had supported them ; the politics of Pa-
]iacy had yielded only to a threatening storm in abolishing them ;
consequently the politics of Papacy was to bring them to life
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JESUITISM UKVKILED- -i"^
again ; even their death was to be l)ut apparent— a deceitful
sleep of a few years.
The Jesuits fled to Russia ; and, meeting there, continued to
live as a religious body, under the direction of Czerniwicz, whom
they elected their Administrator in 1182. At his death they
elected as Lis successor Linkiwicz, in 1785. This Jesuit having
died in 1799, they elected Xavier Caren, who was skilful enough
to hring about the following event.
From the year 1799 to the year 1814.— The Pope, Pius VI.,
approved of the reorganization of the Jesuits in Russia ; fiivored
efficaciously their development in that country ; and gave then
to their order his apostolical and solemn sanction. They elected
General of the Society, Xavier Caren, their administrator, and
began again their political and criminal life.
Knowing that their existence and prospects depended entirely
on the will of the Emperor of Russia, they lavished, to win him,
the meanest flatteries, and the most seducing protestations of
devotedness. He disliked Romanism, but in matters not reli-
gious, they promised to Inm to profess and preach his aristocrat-
ical principles, and thus gained his good will and protection.
Though settled in Russia, the Jesuits were dissatisfied, and
looked with avidity at the other countries of Europe, where they
Lad not been allowed to have a footing. Tliey felt impatient to
invade them, but the word "Jesuits" was used as an epithet for
the most wicked men, so much were they hated. The remem-
brance of their Dumberless crimes was living in the minds of
the people. The kings and emperors were sons of those whom
the Jesuits of former times had killed ; how were they to over-
come these obstacles 1 They thought that the best way— and
the event proved they were right— was to serve the ambition
and tyranny of kings and emperors, who, on such a condition,
would forget the murder of their ancestors. Then they flattered
them, and promised to use all their influence to keep the people
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2(1+ rescn
under their oppression. Hanng a swarm of seculdr
scattered everywhere, tbey tried to stifle the democratic piinci-
ples wLieh began to prevail in Europe, and plotted witli the
French nobility and high clergy who had left France to follow
the Bourbon?, — that family which, (for many centuries,) had
dishonored the throne of France by their ignorange, fanaticism,
support of Papacy, tyranny, and cruelty. Afterward the Jesuits
went to France, when the allied armies, with their numberless
bayonets, had opened to the Bourbons and to thein a bloody
load.
At this epoch, which was the triumph of tyranny in Europe,
(chiefly in France, which fell from that of Napoleon into that of
its former oppressors,) the Papacy judged the circumstances ripe
enough to raise openly its old standard of domination and des-
potism.
From the year 1814 to the year 1830. — Speedily the Pope
Pius VII. united the rings of the Jesuitical snake, which, for so
Jong- a while, had showered poison and death over all the world,
and bestowed on him a new pohtical life, issuing on the sixth of
August the Bull which established them.
At first, the Jesuits denied their true name, and called them-
selves "Fathers of the Faith." Under this name, they ran
through all the Catholic countries, telling that they were poor
and humble missionaries ; but, as soon as all was ready, they
took again their true name "Jesuits," — a qualification as much
beloved by themselves, as it was generally hated. Seeing that
their odious name stirred up the people against them, they has-
tened to more closely surround kings and emperors, who, it is
true, had been heretofore their victims, but who, having stifled,
(at least, for a moment,) liberal principles, and sunk Europe
again in darkness, superstition, and tyranny, WMited their sup-
The Jesuits established colleges in Austria, through all Italy,
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in Spain, in Savoy, in Piedmont, etc, where they grew np as
poiverfiil as furmei'ly ; wliej'e ihey still lead government, clergy,
and tluough tliem the people. Now, let us follow tliem in
France, their fiivorite field of labor. We say that France is
their favorite field of labor, because that country being the most
important among the Catiiolic countries, it is for the Jesuits a
mine of money, and for the Pope the most precious diamond of
his crown.
A swarm of the Jesuits invaded that kingdom. They crowd-
ed together in the capitol, in the cities, in tlie towns and villa-
ges. Su|)ported by the sword, the prisons, and the scaffolds of
the Bourbons, they dealt out from their houses, froiu their con-
fessionals, fioin the sacred desk, in eveiy way, slanders and ha-
tred against the "Liberals;" stirred up the peasants, who are
ignorant, superstitio"s, fanatical, and infiamraable, against their
own and true friends, who had saciificed tranquility and for-
tune, even exposed their lives, to cast down political and reli-
gious tyranny. The Jesuits went so far in their impious quack-
ery and servility towards Louis XVIII., that they compelled the
peasants to sing in the churches the canticle of which the bur-
den is " Vive les Bourbons, le Trone, et la Foi," — " Long live
the Bourbons, the Throne, and the Faith ;" as if faith were sy-
nonymous with the famiij of the Bouibons and with the throne.
The Jesuits became so powerful, that fmm Mont Rouge and
Saint-Acheuil tliej ruled clergy and government — clergy, by ap-
pointing all bishops — government, by appointing civil and mili-
tary offiijprs ; by distributing charges, employments, gratifications,
privileges, favors, and disgraces. And, in what manner) By
influencing directly the King, who, knowing full well that Lis
throne would stand only while resting upon them, bore passively
their impositions.
What a lamentable sight was France at this mournful epoch !
The Jesuits choosing the bishops exclusively from among th«
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JESCITISM tlNTRlLKD.
Jes Th hrahddn db
dnd hmhhy mu E rjbody
bdhp bJ bwbhp y
in reality, were beartily hated. Th j p a d nu berlesa crosse?^,
nlong the roads, in the fields, ia h a^, the towns, in
the streets and squares of the c rywh e. They lav-
ished by thousands, Salutes, Benedictions of the Holy Sacra-
ment, Novenas, Missions, Jubilees, Indulgences, Dispensations,
and ceremonies of all forms, of the most exdting and incredible
inventions. They made the peasants desert their plows and the
fields, to assist at all these ceremonies, chiefly, at the processions,
which took place many times a week.
Wo to the philosophers or Catholics who were noi pleased
with these practices ! Such were drawn out of their homes by
invitations, viz. : by polite but significant words, if they were ira-
degendeot in fortune ; and by promises and menaces, if they
were poor and dependent for their daily breiid. As to religious
conviction, as to belief, the Jesuits did not care for them. The
forms, the appearances, were ail that they required.
Wo to the Protestants who tried proselytism ; who dared to
talk publicly about their religion ; did not approve of the quack-
ei7 of the Jesuits ; did not kneel, and did not adorn their houses
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JK8UIT18M UNVEILED. 207
whec the holy sacrament was carried to the sick, and exposed
solemnly in the processions ! Wo chiefly to authors who were
conscientious and anxious to enlighten the people, and to direct
society in another way! Such were declared enemies of ths
King, of the Jesuits, of God and his Church, and persecuted ia
The Departments of " Foreign Affairs," of the " Interior," of
the "Public Instruction," and "Worship," of "Commerce,"
and of " Public Works,"— all the Ministries, all the numbeifcs
Administrations depended upon them, viz. : University, Tribu-
nals, etc., were filled almost exclusively with Jesuits of the short
gown. Also it was a fashion and a glory to be termed Jesuits
of the short gown.
In this dark period, the externals of Catholicism shone out in
all their splendor, but, certainly the real believers of the Roman
Catholic Church have never been (here so scarce, and particu-
larly the religion of Christ so low. It was, of course, a con-
demnable behavior in the French people, still in some degree
excusable — the power, intolerance and tyranny of the Jesuits
were so dreadful ! They so unmercifully deprived the fiimilies
of their daily bread ! They slandered, persecuted so incessantly
and so cruelly the Protestants, insulted them so scornfully, ex-
posed them so hatefully to the mockeries of the mob, and exclu-
ded them so unjastly and so artfully from the public offices and
honors, by the most odious violation of the charter!
Fortunately, highminded and honest men devoted tliemselves
to the holy cause of liberty, of the gospel, and of the public wel-
fare ;"sacrificed to its triumph all their temporal interests ; de-
fied condemnations, fines, incarceration, scafiijlds ; and began to
enlighten the people, to show them the Jesuitical quackery, the
artfulness of the contract of association between Royalty and
Jesuitism, or rather Papacy. They published newspapers and
books, which, in spite of the tyrannical restraints of the govern-
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208 JEECITISM
m t 1 k'l d I t t d h TI r fl I
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1 th y b d t b tl bj t f th f tl p
pi th y d pp d bast I) I ft P d 11 J t tl
t — b tb t 11 p d tl k f d t t
b t p d t!j dm (XM. f lly th th 1 d d
F ce
A h t b 1 fte wh tl d t f tl p pi
Im d th y h mil d p p t
th g ^ tl t Lo Phl[p tt tfl 1 If tl
md flbeld tlyfflh tl — wl h
ce h tly pt i tl p m f tt d J e-
w d A d 1 J d d Lo PI I pp pt tl es i
B b K ^ t tl 11 f tb F 1 p 1 1 d
t b p f p ll s; m t d 1 tl
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w t d g ts d f 11 th t p? f tl I tal
h 1 h bl ffi ll ( t Ihl tl i!
J ts i tb I I g I tl d t 1 ly
by Google
they held the dlizens by means of their children, their daughters,
and their wives; by the pulpit; by the administration of sacra-
ments ; and by the Jesuits of the slioH gown, they might be the
strtintrest supports of his government.
Louis Philippe redeemed fjilhfully his promises to the Jesuits.
Even though the Assembly of Representatives had renewed the
decree of their expulsion ; though, many Umes, the Representa-
tives had complained oT the non-execulion, of this law ; though
the Jesuits had not colleges, at least openly, they divided Franca
(as an owner his properly) into two provinces, the one in the
North— its centre, Paris— the other in the South— its centre,
Lyons. They possessed, in all large cities, houses of Professed,
or of Missionaries, or of Noviciate. From these points, they
influenced, as now, the choice of the civil officers. IIow were
they allowed it ) Because, running through all France to preach
sermons, novenas, retreats, and missions— having in their houses
registered, the amount of all the private fortunes — knowing,
from the bishops, from the priests, and devotees, the political
and religious opinions of the citizens— knowing, by -confession,
all political movements, all the differences between iadividuala,
all the intimate secrets of families, they consequently were more
able than any one else of the spies, to give exact information to
Louis Philippe. From their houses they regulated appointments
to the bishoprics, for, being the representatives, the support, and
advanced guard of Papacy, (as they style themselves), besides,
being in France hke the " Wandering Jew," they were able to
choose for the bishopries, the priests most devoted to their prin-
ciple. As the Government appointed the bishops, they informed
the Ambassador of the Pope, in Paris, who secretly presented
their candidates to tlie King, who admitted them always.
Hence, who are the Bishops of France? Some, the creatures
of political leaders ; and the most of them, the friends of the
Jesuits, and Jesuits of the short gown themselves.
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310 JESUITISM UHVEILSD.
What were and wliat are now the consequences of all these
intrigues? The priests — faabioued by the bishops — held and
still liolil the doctrines of the Jesuits, are Jesuits of the short
gown, and lead the population in that way. In France, Jesuitism
runs in all the veins and arteries of ao<aety, and, if this blood is
not purified from all these hostile and deadly elements, the Re-
public will never grow up : she will fall ; for among tliirty-five
millions of inhabitants, only five millions, and perhaps less, are
fiee of Jesuitism, ivliile all the remainder are Jed, directly or
indirectly, by this Machiavelistic organization. Thus the Jesuits
are the majority; hy the universal suffrage they send illiberal
Representatives to the General Assembly, and Jesuitical laws are
passed.
But, to appreciate better what the clergy of France became in
the hands of the Jesuits ; how they have been ftishioned by
them; to know what is, in that country, the character uf the
bishops and piiests, and what direction they give to their influ-
ence on the people, perhaps it will be useful to produce here an
appeal, which I addressed to the priests of France, persuading
them to protest publicly and forcibly against the immorality,
selfishness, tyranny, and an ti -christian principles and behavior of
the Bishops of France.
I published this address, in Paris, when, at the proclamation
of the Republic, I was, in that capital, one of the editors and
publishers of the daily newspaper "La Presse du Peuple," —
" The Press of the People." The Bishops and the Jesuits have
never been bold enough to deny positively that what I had writ-
ten w»s true They merely eihtusted their usual dictionary of
quil ticitions I wis * rebel i Beelzebub — they deprived me
of ill my icqui ntart,e» and friends amcng the el rny, escept a
ft V who kept tow irJs me the sime kehn^'i b it did not show
them felting the cpiscoj al ind Jesuitical vengeance They mis-
represented me among the laymen, and averted from me the
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JESUITISM UNVEILED.
2U
members of ray family, except my mother, who, thanks to God,
keeps for me a maternal love. They marked me as a wild
beast, still not attacking my morality, because I fortunately
held letters from them, declaring that my standing, both as a
man and a priest, had been always honorable. They persecuted
me incessantly and with fury ; but I repeat it, the Bishops and
the JesuiU were never bold enough to deny positively, that what
1 had written was true. This is the address :
Phiests :
Do you see those crowds of people marching under the stand-
ard of liberty ! They chant the hymn of their deliverance.
They suspend their song and look at you. Do you hear them
asking, why, lar from mingling in their ranks, we fly from them ?
why their cries of triumph are without echo in our souls ! why
we look at them as our enemies }
Ahis 1 can we mingle in their ranks ? can we partake in their
cries of triumph ! They have expelled their oppressors, and we
still are slaves to the Bishops. Can we look at them as at our
friends ! The Bishops compel us to be their enemies.
In our infancy, the Bishops told our parents, who were poor,
" You have many children ; give us one of your sons ; with the
government money, and that of the faithful, we will educate him
gratis. He will be your glory ; we will make him happy." Our
parents, who were simple as are all men of the people, had faith
in their promises, believed that we should be happy, that at a
more remote period we should not abjure our families. They
gave us to them, but how much were they deceived !
The, Bishops, wishing to change us into automatons, said :
" Let us mould their intelligence in a small and narrow mould.
Let us clip the wings of their reason. Let us sUfle sentiment in
them, annihilate theirwill. Still, let us give them an instruction
a little higher than that of the people, thus, hy them, we shall
be able to rule."
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They deroted fourtecD years to this work of' destruction and
death ; they fashioned us as statues. During the first fourteen
years they ke]it us in their preparatory seminaries ; there they
began to shape us with the chisel of igmrwite, fahekood, and
degrodatiim.
Of J>noronce— public opinion, to tlieir shame and our regret,
is too well enlightened on this point. Their strifes with the Uni-
Tersity have exposed them too much for their own interests.
0/ faU-ehood—ih^y painted society to us in dark colors ; show-
ed science and history to us under a false light ; placed in our
liands works written by their creatures or their representatives ;
forbade us to judge them for ourselves ; changed facts ; dissuised
doctrines; sowed in our hearts the tares of contempt and hatred
agamst all teaching which was not from them.
I add, of degradation— l:K\n^ stilled in us by ignorance and
falsehood all germs of grand ide^.s, elevated views, and generous
sentiments, they caused us to fall into a low egolisiii. Havin"
bent our will under the pressure of absolute power, we were com-
pelled to believe their word and obey them, without reflection
and without reason. What say I ! to brutalize ourselves,
Every day, and every time the clock struck, we were compelled
to recite vocal prayers. Whether or not the heart participated,
they djd not care for it. We were forced to assist in long, intri-
cate, and incessant ceremonies— to hear mass every morning
to confess and to receive communion often— to reveal our most
secret thoughts— to communicate our most important family
affairs— to r.-late all we had seen and heard— to report our con-
versations-to denounce our f.-llow disciples, and to betray our
friends. All this was required.
To please them, to be esteemed, to prepare for oui'selves what
they called a prosperous future in the piiesthood, we had to bor-
row a hypocritical air, to affect a gravity which did not belong
to our age, to be always upon our knees at the altar of Mary^
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JESI-ITISM UNVEILED. 213
to count beads, to murmur pnjers to assume a 'eraphio coun
t«nance in the chapel, above all to incorpornte ourselves in tlieir
secret police. Wo to us if oui piefj «-^ merely interml if «e
were too honest to Jisscrable with an ippireiit ani jtsu ticil do
votion ! Then, they declared us unfit for the ; uesthooa— thU
was to mark us with a hot iron , to expose lis to the maledictions
of our ignorant and fanaticil famihes and to send us bicK into
the world as liberated galley slaves
Was it not their wish to degrade us 1 to make us machines or
hypocrites 3 These sculptors of hvmg men have met sometimes
with charactei's too unmanageible wl o 1 ive tried to shake off -
the yoke, and break the dins vh ch fettered them. A few
montl s o son was returned to 1 s fall er not to be reconduc-
ted to tl e p t nal roof but to tl e ass ze? and from the bench of
theaccu d to tl e galleys. H hU su c eded, after three at-
tenpt n ett ni; fire to the Preparatory. Seminary, where ha
WIS nlappy (D^partement de L'Aire.)
P St 1 el exaggerated or not ? You know that I have
not said all ; that I cannot say all, for I would trace lineamenU
too disgusting.
When the Bishops had enfeebled our minds and tamed our
wills; when they judged us malleable and «q nrel enough, they
shut us in their Great Seminaries, clothed us with a dress which
they called the holy habit, which ought said they to sanctify
us, (as if the habit constituted the monk.) They deceived us ;
it 'was only, because approaching them more closely, we ought
to wear their livery.
During four years they buried us in a frightful solitude. There
they" taught us the theology of the Jesuits ; the Jesuitical inter-
pretation'of the Bible ; the eeclesiasticar history written by inter-
ested men ; tlie lives of the Princes of the church, which are, to
impartial and judicious men, an insulting irony, the history of
that which these great men of Romanism were obliged to do.
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2U
Finaliy, they tjiuglit us the mystical doctrines contained in a
gieat inany ascetic books, which are a tissue of ridiculous lies and
puerilities, wbere it is necessaiy to glean through many pages, in
order to find one truth or one sound idea.
What more did the Bishops teach us in their Great Semina-
ries ! To search and to read successively in a breviary of psalms,
homilies, legends, reap n I I p ers. What more 3
To bless holy wate rs h y nine times a day, to
baptize, to marry, t b y p ach high-sounding
words wliich are vo n g to bend the knee,
to handle a censer, d da dress, to sing
psalms, to recite pr m d ascond the gamut
in order to rivalthe te h It would have been
preferaljle had thej h u d e, to cipher, etc., to
make us rival the a ts h m *ter.
What more did h B h p h heir Great Semina-
ries ? I was about g m They initiated us
into all thcsecreta w d h h fell from their lips
in our course of " Biaconales " .brought the color to our cheek,
and caused onr eyes to fall with shame. They then told us :
" Let onr words not astonish you. You must know all these
things in order to question about them the young men, younw
ladies and wives, whom you shall confess.''
That they had no intention of perverting or scandalizinc us
with such obscene teaching, is all that we could say, to excuse
them for such indecent lessons.
Priests, you know that this is the whole stock of science with
which the Bisliops gratified us, during four years of study and
dreadful seclusion.
In what then did they instruct u? more particularly ! In every
thing lest calculated to serve their interests, to cause them to at-
tain their ends, to fascinate us, stifle our conscience, and entice us
into their snares. They represented to us society as the abode
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JESCITISJI UNVEILED, 215
of grief and misfortune— as an arsenal of crimes, a sink of in-
fiimy, a laboratory of damnation, a spot of reprobates destined
to bell, and as the kingdom of Satan. On the contraiy, tbey
painted to us the ecclesiastical profession as the palace of suavi-
ties, as the sanctuary of virtue, as the holy ark wliich floats above
the abyss, and carries to the mountain of paradise, after a happy
voyage, those who take refuge in the ark.
They said to us in society you will be poor ; in the priesthood
you will be rich; in sodety you will remain obscure; in tlie
priesthood you will be admitted to the table of the great ; in
society the meanness of your extraction will excite contt^mpt ; in
the priesthood the crowd will uncover their heads, and bow be-
fore yon : in society you will be without power ; in the priesthood
you will have authority — you will command in the temple—
your preaching will be without control, uot one there will speak
but yourselves : there your seats will be elevated ; before you
they will bend the knee, and will burn incense ; in society you
will be on the road to hell ; in the priesthood you will be on the
road to heaven. But mark you, added they, that you can enjoy
these advantages only on two very express conditions."
" What are they 1" we inquired, for the prospect of riches,
domination, and honors, above all, of eternal happiness, was very
intoxicating to us.
" Beiiuld them," they responded to us.
" The first condition is this : you must never love woman ;
you must never marry, but remain pure as the angels, though
endowed with human senses."
"Bnt," we replied, " God has given us a sentiment of love
for woman, which it is not in our power to eradicate ; she is oar
complement; how can we live in isolation, without affection,
without family ? To do so, we must destroy our senses, and
" God," said they, " will bestow upon you this strength. —
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SI6
SfmSM t/.VVKILED.
M»„,.r, believe us r it i, .Imost imposibl, to .... on.', „|f
m n,.,™ge_f„, „,„i.,, ,, a, ,„^^ ^, ,.^,^^ ^^ ^|.
casLty is easy. ' ^ '
" Wiiatis tlie second condition ?" wc aslted.
"llie second condition," they answered, "istliis- you mut
consider us m your father,, and obey us."
frei'drm.""""' """'" "" "''""'' "*'"'™ °' °' »" P"»"'
Yes," they responded, " but it wiii he to you a source of
happrness and salvation. Obedience wiil be . ...et tond to
you, for our orders wiil all be paternal,"
At first, theee conditions seemed hard to ns ; but feeling not
yet the imperious necessity of family affection ; not foreseeing
isolation in all it, austerity ; not havinj our physical nal.,, y.l
de„lop.d, and feeling but feebly if i„p„|,., ,. .ocptrf J,,,
irst condition, believing that wi"- ~
to remain faithful to such an enti„.,v-,^„
Our intelligence being <lestroyed by the peiaev
llie Bisliops ; our will being beaten down durin.^
'■y their teacliing, as h m
iffbrt we could be able
efforts of
anv years
to ns easy enoug
themselves our ft
able to promise o
they be;
their secluctii
n agination
to
to i
and V
-uld f
1 1
mysticism— of aim
coui'ses— ofthefar ],
of the corrosive ac
fessions— of daily m
great many practices— n tin? ol tl e
T en
by
diiections — ot n
implete extinction of all
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lijjht, of tbe deprivation of all coiins.^1 and nil inflirenoo of an
opposite kind.
We then prostrated ourselves on the pavement of the sanctu-
ary, and promised all tliat tliey wished— at that ng& when youth
ought to promise so little, because it knows so little of the worlil,
of ivhich we could know uothing, since we had quitted iho
breasts of our mothers to imbibe exclusively the poisonous in-
Btructions of the Bishops.
It was done, the Bishops had reason to be pleased. They had
grafted with a bastard plant our primitive souls, which were rich
and noble as they c^me from the hands of God. They had
moulded our mill in their own ; it was fatally forced to bear its
form. Then, they sent us among the people to be their speak-
ing-trumpet for announcing the gospel — the gospel according to
their views ; and the people know whether or not they are right
and disinterested.
We started then, but we were merely automatons. By giving
up the dignity of men wo had become slaves, not as were the
slaves of Home and Athens — we should be too happy in being
slaves on so mild conditions. They turned the wheel, expecting
from their masters, according to their deeds, reward or chastise-
ment ; liiit ne, priests, trail the fetters. To gain the good will
of the Bishops, we must be the most servile among our fellow-
slaves. To be whipped morally, it is sufficient th.at we incline
our brows only to the height of our knees. To receive from
their hands social death, it is enough that we do not flutter their
caprices.
Tlie slaves of Korae and Athens were allowed to love : we
may not" They had the affection of their families : we are not
allowed i(, Tlmy were permitted both to think nnd to feel free-
Iv ; we .ire not allowed it, for the Bishops frighten us in the
name of GoO. They mitigated their misfortunes mutually in
loving one another as brothers in suffering : we are not permitted
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to do so : the police is loo nrtfully organized among us ; there
are too many spies ; the Hisliops have too wel! understood, that,
to eternalize our slavery they must divide u:'. If their obedience
was displeasing to their masters they merely endured lashes'
d bejhBlpccdntol p hy
p bf hpepl ndwlp w h cojnlh
fupn nd d Ld Iwhpfl rate
Ijidl 1 tenghgf !k h
af hlfh ffc^wldte w d!
£p cop 1 lash n
b ta
b
u f n be
f h a d
h J m
iiy
w h
w Id d ubl 1
be
L
toe U d 11
y fd te
Ig dp
Id 1 gh
f ffl n h
d to ipt
1 1 1
h h B h r
r '
C
f 1 f nd d 1
IjQk be h k Id fhwl uftin
useG 11
P h h B 1 p mp 1 u walk
1 k h beasts fid ! 1 wl p f m Lil and h ID
Do they not oblige us under pam of mortal sin and hell to pur-
chase their Rituals ? And what are these Rituals ! A sort of
Ecclesiastical Encyclopedia unsewed, parcelled, and incomplete,
of which several volumes are a monstrous repertory of tyranni-
cal prescriptions and ordinances. They bind us even to pay for
them very dearly, for, having coercive means for their sale, they
hare tariffed them at the highest rate.
What tender paternity to compel us to buy, for their benefit,
and at an excessive rate, our code of slavery!
Do they not tell us; if you do no accept the employment
and dwelling which we assign to you — mortal sin and hell for
you I If you go to theatres— mortal sin and hell for you ! If
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JESiL-lTISM UNVEILED. 239
Tou eat or drink in an lotel— mortal sin and lieU for you ! If
YOU piny publicly— mortal sin and hell for you ! If you do not
ivcitu long pray«ra— morUl sin and hdl for you ! Tlieii Christ
was mistaken in forbidding tlem ! If you assist at the repasU
of baptism, burial, betrothal, or marriage— mortal sin and hell
for you : Then Christ sinned in changing water into wine at the
1 u| thh in Cana Moreover, in drawing the logical conse-
quLnces of thpir tjrinnical and anti chiistian ordinances, Plinvt
■-lijiild 'o to h * *, monstrous proposition nhich we do not
due e\ pi ess
Pnests, 15 this all? No' \ou know it ton « ell It=njt
the ten thon-'andth part ot the burden nhich our autotr^ta im
po^e upon our consciences They can) thur abaolutisin nnd
the detiili, of oppression so far, that they subject us to such or
such a form of hata under pun of morUi sin and hell, and ot
slues, under piin of lemil 6in and purgatory riins tte lin<,
t-) feir more the future lite than our prewnt servitude
If it least they might spare us torture, when, suhmissi\e and
phible sUm-s, we obej and suffer silently, our fate would be k-.'i
cuifl but, no Potent and hanghtj, they wish in humhhng us
t> show their greatness Absolute King«, they wjnt victims,
fur autocrats have ilwajs usurped sovereignty, with winch to
sitiate their selhsliness and cruelty in tyrannizing over their sub
l^-ct-
loth the spies and Uiliffs of the Bishops, knowing the -mdity
A their niist-rs, slander for the want of rebel piitsts the dumb
inl innocent Ihan our despots call us to tUeir pahus, and
«ith bitter reproaches and thundering menaces lash us tor dis
oUdi nces'of which we are not guilty— happy agiin are we if
Ihc) do not di-honor us before the people, before our colleagues
an I in the opinion of all thf fiithful
La us trj to justify ourselves thej compel us to te silent
<Hii 5ole plank of safety is to aver that we are guilty though we
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220 JESUITISM I-NVEILED.
maj be innocent ind to isk them for pardon. O, dreadful de-
gnditioni Anl still it is our daily bread ! If we beg to know
our icLUsprs they leluse to name them : Odious inquisition
wljn,U Itets ainona; us, though the people Lave drowned it in
streams of their blood '
\e\ I exclaim with a kud voice: the Bishops are in our dnys
our inijiiisitors ind thej tie more unjust and more cruel than
those of Sj tin once mere— they, at least, had a phantom of a
tribunal
The Afriuin shves mij redeem, themselves : their masters are
even glad to free them when worthy of it: we are not permit-
ted freed jm The Bi'.hops forbid us even the consolation of
hope They hive changed our slavery into a subterraneous
pri-on tiom which we cannot see light. Lest our eyes should
discoier truth 1 st we might be restored to freedom — our con-
BCienees having been enlightened — they hinder us from frequent-
ing the Ligh minded the leimed, the men of progress. 'I'hey
forbid us to read any writings, with greater reason to publish
urn without their previous approbation. They forbid to us,
under p'lin of a mortal sm books which, to a man of good sense,
si uld be instruct \e and I ke a battery-ram, shaking Episcopal
Wo to us if they suspect that we meditate our emancipation ;
that we no longer believe their words ; that the wings of our
intellect and reason, which they had clipped, grow, being warmed
by the sun of study, of reflection, and correspondence with enlight-
ened men ! They cause our libraries and manuscripts to be
inspected; give information concerning them to our confessors
(whom they know), and question them artfully ; forbid us (o
study ; send us to distant and isolated parishes, and, there, sur-
round us as wolves with their spies. If they know that by the
strength of our intellectual organization, we have broken and
oast off the sepulchral stone of our servitude, thrown far from us
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JESUITISM L'SVEILED. 221
the shroud ; that we are no longer tliat dead body — the beauty
of which Saint Ignatius extols— that stick worthy of the heavenly
admiration, which a Superior hold*, Ciirries, lays down, or breaks
iiMording to his caprice, then tbey deliberate.
Should they believe that we are cowi.rdly and harmless, they
behead us morally nnd send Ui into society, naked, without
bread, without reputation, the prey of aristocratic and Jesuitical
hatred, ihe derision of the mob, and, above all, the regret of
our families, who, having prejudices, suppose themselves to be
disgraced.
Should they believe that we are energetic enough to unlock
the grave-yard where are buried our fellow-slaves ; that our voice
will be thundering enoutrh to make them hear these words : ' 0,
dead ! come again to life !' They tell us, ' Mount the steps of
our throne, sit at our light hand and partake of our power ; af-
terwards you will rifign : but be silent.' Are our souls generous
cnougii, are our consciences strong enough to cast off their offer-
ing with contempt, horror, and indignation, they do not behead
us^inoially btCiiuse they fear dark, shameful, and too true reve-
lations ; but by their intrigues they hinder us access to the
]>rinting offices open only to the wealthy, and deprive us of all
social professions. To complete our misfortunes, the Govern-
ment which to this day has supported them, does not admit us^
to its emplojmenU, and though by the most odious violation of
the constitution, of reason and natui'al laws, deny us to be citi-
zens in refut^ing us the right of marrying, nnd in declaring that
our matrimonial ceremonies performed before a magistrate nro
illegal and invalid. Our strange fathers, the Bishops, aided by
the Jesu'ts, persecute us to such an extent as to deprive us by
their threats and slanders, of our acquaintances, friends, relaii'ins,
brothers, sistere, futliei's, and mothers. What barbarity ! They
assemble their priests in the Seminaries ; there thunder against
our defection, curee our names, paint us as Judases, as emissaries
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of hell .... niid forbid them, under pain of susijension and io-
tcidictiun, to read our writings. Is thia oppression! Is this
tyranny ?
People, let me now speak to .you. If tlie Bisliops constitute
us their slaves, know full well that it is ouly to oppress you
througl us. Do not believe that in France jou have no longer
royalty ! You have still eighty-four kings, not elected, but im-
posed upon you, not constitutional, but absolute, the Bishops.
Louis Philippe, that tyrant whom you have expelled, and who
has just fled to England to conceal himself and his infamy, had
palaces i each Bishop has many of them, purchased for them by
the Kings with your money, kept sumptuously and repaired with
your money. Louis Philippe had a crown : the Bishoijs have
gold miters. Louis Philippe had a sceptre : the Bishops have
gold croziers, Louis Philippe appeared before you with haughty
insignia : the Bishops strut before you covered with ein broideries,
diamonds, silver and gold from the sole of their feet to the crowu
of their heads. Louis Philippe bound you to salute him ' His
Majesty :' the Bishops bind you to call them ' Our Lords.' Louis
Philippe had a throne : the Bishops have two ; the one in their
palaces as autocrats, the other iu the churches as Gods,
O, stupid pride ! strange blindness ! To mimic God by afteet-
ing greatness and domination !
Louis Pliilippe possessed incalculable treasures : the Bishops
are loaded with wealth. The amount De la lisle civile mocked
the pubhc misery : the high emoluments of the Bishops insult
Christ and the suffering members of his church. Louis Philippe
exhausted France by heavy taxes: the Bishops impose upon
families enormous exactions, which they dispose of according to
their caprices and without control. Louis Phihppe had an army
with which to support his despotiscn : the Bishoi>s have number-
less legions of girls, lads, men, and women, myriads of Religious
Associations and Corporations, and moreover, our sacerdotal
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JESUITISM UNVEILED. *'<>
army the number of which h eighty thousand men. Louis Phi-
lippe had a cloud of spies and subaltern agents : the Bishops
reckon in their secret police the Fathers Jesuits, the Jesuits with
the short gown, and several millions of devotees. Louis Philippe,
laughing at the public servitude and misery, dated from the 2'ut-
lertes tyrannical ordinances : the Bishops date ftom their palaces,
wlthm ts '^ ^
of thei fii "^ S
Secreta S m Ifl
conscie 1> p m
to the g
ccssant
fa mi lie
they b
CO
science
f
—and
1.
Of
of pre
an into
times
,
pd»
f
f
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JESUITISM UNVEtLED.
and confounding their innate iJeas of triitli and falsehood, of
virtue and vice, of justice and injustice, of superstition and re-
ligion—but, do not ascribe these things to us; duirge only the
Bishops, for thfy have taught us such doctrines, and the luixst of
us believe ourselves to be I'ight in doing so. As to tl^e otiiei-s
who are enliglitened, they cannot do differently, because, depend-
ing upon the Bishops for their daily bread, they must be blind
tools in their hands, ajid must execute what they are ordered.
Thrice wo to tliem, if they even in a friendly conversation would
not approve them instantly ! They in this case would dechire
them prevaricators and rebels ; would anathematize them ; would
expel them from the Ecclesiastical Administrations, and thus
would bring on them a social death.
2. We are enemies of Ike tranqitiUty of your families.— VKO\Ae,
you accuse us, and justly too, of disturbing your families. Can
it be otherwise ? The Bishops having said : " You shall not love
woman." are we not very liable to entertain unlawful affections,
or, which is woi'se still, to fall into the last degree of brutislmess ?
Tlie proof of it, we pollute monthly your tribunals, your assizes,
your culprit's stools, your prisons, and galleys.
Tlie Bishops having said : " You are j.riests according to the Or-
der of Melchisedech, who had neither father, mother " — which was
to say : " You shall not love your family" (for we have been mould-
ed in the Seminaries pretty much as the Jesuits in their houses
of noviciate ;) " You shall be our children," are we not, to some
extent, necessitated to create for ourselves a family, at your own
esipense, by the mysterious way of the confession ?
. The Bishops having forbidden us to frequent the enlightened
and the learned ; to frequent your societies, except to S|iy your
homes, or to ash of you money, lest we might be undeceived ■
lest ne might lose our sjiirit of servility and sellishness, we are ig-
norant and rough in our manners. Then, is it not enough to ^
termed by you, "peasanta blacked with ink" (alluding to our
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JBSCIMSM USVEILBD, 235
standing and dress,) without being deprived of the pleasures of
surrounding ourselves with persons of whose hearts and love we
ivitli vou secretly partake. And are we fond of penetrating into the
sanctuary of your firesides ; of knowing your domestic business ;
of being initiated into your secrets; of watching your nuptial
couches ; of being, without your knowledge, the soul of your fam-
ilies; and of governing JOllr^elves b) means of your wives and
' daughters. Unsatisfied, we de-ire to extend our sphere of domi-
nation. We aspire to rule "11 interests, sometimes secretly, at
other times openly. We counsel testamentary dispositions, stipu-
lations, keep or break associations and alliances, and manage mar-
riages. We succeed in our undertakings almost always, using, ac-
cording to circumstances, girls, women, and devotees, who consti-
tute our secret police, and whom we direct by the confession.
People, undoubtedly wo sow, by our intercourse and intrigues,
discord and hatred among jour families ; but we have so little to
do in our parishes that we must look elsewhere for occupation.
Moreover, this is a misfortune of secondary consideration ; for the
Bishops tell us that Christ brought tlie sword into the world ; came
to separate brother from sister, son from father. Not only they
approve of this spirit of secret observation, but they reward it and
compel us, under pain of mortal sin and hell, to visit once a year
each family. And, for what purpose? To see for ourselves all
that they do ; to know their most secret business, and control the
behavior of servants, children, mothers, and fathers.
3. We are enemies of your fortunes. — Haying no families and
lovinir no one, we exercise upon ourselves that particle of feeling
which the Cishops could not extract from our hearts. Then we
love exclusively ourselves— not our intellectual faculties, for we
take too much delight in our habitual saying ; " It is preferable
to die an old ass than a young learned man," but we love our
bodies. And we are joyful before a good dinner ; our tables are
well served ; we are fond of invitations — which induces you to
10*
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J,,, llml ,11 ftl tbi.ia.t it „j „,„,,,,„,
lo m.M dill h d I It d tipple,., lie m,„t diiio .ill,
the clergjn - h 1, , to add !.li,icll,, "thai
among us th bl d rs t tl bbard."
Whether, ;t t 1 nndance, rich or poor, p,'o-
1 a d the pride of our ministry ;
Tided we sat t
whether hr d h w t j„., tables or our tabl»
.umptnousl, d wh tb t yonr daughters pro.titnt,
them.ekes t d d tl tl nej. we do not ca,e. You
have cl ,Hren-p , f ,h t -mee mto hfe ,„d b stow
upon u. , , J Th J d tt d for the hr 1 t me to tho
commnmon-b m , 11 j „,rr)-br,ng us money
ThiT d,e-p J n f tl ^ ;» 1 ,h,eb .e deh„r to them
andpwusf tl ghii ff the,n brmg us money mth
Ml hind, \ htof th 1. of jour kmdred ,>l„,h
are detamed (at least, saj we ) ,n the James of Purgatory ind
for that purpose ask us for prajers and masses pay us w tl,
out nionej no prajers no masse, .o much the »t e for tl r e
souls You wish us to read a chapter of the g spel o,c, the
head of jour ch Idren— brrng us money lou w, h is lo
throw blessed water on jour cattle .beep goats p,r, Ac
,n order to expel from their bodies I do not know what "
proUblj the devjl to obtam from God that th , m.y bo
healthy and fru tful— bimg us money You wish ns to lle,s
jour carriages wagons cellar stables and houses— bung us
monej You wish ua t„ read lefore ma., the passion of Christ
in order to presene your fields frira ha 1 etc dnide
Jilb us your harvest gi.e n. wheat , ne oil witliout
It no rec tation of the passion in tl is case we do net care for
J our crops
Lonvert our houses winch joi ha.e iurchi«sd with yinr
money and keep repaired with jour n,„n„ conieit them say
we mto Ittle castles Fashion our ipartment. as the I lies
bvGoogIc
retiring rooms. Hesides our emoluments from the Oovirnment,
give us supplies of money. Raise high steeples with rich domes
or elegant spires, in whicli we may place harmonious bells.
Build us splendid and majestic churches. Adorn our sanctua-
ries with fine marble and handsome carving, with statues and
pictures. Purchase us chalices, ostensoriums, ciboriums, and
Other numerous and valuable altar vases. Purchase us sacer-
dotal ornaments with silk tissued, ailver and gold, shining with
embroideries and pearls. Unless you do so, you are not good
Christians. Bring us money for all these purposes, and chiefly
for our own use. Bring us money, always money. It will be
an evident proof that you are zealous for God, since you will
show your regard for His churches and His ministers. It will
he an evident proof that you are good Catholics.
People, of course we are your exactors, and exhausting you
incessantly, we leave you without resources and sometimes with-
out the necessaries of life ; but we grow rich ; we live opulently,
and satiate our selfishness. Furthermore, to repair our housis
and build majestic churches are sure tities to the good will of tiie
We are enemies of your freedom. — How could we be
friends of your liberty 9 The Bishops have taught us in thtir
Seminaries, that love of freedom is a disease in society as in our
souls — that political, social, and religious freedom, are as noxious
to nations as to private citizens — that they are leading the people
to anarchy and individuals to hell — that the Catholic religion
being the only true one, the others ought not to be tolerated —
that thetribunals of the inquisition were conformable to the will
of God in imprisoning, hilling, and burning those who were op-
posed to Catholicism — that Kings and Emperors reign and govern
in the name of God, so that subjects are bound, not only to en-
dure their yoke, to kiss their chains with humihty and resigna-
tion, but, also, to obey, respect, honor, and love their tyrants.
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JESOITISM CNTEILSB.
Ih.y h,™ ImjH „,, tl„t lb, people ,„ fo, ,h. Kings anj .ol
til. King, for til, poipl.-tbat Repablicnu Government i. con
lt.r, to 111, ,111 of God, becu.e it mi.lead. the people freein.
llieiii from antborilj and increasing their love of libert,, vieldin"
too much to liboval institutions and religious freedom— that ac"
cording to the vim, of Divine Providence, societj- onght to be
composed of three classes of men, namely, Ih. Eoman Catholic
clergj, whos, duty is to teach, to direct, to order— the secular
po.er.hieh onght to compel the people b, coerciv, means to
exeeate the saeerJotal .ill— and the people, »Lo ought to yield
without reflection, passively and bhndly, to those who lead them
hy the authority of God.
The Bishops carefully avoided informing ns about intellectnal
improvement, human and social perfectibility, the welfare of the
people, and the union of all nations which the gospel is destined
to effect. Also, people, what are our political opinions I Gener-
ally, anstooratical— and what say 1 1 Properly speakin-., wo have
no political opinions, but that of the Bishops, wtich is'transeen-
dently " Aristocratical and Autocratical," so much so, that they
recommend u. by secret instruction, to .upport in the cleetioii.
with all our influence, cWefly am th peasants, candidates of
ties, opinions.
Yes, p,ople-I repea -b „, among you, th.
Bishop, have con.tituted ur freedom, it, deadly
enemies. How can you e p b e apostle, of that great
maxim of Chnst, w, who m slaves, slaves in body
m mind, and heart! How could we preach "Equality" and
» r>at,rnity," we over whom the Bishop, are .absolnt, kings and
tyrants ! We who oven envy and denounce one another instead
of being brother, I Th, Bishops, it is true, through fear of your
vengeance, tell us to bless your .landards and tree, of freedom
but bewai« of them. Do not believe they admire and like youJ
rivolnlion. Keep well in your mind that the, hate your Repub-
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JESDITieU UNVEILED.
pointed .nJ .o™™r.l.d tk. Ki.-.; >li«, '■>"" J»» "S"' "»'
anointeu m cliurches 1 1 s inipums can-
,.".Vi;w«. ; ti». ti.., ~«u ,rfu.. to M you .ngr V.
. , ^,.^h tn sekiio«lHd.'e llieir cnmea, to ask pnrdon o! yun,
117.™.!::*; 0,.;... .-d », ».-,« ...o.. .»p.. .u.y
"""l"";! know ». -k. fcr ,,om n,ins,..g » yo« ™k.
„;Lmyo«-.hyyo.,..,i..«t t™»p...™..«.»»'J^-;
nl ,0l.l.-.ly " look ■' y»« ■' •' °" '"'"" ^
,l.„ ™m' iovs md »r»t\,-<..r ch.in. a.k p.il«»- .
r r„i™. in .l»ve,y p™i., -o" ■' "« '"•'""S °' "°"°"'
,to tk« emnipl" »' Uie peopi., »l , ^,^^^^ _^^^^
T <^t 11c r-^piircr ourselves. L^"* "^ "^^ ^
ante. Let «• "OTe' »"■ „j ii,i, device on our tanner,
1., „v.,«o,... Von, t, ihi. d.., •'"';• ;.''»;''JJ''';rH,".
I\.„.orCin..»...n.o„,^^^^^^^^^^^^^^^^^^^
teen vears of seductions you extortea iiotu u , r, , ,„ ,„
-. i .,1 rn<l -innul such concessions! Restore us
'SriTnUreedo™ «. »o,d, f»^™ f "*■■-" 'l':,"'
,nd freedom of eonseknee ! Do.n ..th your ch.ldi.h, ».
Zd .™.ie»l o,di..ne»! Do« .ilk .he .*.gr.d. .nd
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JtSl-ITISM UNVKiLBD.
230
.ilh v„„, ,„tck„.t, ,m„„,,l, i„p,„„_ i„ .1,^,^
»»d leach.ng ! We will be „„ fo„g„ ,„„ ,i„,i„
with v™„ 1„. r 7 """■"" <" !'" J!/:cle.,i»lioal rehoo].,
have re,,.u.ced the p.„p .f „„ ,„,„ , ^^ „.'.» th.l
h.y m., ke eb..g.J i.t,, k„piu, „ .1.,,., L p^tr.'^'
P»l.c..^ Eenounc. the,, ^.gniScenl .„d„.,e,, „h.r, .,, ,„.
toned th. e,„p.ge. of .he G,e.,. E...„„e, th irg.Z, tl,
».gl y door. .... ™y,^„-„, „,„^ L/hX.
Ke»..n . the c».l„ ,„„e„d lo the.. p.l„.,, „hieh »r. „co,.
J"h"t:;r.l',"'- »~™" V .h. p„:,
•■ Kenou.ce the cri.g., ft„„ rfi.k „,,
P...™ih.ed. .ao„.d.i,h di.„„d Lg. . . . ^„X t
bit ■■■■,'" ""'" *" '"»■■ '"f™ i»d»tee.ee., and 1„
B.™; "h" 'h °. r :: »""'■ "■" -'■• "°°°' "~ ^
lookeand d „ J*'"' .""'' "'>•"'»'««•' to attr.a
lo„« ,»d n ~n "wlieaon of ,h„„ .,|„ „p
"Shu. h eo ha "here our fell„,.,l„.,, „,.fej ,i,,
S.1T.° P"j;".«-o-.ace.;die;.:;e
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JEeUITISM UBVEILKD, ■'31
« Shut this hall of inkrrogation— tbe witness so often of your
lies, inquisitorial accusations, vexations, and tortures— to «liich
you would have kept annexed the prisons of the ' holy offiw,' had
not the people, in demolishing ' La Bastille,' broken their locks !
'■ Shut this banqueting hall, where by a profusion of rare and
delicate meats, of precious and voluptuous wines and liquors, you
insult the poor.
" Shut these secretaries' offices, shops of mountebanlis, where
by means of sums of money, you authorise the people to eat
when they are hungry, to use such or such alimeiits, to marry at
such, or such an hour of the day, or of the night ; when you de-
clare that money in your hands changes vice into virtne, a sinful
action into a lawful one— concubinage into marriage.
"Break your chests, into which the people pour their money
still wet with their sweat and tears ; and restore them what you
stole through your impious and barbarous quackery !
" Quit these caliph sanctuaries, rich wainscots, splendid furni-
ture, soft carpets, effeminate divans .... these private rooms .
. . . yoKC voluptuous eotiches . . . . !
" Send away these waiting-men and boys who slide along the
corridoi-B and galleries, dressed in the court style, who speak to
us as Cerberus barked, and serve your pleasures and voluptuous-
ness— relies stil! beloved of pages and minions, these instruments
of the licentiousness of Princes, Kings, and Bishops (as it is
proved in the history of Paris by Dulaure), when their senses
were wearied with their mistresses !
" No longer a gold cross, heavily adorned with diamonds,
shining on your breasU ! Jesus Christ died on a wooden cross.
" -So longer these worldly and royal insignia, those ornaments
which the heathen Pontiffs wore ! Christ did not wear them !
" No longer a silk and colored gown ! Christ was dressed like
the common people.
" So longer soldiers at your doors to guard your sleep and
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preserve your treasures ! Christ did not require military honors.
"l>own with your coinage of money, your impious indul-
gences and dispensations ! Christ did not drink the sweat of
the poor and ignorant people. Down with your title of " Our
Lord !'' Christ was named merely Jesus.
" Down with your titles of Most Illustrious ! Christ was
humble.
'Down with your armors, hveries, ostentations, and princely
magnificence, intended to extort admir.ttion and a sort of idola-
try ! Christ lost himself among the people, and gained admira-
tion only by his doctrines and virtues.
"Down with your imperious formula: ' We order and com-
mand !' Christ loved, exhorted, was not imperious.
" Be our ef[ual, the equal of the people — Christ recommends
this to you at least, in saying, " And whosoever of you will be
the chiefest, shall be servant of all."
"Be our brothers — brothers of the people — brothers of all
Christians — brothers of the unbelievers— brothers of all your
fellow-creatures, who, like you, are all sons of God. .
" As to us, we lay down all hatred, all vengeances, all I'emein-
brance of the past. •*
" We will live poor ; will be virtuous, tolerant,, charitable, liv-
ing examples of the evangelical doctrines which we will announce
to the people : in one word, we will follow the examples of Jesus
Chi'ist and his apostles — imitate us,
" On these conditions, Bishops, come with us. Let us go to
mmgle in the ranks of the people. All grouped around the tree
of^Liberty' — all sheltered under its branches as children of the
same family, let us swear by Christ, always to love one another
—resting our love on his gospel— on God'. Let this unanimous
shout burst burning out of our breasts: 'Liberty, Equahty,
Fraternity ! Long live the Republic !'
Americans, this is the Address to the clergy of France which
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E p 10 P be B w
fiom mj own ex[.e
Let U3 continue the history of tlie Jesuits.
From the year 1848 to the year 1850.^In Switzerland the
Jesuits were over all the Republic, preaching, confessing, ap-
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234
JESUITISM UNVEILED.
par^ntly «it!,iut toi t,c<i! Mews tut intngumg plotting secretly
jiiblisiiiQir^ at oiiH fime that they did not cir« fur public af
tiifs ind at another that th-y were Repubhcans aiming at
whit! To deceiie by those fur words and this apparently inof
fensive behivior the Piotestants, who too credulous began to
forret their former mischiet idraitted them into their parlors
andfiateinized with them They held colleges in which they
educated a large number ot jouth and to which ill denomina
tionsothehe, el's sent their children To these colleges flocked
to:;etlier fiom all points of France the nobles and iii,toerata,
thou:-'' the te idling of the Jesuits bein r inferior to that of the
French Unnersity, they were unable to graduate in Fnnce
All appeared quiet in fewitzerUnd The J^suita ind other
.religious societies were looked uion i:, they ire now in the
Union But ill time they hid wrought upon se^en Cintons
which the} ruled conjointly with the secular clergy Suddenly
t!i..y fired these people , it t,r=t sccretl, bj spies and emissaries ,
then, in the confessional, going themselies among families in
order to hiiangue them mounting to the Mcred desk not to
preich peace fraternity and the «oid of Chr.,t but to i aint the
Protestants as enemies and oppressors (whilst a Protestant born
and hanng his duelling in a C.thol c Canton, was compelled to
gotoaProte-tantCanton for the solemnizition of his mairM^e),
to assert m the name of God, that the Cithohcs dying whila
fighting to defend their holy r^hgion ag'iinst them, should gain
the crown of mirtyrdom
tt hen ^1 «as reidy-i,hen they had enlisted more than forty
thousand men-whcn they no longer doubted of their success,
they cdled to irms these unfortunate and misled Catholics and
crginized thein into in armj Ihnteen Piotestut Cintons
being awakened, rise as a single man ind rush to arms A civil
and religious wir is threitened The Pope i, entreated to pacify
the country by recdhng the Jesuits fiom 'S^ tz rl.nj This
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JU0ITI8U UNVEILBD. S35
prayer ia uaeless, for be is their Superior, their head ; they had
but obeyed him in stirring up the Catholics, in calUog them
to arms ; even he felt impaljent to see them conquerors, to in-
crease his power in Switzerland, to oppress fearlessly the Pro-
testants—as he does directly ia Italy, and indirectly, as in the
Catholic countries — and after a while to impose upon them by
the aword the Romish belief. Consequently, th I p d d
recall the Jesuits, and answered in the custom y y! a d
inula of the Papal Court — that he regretted w h 11 h
tliese deplorable events (Eome changed by h P p a
bntlier's shop proved lately the sincerity of his f I ) — 1 1
would pray God to withhold his justice and w 1 — h h
would use all the means in his power for th p fi f
Switzerland.
Seeing that the Pope fulfilled none of his p m h gh
the armies advanced against each other, the G n f h
Republic sent to Rome courier after courier, to r p h h
ror of a war, which was about to be a general m ss wl h
fellow-christians and fellow-citizens, acquaintances, friends, kin-
dred, fathers, and sons, were about to kill one another. But all
was useless, for the Papal promises had been politic and deceit-
ful. Also he answered — " that he prayed God and had ordered
prayers to God — that both he and the General of the Society
had deliberated on the recall of the JesuiU— that those Rever-
end Fathers who are apostles of peace and fraternity, would
certainly, and heartily, sacrifice themselves to the general wel-
fare — that since to leave Switzerland was an event calculated
to calm this social tempest, and bring safety to the Republic,
they would imitate Judas sacrificing his own life fur tlie public
salvation !
Whilst barns, cottages, and houses, were the prey of the
flames, the armies met ; the cannons roared and mowed down
entire lines of soldiers. Bloody battles were fought. Many
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230
JKSriTlBU
.10.11 t<.»n. mn bm.d Froburg, Ih. gemral ,n.,t., „f ,h,
JesuiB, Ike bnl«.rk of the C.tholic army, ,vas besieged. In |he
suburbs and around tbe citj the blood tiowed and reddened the
waters of the torrents "ie.eral pheea, chieiij Lucerne were ra-
ther buteher .hop. th,. tield. of b.ttl.. Whilst these dreadful
events were goinr on, where were the secular clergy, the Ligori-
ans, and other Romish leligiou. .ocietie. ? In the ranks ol^tha
Catholic army ■ No They had «iid that their Ecclesiastical
and Monacal dress forbade them to carry arms ; that their rules
and discipline compelled them to avoid the effusion of human
blood. Tlien, where were the, ! In the military hospital., at-
tending to tbe bodie. and souls of the woonded and the dyin- !
Mo. they lad referred, as a pretext, to the incompatibility be-
tween th. calmness and pe.cefuliies, of their sacerdotal and mon-
.stical hf, and th, lumultof camp.-they either hid themselves
or were going secretly to Germany, to Italy, to Home . in-
tending to come again triumphantly .tier victory, and to ri.'t .,e-
cure and safe in ca.e of a defeat.
Where were at least the J„uiu! Fighting, dying, liUod ?
JNo. Ihey were passing through insultingly th, battalion, of
th. Protestant army, ..oorted, gu.arded by the French amb.s-
jador, who l.,d been ordered to save them by Louis Philipp.
Kmg of France, ftiend of the Pope and of th, J„„it., to whom
he was grateful because they gav, a powerful .npporl to his
tyranny.
"What was done in Roman Catholic Europe, whilst th, Ca-
tholc. and Protestants, either as.,a,sinated each other in dark-
ne.s,or killed on, another on the Held of battle! Tlic Pop,
the religious socielie., the Bi.hop. and priests prayed and or-
dered prayers for the triumph of the Catholic arinv. All over
France cl.ieH.v, the Jesuit, cuned, in their ne.v.p.,p„, and from
th, pulpit, th. Protestant army, .aid ma.sm, eonfes.ed, gav,
communion, ordered noveaa and retreat., ble.scd the people with
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JCSUmSM 1-.\VE1LED. 237
t!ie holy sacrament, and recited public and secret prayers, anx-
ious to call down on tlie Trotestants all the midedictions of
lieaveii, and, on the Catholics, all its blessings. They organized
subscriptions of every kind, desirous to send them money, arms,
and soldiera. Their money, arms, and soldiers were useless-
God did not listen to their wishes and supplications, but blessed
the arms of the ProtestanU : the Catholics, blind and unhappy
victims of Jesuitical and Papal fanaticism, ambition, hypocrisy,
and crueky, were completely routed.
At length, this monstrous war reached its end. Thanks to the
mercy of "the conquerors, human blood ceased to flow ; but the
supplies of vegetables, wheat, and meat, having been either burned
or wasted, entire families died with Lunger, llie barns, cottages,
and houses Laving been consumed by the flames, and all tlie
mountains, valleys, and plains being buried under a deep snow--
for Ihwe dreadful events took place in January, which is, in
Switzerland, the coldest month of wintei— a great many people
were frozen to death. The most of the Catholics, havmg =ithii
wasted a considerable amount of money to purchase the amuui-
tion for the war, or lost their dwellings, the most of the citizens
of the seven Catholic Cantons were ruined, or, at least, empovti-
ished. In twenty Cantons, the families having met again and
having counted themselves, found that either one or several of
their members, were dead on the fleld of battle.
All Switzerland was in mourning. Foreign commercial rela-
tions having been interrupted, manufaelnrcs were stopped, and
the mechanics were without work and bread. The capitalists
and rich proprietors having fled to France, money bad disap-
peared. A shower of bankruptcies having ruined many com-
mercial houses, and cast down the internal commerce, business
transactions had ceased. As a consequence of so many unhappy
events, the provision markets were insufficiently furnished, then
a famished crowd wandered here and there, either begging or
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238 JESUITISM L"
stealing food, and, withal, clothes with which to shelter them
against the deadly cold. More than fifteen thousand families
wept over their dead, and looked revongefuily at their murderers.
The social relations were rare and insincere. The armies fought
no longer, but a hiack hatred, a thirst for vengeance still filled
their hearts and swelled daily. The Catholic and Protestant
Cantons looked hostiiely at one another : and, who can foresee the
end of such resentment ! God alone.
Fortunately, the Protestants, who, being the majority, are mora
powerful, knew full well that the Catholics had been misled, had
been the victinfs of the secular clei^y, Romish religious societies,
of the Jesuits and Pope. They spared their vanquished enemies,
and, faithful to the maxims of Christ, forgave the leaders of this
disastrous war. They pledged themselves to take efficadou*
means to prevent its renewal, and to defray the expenses which
it had made necessary. Consequently, they shut a great many
convents, chiefly those of the Jesuits, their colleges, and expelled
these Fathers from Switzerland. They taxed the immense mon-
acal property, sold much of it, and imposed fines upon the richest,
the most influential and criminal leaders among the secular clergy.
Americans, allow me to submit to you some reflections on
these deplorable and mournful events. Perhaps they are wrong,
perhaps right. Whatever they may be, weigh them and judge
for yourselves.
Switzerland ia formed into a Republic — the United States, too.
Switzerland is a Federal Republic — the United States, too.
Switzerland is divided into twenty-two Cantons independent
of each other— the Republic of the United States consists of
thirtjf^ne States independent of each other.
The Cantons of Switzerland are united for national security,
and governed by a general Diet— the States of the Union are
united for general security and governed by a kind of general
Diet, a Congress, composed of the Representatives of each State.
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JESCITJSU UNVEILKB. 23S
Switzerland eojoja liberal institutions— the United States too.
In Switzerland all religions are free — in the United States too,
In Switzerland, the ProtesUnts are the majority, and the Ca-
tholics the minority^this is the case in the United States also.
In Switzerland, the Trotestanta were not suspicious, were even
fiiendly to all Komish religious societies — in the United States,
the Protestants have the same feelings.
In Switzerland these societies preached, confessed, educated
youth, the children of all denominations of believers — in the
United States they do the same.
In Switzerland these Romish societies were many, and held
public schools and colleges — in the United Slates they are more
numerous, and they hold a greater number of public schools
and colleges. [As proof of this fact we give the following ex-
tract flora the Metropolitan Catholic Almanac of the United
States for the year o/ourLord 1850, pajes 226—230.]
Prieiti and Lay-Brothers.
I. "Tlie Society of Jesus embraces — 1. The Maryland pro-
vince, in which there are seventy priests, and about sixty scho-
lastics, who are employed in various institutions and missions ;
novitiate at Frederick, Md., Georgetown college, D. C, college
of the Holy Cross, Worcester, Mass., Washington Seminary and
St. John's Literary Institution, Frederick city, Md. They attend
about ^fty churches or stations in the diocesses of Baltimore,
riiiladelphia, Boston, Pittsburg, and Richmond. The Maryland
province is governed by the Very Rev. Ignatius Brocard, S. J.,
rrovincisl.
2. " The Missouri Province, which has seventy-five pn'esU,
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240 JESUinsM LMEILED.
fifty-six scholastics, aud eiglity-three ky-brothew, distributed in
the following places, novitiate, near Florissant, Mo., scholiisticiite
near Florissant, Mo., University of St. Louis, St. Xavier collegf,
Cincinnati, St. Joseph's college, Bardstown, Ky., St. Aloysius
college, Louisville, Ky. They attend twenty-eiglit churches in
the diocesses of St. Lotiis, Louisville,, Cincinnati, Milwaukie, Chi-
cago, and Oregon city, and sixteen churches or sbitions in the
Indian missions of Missouri and Oregon Territory. This province
is governed by Very Rev. John A. Elet, S. J., Provincial.
3. " Twenty-one priests with several scholastics, attiiched to
a Eui'opcin p o nee 1 o 1 ave cl ar^e of St. Joseph's Seminary
at Fodian N v \ k ^It. John s college, ibid., and attend
several cl ur hes n the d ocesses of New York, Albany, and
Buffalo
4. ' T venty two ; r ests v th several scholastics, attached to
the Pro nee of Lyon Frince vl o 1 ■» e charge of St. Charles'
college at G and Coteau Jxiu ana, Jesus School, New Or-
leans, Lou s ana S]r ghllColege near Mobile, Alabama, and
attend se er 1 hurcl es in the d ocesses of New Oi'leans and
Mobile
II, Tie Order of St Dom n ck numbers about twenty-five
priests ho ir loc<it J el fij tl e three houses at St. liose'a,
Kentu ky St Josepl a nea So r t Ohio, and Sinsinawa
Mound \\ cons They at te d se ral cliurches principally in
the dioeesses of Louisvdle, Cincinnnti, Nashville, aud Milwaukee.
Very itev. Joseph Alernany, O. S. D., Provincial.
HI. " 'The Order of St. Benedict has two monasteries, one
near Youngstown, Pennsylvania, the other near Carrolltown,
Crfhibria county, Pennsylvania, in which there are seven priests,
with nine students of divinity. They attend several congrega-
tions in the diocesa of Pittsburg, Very Rev. B. Wimmer, 0. S. B.,
Superior.
IV. "The Order of St. Augnstine numbers eight priests, who
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JESUITISM i-NVEaeD. 241
h.ve cbsiiie of St Angn.line's cburci, PhiUd.lpkia, and Yil-
lanov« College, ne.r th.t city. Very Eev. J. P. 0. D.yer,
O. S. D., Pioviiicial. ■
V. " The Older of St. Francis counts about twelve pnests,
,lio exercise tlie holy ministry chiefly in the West.
VI " The Prcmonslranl Order ha. a mission in Dane county,
dioces. ot Milwauliee, .her. there are two priests. Very Kev.
A. Inania, Suiierior.
VII "The Oon.resation ot the Mission ot LazarisU, number
.bout forty priesU, i.bo have charge of a Seminar, at Philadel-
phia, . preparatory seminary in Perry county, M..«>uri, a col-
We at Cape Girardeau, in the same State, a seminary at La-
fourche, Louisiana, and .r, employed in about twenty-t.o
churches in the dioce.ses ot St. Louis, Few Orleans, Galveston,
and Chicago. Very Kev. Mariano Mailer, C. M., Provincial.
VIII "The Society ot St. Sulpitiu.has twelve priests m the
Dnited States, wliO have charge of St. Mary's seminary and
eolle™ .1 Baltimore, and St. Charles' college or preparatory
seminary, near EUicott's Mills, Md. Very Eev. F. L'llomme,
Provisional Superior.
IX " The Congregation of the Most Holy Redeemer, or Ke-
demptorists, number forty-seven priesU, who have a seminary
and novitiate at Baltimore, Maryland, and serve about fourteen
churches and several stations, in the diocesses ot Baltimore,
Philadelphia, New York, Pittsburg, Detroit, Buffalo, and New
Orleans. Very Rev. Bernard J. llafkenshied. Provincial.
X. " Congregation of the OhUes of Mary.— There are three
ot tout priests ot this congregation in tlie diocess ot Galveston.
Xft " The Society ot tlie Holy Cross has live priests, who are
chieHy employed at the University of Notre Dame du lac, near
Southbend, Indiana. See p. 110. Very Eev. E. Serin, S. S. C,
Superior.
XII "The Congregation of the Most Precious Blood num-
'■11
bvGoogIc
slud.nl,. They a,, .mplojed i„ v.rioo. mi..i„„, i„ Heji,.
ce».ot Cl.v,l..d ..d Ci„oi...li. Ye,j R„. p, De 8.,..
Brucner, Superior.
Xm. "The Ord.rof T,.ppi.t, h„ i,„ „„„„,eri.., od. ..a,
N„ H.™, Kenluclj, ih. „tb.r near D.buqu,, I„w,, ,„ „bi„i
f here are seven priests and forty-five religious *
XIV. "The Brother, of the Christian Sehools have charr.
of three sehools and a ntal. orphan .,jl„„, |„ B.ltintore, Md.,
. penstonale and l,„ day school, in the city of Ne» York, and
..hoo,,nS,.I.„is,Mo.Th.uu„W.,p„pi,sinthei,o;J
O^llnlZllyX"" *°'"" *" "'"""■""' ••■'*""°'
Xyi. "The Brother, of Christian Instruction have chare, „f
■ Tv„"" r 7'°" "'' '" "'""•'■■ ■' "*"•■ A'*""-
lab.^, school for orphans, near Bal.iu.or,, Md, a.d a day s.hooi
.n the cy; they also have a «;hool at NashviH,, T.nn,..,.
Vtm? ? '""'l'-"« i »f pupils, one hundred and eighty.
XVIII. The Christian Brothers of the Society of Mary .,.
established at Cincinnati, Ohio.
XrX "The Brother, af the Holy Cross have » manual labor
sdiool at Notre Dame du Imc near 8mitI,hon,q T.^ a ,
I ^'■' "'^" noutubend, Ind., and a male
orphan a.ylum at New Orleans. They number thirty-five in-
cluding novices.
FEMALE RELIGIOUS SOCIETIES.
r. "The Carmelite Order has a convent at Baltimore, Mary-
land, where thefe ate twei^^y-n^iie skiers, wbo have chartre of a
aay-school. ^
• Beside, the order, a«d the congregation, above menti^ed, it i, believed
Tv t T " . '^"'Sy'"^'- •" ti-^ t^'-ifed Stales, belonging to the Ca;-
meliles, Eudists. and Priests of Mercy.
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JE LI I.M IN%FILED 243
"The CoTigregUion ot our Lad V of Mt Larmel iaie two
schools at New Orleins— one for wh te the olb*T tur colored
children, and a school at \ erm 11 orm le La
11. "The Order of St Dominiuk has a convent near Sprng
fitld, Ky., with twenty tour siateiB ind another at siomersef,
Terry Co., O., with the same numher A femile academy is
conducted at each place.
in. " The Ursuline Order has a convent at New Orleans, with
tliirty-fonr veligioua ; one at Cincinnati, O., with nine sisters ; one
near Fayetteville, 0., with seventeen sisters ; one at St. Louis,
Mo. •, and one at Galveston, Texas. An academy for girls is con-
ducted at each of these institutions.
IV. " The Order of the Visitation of the B. V. Mary has a
convent at Georgetown, D. C, at Baltimore, and at Frederick,
Md., at Philadelpliia, Pa., at St. Louis, Mo., and near Mobile,
Ala. An academy for young ladies is conducted at each of these
places. The numher of sisters in all is about 200.
V. " The Sisters of Charity of St. Joseph's have their mother-
house in this country, at EmmeUburg, Maryland, but they form
one and the same society witli that established by St. Vincent of
Piiul, and whose mother-house is at Paris, France. This union
was recently effected. The superior general of the Congrega-
tion of the Mission being ex-officto superior of tbe Sisters of
Charity, the directors and confessors of the sisters are generally
selected from among the priests of that congregation. The Very
Rev. Mariano Mailer, C. M., provincial of the Lazarists m the
United States, has been charged with the direction of the Sisters
in this country. We understand that some priests of the abova
mentiondfi Congregation are to reside near the mother-house, to
watch over the interests of that important mstitution. There
are upwards of three hundred professed sisters in the society,
and forty novices. Connected with the mother-house, where
there is a flourishing academy for young ladies, are forty mis-
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siona, in different parts of the United SUtes, embracing princi-
pally eighteen female orphan asylums, which contain about 1,060
orphans ; twenty-six schools, numbering about 3,400 pupils ; and
five hospitaU, in whicli from 5 to 6,000 patienU were attended
during the past year.
VI. "The Sister* of Charity, in the Diocese of New York,
have their mother-house at Mt. St. Vincent, near the city of New
\ k The oc y 1 as seventy-two members, who have fifteen
n t tut u (J tl eir charge, viz. : four academies for young
lad h 355 j uj Is ; three free schools and several Sunday
b I nurabe between three and four thousand cbi I tire n ■
tl r' jium.with about 500 orphans, of whom 134
a 1 , , anJ I spital.
VII " The Sisters of Charity-of Nazareth have their mothei-
house at Nazircth, near Bardstown, Ky, The whole number
of Eistera is about 140, who have charge of six female acade-
mies or schooK numbering from 5 to COO pupils ; two orphan
asjiums, contaming 112 female orphans; one hospital, and one
infiimar) One of the schools, with one of the asylums and
the hospital, is at Nashville, Tenn. ; the other establishments are
in Kentucky. Rev, J, Haseltine is ecclesiastical superior of this
society.
Vlir. "The Sisters Notre Dame have three houses in Ohio
at Cincinnati, Chillicothe, and Dayton, with fifty members and
Upwards of 700 pupils in their scSools.
Sisters of the same name are also established at Pittsburg,
St. Marystown, Pa., at Baltimore, Md., and in the Willamette
Valley, Oregon, where they have schools for girls.
,IX. " Tlie Sisters of St. Joseph have their novitiate at Caron-
delet, Mo., where they have also a boarding and day school, a
female orphan asylum, and an asylum for the deaf and dumb.
Besides these institutions, they Lave a day school and a male
orphan asyhim at St. Louis, an academy at Caholtia, III. ; a male
by Google
JESUIllSM UNVEILED. 245
asylum snd a hospital at Pliiladelpbia, and a day school at
Pollsville, Po. Tbeir schools number upwards of 300 children,
and about 220 orphans, chiefly boys, are supported in the
n^ylums.
X. " Tbe Sisters of Charity of the Good Shepherd have three
establishments in this country, viz. : an asylum for female peni-
tints at Louisville, Ky., with about 30 penitents; an asylum for
tlie same object at St. Louis, Mo., and an asylum for widows at
Philadelphia, Pa.
XI. " The Ladies of the Sacred Heart have ten eatablishmenta
in the United States, viz. : at St. MichBel'a, at Grand Coteau, and
at Natchitoches, La. ■,_ at McSherrystown, and Holmesburg, Pa. ;
at St. Louis and St. Charles, Mo. ; at Kansas River, Ind. Ter. ;
and at New York and at Manliattanville, N. Y. In tbese houses
there are about 130 religious and 700 pupils. They also suppoit
fifty orplians.
XII. "The Sisters of Loretto have thirteen establishments;
eight io tlie diocese of Louisville, and five in that of St. Louis.
Tlio number of Sisters is about 145.
Xlil. "T"he Sistei^ of Mercy have under their charge an or-
jilian asylum at PitUburg, with sixty orphans, a hospital, and a
]iay and free school in tlie same city ; and two academies, one at
Loretto, Cambfia county, the other near Youngstown, Pa. ; two
schools and two orphan asylums at Cliicago, and one school at
Galena, 111. ; also an establishment at New York. Tliere are also
Sisters of the same name at Charleston, S. C, and at Savannah,
Georgia, 28 iu number, and having an academy, with a free
school •nd an orphan asylum in each place. Number of orphans
supported by the Sisters of Mei'cy, about 160 ; number of temale
children educated, about 000.
XIV. " The Sisters of Providence have their mother-house at
St, Mary's of the Woods, near Terre-Haute, Ind., and have fifty
members, who conduct female schools at the above mentioned
by Google
place, also at Terre-Haute, Madison, Fort Wayne, Jasper, and
Vincenoes, in the state of Indiana. They l.ave alsQ an orphan
asylum at Vincennes. Above 600 children frequent their
schools.
"There is acommunity of colored Sisters of the same name at
Baltimore, Md., who have charge of a boarding and day school,
and support several orphans.
XV. ■' The Sisters of Charity of the Blussed Virgin, have two
academies for young ladies, one at Dubuque, Iowa, and the
otiier ne«r that city. The nuinher of Sisters, including novices,
is thirty-three.
XVI. " The Sisters of the Holy Cross have their novitiate at
Bertrand, Michigan, where they have an academy and an oi'-
phaii asylum. Some of them reside near the University of
Notre-Dame-du-Lac. They are thirty-four in number, including
XVII. " The Sisters Pretrosissimi Sanguinis have fuur commu-
nities ; one at Minster, in the Diocese of Cincinnati ; and thr..-e
others at Wolf's Creek, Thompson, and Glandorf, in the Dioc^sa
of Cleveland. The principal house is at Wolf's Creek. The
whole number of Sisters, including novices, is 80. They conduct
a school at Minster, Wolf's Creek, aud Glendorf, and an orphan
asylum at ThompE*on.
XVIII. " The Sisters of the Immaculate Heart of Mary, have
a female academy, etc,, at Monroe, Michigan."
Let us not forget, that if the teraale rehgious societies cannot
move the masses as the religious orders can do, yet they pi'eparo
thcie masses to be moved — being by the charm of their sex
very influential over youth, over families. Moreover, aa their
education in the noviciate, and the principle of obedience to their
confessors and directors, (who generally are monks, and if sec-
ular priesU, elected carefully, and initiated into the mysteries,)
are exactly the samo as those of the Jesuits, then, though they
iiy Google
JESriTISM UNTErLKD.
247
have not studied theology, and do not know all the mysteries of
Jesuitism, they are as dangerous as the Jesuits. Let us pursue
our comparison.
In Switzerland, the Romish religious orders, chufly the Jesuit-,
led by the Popes, employed several centuries in incieasmg and
centralizing the Catholics into seven Cantons. They us^J all
means. They succeeded prindpally by circumscribing the mar-
i-iages of the Catholics within the circle of their fellow beheiers,
or "when a Protestant espoused a Catholic, by atrictly bindmg
thein to raise their children in the belief of Roman Catholicism.
In the United States, these societies and secular priests do the
same thinff, and worse, for circumstances are more favorable.
Their eorrespondenU of Scotland, Ireland, Germiiny, Belgium,
France, of all countries, represent to emigrants the advanUges
of beinc in a foreign land near one's fellow-believers and former
countrymen, and give them letters of introductions to the Cath-
olics, particulaily, to their leaders, who are influential in various
St t f th Unicn Thu- these blind victims of Jesuitical du-
p m h l&ta I hChlh'e begun
to 11m
L k 1 TJ h J 11 R 1 ous soci-
(1 h I I g g 1 d C holies to
m hChlcs dfhyd lifaCa-
[ 1 p ea I h y 1 mp 1 Catholics
b I b h Id h R m C h I Ch h.
By h f II bl m d h fly bj d ca youth, by
I g h m lly b p pi h y rapidly
d d f 11 eomp! h h A I f I extract
hfll dm fm M pi Chi Almanao
f h J f L p
by Google
SUMMARY OF CATHOLICITY IN THE UNITED STATES.
DTOCESSES.
>''4
i 1 ilijl
1 i Vi II
1
1
i
« 1
SB
it
%
f.
1
i
e
2
6
6
1 1
New Orleans,.
LouiaviUe....
B-JstOIL
67 1
60 ..
46 1
68 ..
80 ..
67 60
S6 SO
14 12
10 -26
56 25
16 18
39 aa
56 4
59! 1
Bs;...
\\
9
10
6
3
3
6
1
I
"e
2
2
7
5
6
3
100,006
170,000
35,000
PiJladelphk. .
New York....
Ohailestoi..., .
Ridmioiid....
Ciiieiniiali. . . .
St. Louis.
M..bile
Detroit
83...
83; 16
22...
12'...
62' 11
59 36
1 S*
1 34
I 1
3 14
4 35
1. 5
l! 7
S
•I
165.000
200.000
7,3W)
10,000
76,000
Du'buqJir;.'.'.;
Ka*h^llc
64... 1 S6
16 12 n
a 2o! 9
\
}
1
1
I
3
2 !.'
1 1
1. 1
6j 2
45,000
7,050
Natclicz
7,000
40,000
5S.000
20,000
65,000
Pittsburg
Little Rook...
Cbioigo.
Hartford
65 ...
7 IS
77; S3
la ...
68 45
1
1.1...
62' 80
16 ...
36 40
So ...
073 505
47
6
42
15
20
46
t
41
078
'2
■■■
26
6
18
7
2
"i'
1-
Oregon City"!
2
1
1
i; 2
[
a' 4
Fort HaU...
Colviile. ...J
Al1>ai.y
16
65,000
1
3
2
IT
Cleu-land....
BuflSlo
30
Tii
2
1
16
9
60
1
HT
2
ill
6
26,000
65,000
,238,360
by Google
VBILBD. 249
*' I'rom the figures in this table, and from preceding state-
ments, we perceive that there are in the United States, 3 arch-
bisliops, 24 bishops, 1081 priests, and 1073 churches. One
bishop and 24 priests have died ; whence it follows, that during
the pastvear, there has been an, accession of 1 bishop and 105
priests. Of the number of priests added to the list, about 52
were ordained in the United States. Of the hterary institutions
for young men, only 17 are colleges properly so called. Inclu-
ding the number of priests and churches in Upper California and
New Mexico, the total would be, of the former, about 1141, of
the latter, 1133.
In regard to the Catholic population of the United States, wa
beg leave to state, that the figures in the above tables were all
furnished in the official reports, communicated by the Rt. Rev.
Bishops, or others acting under their authority and sanction.
These figures show tiiat, in twenty diocesses of the United States,
the number of Catholics amounts approximately to 1,233,350.
We say, approximately, because if, on the one hand, some of
these figures are not furnished as exact expressions of the Ca-
tholic population— on the Other, they are furnished by those who
have the best means of arriving at an accurate opinion, and whose
statements are undoubtedly founded on the most reliable data.
In regard to the other diocesses from which no definite informa-
tion baa been received in regard to the Catholic population, we
do not pretend to offer any thing more than a conjectural esti-
mate, based chiefly on former returns made to as. Supposing,
therefore, the number of Catholics in the diocesses of St. Louis,
Boston, Jdo bile. Little Rock, Galveston, and of Oregon Territory,
to be 240,000, the total Catholic population in the United States
will be 1,473,350 : and, inclusive of Upper California and New
Mexico, about 1,523,350."
11*
by Google
Bishops
Priests. ..„..,
Churdiea
Stations
Ec. Seminaries.
Coli^ea
Female Acad . .
1 111 161 161 16!
a 10 i7| n\ 31
18 232'4SS 528 51l|5SI-«17'6S3
iO 230464 512 541 660 61i;676
. . . .1868 894470 475461 692
'3 9| 13; 1* 17 18' I9l 22
2 8' 12' !3 13 U' II '
•2 20 47' 49I 48| 40 48 63
211 SS 30
737 834 890
740'813 901
B60l677 671
23| 28' 23
26 27
10O0'lO82
966 1073
B6|
., judge whether or not llomish religious so-
cieties, and the Jesuits will be in a few years able to effect in the
United States what they did, two years ago, in Switzerland. As
to their principles, views, and plans, they are exactly the same.
AJao, they subject the Catliolics who hve among you to the same
ignorance, superstition, fanaticism, and blind obedience, still as
prudently as possible. They teach them not from the pulpit, but
in catechising, and chiefly in the confessional,— in the name of
God, as his true, and his exclusively true vicegerents in the world,
that they are bound to believe and practice what they announce,
and to obey what they command.
In the same year 1848, France, Austria, Prussia, Hungary,
the Roman States, the Kingdom of both the Sicilies, and several
Dukedoms of Italy, cast off the shroud and arose from the tomb
in which kings, emperors, and the Romish priesthood had buried
them. They protested solemnly against their oppressors, and
claimed their rights. But their tyrants answered tliem by rivet-
ing their chains : persecuted, imprisoned, and killed the leaders
in the holy cause. Then the people, in accordance with the most
sacred of human and divine rights, ran to arms, and defied the
numberless soldiers of their tyrants. A general and wonderful
battle was about to be fought between the democratic and aristo-
cratic principles ; between oppressors and the oppressed ; between
iiy Google
JKBCiriSM UNVEILED.
tyrants and victims; between intellectual, moral, social, and re-
ligious tyranny, and intellectual, mora!, social, and religious liberty.
But, how unhappy were to be the results of these heroical strug-
gles for justice and humanity ! How fruitlessly several hundred
thousands of its defenders were about to fall under the grape
shot or the axes of Kings, Emperors, and Pope !-Under the
grape shot or axes of Kings, Emperors, and Pope ! What say
I ? They were to compel, under pain of death, their soldiers
children of the people, to be butchers of their oppressed brothers,'
who fought for the common deliverance.
Oh, dreadful mystery! How js it possible, that the tyrants
aided by the priesthood, could have blinded the Catholics to such
a degree, as to induce them, in the name of God, to support their
despotism m killing one another !
In this war, the cities of Austria, Prussia, Italy and Hungary,
were to swim in blood. In these countries, the towns were to
be burned, and the harvests wasted; innumerable dead bodies
were about to cover the fields. Nevertheless, these unfortunate
nations were about to fell deeper into the tomb of their former
political, social, and religious slavery, until they rise again, and
obtain definitively their sacred rights. Alas ! when ! God 'only
In this war, France was to expel a King, who, for eighteen
years, had dishonored her in the eyes of nations ; ruined her
agriculture ; destroyed her foreign and internal commerce; who
held his throne by treason ; kept it, and intended to bequeath it
to his family, only by corruption ; who, sheltered by five hun-
dred thou^nd bayonets, trampled on her institutions, her ritrhia,
her constitution, and exhausted her by an annual budget? the
incredible amount of which was 150,000,000 of francs— of which
a great part slided into his own hands, into those of his satclites,
of his numberless spies, and of more than _160,000 patdinals!
by Google
252 IBtiUITlBM CNVBILID.
Archbishops, Bishops, Grand Vicars, Canons, Chaplains, Curates,
Vicars, Monks, Nuns, and evon Jesuits.
Tliia despot was to be ignominiously banished ; the democratic
principles to triumph ; a republic to be proclaimed ; but tyranny
was soon after to be perpetual, under the veil of a republican
government.
In this war, Rome was to dethrone the Pope, who, impiously,
in the name of Christ, tyrannised over the people ; though Christ
refused to be a king, and fled to the mountains when thousands
of men desired to crown him ; who said that this kingdom is not
of this world ; who accepted, it is true, a crown, but a thorny
one, which wounded his brow — the only crown worthy of him,
of all his disciples, of all apostles of humanity. This autocrat,
this tyrant in the right of God, was to be cast down, and the
great city to restore its old republic christianized — if I may speak
so— by this social trinity, "Liberty, Equality, Fraternity," The
oppressed were to breathe a moment ; but he was, a short time
after, to mount his throne again on bloody steps.
In the meantime, when these mournful events were going on,
where were the Jesuits, and what were they doing? They, at
first, either left the agitated countries, or effectually concealed
themselves, for they knew, full well, that being foes of the peo-
ple, they had leason to fear their resentment and justice. A few
months before, they were noisy in the political world, stirring up
the Catholics of Switzerland against the Protestants. Afterwards
they were writing in their averred and secret press that they did
not care for the affairs of the world, denying without shame be-
fore the eyes of all Europe, which had been witnesses of their
criminal behavior, that they had caused this religious and civil
war. They more closely surrounded the kings and emperors,
who were their sole hope, because they had been expelled from
the m^ii\ European republic. Now, on the contrary, they were
by Google
1 d tb d 1 t 1 m f A viij? to secure tlii?mselvea
1 til tl t y t tie triumphant Democrats,
C f "-, t , we had left your enemies.
F ra Ih 1 1 1 P d 1 us by our ecclesiastical and
t 1 d 1 6- w w 1 d ceess to your arms,'' or to say to
t' t K d Emp rs " IVe felt veiy sorrv to
1^1 (lb) dfl 1 1 U5 profession, imdevangel-
II f 11 d t t 1 tie Catholics it) your holy
t th It b t ntreated God to bless your
d h 1 t d t 1 3 fa- Believe that what we
' T t f 1 friven you for a long time
''el 1 p f f friendly feelings and devo-
t d
A^ h th J t. b K f Naples— whom they con-
f 1 d wh m t! y dm t d communion — assassin.i-
ting by the most infamous treason and cruelty, both in the streets
and houses, about fifteen thousand citizens who were inoffensive,
and guilty only of being ardent democrats, and wishing a liberal
constitution — when they saw him and the King of Prussia sti-
fling democracy, drowning their kingdoms in the lilood of its
most brave defenders, and the Emperor of Austria heaping the
innumerable bodies of heroes on the ruins and ashes of the vil-
lages, towns, and cities of Austria, of Italy, and Hungar)', then
these Fathers commenced clapping hands and congratulating
them; celebrating high masses, and singing "Te Deums " of
thanksgiving in the churches: promising to perpetuate their
power in bringing up youth with aristocratic principles, and iu
engraving indetiUy upon the minds of the people, through the
catechism, administration of sacraments, sacred desk and confes-
sional, ' that kings and emperors reign, order and govern in the
name of God — that to disobey them, to rebel against them, to
cast off their authority, to wish a republican government, or any
other form of government determined bv the penph', are crimes
by Google
254 JEStmSM UHVEILftD,
against God, becansa be has created the people for kings and
emperors, and not them for the people.'
We hare seen, and still see now, how heartily all these ty-
rants accepted their proposals. They immedintelj granted to
the Jesuits money, honors, privileges, and colleges ; and these
worthy fathers occupy now, peaceably and firmly, a seat of dis-
tinction near their thrones, and are the strongest suppoita of their
despotism.
However, the Pope, the first head of the Jesuits, was in Gaeta,
far from his palaces and beloved throne. He bade them bj filial
Jove and their vows of obedience, to stir up the Catholic eountiies
that he might be throned again. Then, these tender and de-
voted sons of their father, His Holiness, united with the other
Romish religious societies, with the bishops and priests. All this
crowd of men, devoted body and soul to His Holiness, began to
move heaven and earth. From their pulpits they represented
the Democrats of Rome as villains, and the Pope aa a martyr in
the Holy cause of Catholicism — adding, that he was in the most
extreme distress and poverty. They collected money to relieve
the holy indigent, who, in Gaeta, received, each month, only
about j^ce hundred thousand dollars, by dispensations, indulgen-
ces, privil(^s, without reckoning what he harvented by his other
countless means of winning money — holy indigent, who^ erident-
ly, was most needy, and wanted even the necessities of life.
To know approximatply the amount of the Jesuitical harvest,
among the 731 archbishoprics and bishoprics of the Roman
Catholic Church, let us read the following list, which we extract
fri»n the Metropolitan Catholic Almanae, for the Year of our
Lord, 1850, p. 236.
ih, Google
JK80ITISM UNVEILED. 255
" CONTRIBUTION
*' Of the Church in the United States, for the relief of Hia Ho-
liness, Pius [X.
Archdiocess of Baltimore, t2,244 48
St. Louis, 953 65
Diocess of Philadelphia, 2,784 00
» New York, 6,227 41
" Albany, 1,340 00
Boston and Hartford, 3,412 25
Pittsburg, 1,100 00
" Cleveland 200 00
" Richmond, 193 07
Charleston, 501 69
Mobile, 317 00
« New Orleans, 2,100 00
" Louisville , .... 601 57
Cincinnati, 1,421 28
" Nasbville, 62 TS
" Dubuque, 200 00
" Milwaukee, 157 00
Detroit, 374 00
Chicago 637 85
" Vincennes, 750 00
Buffalo, 288 64
" Galveston, 123 60
Total amount, $23,978 24
Then His Holiness, Ibis martyr in the cause of the religion of
Christ — this holy indigent — this being, half God, half man, who
stands between heaven and earth to unite them — this being
whom mankind and the angels admire, so divine is his power—
this being, 1 say, was relieved ; be had at least the necessaries
of hfe, but he wanted to ha re-established In his former tyranny.
For that purpose, the Jesuits intended, at first, to stir up Ire-
land, and to enlist there an army of about fifty thousand volun-
teei'B. But, England was a Protestant country ; how obtain her
by Google
256 JKSL-msM L•^■vEu,I.■,l.
consent' «h re find i fl et ' Ihfii tl .^j iiiil^l them fh^s f t
t« 3 CI I cum stance
In Fnnoe soon after tlie prod imitiun of the Republic, they
lind ai>]pard yun iii evdimiing conjointly ivitb th b^ho[)3
andpLjLst thit thej neie Eep u II i cans— though thej together
sent to the National A'semblj ai istoeutLLal reprtsentitnos
Knowing full well tl at to seduco tho President wis vay easy,
ind tl it t! ro i^h him they would reach their aim they sur
roundel him, -^ijing ' tbit lii-, uncle had bequeathed bim his
&eniu, and stir— thit he was the hope of Catholicism and
France— th it ill Furope lool ed at hiin and trusted in him to
restore social oidi-r, to pr serve the nations from the Democnts
— tliosL anarchists who distnrb the world— that they noulJ ad
him to reach the imperial thionc but on condition that he nould
restore the Tope to hi= ti.iiiponl kingdom"
\a; Diecn ivho is as low min ltd as his uncle wis a siil lima
geiiu« who Is b!ml enough to flitter himself with iml t ou=.
dream=, and thu I ih, g Fi ii ce stiaigLt to a dieadful revolit
tion and pcihaps to anarehv was flattered by th"so propo il
He accepted them, « i, nipoied ly his mimstei-. who «eio
a^owed Je uit, of thj short^Dwii and fjund an eJio in the
National \sscrabh of «hich the majority was anti lepubhcan
A decree of war pas=Pd Ei^ht millions of dollars were allowed
for the Sr^t expenses of the nai and a powerful army iv is to be
'pnt to Italj to re ctibli h the most headlu! anJ sacrilegious
tjninj
Then the Fiencli gosernment piesented as strange and as
shjmeful a spectacle, as had ever blotted the page of hi.-^tory.
The French and Roman Republics are proclaimed among the
baiijcades, red ivith the blood of the democrats, and covered with
tlieir dead bodies — they are accepted by the people and ratified
oy their representatives— the democratic principle generates
by Google
ji' sun ISM UBVEILED. 257
lliem — they a b n t li ne time and from the same motlicr,
freedom, N t tl t nd n the French Republic is to stifle, to
kill her sister ho f f n egarding her ps her murderer, ex-
tends Jier arm t d h as being more powerful to protect
her cradle and 1 1
As soon as the r n h R public had made all ready for the
murder of the Roman Republic, she sent an array against Rome.
Then, the French soldiers, though for the most part Republicans
in mind and heart, though friends and brothers of the Roman
democrats, were compelled by military discipline to go to kill
their political friends and brothers, to die themselves by thou-
sands—for -what purpose ! To cast down a Republic which they
admired and loved; to crown again a tyrant whom they ab-
horred; to dishonor their own country, which they worship —
for the glory of which they would have heartily shed every drop
of their blood.
The restoration- of the Pope to his tyraimieal throne, is un-
doubtedly a very remarkable master-piece of the polities and
artfulness of the bishoi>s, but chiefly of the Jesuits, who, now,
have acquired the greatest title to the paternal affection of the
Papacy. Also, since " His tender Holiness" —trampling on the
dead bodies of those whom he called his children and yet has
liilled — mounted the bloody steps of the throne erected upon
their corpses, to tyrannize over hia adopted children who deny
his paternity, and recognise him only as their oppressor — since
that time how happily the Jesuits enjoy themselves near this be-
loved throne; chiefly in reflecting on their political situation in
the worlck !
Really, they may rejoice. Their riches are countless. Their
wealth is almost boundless. Tliey rule all Italy. Spain has
been her property for centuries. They are influential in Portu-
gal, demigods in Ireland, Belgium, Savoy, Piedmont, Sardinia,
Austria, and her dependencies. They are triumphant in Priii-
bv Google
d p blj tt! d Im t IIU V and the iiortb-
E p k d m I i til J t Id the majority in
th N t 1 A m) I7 d 11 I k !y b 1 m tted, in a short
t t I. bl h th II ih y favor in Russia,
d J. d fl t 1 England and
S tl d Th h p 11 dt m Sw t 1 1 th t secretly pene-
t t th CO 1 th 1 w k ng in darkness
p th C th 1 dp ' ™'y b t prudently and
ffi ly th los Th g tf t p t t Asia, of South
d N th Am ca p d t th m d they have there
11 dm ( G 1 1 a,) hy which they gain
y d th m f k p th pe pi deep ignorance,
f t m p rst t d d f I mm 1 ty.
ih U tdS te til t th m 1 1 6 Id— a field covered
th th d p p d t th d of their priuci-
pl b t th V w k t p dlj d t t ably, that they
d b y d 11 th 1 p K too well that this
t J th h t m g 11 tl t by t g graphical posi-
t bj th f 1 1 ty d b dl t t t t 1 nds, by its for-
L d t 1 CO m d bo II by ts wisely liberal
1 1 t t d t d to be ) th h d of the world
— k g 11 th th J ta p p t 1 t here their hend
qti-sAd wltt d ht umstances will
tl p p t loc t 1 th h dq tersj When Demo-
E p — d t m t f II bly h 7p — sliall expel ig-
ftm prstt t\ y d ject the Jesuits
wh tl PP t d pos 1 f thes Is.
At th t t 4 y 1! b t t o late, what is
J t m wl t t t w 11 b p d d by the Jesuiti-
1 d wl h y w f lly h 1 ing. You will
wh th J lit h 11 CO II th United States
wht mblb 1 hth tta shade is deadly
t Ityt I 1pa( gfml and citizens, to
th 1 t p pi 1 t > p hi
by Google
jaeurasM nsVGii.cD. 2Sfl
\et thi. i« feta to happen tor they alreaiy have not only a
footmg on your -oil but they are rich hav,. numerous missions,
pubUe schools and colleges rule a powerful mass of people, aud,
eicn thju^h remain ng concealed behind the curtain, influence
tilt, el«ctions _ ...
From thes^ considerations we know that tbe Jesuits rejoice in
their political pos tion in ill the world aboie all, in the pros-
pect of their future condition in the United "States.
\mercans such h« been the pist and c Dntemporary history
of the Jesuits ot the formidable so.ety wlii.li has played and
«till plays in the pol tical ind religious world-frora 1541 until
our da^s— one of the most important and criminal parU related
in tl e luthentii, archn es of history
lie Jesuits ha^e been governed by twenty-thre
since their origin mmely
1 Ignatius L>jcla i Spamard elected ii
2 lames Laynez a Spaniard
3 Frtnci^Borsu aSpaiiard
4 Eierarl Menunen a Belgian
5 UaudiusAquivi^i an Italian |^
6 Mucius \ itteleschi an Italian
7 \ mcenti Caraffa an Italnn
8 Francis Piccoloinini an Ital in
9 Mexander Gcthofreli itiltilian ||
10 fiowin Nickel a Genmn "
11 John Paul OU\a an Itahan "
12 Charles de Noyelles aBel^iin
R Tbvr^e C,oDZi\ez a bpanurd
14 Marj Angel iimburim an Italian
15 Francis Pretz 1 Germin
16 Irnat us V sconti an Itahan
IT \lo\s CentuMono an lUhan
18 T aurenzi ) R ccio an Italian
B GeneraU
1541.
1668.
1615.
1640.
1649.
1652.
1602.
1604.
1682.
1697.
1706.
1730.
1751.
1755.
1758.
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ted in iTgg.
1802.
The Society of Jesua was abolished by Clement XIV. uud^.r
the General Laurenzio Hicoi. The Jesiiila who then fled to lius-
Bia, were governed by tliree administrators, viz. : Czeiniwicz in
1^02, Liiikiwicz, in 11S5, and Francis Xavier Caren, in 1799.
Tlie Pope having !n the same year re-established the JesuiU
iavier Caren ivas e/eeted General of the Order.
19. Francis Xavier Caren, it Russian, electe
20. Gabriel Gruber, a German,
21. Tliadee Broszozowsky, a Pole,
22. Louis Foi'ti, an Italian,
23. Eootbaan, a Hollander, " HH'
Ameiicans, In reaching the end of this writing, I f.-ol i-.-rv
glad to lay down my pen, which I have u^cd in unveilin"' u,
you exactly but summarily Ihe orgmizatim. and admmistralimi
of the Jemiis-the means which they use for getting novice,-
the.r education in the houses of novitiate— their doctrines and
teaehinff—thdr pai-t and contemporar)j history.
Xoiv, infer the conclusions. Judge for yourselves whether or
not the Jesuits are dangerous to your republic— wliethcr or not
rou 0Hgl,t to beware of them.
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APPENDIX.
REPLY TO THE SPEECH 01' A JESUIT.
Vei-i/ Bevereiid Father : —
All me to fid lre;s vmi tiiis let'er in refcreiicG di tlie celpbrntion
of WBshingtoD-a birthday, «i St. XAvier CoUege. I hpo^d from a H^«^"2'
e..n,i;™»i of YOur &ith;^Lo wa. one of jour gtieat^ that joa ^"^P",^"'/;
t-'fure a lufB^ ns'.emblv, that tho -work heaUifil, " Americani warrifa ot
!>->.iilhm " (which I Duflislied lalelv, and wliieh eirculiites now lU tliia ciw,)
t a t:mie of He. hdS tliflt. if a sin^lfl iL i-ge theccii. ouutamtd agnjiist tl:o
Jesuits Tverc ()■(« w>i( iwcM '««<■» J""'" <"*'"■ , -.u j ; ; ,^7 ,?„^
Kev. Father, to hold such lauftonge -iras to charge mewith/oZwAo.^ t'fl»-
cu««ion tluit what is written in my book is not true. If jou acc«pt tUB cliai
~kud .how that wlmt I ^te is fal.e, I declare •^^'^J^^\lf^
curSoience that I wUl publicly retract mj error, aud buru my work, it, on
the contrarv, you cannot show it, you will have, in order to reiiecm jmr
w-Ttoleaye Toor order. If you do not accept the challenge, the puW o
wiU judge whether you are not obnoxious to the chafes yourself Iv^n
■'""jJTi^TtJnUak to Yoa on the article inserted in the Gindnnaii Eii-
,,«;.7r.%Tof^37th of Fcbnuiry,) in referen^ to tlie eelebi^faon of
(vn.lu ,Un-s birthday at your College Reverend Father, are JX-"n^)™l
/,//ow JeiiiiU repnbDcans! " Certainly," ym answer, "the celebration of
Vashi«etotfs bir&day in our College, is an eyidcnt proof that we n^i^ ey™
ar,lentTnd deyoted republicans." Beyereu.l Father, tarn yeiy far _f'-"'" ™'-
oeetin" it for tlie Pope, who is yoor superior, is an absolute King , K( man
f.m which yoi. profe^ and adv^le, is a system of intelectua; moral, aii.
political tj^no,^; the organization "? J--- O""-/' -'■'at j^ui^.^r
yon hate a repnblican government The proof of it; J*^"^ ''''^" '*'^';^°, , „
,"theReUli<= of Switzerland two years a^o; ^^ere they «m«d u^
eeyen CathoUo Cantons agauist thirtei-n Protestant Cimtons; kindled a civn
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aad religious war, nnd caused thonsaiida of fellow citizens, acqimintances,
fnends. kindred, aiid brotliera Ui be killed. Your Order was firaJy expelled
tiom tliat couHtiy, so ciiiiiinnl hud been tlie behavior of your monka. Rev
Fadier, you oui^hl to underaland why I am very far from euapecling, thdt
jou, ruid your feUow Jesiiits, are republicans. You ought to be kind enough
to uiform me, in what manner a Jesuit recoiidlee Ids duties of citizen wiih
his monastic vows. A republican dtimn must think for himself, act freely :
ill one word, be entirely nd of the will of another in the fulfilment of the ob-
ligations of citizen. la a Jesuit permitted it ! Not at all ; he is expi'essly
forbidden it by his vow of obedience. I read at the pages 283 287 296 29S
of Che volume 3d, (edition 8th,) of tlie book entitled " PrtKtice of the Ckri^
tiaa atid Religima Perfectimt,' by Ihe Rev. Father Jesuit Alphonsiua Rod-
rLguez. whicli hook is one of the most classieal of joor novices, and the usual
matter of your readings and meditations. I read: —
■■A true monk ought to be so dead to the world, that his entrance into reli-
gion may be tailed a civil death ; then, let us be as though we were dead.
A dead body sees not, answei-s not, complains not, and teels not Let us
have not eves to see the deeds of our superior-. Let us be witliout a word
to reply when we are ordered. The dead bodies are ordinarily buried with
tile oldest and the moat worn-out sliuets ; a monk must be the same for
everyihing."
Again, Snint Iftiifttiita says : " We must yield to our leading by Dicuie
Providence declaring his will by the mouths of our superiors, as a slick which
one uses to walk ; the stick follows everywhere the one who carries it ; it
rests where he puts it, and It moves only as the hand which holds it A monk
ought to be the same; he must yield to tlie leading of his superiors, narec
move by himself, and follow always the motion of his superior."
' Saint BasiliuB, treating the saiiie subject, uses another aud very proper
coinparisoa A house-builder, saj-a he, uses acrao^ing to liis own will tlie
tools of his art, and it has never been seen that a tool has resisted the hands
of n meclianie, and has not bent itself to all his motions. Likewise, a monk
ought to be an useful tool, and malleable to his superior.
" We read in the life of Saint Ignatius, tliat being General of the company,
lie assured several times, that if the Pope ordered him to embark in any boat
whatever, anchored in the harbor of Ostia. near Rome, and to sail on Ihe sea,
witliout mast, without sails, without oars, without rudder, in one word with-
out the instruments of navigation, even without food, he would obey imme-
diately, and not only without anxiety and repugnancy, but with a great inter-
nal sittisIactioiL"
" The following confirms what wa said :— ' When (he Abbot Kisleron en-
tered into reUgion. he told himself: I profess, now, that I and the ass of the
moi»stery are identical All wliich is put upon his back he carries. Ho
bearswithout resentment the blows of the slick whioh are inflicted upon him,
and the contempt of everybody. He works incessantly, and is satisfied with
a pinch of straw granted to him as food. I ought to be iu tlie same dispo-
silioii of spiril. " Oilier quotations on this subject are unnecessaij in
Kiiw, RoF. Father, tell mt
IJonle^s tool in the hands of
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APPENDIX. 268
how ci«i you freely fulfil vour dutie» of dti^n ! Sot o..ly i* jt .«nf»^i^'^'
bJyou ire oouni at hk -ord^r, ... plot and rebel ««a..,st th« Um^^|!l'^
eyen to lenvethe countrj.-Se*mg jou oaivnot be both '^''.P,"''''™"'^^
and Jesuits, you must renouxM^ ei«i«r your Order or vout htle ol^nt^, f^
» sluTiBh dtizen is no citizen in the Amencan repubUt— l^rnr' J<™ «
Itr Then, Rev. Father, .how me n>y en^r, for "^^^'^^^ ^^^^Jl
conclude, Hiat what the Priests and Jesuits sa-d t« me when I was amMig
them \M vi^, that they maie repubU«m demoostratiooB '^Ij' •"Jit-
ter the iiational pride of the Americans, and tl.at ««J reaeb a 'I'^'b * ^"i"
first, oftu^ RonJmism to preTad in the eountry-see.md, *» <*»"S! Jf^,^?"^
"Sutioo when they get tl'ie majority, and to give then to the Uuited Slflt«3
TiSr^or an Emperor, through whom the Pope wiU govern the country, as
"■"A^Vltwrhay "^rc^nde, that jou and jout fellow Jesuits, cele-
brated at your College, the hirtliday of Washington merely from pol'^J^'
^ you made that deStiistratioD of republicanism, and if it ]» no«ed abrtwl,
it is only because knowing that the Jemocratic principles, and the love of a
republiiin guvemment, being deeply rooted m tTie minds and hearts of the
citW youhave to do so to filf your CoUege with their children, and to
ffrow among them wealthy and mfluentiaL
Rtv Father I now come to your speech, in the report of whicl. my name
and the title of my wort are notp<"nl«J o"' '"'■ P"'''"^ «-°^ '^'^^ reasons ;
^t which are easily gue^.-l€^report says, that " youdrew a very kd -
crous picture of the supposed designs and practices of the Jcsmta lou
were r^it-the best way of escaping serious charges is to execute hiterity;
chiefly hi " the enjoyment of a very handsome dinner^ among bottles and
SZl and not ti Lproach the ^estion. Several h^^red jea^ have
Proved that you JesuKs are the attest men of the world to slide as an ee
C oT he^ds of your a^^isera You ought to know. Rev. Father hat
Pascal wrote about it in his Provmcial ietter-and he, sUU, was a strong
You added, that " the Jesuits are accused of aiming to rale tl e woril
through means of the Coofesaonal,- At I admire your studied r t cei ees,
cliiefly your Jesuitical skill in misrepresenting (he "ha^es of your . ppfflie to
hi Oder to justify your Order and ridicule them. When they atcuse the
LdtTof iming U, rule the worid, they do not say that .t is only through
means of the Confessional, but together through preachmg. adrmi istrat ou
of sacraments, puhlio schools, and colleges, through yonr countless kiK.w i
and unknown means of gaining money, and secret views ""J pl»"^ J^'
opponents do not say at all. that yonr six thousand Priests write ""d 'end to
j^^Qeneral all the Confessions which they hsten t« f "T/^y-'Yi^,
Juae tbmn merely of violating the sacramental secret of Confession, at least
indirectly, in imparting to him the political and important intell^eiice ; there-
fore, the ridicnlTof your twelve thou«uid sheets of paper, winch you say
your General would have to read every day, returns to you, and t<«ethcr
the shame of such an artful supposition. fi? „i,„j
Moreover, your opponents do not say, that '■ the governments of England.
Fr^^eriiny.fe the Russian, Ottoman, and Celes^al Emp"-e'. -^
all to pass in detail before your General, and tbeu' mwi^ement to be
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aiTHnB;ed" — from yon it is a mere and gratuitous neserlion: and when you
add that " the absurdity of sueli conceptions about tlie Jesuits is the Iwst re-
futatiou i.f tliem ;" you condemn yourself, for tlioie conceptiona nre vour own.
Rev. Fatlier. jou added, that your " Oi-der lins been accufed of n'thousriud
crimes, but (tliHt) in three huudred years not one Iiad ever betn verified;
that you would eballen^ tlie world to bring any tbiig like judleud proof
agiiinst the Order, of a angle one of these ohni^B, and pledged yourself, tiiat
if even oue of them were established, tliftt moment you would prove a rene-
gade to the Society."
Rev. Father, listen to mc : In 1651, the Jesuits disturbed Genuanr, by
stirring ap the Catholics against tbe Protestants. (See History of Ciirlatian
Empire by Selu-ockh, 3, 616. Beilections on the history antf couslitutioiis
of the Society of Jesuils, by Spiller— History of (lie Jesuits in Bavaria, bv
the Chevalier De Lang.) Have not those crimes been " verified !" Is not
tliat historical testimony sometliing like "judicial proof i' against the Order
of tbe aforesaid charge. In 1653, the Jesuits tried to poison Maximilian Sd.
(See Pflster, Histoiy of Germany — Schneller (Esfanv-^einfluss, 1, 168 — De
Hormayr (Esterr Plutarch, 7, 29.) Has not tliat crime been " verified !"
And is not that liislorical testimonj something like "jndidal proof ngoinst
the Order of that chaiwi In 1664. the Parliament and the Facufty of
Theology of France, declared that tbe Order of the Jesuits is hostile to reli-
^1, and to sodety.— (See Annaies— Archives of the Parliament, &c.) Was
it witliout a previous " verification " of the crimes of yoiu- ancestors t Are
not such decrees sometime lite "Jadidal proof" against the Order of the
aforesaid cliaige? In 1596, the Jesuits attempted the life of Heniy IV,
King of France; yoor Rev. Father Guignard waS hung after ajudidd trial,
and all your Order expelled from France. (See the various histories.) Has
not liiat crime been established t Is this not even ft "judicial pi-onf" against
the Order, of the aforestud chaise ! Tn 1598, the Jesuits were expelled from
Holland, and in 1604, from England, Scotland, and Ireland. — (See Annates,
and various histories.^ Was it without a previous " verification " of their
crimes in those countries! Are not decrees of that sort something like
"judicial proof" against the Order, of the crimes of its membfrs! In
I606--6, the Jesuits oij^nizod the gunpowder conspiracv ; your Rev. Fathers,
Jesuits Garnet and Oldercon, were hung and quoitereil m London, after n
solemn tiial. — (See tlie several histories — even the Jesuit Feller.) Has not
that crime been " verified f" Is this not even a "judicial proof" against tha
Order, of the aHiresaid diarge J The Jesuits were expelled a second time
from England, itc. ; expelled from Venice, and from several dties of Prusaa.
—(See Annaies, and various historiei) Had such decrees been passed
again t them nithont a previous "verification" of their erimesl Are not
tho» decrees sjunethmg hke "judicLd proof against tbe morality of tlie
Order? In 1618 thi T, mla nut expelled from Bohemia and Huiigar*
andm lh>i| from Pnliuifl — C^i " *nna(. « and the nnnu'! histories) Had
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riiins, ihieflj of a Priest, something iike "judiciftl proof" against the Order,
of the aforesaid charge ! In 1710, the Janaenists were persecuted in France,
eighty thousand of them were imprisoned. ' Has it not been " verified " that
?iur Rev. Father, Letelher, was the auaior of that tyranny and cruelty )
he Priest Anquetil himsdf avers the tact; Is not such testimony some-
thing iilte "judicial proof" against the Order? In 1758, two murderera
attempted the life of Joseph I, King of Portugal ; your Rev. Father, Mala-
greida, was hung after trial, as an accomplice of the murderers ; all Jesuits
were expelled from that ki^dom.— (Sea the various histories, even the His-
torical Dictionary, by the Jesuit Feller.J Has not that crime been "veri-
fied!" Is thia not something lite "judicial proof" against the Order, of the
aforesaid charge ! In 1760, your Eev. Father, LavMetle, became banbrupt
for three millions of franca ; your Order denied he was their agent, and re-
fused to pay their creditors ; your General, and with him all your Order, was
condemned by the Parliament— (See History of France, by the Priest An-
quetil, vol. 4, p. 833.) Has not that crime been proved I Is not that lawsuit
and that sentence something like "judicial proof" against the Order, of the
aforesaid charge f In 1763, the Parliament eipelled the Jesuits from France,
---(SeB History of France, by Anquetil, &c <tc,) Was such decree of expul-
MoD, {through which they still are forbidden to have colleges in France,)
passed without a previous " verification ° of their crimes! Is not that de^
cree something like "judicial proof" of tlie criminality of the Order) In
1848, the Jesuits kindled a ciril and religious war m Switzerland; they
were checked, and expelled frora that repablic — all Europe witnessed it.
Has not that ciijne been " verified ?" Are not such events something hTte
" judidal proof " i^ainst the Oi-der ) Now, Rev. Fallior, it will not do lo ex-
cite the hilarity of your guests with ludicrous pictures, "In the enjoyment of
a very handsome dinner," among bottles and glasses. Although you Jesuits
are true squirrels, jumping from one branch to another ; or as cats, Billing;
always on your feet, I defy yon to escape, for your feet and hands are Uei
If you do not admit that the aforesaid crimes of your ancestors, Siod of
your fellow Jesuits, have t>een verified, and that tliere is something like
"judicial proof against your Order, of these charges, I must iiifec Uiat you
do not know the A B of history. If you deny it, I must inter that you are
mostly skeptical or hypocritical ; hence, when you boasted (hat " your Chilei
had been accnsed of a thousand crimes, but that in three huiulred years not
one had ever been verified," you apoke, I regret to be obliged to use ^ese
words, either as an ignorant or hypocritical man. in which last case yonr
great challenge to the world was a humbuogery. 'Ssv. Father, would you
Fay to jusli^ your bold assertion and challenge, that the aforesaid cnmei
were committed by private members of your Order, but not by the Order
itself "Rev. Father, such justification would be too artful and bjpocrilical
to take well, for those crunes were committed to reach pohtical ends ; then
the Order was responsible. Moreover, suppose that a Bociety of rogues and
murderers may be organized and scattered all over the world, might the
crimes which Uiey commit in the various countries be attributed only to pri-
vate members of their society I The idea is absurd.
Rev. Father, I draw now my concluaons. 1st. Not only one, but many
of the thousand crimes with which your Order has been charged foi three
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)iQiidre<J jeats. hare been clearly provei 3d. " Something hie," and more
than "judicial proof" HgainBt ytJur Order, of a single one of these charges
has been brouglit 3d As you 'pledged yourself that if even one of them
were estabUshed, that moment you would prove a renegade to the Soripty—
you must, if you are a man of lionor, and intend to redeem you word, leave
immediately the Order of tlie Jesuits.
Rev. Fatier, my position liaa been such as a Ilomaii Priest, that I know
whereof I affirm; and you know that I insow— hence the Jemitisa dis-
played in lellin^ Joe alme, I am fcmiliar feilii your " whole wortshop,'
baTing been let into (be secrets of the political intrigue and villany of tbe
Bi^ops of France many years ago. My pen was eought and fully employed
to defend some of tlie leading men in the church, through flie Dewspapers ;
and Rev. Father, it was the knowledge of the horrible crimes of such men,
and the ntter Ueenliausnest of Nunneries, that gradually opened my eyen.
Having been reared and educated in Catholidsm, it took much time and
inquiry to make me a freeman— but now I am " fbee lvdeed." I wait for
an answer. Your aervnnt,
J. C. PITRAT,
Late a Bmnhh PrifKl.
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Ne» Md Btantlful Work « JAItMl niSIOBT.
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EPISODES OfTnSECT LIFE.
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Second Series— inrSECTS OP SlTMltfEB.
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Notices from the English Press.
Profeaaor Nichol has done much to maki
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Yonng and dd, wis, snd simplo, „,„ ..d'^"
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isbooklsouf . „ ^ . .
* ■ luld be read by oil mho are de^rons of informstion in^ffard
-al!^ CJdlcd mysterions, rolstlng to the manifeste^>^s of the
spirit out of man and in hiii— IVarsiler
r opportune time
moBl InteiesUng books of the seajon— ^beit the reaapr's 1^
If rise on end as he turns over Iho pages, especially if >* rt
&e nlght-ZioB'. HiraW. vt - v ) ,-~
A Toy ^iprc^kriate work for these days of n^lerlous i
vhleh shows that Ihs author has given the HDjectg upon
Gonsidenihle atadj, and Imparts the W>wWge derived in i
— aw»l> EBcning Qxitae.
This fa undoubtedly the raoBt ren^rftahTe book of the mi
§ fill to interest all classes of peopte.^-JfaJer-Curt Jowsul.
To the lovers of the atraoae B.1I mysterious in nature, thli
seas sn sttroctive interest— W Y. Tndh-TrllrT.
jH, The lovErs of the mervellons will delight bi its perusal..— I
lai aioited considerable attration in England. It Is not
t is m intelligent inquirylnto theBsaerted JBctsrespec^
lions, and a psychologic^ discussion upon the reaaonik
_. _ eir Biristenca.— ggtaiB Post.
of Bvroman of strong sense and high cniavafion, collecta the most remarkablo
and best anihendcated acconnts, traditionB] and recorded, of pretemstnrsl vis-
dgorona,Bnd Lreah style, s ,..^_ „
t without resorting to claptrap. — Day-1
with fecta, which are not to he dispute ^ . „, »^
^-la undisputed before the world. The class of facta
tiuxjw light upon the heretofore
by Google
FOUR SERIES OF TWELVE BOOKS EACH,
FROM DESIGNS BY J, C. CHAPMAN.
1. Tom Thumb's Picture jUphabet. in Ehyme,
2. Riymes for the Nuraerr.
3. Pretty Rhymes about firda and Animals, for litUe Bovb and Girls.
1 'r& ™o ffi^fl.r^GtS'^L^I ^^^'
S. Tlio Be^'n, or Wam'Sigs to"'nio°J^haeBs Boys
9 i^ ^''™„ ^'^■?™t, or DaefBl ObjectB Illustrated,
lol The°ff!iseuni™^BiSlf'™°'''
11. Tbo Little Keepsaie, a Poetic Gift for Childrpn
IS. The Book of the S^ for the InstoucBon of L?Uo Sailors.
1 The A B C f""""" Seriea-Price Two Cent..
,3. Fibres in V^seTSd'simpl^°£h,™s,*'for Little Learnen.
3. Kiddles for the Nursery.
4. The Chiid'B Slory-Book.
5. Tbe Christmas Dream of Little Clifu-les.
b: I?7iVo F^tjidf'Ir^l' UWe'^j^™ "'' ^"'"'•'"'' "'""■7-
B. The Wagon-Boj, or Trual in Providence. '
10. Psulimi and Her Pels.
11. Simple Poems for Infimt Minds.
12. Linfe Poems for LilLe Children.
Third Series-Frice Sota CeoM.
1. The Alphabet in Hhyme.
a The MuldpUeation Ti^le h. Rhyme, for Young ArithmeUcians.
A r ^, J^™""" Jol«p "' UiB Chnatraas Plory of Uncle Ked.
4. little George, or Tomptalion Resisted.
o is" 2^™t ArtflnnBttdan, or the Revsii of Perseverance
B. TTie IVftvellery Story, or Oe ViDa™ Bar-Itoom
7. Ilie Sagaofly and lutelUffeBCs of the Horse.
^ '^ I'??? ^"1"' " *>« Sea-Liie of Tow Bowline.
. a The Selfl^ Girl, a Tale of Truth.
11 Th^"^ °' ?f"^'',^^'^Bt, used by the Deaf and Dnmb.
19. The Flower-Vase, or Prcttj Poenig for Good llltle Children.
Fourih Series— Price Six Ceala.
1. The Book of Fables, in Prose and Verse
a. The Little Casket Shed with Pleasant Storfes.
3. Home PM^na, or Enigmas, Ouradei, Bebnscs. -
c ^Z,'"^ Sunday-BoOk. adapted to the I
5. WiUiam Sealon sod file BatMi%, witti lis
6. The Youni (Srl's Book of Hcalliifnl AmuK
T. Tlieodore Carletoo, or Persererance afainsi
8 TJe Aviary, or Child's Book of Birds.
B The Junjle, or Child's Book of Wild Animals.
la Sagacity and Fideliij of the Dog, niustrMed bv
11. Covermgs tor the Ifi^.iJ and Feet, in all Agpi
19 Hn™=r...= of Indian ilistorj-, or Incidents in Ou
i,Coo<^lc
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