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Watson's  Magazine 


tntered  as  second-ciass  matter  January  4,  1911,  at  the  Post  Office  at  Thomson.  Geontia, 

Under  the  Jict  of  March  5,  1879. 

ONE  DOLLAR  PER  YEAR  ---  TEN  CENTS  PER  COPY 


VoL  XXIV.  APRIL,  1917  No.  6 


eONTENTS 


BY  THE  EDITOR 

KING  HENRY  VIII..  HIS  WIVES  AND  HIS  CHILDREN. 
SKETCHES  OF  CONTEMPORANEOUS  KINGS.  QUEENS.  AND  POPES    573 

MNCIENT  PAGANISM  AND  MODERN  POPERY,  THE  SAME. 
IDOLATRY  AND  PAGANISM  SURVIVE  CHRISTIANITY.  IN  THE  RO- 
MAM  CHURCH ^S5 

EDITORIAL  NOTES  , 4^^ 


THE  WOMAN  OF  BABYLON. Jos.  Hocking      401 

FEMALE  CONVENTS DePoUer      415 

CONSISTENCY— A  Poem Ralph  M.  Thomson      384 


Published  Monthly  by  THE  JEFFERSONIAN  PUBLISHING  COMPANY.  Thomson.  Ga. 


List  of  Books 

BY 

Thos.  E.  Watson 

Story  of  France,  2  vols $3.50 

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the  war  between  the  states) "    .    .     1.00 

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ALL  OF  THE  ABOVE  CLOTH  BOUND 

Roman  Catholic  Hierarchy        ....  1.00 

Political  and  Economic  Handbook        .                .  1.00 

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SERIES  OF  PAMPHLETS  DEALING  WITH  ROMAN 
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The  Inevitable  Crimes  of  Celibacy        .        .        .        .10 
The  Roman  Catholic  Church;  Its  Law  and  Its 

Literature 10 

What  Goes  on  in  the  Nunneries         .         .        .  .10 

Fhe  4th  Degree  Oath  of  the  Knights  of  Columbus      .10 
Fhe  Italian  Pope's  Campaign  Against  Rights  of 

American  Citizens         .         .         .         .        .        .10 

Popery  in  Its  Relation  to  Civil   and   Religious 

Liberty .10 

Answering  a  Catholic  Layman  ...  2  for  .05 
The  Religion  You  Don't  Want  .  .  .  2  for  .05 
Answering  a  Roman  Catholic  Challenger  .  2  for  .05 
Rome's  Law  or  Ours;  Which  ?  .  .  .  2  for  .05 
Our  Government  is  Doomed,  If  Roman  Cath- 
olics Secure  Control        .        ...       2  for    .05 

Address  all  orders  to 

THE  JEFFERSONIAN   PUBLISHING  CO. 
THOMSON,  GEORGIA 


Watson's  Magazine 


THOS.  E.  WATSON,  Editor 


Vol.  XXIV 


APRIL,  1917 


No.  6 


King  Henry  VIII.,  His  Wives,  and  His 

Children. 

Sketches  of  Contemporaneous  Kings,  Queens, 

and  Popes. 


WE  are  told  that  the  eagerness  of 
the  people  to  either  read  the 
Bible  or  to  hear  it  read,  was  so 
great  that  sixteen  editions  were  printed 
within  three  years,  after  the  King  had 
placed  it  where  the  people  had  access 
to  it.  Not  many  commoners  had  been 
to  school,  for  there  were  no  schools,  ex- 
cept for  the  favored  few ;  and  there- 
fore, in  each  church,  might  be  seen  a 
group  of  men  and  women  listening  in- 
tently while  some  reader  gave  voice  to 
the  Scripture. 

Tlie  priest  at  the  altar,  mumbling  his 
Latin  "mass,"  was  neglected:  the  con- 
gregation hung  upon  the  English  words 
of  the  reader. 

Great  was  the  rage  of  the  clergy; 
the  mob  of  middle-men  who  station 
themselves  between  Man  and  his 
Maker,  were  about  to  lose  their  reason- 
for-existence. 

Of  course,  they  were  furious ;  and  of 
course  they  set  themselves  to  work,  most 
vigorously,  to  preserve  their  self-as- 
sumed hroherage — the  enormously 
lucrative  and  powerful  office  of 
transacting  all  the  affairs  between 
the  natural  and  the  supernatural; 
not  allowing  the  layman  to  approach 
his  God,  face  to  face;   pray  to  Him, 


heart  to  heart ;  or  beg  His  forgiveness, 
creature  of  Creator. 

They  first  wrung  from  the  King  a 
I^roclamation  forbidding  the  reading 
of  the  Bible  '"with  a  loud  voice,"  and 
forbidding  comment  upon  the  text. 

The  reader  must  use  a  low  voice,  and 
if  the  narrative,  parable,  or  sermon  in 
the  Book  filled  him  with  exalted 
thoughts,  he  must  not  express  them ! 

Read  the  Sermon  on  the  Mount,  but 
do  not  moralize  upon  it,  for  the  text  is 
not  in  harmon}'  with  the  social  life  of 
Christians.  Read  the  terrible  denuncia- 
tions of  unjust  judges,  tyrannical 
kings,  corrupt  priests,  and  ravenous 
Pharisees,  but  maintain  silence,  be- 
cause the  text  might  excite  condemna- 
tion of  persons  and  things  as  the  little 
audience  know  them  to  be.  Read  the 
Ten  Commandments,  but  stand  mute, 
because  every  one  of  them  are  being 
violated  in  Church  and  State,  and  no- 
where more  plainly  than  within  the 
cathedral  itself,  where  the  graven 
images  of  wood,  clay,  stone,  and  mar- 
ble— made  in  contempt  of  the  Decalogue 
— are  bowed  down  to  and  adored,  in 
spite  of  common  sense  and  the  plain 
forbiddance  of  Holy  Writ. 


374 


WATSON'S  IVIAGAZINE. 


One  of  the  original  authorities  on 
English  history  (Strype)  tells  the  story 
of  a  young  man,  named  William  Mai- 
den. Wien  the  King  had  graciously 
given  permission  for  Bible-reading  by 
the  common  folk,  several  poor  men  at 
Chelmsford  put  their  pennies  together 
and  bought  a  copy  of  the  New  Testa- 
ment. On  Sundays,  they  would  meet 
at  church,  and  sitting  at  the  lower  end, 
so  that  the  Latin-mumbler  at  the  altar 
might  not  be  disturbed,  they  would 
listen  to  one  of  their  group  read  from 
their  Testament. 

Many  of  the  congregation  flocked 
around,  to  hear  the  Word,  and  one  of 
these  persons  so  attracted  was  William 
Maiden. 

His  father  being  a  typical  priest- 
tanned  Catholic — his  mental  hide 
thoroughly  "cured"  in  the  papal  vat — 
dragged  his  son  out  of  the  church,  and 
sternly  commanded  him  to  leave  the 
Bible  alone.  Naturally,  this  whetted 
the  young  man's  appetite  for  the  for- 
bidden thing,  and  he  learned  to  read, 
in  order  that  he  might  search  the  Scrip- 
tures for  himself.  His  father  had  an 
ajiprentice  whose  curiosity  was  aroused, 
and  these  two  youths  put  their  pennies 
together  and  bought  a  Testament. 
secretly. 

Not  daring  to  let  the  parent  Maldon 
knoAv  that  the  accursed  English  Bilile 
was  in  his  Holy-watered  domicile,  the 
boys  hid  the  Testament  under  their 
bed  of  straw,  taking  it  from  its  hiding 
place  to  read,  when  they  could  safely 
run  the  risk. 

One  night.  William  Maiden  plucked 
up  courage  to  tell  his  mother  that  be 
did  not  believe  in  kneeling  to  the  cruci- 
fix, and  giving  it  other  signs  of  wor- 
ship. He  had  come  to  see  that  these 
tokens  of  adoration,  paid  to  a  cross 
made  of  wood  or  marble,  violated  tht- 
Second  Commandment,  and  were  plain 
idolatry. 

The  old  w^oman  was  shocked  at  this 
revelation  of  her  son's  awful  state  of 
mind.  She  was  almost  speechless  witli 
the  horror  of  it.  Her  motherly  milk 
soured  immediately.  Her  maternal 
warmth  froze,  and  in  its  place  came 
a  fierce  anger  against  her  boy.  Not 
bow  down  to  the  crucifix?     Not  take 


off  the  hat  to  it,  and  lift  up  the  hands 
reverently  as  it  was  borne  by  prancing 
priests  through  the  public  streets? 

Abominable  sacrilege !  Accursed 
heretic !  Unnatural  son  !  The  priest- 
tanned  father  must  be  told  of  this 
monstrous  profanation  of  his  Holy- 
watered  premises,  at  once. 

Accordingly,  the  old  woman  hurries 
to  her  husband,  who  had  beim  asleej), 
and  breaks  to  him  the  fearful  news, 
that  their  son  disbelieves  in  the  worship 
of  the  cross. 

Out  of  bed,  springs  the  priest- 
tanned  father,  infuriated,  and  he 
rushes  to  the  bed-room  of  the  apostate 
son. 

By  the  hair  of  the  head,  the  boy 
is  snatched  from  his  pallet  and  given 
an  unmerciful  beating.  Not  being  able 
to  satisfy  his  zeal  with  his  fists,  the 
father  "ran  dow^n  and  fetched  an  hal- 
ter and  put  it  about  his  son's  neck,  say- 
ing he  would  hang  him." 

But  by  this  time  the  mother  had 
softened  a  bit,  and  the  entreaties  of 
herself  and  her  other  son  prevailed 
upon  the  priest-tanned  sire  to  not  mur- 
der his  boy  for  his  disbelief  in  idolatry. 

Such  was  the  mental  state  of  the 
average  Romanist,  after  the  priests  had 
had  absolute  control  over  the  laity  in 
England  for  hundreds  of  years;  and 
that's  precisely  the  state  of  mind  of  the 
average  priest-dupe  of  today ! 

In  1543.  the  papists  succeeded  in 
passing  through  Parliament  the 
most  extraordinarj^  statute  that  the 
royal  signature  ever  converted  into  the 
law  of  a  Christian  realm.  It  is  set 
forth  on  page  30.  of  Burnett's  "History 
of  the  Reformation  in  England." 

The  preamble  of  the  Act  reveals  the 
fact,  that  the  reading  of  the  Scriptures 
by  the  laity  had  given  rise  to  opinions 
hostile  to  Roman  Catholicism ;  and 
these  anti-papal  opinions  are  of  course 
branded  as  "Seditious." 

In  order  that  these  "Dissensions" 
might  be  curbed,  it  is  provided  that 
no  book  on  Religion  should  be  printed 
without  the  King's  authority;  and  no- 
body should  read  the  Scriptures  in  pub- 
lic, without  a  royal  license,  excepting 
the     Chancellor    in    Parliament,     the 


WATSON'S  MAGAZINE. 


375 


Judges  and  Recorders  who,  according 
to  custom,  might  take  a  text  for  use  in 
their  Speeches. 

''Every  Nobleman,  or  Gentleman, 
might  cause  the  Bible  to  bo  read  to 
him,  in  or  about  his  house,  quietly  and 
without  disturbance:''  that  is,  the 
"AA'ord  of  God"  must  not  be  perused 
or  listened  to,  in  a  violent  and  tumultu- 
ous manner. 

"Every  ^Merchant  that  was  a  House- 
holder, might  also  read  it:"  that  is,  a 
merchant  who  had  a  soul,  but  no  house, 
must  abstain:  consequently,  in  papal 
and  royal  legislation,  a  property  quali- 
fication was  applied  to  Bil)le  reading. 

'"But  no  Woman,  nor  Artificers,  Ap- 
prentices, Journey-men,  Serving-men, 
under  the  degree  of  Yeomen;  nor  any 
Husbandmen,  or  Laborers  might  read 
it." 

Think  of  Catholic  prelates  and  peers 
writing  a  law  like  that,  just  a  few 
years  before  our  ancestors  planted  de- 
mocracy at  Jamestown !  Think  of  a 
Catholic  King  signing  any  such  abomi- 
nable Act  of  Parliament! 

No  laboring  man  should  read  the 
Book;  no  carpenter,  mechanic,  cabinet 
maker,  clerk,  or  apprentice  should  do 
it! 

No  farm-tenant  or  |worker  should 
read  the  Bible;  and  no  house-servant, 
or  other  domestic  should  do  it. 

Property-qualifications  and  clas-^- 
distinctions  written  into  Roman  Cath- 
olic law,  in  Englanfh  for  the  division 
of  Christian  men  and  women,  in  the 
matter  of  licensing  the  reading  of  the 
Bible! 

By  a  separate  clause  in  this  mon- 
strous statute,  the  only  women  in  Eng- 
land who  could  lawfully  read  tjie 
"Word  of  God,"  were  the  social  caste, 
known  technically,  as  Gentle-women 
and  No])le-women ;  Avho,  of  course  were 
the  lady-members  of  the  titled  families, 
Dukes,  Marquises,  Earls,  Counts,  Ba- 
rons, Knights,  and  certain  high  officers 
of  State. 

The  Roman  church  in  England, 
speaking  through  its  Duke  of  Norfolk, 
its  Bishop  Gardiner,  its  Chancellor 
Wriothesley,  declared  to  the  world,  by 
solemn  Act  of  Parliament,  that  teaman 
— just  the  plain,  ordinary,  untitled  wo- 


man—?^'rt5  not  fit  to  read  the  Bible,  and 
must  not  do  so,  under  heavy  pains  and 
penalties.  Catalogued  with  each  other, 
as  so  much  dross  in  the  pot  of  baser  hu- 
manity. Woman  and  Lahor  were  set 
apart,  by  law,  as  unworthy  a  place 
among  the  favored  of  the  realm  who 
might  open  the  Testament,  read  the 
Lord's  Prayer,  and  study  the  moral 
code  of  Jesus  Christ! 

Yet,  in  these  latter  years,  we  have 
had  it  dinned  into  our  ears  with  tire- 
some repetition,  by  Catholic  propa- 
gandists, that  the  Roman  church  has 
alirays  been  the  champion  of  Woman 
and  of  Labor! 

To  make  it  more  certain  that  the 
commoners  of  England  should  remain 
in  ignorance  of  the  Scriptures,  the 
Great  Bible  was  taken  out  of  the 
churches,  by  virtue  of  the  same  extra- 
ordinary Act  of  Parliament.  It  Avas 
no  longer  a  question  of  Tyndale's 
"false  and  crafty  translation,"  for  the 
Great  Bible  was  the  royally-sanctioned 
version,  made  by  the  highest  Catholic 
scholars  and  dignitaries:  the  with- 
drawal of  this  translation  exposed 
Rome's  determination  to  keep  all  Eng- 
lish Scriptures  from  the  people. 

(See  Sanderson,  Greene,  Knight, 
Burnett,  Austin,  and  Froude,  under  In- 
dex-references to  Bible.) 

Let  us  now  turn  to  Scotland,  whose 
story  had  become  more  and  more  in- 
terwoven with  that  of  England,  and 
whose  politics  thrust  a  very  sharp 
French  thorn  into  the  flesh  of  British 
administration. 

Like  so  many  other  historical  facts 
Avhose  remote  origins  are  hard  to  dis- 
cover, the  close  bonds  that  kept  France 
and  Scotland  together  for  so  long  a 
time  cannot  l)e  traced  with  certainty. 
We  know  that  Robert  Bruce  was  Nor- 
man-French, as  was  the  rival  claimant 
to  the  crown,  Baloil.  We  know  that 
it  was  a  son  of  the  Norman-Frencli 
baron  Alan  who  was  appointed  Stew- 
ard of  Scotland  by  King  David  I. 

This  office  of  Steward  having  be- 
come hereditary  in  the  family,  was 
taken  as  its  sur-name.  When  the  forces 
of  David  II.  (the  son  of  King  Robert 


37G 


WATSON'S  MAGAZINE. 


Biiue)  were  beaten  by  the  English  in 
l)attle.  the  yoiuifr  Kinjr  fled  into  France, 
where  he  remained  until  his  lords  won 
back  his  kingdom. 

The  direct  Biuce  nialedine  died  out 
with  this  unfortunate  and  incapal)le 
David,  who  was  succeeded  by  his 
nei)hew.  the  son  of  Marjory,  (only 
daufihter  of  Robert  Bruce,)  and  of  her 
husband,  Walter,  the  sixth  hiirli 
steward. 

These  Stewards  (or  Stuarts,  as  the 
name  is  usually  written,)  were  fated 
to  make  a  stir  in  the  worfd,  and  to  play 
a  decisive  part  in  the  histories  of  Scot- 
land, Enofland,  Ireland.  France,  Italy, 
Spain,  and  Germany — not  so  much  bv 
reason  of  any  j^ersonal  worth  or  ability, 
as  by  reason  of  their  royal  le<ritimacy, 
their  papal  religion,  and  their  piir- 
headed  obstinacy  in  adhering  to  the 
usurped  prerogatives  of  "Divine 
Eight." 

The  first  of  the  Stuart  Kings  is 
known  as  Kobert  II.,  and  he  reigned 
prosperously  nineteen  years. 

In  the  beginning,  however,  he  sadly 
complicated  his  domestic  affairs  by  hav- 
ing children  before  he  had  wives;  and 
by  cr)ncurrently  having  a  concubine  and 
a  wife — a  style  of  living  Avhich  became 
hereditary  in  his  family,  causing  pain- 
ful confusion  in  politics,  religion  and 
government. 

The  corrective  note  to  page  42  of 
Buchanan's  Vol.  IT.  (History  of  Scot- 
land,) relates  the  interesting  particulars 
which  caused  the  historians  to  fall  into 
errors,  as  numerous  and  almost  as  sin- 
ful, as  those  of  the  first  Stuart  King. 

It  seems  that  the  High  Steward  loved 
Elizal)eth  More,  and  that  a  numerous 
group  of  children  blessed  this  left- 
hand  union. 

In  course  of  time,  the  High  Steward 
married  Euphemia,  the  daughter  of  the 
earl  of  Ross,  and  «he,  also,  blessed  him 
Avith  offspring.  Then  she  died,  some 
two  years  after  he  had  ascended  the 
throne,  and  his  inclination  for  Eliza- 
beth More  became  so  strong  that  he 
married  her.  (1349.)  The  pope 
granted  a  "dispensation,"  and  the 
Scottish  Assembly,  at  the  earnest  de- 
sire of  the  monarch,  disinherited  the 


children  of  the  first  wife,  in  favor  of 
the  bastards  of  the  second. 

King  RoJK'rt  had  another  lady-friend, 
also  named  More,  and  she,  likewise, 
blessed  him  with  offspring;  and,  con- 
sequently, the  two  sets  of  Mores,  and 
the  children  born  of  his  first  marriage, 
gave  occasion  to  no  end  of  bickerings, 
strife,  and  turmoil  during  the  follow- 
ing generations. 

RolH'rt  III.,  the  next  Stuart  King, 
was  one  of  the  children  of  Elizabeth 
More,  born  before  her  marriage.  He 
was  a  man  of  fine  character,  but  not 
strong  enough  to  rule  so  turbulent  a 
nobility  as  that  of  feudal  Scotland. 

To  make  sure  of  his  son's  life,  the 
king  caused  the  ])rince  to  take  passage 
on  a  vessel  bound  for  France;  but  the 
young  man  went  ashore  in  England, 
was  seized,  sent  to  London,  and  kept 
prisoner  for  nineteen  years. 

In  Dr.  William  Robertson's  "History 
of  Scotland,"  (page  Ol)  we  are  told  on 
the  authority  of  "most  of  the  Scotch 
historians,"  that  the  ambitious  uncle 
and  cousin  of  the  captive  Prince  caused 
him  to  be  held  in  England,  in  order 
that  they  might  exercise  supreme  power 
in  Scotland. 

The  Duke  of  Albany  and  his  son 
Murdo,  are  named  as  the  false  kinsmen 
in  the  case. 

Finally  released  on  ransom,  the 
Prince  returned  to  his  own  country,  and 
became  the  first  James  of  the  Stuart 
line. 

This  poet-king  made  earnest  efforts 
at  parliamentary  government,  the  ad- 
vancement of  commerce,  and  the 
orderly  enforcement  of  law.'  His  just 
severity  caused  his  tragic  taking  off  at 
Perth,  during  the  Christmas  festivals 
of  1437.  Sir  James  Graham,  at  the 
head  of  a  band  of  300  lawless  clans- 
men, surrounded  the  house,  dragged  the 
king  from  his  hiding-place — Avhich  ap- 
pears to  have  been  the  privy-vault— 
and  slew  him  barbarously,  with  dag- 
gers and  swords. 

James  II.  was  engaged,  most  of  his 
reign,  in  struggles  with  the  powerful 
house  of  Douglas,  which  he  at  length 
drove  into  an  open  rebellion  that  put 
40,000  men  into  the  field.    But  the  royal 


WATSON'S  MAGAZINE. 


377 


strength  could  not  be  quite  broken,  and 
Douglas  was  forced  to  flee. 

Then  James  invaded  England,  in 
violation  of  treaty,  and  was  killed  by 
the  bursting  of  a  cannon  at  the  seige 
of  the  Castle  of  Roxburgh.     (14G0.) 

James  III.  was  beset  by  these  samt 
never-ending  feuds  among  the  nobles, 
and  he  Avas  tossed  back  and  forth  l).v 
their  fierce  rivalries  for  domination. 
His  character  did  not  fit  him  for  pilot- 
ing Scotland  through  such  storms;  and, 
after  showing  a  want  of  courage  at  tlio 
skirmish  of  Sauchie,  he  was  thrown 
by  his  horse  in  flight,  and  was  murdered 
by  the  rebels  who  pursued  him  to  the 
cottage  where  he  had  taken  refuge. 
(1488.) 

James  IV.  w\as  gallant  and  extrava- 
gant— therefore  popular  with  the  no- 
bility. He  married  the  daughter  of 
King  Henry  VII.,  and  lived  on  terms 
of  peace  with  England,  until  Henry 
VIII.  came  to  the  throne.  Then  per- 
sonal disputes  arose,  and  he  Avas  ar- 
rogantly snubbed  by  his  brother-in-law. 
With  rash  folly,  he  crossed  the  Border 
at  the  head  of  a  splendid  array,  but 
was  disastrously  defeated,  and  slain, 
at  Flodden.     (1513.) 

At  the  death  of  James  IV.  his  son 
and  heir  was  not  two  years  old;  hence, 
the  distracted  kingdom  had  to  undergo 
the  ills  of  a  long  minority. 

The  inevitable  struggles  for  power, 
among  the  higher  nobles,  tore  the  coun- 
try with  feud  and  strife.  The  Queen - 
mother  married  the  earl  of  Angus,  and 
between  her,  and  her  husband,  and  the 
Duke  of  Albany,  a  prolonged  contest 
ensued.  In  the  end,  Albany  was  driven 
out,  and  Angus  became  virtually  king. 
But  when  the  Prince  reached  the  age 
of  17,  he  eagerly  listened  to  courtiers 
who  hated  the  arrogant  earl,  escaped 
from  Angus,  set  up  independent  au- 
thority for  himself,  and  banished  his 
too-imperious  step-father. 

It  had  been  the  statesmanly  plan 
of  King  Henry  VII.  to  unite  the 
royal  families  of  England  and 
Scotland,  compose  the  ancient  quar- 
rels of  the  two  kingdoms  and 
unite    them    for    their    common    bene- 


fit. In  giving  his  daughter  Margaret 
in  marriage  to  James  IV.,  this  future 
union  of  the  crowns  was  the  controlling 
motive  of  the  English  monarch. 

Unfortunately,  Henry  VIII.  gave 
bitter  olfense  to  his  brother-in-law,  over 
mere  trivialities — as  already  related — 
and  the  hot-headed  Stuart  rushed  to 
his  doom  at  Flodden. 

The  temper  of  Henry  VIII.  did  not 
sweeten  Avith  age,  and  instead  of  a 
policy  of  patient  conciliation  Avith 
Scotland,  he  resorted  to  provocation, 
aggressions,  invasicms,  and  attemi)ted 
intimidation.  The  natural  consequence 
Avas.  that  he  hardened  the  obstinacy  of 
the  Scotch,  and  caused  senseless 
miseries  to  the  helpless  population  on 
both  sides  of  the  Border.  These  forays 
led  to  nothing  except  local  devastation 
and  Avanton  bloodshed. 

Finally,  Henry  realized  the  useless- 
ness  of  trying  to"  coerce  the  indomitable 
Scotch,  and  he  adopted  another  course. 
He  earnestly  invited  his  nephcAV  to 
meet  him  in  a  personal  intervicAV 
at  York;  and  if  this  meeting  be- 
tAveen  the  young  prince  and  his  now 
failing  uncle  had  been  alloAved  to  come 
off,  the  happiest  results  might  have  fol- 
loAved.  The  old  King  could  be  most 
agreeable  Avhen  he  chose,  and  Prince 
James  Avas  a  youth  of  gay,  genial.  Avin- 
ning  Avays:  but,  as  a  Cardinal  had  cmce 
ruled  the  British  uncle,  so  a  Cardinal 
noAv  ruled  the  Scottish  nephcAV. 

BetAveen  the  King  and  Prince  fell 
the  shadoAV  of  Rome.  Cardinal  David 
Beaton  Avas  resolutely  determined  that 
there  should  be  no  inspection  of  con- 
vents in  Scotland,  no  dissolution  ot 
monasteries,  no  confiscation  of  clerical 
estates,  no  defiance  of  the  pope. 

Therefore,  every  move  made  by  King 
Henry  VIII.  Ava's  checkmated  by  the 
Papal   Prince  Avho  governed  Scotland. 

When  he  saAV  that  the  dire  povei-ty 
of  the  young  James  V.  tempted  him  to 
appropriate  the  riches  of  the  Roman 
clergy,  Beaton  artfully  proposed  a 
present  cash  donation  of  30.000  gold 
croAvns,  a  vear,  and  as  much  more  as 
might  be  needed.  Thus  the  wily  Cardi- 
nal bought  off  the  pleasure-loving 
Stuart,  bv  supi)lying  him  Avith  im- 
mediate   funds    and    encouraging    his 


378 


WATSON'S  MAGAZINE. 


twin  weaknesses — women,  and  palacc- 
I)iiil(linfr. 

So  deeply  intent  liad  Henry  been 
upon  effecting  the  union  of  the  two 
kingdoms,  that  he  had  authorized  the 
Bishop  of  St.  David's  and  William 
Howard — brother  to  the  Duke  of  Nor- 
folk— to  see  the  Scottish  king  at  Stir- 
ling and  negotiate  a  marriage  Ix'tween 
him  and  Henry's  daughter,  promising 
that  if  this  match  were  made,  he,  the 
English  monarch  "would  leave  him— 
James  V. — the  whole  kingdom  of 
Britain  at  his  death.-'  Furthermore, 
in  the  event  of  this  marriage,  the  Scot- 
tish king  was  to  be  created  Duke  of 
York  and  made  vice-gerent  of  the  king- 
dom of  England. 

(See  History  of  Scotland,  by  Buch- 
anan, Vol.  II.!  page  312.) 

James  V.  readily  accepted  these 
terms  and  named  the  day  for  the  pro- 
posed meeting,  at  York. 

A  curious  detail  in  these  attempts  at  a 
reconciliation  with  Scotland  is,  that  the 
royal  uncle  sent  his  nephew  some  books 
to  read — books  i)rinted  in  English  and 
dealing  with  ecclesiastical  affairs.  The 
Stuart  prince,  true  to  his  priestly  train- 
ing, declined  to  open  the  suspicious 
volumes,  until  his  clerical  advisers 
should  have  examined  them.  These 
examiners  promptly  discovered  that 
the  writings  were  "pestiferous."  con- 
demned them  as  "heretical."  and 
warmly  congratulated  the  royal  ass  for 
not  having  "contaminated  his  eyes"  by 
looking  upon  those  sinful  pages. 

(Buchanan's  Scotland:  Vol.  II..  p. 
312.) 

Inasmuch  as  Henry  VIII.  continued 
to  burn  heretics,  throughout  his  reign, 
the  dreaded  books  could  not  have  con- 
tained anything  more  dangerous  than 
a  denial  of  the  pope's  temporal  power; 
but  the  pontiff  had  sent  the  Stuart 
prince  a  consecrated  cap  and  a  conse- 
crated sword :  and  the  young  man's  edu- 
cation had  prepared  him  to  believe  that 
such  a  cap  and  such  a  sword  dedicated 
him  to  the  service  of  the  Lord,  against 
his  excommunicated  uncle.  Henry  VIII. 
Strive  for  a  better  understanding  as 
hard  as  he  might,  the  English  king 
was  constantly  frustrated.  His  dis- 
solutely amorous,    but    papally  pious, 


nephew  went  his  own  way — or  rather, 
Cardinal  Beaton's  way — repelled  his 
uncle's  advances,  married  the  consump- 
tive daughter  of  the  King  of  France, 
and  when  she  soon  perished  in  Scot- 
land, took  to  wife  Mary  of  Guise,  as 
thorouffh-ffoinfr  a  i^apist  as  ever  came 
out  of  France. 

The  tragic  upshot  of  the  long  drawn 
out  intrigues,  plots  and  counterplots 
was,  that  Henry  became  furiously  en- 
raged against  his  nephew,  and  sent  an 
army  to  ravage  the  Scottish  side  oi 
the  border.  James  summoned  the 
Chiefs,  and  they  came  loyally  to  his 
standard  in  strong  array,  causing  the 
English  to  cross  back  Into  their  own 
country. 

Then  the  Stuart  king,  not  unnat- 
urally, wished  to  pursue  and  punish 
the  invaders;  but  his  nobles  refused  to 
cross  the  Border. 

They  had  freed  Scotland  of  the 
enemy,  and  thought  it  wise  to  let  well 
enough  alone. 

Not  so.  the  young  king.  He  rejected 
moderate  counsels,  took  no  warning 
from  the  dispersion  of  his  main  army, 
but  persisted  until  he  found  a  leader 
willing  to  pursue  the  P2nglish.  This  was 
Lord  Maxwell,  and  with  his  ten  thous- 
and men  he  might  have  kept  his  promise 
to  "perform  some  notable  exploit,"  if 
he  had  not  been  foiled  by  the  incorrigi- 
ble folly  of  his  Stuart  king.  James 
did  not  go  with  his  troops,  nor  would 
he  trust  Maxwell ;  instead,  he  gave 
papers  to  his  unworthy  favorite.  Oliver 
Sinclair,  appointing  him  to  the  com- 
mand. 

Buchanan  tells  the  story  thus :  "AVlien 
the  army  had  arrived  at  a  little  distance 
from  the  enemy's  territory,  and  about 
five  hundred  English  horsemen  ap- 
peared on  the  neighboring  hills,  Oliver 
was  raised  on  high  by  his  faction,  and, 
supported  on  two  spears,  ordered  the 
royal  letters  to  \ie  read:  at  which  the 
whole  army,  and  particularlv  Maxwell, 
was  so  much  offended,  that  all  command 
ceased,  and  the  utmost  confusion  pre- 
vailed." 

The  English,  seeing  this  commotion 
among  the  Scotch,  attacked;  and  the 
almost  bloodless  action — known  as  the 
Battle  of  Solway  Moss — changed  the 


WATSON'S  MAGAZINE. 


379 


course  of  events,  very  decidedly.  The 
^vretched  Stuart  kh\(r  grieved  himself 
to  death,  over  his  mistakes  and  calami- 
ties. Cardinal  Beaton  forged  a  paper 
■which  he  inii)iidently  palmed  oil'  tem- 
porarily upon  the  nobles,  as  the  dying 
king's  last  will,  and  under  this  forged 
document  grasped  supreme  power. 
(Buchanan:  Vol.  II.,  p.  325.) 

The  fraudulent  will,  Avritten  for 
Beaton  by  the  mercenary  priest,  Henry 
Balfour,  being  soon  questioned  and  ex- 
posed, the  Cardinal  was  forced  out  of 
the  regency.  James  Hamilton,  earl  of 
Arran  was  elected  regent.  (Buchanan  : 
Vol.  II.,  p.  328.) 

The  King  of  England  now  pressed 
more  vigorously  than  ever  for  a  union 
of  the  two  crowns  to  be  brought  about, 
in  the  due  course  of  nature,  by  a  mar- 
riage between  his  only  son,  and  the  in- 
fant daughter  of  the  recently  deceased 
Stuart. 

^^Tien  the  sick-at-heart  James  V.  lay 
dying  in  Falkland  Castle,  in  Decem- 
ber, 1542,  word  was  brought  that  his 
queen  had  given  birth  to  a  daughter. 
*  "Adieu  !''  he  muttered — "Fare  weel : 
it  came  with  ane  lass  and  will  pass  with 
ane  lass,*'  and  then  he  turned  his  face 
to  the  wall."  '  Raifs  ^'•Royal  Palaces  of 
Scotland,''  j).  23^. 

(Majory  Bruce  had  brought  the 
crown  into  the  Stuart  family,  and  Mary 
Queen  of  Scots  was  the  last  to  wear 
the  separate  regalia  of  the  Thistle.) 

In  the  Scottish  parliament,  March 
1543,  Sir  Ralph  Saddler,  who  was 
present  as  ambassador  from  Henry 
VIII.,  negotiated  for  a  treaty  of  peace, 
and  for  a  marriage  between  the  Prin- 
cess Mary  of  Scotland  and  Prince 
James  of  England;  but  Cardinal  Bea- 
ton opposed  it  with  all  his  might,  and 
created  so  much  clamor  in  the  assembly^ 
that  no  vote  could  be  taken  until  he 
had  been  forcibly  put  out  and  shut  up 
in  a  separate  room.  Buchanan:  Vol. 
II..  J).  329. 

After  the  turbulent  priest  had  been 
removed,  the  treaty  of  'peace  and  of 
murriage  was  sanctioned.,  and  hostages 
given  for  its  faithful  observance. 

The  worst  thing  that  could  now  hap- 
pen to  Scotland  would  be  the  breach  of 
this  treaty,  which  surely  promisee^  a^ 


end  to  centuries  of  war  and  carnage; 
but  Cardinal  Beaton  never  rested  till 
he  had  brought  that  crowning  disaster 
upon  his  country. 

Aided  by  French  and  Pai)al  intrigue, 
and  by  ample  supplies  of  money,  he 
bribed  some  of  the  nobles,  played  upon 
the  jealousies  and  the  ambitions  of 
others,  and  so  increased  his  strength 
that,  before  the  end  of  the  year  1.543, 
he  had  taken  possession  of  the  Queen- 
mother  and  of  the  Princess  Mary,  had 
summoned  a  Parliament,  and  had 
caused  it  to  annul  the  marriage-treaty 
with  England — thus  flouting  and 
grossly  affronting  King  Henry  VIII. 

Beaton  had  deliberately  sacrificed 
Scotland  to  the  Italian  papacy, 
and  laid  the  train  which  carried  Mary 
Stuart  into  the  hands  and  crimes  of  the 
Guises;  into  the  marriage  with  Darnley, 
and  the  amour  with  Rizzio;  into  the 
fatal  match  with  Both  well;  into  papal 
plots  against  Queen  Elizabeth,  and  so 
to  the  pitiful  end  at  Fotheringay. 

The  annals  of  state-craft  do  not  tell 
us  of  any  worse  men  than  the  political 
Cardinals,  whose  records  you  may 
scan,  from  Ximenes,  Mazarin,  and  Du- 
Bois,  down  to  the  days  of  the  infamous 
Antonelli,  who  ruled  Pope  Pius  IX.; 
but  that  forbidding  galaxy  of  papal 
politicians  presents  no  figure  more  re- 
pulsive, more  abhorrent  to  every  sane 
conception  of  a  Christian  prelate,  than 
that  of  Cardinal  Beaton. 

In  pride,  arrogance,  lust  of  power, 
and  brutal  disregard  for  all  who 
differed  from  him  in  opinion,  he 
rivalled  Thomas  Becket  and  Cardinal 
Wolsey;  in  the  willingness  to  inflict 
torture  and  death  upon  those  who 
scorned  the  degrading  superstitions  of 
Rome,  he  was  the  companion  spirit  of 
Caraffa,  Torquemada,  and  Dominic. 
Not  only  were  professed  Christians 
burned  alive  for  leaning  toward  IjU- 
ther's  doctrines,  but  he  caused  to  perish 
in  the  flames  Scotchmen  who  ate  meat 
on  Friday.  Perhaps  his  supreme  atro- 
city was  his  burning  to  death  a  woman 
who,  in  the  time  of  her  travail,  had  re- 
fused to  prav  to  the  Virgin.  Bnchanaii's 
''History  of  Scotland,''  Vol.  II.  p.  3F>0. 

It  was  the  j^eouliarity  of  Cardinal 
B^ato^i  that  he  enjoyed  fiercely  a  per- 


380 


WATSON'S  MAGAZINE. 


sonal  share  in  tliese  fiendish  murders  of 
those  Christians  ^vho  were  not  foot- 
kissing  papists. 

It  filled  his  soul  with  ferocious  joy 
to  see  them  suffer,  writhe,  and  shrivel 
up  in  the  fire. 

This  fact  would  seem  incredible  were 
it  not  so  well  attested.  Thus,  Buchanan 
relates  the  circumstances  of  the  murder 
of  the  noble  and  pure  scholar,  George 
Wishart,  whose  only  crime  was,  his  dis- 
U'lief  in  the  wafer-(iod,  and  his 
preference  for  the  commemorative 
Supper : 

Next  morning  the  priest  sent  two  Fran- 
ciscans to  him,  to  acquaint  him  that  the 
time  of  his  execution  drew  near,  and  to  ask 
if  he  wished  to  confess  his  sins  to  them, 
as  was  customary.  He  replied  that  he  had 
nothing  to  do  with  friars,  nor  would  will- 
ingly converse  with  them,  but  if  they  would 
gratify  him  so  far,  he  wished  to  converse 
with  the  learned  man  who  had  preached 
the  day  before.  Winram,  when  he  had  ob- 
tained permission  of  the  bishops,  came  to 
the  castle,  and  held  a  long  conversation 
with  George,  intermingled  with  many  tears. 
At  length,  after  he  had  ceased  weeping, 
from  which  he  could  not  at  first  refrain, 
he  Kindly  asked  him: — Whether  he  would 
not  wish  to  partake  of  the  sacrament  of 
the  supper?  Most  willingly,  answered 
Wishart,  if,  according  to  Christ's  appoint- 
ment, it  be  shown  forth  in  both  kinds, 
namely,  in  both  bread  and  wine. 

Winram,  on  this,  returned  to  the  bishops, 
and  having  informed  them  that  the  prisoner 
solemnly  affirmed  his  innocence  of  the 
crimes  w^ith  which  he  was  charged,  and 
that  he  did  not  say  so  to  deprec'ate  his  im- 
pending death,  but  only  to  leave  a  testi- 
mony to  men,  of  that  innocence  which  was 
known  to  God,  the  cardinal,  inflamed  with 
rage,  replied; — As  for  you,  w^e  know  very 
well  already  what  you  are.  Winram  then 
asked  whether  he  should  be  allowed  the 
communion  of  the  holy  body  and  blood 
of  the  Saviour.  When  the  other  priests, 
after  having  consulted  a  little  together, 
gave  it  as  their  opinion,  that  it  did  not 
appear  proper  that  an  obstinate  heretic, 
condemned  by  the  church,  should  enjoy 
any  church  privilege. 

This  answer  being  returned  to  him,  at 
nine  o'clock,  when  the  friends  and  servants 
of  the  governor  assembled  to  breakfast, 
George  was  asked  whether  he  would  par- 
take with  them.  He  answered:  "Will- 
ingly, and  with  more  pleasure  than  I  have 
done  for  some  time  past,  for  now  I  per- 
ceive that  you  are  good  men,  and  fellow- 
members  of  the  same  body  of  Christ  with 
me,  and  because  I  know  this  will  be  the 
last  meal  I  shall  partake  of  upon  earth. 
And  I  beseech  you,"  addressing  the  gover- 


nor, "in  the  name  of  God,  and  by  that  love 
which  you  bear  towards  our  Lord  and 
Saviour  Jesus  Christ,  to  sit  down  at  this 
table  a  little,  and  attend  to  me,  while  1 
address  an  exhortation  to  you,  and  pray 
over  the  bread  which  we  are  about  to  eai 
as  brethren  in  Christ,  and  then  I  shall  bid 
you  farewell."  In  the  meantime,  the  table 
being  covered,  as  is  the  Custom,  with  a 
linen  cloth,  and  bread  placed  upon  it, 
George  began  a  short  and  clear  discourse 
upon  the  last  supper,  and  the  sufferings 
and  death  of  Christ,  and  spoke  about  half 
an  hour.  He  especially  exhorted  them  to 
lay  aside  wrath,  envy,  and  malice,  that 
their  minds  might  be  filled  with  love  one 
to  another,  and  so  become  perfect  mem- 
bers of  Christ,  who  daily  intercedes  with 
the  Father,  that  we  through  him,  our  sacri- 
fice, may  obtain  eternal  life.  Having  thus 
spoken,  when  he  had  given  God  thanks,  he 
brake  the  bread,  and  gave  a  little  to  each, 
and  in  like  manner  he  gave  the  wine,  after 
he  himself  had  tasted,  entreating  them 
now  to  remember  in  this  sacrament,  for 
the  last  time  along  with  him,  the  memorial 
of  Christ's  death,  as  for  himself  a  more 
bitter  portion  was  prepared,  for  no  other 
reason  except  preaching  the  gospel.  After 
which,  having  again  returned  thanks,  he 
retired  Into  his  charmber,  and  finished  hi& 
devotions. 

Not  long  after,  two  of  the  executioners 
were  sent  by  the  cardinal,  one  of  whom 
clothed  him  with  a  coarse  black  linen  shirt, 
and  the  other  affixed  many  bags  of  gun- 
powder, to  different  parts  of  his  body.  In 
this  dress  they  brought  him  to  the  gover- 
nor's chamber,  and  ordered  him  to  remain 
there.  In  the  meanwhile,  a  scaffold  was 
erected  in  the  court  before  the  castle,  and 
a  pile  of  wood  raised.  Opposite  the  place 
of  execution,  the  windows,  and  battlements 
of  the  castle  were  covered  with  tapestry 
and  silk  hangings,  on  which  pillows  were 
placed,  whence  the  cardinal,  with  his  as- 
sociates, might  enjoy  the  spectacle  of  an 
innocent  man's  sufferings,  and  receive  the 
congratulations  of  the  mob,  as  the  authors 
of  some  illustrious  exploit.  Besides,  a 
numerous  guard  of  soldiers  was  stationed, 
as  if  against  any  external  violence,  but  in 
truth,  rather  as  an  exhibition  of  power, 
and  brass  cannon  were  planted  over  the 
whole  castle,  in  the  most  convenient  situa- 
tions. In  the  midst  of  these,  George,  be- 
ing brought  forth  at  the  sound  of  trumpets, 
mounted  the  scaffold,  and  was  bound  by 
ropes  to  the  stake,  and  scarcely  could  he 
obtain  liberty  to  pray  for  the  church,  when, 
the  executioners  setting  fire  to  the  pile, 
the  powder  which  was  bound  about  him 
blew  up,  and  he  was  envolved  in  flame  and 
smoke.  The  governor  of  the  castle,  who 
stood  so  near,  that  he  was  scorched  by  the 
flames,  briefly  exhorted  him  to  be  of  good 
courage,  and  ask  pardon  of  his  offences  of 
God;  to  whom  he  said: — These  flames  in- 
deed bring  pain  to  my  body,  yet  do  not 
disturb    my    mind;    but    he    who    now    so 


WATSON'S  MAGAZINE. 


381 


proudly  looks  down  upon  me,  from  his  high 
place,  will,  within  a  few  days,  be  as  ig- 
nominiously  thrown  over,  as  he  now  ar- 
rogantly rec'lines.  When  he  had  said  this, 
the  cords  were  drawn  more  straitly  round 
his  throat,  and  his  speech  stopped.  In  a 
few  hours  his  body  was  reduced  to  ashes, 
and  the  bishops,  still  filled  with  rage  and 
hatred,  forbade,  under  the  severest  penal- 
ties, any  prayers  to  be  said  for  the  de- 
ceased. The  cardinal,  on  account  of  this 
deed,  was  highly  extolled  by  his  own  band, 
as  one  who,  when  all  else  were  stupified, 
in  despite  of  the  regent's  authority,  had 
accomplished  so  great  an  action,  who  had 
checked  popular  insolence,  and  had  so 
bravely  undertaken,  and  so  happily  con- 
ducted the  defence  of  the  clergy;  and  if, 
said  they,  the  church  had  had  such  de- 
fenders of  her  dignity  in  former  years,  she 
would  not  now  have  been  dependant  upon 
others,  but  by  the  strength  and  weight  of 
her  own  majesty,  would  have  held  all 
others  in  subjection. 

The  unbounded  exultation  of  the  priests, 
on  account  of  their  victory,  inflamed,  not 
only  the  common  people,  but  many  noble- 
men of  rank  and  influence,  who,  rather 
irritated  than  terrified  felt  indignant 
at  themselves,  for  suffering,  by  their 
own  indolence,  the  country  to  have 
been  reduced  to  such  a  state,  that 
some  remedy  instantly,  and  at  whatever 
risk,  must  be  attempted,  or  the  worst,  and 
most  ignominious  tyranny  must  be  en- 
dured. Complaints  at  length  became 
general  and  open,  and  some  of  those  who 
suffered  most  severely,  began  to  conspire 
against  the  cardinal,  and  to  encourage  each 
other,  either  to  regain  their  liberty,  or  sac- 
rifice their  lives.  For  what  honourable 
prospect  can  remain,  said  they,  under  an 
arrogant  priest,  and  cruel  tyrant,  who 
waging  war  against  God  and  man,  not  only 
regards  as  his  enemies,  the  pious  and  the 
wealthy,  but  destroys  every  one  who  in 
the  least  offends  him,  however  mean  or 
writched;  who  in  public?,  promotes  foreign 
and  domestic  hostilities,  in  private,  un- 
blushingly  unites  meretricious  loves  in 
wedlock,  and  breaks  legitimate  marriages 
at  his  pleasure;  at  home,  revelling  with 
prostitutes,  and  abroad,  rioting  in  inno- 
cent blood. 

One  of  the  younger  Scotch  nobles. 
Norman  Leslie,  who  had  been  the  active 
partisan  of  Cardinal  Beaton,  was  mis- 
treated by  the  prelate,  and  goaded  into 
a  state  of  murderous  frenzy.  Leslie 
headed  a  band  of  malcontents,  attacked 
the  Cardinal  in  his  castle  of  St. 
Andrews,  slew  him  without  heeding  his 
cries  of  '"/  am  a  finest T  and  hung  his 
lifeless  body  over  the  very  battlements 
from  which  Beaton  had  recently  ex- 
ulted in  the  agonies  of  George  AVishart. 


Buchanan's  '^History,''  Vol.  11.^  p.  £f)9, 
<nul  foRotving. 

This  act  of  violence  took  place  in 
May,  154G,  and  it  was  followed  by  a 
treaty  of  peace  between  the  twt)  war- 
ring nations. 

In  July  1543,  King  Henry  married 
a  most  estimable  lady  who  had  already 
outlived  two  husbands,  but  who  was 
still  in  the  prime  of  life,  j'oung  enough 
to  be  physically  attractive  and  old 
enough  to  be  mentally  discreet. 

Katherine  Parr  was  of  noble  descent 
and  powerful  connections,  well  edu- 
cated, amiable,  tactful  and  clever. 

Although  excomnumicated  and  at 
strife  with  the  Italian  potentate  who 
was  Christ's  personal  viceroy,  Henry 
celebrated  his  last  marriage,  as  he  had 
done  othe  other  five,  according  to  the 
rites  of  the  Roman  Catholic  church. 

Katherine  wielded  an  influence  for 
good  over  the  irritable  monarch,  and 
brought  him  into  something  like  family 
relations  with  his  children.  She  ap- 
pears to  have  won  the  respect  and  att'ec- 
tion  of  both  the  Princesses,  Mary  and 
Elizabeth,  and  to  have  been  fondly 
esteemed  by  Prince  Edward. 

Yet,  all  the  historians  agree  that  she 
came  within  an  ace  of  losing  the  head 
oif  her  shoulders,  by  presuming  to 
differ  from  the  King  upon  a  point  in 
Theology.  Probably  she  got  the  better 
of  her  irascible  lord  in  the  argument, 
which  is,  indeed,  a  hard  thing  for  a 
man  to  forgive  in  a  woman. 

The  story  goes  that  the  Catholic 
party  became  exultant — Katherine  be- 
ing of  the  Reform  faction — and  that 
they  were  already  arranging  the  pre- 
liminaries for  the  Queen's  execution, 
when  a  hint  of  her  extreme  peril  was 
given  to  the  argumentative  Katherine. 

Accounts  differ  as  to  how  she  made 
up  the  quarrel  and  saved  her  neck;  but 
the  accepted  version  is,  that  she  de- 
murely sought  the  King,  assured  him 
that  she  had  presumed  to  argue  theol- 
ogy with  him  for  no  other  purpose  than 
to  draw  him  out,  divert  his  mind,  and 
refresh  herself  in  seeing  him  make  a 
display  of  his  superior  learning  and 
ability. 

"Is    it    so,    Sweetheart?"    cried    the 


382 


WATSON'S  MAGAZINE. 


flattered,  delighted,  cozened  old  mon- 
arch: ''then  we  are  friends,  again!" 

So,  they  strolled  about  the  garden, 
and  were  thus  engaged  when  the  Chan- 
cellor Wriothesley  and  other  Catholic 
extremists  came  to  arrest  her.  In  the 
parlance  of  our  day,  it  was  a  close  call 
for  the  Queen;  for  if  the  arrest  had 
been  made,  her  enemies  would  have  cut 
off  all  chances  of  reconciliation. 

Wriothesley  and  his  companions 
were  dumbfounded  when  they  beheld 
their  intended  victim  in  pleasant  con- 
verse with  the  King,  and  they  stood 
quaking  when  he  angrily  turned  upon 
them,  and  blazed  out  in  a  strain  of 
coarse,  but  hearty  abuse. 

Even  Dr.  Lingard.  the  Catholic  his- 
torian l)ears  testimony  to  the  substantial 
correctness  of  the  foregoing  almost  un- 
believable incident.  Lingard''s  History^ 
p.  367. 

During  these  final  years  of  the  reign, 
Henry  went  once  more  to  France  with 
a  large  army,  the  dupe  of  the  ])olicy  of 
the  Emperor  Charles  V.,  as  he  had 
usually  been. 

The  unique  feature  of  this  last  alli- 
ance was.  that  it  made  the  excommuni- 
cated and  papally  dethroned  King  of 
England  the  ])olitical  ally  of  the  pope ! 

No  other  fact  coud  so  vividly  illus- 
trate the  inconsistencies  and  antagon- 
isms brought  upon  the  papacy  by  the 
popes'  ambition  to  be  at  once  the  tem- 
poral monarchs  of  an  Italian  kingdom, 
and  the  supreme  spiritual  heads  of  a 
Universal  church. 

It  had  been  agreed  between  Henry 
and  Charles  that  they  would  march 
upon  Paris,  crush  the  slippery  Francis, 
and  strip  him  of  Burgund}',  Normandy, 
and  Guienne;  but  Charles  stopped  to 
beseige  Landrecy,  while  Henry  haltevl 
to  invest  Boulogne,  and  the  conse- 
quence was  that  a  side-issue  sprang  up 
between  the  allies,  each  of  whom  ac- 
cused the  other  of  bad  faith. 

Since  both  were  guilty,  the  dispute 
quickly  became  acrimonious  and  irre- 
concileable. 

Charles  made  sudden  peace  with 
Francis,  throwing  Henry  over;  and 
Henry,  although  he  took  Boulogne,  re- 
turned to  England,  full  of  impotent 
rage  against  the  astute  Emperor,  whose 


sudden  change  of  front  was  caused  by 
the  growth  of  the  Protestant  League 
in  Germany. 

On  page  '200,  Vol.  II..  of  Green's 
•'History  of  the  English  People,"  this 
statement  occurs: 

"The  plans  which  Charles  had  formed 
for  uniting  the  Catholics  and  Luther- 
ans in  tiie  conferences  of  Augsburg  had 
broken  down  Ix'fore  the  opposition  of 
i)oth  Luther  and  the  Vo\w.  On  both 
sides  indeed  the  religious  contest  was 
gathering  new  violence.  A  revival  had 
l)egun  in  the  Church  itself,  but  it  was 
the  revival  of  a  militant  and  uncom- 
promising orthodoxy.  ~-^ 

In  154"2  the  fanaticism  of  Cardinal 
Caraffa  forced  on  tlie  cHtahlislninnit  of 
the  Supreme  Trihimal  of  tlie  Inquisi- 
tion AT  Rome. 

The  next  year  saw  the  establishment 
of  the  Jesuits." 

(American  Catholics  are  being 
taught  to  believe  that  the  diabolical 
Inquisition  was  a  Spanish  affair,  un- 
authorized by  the  pope,  and  never  in 
operation  in  the  pope's  own  personal 
dominions!) 

It  was  the  coming  battle  between  the 
Romanists  and  the  Protestants  that 
made  it  necessary  for  the  Emperor 
Charles  to  free  his  hands  of  the  French 
war,  so  that  he  could  concentrate  his 
forces  against  the  League  of  Schmal- 
kald — the  federation  of  the  Protestant 
princes  of  German3\ 

At  the  same  time,  the  opening  sessions 
of  the  Council  of  Trent  made  it  plain 
that  the  Papacy  would  1^  upheld  in  its 
extremest  usurpations:  hence,  all  hope 
of  a  reunited  Christendom  vanished. 

Naturally,  the  King  of  England  now 
turned  to  the  Protestant  League,  since 
a  sweeping  victory  for  the  Emperor 
and  the  Pope  might  mean  the  forcible 
execution  of  the  papal  decree  against 
him  by  the  Catholic  powers.  But 
Henry's  overtures  to  the  German  prin- 
ces were  repelled,  because  they  had  lost 
confidence  in  him.  His  latest  freak- 
alliance  with  Emperor  and  Pope,  had 
made  too  deep  an  impression  to  soon 
pass  away. 

Henry's  course  was  nearly  run,  his 
work  well-nigh  done. 

He  had  struck  the  Papacy  a  blow 


WATSON'S  MAGAZINE. 


3«3 


from  which  it  could  not  recover:  he  had 
given  the  Catholic  laity  an  opportunity 
for  independence  Avhich  was  never  en- 
tirely lost:  he  had  stripped  the  clergy 
of  immunity  from  the  law,  and  had 
broken  the  spell  of  monasticism :  he  had 
so  often  called  upon  Parliament  to  be- 
come the  accomplice  of  his  crimes,  that 
he  left  Parliament  established  in  such 
power  as  it  had  never  before  enjoyed. 

He  had  created  the  beginning  of  the 
English  navy,  and  the  crown  never 
again  had  to  depend  upon  merchant 
vessels  in  time  of  Avar. 
y  Without  being  aware  of  it,  he  had 
^  gained  the  first  great  victory  for 
nationality,  Home  Eiile,  and  the  su- 
premacy of  the  State  over  the  Church ; 
for  what  Henry  had  in  fact  accom- 
plished by  his  battle  with  Rome  was, 
not  only  England's  right  to  inde- 
pendence, but  the  Stated  right  to  dic- 
tate the  supreme  laws. 

Thus  the  Civil  authority  gained  at 
the  expense  of  the  ecclesiastical,  in  spite 
of  the  anomalous  fact,  that  the  King 
became  the  English  pope. 

Around  the  dying  monarch,  stood  the 
embittered  factions,  hands  on  swords. 
The  Norfolk-Gardiner  party  arrayed 
against  the  Seymours  and  Cranmer. 
Those  must  have  been  grewsome, 
ghastly  days. 

Pussy-footing  priests  intrigued  and 
plotted:  rival  lords  threatened  to  take 
daggers  to  each  other:  faction 
nianeuvred  against  faction,  and  the 
King,  so  enormously  fat  and  so  help- 
less that  a  crude  mechanical  apparatus 
— constructed  on  the  principle  of  the 
modern  elevator — was  his  only  means 
of  going  from  one  storey  of  the  palace 
to  another. 

When  he  was  perhaps  too  far  gone 
to  realize  what  he  was  doing,  Henry 
signed  the  death-warrant  of  the  young 
and  noble  Surrey,  one  of  England's 
minor  poets,  son  of  the  Duke  of  Nor- 
folk. The  Duke  himself  was  thrown 
into  the  Tower,  and  condemned,  but 
saved  by  the  King's  own  death. 

The  Catholic  historian,  Dr.  John 
Lingard,  says  that  during  the  King's 
last  illness,  "he  was  constantly  attended 
by  his  confessor,  the  bishop  of  Roches- 
ter, heard  mass  daily  in  his  chamber, 


and    received   the   communion    in   one 
kind." 

The  most  recent  Protestant  historian, 
Martin  Hume,  gives  the  following  ac- 
count : 


On   the  afternoon   of   26th  anuary    1547 
the   end   of   the   King   was   seen   to   be   ap- 
proaching.     The  events  of  Henry's  death- 
bed have  been  told  with  so  much  religious 
passion  on  both  sides  that  it  is  somewhat 
difficult   to   arrive   at  the   truth.      Between 
the  soul  in  despair  and  mortal  anguish,  as 
described  by  Rivadeneyra,  and  the  devout 
Protestant  deathbed  portrayed  by  some  of 
the  ardent  religious  reformers,  there  is  a 
world  of  differenc'e.     The  accepted  English 
version  says  that,  fearing  the  dying  man's 
anger,  none  of  the  courtiers  dared  to  tell 
him    of    his    coming    dissolution,    until    his 
old  friend  Sir  Anthony  Denny,  leaning  over 
him,    gently   broke   the  news.      Henry   was 
calm  and  resigned,  and  when  asked  if  he 
wished  to  see  a  priest,  he  answered.  "Only 
Cranmer,  and  him  not  yet."     It  was  to  be 
never,  for  Henry  was  speechless  and  sight- 
less when  the  Primate  came,  and  the  King 
could    answer    only    by    a    pressure    of    his 
numbed  fingers  the  question  if  he  died  in 
the  faith  of  Christ.     Another  contemporary, 
whom  I  have  several  times  quoted,  though 
always   with    some    reservation,    says   that 
Henry,   some  days  before  he   died,  took  a 
tender   farewell   o'f  the   Princess   Mary,   to 
whose   motherly   care   he   commended    her 
young  brother;   and  that  he  then  sent  for 
the  Queen  and  said  to  her,   "  'It  is  God's 
will  that  we  should  part,  and  I  order  all 
these  gentlemen  to  honour  and  treat  you 
as  if  I  were  living  still;    and,  if  it  should 
be  your  pleasure  to  marry   again,   I  order 
that  you  shall  have  seven  thousand  pounds 
for  your  service  as  long  as  you  live,  and 
all  your  jewels  and  ornaments.'     The  good 
Queen  could  not  answer  for  weeping,  and 
he   ordered   her   to   leave   him.      The   next 
day  he  confessed,  took  the  sacrament,  and 
commended  his  soul  to  God." 

Henry  died,  in  fact,  as  he  had  lived,  a 
Catholic.  The  Reformation  in  England,  ot 
which  we  have  traced  the  beginnings  in 
this  book,  did  not  spring  mature  from  the 
mind  and  will  of  the  King,  but  was 
gradually  thrust  upon  him  by  the  forc'e  of 
circumstances,  arising  out  of  the  steps  he 
took  to  satisfy  his  passion  and  gratify 
his  imperious  vanity.  Freedom  of  thought 
in  religion  was  the  last  thing  to  commend 
itself  to  such  a  mind  as  his,  and  his  treat- 
ment of  those  who  disobeyed  either  the 
Act  of  Supremacy  or  the  Bloody  Statute 
(the  Six  Articles)  shows  that  neither  on 
the  one  side  or  the  other  would  he  tolerate 
dissent  from  his  own  views,  which  he 
characteristically  caused  to  be  embodied 
in  the  law  of  the  land,  either  in  politics 
or  religion.  The  concession  to  subjects  of 
the  right  of  private  judgment  in  matters 


384 


WATSON'S  MAGAZINE. 


of  conscience  seemed  to  the  potentates  of 
the  sixteenth  century  to  strike  at  the  very 
base  of  all  authority;  and  the  very  last 
to  concede  such  a  revolutionary  claim  was 
Henry  Tudor.  His  separation  from  the 
Papal  obedience,  whilst  retaining  what,  in 
view,  were  the  essentials  of  the  Papal 
creed,  was  directed  rather  to  the  increase 
than  to  the  diminution  of  his  own  au- 
thority over  his  subjects;  and  it  was  this 
fact  that  doubtless  made  it  more  than  ever 
attractive  to  him.  To  ascribe  to  him  a 
complete  plan  for  the  aggrandisement  of 
England  and  her  emancipation  from  for- 
eign control,  by  means  of  religious  schism, 
has  always  appeared  to  me  to  endow  him 
with  a  political  sagacity  and  prescience 
which,  in  my  opinion,  he  did  not  possess, 
and  to  estimate  imperfectly  the  forces  by 
which  he  was  impelled. 


We  have  seen  how,  entirely  in  conse- 
quence of  the  unexpected  difficulties  raised 
by  the  Papacy  to  the  first  divorce,  he 
adopted  the  bold  advice  of  Cranmer  and 
Cromwell  to  defy  the  Pope  on  that  par- 
ticular point.  The  oppcsition  of  tl>e  I'opc 
was  a  purely  political  one,  forced  upon 
liiin  by  the  Kiiiperor  for  i*eason.s  of  State, 
in  order  to  prevent  a  coalition  l>et\veen 
England  and  France;  and  there  were 
several  occasions  when,  if  the  Pope  had 
been  left  to  himself,  he  would  have  found 
a  solution  that  would  have  kept  p]ngland 
in  the  orthodox  fold.  But  for  the  per- 
sistence of  the  opposition  Henry  would 
never  have  taken  the  first  step  that  led  to 
the  Reformation.  Having  taken  it,  each 
other  step  onward  was  the  almost  inevita- 
ble consequence  of  the  first,  having  regard 
to  the  peculiar  character  of  the  King. 


(to  be  continued.) 


Consistency 


Ralph  M.  Thomson 


The  air  was  cold — the  sky  was  gray — 
The  earth  entombed  by  snow. 

With  not  a  friendly  hint  of  May 
To  set  the  heart  aglcw; 


And,  yet,  to  strings  he  scarce  could  twang, 

All  other  themes  above, 
A  tattered,  shivering  beggar  sang 

About  the  warmth  of  love! 


Ancient  Paganism  and  Modern  Popery, 

Tlie  Same 


Idolatry  and  Paganism  Survive  Christianity,  in  the 

Roman  Church 


WHP^N  the  Apostle  Paul  reached 
Rome  and  began  his  planting  of 
Christianity,  paganism  was  the 
religion  of  the  State,  although  every 
other  form  of  worship  was  tolerated. 

There  were  temples  to  the  gods  of 
Egypt,  Asia  Minor,  Greece,  and  Baby- 
lonia. 

The  worship  inaugurated  by  Paul 
consisted  of  hymns,  prayers,  sermons, 
baptism,  and  the  commemorative  Sup- 
per. 

The  proofs  of  this  were  inscribed  on 
the  walls  of  the  underground  tombs, 
known  as  the  Catacombs,  which  were 
the  hiding-places  of  the  Christians, 
when  persecuted  by  the  pagans. 

On  those  rock-walls,  you  may  still 
see  a  rough  picture  of  the  Communion 
Service,  as  practised  by  the  early  con- 
verts. 

The  members  of  the  church  are  seated 
at  a  table,  upon  which  there  is  a  plat- 
ter, holding  loaves  and  a  fish.  A  chalice 
of  wine  is  held  by  one  who  is  apparently 
about  to  serve  it  to  the  seated  group. 

In  other  words,  the  Last  Supper  of 
Christ  Avas  remembered,  just  as  he 
commanded  that  it  should  be  remem- 
bered, by  the  eating  of  a  reverential 
supper,  consisting,  as  his  had  done,  of 
food  and  wine. 

(In  those  primitive  days,  it  was  the 
custom  to  mix  water  with  the  wine.) 

Cowering,  and  in  fear  for  their  lives, 
the  early  Christians  clung  closely  to 
the  Cross.  The  very  simplicity  of  their 
worship  and  the  human  brotherhood  of 
their  doctrine,  presented  a  startling 
contrast  to  the  sensuous  and  elaborate 
ceremonial  of  the  pagans  in  their  tem- 
ples. 

"Early  Church  History,"  is  the  title 
of  a  profound  work  by  a  devout  Eng- 


lishman who  died  in  1879,  and  whose 
book  was  circulated  with  the  endorse- 
ment of  the  Church  of  England  Book 
Society. 

On  page  64,  he  discusses  the  transi- 
tion of  the  JeAvish  Passover  into  the 
Christian  rite,  variously  called  "the 
Lord's  Supper,  the  Supper  of  Love,  the 
Love  Feast,  or  Agape.  The  food  par- 
taken of  was  provided  by  such  as  were 
of  ability,  and  what  remained  over  was 
distributed  amongst  those  who  were  in 
need." 

This  statement  is  in  perfect  agree- 
ment with  what  is  said  by  Mosheim, 
and  other  standard  authorities  on 
Church  History. 

Think,  then,  what  a  monstrous  vio- 
lence was  done  to  Christianity  when  a 
commemorative  Supper  of  the  Jews, 
adopted  into  the  Early  Church  to 
memorialize  the  death  of  Christ,  was 
changed  from  a  literal  Supper  of  Re- 
weifrhhrance,  into  a  sacrificial  fiction,  in 
which  the  wine  is  separated  from  the 
bread,  and  the  priest  pretends  to  be 
drinking  God's  blood,  while  the  con- 
gregation is  swallowing  His  body ! 

The  learned  author  of  the  book, 
Edward  Backhouse,  says: 

"During  the  next  twenty-five  years 
which  followed  the  day  of  Pentecost, 
we  find  no  mention  of  the  Passover 
(except  as  an  indication  of  time)  nor 
any  further  notice  of  the  daily  (or  less 
frequent)  breaking  of  bread  together. 

But  about  the  year  58,  we  come  upon 
the  practice  in  full  activity  in  the 
Corinthian  Church." 

The  Apostle  Paul,  in  referring  to  this, 
states  that  Christ  again  used  the  com- 
TYiemorative  words,  "This  do,  in  remem- 
brance of  me;"  "This  do  ye,  as  oft  as 
ye  drink  it,  in  remembrance  of  me." 


386 


WATSON'S  MAGAZINE. 


If,  iiideod,  Christ  meant  a  memorial 
Supper,  of  bread  and  wine,  to  be  par- 
taken by  his  disciples  together^  and  to 
the  end  of  time,  could  he  have  chos<Mi 
words  more  plain,  clear,  simple,  and 
iiidisj^utable? 

Apart  from  the  New  Testament  it- 
self, we  have  no  record  of  Christian 
rites  and  ceremonial  worship  earlier 
than  the  T^^tters  of  the  Roman  philoso- 
]~>her  Pliny,  in  the  Second  century.  Ix't 
me  here  quote  a  page  or  two  from  "The 
Early  Cliurch": 

The  earliest  allusion  to  the  Supper,  or 
even  to  worship  in  any  way,  is  the  state- 
ment we  have  already  had  before  us,  re- 
ported by  Pliny  in  Bithynia,  namely,  that 
the  disciples  held  their  meetings  on  the 
first  day  of  the  week,  very  early  in  the 
morning,  and  sang  praises  to  Christ,  and 
that  after  this  they  met  again  to  partake 
together  of  a  simple  and  innocent  meal. 

Justin  Martyr,  in  his  First  Apologr>",  pre- 
sented to  Antoninus  Pius  about  A.  D.  138, 
is  the  earliest  writer  who  particularly  de- 
scribes the  worship  of  the  Christians.  The 
reading  and  exposition  of  Scripture  re- 
mained, and  the  extemporare  prayer  and 
the  hymn,  with  much  of  the  simplicity  of 
the  primitive  mode:  but  the  free  exercise 
of  gifts  on  the  part  of  the  congregation, 
so  important  to  the  healthy,  vigorous  life 
of  the  Church,  was  gone;  almost  the  entire 
service,  didactic  and  administrative,  had 
become  concentrated  in  one  man. 

"On  the  day  called  Sunday,"  says  Justin, 
"all  who  live  in  cities  or  in  the  country  as- 
semble in  one  place,  and  the  memoirs  of 
the  apostles,  or  the  writings  of  the 
Prophets,  are  read  as  long  as  time  permits; 
and  when  the  reader  has  ceased,  the  presi- 
dent verbally  instructs  and  exhorts  to  the 
imitation  of  these  good  things.  Then  we 
all  rise  together  and  pray,  and  w'hen  our 
prayer  is  ended,  bread  and  wine  and  water 
are  brought,  and  the  president  olTers 
prayers  and  thanksgivings,  according  to 
his  ability,  and  the  people  assent,  saying 
Amen:  and  there  is  a  distribution  to  each, 
and  a  participation  of  that  over  which 
thanks  have  been  given;  and  to  those  who 
are  absent  a  portion  is  sent  by  the  deacons. 
They  who  are  well-to-do  and  willing  to 
give  what  each  thinks  fit;  and  what  's 
collected  is  deposited  with  the  president, 
who  sends  assistance  to  the  orphans,  and 
widows,  and  the  sick,  and  those  w-ho  are  in 
bonds,  and  strangers, — in  a  word  to  all 
who  are  in  need." 

Sixty  years  later  -we  meet  with  a  beauti- 
ful picture  of  the  religious  practices  of  the 
Christians,  in  the  writings  of  Tertullian. 
"We  are,"  he  says  in  his  Apolopcy,  ad- 
dressed to   the  rulers  of  the   Empire,   "a 


community  bound  together  by  the  same 
religious  profession,  by  the  divine  authority 
of  our  discipline,  and  by  a  common  hope. 
We  come  together  as  a  congregation  to 
offer  with  our  united  force  our  prayers  to 
Ciod,  to  whom  such  wrestling  is  accepta- 
ble. We  pray  for  the  Emperors,  for  their 
ministers,  and  for  all  in  authority;  for 
the  welfare  of  the  world,  for  the  prevalence 
of  peace,  for  the  delay  of  the  final  con- 
summation. 

We  meet  to  read  our  sacred  writ- 
ings, if  the  state  of  the  times  makes 
either  forewarning  or  retrospection  need- 
ful. With  the  sacred  words  we  nourish 
our  faith,  we  animate  our  hope,  we 
strengthen  our  confidence;  no  less  do  we, 
by  the  inculcation  of  (Jod's  i)recepts,  con- 
firm good  habits.  Exhortations  are  given 
and  rebukes  are  sat'red  censures  admin- 
istered. The  work  of  judgment  proceeds 
with  the  gravity  which  befits  those  who 
feel  they  are  in  the  sight  of  God;  and  the 
most  notable  example  of  the  judgment  to 
come  is  given  when  any  one  has  sinned  so 
grievously,  as  to  require  his  separation 
from  us  in  prayer  and  the  assmbly  and  all 
sacred  intercourse. 

"The  tried  men  of  our  elders  preside 
over  us,  who  have  obtained  that  honous, 
not  by  purchase,  but  by  character.  There 
is  no  buying  and  selling  in  the  things'  of 
God.  Though  we  have  our  treasure-chest, 
it  is  not  filled  by  purchase-money,  as  of  a 
venal  religion.  On  the  monthly  collection- 
day  each  as  he  chooses  puts  in  a  small 
donation;  but  only  if  it  be  his  pleasure, 
and  if  he  is  able:  for  there  is  no  com- 
pulsion, all  is  voluntary. 

These  gifts  are  piety's  deposit  fund; 
they  are  not  spent  on  feasts  and 
drinking  bouts,  but  to  .support  and 
bury  the  destitute,  to  bring  up  jKwr 
oi-phan  boys  and  ffirls,  to  maintain 
superanuat«^(l  servants,  and  such  as  have 
suffered  ship«Tcck;  and  if  there  happen  to 
be  any  in  the  mines,  or  exiled,  or  in  prison, 
for  their  fidelity  to  the  Cliurch  of  God,  to 
minister  to  them.  But  it  is  chiefly  for 
these  very  deeds  of  love  that  some  persons 
brand  us.  'See,'  they  Say,  'how  these 
Christians  love  one  another;'  for  they 
themselves  are  animated  by  mutual  hatred: 
— -'How  they  are  ready  to  die  for  one  an- 
other;' for  they  themselves  will  sooner  put 
one  another  to  death.  .  .  .  How  fittingly 
are  those  called  and  Counted  brothers  who 
have  been  led  to  the  knowledge  of  God  iis 
their  common  Father,  who  have  drunk  i7i 
the  same  spirit  of  holiness,  and  who  from 
the  womb  of  common  ignorance  have  been 
born  into  the  same  light  of  truth! 

"You  abuse  our  humble  feasts  as  ex- 
travagant and  wicked.  Our  feast  is  a 
modest  supper;  it  explains  itself  by  its 
name.  The  Greek  calls  it  'Love.'  What- 
ever it  costs,  the  outlay  is  gain;  since  with 
the  good  things  of  the  feast  we  succor  the 
needy.  As  it  is  an  act  of  religious  service, 
it  permits  no  vileness  or  immodesty.     The 


WATSON'S  MAGAZINE. 


387 


participants  before  reclining  for  meat  taste 
first  of  prayer  to  Cod.  As  much  is  eaten 
as  satisfies  the  cravings  of  hunger;  as  much 
is  drunk  as  befits  those  who  remember 
that  during  the  night  tliey  will  be  occupied 
in  worshipi)ing  God.  We  talk  together  as 
those  who  know  that  the  Lord  is  one  of 
our  hearers.  After  the  washing  of  hands 
and  the  bringing  in  of  lights,  each  is  asked 
to  stand  forth  and  sing,  as  he  is  able,  a 
hymn  to  God,  either  from  the  Holy  Scrip- 
tures, or  of  his  own  composing.  As  the 
if  east  commenced  with  prayer,  so  with 
prayer  it  is  closed." 

By  Tertullian's  time  the  substitution  of 
one  man,  the  presiding  presbyter,  as  the 
distributor  of  the  bread  and  wine,  in  place 
of  a  mutual  participation  around  a  social 
table,  had  become  a  rule  in  the  Churches. 
He  writes:  "The  Lord  commanded  it  to  be 
eaten  at  meal-times  and  to  be  taken  by  all. 
We  receive  it  at  our  meetings  before  day- 
break, and  from  no  other  hands  but  those 
of  the  presidents."  Tertullian  appears  to 
have  been  the  first  to  give  to  the  Supper 
the  name  of  Sacrament. 

The  slaves  and  the  poor  flocked  to 
Christianity,  because  it  put  every  liv- 
ing creature  on  the  same  level  of 
equality,  offering  eternal  Salvation, 
"without  money  and  without  price.'' 
In  Christ,  rank  disappeared,  social 
caste  melted,  wealth  lost  its  glamor. 
Faith  was  everybody's  immortal  riches. 

It  is  easy  for  you,  therefore,  to  pic- 
ture to  yourself  the  primitive  congre- 
gation  of  Christians. 

The  meeting  took  place  at  night,  be- 
cause its  darkness  gave  greater  safety: 
it  might  be  in  a  room  of  a  private  dwell- 
ing, or  at  some  quiet  spot  outside  the 
city,  or  it  might  be  the  Catacombs. 

The  elder  would  read  the  Scriptures, 
would  expound  and  exhort,  would  lead 
in  singing  and  in  praver — and  that  was 
all. 

Baptism  was  administered,  as  con- 
verts were  made;  and  the  Su]Dper  was 
celebrated  on  the  first  day  of  the  week. 

Now,  let  us  leave  the  Christian  con- 
gregation, and  enter  the  temple  where 
the  pagans  are  at  Avorship. 

We  already  have  in  our  minds  the 
picture  of  Christians,  at  service :  let  us 
try  to  get  a  mental  picture  of  the 
heathen  idolaters,  at  their  service. 

Then,  as  this  picture  takes  shape  in 
our  heads,  let  us  look  around  us.  and 
see  whether  heathen  idolatry  perished 
when  Christianity  became  the  religion 


of  the  Roman  Empire,  or  whether  the 
paganism  of  the  Empire  moved  over 
into  the  Christian  church  at  Rome, 
took  control  of  it,  and  handed  idolatry 
(hjwn  to  us,  in  the  masquerade  of 
(■(itholicism. 

Before  we  can  say  that  paganism  now 
lives  and  flourishes,  under  a  Ghinstian 
name,  we  must  first  learn  what  pagan- 
ism used  to  be,  when  it  bore  its  oivn 
name. 

You  are  not  to  be  misled  and  duped 
by  mere  name:  your  intelligence  and 
experience  teach  you  that  names  do  not 
always  fit  things.  The  substance  may 
not  be  what  its  name  implies. 

Originally,  the  name  and  the  thing 
may  have  been  well-matched,  but  in 
course  of  time,  the  thing  may  have  un- 
dergone a  complete  change,  while  the 
name  remained  as  it  was  at  first. 

A  familiar  example  is  the  monarchy 
of  Great  Britain:  originally,  the  King 
was  truly  a  monarch,  and  the  realm  a 
monarchy;  but,  in  the  course  of  ages, 
the  government  slipped  out  of  the 
hands  of  the  King,  into  that  of  Parlia- 
ment; and  therefore  Great  Britain  is 
not  now  a  real  monarchy,  but  is  a  re- 
public, governed  hy  the  representatives 
of  a  inajority. 

Yet,  although  the  people  rule  the 
country,  by  popular  vote,  it  is  still  a 
monarchy,  in  name,  and  one  of  the  Eng- 
lishmen is  called  the  King. 

^^Hiat  did  Paganism  used  to  be, 
when  it  wore  its  oAvn  name? 

The  question  is  easily  answered,  be- 
cause the  Christians  preached  against 
the  idolaters,  wrote  against  them,  made 
laws  against  them,  and  waged  Avars 
against  them. 

Consequently,  the  facts  toent  on 
record.  We  can  find  those  facts  in  the 
Avritings  of  the  Christian  Fathers,  in 
laAvs  of  the  Christian  emperors,  and  in 
the  undisputed  historic  annals  Avhicli 
tell  us  about  ancient  Avars. 

We  can  soon  get  as  clear  an  idea  of 
what  Paganism  Avas,  in  its  palmiest 
days,  as  Ave  can  of  what  Mormonism  is, 
at  the  present  time. 

INCENSE. 

(1.)  Let  us  begin  Avith  the  burning 
of  incense,  as  a  part  of  religious 
Avorship:  was  that  a  pagan  practise? 


J88 


WATSON'S  MAGAZINE. 


If  so,  liow  did  it  receive  its  intro- 
duction into  Christian  worship? 

The  question  is  interesting:  to  make 
perfume  a  component  part  of  religion 
doesn't  seem  necessary,  except  in  a 
physical  way. 

In  the  old  English  theatre,  there  were 
no  toilet-rooms;  and  the  rude  manners 
of  the  age  tolerated  doings  which  now 
seek  privacy. 

It  naturally  happened,  therefore,  that 
disagreeable  odors  became  so  strong, 
that  some  oppressed  brother  would  sing 
out,  ''''Burn  the  juniperP'' 

Green  juniper  boughs  gave  out  an 
overpowering  perfume  of  their  own, 
much  preferable  to  that  of  the  urinal. 

Hence,  a  suppl}^  of  the  juniper  was 
kept  on  hand,  to  be  ready  when  the 
audience  gave  vocal  notice  that  it 
needed  a  change  of  smell. 

It  occurs  to  me  that  in  the  olden 
temples  where  fowls  and  four-footed 
beasts  were  necessary  to  the  altar  of 
sacrifice,  the  stench  rising  from  the 
stalls,  the  pens,  the  blood,  and  the  car- 
casses must  have  been  strong  and 
sickening.  The  burning  of  the  flesh  on 
the  altar  may  not  have  been  as  sweet 
a  savor  to  human  nostrils,  as  the  priests 
said  it  was  to  those  of  the  invisible 
deities. 

Therefore,  a  physical  necessity  may 
have  caused  the  burning  of  incense,  just 
as  it  caused  the  burning  of  the  juni- 
per in  the  theatre  of  Shakespeare's 
time. 

In  other  words,  a  pleasant  smell  was 
used  to  overcome  a  mixture  of  unpleas- 
ant ones. 

Thus  the  Pagan  poet,  Virgil,  in  his 
classical  epic,  The  ^^neid,  speaks  of  the 
goddess  Venus,  worshipped  in  her  tem- 
ple where  her  hundred  altars  are 
crowned  Avith  garlands,  with  "richest 
incense  smoking,"  and  breathing  "sweet 
odors  around."     (^neid  I,  420.) 

When  Pagan  emperors  persecuted  the 
early  Christians,  and  there  was  doubt 
as  to  whether  the  person  accused  icas, 
in  fact,  a  foe  to  Paganism,  what  test 
was  tried  on  him? 

He  was  commanded  to  burn  incense 
on  the  altar  in  the  temple,  and  if  he 
obeyed,  he  was  released,  as  heing  a  Pa- 
gan,   But  if  he  was  a  Christian,  he  re- 


fused to  hu?'n  ihe  hicense^  and  thereby 
forfeited  his  life,  as  being  a  Christian. 

The  issue  of  life  or  death  hung  upon 
the  incense-burning,  for  it  was  taken 
as  proof  of  Paganism,  if  the  prisoner 
burnt  it. 

A\Tien,  at  a  later  time,  the  Koman  em- 
perors were  Christians  and  were  per- 
secuting the  old  Pagan  religion,  a  law 
was  made  forbidding  the  burning  of  in- 
cense, and  confiscating  to  the  govern- 
ment any  house  in  which  the  heathen- 
ish practise  had  taken  place.  (Laws  of 
Theodosius.) 

The  antique  sculptures  representing 
Pagan  worship  show  a  boy-attendant 
of  the  heathen  priest,  dressed  in  sacred 
white  vestments,  and  carrying  in  his 
hands  the  little  box  containing  the  in- 
cense for  the  altar. 

Paganism,  then,  had  its  incense  ves- 
sel, its  surpliced  altar-boys,  and  its  al- 
tars breathing  sweet  perfume  as  the 
incense  burned. 

Paganism,  the  name,  has  passed 
away;  but  Paganism,  the  thing,  still 
flourishes — where  ? 

Look  into  the  Roman  Catholic 
church,  and  see  how  precisely  its  in- 
cense-burning corresponds  with  that  of 
Paganism,  in  the  ancient  davs  before 
Christ. 

HOLY  WATER. 

From  the  earliest  times,  men  have 
had  a  reverence  for  particular  streams, 
fountains,  trees,  mountains,  and  flowers. 

They  were  said  to  l3e  sacred  to  the 
deities.  Mention  the  laurel,  and  we 
think  of  Apollo;  name  the  oak,  and  we 
think  of  the  Druid.  To  the  Hindoo, 
the  water  of  the  river  Ganges  is  holy. 
Sacred  springs  were  common  to  the 
mythology  of  the  Greeks  and  Romans. 

Achilles  was  immersed  in  holy  water 
to  render  him  invulnerable.  The  sacred 
Lethe  gave  forgetfulness,  as  the  Pa- 
gan drank.  At  every  temple  there  Avas 
the  vase  of  holy  water,  and  the  worship- 
pers sprinkled  themselves  with  it. 

The  Jews  shared  in  this  universal 
reverence  for  particular  fountains  and 
pools;  and  the  belief  ^\as  general  that, 
at  certain  seasons,  there  was  angelic  in- 
fluence and  healing  power  given  to  this 
holy  water — as  we  learn  from  the  New 
Testament. 


WATSON'S  MAGAZINE. 


339 


Just  as  the  early  Christians  detested 
incense-burning,  and  became  martyr* 
rather  than  imitate  the  Pagan  custom, 
so  the  Fathers  denounced  the  use  of 
holy  water  in  religious  ceremony. 

Justin  Martyr  says,  "It  was  invented 
by  demons,  in  imitation  of  the  true  bap- 
tism signified  by  the  Prophets,  in  order 
that  their  votaries  might  also  have  their 
pretended  purification  by  water.  (Apol. 
L,  p.  91.) 

The  Emperor  Julian,  the  Apostate, 
gave  wanton  oti'ense  to  the  Christians 
by  ordering  that  the  victuals  in  the 
markets  be  sprinkled  with  the  holy 
water  of  the  Pagans.  He  thus  forced 
them  to  choose  between  hunger  and 
pollution,  for  if  they  ate  the  food,  they 
considered  themselves  polluted;  and  if 
they  avoided  the  victuals,  they  starved. 
The  Pagans  made  holy  water,  by 
putting  salt  into  common  water,  bless- 
ing it,  and  making  signs  over  it.  This 
holy  water  was  in  use  by  the  priests  at 
funerals,  and  the  exorcism  of  demons. 
It  was  a  charm  against  disease,  calami- 
ties, and  sorrows.  To  sprinkle  a  chariot 
with  it,  was  insurance  against  accidents 
on  the  road. 

Bottles  and  phials  of  it  were  sent 
hither  and  thither,  and  the  priests 
drove  a  lucrative  trade  in  the  sale  of  it. 
Paganism  is  dead,  we  are  told,  but 
nobody  tells  the  Catholics  that  holy 
water  "is  a  thing  of  the  past.  The  Ro- 
man priests  make  it,  in  the  same  way 
that  their  Pagan  predecessors  made  it; 
and  the  Roman  priests  do  a  brisk  mer- 
cantile business  in  it,  just  as  their  Pa- 
gan prototypes  did. 

The  good  Catholic  dips  his  finger  in 
the  sacred  vessel,  at  the  church  door,  in 
exactly  the  same  manner  as  that  of 
his  ancient  Pagan  brother;  and 
he  wants  it,  at  the  funeral,  just  as  the 
Greeks,  Trojans  and  Romans  used  it. 

Were  the  Pagans  silly  and  supersti- 
tious in  putting  so  much  faith  in  salted 
water?  Is  the  Hindoo  an  object  of  pit;^ 
when  he  makes  such  sacrifices  to  reach 
the  Ganges,  drink  it,  bathe  in  it,  and 
die  with  his  feet  in  it— believing  that 
the  sacred  stream  will  be  his  salvation  ? 
Let  us  not  say  so :  he  has  not  looked 
into  the  radiant  eyes  of  Western  knowl- 
edge and  intelligence :  he  gropes  where 


his  remote  ancestors  groped:  progress 
has  not  touched  him:  superstition  ant\ 
lie  are  brothers. 

But  the  educated  Catholic  of  today 
and  of  the  West,  the  Catholic  living, 
amid  the  marvellous  triumphs  of  un- 
fettered, inquisitive,  independent,  go- 
ahead  intellect — what  shall  we  say  of 
Mm,  and  his  stupid  credulity?  What 
can  you  say  of  a  sane  man  who  pretends 
to  believe  that  a  priest  can  impart 
miraculous  virtue  to  wat«r,  by  praying 
over  it,  and  putting  salt  into  it? 
Is  he  a  Pagan? 

In  name,  he  is  not  :  in  fact,  he  is. 
"Quaint  Corners  of  Ancient  Em- 
pires," is  the  title  of  a  book  issued  in 
1899  by  G.  P.  Putnam's  Sons,  New 
York  and  London ;  the  author  is  M.  M. 
Shoemaker.  On  page  27,  there  is  an 
account  of  the  visit  made  to  the  Hindu 
Temple  at  Madura,  one  of  the  grandest 
buildings  dedicated  to  religious  wor- 
ship. 

Sacred  pools,  or  tanks,  abound  in 
Buddhistic  lands,  and  at  Madura  the 
Pool  of  the  Golden  Lilies  seems  to  be 
the  most  venerated. 
Mr.  Shoemaker  says: 
"The  water  in  the  tank  of  the  golden 
lilies,  some  twelve  feet  deep,  is  a  mass 
of  green  slime  which  must  necessarily 
breed  terrible  diseases.  Hindoos  re- 
gard all  the  tanks  as  sacred,  and  their 
waters  are  blest  by  the  gods,  and  there- 
fore to  be  greatly  sought  after.  They 
are  undoubtedlv  the  source  from  which 
cholera  stalks  forth,  and,  I  doubt  not, 
the  plague  also." 

Then  the  author  mentions  the  sacred 
well  at  Benares,  "the  birthplace  of 
cholera,"  which  scores  its  "hundreds  ot 
thousands  of  victims  yearly,"  but  which 
the  British  Government  dares  not  clean 
and  disinfect,  for  fear  there  will  be  a 
religious  insurrection.     (Page  28.) 

Who  has  not  read  of  the  Moslem  an- 
nual Pilgrimage  to  Mecca,  and  of  the 
appalling  scourges  of  cholera  and 
plague  which  result  from  the  use  of 
the  "holv  water"  at  the  Kaaba? 

Throughout  the  Turkish  Empire, 
there  are  sacred  fountains,  to  which  the 
faithful  Mohammedans  periodically 
journey,  and  whose  waters  effect  mi- 
raculous cures,  similar  to  those  made  at 


390 


AVATSON'S  MAGAZINE. 


Lourdes,  and  the  various  other  sacred 
fountains  of  the  Roman  church. 

It  would  be  an  easy  task  to  demon- 
strate the  sif^nificant  fact  that  every 
one  of  the  Great  Religions  of  antiquity, 
which  we  have  condemned  as  pagan, 
heathen,  mythological,  fabulous  and  ab- 
surd, encouraged  this  ridiculous  super- 
stition, concerning  the  miraculous  vir- 
tues of  particular  waters. 

LAMPS   AND   CANDLES. 

Herodotus  tells  us  that  the  ancient 
Egyptians  were  the  first  to  introduce 
lighted  lami)s  and  candles  in  the  reli- 
gious ceremonial.  At  their  annual  festi- 
vals, the  blaze  of  tapers  illuminated 
the  temple,  in  the  da^jtimc^  to  the  dis- 
gust of  the  primitive  Christians. 

The  Fathers  of  the  church  abomi- 
nated the  custom,  and  denounced  as 
madmen  the  fanatics  who  lit  candles  to 
the  God  of  Light.  (Hospin.  de  Orig. 
Temp.  1,  2,  22.) 

The  Pagans  kept  lamps  and  candles 
burning  around  the  images  of  their 
divinities. 

Votive  oti'erings  of  lamps,  candles, 
pictures,  &c.,  were  made  by  the  Pagans, 
in  gratitude  for  escapes  from  ship- 
wreck, destructive  storms,  earthquakes, 
and  death  by  disease;  and  in  each 
tmeple  were  preserved  testimonials  to 
the  saving  and  healing  done  by  the 
gods,  at  the  intercession  of  the  Pagan 
devotees. 

VOTIVE    OFFERINGS    AT    SHRINES. 

Paganism  dead? 

The  name  is:  the  thing  isn't.  The 
ancients  had  no  stronger  faith  in  the 
miraculous  cures  of  their  Pagan  deities 
than  modern  Catholics  have  in  Saint 
Rita,  St.  Anthony,  the  Virgin,  and  St. 
Joseph. 

Some  of  the  identical  stories  of  Pa- 
gan cures,  sight-restoration,  and  mira- 
culous recovery  from  incurable  disease, 
are  now  attributed  to  Catholic  "Saints." 

The  Catholic  shrines  at  Canterburg, 
Loretto,  Lourdes,  Gaudaloupe,  &c., 
were  filled  with  votive  offerings— ves- 
sels and  images  of  solid  gold,  jewels  of 
all  kinds,  and  precious  garments — in 
the  same  way  that  the  Pagans  piled  up 
treasures  in  the  temples  of  Apollo  and 
-iiEsculapius. 


Cicero  tells  the  story  of  the  atheis- 
tic philosopher,  Diagoras,  who.  being 
in  the  temple  amid  votive  offerings, 
was  thus  addressed  by  a  devout  Pagan: 

"You  who  think  of  the  gods  take 
no  notice  of  human  affairs,  do  you  not 
.see  here  by  this  number  of  pictures  how 
many  people,  for  tJie  saJce  of  their 
rows,  have  been  saved  in  storms  at 
sea?" 

The  atheist  answered — "Yes,  I  see 
how  it  is:  those  who  are  drowned  do 
not  give  pictures." 

Polydore  Virgil,  the  Catholic  histo- 
rian of  the  Middle  Ages,  was  candid 
enough  to  admit  that  the  offerings  of 
images  in  the  Catholic  church  was  an 
exact  imitation  of  the  superstition  of 
the  ancients.  (Pol.  Virg.  de  In  v.  Rev. 
e.  1,  5.  L) 

The  Pagans  not  only  surrounded  the 
shrines  of  favorite  deities  with  lamps, 
candles,  and  paintings  of  cured  arms, 
legs,  &c.,  but  they  presented  to  the 
priests  gorgeous  vestments  for  these 
adored  deities;  and  the  statue  of  the 
god,  or  the  goddess,  would  be  kept 
dressed  in  these  be-jeweled  votive 
robes. 

One  Pagan  would  select  Apollo,  an- 
other Minerva;  one  prayed  to  Diana, 
another  to  Daphne  or  Venus;  one  in- 
voked the  aid  of  Castor  and  Pollux, 
another  appealed  to  Jove,  or  to  Juno. 

Is  it  different  now,  when  one  Cath- 
olic adores  the  image  of  the  Virgin, 
while  another  pra3's  to  Saint  Rita  ? 
One  Romanist  relies  implicitly  upon 
St.  Francis  of  Assissi,  another  on  St. 
Anthony  of  Padua. 

If  the  images  of  these  "Saints"  are 
not  worshipped  in  exactly  the  spirit  of 
the  ancient  Pagans,  why  does  a  Cath- 
olic devote  himself  to  one,  in  particidar, 
rather  than  to  all,  in  general? 

If  the  Catholic  does  not  individually 
choose  which  Saint  he  will  pray  to, 
why  don't  all  Catholics  adore  the  same 
Saint,  and  leave  the  others  alone? 

To  one  Catholic,  St.  Rita  or  St.  An- 
tony will  be  the  all-in-all :  to  another. 
St.  Rita  and  St.  Antony  mean  nothing 
particularly,  while  St.  Anne  or  St. 
Joseph  will  command  especial  and  as- 
siduous adoration. 

Can  anybody  maintain  that  a  numer- 


AVATSON'S  MACAZINK. 


391 


oils  baiul  of  divinities  accords  with  the 
teaohinj;  of  the  Hebrew  Moses,  or  with 
that  of  Jesus  Christ? 

Humanly,  the  son  of  Mary,  the 
Jewess,  was  a  Hebrew,  by  birth,  edu- 
cation and  habit:  he  most  assuredly 
taught  the  one-ness  of  God. 

^ot  a  line  in  Old  or  New  Testament 
indicates  the  existence  of  a  possible  di- 
vided allegiance  on  the  part  of  the 
Christians. 

"Worship  me!  Have  no  other  deities 
but  me !  Make  no  image  of  me  !  Let 
the  chisel  of  stone-cutters,  and  the 
brush  of  painters  avoid  me! 

]^Iake  images  of  men  and  women, 
fruits  and  flowers,  beasts  and  birds: 
make  pictures  of  land  and  sea,  moun- 
tain and  valley ;  but  keep  your  irrever- 
ent sacrelegious  arts  off  me! 

I  am  the  Lord  thy  God,  and  will 
tolerate  no  divided  allegiance!" 

Isn't  that  what  Moses  and  the 
Prophets  and  the  Ten  Commandments 
say? 

Isn't  that  what  the  Four  Evangelists, 
what  Paul,  and  wdiat  Christ  himself 
said? 

They  swept  all  demigods  into  limbo, 
abolishing  altars,  heathen  rites,  and 
pantheistic  mobs  of  intermediary  di- 
vinities. 

In  the  city  of  Rome  there  stands  a 
noble  temple*^  called  the  Pantheon,  built 
by  a  Pagan  general,  for  the  Pagan 
service;  and  it  w^as  so  used,  for  many 
a  year. 

"Go  there  today,  and  you  can  see  the 
same  temple  used  for  an  exact  repro- 
duction of  the  old  Pagan  worship ;  and 
the  only  difference  between  the  temple- 
service  there,  at  this  time,  and  the 
service  there,  in  Hadrian's  time,  is 
that  Jupiter  and  his  divine  associates 
have  given  place  to  Christ  and  the 
Saints. 

The  Christians  took  the  Pantheon, 
sprinkled  it  with  holy  water,  casting 
out  the  heathen  demons.  Then  the 
papists  moved  in,  converted  the  pagan 
altars,  lamps  and  statues  to  popery,  in- 
stalling a  Saint  for  every  demon  ex- 
pelled. 

Agrippa,  who  built  the  Pantheon, 
consecrated  it  to  his  Pagan  Jove :  Pope 
Boniface  IV.  seized  upon  it,  and  con- 


secrated it  to  the  Virgin  and  all  the 
Saints.  The  inscription  over  the  por- 
tico commemorates  the  transfer;  and 
the  ceremonial  performances,  within, 
emphasize  the  fact  that,  while  the  name 
was  changed,  the  worsliip  is  the  same. 
Jove,  Agrippa,  Paganism  and  Pan- 
theism-, yet  live  and  flourish  in  the 
grand  temple  which  the  foremost  Ro- 
man Pagan  erected  for  his  Pagan  god, 
and  to  which  he  gave  the  Pagan  name 
it  yet  bears — Pantheon. 

Horace  mentions  a  small  temple  near 
the  Tiber,  dedicated  to  the  worship  of 
Vesta,  the  patron  saint  of  the  Six 
Vestal  Virgins.  The  temple  remains, 
but  Vesta  has  been  ousted  by  the  Vir- 
gin. 

Catholics  worship  the  Jewess,  where 
Romans  formerly  adored  a  mythologi- 
cal ideal.  (Horace,  Cramil.  1.  2.  Rom. 
Mod.  Gior.  2.  Rione  di  Ripa  5.) 

Saint  Adrian  ejected  Saturn  from 
his  temple  at  Rome,  and  has  for  centu- 
ries occupied  sanctimoniously  the  Pa- 
gan house  made  for  the  Pagan  god. 

Romulus  and  Remus,  the  fabled 
founders  of  Pagan  Rome,  had  a  tem- 
ple in  the  Sacred  Way :  Saints  Cosmas 
and  Damian  now  have  it. 

As  everybody  knows,  Romulus  was 
"exposed" — laid  in  a  remote  place  to 
perish — when  he  was  an  infant;  but  a 
she-wolf  suckled  him,  and  he  lived, 
as  Moses  and  some  other  exposed 
children  did.  The  Pagans  venerated 
the  place  where  the  wolf  saved 
Romulus,  and  they  built  a  shrine  on 
it,  believing  that  ailing  babes  would 
here  receive  miraculous  aid,  as  Romu- 
lus had  done.  For  centuries,  sickly 
children  were  brought  here  for  cures. 
When  Paganism  became  Christian, 
and  Roman  Christianity  became  Pa- 
gan, the  heathen  Romulus  was  dis- 
possessed, and  the  Saintly  Theodorus 
installed  at  the  shrine — and  the  mirac- 
ulous Iwnefit  to  infants  went  right  on, 
Avithout  a  stop. 

So  careful  were  the  Pagans  to  move 
their  sacred  furniture  into  the 
Christian  church,  and  so  careful  were 
the  Roman  Christians  to  lose  nothing 
by  the  exchange,  that  the  old  Pagan 
names  were  preserved  as  nearly  as  pos- 
sible. 


?92 


WATSON'S  MAGAZINE. 


Thus  the  temple  of  Apollo  was  iv- 
christened  under  the  name  of  Apollo- 
naris:  the  temple  of  Bacchus  was  re- 
named, '■'the  church  of  St.  Baccho:'' 

The  reasons  are  obvious:  it  was  easier 
to  invent  serviceable  Saints,  than  to 
erect  im])erishable  temples. 

The  Christians  gave  to  the  Jewess, 
Mary,  the  Roman  name  of  Madonna, 
commemorative  of  the  Pagan  goddess, 
Bo)}<i  Dca^  the  patron  of  motlierhood. 

The  Temple  of  Mars  became  the 
Church  of  Martina:  and  the  Christian 
names,  Quirinius,  Romula,  Redemjita, 
Concordia,  Nympha,  and  Mercurius, 
represent  a  pious  plagiai^m  from  the 
mythological  repertoire  of  the  Pagans. 
(Gior.  G.  37.  Aring.  Rom.  Subt.' 1.  2. 
21.  1.  3.  12.  1.  4.  IG.  22.  1.  5.  4.) 

CREATING     GOD,     AND     THEN     CONSUMING 
HIM. 

Thomas  Carlyle  speaks  of  the  black 
men  of  Africa  who  construct  an  idol 
out  of  such  crude  materials  as  sticks 
and  rags;  and  who  then,  after  having 
made  the  scare-crow,  bow  down  before 
it  in  worship. 

Naturally,  we  consider  this  act  of 
African  ignorance  and  superstition  to 
be  the  climax  of  human  imbecility — 
but  it  isn't. 

The  Africans  do  not  eat  the  gods 
which  they  have  made  with  their 
hands,  but  the  Roman  Catholics  do. 

They  sow  wheat.,  reap  it.,  thresh  if, 
grind  it,  turn  it  into  God,  and  eat  it. 

The  priest  makes  Christ  out  of  the 
cooked  flour,  and  the  congregation  of 
creatures  swallow  their  Creator, 

Since  the  Jews  made  a  calf  and  knelt 
to  it,  no  equal  degradation  of  human 
reason  has  been  reached. 

The  Jews  made  the  calf  out  of  gold : 
they  did  not  even  try  to  devour  the  god 
they  had  idiotically  made;  but  the 
Catholics  use  rice-paste,  or  flour-paste 
to  make  their  deity  of,  and  then  they 
eat  their  God ! 

The  priests  give  it  the  name  of  the 
^^Enchai^st:'^  the  changing  of  cookies 
into  Christ,  is  called  '■'•Transubstantia- 
tion.^^ 

Countless  thousands  of  devout 
Christians  were  massacred,  tortured, 
starved,  and  burned  to  death  by  blood- 


thirsty Rome,  because  those  intelligent 
Christians  refused  to  deny  facts. 

Uivixd  remains  bread,  as  long  as  it 
inaintiiins  (lie  form  and  substance  of 
l)read;  and  Christians  died  in  torment 
rather  than  profess  the  horrible  lie  of 
••transubstantiation." 

There  is  no  trace  of  this  ''miracle" 
in  Holy  Writ;  and  none  in  the  history 
of  the  early  church. 

The  monstrous  superstition  was 
hatched  in  the  diseased  brain  of  the 
monk  l*aschasius,  more  than  1,200  years 
after  Christ. 

When  the  Roman  priest  mutters  a 
j)rescribed  formula  of  words  in  Latin, 
over  the  flour-cake,  or  wafer,  he  lifts 
it  on  high  in  his  hands. 

The  Catholics  call  this  act  "the  ele- 
vation of  the  Host." 

The  wafer  of  cooked  flour  has  be- 
come God,  and  the  devotees  fall  pros- 
trate before  it. 

Then  the  priest  breaks  God  into  lit- 
tle bits,  and  chunks  one  of  these  tiny 
bits  of  God  into  the  mouth  of  each 
kneeling  devotee. 

The  devotee  must  not  let  his  teeth 
touch  his  piece  of  God,  but  must  swal- 
low it  without  chewing. 

While  the  prostrate  devotees  are 
swallowing  the  God  that  the  priest 
made  in  Latin,  the  priest  refreshes  him- 
self with  a  glass  of  rich  wine. 

He  claims  to  have  turned  the  wine 
into  Christ,  at  the  same  time  that  he 
transubstantiated  the  wafer;  but  he 
doesn't  divide  the  cup. 

He  keeps  it  all  for  himself. 

To  render  this  monstrosity  the  more 
ludicrous  and  preposterous,  the  Cath- 
olic theory  is,  that  each  bit  of  the  bro- 
ken wafer  is  the  complete  body  of 
Christ;  and  that  the  cuj3  of  wine  is  also 
a  complete  God. 

Consequently,  the  priest  drinks  all  of 
Christ,  at  the  same  time  that  the  con- 
gregation eats  as  many  Gods  as  there 
are  different  pieces  of  the  bread. 

If  a  tribe  of  degraded  Hottentots,  or 
Australian  bushman,  practised  any  such 
revolting  idolatry  as  that,  the  traveller 
who  first  informed  Christendom  of  it 
would  be  laughed  at,  as  an  unconscion- 
able liar. 

The  historian,  David  Hume,  classes 


WATSON'S  MAGAZINE. 


393 


"transubstantiation"  as  the  most  stu- 
pendous victory  that  superstition  ever 
won  over  hunuin  intelligence.  So  it  is. 
A  person  who  is  the  priest's  dupe,  in 
this,  is  more  than  prepared  to  believe 
that  he  will  be  serving  the  God,  whom 
the  pnests  can  create,  by  slaughtering 
fellow  creatures  who  despise  the  priest, 
the  "miracle,"  and  the  dupe. 

Ceres  was  the  Grecian  goddess  of  the 
harvest;  and  when  her  devotees  ate 
wheat-cakes,  at  her  annual  festival, 
they  said  that  they  were  eating  Ceres, 
the  rite  being  sytnbolical. 

So,  Bacchus  was  the  god  of  the  vine- 
yard; and  when  his  devotees  drank 
wine  at  his  festivals,  they  said  they 
were  drinking  Bacchus,  the  rite  being 
si/mholical. 

'  Those  Greek  Pagans  did  not  sottishly 
accept  the  doctrine  that  they  were 
Uteralhj  devouring  the  mythological 
gods. 

But  the  Catholics  claim  to  eat 
God,  literally;  and  therefore  each 
devotee  at  the  altar-rail,  opening  his 
mouth  for  his  little  chunk  of  the  Al- 
mighty, believes  that  he  swallows  an 
entire  Christ — head  and  feet,  hair  and 
hands,  bones  and  bowels ! 

Nothing  mor^e  utterly  loathsome  ever 
entered  any  religion. 

IMAGES   OF   GOD,   CHRIST,   THE    CROSS,   THE 
VIRGINS,  ETC. 

In  the  book  of  Deuteronomy  (xii. 
2,  3.)  the  Jews  were  commanded  as  fol- 
lows : 

"Ye  shall  utterly  destroy  the  places 
wherein  the  nations  served  their  gods 
upon  the  high  mountains  and  upon  the 
hills,  and  under  every  green  tree. 

And  ye  shall  overthrow  their  altars, 
break  their  pillars,  burn  their  groves, 
and  hew  doicn  the  graven  images  of 
their  gods^ 

This  repeats  the  command  given  to 
Moses  in  Exodus,  34,  13,  14,  17 : 

"But  ye  shall  destroy  their  altars, 
hreak  their  images  .... 

For  thou  shalt  worship  no  other  god, 
for  the  Lord,  w'hose  name  is  Jealous,  is 

a  jealous  God Thou  shalt  make 

thee  no  molten  gods !" 

How  many  Catholics  know  tnat,  in 


the  Bible,  God  expressly  says  that  his 
'•'■name  is  Jealous." 

In  the  Ten  Commandments  the  same 
j)r<)hil)ition  is  even  more  broadly  and 
definitely  enjoined: 

"Thoii  shall  not  make  unto  thee  any 
graven  image,  or  any  likeness  of  any- 
thing that  is  in  heaven,  &c. 

Thou  shalt  not  bow  down  to  them.  .  . 
whatf  To  any  image,  or  any  likeness 
of  divine  things.     Exodus  20:  4,  5. 

The  Catholic  Bible  translates  the 
Command  thus: 

"Thou  shalt  not  make  to  thyself  a 
graven  thing,  nor  likeness  of  anything 
that  is  in  heaven,  &c.  Thou  shalt  not 
adore  them,  &c. 

Do  they  make  them? 
7'hey  do. 

Bow  down  to  them? 
They  do. 
Adore  them? 
They  do. 

In  all  Roman  Catholic  lands,  the 
image  is  in  evidence ;  and  in  the  church, 
in  the  street,  and  along  the  roadside, 
you  may  see  the  devotee  kneeling  be- 
fore the  graven  image,  or  the  painted 
likeness,  adoring,  praying,  and  bring- 
ing votive  offerings. 
Is  it  idolatry  f 

It  is  exactly  what  the  Pagans  did, 
and  the  only  difference  that  can  be 
discerned  is,  the  changes  in  the  names. 

The  old  Romans,  we  know,  had  their 
gods,  who  presided  peculiarly  over  the 
roads,  streets,  and  highways,  called  Viales. 
Semitales,  Compitales:  whose  little  tem- 
ples or  altars  are  decked  with  flowers,  or 
whose  statues  at  least  coarsely  Carved  of 
wood  or  stone,  were  placed  at  convenient 
distances  in  the  public  ways,  for  the  bene- 
fit of  travellers,  who  used  to  step  aside  to 
pay  their  devotions  to  those  rural  shrines, 
and  beg  a  prosperous  journey  and  safety 
in  their  travels.     Apiilei.  Florid.   1.  Plant. 

Merc.   5;    3. 

Now  this  custom  prevails  still  so  gen- 
erally in  all  Popish  countries,  but  especially 
in  Italy,  that  one  can  see  no  other  dif- 
ference between  the  old  and  present  su- 
perstition, than  that  of  changing  the  name 
of  the  Deity,  and  christening  as  it  were 
the  old  Hecate  in  triviis,  by  the  new  name 
of  Maria  in  ti-ivio;  by  which  title,  one  of 
ttheir  churches  is  dedicated  in  Rome: 
Rom.  Mod.  Gior.  Rion.  di  Colonna,  c.  11; 
and  as  the  heathens  used  to  paint  over  the 
ordinary  statues  of  their  gods,  with  red  or 
some  such  gay  color,  Fictilem  fuisse  et  ideo 


394 


WATSON'S  MAGAZINE. 


ininiari  solituiii.  IMiii.  Hist.  \.  4.  IJo.  12.  et 
a  Caiisorilm.s  Jovein  iiiiiiiaiKliiiu  ItK'jiri.  I. 
iiti.  7.  It.  I'ausaii.  2.  2;  so  the  soarse  images 
of  those  saints  are  daubed  over  with  a 
gaudy  red,  as  to  resemble  exactly  the  de- 
scription cf  the  God  Pan  in  Virgil,  Eclogue 
10. 

In  passing  along  the  road,  it  is  common 
to  see  travellers  on  their  knees  before 
these  rustic  altars;  which  none  ever  pre- 
sume to  approach  without  some  act  of 
reverence;  and  those  who  are  most  in 
haste,  or  at  a  distance,  are  sure  to  pull 
off  their  hats,  at  least,  in  token  of  respect. 

But  besides  those  images  and  altars, 
there  are  freciuently  erected  on  the  road 
huge  wooden  crosses;  Duraiit.  de  Ritib.  1. 
a.  dressed  out  with  flowers,  and  hung 
round  with  the  trifling  offerings  of  the 
country  i)eople;  which  always  reminds 
me  of  the  superstitious  veneration, 
which  the  heathens  used  to  pay  to  some 
old  trunks  of  trees  or  posts,  set  up  in  the 
highways  which  they  held  sac'red,  Tibul. 
Eleg.  1;  11: — or  that  venerable  oak  in 
Ovid,  Metamer.  8;  covered  with  garlands 
and  votive  offerings. 

Among  the  rugged  mountains  of  the 
Alps  in  Savoy  very  near  to  a  little  town 
called  Modena,  there  stands  on  the  top  of 
rock,  a  chapel  with  a  miraculous  image 
of  our  Lady  which  is  visited  with  great 
devotion  by  the  people,  and  sometimes  we 
are  told,  by  the  king  himself;  being 
famous,  it  seems  for  a  miracle  of  a  sin- 
gular kind;  the  restoring  of  dead-born 
children  to  life;  but  so  far  only,  as  to 
make  them  capable  of  baptism,  after 
which  they  again  expire:  and  our  land- 
lord assured  me,  that  there  was  daily 
proof  of  the  truth  of  this  miracle,  in 
children  brought  from  all  quarters  to  be 
presented  before  this  shrine;  who  never 
failed  to  show  manifest  tokens  of  life,  by 
stretching  out  their  arms,  or  opening  their 
eyes,  or  even  sometimes  making  water, 
whilst  they  were  held  by  the  priest  in 
presence  of  the  image. 

On  top  of  Mount  Senis,  the  highest 
mountain  of  the  Alps,  in  the  same  pas- 
sage of  Savoy  covered  with  perpetual 
snow,  they  have  another  chapel,  in  which 
they  perform  divine  service  once  a  year,  in 
the  month  of  August;  and  sometimes  to  the 
destruction  of  the  v/hole  congregation,  by 
the  accident  of  a  sudden  tempest  in  a  place 
so  elevated  and  exposed.  And  this  surely 
comes  up  to  the  description  of  the  worship, 
which  the  Jews  were  commanded  to  ex- 
tirpate from  the  face  of  the  earth:  "Ye 
shall  utterly  destroy  the  places  wherein 
the  nations  served  their  gods  upon  the 
high  mountains  and  upon  the  hills,  and 
under  every  green  tree.  And  ye  shall 
overthrow  their  altars,  break  their  pillars, 
burn  their  groves,  and  hew  down  their 
graven  images  of  their  gods."  Deuteron. 
xii.   2,   3. 

When  we  enter  their  towns,  the  case  is 
still  the  same,  as  it  was  in  the  country; 


we  find  every  where  the  same  marks  of 
idolatry,  and  the  same  reasons  to  make  us 
fancy  that  we  are  still  treading  Pagan 
ground;  whilst  at  every  corner  we  see 
images  and  altars,  with  lamps  or  candles 
burning  before  them;  exactly  answering 
to  the  descriptions  of  the  ancient  writers; 
Omnibus  vici.s  Statua*,  ad  eas  Tlius.  et 
Cerei.  Cic  oil".  :i.  2(>;  and  to  what  Tertul- 
lian  reproaches  the  heathens  with,  that 
their  streets,  their  markets,  their  baths 
were  not  without  an  idol.  De  Spcctac.  c.  8. 
But  above  all,  in  the  pomp  and  solemnity 
of  their  holy-days,  and  especially  their  re- 
ligious processions,  we  see  the  genuine  re- 
mains of  heathenism,  and  proof  enough  to 
convince  us,  that  this  is  still  the  same 
Rome,  which  old  Numa  first  tamed  and 
civilized  by  the  arts  of  religion:  who  as 
Plutarch  says,  in  Numa,  "by  the  institu- 
tion of  supplications  and  processions  to 
the  gods,  which  inspire  reverence,  whilst 
they  gave  pleasure  to  their  spectators,  and 
by  pretended  miracles,  and  divine  appa- 
ritions, reduced  the  fierce  spirits  of  his 
subjects  under  the  power  of  superstition." 

The  descriptions  of  the  religious  pomps 
and  processions  of  the  heathens,  come  so 
near  to  what  we  see  on  every  festival  ot 
the  Virgin  or  other  Romish  Saint,  that 
one  can  hardly  help  thinking  those  Popish 
ones  to  be  still  regulated  by  the  old  cere- 
monial of  Pagan  Rome.  At  these  solem- 
nities the  chief  magistrates  used  fre- 
quently to  assist  in  robes  of  ceremony;  at- 
tended by  the  Priests  in  surplices,  with 
wax  candles  in  their  hands  carrying  upon 
a  pageant  or  thensa  the  images  of  their 
gods,  dressed  out  in  their  best  clothes. 
These  were  usually  followed  by  the  prin- 
cipal youth  of  the  place,  in  white  linen 
vestments  or  scruples,  singing  hymns  in 
honor  of  the  god,  whose  festival  they  were 
celebrating;  accompanied  by  crowds  of  all 
sorts,  that  were  initiated  in  the  same  re- 
ligion, all  with  flambeaux  or  wax  candles 
in  their  hands. 

Tournefort  in  his  travels  through 
Greece,  refleects  upon  the  Greek 
church,  for  having  retained  and  ta- 
ken intot  their  present  worship  many  of 
the  images  of  the  saints,  in  their  proces- 
sion, to  singing  and  music.  Lit.  3.  44. 
The  reflecton  is  full  as  applicable  to  his 
own,  as  it  is  to  the  Greek  church,  and 
the  practice  itself,  is  so  far  from  giving 
scandal  in  Italy,  that  the  learned  publisher 
of  the  Florentine  Inscriptions  takes  oc- 
casion to  show  the  conformity  between 
them  and  the  heathens,  from  this  very 
instance  of  carrying  about  the  pictures  of 
their  saints,  as  the  Pagans  did  those  of 
their  gods,  in  their  sacred  processions. 
Inscript.  Antiq.  Flor.  377. 

Seneca,  alluding  to  the  very  same  effects 
of  fanaticism  in  Pagan  Rome,  says,  "So 
great  is  the  force  of  it  on  disordered 
minds,  that  they  try  to  appease  the  gods 
by  such  methods,  as  an  enraged  toan 
would    hardly    take     to    revenge    himself. 


WATSON'S  iMAGAZlNE. 


395 


But,  if  there  be  any  gods,  who  desire  to 
be  worshipped  after  this  manner,  they  do 
not  deserve  to  be  worshipped  at  all:  since 
the  very  worst  of  tyrants,  though  they 
have  sometimees  torn  and  tortured  people's 
limbs,  yet  have  never  commanded  men  to 
torture  themselves."  Fragiu.  apud.  Lipsii 
Elect.   1.  2.   18, 

If  I  had  leisure  to  examine  the  pre- 
tended miracles,  and  pious  frauds  of  the 
Romish  church,  I  should  be  able  to  trace 
them  all  from  the  same  source  of  Pagan- 
ism, and  find,  that  the  Priests  of  new 
Rome  are  not  degenerated  from  their  pre- 
dec'essors  in  the  art  of  forging  these  holy 
impostures:  which,  as  Livy  observes  of 
old  Rome;  1.  34.  10;  were  always  multi- 
I)lied  in  proportion  to  the  credulity  and 
disposition  of  the  poor  pev»ple  to  swallow 
them. 

In  the  early  times  of  the  republic,  in 
the  war  with  the  Latins,  the  gods  Castor 
and  Pollux  are  said  to  have  appeared  on 
white  horses,  in  the  Roman  army,  which 
by  their  assistance  gained  a  complete  vic- 
tory. In  memory  of  which,  the  general 
Posthmius  vowed  and  built  a  temple  pub- 
licly to  those  deities;  and  for  a  proof  of 
the  fact,  there  was  shown,  we  find,  in 
Cicero's  time,  the  mark  of  the  horses' 
hoofs  on  a  rock  at  Regillum,  where  they 
first  appeared.  Cic.  de  Nat.  Deor.  1.  3.  5. 
lb.  2.  2.  de  Div.  1.  34. 

Now,  this  miracle,  with  many  others, 
that  I  could  mention  of  the  same  kind, 
Cic.  Xat.  D.  2.  2.  Plutar,  in  vila  P.  iEmil. 
Val.  Max.  c.  8.  1.  L,.  Flor.  1.  1.  11.  1.  1,  12; 
has,  I  dare  say,  as  authentic  attestation, 
as  any  which  the  Papists  c'an  produce;  the 
decree  to  confirm  it;  a  temple  erected  in 
consequence  of  it;  visible  marks  of  the 
fact  on  the  spot  where  it  was  transacted; 
and  all  this  supported  by  the  concurrent 
testimony  of  the  best  authors  of  antiquity; 
amongst  whom  Dionysius  of  Halicarnassus 
says,  1.  6.  p.  337;  that  there  was  sub- 
sisting in  his  time  at  Rome  many  evident 
liroofs  of  its  reality,  besides  a  yearly 
festival,  with  a  solemn  sacrifice  and  pro- 
cession in  memory  of  it:  yet,  for  all  this, 
these  stories  were  but  the  jest  of  men  of 
sense,  even  in  the  times  of  heathenism; 
Cic,  ibid.  3.  5;  and  seem  so  extravagant  to 
us  how  there  could  ever  be  any  so  simple 
as  to  believe  them. 

What  better  opinion  then  can  we  have, 
of  all  those  of  the  same  stamp  in  the 
Popish  legends,  which  they  have  plainly 
built  on  this  foundation,  and  copied  from 
this  very  original?  Not  Content  with 
barely  copying,  they  seldom  fail  to  improve 
the  old  story,  with  some  additional  for- 
gery and  invention  of  their  own. — Thus, 
in  the  present  case  instead  of  two  persons 
on  white  horses,  they  take  care  to  intro- 
duce three;  and  not  only  on  whte  horses, 
but  at  the  head  of  white  armies;  as  in  an 
old  history  of  the  holy  wars,  written  by  a 
pretended  eyewitness,  and  published  by 
Mabillon,    it    is    solemnly    affirmed    of    St. 


George,  Demetrius,  and  Theodorus.  Bell. 
Sac.  Hist,  in  Mabill.  Iter.  Ital.  T.  1.  Par.  2. 
p.  1  18,  155. 

They  show  us  to  in  several  parts 
of  Italy,  the  marks  of  hands  and 
feet  on  rocks  and  stones,  said  to  have 
been  effected  miraculously  by  the  appari- 
tion of  some  saint  or  angel  on  the  spot: 
just  as  the  impression  of  Hercules'  feet 
was  shown  of  old  on  a  stone  in  Scythia, 
Herodot.  1.  4.  p.  251.,  exactly  resembling 
the  footsteps  of  a  man.  And  they  have 
also  many  churches  and  public  monuments 
erected,  in  testimony  of  such  miracles. 
Of  saints  and  angels  fighting  visibly  for 
them  in  their  battles,  which  though  always 
as  ridiculous  as  the  above-mentioned,  are 
not  yet  supported  by  half  so  good  evi- 
denc'e  of  their  reality.  There  is  an  altar 
of  marble  in  St.  Peter's,  one  of  the  great- 
est pieces  of  modern  sc'ulpture,  repre- 
senting in  figures  as  large  as  life,  the 
story  of  Attila  king  of  the  Huns,  who  in 
full  march  toward  Rome  with  a  victorious 
army,  in  order  to  pillage  it,  was  frighted 
and  driven  back  by  the  apparition  of  an 
angel  in  the  time  of  Pope  Leo  I. 

The  castle  and  church  of  St.  Angelo 
have  their  title  from  the  apparition  of  an 
angel  over  the  place,  in  the  time  of 
Gregory  the  Great.  Moder,  Giorn.  1. 
Boldonii  Epigrapli.  1.  2.  p.  349.  Rion.  di 
Boi'go.    1. 

"The  religion  of  Ceres  and  Enna  was 
celebrated,  as  Cicero  inform  us,  with  a 
wonderful  devotion,  both  in  pul)llc  and 
private  through  all  Sicily;  for  her  presence 
and  divinity  had  been  frequently  mani- 
fested to  them  by  numerous  prodigies,  and 
many  people  had  received  immediate  help 
from  her  in  their  utmost  distress.  Her 
image  therefore  in  that  temple  was  held 
in  such  veneration,  that  whenevei'  men 
beheld  it,  they  fancied  themselves  behold- 
ing either  Ceres  herself,  or  the  figure  of 
her  at  least  not  made  by  human  hands, 
but  dropt  down  to  them  from  heaven." 
Now,  if  in  the  plac'e  of  Ceres  of  Enna,  we 
should  insert  into  this  religion,  our  Lady 
of  Loretto,  or  of  Impruneta,  or  any  other 
miraculous  image  in  Italy;  the  very  same 
account  w^ould  suit  as  exactly  with  the 
history  of  the  modern  saint,  as  it  Is  told 
by  the  present  Romans,  as  it  formerly  did 
with  that  of  Ceres,  as  it  is  transmitted  to 
us  by  the  ancients.  And  what  else  indeed 
are  all  their  miraculous  images,  which  we 
see  in  every  great  town,  said  to  be  made 
by  angels,  and  sent  to  them  from  heaven, 
Aring  Rom.  subter.  1.  5.  c.  5.  Mountfaiic. 
Diar.  ibid.  130;  but  mere  copies  of  the 
ancient  fables  of  the  Diopetcs  Agalnia,  or 
image  of  Diana  dropt  from  the  clouds; 
Act.  Apost.  c.  xix.  35.  or  the  Palladium  of 
Troy,  Tvhich  according  to  'old  authors, 
Pitisci  Ijexic.  Antiqiiitat.,  was  a  wooden 
statue  three  t'ubits  long,  which  fell  from 
heaven. 

In  one  of  their  churches  (Rome,)  they 
show    a    picture    of    the   Virgin,    which,    as 


396 


WATSON'S  MAGAZINE. 


their  writers  affirm,  Rom.  Modrn.  Ciioiii.  2 
Rion.  di  Ripa.  v.  43,  was  brought  down 
from  heaven  with  great  pomi),  and  after 
having  liung  a  while  with  surprising  lustre 
in  the  air,  in  the  sight  of  all  the  clergy 
and  people  of  Rome,  was  delivered  by 
angels  into  the  hands  of  Pope  John  I., 
who  marched  out  in  solemn  procession,  in 
order  to  receive  that  celestial  present. 
And  is  not  this  exactly  of  a  piece  with  the 
old  Pagan  story  of  King  Numa,  when  in 
this  same  city  he  issued  from  his  palace, 
with  priests  and  people  after  him,  and 
with  public  prayer  and  solemn  devotion 
received  the  ancile,  or  heavenly  shield, 
which  in  the  presence  of  all  the  people  of 
Rome,  was  sent  down  to  him  with  much 
the  same  formality  from  the  clouds?  Ov. 
Fast,  1.  .'J.  And  as  that  wise  prince,  for 
the  security  of  his  heavenly  present, 
ordered  several  others  to  be  made  so  ex- 
actly like  it,  that  the  original  could  not 
be  distinguished;  so  the  Romish  Priests 
have  thence  taken  the  hint,  to  form  after 
each  celestial  pattern,  a  number  of  copies 
so  perfectly  resembling  each  other,  as  lo 
occasion  endless  squabbles  among  them- 
selves about  their  several  pretensions  to 
the  divine  original. 

The  rod  of  Moses,  with  which  he  per- 
formed his  miracles,  is  still  preserved,  as 
they  pretend,  and  shown  with  great 
devotion,  in  one  of  the  principal  churc'hes; 
and  just  so  the  rod  of  Romulus,  with  which 
he  performed  his  auguries,  was  preserved 
by  the  Priests  as  a  sacred  relic  in  old 
Rome,  and  kept  with  great  reverence  from 
being  touched  or  handled  by  the  people: 
Plutar.  in  (^aiiiil.  145.  1>.  which  rod  too, 
like  most  of  the  Popish  relics,  had  the 
testimony  of  a  miracle  in  proof  of  its 
sanctity;  for  when  the  temple,  where  it 
was  kept,  was  burnt  to  the  ground,  it  was 
found  entire  under  the  ashes,  and  un- 
touched by  the  flames.  Valer.  Max.  c.  8. 
10.  It.  Cic.  de  Diviii.  1.  17.  Plutar,  in  Rom., 
which  same  miracle  has  been  borrowed 
and  eactxly  copied  by  the  present  Romans, 
in  many  instances;  particularly,  in  a 
miraculous  image  of  our  Saviour  in  John 
Lateran;  over  which  the  flames,  it  seems, 
had  no  power,  though  the  church  itself 
has  been  twice  destroyed  by  fire. 

Nothing  is  more  common  among  the 
miracles  of  Popery,  than  to  hear  of  images, 
that  on  certain  occasions  had  spoken;  or 
shed  tears;  or  sweat;  or  bled.  And  do 
not  we  find  the  very  same  stories  in  all 
the  heathen  writers?  Of  which  I  could 
bring  numberless  examples  from  old,  as 
well  as  new  Rome,  from  Pagan  as  well 
as  Popish  legends.  Rome,  as  the  describer 
of  it  says,  abounds  with  those  treasures, 
of  speaking  images.  But  he  laments  the 
negligence  of  their  ancestors,  in  not  re- 
cording, so  particularly  as  they  ought,  the 
very  words  and  other  circumstances  of 
such  Conversations.  They  show  us  here 
an  image  of  the  Virgin,  which  reprimanded 
Gregory  the  Great,  for  passing  by  her  too 


carelessly.  And  in  St.  Paul's  church,  a 
crucittx,  which  spoke  to  St.  Bridgid. 
Mubill,  I).  Hali*'.  p.  l;j;j.  Durantus  men- 
tions anotiior  Madonna,  which  spoke  to 
the  sexton,  in  commendation  of  the  piety 
of  one  of  her  votaries.  Diirant.  de  Rit.  I. 
1  V.  p.  5.  And  did  not  the  image  of  For- 
tune do  the  same,  or  more  in  old  Rome? 
Which,  as  authors  say,  spoke  twice  in 
praise  of  those  matrons,  who  had  dedi- 
cated a  temple  to  her.     Valer.  Mov.  I.  8. 

They  have  a  church  here  dedicated  to 
^^ary  the  Weeper,  or  to  a  Madonna  famous 
for  shedding  tears.  St.  del.  IManto.  Horn. 
mod.  Gior.  ;J.  Rion.  della  Re};o.sa  5.  They 
show  an  image  too  of  our  Saviour,  which 
for  some  time  before  the  sacking  of  Rome 
wept  so  heartily,  that  the  good  fathers  of 
the  monastery  were  employed  in  wiping 
its  faCe  with  cotton.  And  was  not  the 
case  just  the  same  among  their  ancestors, 
when  on  the  approach  of  some  public 
calamity,  the  statue  of  Apollo,  as  Livy  tells 
us,  wept  for  three  days  and  nights  succes- 
sively. I>iv.  1.  4;J.  l;J.  They  have  another 
church  built  in  honor  of  an  image,  which 
bled  very  plentifully,  from  a  blow  given 
to  it  by  a  blasphemer.  And  were  not  the 
old  idols  too  as  full  of  blood,  when  as 
Livy  relates,  all  the  images  in  the  temple 
of  Juno  were  seen  to  sweat  with  drops  of 
it?      Liv.  23.  31.  27.  4. 

All  which  prodigies,  as  well  modern  as 
ancient,  are  derived  from  the  same  source; 
the  contrivance  of  priests  or  governors,  in 
order  to  draw  gain  or  advantage  out  of  the 
poor  people,  upon  whom  they  thus  im- 
pose. 

Xenophon,  though  himself  much  ad- 
dicted to  superstition,  speaking  of  the 
prodigies,  which  preceded  the  battle  of 
Leuctra,  and  protended  victory  to  the  The- 
bans,  tells  us  that  some  people  looked 
upon  them  as  all  forged  and  contrived  by 
the  magistrates,  the  better  to  animate  and 
encourage  the  multitude;  and  as  the  origi- 
nals themselves  were  but  impostures,  it  is 
no  wonder,  that  the  copies  of  them  appear 
such  gross  and  bungling  forgeries.  Xcno- 
plion.  Ellen.  1.  0. 

There  is  in  Herodotus,  1.  4.  p. 
235.,  not  unlike  the  account,  which 
is  given  of  the  famed  travels  of  the  house 
of  Loretto;  of  certain  sacred  mystical 
things,  that  travelled  about  from  country 
to  country,  and  after  many  removals  and 
journeys,  settled  at  last,  for  good  and  all, 
in  Delos.  But  this  imposture  of  the  holy 
house  might  be  suggested  rather  as  Addi- 
son has  observed.  Travels  from  Pesaro  to 
Rome,  by  the  extraordinary  veneration 
paid  in  old  Rome  to  the  cottage  of  its 
founder  Romulus:  which  was  held  sacred 
by  the  people,  and  repaired  with  great 
care  from  time  to  time,  with  the  same 
kind  of  materials,  so  as  to  be  kept  up  in 
the  same  form,  in  which  it  was  originally 
built.  Dion.  Halicar.  1.  1.  It  was  turned 
also  like  this  other  cottage  of  our  Lady, 
into  a  temple,  and  had  divine  services  per- 


WATSON'S  MAGAZINE. 


39' 


formed  in  it,  till  it  happened  to  be  burnt 
down  by  the  fire  of  a  sacrifice  in  the  time 
of  Augustus:  Dio.  1.  1«.  i».  iUT.  But  what 
makes  the  similitude  still  more  remarka- 
ble is,  that  this  pretended  cottage  of  Romu- 
lus was  shown  on  the  Capitoline  Hill: 
Val.  Max.  I.  4.  c.  11:  whereas  it  is  certain 
that  Romulus  himself  lived  on  .Mount  Pa- 
latin:  riutaich.  in  Honi.  j),  ;?0.  Dion  Hal. 
2.  p.  110.  So  that  if  it  had  been  the  house 
of  Romulus,  it  must  needs,  like  the  holy 
house  of  Leretto,  have  taken  a  leap  into 
the  air,  and  suffered  a  miraculous  transla- 
tion, though  not  from  so  great  a  distance, 
yet  from  one  hill  at  least  to  the  other. 

But  if  we  follow  their  own  writers,  it 
is  not  the  holy  house  of  Leretto,  but  the 
homely  cradle  of  our  Saviour,  that  we 
should  compare  rather  with  the  little  house 
of  Romulus:  which  cradle  is  now  shown  in 
Mary  the  Great,  and  on  Christmas-day  ex- 
posed on  the  high  altar  to  the  adoration 
of  the  people;  being  held  in  the  same 
veneration  by  present  Rome,  as  the  humble 
cottage  of  its  founder  had  been  by  its  old 
inhabitants.  "Rome,"  says  Baronius, 
Annal.  1.  Clnisti.  5.  It.  Aiinf!.  lioni.  Siibt. 
1.  6.  1.  "is  now  in  possession  of  that  noble 
monument  of  Christ's  nativity,  made  only 
of  wood,  withoutt  any  ornament  of  silver 
or  gold,  and  is  made  more  happily  illustri- 
ous by  it,  than  it  was  of  old  by  the  cottage 
of  Romulus:  which,  though  built  only 
with  mud  and  straw,  our  ancestors  pre- 
served with  great  care  for  many  ages." 

The  melting  of  St.  .Januarius'  blood  at 
Naples,  whenever  it  is  brought  to  Tiis 
head,  which  is  done  with  great  solemnity 
on  the  day  of  his  festival,  Arlng.  Koni. 
Subt.  1.  1.  10.,  whilst  at  all  other  times 
it  continues  dry  and  congealed  in  a  glass 
phial,  is  one  of  the  standing  and  most  au- 
thentic miracles  of  Italy.  Yet  Addison, 
who  twice  saw  it  performed,  assures  us, 
that  instead  of  appearing  to  be  a  real 
miracle  he  thought  it  one  of  the  most 
bungling  tricks  that  he  had  ever  seen. 
Trav.   at   Naples. 

Mabillon's  account  of  the  fact  seems  to 
solve  it  very  naturally,  without  the  help 
of  a  miracle:  Iter.  Ital.  p.  106:  for  during 
the  time  that  a  Mass  or  two  are  celebrated 
in  the  church,  the  other  Priests  are  tamper- 
ing with  this  phial  of  blood,  which  is  sus- 
pended all  the  while  in  such  a  situation, 
that  as  soon  as  any  of  it  begins  to  melt 
by  the  heat  of  their  hands,  or  other  man- 
agement, it  drops  of  course  into  the  lower 
side  of  the  glass  which  is  empty;  upon  the 
first  discovery  of  which,  the  miracle  is  pro- 
claimed aloud,  to  the  great  joy  and  edi- 
fication of  the  people. 

But  by  what  way  soever  it  be  effected, 
it  is  plainly  nothing  else,  but  the  Copy 
of  an  old  cheat  of  the  same  kind,  trans- 
acted near  the  same  place,  which  Horace 
makes  himself  merry  with  on  his  journey 
to  Brundusium;  telling  us.  how  the  Priest 
would  have  imposed  upon  him  and  his 
friends,  at  a  town  called  Gnatia;    by  per- 


suading them,  that  the  frankincense  in  the 
temple  used  to  dissolve  and  melt  miracu- 
lously of  itself,  without  the  help  of  fire. 
Sat.  1.  5.  V.  98. 

It  would  be  endless  to  run  through  all 
the  Popish  miracles  which  are  evidentlv 
forged,  or  copied  from  the  originals  of 
Paganism;  since  there  is  scarcely  a  prodigy 
in  the  old  historians,  or  a  fable  in  the  old 
poets  but  what  is  transcribed  into  their 
legends,  and  swallowed  by  their  silly 
bigots,  as  certain  and  undoubted  fac'ts. 

The  story  of  Arion,  the  musician  riding 
triumphant  with  his  harp  on  the  back  of 
a  dolphin,  that  took  him  up  when  thrown 
overboard  at  sea,  one  would  think  is  too 
grossly  fabulous  to  be  applied  to  any  persoa 
oi  (  hristian  superstition.  Yet  our  pres- 
ent Romans  so  far  surpass  the  old  in 
fable  and  imposture,  that  out  of  this  single 
story  they  have  coined  many  of  the  same 
stamp,  of  dolphins  taking  up  and  bring- 
ing ashore  with  great  pomp  several  oi 
their  saints,  both  dead  and  alive,  who  had 
been  thrown  into  the  sea  by  infidels,  either 
to  drown,  or  to  deprive  them  of  burial 
Aiinj:;.  Koin.  Subterr.  1.  1.  o.  9.  10. 

The  Popish  writers  themselves  are  forced 
to  allow,  that  many  both  of  their  relics, 
and  their  miracles  have  been  forged  by 
the  c'raft  of  Priests,  for  the  sake  of  money 
and  lucre.  Durantus,a  zealous  defender 
of  all  their  ceremonies,  gives  several  in- 
stances of  the  former;  particularly  of  the 
bones  of  a  common  thief,  which  had  for 
some  time  been  honored  with  an  altar, 
and  worshipped  under  the  title  of  a  saint. 
Duiant.  de  Kitib.  1.  1.  c.  25.  And  for  the 
latter;  Lyra,  in  his  comment  on  Bel  and 
the  Dragon,  observes  that  sometimes  also 
in  the  church,  very  great  cheats  are  put 
upon  the  people,  by  false  miracles,  con- 
trived, or  countenanced  at  least,  by  their 
Priests  for  some  gain  and  temporal  ad- 
vantage.    Nic.  Lyr.  in  Dan.  c.  14. 

The  refuge  or  protection  given  to  all 
who  fly  to  the  church  for  shelter,  is  a 
privilege  directly  transferred  from  the 
heathen  temple  to  the  Popish  churches; 
and  has  been  practised  in  Rome,  from  the 
time  of  its  founder  Romulus;  who  in  imi- 
tation of  the  cities  of  Greece,  opened  an 
asylum  or  sanctuary  to  fugitives  of  all 
nations.     Ov.  Fast.  3. 

In  the  early  ages  of  Christianity,  there 
were  many  limitations  put  upon  the  use 
of  that  privilege  by  emperors  and  coun- 
cils; and  the  greater  crimes  of  murder, 
adultery,  theft,  &c.,  were  especially  ex- 
pected from  the  benefit  of  it.  Justin.  Novel. 
17.  c.  7.  But  now  they  scruple  not  to  re- 
ceive to  sanctuary,  even  the  most  detesta- 
ble crimes:  and  it  is  ownig  without  doubt 
to  this  policy  of  the  church,  that  murders 
are  so  common  with  them  in  Italy  on 
slight  i)rovocations:  whilst  there  is  a 
church  always  at  hand  and  always  open 
to  secure  offenders  from  legal  punishment. 
In  their  very  priesthood,  they  have  con- 
trived to  keep  up  as  near  a  resemblance, 


398 


WATSON'S  MAGAZINE. 


as  they  could,  to  that  of  Pagan  Rome: 
and  to  the  sovereign  Pontiff,  instead  or 
deriving  his  succession  from  Peter,  who, 
if  ever  he  was  at  Rome,  did  not  reside 
there  at  least  in  any  worldly  pomp  or 
splendor,  may  with  more  reason  and  much 
better  plea,  style  himself  the  successor  of 
the  Pontifiex  Maximus,  or  chief  priest  of 
old  Rome;  whose  authority  and  dignity 
was  the  greatest  in  the  republic;  and  who 
was  looked  upon  as  the  arbiter  or  judge 
of  all  things,  civil  as  well  as  sac'red,  hu- 
man as  well  as  divine  :  whose  power  estab- 
lished almost  with  the  foundation  of  the 
city,  "was  an  omen,"  says  Polydore  Virgil, 
"and  sure  presage  of  priestly  majesty,  by 
which  Rome  was  once  again  to  reign  as 
universally,  as  it  had  done  before  by  the 
force  of  its  arms."  Pol.  Vir.  In  rer.  4.  14. 
But  of  all  the  sovereign  pontiffs  of  Pa- 
gan Rome,  it  is  very  remarkable  that 
Caligula  was  the  first  who  ever  offered  his 
foot  to  be  kissed  by  any  who  approached 
him:  which  raised  a  general  indignation 
through  the  city,  to  see  themselves  reduced 
to  suffer  so  great  an  indignity.  Those  who 
endeavored  to  excuse  it,  said  that  it  was 
not  done  out  of  insolence,  but  vanity;  and 
for  the  sake  of  showing  his  golden  slep- 
per,  set  with  jewels.  Seneca  declaims 
upon  it  as  the  last  affront  to  liberty;  and 
the  introduction  of  a  Persian  slavery  into 
the  manners  of  Rome.  Senec.  de  l>enef. 
1.  2.  12. 

Yet,  this  servile  act,  unworthy  either 
to  be  imposed  or  Complied  with  by 
man,  is  now  the  standing  ceremonial  of 
Christian  Rome,  and  a  necessary  Condi- 
tion of  access  to  the  reigning  Popes; 
though  derived  from  no  ibetter  origin, 
than  the  frantic  pride  of  a  brutal  Pagan 
tyrant. 

The  great  variety  of  their  religious  or- 
ders and  societies  of  i)riests  seems  to  have 
been  formed  upon  the  plan  of  the  old 
colleges  or  fraternities  of  the  Augurs,  Pon- 
tifices,  Selli,  Fratres  Arvales,  &c.  The 
vestal  Virgins  might  furnish  the  hint  for 
the  foundation  of  nunneries:  and  I  have 
observed  something  very  like  to  the  rules 
and  austerities  of  the  monastic  life,  in  the. 
character  and  manner  of  several  priests 
of  the  heathens,  wlio  used  to  live  by  them- 
selves retired  from  the  world,  near  to  the 
temple  or  oracle  of  the  deity  to  whose 
particular  service  they  were  devoted;  as 
the  Selli,  the  Priests  of  Dodonten  Jove,  or 
self-mortifying  race.  From  the  character 
of  those  Selli,  or  as  others  call  them  Elli, 
the  Monks  of  the  Pagan  world;  seated  in 
the  fruitful  soil  of  Dodona;  abounding,  as 
Hesiod  describes  it,  with  every  thing  that 
could  make  life  easy  and  happy;  and 
whither  no  man  ever  approached  them 
without  an  offering  in  his  hands,  we  may 
learn,  whence  their  successors  of  modern 
times  have  derived  their  peculiar  skill  or 
prescriptive  right,  of  choosing  the  richest 
part  of  every  country  for  the  place  of  their 


settlement.      S<»i>Ii<)c.    Tiacliin.    p.    810.    v. 
1175.  Schol.  Tiiclin. 

But  above  all,  in  the  old  descriptions  of 
the  lazy  mendicant  Priests  among  the 
heathens,  who  used  to  travel  from  house 
to  house,  with  sacks  on  their  backs;  and, 
from  an  opinion  of  their  sanctity,  raise 
large  contributions  of  money,  bread,  wine, 
and  all  kinds  of  victuals,  for  the  support 
of  their  fraternity,  we  see  the  very  picture 
of  the  begging  friars;  who  are  always 
about  the  streets  in  the  same  habit,  and 
on  the  same  errand,  and  never  fall  to 
carry  home  with  them  a  good  sack  full  of 
provisions  for  the  use  of  their  convent. 
A|iuleiii.s  Metaiii.  1.  8.  p.  2fi2. 

Cicero,  in  his  book  of  laws,  restrains  this 
practice  of  begging,  or  gathering  alms,  to 
one  particular  order  of  Priests,  and  that 
only  on  certain  days;  because,  as  he  says, 
it  propagates  superstition,  and  im- 
poverishes families.  Which  may  let  us 
see  the  policy  of  the  church  of  Rome,  in 
the  great  c'are  that  they  have  taken  to 
multiply  their  begging  orders.  Cic.  do 
Leftib.  1.  2.  »,  1«. 

I  could  easily  carry  on  this  parallel, 
through  many  more  instances  of  the  Pa- 
gan and  Popish  ceremonies,  to  show  from 
what  spring  all  that  superstition  flows, 
which  we  so  justly  charge  them  with,  and 
how  vain  an  attempt  it  must  be,  to  justify 
by  the  principles  of  Christianity,  a  religion 
formed  upon  the  plan,  and  after  the  very 
pattern  of  pure  heathenism.  I  shall  not 
trouble  myself  with  inquiring  at  what 
time,  and  what  manner,  those  several  cor- 
ruptions were  introduced  into  the  church: 
whether  they  were  contrived  by  the  in- 
trigues and  avarice  of  Priests,  who  found 
their  advantage  in  reviving  and  prapagat- 
ing  impostures,  which  had  been  of  old  so 
profitable  to  their  predecessors;  or  whether 
the  genius  of  Rome  was  so  strongly  turned 
to  fanaticism  and  superstition,  that  they 
were  forced,  in  condescension  to  the  humor 
of  the  people,  to  dress  up  their  new  reli- 
gion to  the  modes  and  fopperies  of  the  old. 
This,  I  know,  is  the  principle,  by  which 
their  own  writers  defend  themselves,  as  ott 
as  they  are  attacked  on  this  head. 

Aringhus,  in  his  account  of  subterra- 
neous Rome,  acknowledges  this  conformity 
between  the  Pagan  and  Popish  rites,  and 
defends  the  adminission  of  the  ceremonies 
of  heathenism  into  the  service  /of  the 
church,  by  the  authority  of  their  wisest 
Popes  and  Governors:  "who  found  it  neces- 
sary," he  says  "in  the  conversion  of  the 
Gentiles  to  dissemble  and  wink  at  many 
things,  and  yield  to  the  times;  and  not  to 
use  force  against  customs,  which  the  peo- 
ple are  so  obstinately  fond  of;  nor  to  think 
of  extirpating  at  once  every  thing,  that 
had  the  appearance  of  profane;  but  to 
supersede  in  some  measure  the  obligation 
of  the  sacred  laws;  till  those  converts  con- 
vinced themselves  by  degrees,  and  in- 
formed of  the  whole  truth,  by  the  sug- 
gestions of  the  Holy  Spirit,  should  be  con- 


WxXTSON'S  MAdAZlNR. 


599 


tent  to  submit  in  earnest  to  the  yoke  of 
Christ."  AriiifA'.  Koin.  siibter.  Tom.  1.  Liib. 
1.  Cap.  21. 

It  is  by  those  principles,  tliat  the  Jesuits 
defend  the  concessions,  wiiicli  they  make 
at  this  day  to  tlieir  proselytes  in  China; 
who,  where  pure  Christianity  will  not  go 
down,  never  scruple  to  compound  the  mat- 
ter between  Jesus  and  Confucius;  and  pru- 
dently allow,  what  the  stiff  old  prophets 
so  imiiolitely  condemned,  a  partnership  be- 
tween God  and  Baal:  of  which  though  they 
have  often  been  accused  at  the  court  of 
Rome,  yet  I  have  never  heard,  that  their 
conduct  has  been  censured.  But  this  kind 
of  reasoning,  how  plausible  soever  it  may 
be,  with  regard  to  the  first  ages  of  Christi- 
anity, or  to  nations  just  converted  from 
Paganism,  is  so  far  from  excusing  the  pres- 
ent Centilism  of  the  church  of  Rome,  that 
it  is  a  direct  condemnation  of  it;  since 
the  necessity  alleged  for  the  practice,  if 
ever  it  had  any  real  force,  has  not,  at 
least  for  many  ages  past,  at  all  subsisted: 
and  their  toleration  of  such  practices, 
however  useful  at  first  for  reconciling 
heathens  to  Christianity,  seems  now  to  be 
the  readiest  way  to  drive  Christians  baciv 
again   to   heathenism. 

From  Consers  l\Iid(lleton:  POPERY^  AND 
PAGANISM. 

APPENDIX. 


church  of  England,  of  the  Calvinists, 
Huguenots,  and  of  other  Protestants,  to  be 
damnable,  and  they  themselves  are  damned, 
and  to  be  damned  who  will  not  forsake 
the  same.  I  do  further  declare,  that  1 
will  help,  assist,  and  advise  all,  or  any  of 
his  holiness'  agents  in  any  plac'e  wherever 
I  shall  be;  and  do  my  utmost  to  extirpate 
the  heretical  Protestants'  doctrine,  and  to 
destroy  all  their  pretended  powers,  legal 
or  otherwise.  I  do  further  promise  and 
declare,  that  notwithstanding  I  am  dis- 
pensed with  to  assume  any  religion  hereti- 
cal for  the  propagating  ot  the  Mother 
Church's  interest,  to  keep  secret  and  pri- 
vate all  her  agent's  counsels,  as  they  en- 
trust me,  and  not  to  divulge  directly  or 
indirectly,  by  word,  writing  or  circum- 
stance whatsoever;  but  to  execute  all  what 
shall  be  proposed,  given  in  charge,  or  dis- 
covered unto  me,  by  you  my  ghostly  father, 
or  by  any  of  his  convent.  All  which  1',  A. 
B.,  do  swear  by  the  blessed  Trinity  and 
blessed  Sacrament,  which  I  am  now  to  re- 
c'eive.  to  perform,  and  on  my  part  to  keep 
inviolably:  and  do  call  all  the  heavenly 
and  glorious  host  of  heaven  to  witness  my 
real  intentions  to  keep  this  my  oath.  Tn 
testimony  hereof,  I  take  this  most  holy 
and  blessed  sacrament  of  the  Eucharist; 
and  witness  the  same  further  with  my 
hand  and  seal,  in  the  face  of  this  holy 
convent." 


JESUIT'S  OATH. 

(Proven  in  Parliament  of  Paris,  in  Lava- 
lette  case,  1704.) 

"I,  A.  B.,  now  in  the  presence  of  Al- 
mighty God,  the  blessed  Virgin  Mary,  the 
blessed  Michael  the  Archangel,  the  blessed 
St.  John  Baptist,  the  Holy  Apostles  St.  Pe- 
ter and  St.  Paul,  and  the  Saints  and  Sacred 
Host  of  Heaven,  and  to  you  my  ghostly 
father,  do  declare  from  my  heart,  without 
mental  reservation,  that  Pope  Gregory  is 
Christ's  Vicar-General,  and  is  the  true 
and  only  head  of  the  universal  church 
throughout  the  earth;  andt  hat  by  virtue 
of  the  keys  of  binding  and  loosing  given 
to  his  holiness  by  Jesus  Christ,  he  hath 
power  to  depose  heretical  kings,  princes, 
states,  commonwealths,  and  governments, 
all  being  illegal,  without  his  sacred  Confir- 
mation, and  that  they  may  safely  be  de- 
stroyed: therefore  to  the  utmost  of  my 
power,  I  shall  and  will  defend  tnis  doctrine 
and  his  Holiness'  rights  and  customs 
against  all  usurpers  of  the  heretical  or 
Protestant  authority  whatsoever,  especially 
against  the  now  pretended  authority  and 
England,  and  all  adherents,  in  regard  that 
they  be  usurped  and  heretical,  opposing  the 
Sacred  Mother  Church  of  Rome.  I  do  re- 
nounce and  disown  any  allegiance  as  due  to 
any  heretical  king,  prince  or  state,  named 
Protestants,  or  obedience  to  any  of  their 
inferior  magistrates  or  officers.  I  do  fur- 
ther   declare    that     the     doctrine    of    the 


FORM  OF  ANATHEMA  IN  SPAIN. 

In  1771,  a  mandate  was  issued  by  the 
Inquisitors  of  heretical  pravity,  in  the  city 
of  Vallodolid,  Castile;  to  all  the  inhabi- 
tantts,  requiring  them  under  the  usual 
ecclesiastical  penalties,  to  make  known  to 
the  Inquisitors,  within  a  limited  time  any 
offences  on  the  subject  of  heresy,  which 
might  come  to  their  knowledge.  In  pur- 
suance of  which  by  an  Edict  of  the  same 
year,  those  who  failed  to  give  the  required 
information  were  excommunicated.  If 
they  persisted  in  their  reserve  or  Con- 
tumacy, for  another  term,  or  six  days,  the 
Inquisitors  declared,  that  they  anthema- 
tied  them  in  the  name  of  the  Father,  of 
the  Son,  and  of  the  Holy  Ghost,  and  pro- 
nounced upon  them  the  malediction  ^■■y 
\ihich  they  became  accursed,  and  as  mem- 
Iters  of  the  Devil,  were  separated  from  the 
bosom  and  union  of  the  Holy  Mother 
Church. 

To  adopt  their  express  words,  "we  com- 
mand all  ecclesiastical  persons,"  that  they 
hoM  them  as  such,  and  curse  them,  so 
that  they  may  fall  under  the  indignation 
of  Almighty  God. 

"Let  all  the  maledictions  and  plagues 
of  Egypt  which  came  upon  king  Pharoah 
and  liis  country  on  account  of  their  diso- 
bedience to  the  command  of  God,  coi.ae 
upon  them. 

'Let  them  be  cursed  in  the  city  and  in 
the  country,  and  wherever  they  are,  eating 


400 


WATSON'S  MAGAZINE. 


and  drinking,  waking  and  sleeping,  liviug 
and   dying. 

"Cursed  be  the  fruits  of  their  lands, 
and  the  cattle  which  they  possess. 

"Let  God  send  upon  them  famine  and 
pestilence  to  consume  them.  Let  them  be 
overtaken  by  their  enemies,  and  hated  by 
all.  Let  the  devil  be  always  at  their  right 
hand.  When  they  come  to  judgment  let 
them  be  condemned,  let  their  goods  and 
property  be  transferred  to  strangers,  and 
usurpers  spoil  them.  Let  their  wickedness 
be  ever  remembered  before  God.  Let 
them  be  cursed  with  all  the  maledictions 
of  the  Old  and  New  Testaments.  Let  the 
curse  of  Sodom  and  Gomorra  come  upon 
them,  and  may  they  burn  in  the  flame  in 
which  they  burned.  Let  the  earth  swallow 
them  up,  as  Dathan  and  Abiram,  for  the 
sin  of  disobedienc'e.  Let  them  be  cursed 
like  Lucifer,  and  with  all  the  demons  of 
hell,  where  let  them  remain  in  the  com- 
pany of  the  perverse  Judas,  and  the  other 
damned,  for  ever,  till  they  acknowledge 
their  sin,  imploring  mercy  and  amending 
their  life.  And  we  command  the  people 
that  they  say.  Amen. 


"And  we  command  the  Archpriests,  Vi- 
cars, Curates,  Chaplains  and  sacrists,  under 
pain  of  the  greater  excommunication,  that 
in  the  accustomed  form  they  anathematize 
them,  repeating  the  Psalm,"  &c.  "Carry- 
ing before  them  a  cross,  covered  with 
mourning,  and  lighted  candles  in  their 
hands,  they  are  to  quench  them  in  water 
as  a  mark  of  their  perdition  and  con- 
tumatV,  saying:  As  these  candles  die  in 
this  water,  so  let  their  souls  die  in  hell. 
The  bells  are  then  to  be  rung,  while  they, 
the  Priests,  proceed  in  the  cursing  the  ob- 
stinate heretics." 

If  they  persist  in  their  contumacy  a  year 
longer  they  are  to  be  considered  as  of  sus- 
pected faith,  and  to  be  dealt  with  accord- 
ing to  the  utmost  rigor  of  the  law. 

The  form  of  Anathema  is  given  at  length 
in  the  collection  Kl  Orden  que  se  ha  cle 
t-eiier,  &c.  And  afterwards  the  P.salni,  Aii- 
tiphona,  &c.  The  water  in  which  the  flam- 
beaux and  candles  are  quenched  is  holy 
wat^r. 

Such  is  the  genuine  spirit  and  practice 
of  Popery  when  in  power;  and  if  Protest- 
ants will  give  it,  let  them  thank  them- 
selves for  the  consequences. 


"V  ^.=<^  .rzS>^_  ^-p?^'; 


The  Woman  of  Babylon 

Joseph  Hocking 


This  Story  will  be  Issued  in  Book  Form.    Back  numbers  of  the  Magazine 
canitot  be  suppli'd. 

CHAPTER  XXXI. 

THE   NEWSPAPER  PARAGRAPH. 

"You  think  Harrington  and  I  have  been  right  in  our  conjectures, 
then?"  asked  Walter. 

"Think!"  cried  Mr.  Jordan.  "It  is  not  a  matter  of  thinking; 
it  is  a  dead  certainty.  It  is  one  of  the  cleverest  things  I  have  heard 
of  for  years.  That  Ritzoom  must  be  a  man  among  a  thousand.  It 
shows,  moreover,  in  what  a  state  the  laws  concerning  these  con- 
vents are,  when  a  man  like  Harrington  has  been  searching  for  her 
tor  more  than  two  years  without  result." 

"You  see,  we  were  blocked  on  every  hand.  The  law  gave  us  no 
power  whereby  we  could  enter  these  places  and  make  full  investiga- 
tion. Up  to  a  certain  point  nothing  could  seem  more  open  and  above 
board  than  were  these  convents;  but  the  moment  we  tried  to  get 
beneath  the  surface  we  were  met  with  a  7ion  possumus.  Of  course, 
they  urged  that  any  close  investigation  would  be  sacrilege." 

"Plxactly."  It  was  Mr.  Williams  who  spoke.  "Now,  Mr.  Ray- 
mond, we  speak  to  you  as  a  brother  lawyer.  What  do  you  suppose 
will  be  their  course  of  procedure?" 

"Well,  after  the  funeral  the  terms  of  the  will  will  become  known. 
If  anyone  wishes  to  know  it  in  exact  detail,  a  shilling  paid  at 
Somerset  House  will  make  it  possible.  Then,  of  course,  there  will 
be  the  probate  of  the  will,  and  naturally  the  amount  of  my  father's 
possessions  will  be  published  in  the  newspai^ers." 
"Exactly.    And  then?" 

"AVell,  i  presume  that  the  head  of  the  Order  to  which  Joyce 
belongs  will  put  in  his  claim  for  the  money." 

"Then  we  step  in,"  said  Mr.  Jordan.    "Then  we  can  fight  them. 
"How?" 

It  was  Mr.  Williams  who  put  in  the  interrogative  word. 
"How?"  repeated  Mr.  Jordan.    "Why,  in  many  ways." 
"Name  one,"  said  the  older  man. 
"Of  course,  there  is  the  identity  of  the  heiress." 
"Exactlv,  but  what  then?" 
"AVhat  then?" 

"Yes,  what  then?  Because  according  to  my  information,  a  nun 
makes  over  all  her  property,  Avhether  actual  or  prospective,  to  the 
Order  which  she  joins.  Very  well,  these  people,  who  have  un- 
doubtedly been  working  for  this,  step  in  and  make  the  claim.  We 
urge  that  the  money  has  been  given  to  Miss  Joyce  Raymond;  they 
retort  by  showing  a  deed  of  gift  whereby  all  her  possessions  are 
made  over  to  the  Order.    AVhat  can  we  do?" 

"Deeds  of  gift  are  very  shaky  during  the  lifetime  of  the  donor: 


402  WATSON'S  MAGAZINE. 

besides,  we  could  urge  that  this  deed  of  gift  was  made  as  a  minor, 
or  that  it  was  made  in  ignorance  of  tlie  amount  of  her  possessions." 

"What  is  your  daughters  age,  Mr.  Kaymondf 

"Twenty-one  next  Monday." 

Mr.  Williams  looked  grave. 

"A\'hat  is  Mr.  Harrington's  opinion,  Mr.  Raymond?"  he  asked. 

"He  takes  a  very  pessimistic  view,'*  replied  Raymond.  "He  urges 
that  if  Ritzoom,  who  knows  all  the  ins  and  outs  of  the  English  law, 
was  able  to  hide  her  successfully  from  us  for  two  years,  he  will 
see  to  it  that  the  thing  for  which  he  has  been  scheming  shall  come 
to  pass."  .  ^jtilLi 

"1  agree  with  Mr.  Harrington,"  said  the  older  lawyer.  "Of 
course,  it  is  said  that  the  Jesuits  have  no  communities  of  women  in 
their  Order.  This  may  be  strictly  true,  but  I  know  there  are  com- 
munities of  women  which  not  only  adopt  the  Jesuit  rule,  but  which 
are  more  or  less  under  their  direction  or  control.  And  this  Ritzoom 
is  evidently  a  clever,  daring  man.  I  must  confess  that  I  have 
wondered  why  your  father  was  led  to  alter  his  will ;  but  1  discovered 
that  General  Gray  and  old  Sir  Charle.s  Traunce  strongly  advised 
him."  ;      . 

"Yes,  and  they  will  have  been  influenced  in  their  turn  by  Rit- 
zoom's  creatures,  who  posed  as  Protestants.  Of  course,  we  can  prove 
nothing;  but  to  me  it  is  plain  enough." 

"Exactly." 

This  was  Mr.  Williams'  favourite  term,  and  it  was  said  by  some 
that  he  used  it  so  well  and  so  wisely  that  he  thereby  intimidated 
some,  while  he  made  others  believe  that  his  knowledge  was  far 
deeper  than  it  really  was. 

"My  own  feeling  is  this,"  continued  Walter.  "When  once  Joyce 
sees  us,  wlien  once  she  gets  into  conversation  with  us,  we  shall  be 
able  to  break  whatever  power  these  people  have  obtaind  overhr." 

"Let  us  hope  so,  Mr.  Raymond,"  said  the  older  lawyer ;  "but,  from 
all  I  have  heard,  a  woman,  after  she  has  been  under  the  influence 
of  these  ecclesiastics  for  a  year  or  two,  is  bound  absolutely,  body 
and  soul :  that  she  dares  do  nothing  contrary  to  their  wills." 

"There  have  been  cases  which  have  proved  the  opposite." 

"Of  course,  there  may  be  exceptions." 

"I  have  faith  that  this  will  be.  I  know  my  Joyce.  She  is  « 
clever,  far-seeing  girl.  They  have  doubtless  played  upon  her 
ignorance  and  her  fears  when  she  was  eighteen  or  nineteen;  but  J 
believe  her  strong  nature  and  her  early  training  will  assert  itself 
Avhen  she  sees  us,  and  then " 

"But  if  after  next  Monday  she  bestows  all  her  property  on  her 
Order,  nothing  can  be  done." 

"But  we  can  still  save  her  from  the  life  of  a  convent." 

"I  am  simply  thinking  of  the  property,"  remarked  the  lawyer. 

For  a  long  time  they  discussed  the  pros  and  co)is  of  the  business; 
but  to  a  large  extent  they  were  arguing  in  the  dark.  They  were 
simply  dealing  with  conjectures  and  possibilities,  and  whichever 
way  they  turned  they  were  met  with  the  fact  that  Ritzoom's  course 
of  action  was  to  them  an  unknown  quantity. 

"We  have  a  difficult  work,  Mr.  Raymond,"  said  the  older  lawyer, 
after  a  conversation  that  lasted  more  than  two  hours,  "and  all  we 
can  say  is  this :  we  will  do  our  best  to  save  not  only  your  daughter, 
but  your  daughter's  money ;  but,  speaking  as  an  older  man  than 


AVATSON'S  MAGAZINE.  403 

you — yes,  speaking  from  the  experience  of  forty  years  as  a  lawyer, 
1  do  not  hold  out  much  hope." 

"You  believe  tliey  will  get  my  father's  fortune?^' 

''I  do." 

'•And  yet  my  father  hated  the  Papacy." 

"Doubtless,  fetill,  that  does  not  count.  A  large  sum  is  given  to 
your  daughter,  unconditionally;  and  if  she  feels  disposed  to  give  it 
to  the  Komanist  Church  no  one  can  stop  her." 

"We  might  dispute  the  will,"  said  Mr.  Jordan,  who  was  eager 
to  be  mixed  up  in  a  big  lawsuit. 

"On  what  grounds?" 

'•That  the  money  was  given  to  Miss  Raymond  on  the  under- 
standing that  she  was  a  strong  Protestant,  and  that  for  it  to  go  to 
the  Roman  Catholics  would  be  a  violation  of  Mr.  Raymond's  most 
cherished  opinions." 

"Why?" 

"Because  no  mention  is  made  of  it  in  the  will  itself.  Here  is 
the  fact  as  it  appears  to  me.  We  are  considering  the  whole  question 
on  the  assumption  that  Ritzoom  and  his  creatures  are  a  set  of  un- 
scrupulous, clever  people  who  mean  to  get  this  money,  and  if  our 
assumption  is  right,  I  am  afraid  they  will  beat  us.  Of  course,  we 
will  do  all  that  lies  in  our  power,  but  I  personally  doubt  the  result." 

When  AValter  Raymond  saw  his  father  lying  in  his  coffin,  he  felt 
that,  after  all,  the  old  man  was  right  in  opposing  his  marriage;  and 
yet,  but  for  the  blight  of  the  priests,  that  marriage  would  have 
been  happy.  Money  for  its  own  sake  he  did  not  love.  He  had  now 
lifted  himself  into  a  position  whereby  he  made  a  good  income.  He 
was  able  to  educate  his  children  and  still  have  enough  and  to  spare. 
Nevertheless,  the  thought  that  his  father's  savings  should  be  di- 
verted into  a  channel  which  the  old  man  detested  made  him  angry 
beyond  measure. 

"Thank  God  he  loved  me  at  the  last,"  he  reflected.  "He  gave  all 
this  money  to  Joyce  because  of  that,  and  even  if  all  my  fears  are 
realised,  I  shall  still  know  that  it  was  because  he  really  forgave  me 
that  he  did  this." 

The  funeral  took  place,  attended  by  no  important  event. 
Naturally,  the  old  man's  body  was  followed  to  the  grave  bv  a  large 
number  of  people.  It  was  first  of  all  taken  to  the  chapel  where 
Walter  was  married,  and  as  the  minister  came  to  the  Communion 
table  to  read  the  service  he  recognised  him  as  the  young  man  wlio 
married  him  more  than  twenty  years  before.  It  seemed  almost  like 
a  dream.  The  minister  was  no  longer  the  raw  stripling  just  from 
college,  but  a  man  over  forty,  who  was  himself  burdened  with  the 
cares  of  life.  The  middle-aged  men  and  women  who  sat  in  the 
pews  near  he  had  known  as  boys  and  girls.  Everything  seemed 
unreal,  but  all  was  grey,  prosy  fact.  His  father  was  dead,  and 
although  by  his  own  action  he  had  been  cut  off  from  all  com- 
munication with  him  for  more  than  twenty  years,  his  heart  ached 
sorely. 

^Yhen  the  service  was  ended  at  the  graveside,  he  felt  a  touch  or. 
his  arm. 

"Walter,"  said  a  voice,  "don't  you  know  me?" 

He  turned  and  saw  old  Mr.  Bennett,  his  wife's  father.  The  man 
looked  mean  and  shabby.  There  was  the  same  furtive  look  in  his 
eyes;  he  still  had  the  same  insinuating  manner  as  of  old. 

"You  have  never  come  down  to  see  me,  Walter." 

"You  know  why." 


404  WATSON'S  MAGAZINE. 

"Yes,  perhaps  you  were  right,  although  I  think  Lucy  might  have 
come.    She  never  has,  you  know." 

"She  did  not  think  you  wanted  her  to  come.  T^esides,  you  liave 
met  several  times  in  London.'' 

"Yes.    Is  she  well?" 

"Yes." 

"I  hear  vou  are  doing  well?" 

"Indeed." 

"Yes.  I  wish  I  could  say  the  same.  I  have  no  practice  at  ail 
now.  None  at  all  worth  speaking  about,  and  yet  I  know  more  law 
than  any  man  in  Rothertown." 

"I've  sent  you  money  these  last  two  years,"  said  A\';ilt(M-:  "anl 
so  have  your  other  children." 

"Yes,  I  suppose  I  ought  to  be  thankful.  By  the  way.  Walter, 
has  your  father  remembered  you  in  his  will?" 

There  was  a  sinister,  greedy  look  in  his  eyes  as  he  sjx)ke,  and  lie 
eagerly  awaited  his  son-in-law's  answer. 

"No." 

"No?     Not  a  penny?" 

"Not  a  penny." 

"Ah,  that  is  a  shame.  Oh,  ves,  he  was  your  father,  but  it  is  a 
shame.  By  the  way,  AA^ilter,  if  you  can  help  me  to  a  bit  of  work, 
or  if  I  can  assist  you  in  any  way,  I  shall  be  very  glad.  Of  coursa, 
I  don't  need  much,  but " 

The  man's  appearance  and  the  tone  of  his  voice  sickened  Walter. 

"Here, '  he  said,  interrupting  him,  "here  is  a  five-pound  note. 
I  am  busy  now." 

"Oh,  thank  vou,  Walter.    Lucy  is  a  Catholic,  I  suppose?'' 

"Yes." 

"I'm  sorry  for  that;  and  yet,  what  does  it  matter?  I'm  broad 
in  my  views,  I  am.    As  long  as  she's  a  good  wife,  what  does " 

But  Walter  did  not  wait  to  hear  the  end  of  the  sentence;  he  got 
into  the  carriage  with  the  minister,  and  was  driven  back  to  his  old 
home. 

The  day  after  the  funeral  Walter  went  back  to  London.  His 
wife  asked  him  for  the  news  at  Kothertown,  but  although  he  told 
her  of  his  meeting  with  her  father  she  did  not  seem  to  listen.  Her 
mind  was  evidently  elsewhere.  The  fact  that  her  father  was  poor 
and  needy  did  not  seem  to  trouble  her.  She  had  become  very  hag- 
gard and  pale  during  the  last  few  days.  Sometimes  there  was  a 
strange  haunted  look  in  her  eyes. 

"Walter,"  she  said  presently,  "did  vour  father  remember  vou  in 
his  will?" 

"No." 

"Has  he  not  left  you  anything?"  It  might  have^l^een  her  father 
who  was  speaking  again. 

"No,  nothing." 

"What  will  become  of  his  money?" 

"Time  will  show,"  he  replied. 

There  was  no  pretension  of  aflPection  between  them  now.  The 
past,  in  that  respect,  seemed  to  be  completely  wiped  out. 

"Don't  vou  hate  me?"  she  asked  after  a  few  minutes'  silence. 

"Why?'' 

"But  for  me  vou  would  have  been  a  rich  man." 

"Yes." 

"Then  you  must  hate  me." 


WATSON'S  MAGAZINE.  405 

"The  question  of  money  does  not  trouble  me — at  least,  in  that 
wav." 

'•'What  troubles  you,  then?" 

"The  fact  that  the  woman  whom  I  married  is  alienated  from  me; 
that  my  home  is  destroyed;  that  all  the  old  trust,  the  old  comrade- 
ship, is  gone.  That  my  children,  Kachel  and  Madaline,  do  not 
regard  me  as  their  father;  while  Joyce — God  knows  what  has  be- 
come of  her,  I  don't.  The  question  of  money  has  had  nothing  to  do 
with  all  this." 

"What  has,  then?" 

"What  has?  You  know  that  as  well  as  I.  It  has  been  the  in- 
fluence of — but  there,  why  should  I  sully  my  tongue  with  the 
mention  of  their  names?" 

"It  has  been  because  of  your  cruelty,  because  you  interfered  with 
my  religion,  l)ecause  you  sought  to  bully  both  me  and  the  children 
into  being  mere  worldlings,"  she  said  sullenly.  "'You  have  succeeded 
with  Walter,  and  if  you  had  your  w^ay  you  would  send  the  souls  of 
your  other  children  into  perdition." 

AValter  got  up  and  left  the  room.  He  could  not  bear  to  argue 
the  question.  They  had  gone  over  the  same  ground  a  hundred 
times,  and  always  with  the  same  result. 

"I  will  go  arid  see  Harrington,"  he  said,  as  he  left  the  house. 

But  Harrington  was  not  in  his  rooms,  and  then  Walter  made  his 
way  to  his  office,  wdiere,  although  it  was  past  office  hours,  he 
remained  working. 

The  usual  formalities  were  gone  through  with  regard  to  the 
probate  of  his  father's  will.  This  occupied  some  little  time.  Mean- 
Avhile.  nothing  had  been  heard  about  Jo^^ce.  No  claim  had  been  put 
forward  by  the  head  of  any  conventual  institution,  neither  did 
Messrs.  Williams  and  Jordan  receive  any  communication  from  them. 

"It  might  seem  as  though  both  Harrington  and  I  were  mistaken, 
after  all,"  said  Raymond  to  himself.  "And  yet,  if  Joyce  did  not  go 
into  a  convent,  what  became  of  her?  No,  we  were  not  mistaken; 
but  Avhat  is  the  meaning  of  this  silence?  Ritzoom  will  know  every- 
thing— everything." 

He  was  in  his  office  at  the  time.  The  clerks  had  gone,  and  he 
was  left  alone.  There  was  no  Avork  of  a  more  than  usually  pressing 
nature;  but  there  was  nothing  to  go  home  for.  Harrington,  so  he 
had  been  informed,  was  out  of  town,  and  he  did  not  feel  like  going 
to  any  place  of  amusement. 

"You  never  know  where  you  liave  a  man  like  that,"  he  said 
again,  "and  Avhile  things  are  as  they  are  one  can  do  nothing — noth- 
ing." 

He  heard  footsteps  on  the  stairs  outside  his  office.  "I  wonder 
who  that  can  be,"  he  said.    "No  client  would  call  at  this  hour. 

This  thought  had  scarcely  passed  through  his  mind  when  the 
office  door  opened  and  Harrington  walked  in.  Raymond  held  out 
his  hand  and  was  about  to  speak.  Init  the  Avords  seemed  to  freeze 
on  his  li]:>s.  The  ghastly  look  on  the  young  barrister's  face 
frightened  him. 

Harrington  dropped  into  the  nearest  chair  without  uttering  a 
word.  In  his  eyes  was  a  look  of  agony,  his  face  was  drawn  with 
anguish,  his  body  trembled. 

"Ned.  Ned,"  said  Raymond  presently,  "what  is  the  matter?" 
-     But  Harrington  did  not  speak.     He  sat  looking  at  the  window 
with  a  kind  of  stonv  stare. 


406  WATSON'S  MAGAZINE. 

"Speak,  old  man,  speak,  tell  me!"  cried  Raymond.  ''Has  some- 
thing awful  happened?     Is  it  about  Joyce?" 

At  the  mention  of  her  niunc  IIan-in<!:ton  (urnod  and  looked  at 
him. 

"It's  all  over,  Walter;  it's  all  over,"  he  said  huskily. 

"What,  old  man?" 

"Joyce !    Oh,  my  God,  my  God !» 

"What?    What?" 

"Don't  you  know?"  he  siiid  like  a  niiui  in  a  dream.  "Oh  I  for- 
got!" 

"Forgot  what?    Know  what?" 

"I've  got  it  here  somewhere,  Walter.  I  was  on  my  way  to  see 
you.  I  took  a  cab  at  Paddington,  and  was  just  leaving  the  station 
when  I  bought  an  evening  paper.  Here  it  is.  Look!  Oh,  God, 
can  it  be  true?" 

He  handed  the  paper  to  Walter,  and  then,  with  the  same  expres- 
sion of  agony  in  his  eyes,  looked  toward  the  window. 

Walter  Kaymond  eagerly  glanced  up  and  down  the  columns  of 
the  paper  which  Ilai-rington  had  given  to  him,  and  tlien  suddenly 
his  eyes  became  riveted.  A  moment  later  lie  gave  a  cry  as  though 
he  had  been  wounded. 

"My  little  Joyce!"  he  cried.  "No,  Ned,  no!  My  God,  it  cannot 
be!" 

This  is  what  he  read : 

"A  sad,  yet  curious,  event  has  taken  place  at  the  Convent 
of  the  Mother  of  Sorrows,  near  St.  Winnifred's,  Loamshire. 
A  young  nun,  who  bore  the  religious  name  of  Sister  Ursula, 
and  whose  secular  name  was  Joyce  Raymond,  died  on  Mon- 
day last  from  heart  disease.  She  left  her  home  more  than 
two  years  ago,  in  defiance  of  her  father's  will,  in  order  to 
enter  the  religious  life,  and  left  no  trace  of  her  whereabouts 
behind  her.  We  understand,  on  inquiry,  that  she  is  the 
heiress  of  the  vast  Avealth  left  by  the  late  Mr.  Walter  Ray- 
mond, of  RothertoAvn,  and  the  irony  of  the  situation  is  that 
although  the  late  Mr.  Raymond  was  a  Protestant  of  the 
most  pronounced  order,  her  fortune,  according  to  her  wnll, 
made  only  a  few  days  before  her  death,  goes  to  the  Roman 
Catholic  Church.    The  interment  took  place  yesterday." 

At  first  Walter  Raymond  could  not  l>elieve  his  own  eyes. 
Amongst  all  his  fears,  he  had  never  thought  of  this.  His  little 
Joyce  dead !  The  news  w-as  so  terrible,  so  sudden,  that  everything 
else  seemed  blotted  out.  He  forgot  that  Harrington  sat  in  an  arm- 
chair close  by ;  forgot  the  rumble  of  the  traffic  in  the  street.  Joyce, 
the  baby  he  had  cared  for  as  if  he  had  been  her  mother,  the  child 
he  had  seen  grow  up  into  womanhood;  Joyce,  the  eldest  of  his 
children,  upon  whom  he  had  bestowed  so  much  thought,  was  dead ! 
Everything  else  became  as  nothing.  If  she  had  died  at  home  after 
an  illness,  if  he  had  been  able  to  be  with  her  and  to  nurse  her,  if  he 
could  have  heard  her  last  words,  he  could  have  borne  it  better;  but 
that  she  should  die  in  a  distant  convent,  die  without  a  word  or  a 
look  of  affection  for  him;  it  was  too  hard. 

The  paper  dropped  from  his  hands;  he  lay  back  in  his  chair, 
nerveless,  stunned,  almost  incapable  of  connected  thought. 

"Walter,  we  must  go  to  that  convent  tonight." 


AVATSON'S  MAGAZINE.  40? 

Harrington's  voice  aroused  him. 

"AMiat?" 

''We  nmst  go  to  that  convent  tonight." 

"What  is  the  good?    She  is  dead— buried." 

"But  we  must  go." 

"Very  well — as  you  will." 

He  got  tip  and  locked  his  desk  mechanically,  and  having  put  hu 
keys  in  his  pocket,  he  turned  to  a  peg  where  his  hat  hung. 

"Yes,"  he  said;  "we  will  go  to  this  convent,  as  you  say;  but 
what  then?    What  shall  we  do?" 

"Do?" 

"Yes,  do!" 

The  thought  of  action  aroused  Harrington.  Life  came  back 
into  his  eyes,  strength  to  his  voice,  purpose  to  his  being. 

"Do?     Make  inquiries,  investigate,  get  at  the  truth!" 

He  started  to  his  feet  and  walked  across  the  room  in  his  old 
nervous  way.  The  innate  vigour  of  the  man  had  overcome  the  blov/ 
he  had  received. 

"Inquiries  about  what?" 

"About  everything.  I — did  I  not  tell  you,  Walter?  Did  I  not 
tell  you  that  Ritzoom  would  beat  us?" 

"Man,  you  do  not  believe  that  she  died  an  unnatural  death  ? 
You  cannot  entertain  the  idea  that " 

"I  believe  nothing.  I  disbelieve  nothing.  All  I  know  is  that 
anything  is  possible  within  the  walls  of  a  convent — anything!" 

"But " 

"Let's  go,  Walter.  If  3'ou  will  not  come  with  me  I  must  go  alone. 
I  cannot  remain  inactive.  They  cannot  refuse  to  answer  question-^, 
and  there  are  questions  to  be  asked.  Yes,  and  by  the  great  God 
Who  made  me,  I  will  ask  them  !" 

His  pale  face  became  flushed,  his  eyes  flashed  fire. 

"There  is  something  behind  all  this,  Walter.  Just  think  for 
yourself.  Why  have  we  not  known  of  this  before?  Why  have  you 
not  been  informed?  Why  has  she  not  sent  you  word  as  to  her 
whereabouts  for  more  than  two  years?  Whv  did  she  go  there? 
We  have  grounds  for  investigati^•n  now !  We  have  something  to 
go  upon !" 

"Yes,"  said  Walter  Raymond,  influenced  in  spite  of  himself;  "I 
will  go  with  you;  but  first  of  all,  I  must  go  home  and  tell  my  wife. 
She  is  her  mother,  you  know.  And — and — yes,  let  us  go,  Ned.  Yoa 
must  go  with  me;  you  must  help  me  to  tell  her." 

They  left  the  office  and  hailed  a  cab.  During  the  drive  to  Bat- 
tersea  Park  neither  spoke  a  word  except  when  Harrington  asked  his 
friend  to  tell  the  cabman  to  stop  at  a  telegraph  office. 

When  Walter  stood  at  his  own  door,  he  stood  still  like  one  afraid 
to  enter;  but  by  a  strong  ettort  he  placed  the  key  in  the  door  and 
entered,  followed  by  Harrington. 

AAHien  he  opened  the  dining-room  door,  he  saw  his  wife  in  tears, 
and  by  her  side,  as  if  trying  to  comfort  her,  were  Father  Ritzoom 
and  Father  Brandon. 


408  WATSON'S  MAGAZINK. 


CHAPTER  XXXII. 

IIAKKINOTON    AND   RITZOOM. 

Mrs.  Raymond  rose  to  her  feet  as  her  husband  and  Harrington 
entered.  At  first  she  did  not  seem  to  know  what  to  do.  She  looked 
fearfully  at  the  i)riests.  and  then  towards  her  husband.  When  she 
saw  thelook  of  ajrony  on  tlu'  face  of  the  latter,  however,  she  flung 
herself  into  his  arms. 

"Oh,  Walter,  do  you  know?"  she  cried. 

"Yes,  I  know." 

"The  letter  came  today.  Here  it  is.  Oh,  Walter,  Walter,  for- 
give me !" 

"For  what?" 

He  was  perfectly  calm  now— perfectly  cool  and  self-collected. 
The  blow  had  fallen,  and  it  staggered  him;  but  he  had  recovered. 
Besides,  he  felt  that  ven  yet  there  was  something  for  him  to  do. 

"I  did  not  know,"  she  cried.    "I  had  no  thought " 

"My  child,"  said  Ritzoom,  "do  not  give  way  to  this  grief.  It  is 
natural,  nevertheless  it  is  wrong.  We  must  submit  to  the  will  of 
Clod." 

Ritzoom's  voice  made  Mrs.  Raymond  remember  that  for  more 
than  two  years  she  had  never  shown  any  act  of  affection  towards 
her  husband  and  that  she  had  refused  to  regard  him  as  her  husband. 
Moreover,  it  brought  a  feeling  of  resentment  into  Walter's  hcarr. 
Why  should  these  men  come  into  his  house  in  this  way?  Ritzoom's 
pious  sentiments  grated  upon  him.  They  sounded  like  sacrilege. 
How  could  it  be  otherwise? 

She  drew  herself  away  from  her  husband. 

"The  letter  came  this  afternoon,"  she  said.  "I  sent  Madaline 
to  tell  Father  Brandon.  He  was  not  at  home;  but  presently,  when 
he  heard  the  news,  he  not  only  came  himself,  but  brought  Father 
Ritzoom  with  him." 

Even  at  this  time  she  felt  she  must  explain  the  presence  of  these 
two  men. 

"AMiat  letter?"  asked  Walter. 

"Here  it  is."  she  said,  handing  a  letter  to  him. 

He  read  it  mechanically.  It  Avas  addressed  to  Mrs.  Raymond, 
and  signed  by  the  Mother  Superior.  It  informed  her  that  her 
(laughter  had  died  of  heart  disease  on  the  previous  Monday.  It  also 
stated  that  Dr.  Jessop.  the  leading  doctor  in  the  town  of  St.  Win- 
nifred's,  had  been  in  constant  attendance  upon  her,  and  that  all  that 
could  be  done  for  her  comfort  had  been  done.  The  letter  also  went 
on  to  say  that  the  deceased  was  a  saintly  nun,  that  she  was  strict 
in  the  observance  of  the  rule,  that  she  was  beloved  by  all  the  sisters, 
and  that  before  her  death  she  received  the  sacraments  of  the  Church. 
ShV^  was  devoutly  solicitious  for  her  father's  welfare,  and  daily 
offered  up  prayers  that  he  might  be  led  to  enter  the  fold  of  the 
Church.  She  Avas  also  fervent  in  her  prayers  that  her  mother  and 
sisters  might  \w  kept  firm  in  their  most  holy  faith.  The  letter  con- 
cluded with  the  assurance  that  the  prayers  of  the  community  would 
be  offered  continuously  on  behalf  of  the  relations  of  the  departed 
sister. 

Walter  read  the  letter  through  twice,  and  then  passed  it  to  Har- 
rington, to  whom  no  one  had  spoken.  Harrington,  before  passing 
it  back  to  Walter,  made  several  notes  in  his  pocket-book.    Strange 


WATSON'S  MAGAZINE.  409 

to  say,  the  look  of  stony  despair  in  the  young  barrister's  eyes  had 
somewhat  passed  away.  Perhaps  the  thought  that  he  \youkl  be  able 
to  visit  her  grave,  and  that  he  would  be  able  to  investigate  matters 
which  remained  in  mystery,  somewhat  lessened  his  grief. 

"May  I,"  said  Ritzoom  presently,  "otter  to  you,  Mr.  Raymond, 
the  expression  of  my  deepest  sympathy?" 

"No,"  said  Raymond,  "I  do  not  wish  your  sympathy." 

"You  have  it,  nevertheless,"  said  the  priest. 

"As  you  know,"  said  Raymond  quietly,  his  voice  being  hoarse 
with  anguish,  nevertheless,  "I  regard  your  expression  of  sympathy 
as  so  much  mockery.    But  for  you,  my  child  would  not  have  died.' 

Ritzoom  did  not  speak;  nevertheless,  a  strange  look  came  into 
his  eyes — a  look  which  Harrington  did  not  fail  to  notice. 

"You  have  don«  your  work,"  went  on  the  angry  father;  "doubt- 
less you  are  satisfied  with  it.  That  man,"  pointing  to  Brandon, 
"came  into  my  home,  and  I,  believing  that  he  came  as  a  friend, 
received  him  kindly.  Through  him,  and  you,  my  home,  in  the  true 
sense  of  the  word,'  has  ceased  to  exist— through  you,  my  wdfe  and 
children  are  alienated  from  me;  through  you  my  Joyce  has  been 
murdered." 

"Be  careful  w^hat  you  are  saying,"  said  Ritzoom, 

"You  can  make  what  use  of  my  words  you  desire,"  said  Walter. 
"There  are  other  ways  of  killing  than  by  poisoning  and  stabbing. 
You  can  kill  by  poisoning  the  mind,  by  starving  the  soul,  by  destroy- 
ing hope,  by  crushing  out  of  a  child's  life  all  that  makes  her  desire 
to  live.  You  could  kill  her  by  making  her  believe  that  I  had  ceased 
to  love  her,  and  that  Harrington  here  had  proved  unfaithful 
to  her.  Oh,  I  know  the  methods  you  would  use.  I  know,  too, 
that  they  are  a  part  of  your  religion,"and  that  no  law  can  touch  you. 
But  it  is  murder  all  the  same.  I  know,  too,  that  you  had  a  purpose 
in  all  this.  You  know  as  well  as  I  that  under  my  father's  will 
Joyce  becomes  one  of  the  richest  women  in  the  country.  Througli 
your  influence  she  has  been  coerced  into  making  a  will  whereby  all 
"her  wealth  goes  to  your  Church.  This  was  your  aim,  and  you  have 
succeeded." 

"Pardon  me,  but  by  what  right  do  you  say  that?"  said  Ritzoom. 

"There,"  said  Walter,  passing  him  the  paper  in  which  he  had 
seen  the  news.    "AVhat  the  newspaper  men  know,  you  will  ivnow\" 

"Why  should  I  know?" 

"Because  you  make  it  your  business  to  know  everything- - 
especially  when  money  comes  into  question." 

It  was  Harrington  who  spoke,  and  a  look  almost  amounting  to 
fear  came  into  the  Jesuit's  eyes. 

"Walter,"  went  on  Harrington,  "I  want  to  ask  this  man  some 
questions.    May  I?" 

"Yes,"  said  Raymond. 

"Yes;  but  that  man  may  refuse  to  answer,"  said  Ritzoom. 

The  atmosphere  of  the  room  had  changed.  Wien  Raymond  an<:l 
Harrington  had  entered,  it  seemed  as  though  everything  were 
charged  with  sorrow^  but  now  a  new  element  had  entered.  Some- 
how, the  contact  between  the  priests  and  the  law^vers  had  hardened 
each  heart.  In  a  way,  there  was  something  dramatic  in  the  scene. 
The  little  dining-room  had  become  a  sort  of  battle-ground  for 
strong  men.  Even  Mrs.  Raymond  had  ceased  to  sob,  and  a  look  of 
eager  exj^ectancy  had  come  into  her  eyes.  Father  Brandon,  wdio  had 
scarcely  spoken,  sat  a  little  apart  from  the  others,  his  fleshy,  clean- 


410  WATSON'S  MAGAZINE. 

shaven  face  looking  flabby  and  unhealthy.  Evidently  this  man  was 
far  from  happy.  Time  after  time  he  took  his  handkerchief  from  his 
pocket,  sometimes  to  mop  his  hands,  and  again  to  wipe  away  the 
beads  of  sweat  that  gathered  on  his  forehead.  Ritzoom,  on  the 
other  hand,  was  cool  and  impenetrable.  It  is  true  there  was  an 
uneas}',  shifting  look  in  his  deeply  set  eyes,  but  not  a  muscle  of  his 
face  moved,  his  hands  were  steady  and  firm,  his  voice  retained  its 
mellowness.  Nevertheless,  it  was  easy  to  see  that  the  man  had 
gathered  all  his  forces  for  battle,  and  that  he  did  not  despise  the 
two  men  who  sat  before  him.  And,  in  truth,  neither  Kaymond  nor 
Harrington  were  men  to  be  despised.  The  former,  though  crushed 
with  grief,  was,  nevertheless,  strong  in  his  determination  to  learn 
more  than  he  had  j'et  been  able  to  discover,  and  to  deal  with  the 
Jesuit  as  he  felt  the  occasion  demanded;  while  the  strange  light  in 
Harrington's  eyes  suggested  that  he  suspected  more  than  appeared 
on  the  surface.  Truth  to  tell,  even  Raymond  could  not  understand 
the  look  on  his  friend's  face.  Whatever  thoughts  were  in  his  mind, 
they  had  changed  him.  He  no  longer  gave  way  to  the  strong  grief 
which  mastered  him  when  he  had  first  come  to  him.  Instead,  there 
was  life,  passion,  determination,  energy.  Even  then  he  could  not 
help  noticing  the  difference  between  the  two  men.  Ritzoom  was 
mysterious  and  strong.  He  seemed  to  hide  a  hundred  secrets  in  his 
heart,  and  to  be  assured  that  no  one  could  penetrate  into  the  depths 
of  his  heart.  The  dark,  powerful  face  of  the  Jesuit  aroused  sus- 
picions, but  at  the  same  time  defied  anyone  to  find  reasons  for  them. 
Harrington,  on  the  other  hand,  gave  one  the  impression  that  he 
lived  to  find  the  light.  There  was  no  suggestion  of  anything  but 
straightforward  manliness  in  the  clean-cut  and  almost  classic 
features;  but  every  movement  of  his  body,  every  glance  of  the  eye 
suggested  a  man  of  strength  and  penetration.  There  was  no  skele- 
ton in  his  cupboard,  no  secret  which  he  desired  to  hide.  Here  was 
a  man  who  longed  for  the  truth,  one  who  determined  to  bring  the 
truth  to  light.  Looking  at  the  two,  one  w'ould  doubt  which,  if  all 
things  were  equal,  would  be  the  stronger  combatant;  but  no  one 
would  hesitate  as  to  which  he  hoped  would  conquer. 

"I  think  the  man  will  give  an  answer,""  said  Harrington. 

"Why?" 

"Because  he  will  desire  to  hide  the  truth." 

The  answer  seemed  to  sting  the  Jesuit,  for  his  eyes  emitted  a 
strange  light.  But  only  for  a  moment.  He  sat  back  in  his  chair 
with  apparent  ease. 

"I  would  suggest,"  said  Harrington,  "that  it  seems  strange  that 
Mrs.  Raymond  should  not  have  received  this  letter  until  several 
days  after  her  daughter's  death.  She  died  on  Monday;  today  is 
Friday." 

"Possibly,"  said  the  Jesuit ;  "but  bear  in  mind  that  the  Mother 
Superior  of  the  convent  was  in  ignorance  of  the  past  life  of  the 
child.  It  is  evident  she  did  not  tell  her  where  her  home  was.  It 
would  take  them  some  little  time  to  discover  this." 

"That,  to  say  the  least  of  it,  is  strange,"  said  Harrington.  "From 
my  knowledge  of  convents — and  I  have  found  out  a  great  deal  dur- 
ing the  last  two  years — I  have  no  hesitation  in  saying  that  the 
authorities  of  these  places  have  a  most  intimate  knowledge  of  the 
past  life  of  every  inmate.  In  any  case,  the  Mother  Superior  had 
means  whereby  she  could,  and  did,  make  the  discovery.    May  I  re- 


WA'rSON'S  MAGAZrNF].  411 

mind  j^ou  that  there  are  such  things  as  telegrams,  and  that  such  a 
proceeding  as  this  is  an  outrage  of  paternal  atiection/' 

Ritzooni  looked  at  Harrington  keenly.  He  seemed  to  be  trying 
to  discover  his  motive  in  asking  the  question. 

'"I  would  remind  you,"  he  replied  quietly,  "that  when  a  woman 
becomes  a  nun,  she  ceases,  from  your  standpoint,  to  have  parents." 

"Yet  she  remembers  them  in  her  prayers,"  said  Harrington,  "and 
the  Mother  Superior  thinks  it  of  sufficient  importance  to  mention  it.'' 

"My  dear  sir,"  said  Ritzoom,  somewhat  changing  his  demeanor, 
"surely  you  know  what  women  are:  full  of  contradictions,  full  of 
contradictions.    And,  after  all,  a  Mother  Superior  is  only  a  woman." 

"If  she  were  a  Avoman,"  said  Harrington,  "she  would  know  that 
the  father  and  mother  would  long  to  see  the  remains  of  their  child, 
and  to  be  present  at  the  funeral.  Yet  no  news  is  to  hand  until  after 
the  interment  takes  place." 

"You  must  question  the  Mother  Superior,"  said  Ritzoom.  "I 
know  nothing  about  it.    I  have  been  in  London  for  several  days." 

"You  know  nothing  about  it?" 

"Nothing." 

"And  yet  you  knew  she  was  in  this  convent." 

"my^shouldlknow?" 

"First  of  all,  because  it  was  to  your  interest  to  keep  us  in 
ignorance." 

"There,  I  must  correct  you.  It  was  in  her  interest  that  you  were 
kept  in  ignorance.  Pardon  me  if  I  say  a  painful  thing.  The  child 
reared  her  father ;  she  feared  you.  Her  father  would  have  sent  her 
to  a  heretic  school,  where  her  soul  might  have  been  destroyed.  You 
would  have  persuaded  her  to  marry  you — you,  an  enemy  to  the 
Church.  She  realised  this;  realised,  too,  the  frailties  of  our  poor 
human  nature.  She  pleaded  that  she  might  go  to  a  place  of  refuge 
wdiere  she  would  be  saved  from  temptation.  She  prayed  that  all 
knowledge  of  her  whereabouts  might  be  kept  from  you,  so  that  no 
attempts  might  be  made  to  drag  her  from  her  place  of  refuge.  Be- 
cause of  that,  even  I  was  kept  in  ignorance." 

The  man  told  the  lie  without  hesitation.  Not  by  look  or  tone  did 
he  suggest  that  he  had  departed  from  the  truth. 

"But  you  could  have  found  out." 

Ritzoom  was  silent. 

"You  could  have  known." 

"Yes,"  he  replied;  "I  could  have  known.  But  I  w^ould  not. 
And  even  if  I  had,  do  you  think  I  should  have  told  you?  No;  the 
cry  of  that  young  child  was  too  painful.  'Save  me  from  my  father, 
save  me  from  Mr.  Harrington!'  was  her  plea.  Is  it  likely  that  I 
should  refuse?" 

"That  is  a  lie,"  said  Walter. 

Ritzoom  looked  at  Raymond  steadily;  but  he  did  not  speak. 

"No,"  said  Harrington,  "you  would  not  refuse  to  save  her  from 
us,  because  you  had  made  your  plans  whereby  you  might  obtain  her 
grandfather's  wealth." 

"Prove  it!" 

"Many  things  come  out  in  a  court  of  law,"  suggested  Harring- 
ton. 

"Quite  true,"  said  the  Jesuit  airily.  He  seemed  like  a  man  who 
had  got  out  of  a  tight  corner,  and  now  could  move  at  his  ease  again. 
"Many  things  do  come  out  in  a  court  of  law\  But  I  would  suggest 
to  you,  as  a  man  who  has  had  experience  in  the  law  courts,  that  no 


412  WATSON'S  MAGAZINE. 

]U(lge  or  jury  in  the  land  would  pay  the  slightest  attention  to  such 
an  accusation.  Why,  think.  Do  you  inia<;ine  any  judge  or  jury 
would  believe  that  we  received  Miss  Joyce  Hayinond  into  a  convent 
in  the  hope  that  her  grandfather,  who  had  di.sowned  her  father, 
would  leave  her  his  money?" 

"The  records  of  convents  reveal  curious  things." 

"My  dear  sir,  forgive  me;  but  I  have  heard  of  you  as  a  clever, 
level-headed  barrister.  I  am  afraid  that  sorrow  has  unhinged  your 
mind." 

Even  Brandon's  face  lost  some  of  its  fear.  Doubtless  the  man 
felt  that  Kitzoom  was  having  the  best  of  the  encounter.  At  first. 
he  might  have  imagined  that  Harrington  would  prove  too  strong 
even  for  Ritzoom ;  but  his  confidence  in  his  chief  had  revived. 

"It  IS  my  purpose  to  go  to  this  convent,"  said  Harrington.  "I 
presume  I  shall  be  free  to  ask  questions?" 

"Certainly." 

"The  letter  said  that  a  Dr.  Jessop  attended  her.  He  would,  of 
course,  sign  the  death  certificate." 

"Certainly.  That  certificate  can,  of  course,  be  examined.  The 
doctor  will  be  there  to  answer  questions.  By  the  way,  Dr.  Jessop  is 
a  non-Catholic,  so  you  will  be  able  to  have  absolute  confidence  in  any 
information  you  may  elicit  from  him." 

"Exactly.  Moreover,  according  to  this  paragraph,  the  deceased 
has  left  all  her  property  to  the  Roman  Catholic  Church.  I  presume 
you  will  put  in  your  claim  for  it?" 

"My  dear  sir.  what  have  I  to  do  with  it?  If  in  return  for  the 
benefits  the  child  has  received  from  the  Church  she  sought  to  enrich 
the  Church,  those  who  deal  with  such  matters  will  take  the  necessary 
steps  to  claim  for  the  Church  its  rights." 

The  atmosphere  had  cleared  again.  Harrington  had  asked  his 
questions,  but  apparently  Ritzoom  had  had  the  best  of  the  en- 
counter: but  the  young  barrister  showed  no  signs  of  defeat.  To 
judge  from  his  ap|)earance,  he  might  have  expected  the  answer  he 
received. 

"Raymond,"  he  said  quietly,  as  he  rose  to  his  feet,  "there  is  time 
for  us  to  catch  the  midnight  train  from  St.  Pancras.  Will  you  pack 
what  is  necessary,  while  I  get  a  cab.  We  will  call  at  my  rooms  on 
the  Avay.'* 

Ritzoom  looked  at  him  keenly.    He  did  not  feel  satisfied. 

"Might  I  suggest  that  the  Great  Northern  is  the  better  line  for 
;. our  purpose?"  he  said. 

"Thank  you."  he  replied  quietly. 

During  the  interview  Mrs.  Raymond  had  sat  looking  from  one  to 
the  other.  In  spite  of  herself,  she  felt  a  great  bitterness  in  her  heart 
towards  the  priests.  In  a  way,  she  felt,  that  but  for  them  her  child 
would  have  been  alive,  and  yet  such  was  their  power  over  her.  that 
she  could  not  but  yield  to  their  will,  and  profess  that  all  was  for 
the  best.  The  death  of  their  child  had  brought  husband  and  wife 
no  nearer  together.  The  shadow  of  the  priest  still  rested  upon 
them. 

""WTiere  are  the  girls?"  said  Walter,  turning  to  his  wife. 

"They  are  gone  to  their  room.  I  am  afraid  the  sorrow  will  kill 
them." 

Walter  went  up  to  the  bedroom  where  they  slept.  Both  of  them 
were  kneeling  before  a  crucifix  in  prayer.    ^^Tien  they  saw  their 


AVATSON'S  J\[AGAZINE.  413 

father,  they  burst  out  sobbing,  and  then,  forgetting  the  past  tliroe 
years,  they  rushed  towards  him. 

''Dad,"  cried  Racliel,  ''it  can't  be  true,  can  it'^    Say  it  isn't  true." 

But  Walter  could  do  nothing  but  kiss  them.  This  expression  oi 
affection  seemed  to  help  him  to  bear  his  burden. 

"Are  you  going  away,  dad?"  asked  Madaline  presently. 

"Yes;  I'm  going  to  see  the  grave,"  he  said.  ''I  shall  be  back  in  a 
day  or  two." 

Still  the  girls  cJung  to  him.  After  all,  he  was  their  father,  ami 
for  a  moment  the  loved  one's  death  brought  them  together. 

"If  we  could  have  seen  her,  spoken  to  her!"  said  one. 

The  girl  echoed  his  own  feelings  so  strongly  that  the  anger  whicli 
had  somewhat  subsided  was  aroused  again.  But  he  said  nothing. 
He  would  not,  as  such  a  time,  say  anything  which  would  justify  his 
antagonism  to  the  faith  they  had  embraced. 

"We  must  love  each  other  the  more  for  this,"  he  said  presently. 
'•You  must  try  and  comfort  your  mother,  and  when  1  come  back — 
well,  don't  let  anyone  keep  you  from  loving  your  old  dad,  will  you^' 

""God  bless  you,  my  darlings;  I  must  go  now,"  he  said.  "Perhaps 
I  shall  be  able  to  find  out  something  of  what  Joyce  said.  Perhaps 
she  mentioned  each  of  us  by  name,  and  sent  us  messages." 

The  girls  continued  sobbing,  and  as  if  by  one  consent  they  both 
continued  to  hold  him  tightly. 

"We  both  believe  that  God  is  good,  although  we  don't  under- 
stand Him,  do  we?" 

"Oh,  there  triust  be  some  mistake.  She  canH  be  dead,"  said 
Eachel. 

''I  am  afraid  there  is  no  doubt,"  said  Walter,  his  heart  growing- 
hard  again.    "Good-night,  my  darlings,  and  may  God  bless  you." 

He  longed  to  stay  with  them.  He  felt  that  he  ought  to  keep  by 
their  side,  and  yet  it  seemed  to  him  as  though  an  influence  were  at 
work  within  him  which  compelled  him  to  go  to  St.  AVinnifred's, 
even  although  no  good  could  possibly  accrue  by  going.  Had  death 
visited  their  home  in  the  ordinary  way  all  would  have  been  dif- 
ferent. Still,  the  fact  that  the  tw^o  girls  had  turned  to  him  so 
eagerly  lightened  his  burden.  After  all,  Brandon  had  not  been  able 
to  completely  poison  their  minds  against  him. 

He  packed  a  small  portmanteau,  and  then  went  down  stairs.  As 
he  entered  the  hall,  he  saw  the  two  priests  departing. 

"I  would  like  to  know  what  is  in  Ritzoom's  mind  just  now,  ' 
thought  Walter. 

Strange  to  say,  the  same  desire  w^as  in  Brandon's  heart,  but 
although  they  were  brothers  of  the  same  Order  he  was  afraid  to 
ask  him. 

"You  had  the  best  of  the  encounter  with  Harrington,"  he  said 
presently. 

"Did  I?" 

"Don't  you  think  so?" 

"I  don't  know." 

"Why,  you  made  mincemeat  of  him." 

"That's  what  makes  me  doubt." 

"A\niat  do  you  mean?" 

"When  you  can  make  mincemeat  of  a  man  like  Harrington  there's 
something  wrong." 

"What  can  there  be  wrong?" 


414 


WATSON'S  MAGAZINE. 


"I  don't  know,  but  I  do  know  that  I  don't  like  the  look  of 
things." 

"Wliy,  you  answered  every  question  that  he  asked." 

"But  what  about  the  questions  he  didn't  ask?" 

"What  are  they?'' 

''Even  1  don't  know  that,  my  friend.  All  1  know  is  that  if  he 
had  asked  more  difficult  questions  I  should  go  to  bed  with  a  lighter 
heart.  It  did  not  need  a  man  of  Harrington's  brains  to  remark  on 
tlie  obvious  as  he  did  tonight." 

"But  what  else  could  he  say?" 

Kitzoom  did  not  reply,  and  all  the  way  to  the  priest's  house  he 
uttered  no  word.  Arrived  there,  he  mixed  for  himself  a  whisky  and 
-soda,  and  then  opening  a  box  of  cigars  he  began  to  smoke.  He 
smoked  one  cigar,  then  another,  and  was  just  cutting  the  end  of  the 
third  when  a  thought  seemed  to  strike  him. 

"Good-night,  Brandon,"  he  said,  and  left  the  house  without  a 
word. 

Meanwhile,  Harrington  and  Raymond  drove  first  to  the  former'n 
rooms,  and  afterwards  to  St.  Pancras.  Both  of  them  were  silent 
until  they  sat  in  an  empty  first-class  carriage,  and  then,  when  the 
train  moved  out  of  the  station,  Walter  Raymond  said : 

"There  is  something  at  the  back  of  your  mind,  Ned — something 
which  you  have  not  told  me." 

"Why  do  you  think  so?" 

"Because  you  cross-examined  Ritzoom  so  weakly." 

"Did  I  cross-examine  him  weakly?" 

"You  know  you  did.  They  were  questions  such  as  anyone  might 
ask." 

"I  have  been  stunned,  bewildered,  tonight,  AValter." 

"Besides,  it  was  not  like  you  to  tell  him  where  we  were  going." 

"Wasn't  it?" 

"You  know  it  wasn't.    Haven't  you  anything  to  tell  me?" 

Harrington  looked  at  Raymond  for  a  few  seconds  as  though  in 
doubt. 

"No,"  he  said,  "nothing." 

(to  be  cxdntinued.) 


Female  Convents. 

By  Mr.  de  Potter. 


CHAPTER  IV. 

Anxiety  of  the  Grand-duke  to  procure  information  on  the  abuses  of  the 
Church. — Letter  from  Vlllensi,  pointing  out  some  necessary  changes. 
— Letter  from  a  Nun,  complaining  of  the  irregularities  of  her  Con- 
vent.— Memoir  of  Rucellai,  on  the  scandalous  conduct  of  a  Confessor. 
— Mendicant  Priests. — Abolition  of  the  privileges  of  Sanctuaries. — 
Letter  of  Rucellai  on  the  abuses  of  the  Religious  Orders. 

The  vigilant  attention  of  Leopold  to  ecclesiastical  abuses  in  his 
dominions,  was  kept  alive  by  the  communications  which  he  invited 
and  received  from  private  persons. 

Villensi,  Friar  of  Santo  Vito,  addressed  to  the  Grand-duke,  in 
1768,  a  letter,  in  which  he  suggests  the  best  means  of  diminishing  the 
abuses  which  disgraced  the  religious  system. 

He  requests  his  Royal  Highness  to  keep  his  name  secret  unless 
he  wishes  him  to  run  the  risk  of  being  stoned  to  death.  He  proposes 
the  extirpation  of  mendicity  amongst  the  priesthood,  which  would 
render  the  people  more  active  and  industrious.  The  most  vigorous 
and  robust  of  the  mendicants,  says  the  Prior,  might  be  sent  to  work 
in  the  marshes,  and  the  lame  and  infirm  deposited  in  houses  of 
seclusion,  for  the  maintenance  of  which,  the  convents  ought  to  pay 
w^hat  they  formerly  disbursed,  if  we  may  believe  them,  in  the  way 
of  charities. 

He  complains  of  the  insults  offered  to  the  Councils  of  the  Church 
by  the  numerous  bulls  and  briefs  which  are  constantly  manufactured 
in  the  Datary's  office  at  Rome,  in  favor  of  all  who  pay  for  them; 
and  quotes,  among  other  examples,  the  permission,  contrary  to  the 
regulations  passed  by  the  Council  of  Trent,  of  saying  mass  before 
the  age  of  twenty-five;  that  of  contracting  marriages  within  the 
prohibited  degrees,  &c.  &c. 

With  regard  to  the  Convents,  it  was  his  wish  that  their  excessive 
wealth  should  be  employed  for  the  benefit  of  the  State,  and  the  sup- 
port of  the  indigent;  that  the  300  crowns  per  annum  which  the  car- 
riage of  the  Abbot  cost,  with  the  money  expended  on  his  domestics 
and  furniture,  should  be  appropriated  to  the  use  of  the  hospitals; 
that  the  monks  should  no  longer  go  out,  except  in  company  Avith 
some  one  of  their  order,  under  pain  of  banishment;  and  that  they 
should  be  prohibited  from  transacting  the  business  of  their  estab- 
lishments, and  be  released  from  the  necessity  of  holding  any  inter- 
course with  the  laity,  either  male  or  female,  in  buying  or  selling; 
and  that  a  secular  person  attached  to  the  convents  ought  to  be  in- 
trusted with  the  management  of  these  matters,  so  as  to  allow  the 
monks  to  devote  their  attention  to  the  rules  of  their  order.  For  thd 
same  reason,  the  monks  should  be  released  from  the  spiritual  care 
of  souls,  which  continually  distracts  their  attention  from  the  duties 
of  their  profession.  They  must  also  be  prohibited  from  either  de- 
manding or  accepting,  from  the  Court  of  Rome,  brevets  or  privi- 
leges which  drain  their  purses,  and  authorize  them  to  violate  their 


416  WATSON'S  MAGAZINE. 

by-laws.  Superfluity  of  every  kind  ought  to  be  banished  from  the 
churches  and  sacristies,  the  simplicity  of  reli<;i()n  only  demandini^ 
what  is  absohitely  necessary  for  the  proper  perfomiauce  of  its  rite^. 
The  importunate  and  scandalous  crowds  of  begging  friars  ought  to 
be  suppressed;  the  visits  of  generals,  vicar-generals,  provincials 
and  inspectors,  which  have  always  been  a  great  source  of  expense, 
and  have  never  given  rise  to  the  least  reform,  prohilnted;  and  no 
one  allowed  to  make  profession  in  any  order,  e.\cei)t  at  a  very 
advanced  age. 

It  would  also  be  highly  proper  to  suppress  six  or  ei<^ht  convents 
of  nuns,  there  are  more  than  sixty  in  Tuscany,  and  apply  the  funds 
arising  from  them  to  the  maintenance  of  the  poor.  Those  whic'.i 
remain  ought  to  be  governed  by  a  layman,  that  their  revenues, 
which  are  constantly  augmenting  by  additional  portions,  may  not 
decrease.  It  would  be  even  more  useful  to  dispose  of  the  jiroperty 
of  the  female  convents,  and  to  form  it  into  a  i)ank:  which,  after 
paying  twenty  per  cent,  to  government,  would  att'ord  them  the  two 
per  cent,  which  they  were  in  the  habit  of  drawing  from  it. 

The  l*rior  complains  bitterly  of  the  great  number  of  priests 
resident  in  Florence,  who  neither  knew^  nor  could  do  any  thhvj 
heyond  saying  a  nuissf  Want,  says  he,  compels  them  to  employ 
themselves  as  intendants  and  preceptors  in  large  families,  to  buy, 
to  sell,  to  manage  the  domestic  atl'airs  of  their  masters;  to  conduct 
their  children  to  the  promenade,  and  even  to  take  charge  of  a  stable 
at  so  much  per  month,  as  if  they  were  grooms;  all  in  the  hope  of 
obtaining  a  benefice  from  the  family  by  which  they  are  employeci. 
The  proper  method  of  remedying  such  disgraceful  practices,  is  to 
refuse  benefices  to  all  those  who  had  descended  to  such  degrading 
services.  The  poorer  priests  might  be  allowed  to  confess  the  nuns, 
after  the  monks  had  been  deprived  of  the  office,  and  they  would 
gain  by  that  means  what  the  latter  were  in  the  habit  of  reeeiviiyj 
for  it!  Those  ecclesiastics  who  are  constantly  in  pursuit  of  honors 
and  dignities;  who  busy  themselves  in  intrigues  to  obtain  them,  and 
then  recruit  themselves  from  the  fatigues  of  their  despicable  in- 
trigues in  places  of  public  amusement ;  might  undertake,  gratis^  the 
administration  of  hospitals,  visit  them  for  the  purpose  of  seeing  that 
the  duties  were  properly  discharged,  &c.  This  would  be  a  great 
saving  to  these  useful  establishments,  and  a  subject  of  noble  emula- 
tion for  the  young  priests,  who  would  thereby  be  led  to  consider  the 
practice  of  virtue  and  zeal  in  the  cause  of  beneficence,  as  the  only 
way  of  accomplishing  their  desires. 

The  scandal  which  arises  from  those  priests,  dominated  coach- 
m-en-f  and  'postilions,  &c.,  from  their  saying  mass  as  if  they  icere  run- 
ning post^  and  who  are  constantly  in  a  hurry  to  go  from  one  church 
to  another,  in  order  to  do  as  much  business  as  possible,  ought  to  be 
ended.  The  sacristies  might  also  be  served  by  laymen,  which  would 
diminish  the  useless  and  frightful  number  of  clerks  of  the  lower 
classes;  who,  like  the  two  hundred  clerks  of  the  Metropolitan 
Church,  waste  their  time  till  the  age  of  twenty-five,  without  learn- 
ing any  thing,  and  then  get  themselves  consecrated  as  a  reward  for 
their  pretended  services.  People  would  not  then  make  it  a  subject 
of  remark,  that  Florence,  out  of  a  population  of  80,000  inhabitants, 
maintained  3,000  priests,  whilst  out  of  a  population  of  400.000  at 
Vienna,  there  are  only  300.  The  theatres,  coffee-houses,  and  other 
places  frequented  by  "monks,  would  also  be  less  encumbered  with 
their  presence. 


WATSON'S  MAGAZINE.  417 

He  is  also  anxious  that  the  Archbishop  of  Florence  should  keep 
a  watchful  eye  on  f/u-  fax-ofice  for  hulls  and  beneflecs,  in  order  to 
put  an  end  to  every  thing  in  the  shape  of  arbitrary  impositions,  by 
means  of  an  invariable  rate  for  each  act  of  grace. 

He  demands  a  reform  of  the  festivals.  By  transferring  the 
observance  of  the  festivals  to  the  Sunday  following  the  day  on 
which  they  are  held,  twenty-five  days  more  labor  could  Ix^  performed 
in  the  course  of  the  year;  and  the  twenty  vigils,  which  occasion 
such  an  enormous  expense,  would  Ix*  suppressed;  while  the  festivals 
would  be  more  decently  observed. 

The  other  letter  to  the  Grand  Duke  exhibits,  in  a  singular  man- 
ner, the  enormities  committed  in  the  female  convents  through  Tus- 
cany. It  was  addressed  to  Leopold  by  a  nun  of  Castiglion  Fioren- 
tino;  and  led  the  way  to  those  investigations  of  the  scandalous 
abuses,  by  Avhich  Ricci  subsequently  rendered  his  ecclesiastical 
career  so  remarkable. 

''Our  convent,"  she  says,  "'is  vinder  the  direction  of  the  Minor 
Observatines,  and  is  c(msequently  in  a  state  of  the  greatest  irregu- 
larity and  disorder.  The  superior  and  the  old  nuns  confine  them- 
selves entirely  to  their  cells,  and  occupy  themseh^es  in  various  em- 
ployments, without  paying  the  least  attention  to  what  goes  on  be- 
tween the  nuns  and  those  persons  who  have  the  privilege  of  admis- 
sion, within  the  walls  of  the  cloister.  I  had  for  a  long  time  observed 
that  the  factor  of  the  convent  carried  on  intrigues  with  the  young 
nuns,  and  that  his  intercourse  with  one  of  them  was  indecent  in 
the  extreme.  In  order,  however,  not  to  form  too  hasty  and  unjust 
a  judgment  of  them,  I  concealed  myself  in  a  neighboring  apart- 
ment, and  discovered  that  they  were  in  the  habit  of  committing  the 
most  indecent  actions.  Since  that  time,  whenever  the  factor  makes 
his  appearance,  I  always  remain,  under  pretence  of  age,  being  nearly 
fifty,  below  with  my  w^ork,  and  walk  backwards  and  forwards,  in 
order  not  to  allow  him  an  opportunity  of  being  alone  with  the  nuns. 
The  Abbess  was  the  means  of  engaging  that  factor,  which  she  did 
almost  by  force,  against  the  opinion  of  others  who  thought  him  too 
young.  She  is  very  angry  with  me,  and  will  certainly  not  fail  to 
i:)unish  me  in  some  way  or  other. 

"I  cannot  complain  to  the  Provincial;  for  the  monks  will  not 
listen  to  any  complaints  of  the  kind.  Their  answer  uniformly  is, 
wdien  any  are  made,  that  they  proceed  from  malignity  and  calumny; 
while  those  who  speak  to  them  concerning  them,  are  declared  to  be 
foolish,  scandalous,  and  turbulent  persons,  who  spy  the  actions  of 
others,  who  do  not  behave  like  true  nuns,  and  who  ought  to  be  im- 
prisoned, &c.  The  nuns  are  therefore  obliged  either  to  allow  such 
enormous  irregularities  to  go  unchecked,  or  to  run  the  risk  of  im- 
jjrisonment  for  life,  under  some  false  pretext.  No  one  cares  whether 
a  nun  remains  alone  with  the  factor.  If  any  amusement  is  going 
forward,  the  factor  is  invited  to  the  convent,  Avhere  he  shuts  him- 
self up  in  a  room  Avith  one  of  them,  and  sometimes  with  two,  if 
they  are  intimate  with  him. 

"The  monks,  to  insure  themselves  against  dislike  on  the  part  of 
the  nuns,  overlook  the  Avhole:  for  our  confessor,  who  is  always 
selected  from  that  body,  is  supported  by  the  nuns,  who  must  supply 
him  with  everv  thing  which  he  desires,  during  the  time  that  he  is 
obliged  to  occupv  a  dwelling  in  the  neighborhood  of  the  convent. 
Finding  themselves  well  provided  with  every  thing  which  they 
want,  these  monks  do  not  give  themselves  the  least  trouble  about 


418  WATSON'S  MAGAZINE. 

the  abuses  which  prevail  in  the  convents.  There  are  even  some  or 
thein  who  make  love  to  the  nuns,  and  render  them  nnich  more 
mipudent  than  the  lay  memlxM's  who  are  guilty  of  the  same  practices. 
Some  years  ago,  a  monk  was  found  in  the  convent  during  the  night, 
and  expelled  from  it  i)y  the  oailiHs.  The  affair,  in  consequence, 
became  universally  known." 

The  nun  is  of  opinion,  that  the  case  of  the  factor  was  much  more 
blameable,  inasmuch  as  his  duties  provided  him  with  constant  op- 
portunities of  sinning.  She  therefore  supplicates  the  (Jrand  Duke 
to  order  a  nobleman,  on  whom  the  factor  was  dependent,  to  recall 
him  to  Florence,  without  allowing  it  to  appear  that  he  was  at  all 
acquainted  with  the  irregularity  of  his  conduct:  "For,"  says  she, 
"If  what  I  now  write  to  you  were  known,  it  would  he  sufficient  to 
cause  me  to  be  poisoned  by  my  companions,  who  are  totally  given 
up  to  vice."  She  requests  the  prince  to  speak  to  the  provincial,  and 
to  tell  him,  that  "if  she  is  punished  under  any  pretext  whatever,  he 
will  take  from  him  the  direction  of  the  convent,  and  transfer  it  to 
the  bishop." 

The  above  letter  is  dated  May,  1770,  from  the  convent  of  Jerome, 
at  Castiglion  Fiorentino,  and  signed  Lucrece  Leonide  Beroardi. 

Leopold  dismissed  the  factor. 

The  scandalous  wickedness  of  some  members  of  the  priesthood, 
under  the  cloak  of  religion,  and  by  a  perversion  of  its  authority, 
was  known  to  the  grand  duke  in  1766.  Senator  Rucellai  then  ad- 
dressed to  his  Prince  a  memoir  relating  to  the  intrigues  of  the  Tus- 
can Inquisitors,  of  the  higher  orders  of  the  clergy  of  the  Grand 
Duchy,  of  the  Nunciature  at  Florence,  and  of  the  Court  of  Rome; 
all  of  whom  labored  in  concert  to  elude  the  wise  laws  of  the  late 
Emperor. 

A  lady  of  the  name  of  Maria  Catherine  Barni,  of  Santa  Croce, 
declared  on  her  death-bed  that  she  had  been  seduced  through  the 
medium  of  confession,  and  that  she  had,  during  twelve  years,  main- 
tained a  criminal  intercourse  with  a  priest,  Pierre  Pacchiani.  Prior 
of  St.  Martin  at  Castel-Franco-di-Sotto,  who  was  her  confessor. 
She  denounced  him  to  the  Bishop  of  Miniato,  May,  1764. 

He  had  assured  her  that,  by  means  of  the  supernatural  light 
which  he  had  received  from  Jesus  and  the  Holy  Virgin,  he  was 
perfectly  certain  that  neither  of  them  were  guilty  of  sin  in  carry- 
ing on  that  correspondence. 

Maria  Magdalen  Sicini.  of  Santa  Croce.  whom  she  had  pointed 
out  as  being  in  the  same  predicament  with  herself,  deposed;  that 
generally  about  an  hour  after  the  confession  was  over,  Pacchiani 
had  a  criminal  intercourse  with  her  in  the  vestry;  that  she  knew 
well  enough  that  she  was  committing  sin,  and  that  she  made  con- 
fession of  it  afterwards  to  Pacchiani  himself,  who  excused  her  be- 
cause it  had  been  done  with  good  intentions. 

This  lady  named  another,  Victoire  Benedetti,  who  at  her  exami- 
nation, made  a  declaration  to  the  same  effect ;  only  adding,  that  she 
had  not  had  the  least  scruple  in  regard  to  her  connexion  with 
Pacchiani. 

The  trial  of  that  priest  for  heretical  propositions  belonged 
properly  to  the  Inquisition ;  but,  after  much  intrigue  and  manoeu^^r- 
ing.  the  affair  got  into  the  hands  of  the  Archbishop;  next  into  those 
of  the  Nuncio;  then  into  those  of  the  Court  of  Rome;  and  Pacchiani, 
who  had  been  dismissed,  finally  returned  to  his  parish. 

The  Government  was  made  perfectly  acquainted  with  the  whole 


WATSON'S  MAGAZINE.  419 

transaction;  but  in  such  a  way  as  to  be  unable  to  take  any  notice  of 
it.  It  was  also  aware  that  Cacchiani  had  been  guilty  of  several  dis- 
graceful tricks;  that  he  was  in  the  habit  of  compellinfr  the  dying 
to  make  wills  in  his  favor,  by  threats  of  refusing  to  administer  the 
sacraments;  that  he  had  used  his  endeavors  to  prevent  Barni  from 
making  any  confession  on  her  death-bed;  that  his  Bishop  had  been 
obliged  to  imprison  him,  in  order  to  remove  him  from  a  convent  of 
nuns;  and  that  he  had  delivered  from  the  pulpit  a  discourse  full  of 
sedition.    The  (Jrand  Duke  caused  him  to  be  dismissed. 

The  scandal  brought  on  the  doctrines  and  professors  of  religion, 
by  the  wretchedness  and  demoralization  of  the  mendicant  priests, 
wjis  brought  before  the  Grand  Duke  by  Rucellai,  in  1706.  He  re- 
plied to  the  inquiries  of  his  sovereign,  by  detailing  various  consider- 
ations, as  to  the  best  means  of  diminishing  the  excessive  number  of 
those  wandering  drones,  who,  without  either  nomination  or  bene- 
fice. sAvarmed  in  Tuscany,  and  especially  at  Florence,  on  account  of 
the  college  or  seminary  of  the  cathedral.  That  seminary  Avas  com- 
posed of  a  hundred  and  thirty  young  men,  who  were  employed  in 
the  service  of  the  church,  and  of  whom  no  fewer  than  sixty-six  were 
annually  consecrated,  as  a  reward  for  their  services.  Rucellai  was 
of  opinion  that  a  diminution  of  the  number  of  young  men  in  the 
seminary,  would  give  rise  to  a  great  outcry,  and  would  fail  in  ac- 
complishing th  end  in  view.  It  is  the  patrimony  of  the  Churcli 
which  we  must  diminish,  says  he,  if  we  wish  to  diminish  the  number 
of  those  who  live  by  it;  and  who  would  become  disciples  of  Mo- 
hamed,  if  the  reA^enues  which  they  enjoy  were  appropriated  to 
Mussulmans.  A  diminution  of  the  wealth  of  the  clergy,  under 
existing  circumstances,  was  altogether  impossible,  without  a  com- 
plete oA-erthrow  of  the  political  system.  To  fix  it  definitively  in  such 
a  way  as  to  prcA^ent  its  increase,  appeared  to  him  extremely"  difficult, 
on  account  of  the  tendency  of  eA^ery  body  of  men  towards  prosperity, 
and  more  especially  of  eA^erv  sacerdotal  body;  it  being  but  too  true, 
that  superstition  and  wealth  go  hand  in  hand  together. 

The  only  part  of  this  measure  which  could  have  been  easily 
executed.  Avas  prohibiting  the  priests  from  accepting  additional 
foundations  for  perpetual  masses,  which  they  could  deAnse.  These 
foundations  infected  Florence,  more  than  any  other  place,  with  the 
refuse  of  the  clergA%  who  were  attracted  from  the  neighboring 
dioceses  by  the  profits  arising  from  the  masses. 

There  Avas  also  another  method  of  accomplishing  the  object  in 
view:  to  unite  all  the  simple  benefices  and  obligations.  &c..  upon 
which  the  useless  part  of  the  clergv  liA^ed.  and  who.  in  this  way 
would  soon  haA-e  disappeared;  but  the  consent  of  Rome  was  neces- 
sary to  the  adoption  of  that  measure;  and  it  would,  undoubtedly, 
haA-e  refused  to  co-operate  in  the  executiA'e  of  a  plan  contrary  to  its 
policA\  prejudicial  to  its  finances,  and  destructiA^e  of  its  authority. 

The  Senator  concludes  by  ariAnng  it  as  his  opinion,  that  it  would 
be  much  better  to  make  use  of  the  means  alreadv  at  the  disposal  of 
GoA'ernment. — which,  though  they  might  be  slow  in  accomplishing 
the  end  in  view,  would  attain  it  much  more  certainly  and  quietly: 
— considering  alwavs  the  increasing  wealth  of  the  clergv  as  an  evil 
necessarilv  connected  with  the  present  system — as  a  maladv  in- 
separable from  the  political  body.  For  this  purpose  it  will  be 
necessary.  saA's  he.  to  oppose,  both  constantly  and  vigorously,  that 
maxim  of  the  Ghurch.  so  contrary  to  the  Gosnel.  to  the  Councils, 
and  to  the  writings  of  the  Fathers,  "that  the  Church  forms  a  State 


420  WATSON'S  MAGAZINE. 

within  a  State;"  to  treat  the  persons  and  property  of  ecclesiastics 
in  the  same  way  as  the  persons  and  property  of  other  citizens;  to 
return  to  those  Christian  times.  <hirin<i:  whit-h  tlie  property  of  the 
Church  was  considered  as  public  property,  l)el()n<i:infj  to  the  State, 
and  entirely  at  the  disposal  of  the  civil  authority.  The  clergy  ami 
their  property  were  not  more  dang:erous  to  the  State,  than  other 
wealthy  persons  and  their  ])roi)erty;  because  they  were  then  un- 
distinjjuished  by  any  prerogatives,  privileges,  or  immunities.  Ru- 
cellai  counselled  Ix>o]^old  to  put  his  authority  in  force;  to  exercise 
a  real  jurisdiction  over  his  clergy,  by  exercising  it  over  their 
property;  to  ])revent  the  augmentation  of  their  territorial  wealth, 
by  applying  the  law  of  the  hite  Emperor,  concerning  the  acquisi- 
tion of  property  in  mortmain,  which  had  already  restored  much 
land  to  commerce  and  circulation;  to  keep  the  clergy  in  check  by 
the  dread  of  extra-judicial  and  summary  sentences  of  banishment 
and  sequestration  against  their  persons  and  revenues;  and  to  avoid 
endless  and  fatal  quarrels  with  the  Court  of  Rome. 

One  of  the  greatest  abuses  of  the  power  of  the  Church  in  Tus- 
cany, and  the  most  shameful  obstacle  to  the  progress  of  civil 
justice,  was  the  number  of  asylums  reputed  sacred,  whose  privileges 
had  filled  the  churches  of  Tuscany  with  vagabonds  and  disturbances. 
The  Grand  Duke  was  perfectly  aware  of  his  right  and  authority  to 
abolish  this  abuse,  without  the  consent  or  intervention  of  any  one; 
but  he  was  willing  to  concede,  and  proposed  a  concordat,  which 
should  confer  upon  him  the  same  privileges  which  had  been  be- 
stoAved  on  the  other  Catholic  powers,  or  the  adoption  of  some  pro- 
visional measure.  He  was  determined  not  to  suffer  any  longer,  in 
his  dominions,  disorders  which  Rome  herself,  notwithstanding  her 
desire  to  protect  them  in  those  of  others,  would  not  tolerate  in  her 
own ;  and  which,  being  beneficial  to  criminals  only,  were  a  disgrace 
both  to  religion  and  to  the  Government.  A  memoir  of  Rucellai.  of 
1764.  shows  that  Tuscany  was  completely  filled  with  churches. 
Florence  alone  reckoned  320.  of  which  the  farthest  from  one  another 
were  not  above  BOO  paces;  thev  occupied  one  half  of  the  ground 
which  had  been  built  upon  in  the  town,  and  had  enjoved  for  more 
than  163  years  all  the  privileges  granted  by  the  Bulls  of  the 
different  Popes. 

Tx-oi^old  caused  the  reflections  Avliich  Rucellai  had  made  on  tlie 
concordats  concluded  l)y  Rome,  relative  to  asylums,  with  Naples  in 
1741,  with  Sardinia  and  Tiedmont  in  1742.  and  with  Austria  for 
the  States  of  Lombardy  in  1757,  to  be  submitted  to  his  considera- 
tion. The  inconveniences  of  those  concordats,  and  of  every  con- 
cordat whatsoever,  by  means  of  which  the  Court  of  Rome  succeeded 
in  procuring  from  sovereigns  a  recognition  of  the  legalitv  of  the 
pretended  rights  which  are  the  object  of  the  treaty,  are  clearly 
pointed  out  in  that  document.  Rucelhii  preferred  to  these  different 
concordats,  the  schemes  of  a  provisional  regulation  presented  by 
the  Abbe  Neri. 

That  scheme,  which  received  Leopold's  consent  did  not  admit 
of  the  inviohibility  of  the  asylums  in  any  case  whatever;  but  pro- 
vided for  the  remission  of  capital  and  mutilating  punishments,  in 
the  case  of  those  who  misfht  be  taken  from  the  asylums:  and  also, 
for  the  remission  of  a  third  part  of  every  other  punishment  of  a 
lesser  degree.  By  this  means  the  objection  was  removed  which 
existed  in  regard  to  the  exceptions  and  explanations  admitted  in 
the  concordats;   exceptions  of  which  the   tortuous  policy   of  the 


WATSON'S  MAGAZiNR.  421 

Court  of  Rome,  whidi  docided  upon  them,  enabled  her  always  to 
take  advantage,  and  of  which  sho  nivor  permitted  any  one  to  fore- 
see the  intention. 

The  abolition  of  capital  punishments  woukl  certainly,  says 
Ivucellai,  have  displeased  those  who  work  upon  punishments  as  the 
basis  of  all  government,  and  the  main  spring  of  every  political 
system.  Neri  observes  that  capital  punishments  had  been  dispensed 
with  in  several  States,  without  the  least  inconvenience;  and  that 
it  is  the  certainty  ot  o  nusi"'ui>i  ami  ')■  t  (he  measure  of  it,  which 
restrains  mankind  within  the  line  of  their  duty,  and  checks  the 
commission  of  crime. 

The  Grand  Duke,  in  consequence,  gave  orders  to  Baron  Odile, 
his  minister  at  Rome,  to  commence  negotiations  on  this  subject  with 
zeal  and  promptitude,  and  not  to  rest  satisfied  either  ^ylth  the 
words,  or  the  dilatory  and  uncertain  promises,  with  which  that 
court  always  colors  its  refusals.  The  reiterated  orders  and  numer- 
ous couriers  of  Leopold  could  not,  however,  get  any  thing  satisfac- 
tory from  the  Cardinal  Secretary  of  State,  to  whom  he  caused  it 
to  be  announced,  that  if  he  would  not  condescend  upon  a  clear  and 
categorical  answer,  he  was  determined  to  proceed  with  it. 

The  court  of  Rome  in  spite  of  the  continued  remonstrances  of 
the  Grand  Duke  of  Tuscany,  evaded  for  several  years  any  settle- 
ment of  the  question  of  asylums.  Leopold  at  last  determined  t-. 
act  for  himself;  and  the  year  1769  was  remarkable  for  the  great 
reform  introduced  by  him,  which  at  length  restored  to  Justice  both 
the  strength  and  the  liberty  which  she  required  for  the  prevention 
of  crime,  by  the  salutary  terrors  of  unavoidable  punishment,  and 
re-established  order  and  security  in  his  States,  under  the  protection 
of  impartial  laws,  which  allowed  neither  privilege  nor  exemption. 

The  Grand  Duke  who  had  communicated  to  the  Court  of  Austria 
the  documents  which  related  to  the  difi'erences  existing  between 
him  and  the  Pope  in  regard  to  asylums,  and  the  plan  Avhich  he  had 
formed  for  repairing  the  mischief  which  the  inviolability  of  the>^e 
refuges  had  engendered,  received  the  approbation  of  the  Empress ; 
and  consequently,  he  informed  the  Court  of  Rome,  that  he  had 
caused  the  malefactors  in  his  dominions  to  be  taken  from  the  asylums 
and  immured  in  prisons. 

On  the  same  day  his  plan  was  put  in  execution  at  Florence,  at 
Sienna,  and  at  Grosseto,  and  the  next  day  in  the  rest  of  the  Grand 

Duchy.  T   1  -        1 

Leopold,  surrounded  with  the  most  learned  and  enlightened 
persons  in  Tuscany,  and  well  skilled  himself  in  ecclesiastical  history, 
wa<s  perfectly  aware  that  during  the  first  nine  centuries  of  the 
Church,  the  clergy  took  no  part  in  civil  matters  beyond  the  inter- 
cession of  the  bishops  and  priests  with  the  Supreme  Authority,  for 
some  diminution  of  the  punishment  incurred  by  criminals. 

The  decree  of  Gratian  was  the  first  which  claimed  for  the  eccle- 
siastical body  the  power  of  jndging  persons  who  were  accused  of 
crimes;  but  it  was  not  till  1591,  that  Gregory  XIV.  originated  the 
abuse  and  scandal  of  asvlums,  by  pointing  out  eight  crimes  to  whicli 
that  privilege  could  not  be  accorded,  and  by  ordaining  that  the 
ecclesiastical  tribunals  should  thenceforth  finally  decide  whether 
those  who  had  taken  refuge  were  or  were  not  within  the  expected 

The  privilege  of  asvlums  was  every  where  diminished :  in  France, 
even  in  the  time  of  Leopold,  the  Church  did  not  interfere  in  behalf 


422  WATSON'S  MAGAZINE. 

of  criminals;  and  in  Germany  very  seldom.  In  the  Low  Countries, 
as  well  as  in  Italy,  very  vigorous  measures  had  been  taken  to  do 
away  with  the  abuse,  which  nevertheless  has  always  been  more  slow 
in  these  cases  than  other  Catholic  countries,  on  account  of  its  pro- 
pinquity to  Kome.  Venice,  had,  however,  given  the  example,  and 
it  had  been  followed  by  Lombardy,  Turin,  I'arnui,  Naples,  and  even 
by  the  Pontifical  States. 

Tuscany,  therefore,  was  the  only  country  in  which  tlie  most 
atrocious  crimes,  as  well  as  the  most  trilling  oti'ences,  remained  not 
only  unpunished,  but  even  encouraged  and  protected  by  the  privi- 
lege of  the  churches.  Assassins,  fratricides,  poisoners,  incendiaries, 
deserters,  robbers,  sons  of  the  nobility  who  wished  to  withdraw 
themselves  from  paternal  authority;  monks  who  had  subjected 
themselves  to  punishment  from  their  superiors,  or  soldiers  from 
their  ofHcers;  those  who  had  contracted  debts,  &c.  &c. — all  took 
refuge  in  the  same  asylum,  were  all  equally  well  received,  and  lived 
111  a  state  of  the  greatest  disorder. 

They  frequently  disturl)ed  the  performance  of  divine  service, 
and  often  maltreated  the  clergy;  committed  crime  after  crime,  in- 
sulted and  even  wounded  those  who  attended  the  church,  where  they 
had  been  received  without  shame,  and  were  supported  and  openly 
defended.  There  they  kept  a  school  for  the  instruction  of  the  young 
in  robbery  and  swindling,  sold  contraband  goods  and  stolen  wares. 
They  had  prostitutes  among  them,  slept  pele-mele  under  the  porti- 
coes, and  not  iinfrequently  had  children  born  to  them  during  the 
time  that  they  remained  in  the  asylum.  They  ate,  drank,  worked 
at  their  trades,  and  kept  oi:)en  shop  in  the  churches.  'I'hey  wore 
concealed  arms,  arrested  the  passengers  in  order  to  ransom  them, 
and  fired  at  the  agents  of  the  police  if  they  happened  to  pass  by. 
They  sallied  out  secretly  to  commit  fresh  robberies  and  assassina- 
tions, and  returned  within  the  sanctuary  of  the  church,  in  order  to 
enjoy,  without  fear,  the  protection  which  the  temple  and  its  minis- 
ters granted  them. 

The  convents  were^  lwwecei\  the  greatest  receptacles  of  criminals^ 
whom  the  monks  treated  remarkably  well,  on  account  of  the  benefit 
which  they  derived  from  their  domestic  labors,  and  because  they 
could  use  them  as  instrumentts  for  the  commission  of  those  frauds 
which  they  were  desirous  of  executing,  and  as  apologies  for  those  of 
which  they  were  themselves  guilty^  and  which  they  failed  not  to 
place  to  the  credit  of  their  guests.  They  employed  them  par- 
ticularly in  contraband  trade  for  the  use  of  the  convent. 

A  short  time  previous  to  the  reform  of  the  asylum,  the  monks 
of  the  convent  of  Spirito,  at  Florence,  carried  their  impudence  so 
far,  as  to  allot  a  chamber  among  the  novices  to  a  robber  who  had 
attempted  to  kill  his  own  brother. 

Such  was  the  deplorable  state  of  that  beautiful  part  of  Italy. 
There  were,  on  the  suppression  of  the  asj^lums,  eighty  refugees,  of 
whom  a  third  had  been  guilty  of  wilful  murder,  and  the  rest,  either 
for  cutting  or  maiming  the  inhabitants,  or  of  committing  extensive 
robberies.    Several  of  them  had  made  their  escape  from  the  galleys. 

(TO  BE  CONTINUED) 


What  This  Republic  Owes  to  the  Catholic 
Church." 


Why  the  Life-and-Death  Struggle  is  Now 
Joined  Between  the  Two  Impla- 
cable Principles  of 

DEMOCRACY  AND  THEOCRACY. 

NOT  a  single  papist  took  part  in 
the  making  of  the  Constitution 
of  the  United  States ! 

No  papist  believes  in  separation  of 
Church  and  State,  free  press,  free 
speech,  popular  sovereignty,  and  reli- 
gious liberty;  consequently,  no  Roman 
Catholic  has  ever  put  his  hand  to  the 
building  of  a  State  founded  upon  man- 
hood suffrage,  and  the  freedom  of  in- 
dividual conscience. 

Before  a  Catholic  could  do  this,  he 
would  have  to  be  false  to  the  basic  law 
of  his  church. 

This  fundamental  law  of  the  Roman 
hieiarchy  was  made  at  Trent,  in  Italy, 
in  the  16th  century,  and  has  never  been 
nxaterially  altered. 

The  Council  of  Trent,  which  framed 
this  Catholic  code,  began  its  sittings  in 
1545;  and,  after  various  interruptions, 
finally  completed  its  labors  and  ad- 
journed, in  1563. 

The  Popes  had  manipulated  the 
Council  at  every  session,  and  it  did  no 
more  than  register  'the  Papal  will; 
hence,  its  decrees  were  promptly  ac- 
cepted and  formally  decreed  to  be  the 
canon,  fixed,  and  permanent  law  of 
the  Roman  church. 

This  papal  code  was  rigidly  enforced" 
in  Italy,  down  to  the  year  1870,  when 
the  Italian  patriots  threw  off  the  in- 
tolerable yoke  of  rotten  priest-rule. 

The  laws  of  this  Roman  church  were 
also  enforced  in  France,  down  to  almost 
the  beginning  of  our  Revolutionary 
War,  when  the  Jesuits  became  so  utterly 


detestable  that  they  were  driven  out, 
and  the  literary  men  of  France  began 
their  bold  agitation  against  Rome's 
crushing,  stifling,  hateful  domination. 

As  an  illustration  of  Rome's  waj', 
when  she  can  have  her  way:  in  1761, 
the  priests  murdered  a  French  youth, 
for  no  other  crime  than  that  he  was 
accused  of  having  behaved  irreverently 
to  the  image  of  the  Virgin  Mary,  which 
Catholics  then  worshipped  as  an  idol, 
just  as  they  now  do. 

Young  De  la  Barre  was  not  only 
murdered  for  this  alleged  lack  of  vene- 
ration for  the  Catholic  idol,  but  he  was 
murdered  with  every  extreme  of  fe- 
rocity. His  to7igve  was  totm  out  hy 
the  roots,  and  he  was  fiendishly  tor- 
tured, hefore  the  flames  were  allowed 
to  hum  Mm  to  death! 

This  was  in  1761,  when  Thomas  Jef- 
ferson, George  Washington,  Richard 
Henry  Lee,  Dabney  Carr,  Patrick 
Henry,  James  Otis,  and  John  Adams 
were  beginning  to  be  deeply  concerned 
for  our  American  liberties. 

Previously,  the  popes  had  com- 
pelled the  King  of  France  to  revoke 
the  Edict  of  Nantes,  which  allowed 
the  Protestants  to  hold  religious  servi- 
ces, in  private,  in  certain  named  places. 

This  Edict  of  partial  toleration, 
granted  by  Henry  of  Navarre,  was 
cancelled  by  his  bigoted  descendant, 
Louis  XIV.,  and  France  was  plunged 
into  the  horrors  of  Catholic  persecu- 
tion. 

The  King,  egged  on  by  his  Jesuit 
confessor,  the  infamous  Letellier,  sent 
brutal  Catholic  soldiers  to  live  in  the 
houses  of  the  Protestants,  to  harry 
them  with  insults  and  outrages,  to 
break  up  their  religious  services,  to 
seize  upon  the  more  courageous  men 
and  send  them  to  the  slave-ships,  where 
they  suffered  torments  which  make  the 
blood  run  cold  to  this  day. 

Under   Catholic  law   in   France,  at 


424 


WATSON'S  MAGAZINE. 


that  time,  no  Huguenot  (Protestant) 
could  hold  any  office,  exercise  any  civic 
privilege,  practice  any  proIVssion,  or 
be  guardian  for  his  own  child. 

The  French  Protestant  (Huguenot) 
had  fewer  civil  rights  in  Catholic 
France  tlian  the  freed  negroes  had  in 
Anwrica,  previous  to  the  War  between 
the  States — not  nearly  so  many,  be- 
cause the  freed  negro  could  have  his 
own  religious  services,  could  send  his 
children  to  school,  and  could  practice 
any  trade,  craft,  or  profession. 

7' his,  mind  you,  loa^  hi  the  18th  cen- 
tury, at  the  very  time  that  the  Cath- 
olics of  Maryland  were  meekly  claim- 
ing toleration,  and  pretending  that 
their  foreign  church  was  no  longer  the 
church  of  bloody  persecution. 

The  Catholics  in  Maryland  needed, 
toleration;  hence  they  begged  for  it, 
and  got  it;  but,  in  France,  they  didn't 
need  it.  and  the  Protestants  who  did, 
])leaded  for  it,  in  vain  ! 

That's  Rome's  way.  At  the  very 
tnne  when  tJie  Protestant  charter  of 
Lord  Baltimore  granted  toleration  to 
the  Catholic  minority,  the  Catholic 
majority  was  turning  South  America, 
Central  'America,  Mexico,  Cuba,  the 
Philippine  Islands,  Spain,  Portugal, 
Austria,  Bohemia,  Hungary,  and  Italy 
into  Dead  Seas,  religiously,  by  ruth- 
less persecution. 

The  fathers  of  the  identical  Catholics 
who  fled  to  Maryland,  and  sought 
safety  from  retaliation,  under  the  Bal- 
timore charter,  had  been  atrociously  ac- 
tive in  the  horrible  religious  murders 
committed  hy  Bloody  Queen  Mary. 

So  late  as  1798,  the  papists  of  Ire- 
land organized,  and  partially  executed, 
a  wide-spread  conspiracy  for  the 
slaughter  of  Protestants;  and  the  num- 
ber of  men,  women,  and  children  who 
were  butchered,  under  Rom^e^s  infernal 
law,  was  nearly  as  great  as  the  victims 
of  the  papist  Massacre  of  St.  Bartholo- 
mew. 

Think  of  it !  Protestant  massacres 
deliberately  planned  by  Catholic 
priests,  in  Ireland,  in  1798,  when  John 
Adams  was  President,  and  George 
Washington  still  alive. 


Yet,  the  American  missionaries  of 
this  foreign  church — irhose  funda- 
mental laic  calls  for  the  blood  of  Pro- 
tcstaiits,  Jeu's,  and  Masons — have  cap- 
tured the  Moving-Picture  shows,  and 
tliey  are  now  teaching  the  iKM)ple, 
through  this  effective  and  insidious 
agency,  that  the  Catholic  priests  pro- 
tected little  heretic  children  during  the 
St.  Bartholomew,  and  used  all  of  their 
influence  to  checK'  the  political  butchery 
which  the  King  had  started,  in  retalia- 
tion for  Protestant  atrocities! 

Toleration  in  Catholic  France,  in 
the  16th  century f    My  God! 

At  this  very  day,  there  is  no  tolera- 
tion in  Catholic  Spain! 

Protestants  have  to  meet  furtively, 
on  the  back  streets,  in  houses  not  al- 
lowed to  show,  by  external  sign,  or  by 
style  of  architecture,  that  they  are 
houses  of  worship. 

No  Protestant  church  can  be  built 
like  a  church,  have  a  church-steeple,  a 
church-bell,  or  any  other  outward  syni- 
bol  of  a  "House  of  God." 

That's  Roman  Catholicism,  in  Spain, 
right  noio! 

Yet  these  brazen  liars  who  are  pros- 
tituting the  Movies,  the  theatricals,  the 
magazines,  the  periodicals,  and  the 
school-books,  are  pretending  that  the 
Harlot  of  the  Tilx'r  never  drank  hu- 
man blood  till  she  was  drunk  with  it, 
and  that  she  is  ne)W,  an  altogether  dif- 
ferent creature  from  the  monster  which 
burnt  down  the  AValdensian  villages, 
slaughtered  \S\^  old  and  the  young,  the 
maiden  and  the  graybeard,  and  burnt 
a  wdiole  congregation  that  had  misera- 
bly sought  refuge  in  one  church. 

Don't  we  know  what  the  Roman 
Catholics  were  doing  in  the  Philippines, 
at  the  end  of  the  19th  century?  Don  t 
we  have  the  official  record,  made  by  Mr. 
Taft,  and  published  by  the  U.  S.  Sen- 
ate? 

(Senate  Doc.  190,  sold  by  The  Men- 
ace, Aurora,  Mo.    25  cents.) 

Let  me  tell  you  where  else  you  can 
get  it.  You  can  find  the  horrible  facts 
in  such  books  as  "The  Philippines  and 
the  Far  East;"  "Quaint  Corners  of 
Ancient  Empires;"  and  "The  Flight  of 
an  Eagle." 


WATSON'S  MAGAZINE. 


425 


(You  ciui  easily  obtain  a  copy  of  the 
first  tAYO  from  P.  Stamnier,  4th  Ave., 
New  York  City.  Price,  about  $1.50 
each. 

The  other  book  is  out  of  print,  but 
I  have  a  copy  aiul  mean  to  republish  it 
in  om-  INIaijazine.) 

When  the  legislative  assembly  in 
Peru,  last  year,  voted  to  allow  Protest- 
ants the  liberty  to  worship,  wasn't 
there  a  riot,  led  by  the  priests  and  their 
du])ed  women? 

Didn't  a  priest  snatch  the  law  out 
of  the  hand  of  the  Presiding  officer, 
tear  it  to  pieces,  and  stamp  upon  it? 

Is  not  Peru  in  the  throes  of  a  Cath- 
olic revolution,  noiv,  brought  about  by 
the  Roman  priests,  to  check  the  ten- 
dency toAvard  toleration? 

In  Catholic  Ecuador,  no  toleration 
is  permitted;  nor  is  there  any  true  re- 
ligious liberty  in  any  other  Catholic 
country  on  earth. 

There  never  was,  and  there  never  can 
be — why  ? 

Because  the  law  and  the  spirit  of  the 
Roman  organization  makes  for  mono- 
poly,   THEOCRACY,    ABSOLUTE    POPE-RULE, 

and,  consequently,  for  remorseless  sup- 
pression  of  WHATEVER  GETS  IN  ITS  WAY. 

Under  the  law  of  this  terrible  foreign 
church,  eight  Mexicans  were  condemned 
to  death,  in  Texacapa,  Mexico,  in  No- 
vember, 1895.  Those  "heretics"  were 
burnt  to  ashes,  on  the  puhilc  square, 
just  as  Cranmer,  Ridley,  Latimer,  and 
Anne  Askew  Avere  burned  to  death,  in 
England,  under  the  very  same  law,  in 
the  10th  century. 

One  of  those  Mexican  victims, 
twenty -two  years  ago,  Avas  an  innocent 
GIRL,  Avho  Avas  uot  old  enough  to  knoAV 
Avhy  the  ])riests  Avere  tying  her  to  the 
stake,  and  piling  dry  Avood  around  her, 
to  l)urn  her  poor  little  body  to  ashes. 

Great  Father!  What  sort  of  reli- 
gion is  this  to  take  root  in  free  America 
— a  religion  whose  fundamental  laAvs 
burn  little  chihlren ! 

AVhen  those  eight  Mexicans  Avere 
judicially  condemned,  and  publicly 
burned,  under  the  Roman  Catholic  laAV 
Avhich  burned  Patrick  Hamilton,  of 
Scotland ;  John  Huss,  of  Bohemia ; 
Sa\'onarola,    of   Italy;    "\Yilliam    Tyn- 


dale,  of  P^ngland,  Anne  du  Bourg,  of 
France,  and  the  tens  of  thousands  of 
victims  of  the  papal  Inquisition — when 
that  atrocity  of  the  Ronum  church  was 
committed  in  Mexico,  tAventy-tAvo  years 
ago,  the  high-priest  of  Popery  in  that 
country  avas  the  same  Archbishop 
Mora,  ivho  furnished  Iluerta  ten  mil- 
lion dollars  of  Catholic  Church 
MONEY,  to  finance  the  overthroav  and 
ASSASSINATION  of  the  duly-clected  Presi- 
deut  Madera! 

The  murderous  plots  of  Mora  and  his 
felloAv  Jesuits  flung  Mexico  into  the 
raging  chaos  of  laAvlessness  and  rapine, 
Avith  Avhich  the  heroic  Carranza  has 
l:)een  battling  ever  since;  and  his  most 
persistent  and  dangerous  enemies  have 
been  the  Jesuits  and  the  Catholic 
priests. 

And  every  time  one  of  these  Cath- 
olicolic  priest-traitors  is  caught  red- 
handed,  and  is  about  to  be  shot  for  his 
crimes,  the  Catholic  priests  of  this  Re- 
public coerce  President  Wilson  into  de- 
manding that  the  traitor's  life  be 
spared ! 

Their  Knights  of  Columbus  and  An- 
cient Hibernians  go  from  this  country 
to  stir  up  rebellion  and  bloodshed  in 
Ireland,  and  when  they  are  caught  red- 
handed  and  condemned  to  be  shot,  our 
Presidi&nt  is  again  coerced  into  de- 
manding of  the  British  goA^ernment 
the  lives  of  these  papal  miscreants. 

Nevertheless,  the  Union  is  being 
flooded  Avith  oratory  and  literature  de- 
signed to  smoothe  the  way  for  papal 
propaganda,  Avhose  aim  is  to  '"''Mal-e 
America  Catholic.'''' 

We  are  told,  Avith  every  possible 
A'ariation  of  mendacity,  that  Ave  vir- 
tually OAve  to  the  Catholics  the  forma- 
tion and  the  maintenance  of  our  Re- 
public. 

The  literal  historic  truth  is,  that  Ro- 
man Catholic  Spain,  to  Avhom  the  pope 
had  aAvarded  this  hemisphere,  forbade 
the  settlemeut  of  Protestants  in  the 
New  World. 

This  part  of  the  uniA'erse  Avas  to  be 
kept  pure  and  uncontaminated,  a  papal 
domain,  unsullied  by  Huguenot,  Cal- 
vinist,  Lutheran,  Separatist,  Anabap- 
tist, Brownist,  or  dissenter  of  any  sect. 


426 


WATSON'S  MAGAZINK. 


Doesn't  every  tyro  in  history  know 
how  the  Catholics  massacred  the 
French  Protestants,  wlien  they  at- 
tempted tlie  colonization  of  Florida? 

Was  St.  Bartholomew  itself  more 
hellishly  ferocious  than  the  butchery  of 
the  Huguenots  at  St.  Augustine? 

Are  not  the  Catholic  dungeons,  and 
hornhlc  instrnnunts  of  torture,  still  to 
be  seen  in  that  City? 

The  origin  of  the  long  wars  between 
England  and  Spain,  was  this  very  claim 
of  Catholic  ownership  of  the  New 
World  ! 

Protestant  England  disputed  the 
claim,  and  determined  to  combat  it! 

Under  the  Protestant  Queen  Eliza- 
beth— whose  beautiful  and  accom- 
plished mother  had  been  sacrificed  to  a 
Catholic  intrigue — Sir  Walter  Raleigh 
began  his  Protestant  colony-planting; 
and  the  Catholics  of  Florida  did  their 
lerel  best  to  exterminate  those  colonies. 

Had  the  weather  favored  the  Cath- 
olic fleet,  Jamestown  might  have  heen 
v'iped  out. 

Have  we  forgotten  how  the  Florida 
Catholics  invaded  Georgia,  in  the  time 
of  Oglethorpe,  and  attempted  to  drive 
out  the  Protestants  who  had  settled  at 
Frederica  and  Savannah? 

Is  it  possible  that  our  school-children 
have  Ix^en  left  in  ignorance  of  the  Bat- 
tle of  Bloody  Marsh? 

I  heard  the  Sesqui-Centennial  Ad- 
dress of  Alexander  H.  Stephens,  in  vSa- 
vannah.  in  1888,  when  he  was  Gover- 
nor of  Georgia,  and  I,  a  meml^er  of  the 
Legislature:  in  that  carefully  prepared 
speech  he  said — as  he  had  previously 
done  in  his  History — that  the  victory 
which  General  Oglethorpe  won  at 
Bloodv  Marsh  changed  the  course  of 
American  history. 

Gen.  Wolfe's  victory  over  the  Cath- 
olics at  Quebec,  Canada,  was  another 
decisiA-e  event,  wresting  North  America 
from  Catholic  control. 

A^Tiat  was  the  French  officer,  Jumon- 
ville.  doing  in  the  Ohio  woods,  when 
AVashington's  Indians  shot  him? 

He  was  pushinq  the  Catholic  do- 
mains down  the  Rivers^  toward  Vir- 
ginia! 


But  we  are  told  that  our  forefathers 
could  not  have  won  the  Revolutionary 
War  "without  the  aid  of  Catholic 
France." 

France,  at  the  time  of  our  Revo- 
lutionary War  had  ceased  to  be  Cath- 
olic, except  in  name. 

Its  leading  men  were  Deists,  or  Athe- 
ists, or  Free-Masons. 

The  Dnke  of  Orleans^  whose  son  af- 
terwards became  King  Louis  Philippe, 
was  a  Free-Mason.,  and  he  hated  the 
Roman  Catholic  hierarchy  with  a  con- 
suming hatred. 

The  Marquis  De  la  Fayette,  who 
rushed  to  the  side  of  George  AVashing- 
ton,  and  served  gallantly — though  not 
so  efficiently — was  a  Deist,  like  Benj. 
Franklin  and  Thomas  Jefferson;  and, 
to  his  dying  day,  LaFayette  detested 
Popery. 

Dillon,  Lauzun,  Rochambeau,  and 
other  gay  young  Frenchmen  who  came 
over  to  fight  on  our  side,  were  not  bet- 
ter Catholics  than  D'Orleans  and  La- 
Fayette. 

In  fact,  the  Catholic  religion,  at  that 
time,  was  the  subject  of  jest,  scorn, 
ridicule,  and  abomination,  throughout 
France. 

What  else  could  it  be,  when  the 
Bishops  and  Abbes  were  the  most  no- 
torious profligates  in  the  kingdom ; 
when  the  church  was  a  party  to  every 
abuse  of  Bourbon  misgovernment; 
when  the  King's  avowed  mistresses 
were  diplomatic  spies  and  agents  for 
popes;  and  a  Cardinal  Prince  of  the 
Roman  church  was  defended  by  his 
brother  priests,  after  the  fvll  exposure 
of  his  deliberate  efforts  to  seduce 
Queen  Marie  Antoinette? 

As  everybody  knows,  the  aid  given 
to  the  American  colonies  by  the  French 
government  was  first  given  clandes- 
tinely., through  the  celebrated  Beau- 
marchais,  who  was  anything  except  a 
religious  man,  and  least  of  all  a  Cath- 
olic. 

His  famous  play,  '"'■The  Barber^''  sub- 
jected the  old  Catholic  order  in  France 
to  the  merciless  shafts  of  dramatic  ridi- 
cule, and  helped  to  dim  the  halo  of 
those  twin  robbers  and  debauchees,  the 
aristocratic  noble  and  the  Roman 
Catholic  prelate. 


WATSON'S  MAGAZINE. 


427 


''His  Lordship,"  Benj.  Keiley,  of  Sa- 
vannah— ^who  defies  the  hiw  of  Geor- 
<;ia  and  enforces  here  the  hiw  of  Rome, 
to  the  ruin  of  Protestant  women — 
Bishop  Keiley  says  that  the  Catholic 
cler<;:y  of  France  gave  six  miUioti  dol- 
hirs,  to  the  strug:gling  American  colo- 
nies. 

The  Catholic  clergy  didn't  give  six 
cents ! 

On  the  contrary,  the  Catholic  clergy, 
owning  one-third  of  the  entire  wealth 
of  France — procured  by  the  same  un- 
holy methods  practised  in  Mexico, 
South  America,  Cuba,  and  the  Philip- 
pines— obstinately  refused  to  give  one 
single  franc  to  the  Ti*easury,  although 
the  King's  minister  pleaded  for  aid, 
and  warned  them,  that  unless  they 
manifested  so7ne  patriotism,  he  would 
be  compelled  to  apply  to  the  whole 
nation,  in  States-General  assembled. 

The  Catholic  clergy  remained  obdu- 
rate, and  in  the  hope  of  averting 
calamitous  bankruptcy,  the  desperate 
ministers  did  summon  the  States-Gen- 
eral. 

As  every  one  knows,  the  Revolution 
followed;  and  the  accumulated  loot  of 
the  Catholic  clergy  was  confiscated  to 
the  use  of  the  French  people. 

The  wars  between  France  and  Eng- 
land began  long  l)efore  our  Revolu- 
tionary War;  and,  in  the  main,  the 
struggle  was  one  of  religion,  just  as 
the  discord  in  Ireland  has  ever  been. 

After  the  Catholic  King  of  Spain 
failed  in  their  efforts  to  crush  Pro- 
testant England,  and  to  shut  Protest- 
ants out  of  the  New  World,  the  Cath- 
olic side  of  the  contest  was  taken  up  by 
France,  under  Louis  XIV. 

This  monarch  exerted  his  utmost 
power  to  subjugate  Protestant  Hol- 
land, and  the  struggle  involved  the 
restoration  of  Popery  in  England, 

The  Stuart  Kings  were  narrow- 
minded  bigots,  the  slaves  of  Jesuits; 
and  the  Catholics,  Charles  II.,  and 
James  II.,  became  allies  and  pensioners 
of  the  Catholic  despot  of  France. 

In  the  long  run.  Protestantism  won, 
mainly  through  the  stubborn  ability  of 
the  Dutchman,  William  of  Orange. 

His    ancestor,    William    the    Silent, 


was  the  first  man  in  the  modern  world 
to    proclaim    and    establish    religious 

LIBERTY  ! 

After  several  attempts  to  have  him 
murdered,  the  papists  finally  succeeded. 
A  Jesuit,  Baltazar  Gerard,  shot  the 
hero  to  death,  in  his  own  house,  at 
Delft. 

But  the  life-and-death  struggle  be- 
tween Popery  and  Democracy  still  went 
on;  and  William  of  Orange  gave 
Popery  a  knock-out  blow  at  the  Battle 
of  the  Boyne. 

In  1745,  the  Catholics  made  their 
last  armed  attempt  to  conquer  Protest- 
ant England.  It  was  brought  to  dis- 
aster, at  the  Battle  of  Culloden,  and  the 
Catholic  Stuarts  retired  to  the  pope  at 
Rome,  where  one  of  the  House  became 
the  "Cardinal  of  York,"  and  where  the 
last  of  the  race  died,  a  despised  drunk- 
ard, in  the  19th  century. 

Now,  if  you  will  exercise  your  in- 
telligence, you  will  realize  at  a  flash 
why  the  Catholics  were  willing  to  fight 
England,  then,^  even  more  than  now. 

The  memories  of  Culloden  and  the 
Boyne  rankled! 

Papists  everywhere  hated  the  country 
of  Henry  VIII.,  Queen  Elizabeth,  and 
Willian/  III. 

Read  Macaulay's  "History,"  and  you 
will  fully  understand  ichy. 

But  the  sober  fact  is,  that  the  greater 
part  of  the  Irish  who  fought  with  our 
fathers,  for  Independence,  came  from 
the  North  of  Ireland,  and  were  Pro- 
testants! 

"His  Lordship,"  Keiley,  papal  sove- 
reign of  submissive  Savannah,  gloats 
over  the  fact  that  Charles  Carroll 
signed  his  name  Charles  Carroll,  of 
Carrollton^  claiming  that  he  did  so  in 
order  that  the  British  might  know 
which  Carroll  to  hang  as  a  rebel,  in 
case  our  ancestors  got  licked. 

Why,  then,  did  John  Randolph,  the 
statesman,  always  sign  himself,  "John 
Randolph,  of  Roanokef'' 

Randolph  lived  in  the  days  of  An- 
drew Jackson  and  James  Monroe,  when 
there  was  no  longer  any  question  of 
Britain  hanging  patriots  as  rebels. 

Doesn't  every  intelligent  human  be- 


428 


WATSON'S  MAGAZINE. 


)( 


ing  know,  that  the  "6>/  Ca7'roUton,'*''  in 
the  one  case,  and  the  "o/  Roanohe^^''  in 
the  other,  was  the  customary  signature 
of  the  signer,  adopted  originally  to  dis- 
tinguish the  signers  from  other  men 
bearing  the  same  name? 

There  were  other  Charles  Carrols, 
and  other  John  Kandolphs.  and  the 
name  of  the  estate  was  added,  for 
identification,  as  it  used  to  be  in  all 
European  countries. 

In  France,  Charles  Carroll  wouUl 
have  been  known,  perhaps,  as  the  Coi-nt 
de  Carrollton;  and  Randolph,  as^the 
Duke  de  Koanoke,  just  like  the  Prince 
of  Sagan  and  the  Count  of  Castellane, 
who  took  turns  at  marrying  Jay 
Gould's  daughter's  money. 

The  Declaration  of  Independence  is 
signed  by  Thomas  Nelson,  Junior;  did 
he  sign  that  way  for  fear  the  British 
might  hang  the  old  man? 

The  Declaration  is  also  signed  by 
Thomas  Heyward,  Junior,  and  Thomas 
Lynch,  Junior:  were  they  likewise 
identifying  themselves  for  the  gibbet? 

''His  Lordship,"  Keiley,  sovereign 
prince  of  Savannah,  writes  some  ex- 
ceedingly weak  drivel. 

To  refer  to  the  War  between  the 
States,  proves  nothing,  for  the  simple 
reason  that  Popery  was  not  at  stake. 
Catholics  differ  like  other  citizens, 
when  the  interests  of  the  Roman  church 
are  not  involved. 

But  when  the  King,  the  Queen,  or 
the  Government,  is  under  the  ban  of 
the  pope,  Catholic  treason  is  inevitable, 
indefatigable,  and  satanic. 

Thus,  the  Jesuits  instigated  the  mur- 
der of  Henry  III.  of  France,  because 
he  was  in  league  with  Henry  of  Na- 
varre, a  Protestant. 

They  caused  Henry  himself  to  be  as- 
sassinated, because  he  had  prepared  an 
army  to  aid  the  Lutherans  of  Germany. 

They  attempted  the  life  of  Queen 
Elizabeth,  again  and  again,  because 
the  pope  had  excommunicated  her  and 
"deposed''  her,  by  one  of  his  Bulls. 

They  formed  the  Gunpowder  Plot,  to 
blow  up  Parliament  and  King,  because 
both  Parliament  and  King  were  against 
the  pope. 

They  are  7Wir  fomenting  terason  in 


tlie  British  Parliament,  when  England 
is  battling  with  the  i)oi)c  and  the  Kai- 
sers; and  the  unscrupulous  Jesuit,  John 
Redmond,  is  denumding  Catholic  i"ule 
over  Protestant  Ulster,  threatening  an 
Irish  Catholic  rebellion,  if  his  insolent 
and  monstrous  demand  is  not  granted. 

And  every  Catholic  priest,  editor,  and 
Protestant  prostitute.,  in  this  country, 
is  noisily  advocating  John  Redmond's 
so-called  "Home  Rule,"  when  Catholic 
Ireland  alreudy  has  it,  but  is  not  satis- 
fied to  leave  Ulster  Protestants  cnjoy- 
in<i  the  same  prieiU<ie. 

In  Canada,  the  French  arc  refusing 
to  enlist  for  France,  and  fight  her  bat- 
tle for  existence,  l)ecause  the  Catholic 
priests  preach  treason  to  them  ! 

The  jjriests  tell  them  that  the  pope  is 
the  ally  of  the  (German  despots — which 
he  is — and  the  French  Catholics  of 
Canada  are  guilty  of  the  basest  treason 
to  their  own  Fatiierland,  their  own  kin 
across  the  sea. 

This  object-lesson  in  Catholic  treason 
is  given  under  our  very  eyes,  and  yet 
we  are  asked  not  to  see  it ! 

We  are  asked  to  remember  that  (^ath- 
olics  fought  on  both  sides,  during  the 
War  between  the  States,  and  that  the 
rakish  Louisiana  ])riest.  Father  Ryan, 
wrote  a  pretty  little  piece  of  |)oetry  on 
■'The  Conquered  Banner." 

Why  did  "His  Lordshij)."  Keiley. 
leave  out  of  the  ^Vho''s  ^Yho  biography 
his  alleged  service  under  that  Con- 
quered Banner? 

Why  did  he.  after  the  War.  slink  ofV 
the  Rome,  to  be  educated  as  a  traitor 
to  American  laws,  institutions,  and 
lil)erties? 

Romanists  are  professing  to  be 
mightily  surprised  and  i)ained,  to  see 
so  much  anti-Catholic  sentiment  grow- 
ing: whose  fault  is  it? 

We  Protestants  did  not  frame  a  law 
against  human  rights,  at  Trent,  in  the 
lOth  century. 

Our  ancestors  were  not  taught,  by 
their  religious  instructors,  that  it  was 
conmiendable  to  kill  a  fellow  creature 
for  a  difference  of  religious  opinion. 

Our  forefathers  did  not  make  it  a 
capital  crime  to  believe  that  a  dozen 


WATSON'S  MAGAZINE. 


429 


Latin  words,  spoko.ii  to  a  bottle  of  wino, 
could  not  ('han<]^o  it  to  (lod's  blood. 

The  hoads  of  our  ehurchos  did  not 
lay  the  curse  of  the  Christian  relif^ion 
on  the  Great  Charter  of  our  liberties. 

Our  preachers  never  met  in  a  con- 
vention, to  debate  whether  AVoman  had 
a  soul. 

Our  preachers  were  never  menu 
enout>h.  brutal  enough,  and  besotted 
enough  to  accuse  Woman  of  being  the 
fiWiy  ressely  that  brought  Sin  into  the 
world. 

Our  preachers  never  chained  the 
Bible  to  the  bookshelf,  and  put  a  lock 
on  it,  to  keep  the  connnon  folk  fi-om 
reading  it. 

Our  churches  never  tortured  and 
burned  Christian  men  and  women,  for 
having  the  Book  in  the  house. 

Our  chnrches  never  had  to  organize 
murderous  secret  societies,  bound  to- 
gether in  crime,  by  fearful  oaths. 

Our  churches  never  had  to  have  secret 
ciphers,  secret  service-men,  secret  dun- 
geons, political  lobbyists,  and  dark- 
room compacts  wdth  party  bosses. 

Our  churches  never  claimed  the  right 
to  "forbid  to  marry" — which,  the 
Apostle  Paul  said,  is  the  "doctrine  of 
devils" — and  then  locked  up  the  neces- 
sary number  of  women,  for  these  un- 
married men  to  use  as  Avives. 

What  are  your  Federations  doing,  if 
not  w^orking  to  subvert  the  American 
ideals? 

They  are  doing  just  that. 

In  Congress,  the  Knights  of  Colum- 
bus— Gallivan  and  Fitzgerald — are 
striving  to  shut  the  mails  to  anj^thing 
unfriendly  to  Popery. 

The  lobbyist,  O'Hern,  is  on  duty, 
constantly,  bringing  al)out  the  union 
of  Church  and  State,  his  initial  step 
being  a  division  of  public  money  be- 
tween the  Government  and  the  Roman 
church. 

Cardinal  Gibbons  has  labored  zeal- 
ously and  successfully  to  papalize  the 
Army  and  Navy,  beginning  with  the 
chaplain  laws,  and  the  Catholic  chapel 
at  West  Point. 

On  every  public  question.  Gibbons 
proclaims  the  papal  opinions.  He  never 
fails. 


On  one  side  of  his  mouth,  he  de- 
clares that  the  Catholic  church  is  not 
in  politics;  on  the  other,  he  is  forever 
telling  Catholics  how  to  vote. 

He  told  them  to  re-nominate  Mr. 
Taft,  and  they  did  it,  thus  slapping 
Mr.  Koosevelt  for  not  stooping  to  kiss 
the  ])ope's  foot  in  Rome. 

Then,  after  having  beaten  Roosevelt 
with  Taft,  he  beat  Taft  with  Wilson — 
why? 

Because  Taft  was  a  squeezed  lemon, 
and  the  Catholics  wanted  more  juice. 

They  got  it.  Under  Wilson  theii- 
strides  to  power  have  been  prodigious, 
and  the  end  is  not  yet. 

Cardinal  Gibbons  has  rallied  the 
Catholic  hosts  against  restricted  Immi- 
gration, against  Phili])pine  Independ- 
ence, against  the  Public  Schools,  against 
our  Divorce  laws,  and  against  the  Gov- 
ernment ownership  of  Railroads. 

"Home  Rule,"  so  good  for  the  Irish, 
is  too  good  for  the  Filipinos— according 
to  Jesuit  Gibbons. 

Government  ownership  of  public 
utilities,  so  good  for  France,  Germany, 
Italy,  and  Japan,  is  too  good  for  the 
Americans — according  to  Jesuit  Gib- 
bons. 

Popular  education,  leaving  the  child 
mentally  free  to  choose  its  own  reli- 
gion, after  it  is  old  enough  to  hnow 
how^  is  a  good  thing  to  imagine  that 
Catholic  countries  enjoyed  in  the  Dark 
Abes,  but  is  too  good  for  20th  century 
Americans — according  to  Jesuit  Gib- 
bons. 

Divorce,  on  sufficient  grounds,  is 
Woman's  open  door  to  freedom,  happi- 
ness, independence ;  but  Gibbons  damns 
it  as  an  institution  of  Satan,  because  it 
emancipates  woman  from  the  tyranny 
of  the  priest. 

In  the  Catholic  church  the  million- 
aire Drexels,  and  Crokers,  may  pro- 
cure a  divorce,  but  the  poor  woman 
must  endure  whatever  her  fate  is:  and 
the  poor  man  must  be  content  with  one 
w'ife,  while  the  Prince  and  the  King 
may  have  tioo^  one  of  whom  is  politely 
called  his  "morganatic  wife,"  by  the 
same  popes  that  call  our  Protestant 
wives,  and  dead  mothers,  '■''legalized 
prostitutes,'''' 


430 


WATSON'S  MAGAZINE. 


In  one  of  the  Italian  pope's  leading 
organs  in  America,  the  Catholic  Feder- 
ations are  prodded  to  their  official  du- 
ties by  a  series  of  questions. 

They  appear  in  a  recent  issue  of  the 
Pittsburgh  Observer: 

Do  you  encourage  and  participate  in  con- 
ferences of  charity  and  social  services? 
Have  you  a  building  and  loan  association? 
What  interest  do  you  take  in  Juvenile  court 
work?  What  Catholic  problem  does  the 
Y.  M.  C.  A.  raise  in  your  community? 

Law  and  Legislation — Are  your  State 
laws  and  city  ordinances  acceptable?  Are 
any  changes  desirable?  Is  there  additional 
legislation  required  to  safeguard  life,  limb 
and  morality?  Do  you  keep  in  touch  with 
the  pi'OceedinRs  of  your  legislature?  Have 
you  a  bureau  of  legal  advice. 

Public  Morality — What  is  your  Federa- 
tion doing  to  make  the  playhouses  good 
and  keep  them  from  evil?  Are  you  having 
ordinanc'es  enforced  governing  saloons, 
dances,  movies,  peany  arcades,  gambling? 
Are  you  keeping  libraries  morally  clean? 
Agitating  against  divorce? 

Press  and  Publicity — What  are  you  do- 
ing to  support  the  local  Catholic  press? 
To  elevate  the  standard,  intellectually  and 
morally,  of  the  local  secular  press?  To 
correct  errors  and  repudiate  false  charges; 
Are  you  endeavoring  to  secure  publicity 
for  Catholic  news  and  events?  Campaign- 
ing  for  the  spread  of  Catholic  pamphlets 
and  books? 

Organization — Have  you  made  the  at- 
tempt to  affiliate  all  local  Catholic  socie- 
ties with  the  Federation?  Have  you  pro- 
vided Central  offices  for  the  Federation? 
Have  you  developed  an  efficient  working 
staff?  An  executive  secretary  to  carry  out 
the  resolutions  and  programs  of  the  vari- 
ous commissions?  Do  you  co-operate  with 
other  civic  movements  such  as  associated 
charities,   Consumers'  Leagues,  etc.? 

Thinley  veiled,  there  is  the  Catholic 
plan  of  campaign,  mapped  out  for  their 
secret  societies. 

Kead  carefully  the  lines  which  I  have 
had  printed  in  black  face,  and  tell  me 
what's  left  out  of  Rome's  systematic 
plan  to  "Make  America  Catholic." 

Is  any  other  church  organizing  se- 
cret societies,  to  control  legislation? 

Is  any  other  church  employing  law- 
yers, and  establishing  bureaus  of  legal 
advice?  \ 

Is  any  other  church  organizing  secret 
societies,  to  get  favorable  news  pub- 
lished, and  unfavorable  news  sup- 
pressed ? 


Are  Methodists,  Baptists,  and  Pres- 
byterians campaigning  for  the  spread 
of  their  books  and  pamphlets? 

No !  God  help  us,  the  Protestant 
churches  are  doaty  with  dry  rot! 

Preaching  has  become,  in  too  sadly 
many  cases,  a  mere  trade,  taken  up  like 
any  other  profession,  with  the  business 
feature  cultivated,  and  the  inspiration 
left  out. 

To  the  North  of  where  I  sit,  as  this 
is  written,  and  within  twelve  miles, 
stands  the  shell  of  a  dead  Baptist 
church,  whose  regular  pastor,  47  years 
ago,  was  E.  A.  Steed,  the  young 
preacher  who  figures  in  my  story  of 
the  Old  South — he  was  my  tutor  at  the 
Thomson  High  School  and  at  Mercer 
University. 

The  pastor  long  since  died,  and  the 
church  is  also  dead — why? 

South-west  of  me,  is  another  shell 
of  a  dead  Baptist  church,  less  than  20 
miles  away,  whose  pastor  was  John  AV. 
Ellington,  one  of  the  young  men  that 
Alexander  H.  Stephens  educated. 

The  good  old  preacher  died,  years 
ago,  and  so  did  the  church.  Occa- 
sionally a  Mercer  student  comes  there, 
and  preaches;  but  old  Elam  has  no 
regular  pastor  and  no  regular  services 
— why? 

It  is  a  vital  question,  and  Protestant- 
ism must  solve  it,  or  die. 

AAliat  American  is  so  blind  that  he 
cannot  see  the  change  which  has  taken 
place  in  the  attitude  of  the  Roman 
church  during  the  last  twenty  years? 

Her  position  is  a  different  position 
from  what  it  was  in  the  earlier  days; 
her  voice,  a  different  voice;  her  man- 
ners and  methods  revolutionized. 

Previous  to  the  War  Ijetween  the 
States,  who  could  have  foreseen  that 
her  three  Irish  Cardinals  would  hold 
a  national  convention  of  Federated 
Catholic  Secret  Societies,  at  Madison 
Square  Garden,  New  York  City,  and 
proclaim  a  "holy-war"  against  Ameri- 
can ideals? 

AVhat  American,  in  1860,  could  have 
foreseen  that  a  coarse,  ignorant,  low- 
minded  Irishman,  like  Bill  0''Connell^ 
could  scrape  up  enough  money,  in  Bos- 
ton, to  purchase,  at  Rome,  the  red  hat 
of  a  Cardinal ;  and  then  return  to  Mas- 


WATSON'S  MAGAZINE. 


431 


sachusetts,  with  a  flourish  and  fan-fare 
of  papal  trumpets,  demanding  that  the 
Gorernor  order  out  a  regiment  of  State 
troops  to  act  as  Guard  of  Honor  for 
HIM,  a  bloated  old  brute,  who  had 
solemnly  sicorn  to  persecute  to  the  ut- 
most his  American  fellow-citizens? 

AVhat  sage  could  have  foretold — or 
been  belioved.  if  he  had — that  the  meek, 
huuible,  propitiatory,  and  eagerly  sub- 
missive Catholics  of  ante-bellum  times, 
would,  within  half-a-century  after  the 
Civil  War,  become  the  indolent  Knights 
of  Cohtmh}is,  battering  at  the  ramparts 
of  our  Constitutional  system  of  Gov- 
ernment, and  defiantly  working  to  out- 
law Protestant  literature,  destroy  Pro- 
testant publishers,  silence  Protestant 
churches,  gag  Protestant  periodicals, 
and  benumb  with  fear  the  Protestant 
lecturer,  teacher,  and  politician? 

What  sage  could  have  foretold — or 
been  believed,  if  he  had — that  the  Ro- 
man church,  so  lamb-like  in  Colonial 
Days,  so  obedient  to  American  laws  in 
Ante-bellum  Days,  so  full  of  lip  loyalty 
until  about  twenty  years  ago,  would 
undergo  a  complete  transformation, 
would  cease  to  be  the  affable  Mr.  Hyde 
and  become  the  detestable  Dr.  Jekyll. 
would  lose  all  its  lamb-like  docility,  and 
become  a  tiger,  raging  with  blood-lust 
and  cruel  as  hell? 

Nobody  foresaw  it,  excepting  the  few 
men  who  wrote  in  the  time  of  The 
American  Party;  and  those  few  men 
met  the  fate  of  Cassandra.  They 
prophesied  what  would  happen,  and  it 
has  happened;  but.  while  the  prophets 
lived,  and  lifted  their  voices  in  warn- 
ing, their  people  were  deaf,  refusing  to 
believe. 
^'  Every  ill  that  now  afflicts  our  Re- 
public, and  appals  the  patriot,  was  pre- 
dicted in  the  "Madison  Letters,"'  pub- 
lished before  the  War,  and  now  re- 
produced in  the  new  edition  of  my 
"Political  and  Economic  Handbook." 

(The  "Madison  I^etters"  were  the 
most  forcible  and  statesmanly  of  all 
the  defenses  made  for  The  American 
Party,  but  thej^  have  long  been  forgot- 
ten: in  reading  them  again,  last  Sum- 
mer, I  was  so  deeply  impressed  by  their 
foresight,    and     their     application    to 


present  conditions,  that  I  included  them 
in  the  new  Handbook.) 

Did  you  know  that  the  Roman  atti- 
tude began  to  change,  immediately  af- 
ter Pope  Leo  XIII.  proclaimed  the 
United  States  to  be  no  longer  a  mis- 
s'lonary  country ? 

Did  you  know  that  Pope  Leo  XIII. 
issued  his  official  decree,  declaring  this 
Repyihlic  to  he  a  papal  domain,  with  its 
established  hierarchy,  and  with  its 
papal  ambassador  from  the  Pope  to  the 
President? 

Did  you  know  that  Pope  Leo  XIII. 
formally  erected  the  devilish  papal 
Inquisition,  in  this  country,  and  that 
the  crimes  against  Protestants  are  the 
fruits  of  that  Inquisition? 

Those  are  the  facts  ! 

The  Italian  pope's  embassy  at  Wash- 
ington is  called  a  Legation,  but  it  is 
an  embassy,  nevertheless. 

The  pope's  ambassador  is  called  a 
Legate,  but  he's  an  ambassador,  never- 
theless. 

The  Italian  pope's  embassy  is  as 
splendid  a  palace  as  any  King  could 
want;  and  the  pope's  ambassador  lives 
in  as  grand  a  style  as  any  imperial 
nabob. 

The  Inquisition  has  its  spies  and 
agents  in  every  Department  of  the  gov- 
ernment, its  clerks  in  every  office,  its 
Jesuits  overlooking  the  telegraph 
service,  the  Associated  Press,  the  Mov- 
ing Pictures,  the  theatres,  the  School- 
book  publishers,  the  public  libraries, 
and  even  the  reading  rooms. 

The  Inquisition  keeps  its  hand  upon 
the  Night  Courts,  and  upon  the  Juve- 
nile courts,  railroading  Protestants  into 
Catholic  hell-holes. 

The  Inquisition  holds  the  reins  over 
the  American  News  Company,  and  all 
news-stands  of  that  nation-wide  Trust, 
and  woe  unto  that  magazine  which 
ventures  to  tell  the  truth  on  the  Ro- 
man church. 

When  you  read  of  Haverhill  riots, 
think  of  Bill  0''GonneU,  and  his  oath 
to  persecute! 

When  you  read  of  lawless  boycots 
against  Protestants  who,  with  tongue 
or  pen,  dare  to  protest,  think  of  papal 


432 


WATSON'S  MAGAZINE. 


Inquisition,  and  its  ancient  law  of  per- 
secution unto  death — ancient^  but  never 
repealed;  not  used  in  this  country,  vrifil 
recent  years,  but  now  in  full  force. 

When  you  see  the  Gallivans  and 
Fitzgeralds  at  work  to  papalize  our 
mail  service,  think  of  the  Inquisition, 
which  tortured!  and  burnt  Christian 
laymen,  for  reading  tJw  Catholic  Biiilo. 
><.  When  you  see  the  K.  of  C.  assassins, 
after  secret  conference  Avith  the  priest, 
arm  themselves  with  automatic  revolv- 
ers, seek  out  a  Protestant  lecturer,  so- 
licit an  interview  with  him,  m  hift  pri- 
vate r^oom,  and  then  shoot  him  through 
the  heart,  because  he  refuses  to  be  silent 
and  leave  town,  thhih  of  the  papal  In- 
quisition Avhich  shot  Dr.  Rizal,  in  the 
Philipi:)ines;  Professor  Ferrer,  in 
Spain:  Mayor  (Jaynor,  in  New  York; 
and  President  Madero.  in  Mexico. 

There  isn't  the  slightest  doubt  that 
the  Inquisition  had  condemned  AVilliani 
Black  to  death,  and  that  the  Knights 
of  Columbus  were  officially  ordered  to 
execute  the  sentence. 


And  so,  in  1008,  the  Italian  pope 
felt  sufficiently  strong  to  proclaim  his 
infamous  \e  tem-cre  decree,  placing 
]>aj)al  law  in  force,  and  annulling  the 
Civil  marriage  which  American  law 
legalizes. 

Su Imported  by  the  riflis  of  the  300.- 
000  Knights  of  Columbus,  by  the  guns 
of  the  Ancient  Hibernians  and  German 
Central  Verein.  the  Italian  pope  arro- 
gantly erect  the  Empire  of  Papal  Ab- 
solutism in  these  United  States,  and 
demands  that  every  Catholic  divide  his 
allegiance,  giving  to  a  foreign  poten- 
tate such  part  thereof  as  the  foreign 
potentate — in  his  infinite  infallibility- - 
may  exact ! 

AVith  a  treasonous  barbarity  that 
shocks  every  feeling  of  justice  and  hu- 
manity, the  American  Cardinals,  Arch- 
bishops, and  Bishops  have  enforced  the 
foreign  law  of  marriage,  paying  no  re- 
gard whatever  to  the  statutes  of  Ameri- 
can States,  or  to  the  broken  homes  and 
hearts  of  Protestant  wives! 

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WATSON'S  MAGAZINE. 


433 


le<ral  rifrlits,  wlien  Rome's  law  con- 
flicts with  ours. 

To  hell,  with  the  Protestant  wife! 

To  hell,  with  the  Civil  marriage ! 

To  hell,  with  the  legal  status  of  the 
chihlren  ! 

Unless  the  Protestant  wife  will  get 
on  her  knees  to  a  foul,  nun-keeping 
j)riest,  and  admit  that  she,  a  lawful 
wife,  has  been  living  as  a  legalizei^ 
])rostitute.  Kome  will  shatter  the  legal 
lies  that  bind  husband  and  wife,  will 
lay  in  ruins  that  once-happy  home,  will 
rob  an  innocent  woman  of  all  that 
nuikes  life  worth  having,  and  will 
wring  from  the  lips  of  those  blameless 
children  the  cry  of  the  orphan — yes!  a 


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(lod  in  Heaven — to  call  such  crimes 
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In  writing 

'*The  House  of  Hapsburg'' 

Thos  E.  Watson  used  authorities, 
data  and  literature  that  are  inac- 
cessible to  the  average  Student. 
Some  of  his  authorities  are  boolis 
long  out  oi  print,  therefore  diffi- 
cult to  get. 

History  is  repeating  itself  in  the 
destructive  policy  of  the  Jesuits 


-\ 


Read  the  **HOUSE  OF  HAPSBURG** 
Price  30  Cemis,  Pofipaid.  Paper 
Bound.    Illustrated. 


The  Jeffersonian  Publishing  Co., 

THOMSON,  GA. 


I 


Ancient  Civilization 

By  THOS  t.  WATSON 

Gives  a  concise  history  of  the 
Dark  Ages,  when  "  The 
Cowl  of  the  Monk  blighted  the 
reason  of  the  world. " 

Learn  what  the  status  of 
woman  is  under  priest  rule. 

Learn  what  conditions  were 
in  6uba,  Mexico,  Portugal, 
South  America,  while  igno- 
rance ruled,  and  civilization 
was  retarded  by  the  church  of 
Rome. 


Paper  Covers,  25  Cents,  Postpaid. 


JEFFERSOMAN   PUBEISHIIMG   CO. 
Thomson,  6a. 


NUXATED     IRON    TO     MAKE     NEW    AGE     OF 
BEAUTIFUL  WOMEN  AND  VIGOROUS  IRON  MEN 


Say  Physlclains—Qulckly   Puis   Roses   Into  the   Cheeks  of   Women   and    Most   Astonishing    Youlhlul 

Power  Into  the  Veins  ot  Men—It  Oiten  Increases  the  Strength  and  Endurance  ol  Delicate. 

Nervous  "Run  Down"  Folks  20O  Per  Cent,  in  Two  Wcek»'  Time. 

A  Wonderful  Discovery  Which  Promises  to  Mark  a  New  Era  In  Medical  Science 

SINCE  tlie  remai-kable  discovery  of  organic 
iron,  Nuxaled  Iron  or  "Fer  Nuxate,"  as  tlie 
French  call  it,  has  taken  the  country  by 
storm.  It  is  conservatively  estimated  tliat  over 
three  million  persons  annually  are  taking  it  in 
this  country  alone.  Most  astonishing  results 
are  reported  from  its  use  by  both  pliysicians  and 
laymen.  So  much  so  that  doctors  predict  that 
we  shall  soon  have  a  new  age  far  more  beauti- 
ful, rosy-cheeked   women  and  vigorous  iron  men. 

Dr.  King,  a  New  York  physician  and  author, 
when  interviewed  on  the  subject,  said:  "Tliere 
can  be  no  vigorous  iron  men  without  iron.  Pal- 
lor means  anemia.  Anemia  means  iron  de- 
ficiency. The  skin  of  anemic  men  and  women 
is  pale,  the  flesh  flabby,  the  muscles  lack  tone; 
the  brain  fags  and  the  memory  fails  and  often 
they  become  weak,  nervous,  irritable,  despondent 
and  melancholy.  When  the  iron  goes  from  the 
blood  of  women,  the  roses  go  from  their  cneeks. 

"In  the  most  common  foods  of  America,  the 
starches,  sugars,  table  syrups,  candies,  polished 
rice,  white  bread,  soda  crackers,  biscuits,  maca- 
roni, spaghetti,  tapioca  sago,  farina,  deger- 
minated  cornmeal,  no  longer  is  iron  to  be  found. 
Refining  processes  have  removed  the  iron  of 
Mother  Earth  from  these  impoverished  foods, 
and  silly  methods  of  home  cookery,  by  throw- 
ing down  the  waste  pipe  the  water  in  which  our 
vegetables  are  cooked,  are  responsible  for  an- 
other grave   iron   loss. 

"Therefore,  if  you  wish  to  preserve  your 
youthful  vim  and  vigor  to  a  ripe  old  age,  you 
must  supply  the  iron  deficiency  in  your  food  b> 
using  some  form  of  organic  iron,  just  as  you 
would  use  salt  when  your  food  has  not  enough 
salt." 

Dr.  E.  Sauer,  a  Boston  physician,  who  has 
studied  abroad  in  great  European  medical  insti- 
tutions, said:  As  I  have  said  a  hundred  times 
over,  organic  iron  is  the  greatest  of  all  strength 
builders.  If  people  would  only  throw  away 
habit  forming  drugs  and  nauseous  concoctions 
and  take  simple  nuxated  iron.  I  am  convinced 
that  the  lives  of  thousands  of  persons  might  be 
saved  who  now  die  every  year  from  pneumonia, 
grippe,  consumption,  kidney,  liver,  heart  trouble, 
etc.  The  real  and  true  cause  which  started  their 
disease  was  nothing  more  nor  less  than  a 
weakened  condition  brought  on  by  a  lack  of 
iron  in  the  blood. 

"Not  long  ago  a  man  came  to  me  who  was 
nearly  half  a  century  old  and  asked  me  to  give 
Im  a  preliminary  examination  for  life  insur- 
ance. I  was  astonished  to  find  him  with  a 
blood  pressure  of  a  boy  of  twenty  and  as  full  of 
vigor,  vim  and  vitality  as  a  young  man;  in  fact, 
a  >oung  man  he  really  was  notwithstanding  his 
ogre.  The  secret,  he  said,  was  taking  iron — nux- 
ated iron  liad  filled  him  with  renewed  life.  At 
SO  he  was  in  bad  health;  at  46  he  was  care- 
worn and  nearly  all  in — now  at  50,  after  taking 
nuxated  iron  a  miracle  of  vitality  and 
his  face  beaming  WMth  the  buoyancy  of  youth. 
Iron  is  absolutely  necessary  to  enable  your 
blood  to  change  food  into  living  tissue.  With- 
out it,  no  matter  how  much  or  what  you  eat, 
your  food  merely  passes  through  you  without 
doing  you  any  good.  You  don't  get  the  strength 
out  of  it,  and  as  a  consequence  you  become 
weak,  pale  and  sickly-looking,  just  like  a  plant 
trying  to  grow  in  a  soil  deficient  in  iron. 
If  you  are  not  strong  or  well  you  owe  it  to 
yourself  to  make  the  following  test:  See  how 
long  you  can  work  or  how  far  you  can  walk 
without  becoming  tired.  Next  take  two  five- 
grain  tablets  of  ordinary  nuxated  iron  three 
times  per  day  after  meals  for  two  weeks.  Then 
test  your  strength  again  and  see  how  much  you 
have    gained.      I    have    seen    dozens    of    nervous. 


run-down  peoi^le  wlio  were  ailing  all 
the  while  double  their  strength  and  endurance 
and  entirely  rid  themselves  of  all  symptoms  of 
dyspepsia,  liver  and  other  troubles  in  from  ten 
to  fourteen  days'  time  simply  by  taking  iron  in 
the  proper  form.  And  this,  after  they  had  in 
some  cases  been  doctoring  for  months  without 
obtaining  any  benefit.  But  don't  take  the  old 
forms  of  reduced  iron,  iron  acetate,  or  tincture 
of  iron  simply  to  save  a  few  cents.  The  iron 
demanded  by  Mother  Nature  for  the  red  color- 
ing mater  in  the  blood  of  her  children  is,  alas! 
not  that  kind  of  iron.  You  must  take  iron  In  a 
form  that  can  be  easily  absorbed  and  assimilated 
to  do  you  any  good,  otherwise  it  may  prove 
worse  than  useless.  Many  an  athlete  and  prize- 
fighter has  won  the  day  simply  because  he  knew 
the  secret  of  great  strength  and  endurance  and 
filled  his  blood  with  iron  before  he  went  into 
the  affray,  while  many  another  has  gone  down 
in  inglorious  defeat  simply  for  the  lack  of  iron." 

NOTE — Nuxated  iron  which  is  prescribed  and 
recommended  above  by  physicians  in  such  a 
great  variety  of  cases,  is  not  a  patent  medicine 
nor  secret  remedy,  but  one  which  is  well  known 
to  druggists  and  whose  iron  constituents  are 
widely  prescribed  by  eminent  physicians  both 
in  Europe  and  America.  Unlike  the  older 
inorganic  iron  products  it  Is  easily  as- 
similated, does  not  injure  the  teeth,  make 
them  black,  nor  upset  the  stomach;  on 
the  contrary  it  is  a  most  potent  remedy 
in  nearly  all  forms  of  indigestion,  as 
well  as  for  nervous  run-down  conditions.  The 
manufacturers  have  such  great  confidence  in 
Nuxated  Iron  that  they  offer  to  forfeit  $100.00 
to  any  charitable  Institution  if  they  cannot  take 
any  man  or  woman  under  60  who  lacks  iron 
and  increase  their  strength  200  per  cent,  or  over 
in  four  weeks'  time  provided  they  have  no 
serious  organic  trouble.  They  also  offer  to  re- 
fund your  money  If  it  does  not  at  least  double 
vour  strength  and  endurance  in  ten  days'  time, 
it   is   dispensed  by  all  good  druggists.