The Jesuits 1534 1921A History Of The Society Of Jesus From Its Foundation To The Present Time Volume II

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THE JESUITS

1534-1921

THE JESUITS

1534-1921

A History of the Society of Jesus from Its
Foundation to the Present Time

BY

THOMAS J, CAMPBELL, S.J.

Volume II

NEW YORK
THE ENCYCLOPEDIA PRESS

Pcrmissu superiorum

NIHIL OBSTAT: ARTHUR J, SCANLAN, D.D., Censor
IMPRIMATUR: PATRICK J. HAYES, D.D., ArcMnshap of New York

COPYRIGHT 1921
THE ENCYCLOPEDIA Pass?

TABLE OF CONTENTS

CHAPTER XIV

POMBAL

Early life — Ambitions — Portuguese Missions — Seizure of
the Spanish Reductions. Expulsion of the Missionaries

— End of the Missions in Brazil — War against the
Society in Portugal — The Jesuit Republic — Cardinal
Saldanha — Seizure of Churches and Colleges — The
Assassination Plot — The Prisons — Exiles — Execution

of Malagrida . 442-477

CHAPTER XV

CHOISEUL

The French Method — Purpose of the Enemy — Preliminary
Accusations — Voltaire's testimony — La Vallette — La
Chalotais — Seizure of Property — Auto da fe" of the
Works of Lessius, Sudrez, Valentia, etc. — Appeal of the
French Episcopacy — Christophe de Beaumont —
Demand for a French Vicar — " Sint ut sunt aut non sint "

— Protest of Clement XIII — Action of Father La Croix
and the Jesuits of Paris — Louis XV signs the Act of
Suppression — Occupations of dispersed Jesuits — Undis-
turbed in Canada — Expelled from Louisiana —
Choiseul's Colonization of Guiana 478-503

CHAPTER XVI

CHAKLES III

The Bourbon Kings of Spain — Character of Charles III —
Spanish Ministries — O'Reilly — The Hat and Cloak Riot

— Cowardice of Charles — Tricking the monarch — The
Decree of Suppression — Grief of the Pope — His death

— Disapproval in France by the Encyclopedists — The
Royal Secret — Simultaneousness of the Suppression —

— Wanderings of the Exiles — Pignatelli — Expulsion by
Tanucci 504-529

CHAPTER XVII

THE FINAJL BLOW

Ganganelli — Political plotting at the Election — Bernis,
Aranda, Aubeterre — The Zelanti — Election of Clement
XIV — Renewal of Jesuit Privileges by the new Pope —
Demand of the Bourbons for a universal Suppression —
The Three Years' Struggle — Fanaticism of Charles III

vi Contents

— Menaces of Schism — Mofrino — Maria Theresa — PAGE
Spoliations in Italy — Signing the Brief — Imprison-
ment of Father Ricci and the Assistants — Silence and
Submission of the Jesuits to the Pope's Decree 530-554

CHAPTER XVIII

THE INSTRUMENT

Summary of the Brief of Suppression and its Supplementary

Document 555~576

CHAPTER XIX
THE EXECUTION

Seizure of the Gesfr in Rome — Suspension of the Priests —
Juridical Trial of Father Ricci continued during Two
Years — The Victim's Death-bed Statement — Admis-
sion of his Innocence by the Inquisitors — Obsequies —
Reason of his Protracted Imprisonment — Liberation of
the Assistants by Pius VI — Receipt of the Brief outside
of Rome — Refused by Switzerland, Poland, Russia and
Prussia — Read to the Prisoners in Portugal by Pombal

— Denunciation of it by the Archbishop of Paris — Sup-
pression of the Document by the Bishop of Quebec- —
Acceptance by Austria — Its Enforcement in Belgium —
Carroll at Bruges — Defective Promulgation in Maryland. 577™603

CHAPTER XX

f HE xSEQUEL TO THE SUPPRESSION

Failure of the, Papal Brief to &ivc peace to the Church —
Liguori and Tanuwi — Joseph II destroying the Church
in Austria — Voltaireanism in Portugal — Illncs1; of
Clement XIV — Death — Accusations of poiaiminK — •
Election of Pius VI — The Synod of Pistoia — IVbron-
ianism in Austria — Visit of Pius VI to Joseph II — The
Ptmctation of 13ms — Spain, Sardinia, Vc-nux', Sicily in
opposition to the Pope — Political collapse*, in Spain' —
Fall of Pombal — Liberation of his Victims — Protest of
de Guzman — Death of Joseph II — Occupations of tlie
dispersed Jesuits — The Theolagia Wiceburgensis — Fdkr

— Beauregard's Prophecy — Zaccaria — Tirabosrhi —
Boscovich — Missionaries — Denunciation of the Sup-
pression in the French Assembly — Slain in the French
Revolution — Destitute Jesuits in Poland — Shelter in
Russia 604-635

Contents vii

CHAPTER XXI
THE RUSSIAN CONTINGENT

Frederick the Great and the " Philosophes " — Protection of PAGE
the Jesuits — Death of Voltaire — Catherine of Russia —
The Four Colleges — The Empress at Polotsk — Joseph
II at Mohilew — Archetti — Baron Grimm — Czernie-
wicz and the Novitiate — Assent of Pius VI — Potemkin

— Siestrzencewicz — General Congregation — Benis-
lawski — " Approbo; Approbo" — Accession of former
Jesuits. Gruber and the Emperor Paul — Alexander I

— Missions in Russia , . . . 636-664

CHAPTER XXII
THE RALLYING

Fathers of the Sacred Heart — Fathers of the Faith — Fusion

— Paccanari — The Rupture — Exodus to Russia —
Varin in Paris — Cloriviere — Carroll's doubts — Pigna-

telli — Poirot in China — Grassi's Odyssey 665-684

CHAPTER XXIII
THE RESTORATION

Tragic death of Father Gruber — Fall of Napoleon — Release
of the Pope — The Society Re-established — Opening of
Colleges — Clorivi&re — Welcome of the Society in Spain

— Repulsed in Portugal — Opposed by Catholics in
England — Announced in America — Carroll — Fenwick

— Neale , 685-715

CHAPTER XXIV
THE FIRST CONGREGATION

Expulsion from Russia — Petrucci, Vicar — Attempt to wreck
the Society — Saved by Consalvi and Rozavcn

CHAPTER XXV
A CENTURY OF DISASTER

Expulsion from Holland — Trouble at Freiburg — Expulsion
and recall in Spain — Petits SSminaires — Berryer —
Montlosier — The Men's Sodalities — St. Acheul
mobbed — Fourteen Jesuits murdered in Madrid —
Interment of Pombal — de Ravignan's pamphlet —
Veuillot — Montalembert — de Bonald — Archbishop
Affre — Michelet, Quinet and Cousin — Gioberti —

viii Contents

Expulsion from Austria — Kulturkampf — Slaughter of PAGE
the Hostages in the Commune — South America and
Mexico — Flourishing Condition before the Outbreak of
the World War 734-7^4

CHAPTER XXVI
MODERN MISSIONS

During the Suppression — Roothaan's appeal — South
America — The Philippines — - United States Indians —
De Smet — Canadian Reservations — Alaska — British
Honduras — China — India — Syria — Algeria — Guinea

— Egypt — Madagascar — Mashonaland — Congo —
Missions depleted by World War — Actual number of
missionaries 765-824.

CHAPTER XXVII

COLLEGES

*

Responsibility of the Society for loss of Faith in Europe. The
Loi Falloux — Bombay — Calcutta — Beirut — Ameri-
can Colleges — Scientists, Archaeologists, Meteorologists,
Seismologists, Astronomers — Ethnologists 825-854

CHAPTER XXVIII

LITERATURE

Grammars and Lexicons of every tongue — Dramas — His-
tories of Literature — Cartography — Sinology — Egypt-
ology — Sanscrit — Catholic Encyclopedia — Catalogues
of Jesuit Writers— Acta Sanctorum — Jesuit Relations

— Nomendator — Periodicals — Philosophy — Dogmatic,

Moral and Ascetic Theology — Canon Law — Exegesis. . 855-890

CHAPTER XXIX
THE SOVEREIGN PONTIFFS AND THE SOCIETY

Devotion, Trust and Affection of each Pope of the Nineteenth
and Twentieth Centuries manifested in his Official and
Personal Relations with the Society 891-916

CHAPTER XXX
CONCLUSION

Successive Generals in the Restored Society — Present

Membership, Missions and Provinces 9*7-93°

Volume II

CHAPTER XIV

POMBAL

Early life — Ambitions — Portuguese Missions — Seizure of the
Spanish Reductions. Expulsion of the Missionaries — End of the
Missions in Brazil — War against the Society in Portugal — The Jesuit
Republic — Cardinal Saldanha — Seizure of Churches and Colleges —
The Assassination Plot — The Prisons — Exiles — Execution of Mala-
grida.

THE first conspirator who set to work to cany out the
plot to destroy the Society, which had long been
planned by the powers, was, as might be expected,
the ruthless Pombal He was more shameless and
savage than his associates and would adopt any
method to accomplish his purpose. The insensate
fury which possessed his whole being against the
Society is explained by Cardinal Pacca, who was
Papal nuncio in Lisbon shortly after Pombal's fall
(Notizie sul Portogallo, 10). He writes: "Pombal
began his diplomatic career in Germany where he
probably drank in those principles of aversion to the
Holy See and the religious orders, which, when after-
wards put in practice, merited for him from the irre-
ligious philosophers the title of a great minister, and
an illuminator of his nation; from good people, how-
ever, that of a vile instrument of the sects at war with
the Church. Having obtained the office of prime
minister, he made himself master of the mind of the
king, Don Joseph; and for a quarter of a century
governed the kingdom as a despot.

" To wage war against the Holy See, and to oppress
the clergy, he adopted the measures and employed
the arms which, in the hands of the irreligious men of

£442]

Pombal 443

our time, have done and are still doing harm and
inflicting grievous wounds on the Church. He cor-
rupted and perverted public education in the schools
and universities, especially in Coimbra which soon
became a centre of moral pestilence. He took from
the hands of the youth of the kingdom the sound
doctrinal works which they had so far been made to
study; and substituted schismatical and heretical pub-
lications such as Dupin's 'De antiqua ecclesia' which
had been condemned by Innocent XII; and Hontheim's
' Febronius ' condemned by Clement XIII. He also
brought into Portugal the works of the regalists, and
excluded those writers who maintained the rights
and authority of the Holy See, in defence of which he
would not allow a word to be uttered. And to the
horror of all decent people, he imprisoned in a loath-
some dungeon a holy and venerable bishop who had
warned his flock against those pernicious publications.
Meantime the notorious Oratorian Pereira, who was
condemned by the Index, and others who flattered him
were remunerated for their writings and could print
whatever they liked. He was a Jansenist who, in
the perfidious fashion of the sect, exalted the authority
of the bishops in oitiler to diminish that of the Pope;
and enlarged the authority of kings in church matters
to such an extent that the system differed very little
from that of the Protestant Anglican Church. Queen
Maria, who succeeded Joseph on the throne, did much
to improve conditions; but did not undo all the harm
that Pombal had already inflicted on the nation.
Disguised Anglicanism continued to exist in Portugal."
Father Weld adds his own judgment to that of the
cardinal, and tells us that "the bias in Pombal's
nature may be traced to his English associations when
he was ambassador in London." He advances this
view, probably because of a note of Pacca's, who says

444 The Jesuits

that he could venture no opinion about the influence of
England on Pombal, merely for want of documents
on that point. The author of the " Memoires pour
servir & 1'histoire ecclesiastique du xviii6 siecle " assures
us that Pombal's purpose was to extend his reforms
even into the bosom of the Church; to change, to
destroy; to subject the bishops to his will; to declare
himself an enemy of the Holy See; to protect authors
hostile to the Holy See; to encourage publications
savoring of novelty; to favor in Portugal a theological
instruction quite different from what had been adopted
previous to his time; and finally to open the way to a
pernicious teaching in a country which until then
had enjoyed religious peace.

This scheme did not restrict itself to a religious
propaganda but got into the domain of politics; for
the author of the " Vita di Pombal " (I, 145) notes the
report, which is confirmed by the " Memoria Catholica
secunda " that " Pombal had formed the design of
marrying the Princess Maria to the Duke of Cumber-
land, the butcher of Culloden — but that this was
thwarted by the Jesuit confessor of the king." On
this point the Mar6chal de Belle Isle writes (Testament
politique, 108) : " It is known 4that the Duke of
Cumberland looked forward to becoming King of
Portugal, and I doubt not he would have succeeded,
if ^the Jesuit confessors of the royal family had not been
opposed to it. This crime was never forgiven the
Portuguese Jesuits."

Whatever the truth may be about these royal
schemes, Pombal soon found his chance to wreak his
vengeance on the Society for balking his plans of making
Portugal a Protestant country. A scatter-brained
individual, named Pereira, who lived at Rio Janerio,
raised the cry which may have been suggested to him,
that the Jesuits of the Reductions excluded white

Pombal 445

intercourse with the natives because of the valuable
gold mines they possessed; and that it would be a
proper and, indeed, a most commendable thing in the
interests of religion for the government to seize this
source of wealth, and thus compel the Jesuits who
controlled that territory to live up to the holiness
of their profession. It was also added that the missions
were little else than a great commercial speculation;
and finally that the ultimate design of the Society was
to make a Republic of Paraguay, independent of the
mother country.

These three charges had been reiterated over and over
again ever since the foundation of the Reductions,
and had been just as often refuted and officially denied
after the most vigorous investigation. But there was
a man now in control of Portugal who would not be
biased by any religious sentiment or regard for truth,
if he could injure the Society. The first step was to
transfer the aforesaid missions to Portuguese control.
They all lay on the east shore of the Uruguay, and
belonged to Spain. Hence, in 1750, a treaty was
made between Spain and Portugal, to concede to
Spain the undisputed control of the rich colony of
San Sacramento, at the mouth of the River La Plata,
in exchange for the territory, in which lay the seven
Reductions of St. Michael, St. Lawrence, St. Aloysius,
St. John, St. Francis Borgia, Holy Angels and St.
Nicholas. According to the treaty, it was stipulated
that the Portuguese should take immediate possession
and fling out into the world, they did not care where,
the 30,000 Indians who had built villages in the
country, and were peacefully cultivating their
farms, and who by the uprightness and purity
of their lives were giving to the world and to all
times an example of what Muratori calls a Cristi-
anesimo felice.

446 The Jesuits

To add to the brutality of the act, the Fathers
themselves were ordered to announce to the Indians
the order to vacate. Representations were made by
the Spanish Viceroy of Peru, the Royal Audiencia of
Charcas and various civil and ecclesiastical authorities
of Spain that not only was this seizure a most atrocious
violation of justice which could not be carried out
except by bloodshed, no one could say to what extent,
but that it was giving up the property of the Indians
to their bitterest enemies, the Portuguese. For it was
precisely to avoid the Mamelukes of Brazil that the
Reductions had been originally created. Moreover,
it would almost compel the Indians to conclude that
the Fathers had betrayed them, and that they were
not only parties to, but instigators of, the whole
scheme of spoliation. Southey, in his " History of
Brazil, " denounces it as " one of the most tyrannical
commands that were ever issued, in the recklessness
of unfeeling power/' and says that " the weak
Ferdinand VI had no idea of the importance of the
treaty."

The Jesuits appealed; but they were, of course,
unheeded; and the Father General Visconti ordered
them to submit without a murmur. Unfortunately,
the commissioner Father Altamirano, whom he sent
out was a bad choice. He was hot-headed and
imperious; and according to Father Huonder (The
Catholic Encyclopedia) actually treated his fellow
Jesuits as rebels, when they advised him to proceed
with moderation. Perhaps the fact that he was the
representative of the king, as well as of the General,
affected him; at all events the Indians would have
killed him if he had not fled. Ten years would not
have sufficed for a transfer of such a vast multitude
with their women and children, and the old and infirm,
not to speak of the herds and flocks and farming

Pombal 447

implements and household furniture, yet they were
ordered to decamp within thirty days. Pombal
would soon treat his Jesuit fellow countrymen as he had
treated the Indians.

When, at last, the cruel edict was published, all the
savage instincts of the Indians awoke, and it seemed
for a time as if the missionaries would be massacred.
It speaks well for the solid Christian training that had
been given to these children of the forest that they at
last consented to consider the matter at all. Some of
the caciques were actually won over to the advisability
of the measure, and started out with several hundred
exiles to find a new home in the wilderness. A number
of the children and the sick succumbed on the way.
When, at last they found a place in the mountains of
Quanai, they were attacked by hostile jtribes. They
resisted for a while, but finally returned in despair
to their former abode. To make matters worse, the
Bishop of Paraguay notified the Fathers that if they
did not obey, they would be ipso facto suspended.
" Whereas/' says Weld, " if the Fathers really wished
to oppose the government, a single sign from them would
have sent an army of fifty thousand men to resist the
Europeans; but owing to their fidelity and incredible
exertions, there were never as many as seven hundred
men in the field against the united armies of Spain
and Portugal when hostilities at last broke out."

During the year 1 754, the Indians harassed the enemy
by the skirmishes and won many a victory; and they
would have ultimately triumphed if they had had a
leader. At last in 1755,, the combined forces of the
enemy with thirty pieces- of artillery attacked them
with the result that might have been expected. The
natives rushed frantically on their foes; but the
musketry and cannon stretched four hundred of them
in their blood; and the rest either fled to the mountains

448 The Jesuits

or relapsed into savage life; or made their submission
to the government, many becoming as bad as their
kindred in the forests because of the corruption they
saw around them. The Portuguese entered into
possession of the seven Reductions, but failed to find
any gold. So great was their chagrin that, in 1761,
Carvalho wanted the rich territory which he had given
to Spain returned to Portugal ; and when Spain naturally'
demurred, he prepared to go to war for it. He finally
gained his point, and on February 12, 1761, the
territories were restored to their original owners,
but nothing was stipulated, about restitution to the
unfortunate natives and Jesuits who had been the
victims of this shameful political deal.

Some of the Indians who fled to the forests kept up
a guerilla warfare against the invaders; but the greater
number followed the advice of the Fathers and settled
on the ParaM and on the right bank of the Uruguay.
In 1762 there were 2,497 families scattered through
seventeen Reductions or doctrinas, as they had begun
to be called, a term that is equivalent to "parish/'
But the expulsion of the Fathers which followed soon
after completed the ruin of this glorious work. The
Indians died or became savage £gain; and today only
beautiful ruins mark the place where this great com-
monwealth once stood. At the time of the Suppression,
or rather when Pombal drove the Jesuits out of every
Portuguese post into 'the dungeons of Portugal or
flung them into the Papal States, the Paraguay province
had five hundred and sixty-four members, twelve
colleges, one university, three houses for spiritual
retreats, two residences, fifty-seven Reductions and
113,716 Christian Indians. The leave-taking of the
Fathers and Indians was heart-rending on both sides.

It is a long distance from the River La Plata to the
Amazon; for there are about thirty-five degrees of

Pombal 449

latitude between the two places. But they were not
too far apart to check Carvalho in his work of de-
struction. After having done all he could for the
moment at one end of Brazil, he addressed himself
to the Jesuit missions at the other. A glance at the
past history of these establishments will reveal the
frightful injustice of the brutal acts of 1754.

One hundred years before that time, Vieira had
made his memorable fight against his Portuguese
fellow-countrymen for the liberation of the Indians
from slavery. By so doing, he had, of course, aroused
the fury of the whites, and they determined to crush
him. They put him in prison; and in 1660 sent him
and his companions to Portugal, in a crazy ship to be
tried for disturbing the peace of the colony. Never-
theless, he won the fight, although meantime three
Jesuits had been killed by the Indians, and their
companions expelled from the colony, in spite of the
king's protection. In this act, however, the Portu-
guese had gone too far. His majesty saw the truth
and sent the missionaries back. That was as early
as 1680. In 1725 new complaints were sent to Portugal,
but the supreme governor of the Maranhao district
wrote, as follows, to the king: " The Fathers of the
Society in this State of Maranhao are objects of enmity
and have always been hated, for no other reason
than for their strenuous defence of the liberty of the
unfortunate Indians, and also because they used all
their power to oppose the tyrannical oppression of
those who would reduce to a degraded and unjust
slavery men whom nature had made free. The
Fathers take every possible care that the laws of
your majesty on this point shall be most exactly
observed. They devote themselves entirely to the
promotion of the salvation of souls and the increase
of the possessions of your majesty; and have added

450 The Jesuits

many sons to the Church and subjects to the crown
from among these barbarous nations."

With regard to their alleged commerce, the governor
says: "Whatever has been charged against the
Fathers by wicked calumniators who, through hatred
and envy, manufacture ridiculous lies about the wealth
they derive from those missions, I solemnly declare to
your majesty, and I speak of a matter with which
I am thoroughly acquainted, that the Fathers of the
Society are the only true missionaries of these regions.
Whatever they receive from their labors among the
Indians is applied to the good of the Indians them-
selves and to the decency and ornamentation of the
churches, which, in these missions, are always very
neat and very beautiful. Nothing whatever that is
required in the missions is kept for themselves. As
they have nothing of their own, whatever each
missionary sends is delivered to the procurator of the
mission, and every penny of it reverts to the use
of the particular mission from whence it came.
Missioners of other orders send quite as much produce,
but each one keeps his own portion separate, to be used
as he likes, so that the quantity however great being
thus divided, does not make much impression on
those who see it. But as the missionaries of the
Society send everything together to the procurator,
the quantity, when seen in bulk, excites the cupidity
of the malevolent and envious. "

About 1739, Eduardo dos Santos was sent by John V
as a special commissioner to Maranhao. After spending
twenty months in visiting every mission and examining
every detail he wrote as follows: "The execrable
barbarity with whicih the Indians are reduced to slavery
has become such a matter of custom that it is rather
looked on as -a virtue. All that is adduced against
this inhuman custom is received with such repugnance

Pombal 451

and so quickly forgotten that the Fathers of the
Society in 'whose charity these tinfortunate creatures
often find refuge and protection, and who take com-
passion on their miserable lot, become, for this very
reason, objects of ^hatred to these avaricious men."

Such were the official verdicts of the conduct of
the Jesuits on the Amazon a few years before Pombal
came into power. But in 1753 regardless of all this
he sent out his brother Francis Xavier Mendoza, a
particularly worthless individual, and made him
Governor of Gran Para and Maranh2o, giving him a
great squadron of ships and a considerable body of
troops with orders to humble the Jesuits and send
back to Portugal any of them who opposed his will.
Everything was done to create opposition. They
were forbidden to speak or to preach to the Indians
except in Portuguese; the soldiers were quartered in
the Jesuit settlements, and were instructed to treat
the natives with especial violence and brutality.

In 1754 a council was held in Lisbon to settle the
question about expelling the Society from the missions
of Maranhao. The order was held up temporarily by
the queen ; but when she died, a despatch was sent in
June 1755 ordering their immediate withdrawal from
all ' 'temporal and civil government of the missions."
The instructions stated that it was "in order that
God might be better served.** Unfortunately the
bishop of the place co-operated with Carvalho in
everything that was proposed. He suppressed one of
the colleges, restricted the number of Fathers in the
others, to twelve, and sent the rest back to Portugal;
and in order to excite the settlers against the Society,
he had the Bull of Benedict XIV which condemned
Indian slavery read from the pulpits, proclaiming that
it had been inspired by the Jesuits, Meantime, in
the reports home, the insignificant Indian villages where

452 The Jesuits

they labored were magnified into splendid cities and
towns all owned by the Society; two pieces of cannon
which had never fired a ball were described as a whole
park of artillery, and a riot among the troops was set
down as a rebellion excited by the Jesuits.

The first three Fathers to be banished from Brazil
were Jose, Hundertpfund and da Cruz. Jos6 was a
royal appointee sent out to determine the boundary
line between the Spanish and Portuguese American
possessions. But that did not trouble Pombal; nor
did the German nationality of Hundertpfund, nor did
he deign to state the precise nature of their offenses.
A fourth victim named Ballister had had the bad
taste to preach on the text: "Make for yourself
friends of the Mammon of iniquity." He was forth-
with accused of attacking one of Carvalho's com-
mercial enterprises, and promptly ordered out of the
country. Again, when some mercantile rivals sent
a petition to the king against Carvalho's monopolies,
Father Fonseca was charged with prompting it, and
he was outlawed though absolutely innocent. And
so it went on. Carvalho's brother was instructed to
invent any kind of an excuse to increase the number
of these expatriations.

While these outrages were being perpetrated in
the colonies, Lisbon's historic earthquake of 1755
occurred. The city was literally laid in ruins. Thou-
sands of people were instantly killed; and while other
thousands lay struggling in the ruins, the rising flood
of the Tagus and a deluge of rain completed the disaster.
Singularly enough, Carvalho's house escaped the
general wreck; and the foolish king considered that
exception to be a Divine intervention in behalf of
his great minister, and possibly, on that account,
left him unchecked in the fury which even the awful
calamitv which had fallen on his country did not at

Pombal 453

all moderate. The Jesuits were praised by both
king and patriarch for their heroic devotion both
during and after the great disaster, but those com-
mendations only infuriated Pombal the more. When
one of the Fathers, the holy Malagrida, had dared
to say in the pulpit that the earthquake was a punish-
ment for the vice that was rampant in the capital,
Pombal regarded it as a reflection on his administra-
tion; and the offender, though seventy years old and
universally regarded as a saint, was banished from
the city as inciting the people to rebellion.

However, the furious minister meted out similar
treatment to others, even to his political friends.
Thus, although the British parliament had voted
£40,000 for the relief of the sufferers, besides giving a
personal gift to the king and sending ships with car-
goes of food for the people, Pombal immediately
ran up the tax on foreign imports, for he was financially
interested in domestic productions. Even in doling
out provisions to the famishing populace, he was so
parsimonious that riots occurred, whereupon he hanged
those who complained. The author of the " Vita "
(I, 1 06) vouches for the fact that at one time there
were three hundred gibbets erected in various parts of
Lisbon. The Jesuit confessors at the court were
especially obnoxious to him and he dismissed them all
with an injunction never to set foot in the royal
precincts again. The anger of their royal penitents
did not restrain him, so absolute was his power both
then and afterwards. The plea was that the priests
were plotters against the king. To increase that
impression he pointed out to his majesty the number
of offenders against him; all members of the detested
Order who were coming back in every ship from
Brazil. The General of the Society, Father Centurioni,
wrote to the king pleading the innocence of the

454 The Jesuits

victims; but the letter never got further than the minis-
ter* The king did not even know it had been sent.

The next step in this persecution was to publish
the famous pamphlet entitled: " A Brief Account of
the Republic which the Jesuits have established in
the Spanish and Portuguese dominions of the New
World, and of the War which they have carried on
against the armies of the two Crowns; all extracted
from the Register of the Commissaries and Plenipotenti-
aries, and from other documents." A copy was sent to
every bishop of the country; to the cardinals in Rome,
and to all the courts of Europe. Pombal actually spent
70,000 crowns to print and spread the work of which he
himself was generally credited with being the author.
In South America it was received with derision; in
Europe mostly with disgust. Sad to say, Acciajuoli,
the Apostolic nuncio at Lisbon, believed the Brazilian
stories; but he changed his mind, when on the morning
of June 15, 1760, just as he was about to say Mass, he
received a note ordering him in the name of the king
to leave the city at once, and the kingdom within
four days; adding that to preserve him from insult a
military escort would conduct him to the frontier.
Other publications of the same tenor followed the
" Brief Account." One especially became notorious.
It was: " Letters of the Portuguese Minister to the
Minister of Spain on the Jesuitical Empire, the Republic
of Maranhao ; the history of Nicholas I. " The Nicholas
in question was a Father named Plantico. To carry
out the story of his having been crowned Idng or
Emperor of Paraguay, coins with his effigy were
actually struck and circulated throughout Europe.
Unfortunately for the fraud, none of the coins were
ever seen in Paraguay where they ought to have been
current. Moreover, as Plantico was transported with
the other Jesuits of Brazil, he would have been hanged

Pombal 455

«

on his arrival in Portugal, if he had tried to set up a
kingdom of his own in Paraguay. On the contrary,
he went off to his native country of Croatia, and was
Rector of the College of Grosswardein when the
general suppression of the Society took place. Fred-
erick II and d'Alembert used to joke with each other
about " King Nicholas I "; and in Spain, that and the
other libels were officially denounced and their cir-
culation prohibited.

As for Carvalho, these hideous imaginings of his
brain became realities; and the list of Jesuitical horrors
which his ambassador at Rome repeated to the Pope,
all, as he alleged, for the sake of the Church, almost
suggest that Pombal was a madman. Long extracts of
the document may be found in de Ravignan and Weld,
but it will be sufficient here to mention a few of the
charges. They are, for instance, " seditious machina-
tions against every government of Europe; scandals in
their missions so horrible that they cannot be related
without extreme indecency; rebellion against the
Sovereign Pontiff; the accumulation of vast wealth
and the use of immense political power; gross moral
corruption of individual members of the Order ; abandon-
ment of even the externals of religion; the daily and
public commission of enormous crimes; opposing the
king with great armies; inculcating in the Indian
mind an implacable hatred of all white men who are not
Jesuits; starting insurrections in Uruguay so as to
prevent the execution of the treaty of limits; atrociously
calumniating the king; embroiling the courts of Spain
and Portugal; creating sedition by preaching in the
capital against the commercial companies of the
minister; taking advantage of the earthquake to attain
their detestable ends; surpassing Machiavelli in their
diabolical plots; inventing prophecies of new disasters,
such as warnings of subterranean fires and invasions

456 The Jesuits

of the sea; calumniating the venerable Palafox; com-
mitting crimes worse than those of the Knights
Templars, etc."

Unfortunately, Cardinal Passionei who was tin-
friendly to the Society, exercised great power at
Rome at that time. He was so antagonistic that he
would not allow a Jesuit book in the library, which made
d'Alembert say: "I am sorry for his library." He
also refused to condemn the work of the scandalous
ex-monk Norbert, who was in the pay of Carvalho.
To make matters worse, Benedict XIV was then at
the point of death. And a short time previously,
yielding to Carvalho's importunities, he had appointed
Cardinal Saldanha, who was Carvalho's tool, to investi-
gate the complaints and to report back to Rome, with-
out however taking any action on the premises. The
dying Pontiff was unaware of the intimacy of Saldanha
with the man in Portugal or he would not have ordered
him in the Brief of appointment to " follow the paths of
gentleness and mildness, in dealing with an Order which
has always been of the greatest edification to the whole
world; lest by doing otherwise he would diminish the
esteem which, up to that time, they have justly acquired
as a reward of their diligence. Their holy Institute
had given many illustrious men to the Church whose
teachings they have not hesitated to confirm with
their blood/' As the Pope died in the following month,
Saldanha made light of the instructions. His usual
boast was that " the will of the king was the rule of his
actions; and he was under such obligations to his
majesty, that he would not hesitate to throw himself
from the window if such were the royal pleasure/'

It was currently reported in Lisbon, says Weld
(130), that the office of visitor had been first offered
to Francis of the Annunciation, an Augustinian who
had reformed the University of Coimbra; and on

Pombal 457

his refusal he was sent to prison where he ended his
days. But the obliging Saldanha saw in it an oppor-
tunity for still further advancement; he accepted the
work and performed it in accordance with the wishes
of Pombal. Meantime, new dungeons were being made
in the fortress of Jonquiera in which the offending
Jesuits were to be buried. Saldanha began his work
as Inquisitor on May 31, by going with great pomp
to the Jesuit Church of St. Roch. Seated on the throne
in the sanctuary, he gave his hand to be kissed by all
the religious. When the provincial knelt before him,
the cardinal told him to have confidence — he would
act with clemency. When the ceremony was over,
he departed abruptly without asking any questions
or making any examination. But a few days after-
ward, the provincial received a letter bearing the date
May 15, that is sixteen days before this visit to the
Church, declaring that the Fathers in Portugal and in
its dominions to the ends of the earth were, on the
fullest information, found to be guilty of a worldly
traffic which was a disgrace to the ecclesiastical state;
and they were commanded under pain of excommuni-
cation to desist from such business transactions at
the very hour the notification was made. The
language employed in the letter which was immediately
spread throughout the country was insulting and
defamatory to the highest degree.

All the procurators were then compelled to hand
over their books to the government. And when the
horrified people, who knew there was nothing back
of it all but Carvalho's hatred, manifested their dis-
content, it was ascribed to the Jesuits. Hence on
June 6, the cardinal patriarch, at the instigation of the
prime minister, suspended them all from the function
of preaching and hearing confessions throughout the
patriarchate. The cardinal had, at first, demurred,

458 The Jesuits

for he knew the Jesuits in Lisbon to be the very reverse
of Saldanha's description of them, and he therefore
demanded a regular trial. Whereupon Carvalho flew
into such a rage that out of sheer terror, and after
a few hours' struggle, he issued the cruel order. The
poor cardinal, who was an ardent friend and admirer
of the Society, was so horrified at what he had done
that he fell into a fever, and died within a month.
Before he received the last sacraments, he made a
public declaration that the Society was innocent, and
he drew up a paper to that effect; but Carvalho never
let it see the light. When the Archbishop of Evora
heard that the dying man had shed tears over his
weakness, he said: "Tears are not enough. He
should have shed the last drop of his blood/'

Saldanha was made patriarch in the deceased
prelate's place; and though his office of visitor had
ceased ipso facto on the death of the Pope, he continued
to exercise its functions nevertheless. He appointed
Bulhoens, the Bishop of Para, a notorious adherent of
Carvalho, to be his delegate in Brazil, Bulhoens
first examined the Jesuits of Para, but could find
nothing against them. He then proceeded to Mar-
anhao; but the bishop of that place left in disgust;
and the governor warned Bulhoens that if he persisted,
the city would be in an uproar. Not being able to effect
anything, he asked the Bishop of Bahia to undertake
the work of investigation. The invitation was
promptly accepted; and all the superiors were ordered
to show their books under pain of excommunication.
They readily complied, and no fault was found with the
accounts. He then instituted a regular tribunal;
received the depositions of seventy-five witnesses,
among them Saldanha's own brother who had lived
twenty-five years in Maranhao. Next he examined the
tax commissioner, through whose hands all contracts

Pombal 459

and bills of exchange had to pass; and that official
affirmed under oath that he had never known or
heard of any business transactions having been carried
on by Jesuits. The result was that the courageous
bishop declared " it would be an offence against God
and his conscience and against the king's majesty to
condemn the Fathers/* When his report was for-
warded to Portugal, Carvalho ordered the confiscation
of his property; expelled him from his palace, and
declared his see vacant. The valiant prelate passed
the rest of his days in seclusion, supported by the
alms of the faithful.

In September 1758, a charge was trumped up in
Lisbon in a most tortuous fashion, based on the alleged
discovery of a plot to assassinate the king. Those
chiefly involved were the Duke de Averio and the
Marquis de Tavora, with his wife, his two sons, his
two brothers and his two sons-in-law, all of whom
were seized at midnight on December 12. The
marchioness and her daughter-in-law were carried off
to a convent in their night-dresses; the men of the
family, to dens formerly occupied by the wild beasts
of the city menagerie. De Aveiro, who was supposed
to be the assassin-in-chief, was not taken until next
day. Several others were included in this general
round-up, some of them for having asserted that the
whole conspiracy was a manufactured affair. At the
same time, some of the domestic servants of the
marquis, probably for having offered resistance at the
time of the arrest, were put to death so that they could
tell no tales. Not being able to have the accused
parties tried before any regularly constituted tribunal,
because of the lack of evidence, Carvalho drew up a
sentence of condemnation himself, and presented it to
a new court which he had just established, called the
inconfidenza, and demanded the signatures of the judges

460 The Jesuits

who were all his creatures. After being stormed at
for a whale, all, with one exception, put their names
to the paper. Then, as by the law of the land no
nobleman could be condemned to death except by his
peers, he constituted himself as a tribunal, along with
his secretary of the Navy and the secretary of Foreign
Affairs, neither of whom had any difficulty in com-
plying with the wish of their master.

On January u, 1759, three of the noblemen involved,
Aveiro, Tavora and Antongia, were led out to execution
before the king's palace. Vast multitudes had
assembled in the public square; and to ensure order,
fresh regiments had been summoned from other parts
of the kingdom. A riot was feared, for the Tavoras
were among the noblest families of the realm. The
accused had not even been defended and had been
interrogated on the rack. The execution was most
expeditious, and the heads of the three victims quickly
rolled in the dust. That night, the marchioness was
taken from the convent to the new dungeons in the
fort; and on January 12, she heard the sentence of
death passed on her by Carvalho himself who was
both judge and accuser. The scaffold was erected in
the square of Belem; and long before daylight of
January 13 an immense multitude had gathered to
witness the hideous spectacle. The marchioness ad-
vanced and took her seat in the chair. The axe
quickly descended on her neck — and all was over.
She was despatched in this hurried fashion because
the interference of the king was feared. Indeed, the
messenger arrived just when the head had been severed
from the body. The two sons of the marchioness and.
her son-in-law were then stretched on the rack and
strangled. The father of the family, the old marquis
followed next in order. As a mark of clemency, his
torture was brief but effective. Pour others were then

Pombal 461

executed; fire was set to the gibbet; and its blood-
stained timbers along with the bodies of the victims
were reduced to ashes and thrown into the Tagus.
This was not a scene in a village of savages, but in
a great European capital which had just passed through
a terrible visitation of God but apparently had not
understood its meaning. Carvalho was thirsting for
more blood, but the king held him back; so he contented
himself with destroying the palaces of the Aveiras and
Tavoras; sprinkling the sites with salt; forbidding
anyone to bear the names hitherto so illustrious, and
even effacing them from the monuments and the
public archives. He was not allowed to commit any
more official murders for the moment; but at least
he had thousands who were dying in his underground
dungeons.

What had the Jesuits to do with all this? Nothing
whatever. They were accused of being the spiritual
advisers of the Tavora family which it was impossible
to disprove, because though the persons implicated by
the accusation were all arrested on the nth, sentence
of death had been already passed on the gth. There
were twenty-nine paragraphs in the indictment. The
twenty-second said that " even if the exuberant and
conclusive proofs already adduced did not exist, the
presumption of the law would suffice to condemn such
monsters." Of course, no lawyer in the world could
plead against such a charge, and it is noteworthy that
in the Brief of Suppression of the whole Society by
Clement XIV which brings together all the accusations
against it, there is no mention whatsoever, even
inferentially, of any conspiracy of the Jesuits against
the life of the King of Portugal. Moreover, the
Inquisition and all the Bishops of Spain judged this
Portuguese horror at its proper value, when on May 3,
1759 they put their official stamp of condemnation

462 The Jesuits

on the pamphlets with which the whole of Europe
was flooded immediately after PombaTs infamous act.
They denounced the charges one by one as " designed
to foment discord, to disturb the peace and tran-
quillity of souls and consciences, and especially to
discredit the holy Society of Jesus and religious who
laudably labor in it to the benefit of the Church;
as is known throughout the world." Over and over
again as each book is specifically anathematised, the
" holy Society of Jesus " is spoken of with commend-
ation and praise. The condemned publications were
then burnt in the market place. That exculpation
ought to have been sufficient, coming as it did not
only from all the Spanish bishops but from the Inqui-
sition, which from the very beginning had been uni-
formly suspicious of everything Jesuitical. Against
this utterance Pombal was powerless for it was the
voice of another nation.

When the year 1759 began, three of the most con-
spicuous and most venerable Fathers of Portugal were
in jail under sentence of death. But neither the king
nor Carvalho dared to carry out the sentence of
execution. Something however had to be done; and
therefore a royal edict, which had been written long
before, was issued. After reciting all that had been
previously said about Brazil, etc. it declared that
" these religious being corrupt and deplorably fallen
away from their holy institute, and rendered mani-
festly incapable by such abominable and inveterate
vices to return to its observances, must be properly
and effectually banished, denaturalized, proscribed
and expelled from all his majesty's dominions, as
notorious rebels, traitors, adversaries and aggressors
of his royal person and realm; as well as for the public
peace and the common good of his subjects; and it
is ordered under the irremissible pain of death, that

Pombal 463

no person, of whatever state or condition, is to admit
them into any of his possessions or hold any communica-
tion with them by word or writing, even though they
should return into these states in a different garb or
should have entered another order, unless with the
King's permission." It is sad to have to record that
the Patriarch of Lisbon endorsed the invitation to the
Jesuits to avail themselves of this royal clemency.

The procurators of the missions who occupied a
temporary house in Lisbon had been already carried
off to jail; and their money, chalices, sacred vessels,
all of which were intended for Asia and Brazil, were
confiscated. The Exodus proper began at the College
of Elvas on September i. At night-fall a squadron
of cavalry arrived; and taking the inmates prisoners,
marched them off without any intimation of whither
they were going. On the following day, Sunday,
they were lodged in a miserable shed, exhausted
though they were by 'the journey, with nothing but a
few crusts to eat, after having suffered intensely from
the heat all day long. They were not even allowed to
go to Mass. During the next night and the following
day, they continued their weary tramp and at last
arrived at Evora. There the young men were left
at the college, and the sixty-nine Professed were
compelled to walk for six consecutive days till they
reached the Tagus. Many were old and decrepit and
one of them lost his mind on the journey. When they
reached the river, they were put in open boats and ex-
posed all day long to the burning sun, with nothing to
eat or drink. They were then transferred to a ship
which had been waiting for them since the month of
April. It was then late in September.

Other exiles soon joined them, after going through
similar experiences, until there were one hundred and
thirty-three in the same vessel. They were all kept

464 The Jesuits

in the hold till they were out of sight of land. There
was no accommodation for them: the food was insuffi-
cient; the water was foul; there were no dishes, so that
six or seven had to sit around a tin can, and take out
what they could with a wooden spoon, and the same
vessel had to serve for the water they drank. The
orders were to stop at no port until they reached
Civita Vecchia. However, after passing the Straits
of Gibraltar, it became evident that unless the captain
wanted to carry a cargo of corpses to Italy, he must
take in supplies somewhere: for many of the victims
were sixty or seventy years of age. There were even
some octogenarians among them. Hence, on reaching
Alicante, in Spain, one of the Fathers went ashore.
There was a college of the Society in that city; and as
soon as the news spread of the arrival of the prisoners,
the people rushed to the shore to supply their wants,
but the messenger was the only one allowed to be seen.
They then sailed away from -Alicante. Off Corsica, a
storm caught them and so delayed their progress that
a stop had to be made at Spezia for more food. At
last, on October 24, more than a month after they had
left Lisbon, they were flung haggard, emaciated and
exhausted on the shores of the Papal States at Civita
Vecchia. Of course, they were received by the people
there with unbounded affection; and as Father Weld
relates "none exceeded the Dominican Fathers in
their tender solicitude for the sufferers. A marble
slab in their church records their admiration for these
confessors of the Faith with whom the sons of St.
Dominic declared they were devinctissimi — "closely
bound to them in affection."

On September 29, troops surrounded the College of
Coipibra. The astonished populace was informed
that it was because the Fathers had been fighting;
that some were already killed and others wounded;

Pombal 465

and the soldiers had been summoned to prevent
further disorders. That night amid pouring rain, the
tramp of horses* hoofs was heard; and as the people
crowded to the windows, they saw the venerable men
of the college led away between squads of cavalry as
if they were brigands or prisoners of war. They
arrived at the Tagus on October 7, where others were
already waiting. They numbered in all 121, and
were crowded into two small ships which were to
carry them into exile. They had scarcely room to
move. Yet, when they arrived at Genoa, they were
all packed into one of the boats. At Leghorn, they
were kept for a whole month in close confinement on
board the ship. When they started out, they were
buffeted by storms, and not until January 4, 1760 did
they reach the papal territory. They were in a more
wretched state of filth and emaciation than their
predecessors.

These prisoners were the special criminals of the
Society, namely — the .professed Fathers. The other
Jesuits were officially admitted to be without reproach
and were exhorted, both by the civil and ecclesiastical
authorities, to abandon the Order and be dispensed
from their vows. As these non-Professed numbered
at least three-fourths of the whole body, the difficult
problem presents itself of explaining how the Professed
who are looked up to by the rest of the Society for
precept and example should be monsters of iniquity and
yet could train the remaining three-fourths of the
members in such a way as to make them models of
every virtue.

Pombal was convinced that he could separate the
youth of the Society from their elders; and he was
extremely anxious to do so, because of the family
connections of many of them, and because of the loss
to the nation at one stroke of so much ability and

30

466 The Jesuits

talent. But he failed egregiously. They were all
gathered in the colleges of Coimbra and Evora. No
seclusion was observed. Everybody was free to visit
them from the world outside; and inducements of
every kind were held out to them to abandon the
Society: family affection, worldly ambition, etc. —
but without avail. They had no regular superior, so
they elected a fourth-year theologian who had just
been ordained a priest. Another was made minister;
and a third, master of novices. The house was kept
in excellent order; the religious discipline was perfect
and the exercises of the community went on with as
much regularity as if nothing were happening. Pombal
sent commissioner after commissioner to shake the
constancy of the young men, but only two of the
tempted ones weakened. " Who is their superior? "
he asked one day in a rage. The answer was:
"Joseph Carvalho — your namesake and relative. "
On October 20, a letter from the cardinal was read
in both houses. He expressed his astonishment that
these young Jesuits did not avail themselves of the
royal favor to desert; and he warned them that they
were not suffering for their faith, and that "their
refusal of His Majesty's offer to release them from their
vows was not virtuous constancy but seditious
obstinacy."

Finally, October 24 was fixed for their departure,
and notice was given that they could not expect to
go to any civilized land, but would probably be dropped
on some desolate island off the African coast. That
shook the resolution of two of the band, but the rest
stood firm. In the morning, all went to Holy Com-
munion and at an hour before sunset, the word was
given to start. They sang a Te Deum and then set
out — 130 in all. They were preceded by a troop of
cavalry; a line of foot soldiers marched on either side;

Pombal 467

while here and there torches threw their glare over this
grim nocturnal procession. It took them four days
to reach Oporto, where they met their brethren from
Braganza and Braza. There were only ten from the
former place, but sixty soldiers had been detailed to
guard them. Indeed, the troopers from Braza had
to keep the crowds back with dra^n swords, so eager
were the people along the road to express their sym-
pathy. At Oporto the young heroes had to witness
the desertion of four Professed Fathers; but that did
not weaken their resolution. They were all crammed
into three small craft, but the weather was too stormy
to leave the port; and there they remained a whole
week, packed so close together that there was scarcely
room to lie side by side. The air became so foul that
it was doubtful if they could survive. Even their
guards took sick, and, at last, a number of the prisoners
were transferred to a fort in the harbor.

At last to the number of 223 they sailed down the
Tagus. One of them died, and his companions sang
the Office of the Dead over him and buried him in the
sea. When the ship did not roll too much, Mass was
said and they went to Communion. All the exercises
that are customary in religious houses were scrupulously
performed, and the Church festivals were observed as
if they were a community at home. They were
quarantined two weeks at Genoa without being per-
mitted to go ashore. Then another scholastic died,
and they found that his earthly goods consisted of
nothing but a few bits of linen, that must have been
foul by this time, besides a discipline and a hair shirt.
They cast anchor at Civita Vecchia on February 7,
having left inhospitable Portugal in October.

The band from Evora to the number of ninety-
eight, of whom only three were priests, had not such a
rude experience except in the distress of seeing some

468 The Jesuits

deserters, among them two Professed Fathers. The
officer in charge of the ship, unlike most of the govern-
ment employees, was tender and kind to them. How
could he have been otherwise? His name was de
Britto — the same as that of the Portuguese martyr in
India. It meant the loss of his position, perhaps,
but what did he care? When they reached Lisbon,
the nineteen who had been separated from the first
detachment to be kept in jail came aboard, and the
little band numbered 115 all told, when the ship
hoisted anchor and made for the sea. They reached
Civita Vecchia where the two happy troops of valiant
young Jesuits met in each others arms. Their number
was then 336. They were distributed among the
various establishments of Italy, the novices being
sent to Sant* Andrea in Rome. Two cardinals and a
papal nuncio who were making their retreat in the
house at the time insisted on serving them at table,
while the Pope sent a message to the General to say :
" These young men have reflected great honor on the
Society and have shown how well they have been
trained."

The fury of Pombal was not yet sated. Not an
island of the Atlantic, not a station in Africa or India,
not a mission in the depths of the forests of America
that was not searched and looted by his commissioners,
who ruthlessly expelled the devoted missionaries who
were found there. Men venerable for age and acquire-
ments were given over to brutal soldiers who were
ordered to shoot them if any attempt at escape was
made. They were dragged hundreds of miles through
the wildest of regions, over mountains, through raging
torrents, amid driving storms; they were starved and
had nothing but the bare ground on which to rest;
they were searched again and again as if their rags
held treasures; were made to answer the roll call twice*

Pombal 469

a day like convicts in jail; and then tossed in the holds
of crazy ill-provisioned ships with no place to rest
their weary heads, except on a coil of rope or in the
the filth of the cattle; and when dead, they were to
be flung to the sharks. When at last they reached
Lisbon they were forbidden to show themselves on
deck, lest their fellow-countrymen and their families
might be shocked by their degradation. They were
then spirited away to the dungeons of St. Julian and
Jonquiera to rot, until death relieved them of their
sufferings. Those who were not placed in the crowded
jails were sent in their rags to find a refuge some-
where outside of their native land.

As has been said, there were two provinces in Portu-
guese South America — Brazil and MaranhSo. In the
former, besides the Seminary of Belem, the Society
had six colleges and sixty-two residences with a total
of 445 members. Orders were given to the whole
445 to assemble at Bahia, Pernambuco and San
Sebastian. Everything was seized. At Bahia, the
novices were stripped of their habits and sent adrift,
though the families of some of them lived in far away
Portugal. The rest were confined in a house surrounded
by armed troops while the bishop of the city proclaimed
that any one who would encourage the victims to
persevere in their vocation would be excommunicated.
Then, one day, without a moment's notice, all were
ordered out of the house and sent to jail in different
places. There they remained for the space of three
months waiting for the missionaries from the interior
to arrive. They came in slowly, for some of them
lived eight hundred miles away, and had to tramp all
that distance through the forests and over mountain
ranges. Before all had made their appearance, however,
the first batches were sent across to the mother country
to make space. They started on March 16 and reached

470 The Jesuits

the Tagus on June 6. Those from Bahia had taken
from April to June, and it was fully three months
before the convict ship from Pernambuco arrived
in port. " ,

All this time the deported religious were kept between
decks, and soldiers stood at the gangway with drawn
swords to prevent, any attempt to go up to get a
breath of fresh air. Their food was nothing but
vegetables cooked in sea-water, for there was not
enough of drinking water even to slake their thirst.
The result was that the ship had a cargo of half -dead
men when it anchored off Lisbon; but the unfortunate
wretches were kept imprisoned there for fifteen days
with the port-holes closed. They were then trans-
ferred to a Genoese ship and sent to Civita Vecchia.
It appears that the Provincial of these Brazilian
Jesuits was named Lynch; but strange to say, there is
no mention of him in any of the Menologies. The
deportation from Pernambuco and San Sebastian
were repetitions of this organized brutality; and the
same methods were employed at Goa in India, and
the other dependencies, such as Macao and China.
In the transportations from these posts in the Orient,
the ships had to stop at Bahia which had been witness
of the first exportations; but the victims in the China
ships could learn nothing of what had happened.
Twenty-three of them died on one of the journeys
from India. It is noted that a Turk at Algiers and a
Danish Lutheran sea-captain, had shown the greatest
humanity to the victims whose fellow country-men
seemed transformed into savage beasts. The prisoners
had been kept in confinement twenty months before
they left Goa; and when they arrived at Lisbon on
October 18, 1764, they were taken off in long boats at
the dead of night, and lodged in the foulest dungeons
of the fortress of St. Julian.

Pombal 471

But these were not the only victims of Carvalho.
There were prisoners from every grade of society,
and their number reached the appalling figure of
nine thousand. Among them were eminent ecclesi-
astics, bishops and canons and some of the most dis-
tinguished laymen of the kingdom. A description
of the prisons in which they were confined for years
or till they died has been given to posterity by some
of the victims. Father Weld in his " Suppression of
the Society in Portugal " quotes extensively from
their letters. The jails were six in number: Belem,
Almeida, Azeitano, St. George, Jonquiera and St.
Julian. They had annexes, also, along the African
coasts or on the remote islands of the Atlantic. Belem,
the Portuguese name for Bethlehem, so called because
it had once been an abbey, was about four miles from
Lisbon towards the ocean. It had the distinction of
keeping its prisoners behind iron bars, but exposed
to the public like wild beasts in a menagerie; so that
the public could come and look at them and feed them
if so disposed. The Portuguese criminals were given a
pittance by the government, to purchase food, but the
foreigners had to beg from the spectators for the means
to support life. It was admirably contrived to induce
insanity*

Jonquiera lay between Belefn and Lisbon. The
cells were numerous in this place. Moreira, the king's
former confessor, and Malagrida were among the
inmates. The Marquis de Lorna who was also con-
fined there says " there were nineteen cells, each about
seven paces square, and so tightly closed that a light
had to be kept burning continually; otherwise they
would have been in absolute darkness. When the
prisoners were first put in them, the plaster was
still wet and yielded to the slightest pressure. The
cold was intense. Worst of all for a Catholic country,

472 The Jesuits

the sacraments were allowed the prisoners only once a
year." The Marquis says that during the sixteen
years he spent there " he never heard Mass." In
these dungeons there were 221 Jesuits, 88 of whom
died in their chains. The Castle of St. Julian stood
on the banks of the Tagus and the walls were washed
by the tide. In this place, there were 125 Jesuits of
aU nations; men of high birth, of great virtue and
intellectual ability. The cells were situated below the
sea-level; and were damp, unventilated, choked with
filth and swarming with vermin. Some of the Fathers
passed nineteen years in those tombs. The drinking
water was putrid; the prisoners' clothes were in rags;
often not sufficient for decency; many had no under
garments and no shoes; their hair and beards were
never cut; the food was scant and of the worst quality,
and was often carried off before there was tim'e to eat it.
The oil of the single lamp in the cells was so limited that
to save it, the wick was reduced to two or three threads.
The same conditions prevailed in the other prisons.
Meantime the jailers were making money on the sup-
plies supposed to be served to the prisoners. Such
was prison life in Portugal during the twenty years
of Pombars administration.

One of the particularly outrageous features of these
imprisonments was that Pombal preferred to hold
foreigners rather than native Portuguese. The
foreigners, having no friends in the country, would
not, in all probability, be claimed by their relatives;
and as the ministers of nearly all the nations of Europe
were of the same mind as himself, he had no fear of
political intervention. Thus we find in a letter of
Father Kaulen, a German Jesuit, which was published
by Christopher de Murr, that in one section of St.
Julian, besides fifty-four Portuguese Jesuits, there were
thirteen Germans, one Italian, three Frenchmen,

Pombal 473

two Spaniards, and three Chinese. These Chinese
Jesuits must have made curious reflections on the mean-
ing of the term " Christian nations." " There are
others in the towers," adds Father Kaulen, " but I
cannot find out who they are, or how many, or to
what country they belong."

The three Frenchmen, Fathers du Gad and de
Ranceau along with Brother Delsart were set free
at the demand of Marie Leczinska, the wife of Louis XV;
it was through them that Father Kaulen was able to
send his letter to the provincial of the Lower Rhine.
He himself was probably liberated later by the inter-
vention of Maria Theresa, but there is no record of
it. His letter is of great value as he had personal
experience of what he writes. His experience was a
long one, for he entered the prison in 1759; and this
communication to his provincial is dated October 12,
1766. In it he writes: —

" I was taken prisoner by a soldier with a drawn
sword and brought to Fort Olreida on the frontier of
Portugal. There I was put in a frightful cell filled
with rats which got into my bed and ate my food.
I could not chase them away, it was so dark. We
were twenty Jesuits, each one in a separate cell.
During the first four months we were treated with some
consideration. After that, they gave us only enough
food to keep us from dying of hunger. They took
away our breviaries, medals, etc. One of the
Fathers resisted so vigorously when they tried to
deprive him of his crucifix that they desisted. The
sick got no help or medicine.

" After ^ three years they transferred nineteen of us
to another place because of a war that had broken out.
We travelled across Portugal surrounded by a troop
of cavalry, and were brought to Lisbon; and after
passing the night in a jail with the worst kind of

474 The Jesuits

criminals, we were sent to St. Julian, which is on the
seashore. It is a horrible hole, underground, dark
and foul. The food is bad, the water swarming with
worms. We have half a pound of bread a day. We
receive the sacraments only when we are dying. The
doctor lives outside but if we fall sick during the night,
he is not called. The prison is filled with worms and
insects and little animals such as I never saw before.
The walls are Gripping wet, so that our clothes soon
rot. One of the Fathers died and his face was so
brilliant that one of the soldiers exclaimed: ' That's
the face of a saint/ We are not unhappy, and the
three French Fathers who left us envied our lot.

" Very few of us have even the shreds of our soutanes
left. Indeed we have scarcely enough 'clothes for
decency. At night a rough covering full of sharp
points serves as a blanket; and the straw on which we
sleep as well as the blanket that covers us soon become
foul, and it is very hard to get them renewed. We are
not allowed to speak to any one. The jailor is
extremely brutal and seems to make a point of adding
to our sufferings; only with the greatest reluctance
does he give us what we need. Yet we could be set
free in a moment if we abandoned the Society.
Some of the Fathers who were at Macao and had
undergone all sorts of sufferings at the hands of the
pagans, such as prison chains and torture say to us that
perhaps God found it better to have them suffer in
their own country for nothing, than among idolaters
for the Faith.

" We ask the prayers of the Fathers of the province,
but not because we lament our condition. On the
contrary, we are happy. As for myself, though I
would like to see my companions set free, I would not
change places with you outside. We wish all our
Fathers good health so that they may work courage-

Pombal 475

ously for God in Germany to make up for the little
glory he receives here in Portugal.

Your Reverence's most humble servant

Lawrence Kaulen,

Captive of Jesus Christ."

Pombal was determined now to make a master-
stroke to discredit the Portuguese Jesuits. He would
disgrace and put to death as a criminal their most
distinguished representative, Father Malagrida, now
over seventy years of age, who had already passed
two years in the dungeons of Jonquiera. Malagrida
was regarded by the people as a saint. He had labored
for many years in the missions of Brazil and was
marvelously successful in the work of converting the
savages. Unfortunately he had been recalled to
Portugal in 1749 by the queen mother to prepare her
for the end of her earthly career. As Malagrida knew
how Carvalho's brother was acting in Brazil, he was
evidently a dangerous man to have so near the Court.
Hence when the earthquake occurred and the holy old
missionary dared to tell tthe people that possibly it was
a punishment of God for the sins of the people, Car-
valho banished him to Setubal and kept him there
for two years. When the .supposed plot against the
king's life occurred, Malagrida was sent to prison as
being concerned in it, though he had never been in
Lisbon since his banishment. He was condemned to
death with the other supposed conspirators; but his
character as a priest, and his acknowledged sanctity
made the king forbid the execution of the sentence.
Pombal, however, found a way out of the difficulty.
A book was produced which was said to have been
written by Malagrida during his imprisonment. It
was crammed with utterances that only a madman
could have written: In any case it could not have

476 The Jesuits

been produced by the occupant of a dark cell, where
there was no ink and no paper. When it was pre-
sented to the Inquisition whose death sentences the
king himself could not revoke, the judges refused to
consider the case at all; whereupon they were promptly
removed by Pombal who made his own brother chief
inquisitor; and from him and two other tools, promptly
drew a condemnation of Malagrida for heresy, schism,
blasphemy and gross immorality.

The sentence of death was passed on September 20,
1761, and on the same day the venerable priest was
brought to hear the formal proclamation of it in the
hall of supplication. There he was told that he was
degraded from his priestly functions, and was con-
demned to 'be led through the public streets of the city,
with a rope around his neck, to the square called do
Rocco, where he was to be strangled by the executioner,
and after he was dead, his body was to be burned to
ashes, so that -'no memory of him or his sepulchre might
remain. He heard the sentence without emotion
and quietly protested his innocence. On the very
next day, September 21, the execution took place.
Platforms were .erected around the square. Cavalry
and infantry were massed here and there in large
bodies; each soldier had eight rounds of ammunition.
Pombal presided. The nobility, the members of
the courts, and officers of the State were compelled
to be present, and great throngs of people crowded the
square and filled the abutting avenues and streets,

When everything was ready, a gruesome procession
started from the prison. Malagrida appeared with
the carocha, or high c'ap of the criminal, on his head,
and a gag in his mouth. With him were fifty-two
others who had been condemned for various crimes;
but only he was to die. They were called from their
cells merely to accentuate his disgrace. Having

Pombal 477

arrived at the place of execution, the sentence was
again read to him; and when he was relieved of the
gag, he calmly protested his innocence and gave him-
self up to the executioners, uttering the words of
Our Lord on the Cross: " Father, into Thy hands, I
commend my spirit. " He was quickly strangled;
then fire was set to his lifeless body and the ashes were
scattered to the winds. He was seventy-two years of
age, and had spent forty-one of them working for the
salvation of his fellowmen.

All this happened in Portugal which once gloried
in having the great Francis Xavier represent it before
the world; which exulted in a son like de Britto, the
splendid apostle of the Brahmans, who waived aside
a mitre in Europe but bent his neck with delight to
receive the stroke of an Oriental scimitar. The same
Portugal which inscribed on its roll of honor the forty
Jesuits who suffered death while on their way to
evangelize Portugal's possessions in Brazil, now made
a holiday to witness the hideous torture of the venerable
and saintly Malagrida. The Jesuits of Portugal had
done much for their country. They had borne an
honorable part in the struggle that threw off the Spanish
yoke: the magnificent Vieira was a greater emancipator
of the native races than was Las Casas; and he and his
brethren had won more territories for Portugal than
da Gama and Cabral had ever discovered. But all
that was forgotten, and they were driven out of their
country, or kept chained in fetid dungeons till they
died or were burned at the stake in the market-place,
in the preseence of the king and the people. No wonder
that Portugal has descended to the place she now
occupies among the nations.

CHOISEUL

The French Method — Purpose of the Enemy — Preliminary Accu-
sations — Voltaire's testimony — La Vallette — La Chalotais — Seiz-
ure of Property — Auto da fe of the Works of Lessius, Suarez, Valentia,
etc. — Appeal of the French Episcopacy — Christophe de Beaumont —
Demand for a French Vicar — " Sint ut sunt aut non sint rr — Protest
of Clement XIII — Action of Father La Croix and the Jesuits of Paris
— Louis XV signs the Act of Suppression — Occupations of dispersed
Jesuits — Undisturbed in Canada — Expelled from Louisiana —
Choiseul's Colonization of Guiana.

THE result of PombaTs work in Portugal was
applauded by his friends in Prance, but his methods
were condemned. " He was a butcher with an axe/'
Their own procedure was to be along different lines.
They would first poison the public mind, would enjoy
the pleasure of seeing the heretical Jansenist condemn-
ing the Jesuit for heterodoxy, and the professional
debauchee assailing his morality, and then they would
put the Society to death by process of law for the good
of the commonwealth and of the Church, There
would be no imprisonments, no burnings at the stake,
no exiles, but simply an authorized confiscation of
property which would leave the Jesuits without a
home, replenish the public purse and ensure the peace
of the nation. It was much easier and more refined.
Meantime, the Portuguese exhibition was a valuable
object lesson to their followers, who saw a king lafely
honored with the title of His Most Faithful Majesty
putting to death the most ardent champions of the
Faith. Later on, The Christian King, The Catholic
King, and The Apostolic Emperor would unite to
show that " Faith " and " Christianity " and Apos-
tolicity " were only names,

478

Choiseul 479

With all their refinement, however, the French
were more radical and more malignant than the Portu-
guese. Pombal had no other idea beyond that of a
state Church such as he had seen in England, forming
a part of the government machinery, and when his
effort to bring that about by marrying the Protestant
Duke of Cumberland to the Infanta of Portugal was
thwarted by the Jesuits, he simply treated them as
he did his other political enemies; he put them in jail
or the grave. In France, the scheme was more compre-
hensive. With men like Voltaire and his associates in
the literary world, and Choiseul and others of his set
controlling the politics of the country, the plan was
not merely to do away with the Church, but with all
revealed religion. As the Jesuits were conspicuous
adversaries of the scheme, it was natural that they
should be disposed of first.

Such is the opinion of St. Liguori, who says: " The
whole thing is a plot of the Jansenists and unbelievers
to strike the Pope and the Church." The Protestant
historian Maximilian Schoell is of like mind (Cours
d'histoire, xliv.): "The Church had to be isolated;
and to be isolated, it had to be deprived of the help 'of
that sacred phalanx which had avowed itself to the

defence of the Pontifical throne Such was the

real cause of the hatred meted out to that Society."
Dutilleul, in his " Histoire des corporations religieuses
en France" (p. 279) expresses himself as follows:
" The Jesuit is a missionary, a traveller, a mystic, a
man of learning, an elegant civilizer of savages, a con-
fessor of queens, a professor, a legislator, a financier,
and, if need be, a warrior. His was not a narrow and
personal ambition, as people erroneously suppose and
assert. He was something more. He was a reactionist,
a Catholic and a Roman revolutionist. Far from
being attached, as is supposed, to his own interests,

480 The Jesuits

the Society has been in the most daring efforts of its
indefatigable ambition only the protagonists of the
spiritual authority of Rome."

Indeed, we have it from Voltaire himself, who wrote
to Helvetius in 1761: " Once we have destroyed the
Jesuits, we shall have easy work with the Pope.7'
Rorbacher (Histoire de l'6glise, torn. XXVII, p. 28)
holds the same view, " They are attacking the Society
only to strike with greater certainty at the Church
and the State/' But the real, the ultimate purpose
of Voltaire was expressed by his famous phrase Evrasoits
rinfdmc — "Let us crush the detestable thing/' the
detestable thing meaning God or Christ, and such has
ever been the aim of his disciples. That it still persists
was proclaimed officially from the French tribune by
Viviani, " Our war is not against the Church, nor
against Christianity, but against God/' This open
and defiant profession of atheism, however, would
not have been possible in 1761. Hence, to conceal
their purpose, they allied themselves with the most
pretentious professors of the religion of the time; the
only ones, according to themselves, who knew the
Church's dogma and observed her moral law; the
orthodox and austere Jansenists, who probably flattered
themselves they were tricking Ics impics, whereas,
d'Alcmbcrt wrote to one of his friends " Let the
Pandours destroy the Jesuits; then we shall destroy the
Pandours."

The programme was to compel the parliament to
terrorise the king, which was very easy, because of the
gross licentiousness of Louis XV. lie was simply a
tool in the hands of his mistresses, and Guizot in his
" Histoire de Prance " has a picture in which Madame
du Barry stands over the king and poitits to the picture
of Charles I of England, who was beheaded for resisting
parliament.

Choiseul 481

The Jansenist section of the coalition began the
fight by the time-worn accusation of the " lax morality "
of the Jesuits — a method of assault that was by no
means acceptable to Voltaire who as early as 1746
had written to his friend d'Alembert, as follows:
11 What did I see during the seven years that I lived
in the Jesuit's College? The most laborious and frugal
manner of life; every hour of which was spent in the
care of us boys and in the exercises of their austere
profession. For that I call to witness thousands of men
who were brought up as I was. Hence, it is that I
can never help being astounded at their being accused
of teaching lax morality. They have had Kke other
religious in the dark ages casuists who have treated
the pro and con of questions that are evident today
or have been relegated to oblivion. But, ma Joi are
we going to judge their morality by the satire of the
Lettres Provinciaks. It is assuredly by Father Bour-
daloue and Father Cheminais and their other preachers
and by their missionaries that we should measure
them. Put in parallel columns the sermons of Bour-
daloue and the Lettrcs Provinciates, and you'll find
in the latter the art of raillery pressed into service to
make indifferent things appear criminal and to clothe
insults in elegant language; but you will learn from
Bourdaloue how to be severe to yourself and indulgent
to others* I ask then, which is true morality and which
of the two books is more useful to mankind? I make
bold to say that there is nothing more contradictory;
nothing more iniquitous; nothing more shameful in
human nature than to accuse of lax morality, the men
who lead the austerest kind of Hfe in Europe, and
who go to face death at the ends of Asia and
America."

The romances about the immense wealth of the
Society best appealed to the public imagination,
31

482 The Jesuits

especially as the news of an impending financial
disaster was in the air. One instance of this style of
propaganda may suffice. The others all resemble it.
A Spaniard, it was said, had arrived at Brest with,
2,000,000 limes in his wallet and was promptly killed
by the Jesuits. Soon the 2,000,000 had grown to
8,000,000. Then there was a distinguished conversion;
that of a Jesuit named Chamillard who had turned
Gallican and Jansenist on his death-bed; and although
Chamillard a few days afterwards appeared in the flesh
and protested that he was neither dead nor a Gallican
nor a Jansenist, his testimony was set aside. It had
appeared in print and that was enough. Such absurdi-
ties of course could do no serious harm, but at last, a
splendid fact presented itself which could not be dis-
proved; especially as a vast number of people, in Prance
and elsewhere, were financial sufferers in consequence
of it. It was the bankruptcy of Father de la Valettc.
In the public mind it proved everything that had ever
been written about the Order. Briefly it is as follows :
At the very beginning of the Seven Years War,
the British fleet had destroyed 300 French ships,
captured 10,000 ssailors and confiscated 300,000,000
Mores worth of merchandise. Among the sufferers was
Father La Valette, the superior of Martinique, who
was engaged in cultivating extensive plantations on
the island, and selling the products in Europe, for the
support of the missions. Very unwisely he borrowed
extensively after the first disaster, going deeper and
deeper into debt, until at last he wa& unable to meet
his obligations which by this time had run up to the
alarming sum of 2,000,000 Jftm, or about $400,000,
Suit was therefore brought by some of the creditors,
but instead of submitting the case to it commission
established long before by Louis XIV for adjusting
the affairs of the missions, they laid it, before the usual

Choiseul 483

parliamentary tribunal in spite of the fact of its
inveterate and well-known hatred of the Society.
Guizot says that they did it with a certain pride,
so convinced were they of the justice of their plea.
Hundreds of others had suffered like themselves at
the hands of the enemy in the Seven Years War, and
they had no desire to avail themselves of any special
legislation in their behalf. They underrated the
honesty of the judges.

A verdict was, of course, rendered against them,
and the whole Society was made responsible for the
debt, though by the law of the land there was no
solidarity between the various houses of religious
orders. Nevertheless, they set to work to cancel
their indebtedness. They had made satisfactory
arrangements with their principal creditors, and
although Martinique, where much of the property was
located, had been seized by the English; yet one-third
of their liabilities had been paid off when the govern-
ment took alarm. If this continued, the public
treasury would reap no profit from the transaction.
Hence, an order was issued to seize every Jesuit
establishment in France, A stop was put to the reim-
bursement of private individuals and the government
seized all that was left. But although the Society was
not "to blame it incurred the hatred of all those who
were thus deprived of their money. That, indeed,
was the purpose of the government seizure.

Long before the crash, the superiors had done all
in their power to stop La Valcttc, but in those days
Martinique was far from Rome. Although attempt
after attempt was made to reach him, it was all in vain.
One messenger was crippled when embarking at
Marseilles; another died at sea; another was captured
by pirates, until in 1762 Father de la Marche arrived
on the island. After a thorough investigation de la

84 The Jesuits

larche declared (i) that La Valette had given himself
p to trading in defiance of canon law and of the special
=tws of the Society; (2) that he had concealed his
proceedings from the higher superiors of the Society
,nd even from the Fathers of Martinique; (3) that
lis acts had been denounced by his superiors, not only
is soon as they were made known, but as soon as they
vere suspected. The visitor then asked the General of
;he Society (i) to suspend La Valette from all admin-
.stration both spiritual and temporal: and (2) to recall
aim immediately to Europe.

La Valette's submission was appended to the verdict
3f the visitor; in it, he acknowledges the justice of
the sentence, although as soon as he knew what harm
he was doing he had stopped. He attests under oath
that not one of his superiors had given him any author-'
ijsation or counsel or approval; and no one had shared
in or connived at his enterprises. He takes God to
witness that he did not make his avowals under
compulsion or threat, or out of complaisance, or for
any inducement held out to him, but absolutely of his
own accord, and for truth's sake; and in order to dispel
and refute, as far as in him lay, the calumnies against
the Society consequent upon his acts. The document
bore the date of April 25, 1762. He was expelled from
the Society ami passed the rest of his life in England.
He never retracted or modified any of the statements
he had made in Martinique.

Following close on the decision in the La Valette
case, parliament ordered the immediate production
of a copy of the Constitutions of the Society. On this
following morning, it was in their hands and was
submitted to several committees made up of Janscnists,
Gallicans and Atheists. ThCvse committees were
charged with the examination of the Institute and
also of various publications of the Society. Extracts

Choiseul 485

were to be made and presented for tjie consideration
of the court. The most famous of these reports was
the one made by La Chalotais, a prominent magistrate
of Brittany. He discovered that the Society was in
conflict with the authority of the Church, the general
Councils, the Apostolic See, and all ecclesiastical and
civil governments; moreover that, in their approved
theological works, they taught every form of heresy,
idolatry and superstition, and inculcated suicide,
regicide, sacrilege, robbery, impurity of every kind,
usury, magic, murder, cruelty, hatred, vengeance,
sedition, treachery — in brief, whatever iniquity man-
kind could commit was to be found in their writings.
As soon as the report was laid before the judges, ,a
decree was issued on May 8, 1761 declaring that the
one hundred and fifty-eight colleges, churches and
residences with the foreign missions of the Order were
to be seized by the government; all the physical
laboratories, the libraries, moneys, inheritances of its
members, the bequests of friends for charitable,
educational or missionary purposes — all was to go
into the Government coffers.

Cr6tineau-Joly estimated that the total value of
the property seized amounted to about 58,000,000
francs or $11,600,000. The amount of the booty
explains the zeal of the prosecution. To soften the
blow a concession of a pension of thirty cents a day
was made by the Paris parliament to those who would
take an oath that they had left the Society. The
Languedoc legislators, however, cut it down to twelve.
Moreover this pension was restricted to the Professed.
The Scholastics got nothing; and as they were con-
sidered legally dead, because of the vows they had
taken in the Society, they were declared incapable of
inheriting even from their own parents. The decree
also forbade all subjects of the king to enter the Society;

486 The Jesuits

to attend any lecture given by Jesuits; to visit their
houses previous to their expulsion; or to hold any
communication with them. The Jesuits themselves
were enjoined not to write to each other, not even to
the General. It is noteworthy that the lawmakers
who issued these regulations profess to be shocked by
the Jesuit doctrine of " blind obedience."

By a second decree it was ordered that the works of
twenty-seven Jesuits which had been examined should be
burned by the public executioner. Among them wore
such authors as Bellarminc, Lessius, Suarez, Valentia,
Salmer6n, Gretser, Vasquez, Jouvancy, — all of whom
were and yet are considered to be among the greatest
of Catholic theologians, but the lay doctors of the
parliament held them to be dangerous to public
morals; and to the peace of the nation and in order to
express their horror emphatically, they called for this
auto da /<?. It should be noted that all of these works
were written in Latin, and that their technical character
as well as the terminology employed would make it
absolutely impossible for even these scions of the
French parliament to grasp the meaning of the text.
In order to sway the public mind, a summary of the
Chalotais report, commonly known as " Extraits des
assertions** was scattered broadcast throughout the
country. The desired effect was produced and even to-
day if an attempt is made to answer any of its charges
the answer is always ready, " We have the authority
of La Chalotais; he was an eminent magistrate; ho
examined the books; the highest court in France
accorded him the verdict, and any attempt to explain
away the charges is superfluous! "

Yet there was in Paris at that time a higher tribunal
than the one which gave La Chalotais his claim to
notoriety. It was the General Assembly of the Clergy
which had been convoked by the King to pass upon

Choiseul 487

the character of the Jesuits as a body, before he affixed
his signature to the decree of expulsion. It consisted
of fifty-one prelates, some of them cardinals. They
met on June 27 and with the exception of the Bishop
of Angers, Allais, and especially of Fitzjames, the
Bishop of Soissons, who was the head of the Jansenist
party and whose pastoral utterances were condemned
by the Pope as heretical, addressed a " Letter " to the
king conjuring him " to preserve an institution which
was so useful to the State, " and declaring that " they
could not see without alarm the destruction of a
society of religious who were so praiseworthy for the
integrity of their morals, the austerity of their discipline,
the vastness of their labors and their erudition and for
the countless services they had rendered to the Church.

" Charged as they are with the most precious trust
of the education of youth, participating as they do
under the authority of the bishops, in the most delicate
functions of the holy ministry, honored as they are by
the confidence of kings in the most redoubtable of
tribunals, loved and sought after by a great number
of our subjects and esteemed even by those who fear
them, they have won for themselves a consideration
which is too general to be disregarded."

" Everything, Sire, pleads with you in favor of the
Jesuits: religion claims them as its defenders; the
Church as her ministers; Christians as the guardians
of their conscience; a great number of your subjects
who have been their pupils intercede with you for
their old masters; and all the youth of the kingdom
pray for those who are to form their minds and their
hearts. Do not, Sire, turn a deaf car to our united
supplication; do not permit in your kingdom, that in
violation of the laws of justice, and of the Church
and of the State an entire and blameless society
should be destroyed.1'

488 The Jesuits

The Archbishop of Paris, the famous Christophe de
Beaumont was not satisfied with this general appeal.
He was the chief figure in Prance at that time ; and e very-
word he uttered was feared by the enemies of the Church.
He was great enough to be in correspondence with all
the crowned heads of Europe, and Frederick the Great
said of him: " If he would consent to come to Prussia,
I would go half way to meet him/' Louis XV had
forced him to accept the Sec of Paris, but had not the
courage to support him when assailed by his foes.
He was a saint as well as a hero; he lent money to
men who were libelling him, and would give the clothes
on his back to the poor. When a hospital took fire
in the city, he filled his palace and his cathedral with
the patients. Hence, he did not hesitate, after parlia-
ment had condemned the Society, to issue a pastoral
which he foresaw would drive him from his see. * * What
shall I say, Brethren," he asks, " to let you know
what I think of the religious society which is now so
fiercely assailed? We repeat with the Council of Trent
that it is *a pious Institute;' that it is 'venerable,1
as the illustrious 'Bossuct declared it to be. We spurn
far from us the ' Extraits des assertions * as a rcsum6
of Jesuit teaching; and we renew our declaration that
in the condition of suffering and humiliation to which
they have been brought that their lot is a most happy
one, because in the eyes of religions men, it is an
infinitely precious thing to have no reproach on one's
soul when overwhelmed by misfortune/1 As he
foresaw he was expelled from his sec for this utterance,
not by parliament but by Louis XV whose cause he
was defending.

Perhaps this treatment of the great Archbishop of
Paris explains the silence maintained through all the
uproar by the Jesuits themselves* One would expect
some splendid outburst of eloquence in behalf of the

Choiseul 489

Society from one of its outraged members; but not a
word was uttered by any of them. Their protests
would not have been printed or published. Even
Theiner who wrote against the Society says: "All
France was inundated with libellous pamphlets against
the Jesuits. The most notable of all was the one
entitled € Extracts of the dangerous and pernicious
doctrines of all kinds which the so-called Jesuits have
at all times, uninterruptedly maintained, taught and
published.* Calumny and malice fill the book from
cover to cover. There is no crime which the Jesuits
did not teach or of which they are not accused. Never
was bad faith carried to such extremes. And yet
there is no book that is so often cited as an authority
against the Society and its spirit."

Meantime, the government had approached the
Pope for the purpose of obtaining for the French
Jesuits a special vicar who should be quasi-independent
of the General. It was harking back to the old scheme
of Philip II and Louis XIV. His Holiness replied
in the memorable words: " Sint ut sunt aut non sint "
(Let them be as they are or not at all.) We find in
a letter of the procurator of Aquitaine that in case a
vicar was appointed every member of the province
of Paris would leave the Order, which under such an
arrangement would be no longer the Society of Jesus.
Again in his letter to the king, after declaring that the
appointment of a French Vicar would be a substantial
alteration of the Institute which he could not authorize,
the Pope says; " For two hundred years the Society has
been so useful to the Church, that, though it has never
disturbed the public tranquillity cither in your kingdom
or in any one else's, yet because it has inflicted such
damage on the enemies of religion by its science and
its piety, it is assailed on all sides by calumny and
impOvSture when fair fighting was found insufficient to

490 The Jesuits

destroy them." Finally, on January 9, 1765, after
the final knell had sounded, Clement XIII issued his
famous Bull " Apostolicum." It is given at length in
de Ravignan's "Clement XIII et Ctement XIV," but
a few extracts will suffice.

After enumerating the glories of the Society in the
past, and calling attention to the fact that it had been
approved by nineteen Popes, who had most minutely
examined their Institute, Clement XIII continues:
"It has, nevertheless, in our days been falsely and
malignantly described both by word and printed book
as irreligious and impious, and has been covered with
opprobrium and ignominy until even the Church has
been denounced for sustaining it. In order, therefore,
to repel these calumnies and to put a stop to the impious
discourses which are uttered in defiance of both reason
and equity; and to comfort the Regular Clerks of the
Society of Jesus who appeal to us for justice; and to
give greater emphasis to our words by the weight of
our authority and to lend some solace in the sufferings
they arc undergoing; and finally to defer to the just
desires of our venerable brothers, the bishops of the
whole Catholic world, whose letters to us are filled with
eulogies of this Society from whose labors the greatest
services arc rendered in their dioceses; and also of
our own accord and from certain knowledge, and
making use of the plenitude of our Apostolic authority,
and following in the footsteps of our predecessors, we,
by this present Constitution, which is to remain in
force forever, say and declare in the same form and
in the same manner as has been heretofore said and
declared, that the Institute of the Society of Jesus
breathes in the very highest degree, piety and holiness
both in the principal object which it has continually
in view, which it> none other than the defence and propa-
gation of the Catholic Faith, and also in the means it

Choiseul 491

employs for that end. Such is our experience of it
up to the present day. It is this experience which
has taught us how greatly the rule of the Society has
formed up to our day defenders of the orthodox Faith
and zealous missionaries who animated by an invincible
courage dare a thousand dangers on land and sea,
to carry the light of the Gospel to savage and barbarous

nations Let no one dare be rash enough to set

himself against this my present approbative and con-
firmative Constitution lest he incur the wrath of God."
These splendid approvals of their labors did much
to keep up the courage of the harassed Jesuits, but if
what Father de Ravignan and Cr6tineau-Joly relate
be true, they had ample reason to keep themselves in
a salutary humility or rather bow their heads in shame.
On December 19, 1761, we are told, the provincial of
Paris, Father de La Croix and one hundred and fifteen
Fathers addressed a declaration to the clergy assembled
in Paris, by order of the king, which ran as follows:
" We the undersigned, provincial of the Jesuits of the
province of Paris, the superior of the professed house,
the rector of the College of Louis Le Grand, the
superior of the novitiate and other Jesuits professed,
even of the first vows, residing in the said houses, and
renewing as far as needs be the declarations already
made by the Jesuits of France in 1626, 1713 and 1757,
declare before their Lordships the cardinals, arch-
bishops and bishops now assembled in Paris, by order
of the king, to give their opinion on several points of
the Institute: (i) That it is impossible to be more
submissive than we are, or more inviolably attached
to the laws, maxims and usages of this kingdom with
regard to the royal power, which in temporal matters
depends neither directly nor indirectly from any power
on earth, and has God alone above it. Recognizing
that the bonds by which subjects are attached to their

492 The Jesuits

rulers are indissoluble, we condemn as pernicious and
worthy of execration at all times every doctrine con-
trary to the safety of the king, not only in the works of
some theologians of our Society who have adopted
such doctrines but also those of every other theologian
whosoever he may be. (2) We shall teach in our
public and private lessons of theology the doctrine
established by the Clergy of Prance in the Four Articles
of the Assembly of 1682, and shall teach nothing
contrary to it. (3) We recognize that the bishops of
Prance have the right to exercise in our regard what,
according to the canons of the Gallican Church,
belongs to them in their dealings with regulars;
and we renounce all the privileges to the contrary
that may have been accorded to our Society or may
be accorded in the future. (4) If, which may God
forbid, it happens that we are ordered by our General
to do anything contrary to the present declaration,
persuaded as we are that we cannot obey without sin,
we shall regard such orders as unlawful, and absolutely
null and void; which we could not and should not obey
in virtue of the rules of obedience to the General such
as is prescribed in the Constitutions, We, therefore,
beg that the present declaration may be placed on the
official register of Paris, and addressed to the other
provinces of the kingdom, so that this same declaration
signed by us, being deposited in the official registers of
each diocese may serve as a perpetual memorial of
our fidelity.

Etienne de la Croix, Provincial/'

Quoting this document and admitting its genuineness
Father de Ravignan exclaims: " In my eyes nothing
can excuse this act of weakness* I deplore it ; I condemn
it; I shall merely relate how it came to pass'1 (G16ment
XIII $t C16ment XIV, I 135)- He goes on to say:*

Choiseul 493

" In a personal letter the original of which is in the
archives of the Gesu at Rome, Father La Croix,
provincial of Paris explains to the General the circum-
stances and occasion of this unfortunate affair. He
tells how the royal commissioners came to him with
the aforesaid declaration already drawn up and accom-
panied by a formal order of the king to sign it immedi-
ately. It was a most unforeseen demand, for although
the Jesuits of France had already suffered considerable
trouble about the question of the Four Articles in
1713, and also in 1757, when Damiens attempted to
assassinate Louis XV, they had been compelled on
both occasions to sign only the first article which
dealt with the temporal independence of the king.
Shortly afterwards, a new royal decree had been brought
to their attention. It consisted of eighteen articles,
the fourth of which was as follows: ' Our will is that
in every theological course followed by the students of
the Society, the propositions set forth by the Clergy
of France in 1682, should be defended, at least in one
public discussion, to which the principal personages
of the place shall be invited, and over and above that,
the arrangements laid down by the edict of March
1682 shall be observed.*

"While these matters were being debated by the
king and his ministers on one side and by parliament
on the other, a royal order was despatched to the
Jesuits of Paris to affix their signatures to the disgrace-
ful capitulation given above. It is said that Louis
XV imagined that he could mollify the recalcitrant
parliament by this new concession: and, hence, La
Croix and his associates were foolish enough to imagine
that such a result could ensue."

Continuing his indictment of La Croix and his
one hundred and fifteen associates, de Ravignan
informs his readers that "an unpublished document

494 The Jesuits

which no writer has so far made mention of, furnishes
important details about the matter. It is entitled
An exact relation of all that took place with regard
to the interpretation of the decree of Aquaviva in
1610, which was sent to Rome in 1761 and rejected
by the General; and also the declaration which the
General refused to approve.' The author is M. de
Plesselles, who was charged by the commission to
report to Choiseul whose agent he was.

" With regard to the declaration about Gallicanism "
says de Plesselles " the Jesuits, after some difficulties
regarding its form, determined to sign it, and even
when urged by the royal commissioners they undertook
to send it to their General for approbation. Soon
after, when the Jesuits received the reply of their
General, the provincial came to tell me that when the
Pope was made aware of the declaration which the
French Jesuits had made and of the one they proposed
to make, His Holiness angrily reprimanded the General
for permitting the members of the Society in Prance
to maintain doctrines which are in conflict with the
teachings of the Holy Sec/*

; Now it is unpleasant to contest the authority of such
an eminent man as de Ravignan, but, on the other
hand, his conclusions that this letter was a Jesuit
production or received a Jesuit endorsement are by no
means convincing. In the first place, no Jesuit would
ever sign a paper which began with the words: 4< We
the Professed, even of the first vows.11 There is no
such category in the Society. Secondly, no Jesuit or
indeed any one in his senses would ever ask a superior
for a permission to teach error, and say, in the
same breath, that it was a matter of indifference
whether the permission was granted or not. Thirdly,
as all the Jesuits of the province had announced their
intention of leaving the Society if Louis XV imposed

Choiseul 495

on them a commissary General independent of their
superior at Rome — as we recited above from an
extant letter from the procurator of the province of
Aquitaine — it is inconceivable that those same men,
at that very same time should solemnly declare them-
selves rebels against the Father General at Rome.
Fourthly, as no association rewards a man who
attempts to destroy it, one finds difficulty in under-
standing how, after this revolt, the 'leader in the re-
bellion, La Croix, was not only not expelled from the
Society but was retained in his responsible post of
provincial and later was made assistant general of the
Society.

Moreover, it is difficult to understand why, when
deFlessellessays that " the Fathers determined to sign
the document/' de Ravignan should go one step further
and say that "they signed it." Nor does it help matters
to say that this was " un acte de faiblesse" when, it
was a wholesale, corporate and deliberate crime of
cowardice and treason; nor will it avail to suggest that
the Pope and General must have been intensely, grieved
— " Us durent fitream&rement afflig6s." History does
not deal with conjectures but with facts. The question
is not whether they must have been, but whether they
were really grieved over an act which had really occurred
and which reflected such discredit on the Society?
Again, as one of the greatest glories of the French
Jesuits was their long and successful battle against
Gallicanism, it is inconceivable that they should
suddenly reverse and stultify themselves at the very
moment when all the bishops of France, save one,
had abandoned Gallicanism and had united in eulogiz-
ing the Society ; and to do it at a time when the greatest
friend they ever had, Pope Clement XIII, glorified
them for their orthodoxy and pronoitnce dthe famous
words: " Let them be as they are or not at all! "

496 The Jesuits

To have declared for Gallicanism would have
stripped them of their priestly functions, it would
have aroused the intense disgust and contempt of the
hierarchy of Prance and of the world and would have
called down on them the anathema of the Pope. Indeed,
is it likely that Pope Clement XIV would have omitted
to note the defection in his Brief of Suppression, if
they had been guilty? Fortunately, we may refer to
the explicit declaration of the Protestant historian,
Schoell (Cours .d'histoire, xl, 53) > who says: "These
men who are accused of playing with religion, refused
to take the oath to sustain the principles of the Gallican
Church. Of 4000 Fathers who were in Prance, hardly
five submitted." If there were "hardly five " Gallicans
in all the provinces of France, it is a justifiable con-
clusion that 116 Jesuits of the provinces of Paris did
not sign the famous " Statement " of de Flesselles.

Louis XV made a feeble attempt to save the situation
by withdrawing the decree of expulsion from the
jurisdiction of parliament, but Mme, dc Pompadour
and Choiseul so effectively worked on his fears that
he ignominiously rescinded his order. The Pope had
meantime delivered an allocution in a consistory on
September 3, 1762; and had sent a letter to Cardinal
Choiseul, the brother of the minister, on September 8
of the same year, in both of which he declared that
" by a solemn decree, he had quashed and nullified
the proceedings of the various parliaments against,
the Jesuits/1 He enjoined upon the cardinal " to ttse
all his episcopal power against the impious act which
was directed against the Church and against religion.'*
He wrote to other bishops in the same tone of indig-
nation and anger, It was not, however, until the
November of 1764 that Choiseul succeeded in extorting
the royal signature which made the decree irrevocable.
Of course, Mme» de Pompadour was to the fore in

Choiseul 497

securing this shameful surrender of the royal preroga-
tive. The poor king cuts a sorry figure in signing the
document. After making some feeble scrawls on the
paper, he complained that the preamble was too long
and that it would have sufficed to state that "the
Jesuits had produced a great tumult in his kingdom."
He added he did not think the word " punish " should
be used; it was too strong; " he never cordially liked
the Jesuits, yet they had the glory of being hated by

all heretics I send them out of my kingdom

against my will; at least, I don't want people to think
that I agree with everything the parliament said or
did against them." He ended by saying: " If
you do not make these changes, I will not sign, but
I must stop talking. I would say too much and I
do not want anyone in France to discuss it." One
could hardly say of Louis that " he was every inch a
king."

The desire to close the mouths of every one of .his
subjects on a matter that concerned them all as
intelligent beings and as citizens was carried out with
extreme rigor. Thus, when two secular priests had
the temerity to condemn the decree, they were promptly
hanged. The audacity of the ministers and parliament
went still further; and on December 3 the Duke de
Praslin sent a note to Aubeterre, the French ambassador
at Rome to advise him that " under the circumstances,
it would be very futile and still more dangerous for the
Pope to take any measures either directly or indirectly
in contravention of the wishes and intention of his
majesty; and hence His Holiness must, out of zeal for
religion and out of regard for the Jesuits, observe the
same silence which His Majesty had ordered to be
observed in his states." The Pope replied to the insult
by the Bull "Apostolicum," which was a splendid
proclamation of the absolute innocence of the pro-

498 The Jesuits

scribed Order. It aroused the fury of the Governments
of Prance, Portugal, Naples and other countries. In
France it was burned in the streets of several cities
by the public executioner. In Portugal, any one
who circulated it or had it in his possession was adjudged
guilty of high treason; but on the other hand, from the
bishops of the entire Catholic world came enthusiastic
letters of approval and praise for the fearless Pope
who dared to stand forth as the enemy of tyranny and
injustice.

Bohmer-Monod, in their "Jesuites," are of the
opinion that the Pope was " injudicious, and that out
of the hundreds of Catholic bishops, only twenty-
three assured him of their approbation. " De Ravignan,
who is better informed, tells us that " almost the whole
episcopacy of the world were a unit in this manifesta-
tion of loyalty to the supreme Pastor. Before the
event, two hundred bishops had sent their appeals to
the Pope, in favor of the Society; and the Pope himself
says in the Bull: " Ex omni rcgione sub code est una
vox omnium episcoporum " (Prom every region
under the canopy of heaven, there is but one voice
from the episcopal body). After the Bull appeared,
other bishops hastened to send him their adhesions
and felicitations. Even in France itself, in spite of the
terrorism exercised by parliament, the assembly of the
clergy of 1765, by a unanimous vote, protested against
the condemnation of the Jesuits, extolled " the integrity
of their morals, the austerity of their lives, the greatness
of their labors and science"; and declared that their
expulsion left a frightful void in the ministry, in
education, and in the sublime and laborious work of
the missions. Not only that, but they wanted it put
on record that " the clergy would never cease to
pray for the re-establishment of the Order and
would lay that pica at the fwt of the king."

Choiseul 499

The exiles lingered for a while in various parts of
Prance; for some of the divisional parliaments were
not at one with Paris in their opposition to the Society.
Indeed, in many of them, the proscription was voted
only by a small majority. Thus at Rennes, there was
a majority of three; at Toulouse two; at Perpignan
one; at Bordeaux five; at Aix two; while Besangon,
Alsace, Flanders and Artois and Lorraine pronounced
in their favor and proclaimed " the sons of St. Ignatius
as the most faithful subjects of the King of France
and the surest guarantees of the morality of the people."
On the other hand, Brittany, the country of Chalotais,
author of the " Extraits," was especially rancorous in
its hate. Thus, it voted to deprive of all civil and
municipal functions those parents who would send
their children abroad to Jesuit schools; and the children
on their return home were to be punished in a similar
fashion. The Fathers lingered for a few years here
and there in their native country employed in various
occupations; but in 1767 a decree was issued expelling
them all from the territory of France.

An interesting manifestation of affection by the
pupils of St. Omers for their persecuted masters occurred
when the parliament of Paris issued its order of ex-
pulsion in 1767. St. Omers was founded by Father
Persons in 1592 or 1593. It was not for ecclesiastics
as were the colleges of Douai, Rome and Valladolid,
but to give English boys an education which they could
not get in their own country. It was twenty-four
miles from Calais and in territory which at that time
belonged to the King of Spain. Shortly after its
transfer from Eu in Normandy where an attempt
had been made to start it, there were one hundred
boys on its register and, thirty years later, the number
had doubled. For years it was a favorite school for
English Catholics and it rejoices in having had twenty

500 The Jesuits

of its students die for the Faith. It continued its
work for a century and a half. When the expulsion
of the Jesuits left the college without teachers it was
handed over to the secular clergy, but when they
arrived there were no boys. They had all decamped
for Bruges in Belgium, and there the classes continued
until the general suppression of the Society in 1773,
Even after that, the English ex- Jesuits kept the
college going until 1794, when the French Revolution
put an end to it. By that time, however, one of the
former students, Mr, Thomas Weld, had established the
Fathers on his property at Stonyhurst in England, so
that St. Omcrs and Stonyhurst are mother and
daughter.

The buildings and land at St. Omers were handed
over by the French government to the English secular
priests, who were at Douai. Alban Butler, the author
of .the " Lives of the Saints," was its president from
1766 to 1773* At present a military hospital occupies
the site.

In Louisiana, which still owed allegiance to France,
the dismissal of the Fathers was particularly disgrace-
ful. For no sooner had the news of ChoisettTs exploit
in the mother-country arrived than the superior
council of Louisiana set to work. " This insignificant
body of provincial officers " as Sheu calls them (I, $#?)»
11 issued a decree declaring the Society to be dangerous
to the royal authority, to the rights of bishops, to the
public peace of society " and pronounced their vows
to be null and void. These judges in matters eccle-
siastical, it should be noted, were all laymen. They
ordered all the property to be seized and sold at auction,
though personal books and clothes were exempted,
The name and habit of the Society were forbidden ;
the vestments and plate of the chapel at Now Orleans
were given by the authorities to the Capudiins; hut

Choiseul 501

all the Jesuit churches in Louisiana and Illinois were
ordered to be levelled to the ground. Every Jesuit
was to embark on the first ship that set sail for Prance;
and arriving there, he was to report to Choiseul. Each
one was given about $420 — to pay for his passage
and six month's subsistence.

There was a deviation in some cases about going to
France, for Father Carette was sent to San Domingo;
and Father Le Roy made his way to Mexico. A diffi-
culty arose about Father Beaudoin, who was a
Canadian, Why should he be sent to France where
he had no friends? Besides, his health was shattered
by his privations on the missions, and he was at that
time seventy-two years old. He was to go to France,
however, but just as he was about to be dragged to
the ship a wealthy friend interceded for him and
gave him a home. Another Father in Alabama did
not hear of the order for several months; and when
at last he made his appearance in New Orleans, he
was arrested like a criminal and packed off to France.

On September 22, a courier reached Fort Chartres,
which was on English territory; and in spite of the
danger of embroiling the government, Father Watron
•\Ajho was then sixty-seven years old was expelled, and
with him his two fellow missionaries. The official
from Louisiana gave the vestments to negro wenches
and the altar-plate and candelabra were soon found
in houses of ill-fame. The chapel was then sold on
condition that the purchaser should demolish it. At
Vincennes, the same outrages were perpetrated and
Father Duvcrnay, who had been for six months con-
fined to his bed, was carried off with the others to New
Orleans and despatched to France. Two only were
allowed to remain, owing to the entreaties and protests
of friends. One of the exiles was Father Viel, who
was a Louisianian by birth. The most conspicuous

502 The Jesuits

personage enforcing this expulsion was a certain
LafreniSre, but he soon met his punishment. In 1766
Louis XV made a gift of the entire province to his
cousin of Spain, and when Count Alexander O'Reilly
was sent out with three thousand soldiers to quell the
disturbance that ensued, Lafreni£re and three associates
were taken into the back yard of the barracks and shot
to death. Others were sent in chains to Havana.

Thus the Suppression of the Society in Prance was
not carried out with the same brutality as in Portugal
There were no prisons, or chains, or deportation, and
they had not the glory of suffering martyrdom. They
were merely stripped of all they had and told to go where
they wished. Whether they lived or died was a matter
of unconcern to the government. It was merely a
difference of methods; but both were equally effective.
The Portuguese Jesuits were scourged; their French
brethren were sneered at. Perhaps the latter was
harder to bear,

There is a curious sequel to all this, Choiseul,
proud of his achievement in expelling the Jesuits from
Prance and its colonies, now conceived the magnificent
project of colonizing Guyana on lines quite different
from those followed by the detested Order. He induced
14,000 deluded French people to go and take possession
of the rich and fertile lands of Guyana. They found
one poor old Jesuit there, who because he was not
a subject of Prance, had refused to obey the decree
of expulsion. His name was O'Reilly, but what could
he do with 14,000 people He simply disappeared
from the scene. Very likely, he joined the Indians,
who fled into the forests at the sight of this immense
army of Frenchmen, who now had the country to
themselves without striking a blow. But two years
later, Chevalier de Bahac had to report back to France,
that of the 14,000 colonists only 918 were alive. Thus,

Choiseul 503

expelling 6,000 Jesuits from Prance, Choiseul had
murdered 13,000 of his fellow-countiymen (Christian
Missions, II, 168).

In 1766, M. de Piedmont, the governor wrote to the
Due de Praslin, that he had already informed the
Due de Choiseul how necessary it was to send priests
to this colony. He then described the destruction of
the mission posts, the flight of the Indians, the growth
of crime amongst the negroes and the rapid ruin of
the colony, and added that religion was dying out
among the whites as well as among the colored races.
For ten years, he kept on repeating this complaint,
but no heed was paid to him. At length, Louis XVI,
who was so soon to be himself a victim of Choiseul's
iniquity sent there, three Jesuits, not Frenchmen,
perhaps he had not the heart to ask any of them,
but three Jesuits, who had been expelled from Portugal
by Pombal, Choiseul's accomplice. They were Padilla,
Mathos, and Ferreira. They accepted the mission and
the " Journal " of Christopher de Murr says: " The
poor savages beholding once again men clothed in the
habit which they had learned to venerate, and hearing
them speak their own language, fell at their feet,
bathing them with tears, and promised to become once
more good Christians, since the Fathers, who had
begotten them in Jesus Christ, had come back to them."
No doubt, these three holy men remained till they
died with their poor abandoned Indians.

France's folly in this governmental act was summed
up in a letter of d'Alembert to, Choiseul, just before
the expulsion. In it he says: " France will resort to
this rigorous measure against its own subjects at the
very moment she is doing nothing in her foreign policy,
and in the chronological epitomes of the future we shall
read the words for the year 1762 : ' This year France
lost all her colonies and threw out the Jesuits,' "

CHAPTER XVI

CHARLES III

The Bourbon Kings of Spain — Character of Charles III — Spanish
Vlinistries — O'Reilly — The Hat and Cloak Riot — -Cowardice of
Jharles — Tricking the monarch — The Decree of Suppression —
3rief of the Pope — His death — Disapproval in Prance by the Ency-
clopedists — The Royal Secret — Simultaneousness of the Suppres-
sion — Wanderings of the Exiles — Pignatclli — Expulsion by Tanucol

SPAIK had begun to deteriorate in the seventeenth
century; it lost all of its European dependencies in
the eighteenth, and in the beginning of the nineteenth
was stripped of almost every one of its rich and powerful
colonies in America. During two-thirds of that period,
it was governed by foreigners, none of whom had any
claim to consideration, much less respect. Until 1700
it owed allegiance to the house of Austria; after that,
the French Bourbons hurried it to its ruin.

Its first Bourbon king, Philip V, had already, in 1713,
succeeded in losing Sicily, Milan, Sardinia, the Nether-
lands, Gibraltar, and the Island of Minorca; that is
one-half of its European possessions. Meantime,
Catalonia was in rebellion. But little else could bo
expected from such a ruler. He was not only consti-
tutionally indolent, but apparently mentally defective.
His queen kept him in seclusion, and he did nothing
but at her dictation; he was professedly devout, but
was racked by ridiculous scruples; " outwardly pious,"
says Schoell, quoting Saint-Simon, " but heedless of
the fundamental principles of religion; he was timid
and hence sporadically stubborn; and when not in
temper, he was easily led. lie was without imagi-
nation, except that he was continually dreaming of
conquering Europe, although he never left Madrid; he

$04

Charles III 505

was satisfied with the gloomiest existence, and his
only amusement was shooting at game, which his
servants drove into the brush for him to kill." His
conscience often smote him for the sin he said he had
committed when he renounced his claim to the throne
of France; and, in consequence, he made a vow to lay
aside the Spanish crown until what time he should be
summoned by England to be King of France. To help
him keep his vow, he built the palace of San Ildefonso,
which cost the nation 45,000,000 pesos. He appointed
his son Louis, a lad of 17, to reign in his stead, and the
boy, of course, did nothing but enjoy himself, and
died of small-pox in six months' time, having first gone
through the ridiculous farce of making his father his
heir. Philip then began to doubt whether he could
resume his duties as king after having vowed to.
relinquish them. Besides being thus troubled with
scruples, he was in constant dread of catching the
disease which carried off his son; he died of apoplexy,
July 9, 1764 at the age ojt 53.

Ferdinand VI, who succeeded him, was as indolent
as his father, and with less talent and strength of will;
he was afflicted with melancholia, and like his father
was haunted by the fear of death. He took no part
in the government of the kingdom, but spent most of
his time listening to the warblings of the male-soprano,
FarinelE, who was so adored by the king that he was
sometimes consulted on state affairs. The queen was
another of his idols, and when she died, he shut himself
in, saw no one, would eat next to nothing; never
diangcd his linen; let his hair and beard grow, and
never went to bed. An hour or two in a chair was
all he allowed himself for rest. Ho died at the end
of the year, leaving a private fortune of 72,000,000
francs. He was only forty-seven years old. Like the
king, the quean was dominated by fear, not however

506 The Jesuits

of death, but of poverty. To guard against that
contingency she hoarded all the money she could get;
accepted whatever presents were offered; and let it be
known that the easiest way to win her favor was to
have something to give. It is gravely said that
though she was very corpulent she was extravagantly
fond of dancing.

Ferdinand VI was succeeded by his brother Charles
III, who had been King of Naples for twenty-four
years. He had six sons, the eldest of whom, Philip
Anthony was then twelve years of age, but a hopeless
imbecile. The right of succession, therefore, devolved
on his second son. The third, who was then eight
years old, was to succeed to the crown of Naples,
and was left in the hands of Tanucci to be trained
for his future office. As Tanucci was a bitter enemy of
Christianity, this act of Charles, who had a Jesuit
confessor and was regarded as a pious man, would
imply that he also was mentally deficient. Like his
forebears, he was haunted by a fear of death, a weakness
that revealed itself in all his political acts, notably in
the suppression of the Society. That was one of the
reasons why, long after Prance and Portugal would
have willingly ended the fight with the expulsion of
the Jesuits, the supposedly pious Charles persisted until
he had wrung the Brief of Suppression from the un-
willing hands of Clement XIV.

The ministers of vState who controlled the destinies
of Spain at this period arc erf a species whoso like cannot
bo found in the history of any other nation. They
begin with the Italian Albcroni who started life as
a farm laborer; then became an ecclesiastic, and
ultimately a cardinal " He was destined to trouble
the tranquillity of the world for yeans/' says SchoelL
Acconling to Saint-Simon, ho prevented the restitution
o£ Gibraltar to Spain which England wan willing to

Charles III 507

grant; he was banned by the Pope; and was subse-
quently turned out of office, chiefly by the intrigues
of two Italian ecclesiastics. The queen's nurse, old
Laura Piscatori, also figures in the amazing diplomacy
of those days, and is charged with an ambition to be as
important as Cardinal Alberoni, who came from her
native village. The next prime minister was the
Biscayan Grimaldi, whose physical appearance Saint-
Simon describes, but which we omit. It will suffice to
say that " he was base and supple when it suited his
convenience, and he never made a false step in that
direction." Following him, came Ripperda, who was
born in the Netherlands and educated by the Jesuits
at Cologne, but became a Protestant in Holland, and
a Catholic in Spain, where he lasted only four months,
as minister. He turned Protestant a second time, on
his return to Holland, and subsequently led an army
of Moors against Spain. It is not known whether he
died a Christian or a Mohammedan.

Patino and de la Quadra followed each other in
quick succession, one good, the other timid and weak.
Ensefiada, though skilful, was greedy of money, and
was considered the head of the French faction in court.
Carvajal is next on the list, and displays the English
propensities which were natural to him, for he belonged
to the house of Lancaster. Indeed, his policy was
entirely pro-English and he was in collusion with
Keene, the British ambassador. Wall, an Irishman,
then flits across the scene, and has with him two
associates: Losada and Squillacc, both Italians, When
Wall quarrelled with the Pope and the Inquisition,
he fell, and then another Grimaldi came to the fore;
not a Biscayan, like his namesake, but a Genoese.
Squillace, apparently from the Italian branch of the
Borgias, was next in order, and then in rapid pro-
cession came the Spaniards: Roda, dc Alva, Aranda,

508 The Jesuits

Roda, Moniiio, Campom&nez, either as prime ministers
or prominent in the government, and nearly all of them
under French influence. Finally, the generalissimo of
the army and the most popular man in Spain was an
Irishman, Alexander O'Reilly. The native Spaniards
counted for little; even the king's bodyguard was made
up of Walloons.

O'Reilly was probably not in sympathy with the
free-thinking politicians who then ruled the nation,
for the reason that he was born in Ireland and had all
his life been a soldier, Moreover, he was hated by
the Aranda faction and retained his post, at the head of
the army, only because the king thought that no one
could vShicld the royal life as well as O'Reilly, He was
born in 1735, and when still a youth was sub-lieutenant
in the Irish Regiment serving in Spain. In 1757 he
fought under his countryman de Lacy in Austria, and
then followed the flcur«de~lys in France, He so
distinguished himself, that the Mar6chal de BrogHc
recommended him to the King of Spain. There he
soon became brigadier and restored the ancient prestige
of the Spanish army. He was made a commandant
at Havana, and rebuilt its fortifications, and from there
went to Louisiana to secure it to the Spanish crown.
His only military failure was in Algiers, but that was
not clue to any lack of wisdom in hispluivsjmtbecause
his fleet did not arrive at the time appointed Even
then, there was no one so highly esteemed as O'Reilly,
and when he died at an advanced age in 1794, the
people all declared that the disasters which fell on the
nation would have been averted if ho had lived. He is
credited with possessing besides his military ardor
a sweet and insinuating disposition which may explain
how he could easily win over the mob which so terrified
King Charles at Madrid.

Charles III 509

Meantime, the sinister Choiseul in France had all the
ministers of Spain in his grip, and he then determined
to capture the king. He first made him a present of
what up to that time, had been the special pride of
France; the precedence of its ambassadors in public
functions over those of all other countries, the German
Empire excepted. Charles naturally took the gift, but
apparently failed to fathom its significance. The next
move was to get rid of the court confessor; and his
majesty was given a confidential letter from Pombal
of Portugal accusing Father Ravago of having fo-
mented the insurrection of the Indians of Paraguay,
against the Spanish troops at the time of the transfer
of that territory. The plot failed, however, for Charles
knew Ravago too well, and then something more
drastic was resorted to. Squillace was at that time
in power and under him occurred the historic riot
which, in the course of time, assumed such dimensions
in the king's imagination, that it was one of the three
or four things, besides his "royal secret,'* which he
urged on the Pope as a reason for suppressing the
Society.

The story of the riot is as follows: Squillace was
very energetic in developing the material -resources
of the kingdom, but always with an eye to his personal
and pecuniary profit. He promoted public works;
established monopolies even in food stuffs; loaded the
people with taxes; and being intensely anti-clerical,
was very, active in curtailing ecclesiastical privileges.
The people and clergy meekly submitted, but something
happened which brought Squillace's career to an end;
though it had much more serious consequences than
that. It scarcely seems credible, but the incident
became one of the serious events of the time. Though
none suspected it, the whole thing had been deliberately

510 The Jesuits

planned, and was the initial step in the plot to expel
the Jesuits from Spain. Squillace objected or pre-
tended to object to the kind of dress especially affected
by the people of Madrid: a slouched sombrero and
an all-enveloping cloak; and he gave orders to change
it. Naturally, this exasperated the people, for although
they had patiently submitted to the imposition of
taxes; the creation of oppressive monopolies; the cur-
tailment of ancient rights and privileges, etc., the
audacity of a foreigner interfering with the cut of
their garments brought about a popular upheaval.
On March 26, 1766, the mob stormed the residence
of Squillace, and he ignominiously took to flight,
All night long, the excited crowds swarmed through
the streets shouting, " Down with Squillace.*' On
the following morning, they surrounded the palace
of the king himself and he, in alarm, called for O'Reilly
to quell the disturbance. When it was represented to
his majesty that it might entail bloodshed, he depre-
cated that and hurriedly left Madrid. Had he shown
himself to the people, they would have done him no
harm, for reverence for royalty was still deep in the
popular heart, and the age of royal assassinations had
not yet come. But the king was not a hero, and ho
thrust his subaltern into what he fancied was a post
of danger. Thereupon, unarmed and unattended,
O'Reilly faced the excited mob.

Delighted by his trust in them, they greeted him
with cheers, but demanded a redress of thoir grievances.
Unfortunately, while he was keeping them in good
humor, the Walloons, who were guarding another
gate of the palace, got into an altercation with some
of the rioters. Hot words were exchanged, shots were
fired and several persons were killed. The whole
scene changed instantly, and the capital would have
been drenched in blood, and perhaps Charles would

Charles III 511

have been dethroned, had not a number of Jesuits
headed by the saintly Pignatelli, hurried through the
crowd and held the rioters in check. Finally, when a
placard was affixed to the palace walls, granting all
their demands, the mob dispersed, cheering for the
Jesuits — a fatal cry for those whom it was meant to
honor. They were accused of provoking the riot; and,
from that moment, the king's hatred for the Society
began. It was made more acute by the consciousness of
his own cowardice. Thus, a farce was to introduce a
tragedy. Ten years afterwards, the Duke of Alva, a
descendant of the old tyrant of the Netherlands,
confessed that it was he, who had planned the som-
brero and cloak riot to discredit the Jesuits (de Murr,
"Journal," ix, 222).

Towards the end of January 1767, another episode
in this curious history presents itself. Like the
affair of the riot it seems to be taken from a novel,
but unfortunately it is not so. Its setting is the princi-
pal Jesuit residence at Madrid. The provincial and
the community are at dinner, when a lay-brother
enters with a package of letters, which he places
before the provincial. It is not the usual way of
delivering such communications in the Society, but the
story is told by de Ravignan in " Clement XIII et
Clement XIV " (I, 186), and he is quoting from Father
Casscda, who is described as "a Jesuit Father of
eminence and worthy of belief." The package was
handed back to the brother, along with the keys of
the provincial's room, where it was left. Immediately
afterwards, an officer of the court arrived, searched the
room and extracted one of the letters, said to be from
Father Ricci, the General of the Jesuits, who among
other things, declared that the king was an illegitimate
son and was to be superseded by his brother, Don
Luis. That such a letter was really written, is vouched

512 The Jesuits

for by several historians: Coxe, Ranke, Schoell,
Adam, Sismondi, Darras, and others; and it is generally
admitted to have been the work of Choiseul in Prance
though he covered up his tracks so adroitly that no
documentary evidence can be adduced to prove it
against him. His intermediary was a certain Abb6
Beliardy an attach^ of the French embassy in Madrid.

According to Carayon (XV Opp. > 16-23) and Boero
(" Pignatelli " Appendix) there is a second scene in
this melodrama. Two Fathers are leaving Madrid for
Rome. A sealed package is entrusted to them, pur-
porting to be from the papal ambassador in Spain. On
the road they are held up and searched; the package
is opened, and a letter is found in it reflecting on the
king's legitimacy. Precisely at the same moment,
the trick of the refectory letter was being played in
the Jesuit residence at Madrid, and thus a connection
was established. With this scrap of paper and the
" cloak and sombrero riot " at their disposal, the
plotters concluded that they had ample material to
cany out their scheme, and the next chapter shows
Aranda, the prime minister, Roda, Monifio and
Campomafiesj meeting frequently in an old abandoned
mansion in the country. With them was a number
of boys, probably pages about the court, who were
employed in copying a pile of documents whose import
they were too unsophisticated to understand. Older
amanuenses might have betrayed the secret.

The chain of evidence was finally completed, and
these grave statesmen then presented themselves
before his majesty and, with evidence in hand, proved
to him the undoubted iniquity of the religious order
which up to that moment he had so implicitly trusted.
He fell into the trap, and a series of cabinet meetings
ensued in which information previously gathered or
invented about every Jesuit in France was discussed.

Charles III 513

The result was that on January 29, 1767 a proposal
was drawn up by Campomafiez and laid before his
majesty to expel the Society from Spain, and advising
him, first, to impose absolute silence on all his subjects
with regard to the affair, to such an extent that no one
should say or publish anything either for or against
the measure, without a special permission of the
government; secondly, to withhold all knowledge of
the affair, even from the controller of the press and
his subordinates; and finally to arrange that whatever
action was taken, should proceed directly from the
president and ministers of the extraordinary council.

The advice was assented to by the king, and a
decree was issued in virtue of which silence was passed
on 6,000 Spanish subjects who not only had no trial
but who were absolutely unaware that there was any
charge against them. They had been as a body
irreproachable for two hundred years, had reflected
more glory, and won more territory for Spain than
had ever been gained by its armies. They were men
of holy lives, often of great distinction in every branch
of learning; some of them belonged to the noblest
families of the realm; and yet they were all to be thrown
out in the world at a moment's notice, though not
a judge on the bench, not a priest or a bishop, not even
the Pope had been apprised of the cause of it, and, as
we have seen, it was forbidden even to speak of the
act. A more outrageous abuse of authority could
not possibly be conceived.

It was arranged that on the coming second of April,
1767, a statement should be made throughout Europe
by which the world would be informed; first, that
for the necessary preservation of peace, and for other
equally just and necessary reasons (though the world
is not to be told what they are), the Jesuits are expelled
from the king's dominions, and all their goods confis-

514 The Jesuits

cated; secondly, that the motive will forever remain
buried in the royal heart; thirdly, that all the other
religious congregations in Spain are most estimable and
are not to be molested. The decree was signed by
Charles and countersigned by Aranda and then sent
out. The ambassador at Rome was ordered to hand
it to the Pope and withdraw without saying a word.
The despatches to the civil and military authorities
in both worlds were enclosed in double envelopes and
sealed with three seals. On the inner cover appeared
the ominous words, as from a pirate addressing his
crew: " Under pain of death this package is not to bo
opened until April 2, 1767, at the setting sun." The
letter read as follows: " I invest you with all my
authority and all my royal power to descend immedi-
ately with arms on the Jesuit establishments in your
district; to seize the occupants and to lead them as
prisoners to the port indicated inside of 24 hours. At
the moment of seizure, you will seal the archives of the
house and all private papers and permit no one to carry
anything but his prayer-book and the linen strictly
necessary for the voyage. If after your cmbarcation
there is left behind a single Jesuit cither sick or dying
in your department, you shall be punished with death/'

"I, the King."

The motive that prompted Charles to keep the secret;
of this amassing proceeding " shut up in his royal
heart " has been usually ascribed to his intense resent-
ment at the suspicion east on his legitimacy, and his
fear that even the mention of it would lead people to
conclude that there was some foundation for the charge*
Davila, quoted by Pollen in " The Month " (August,
1902), finds another explanation.

" Charles III," he says, 4< had become an extravagant
legalist, and was convinced by his Voltairean ministers,

Charles III 515

mostly by Tanucci, whom he had left in charge of his
son at Naples, that in all things the Church should be
subject to the State. It was on that account that he
kept the reasons for the expulsion of the Jesuits
' buried in his royal heart/ The sole cause of this act
was his change of policy; a true reason of state such
as, on some occasions, covers grave acts of injustice —
for it must be always a grave injustice to charge a
religious society with having conspired against the
fundamental institutions of a country, and yet not be
able to point out in any way the object and plan of so
dark a conspiracy. If such be the case," continues
Davila, "it is easy to understand why his majesty
could not reveal this * secret of his royal heart ' even
to the Pope, or perhaps least of all to him, for it would
be a painful avowal that his Catholic Majesty was a
yoke-fellow with the Voltaireans of Europe whose
avowed purpose was to destroy the Church."

Clement XIII was overwhelmed with grief when he
read the king's decree and wrote to him as follows:
" Of all the blows I have received during the nine
unhappy years of my pontificate the worst is that of
which your majesty informs me in your last letter,
telling me of your resolution to expel from all your
vast dominions the religious of the Society of Jesus.
So you too, do this, my son, Tu quoque fili mi. Our
beloved Charles III, the Catholic King, is the one who
is to fill up the chalice of our woe and to bring down to
the grave our old age bathed in tears and overwhelmed
with grief. The very religious, the very pious King of
Spain, Charles III, is going to give the support of his
arm, that powerful arm which God has given him to
increase his own honor and that of God and the Church,
to destroy to its very foundation, an order so useful
and so dear to the Church, an order -which owes its
origin and its splendor to those saintly heroes whom

516 The Jesuits

God has deigned to choose in the Spanish nation to
extend His greater glory throughout the world. It is
you who are going to deprive your kingdom and your
people of all the help and all the spiritual blessings
which the religious of that Society have heaped on it
by their preaching, their missions, their catechisms,
their spiritual exercises, the administration of the
sacraments, the education of youth in letters and piety,
the worship of God, and the honor of the Church.

" Ah! Sire! our soul cannot bear the thought of that
awful ruin. And what cuts us to the heart still
deeper perhaps is to sec the wise, just King Charles III,
that prince whose conscience was so delicate and whose
intentions were so right; who lest he might compromise
his eternal salvation, would never consent to have the
meanest of his subjects suffer the slightest injury in
their private concerns without having their case
previously and legitimately tried and every condition
of the law complied with, is now vowing to total destruc-
tion, by depriving of its honor, its country, its property,
which was legitimately acquired, and its establish-
ments, which wore rightfully owned, that whole body
of religious who were dedicated to the service of God
and the neighbor, and all that without examining them,
without hearing them, without permitting them to
defend themselves, Sire! this act of yours is grave;
and if perchance it, is not sufficiently justified in the
eyes of Almighty God, the Sovereign Judge of all
creatures, the approval of those xvho have advised you
in this matter will avail nothing, nor will the plaudits
of those whose principles have prompted you to do
this. As for us, plunged as we are in inexpressible
grief, we avow to your majesty that we fear and tremble
for the salvation of your soul which is so dear to us.

14 Your Majesty tells us that you have been com-
pelled to adopt these measures by the duly of main-

Charles III 517

taining peace in your states, — implying we presume
that this trouble has been provoked by some individual
belonging to the Society of Jesus. But, even if it
were true, Sire, why not punish the guilty without
making the innocent suffer? The body, the Institute,
the spirit of the Society of Jesus, we declare it in
the presence of God and of man, is absolutely innocent
of all crime, and not only innocent, but pious, useful,
holy in its object, in its laws, in its maxims. It matters
not that its enemies have endeavored to prove the
contrary; all calm and impartial minds will abhor
such accusers as discredited liars who contradict
themselves in whatever they say. You may tell
me that it is now an accomplished fact; that the
royal edict has been promulgated and you may ask
what will the world say if I retract? Should you not
rather askf Sire, what will God say? Let me tell you
what the world will say. It will say what it said of
Assuerus when he revoked his edict to butcher the
Hebrews. It accorded him the eternal praise of being
a just king who knew how to conquer himself. Ah!
Sire, what a chance to win a like glory for yourself.
We offer to your majesty the supplications not only
of your royal spouse, who from heaven recalls to you
the love she had for the Society of Jesus, but much
more so, to the Sacred Spouse of Jesus Christ, the
Holy Church, which cannot contemplate, without
weeping, * the total and imminent extinction of the
Society of Jestis, which until this very hour has rendered
to her such great assistance and such signal services.
Permit, then, that this matter be regularly discussed;
let justice and truth be allowed to act, and they will
scatter the clouds that have arisen from prejudice and
suspicion. Listen to the counsels of those who are
doctors in Israel; the bishops, the religious, in a cause
that involves the interests of the State, the honor of

518 The Jesuits

the Church, the salvation of souls, your own conscience
and your eternal salvation'/'

How Charles could resist this appeal, which is among
the most admirable and eloquent state papers ever
given to the world, is incomprehensible. But he did.
He merely replied to the Pope: " To spare the world
a great scandal, I shall ever preserve as a secret in my
heart the abominable plot which has necessitated this
rigor. Your Holiness ought to believe my word, the
safety of my life exacts of me a profound silence."

Not satisfied with writing to the king himself, the
Pope also pleaded with the greatest prelate in the
realm, the Archbishop of Tarragona as follows : " What
has come over you? How does it happen that, in an
instant, the Society of Jesus has departed so far from
the rules of its pious Institute, that our dear Son
in Jesus Christ, Charles III, the Catholic King, can
consider himself authorized to expel from his realm
all the Regular Clerks of the Society? This is a
mystery we cannot explain; only a year ago, the
numberless letters addressed to us by the Spanish
episcopacy afforded us some consolation in the deep
grief that affected us when these same religious were
expelled from Prance* Those letters informed us that
the Fathers in your country gave an example of every
virtue, and that the bishops and their dioceses received
the most powerful support by their pious and useful
labours. And now, behold, in tin instant, there come
dreadful charges against them and we an*, asked to
believe that all these Fathers or almost all have com-
mitted some terrible crime; nay the king himself,
so well known for his equity, is so convinced of it,
that he feels obliged to treat the members of that
Institute with a rigor hitherto unheard of."

Addressing himself personally to the king's confessor
he says: "We write to you, my dear son, that you

Charles III 519

may lay this before the prince who has taken you
for his guide, and we charge you to speak in our name
and in virtue of the obligations which the duty of your
office imposes, and the authority it bestows on you.
As for us, we do not refuse to employ measures of the
severest and most rigorous justice against those
members of the Society of Jesus who have incurred
the just anger of the king, and to employ all our power
to destroy and to root out the thorns and briars which
may have sprung up in a soil hitherto so pure and fertile.
As for you, it is part of your sacred ministry to consider
with fear and trembling as you kneel at the feet of the
image of Jesus Christ, to compel the king to consider
the incalculable ruin that religion will suffer, especially
in pagan lands, if the numberless Christian missions
which are now so flourishing, are abandoned and left
without pastors." Evidently the confessor could do
nothing with his royal penitent.

This mad act of Charles did not please some of his
friends in France. Thus, on May 4, 1767, D'Alembert
wrote to Voltaire: " What do you think of the edict
of Charles III, who expels the Jesuits so abruptly?
Persuaded as I am that he had good and sufficient
reason, do you not think he ought to have made them
known and not to 'shut them up in his royal heart?'
Do you not think he ought to have allowed the Jesuits
to justify themselves, especially as every one is sure
they could not? Do you not think, moreover, that it
would be very unjust to make them all die of starvation,
if a single lay-brother who perhaps is cutting cabbage
in the kitchen should say a word, one way or the other
in their favor? And what do you think of the com-
pliments which the King of Spain addresses to the
other monks and priests, and cur6s and sacristants of
his realm, who are not in my opinion less dangerous
than the Jesuits, except that they are more stupid and

520 The Jesuits

vile? Finally, does it not seem to you that he could
act with more common sense in carrying out what
after all, is a reasonable measure ?"

In spite of the royal order enjoining silence on his
subjects high and low, there was a great deal of feeling
manifested at the outrage. Roda, an agent of the
ministry at Madrid, tried to conceal it and wrote to
the Spanish Embassy at Rome on April 15, 1767:
" There is not much agitation here. Some rich
people, some women and other simpletons are very
much excited about it, and are writing a great deal
of their affection for the Jesuits, but that is clue to
their blindness. You would be astounded to find how
numerous they are. But papers discovered in the
archives and libraries, garrets and cellars, furnish
sufficient matter to justify the act. They reveal more
than people here suspect/* And yet not one of these
incriminating documents " found in archives and
libraries and garrets and cellars " was ever produced

Among " the simpletons " who denounced the act
was the Bishop of Cuenca, Isidore de Carvajal, who
told the king to his face, what he thought of the whole
business. The Archbishop of Tarragona did the same,
but they both incurred the royal displeasure. The
Bishop of Terruel published a pamphlet " The Truth
unveiled to the King our Master " and he was immedi-
ately confined in a Franciscan convent, while his Vicar-
general and chancellor were thrown into jail. The
Archbishop of Toledo, Cardinal de C6rdova, wrote to
the Pope and the contents of his letters were known
in Spain, for Roda, the individual above referred to,
hastened to tell the Spanish ambassador on May 12,
1767: "In spite of all their tricks, the Archbishop of
Toledo and his vicar-general have written a thousand
stupid things to the Pope about this affair, We
would not be a bit surprised if the Bishop of Cuenca,

Charles III 521

Coria, Cuidad Rodrigo, Terruel and some others have
done the same thing, but we are not sure.1' A year
and a half after the blow was struck something happened
which again threw the timid Charles into a panic
about his royal life. According to custom, he pre-
sented himself on November 4, 1768, on the balcony
of his palace to receive the homage of his people,
and to grant them some public favor out of his munifi-
cence. To the stupefaction of both king and court,
one universal cry arose from the vast multitude,
"Send us back the Jesuits!*' Charles withdrew in
alarm and immediately investigations began with the
result that he drove out of the kingdom the Cardinal
Archbishop of Toledo and his vicar on the charge
that they had prompted the demand of the people
(Coxe, " Spain under the Bourbons/* v, 25).

With regard to the supposed letter of Father Ricci
which brought on this disaster, it may be of use to
refer here to what was told thirty years after these
events, in a work called "Du r6tablissement des Jdsuites
et de T 6ducation publique " (Emmerick, Lambert,
Rouen). The author says: "It is proper to add an
interesting item to the story of the means employed
to destroy the Society of Jesus in the mind of Charles
III. Besides the pretended letter of Father Ricci,
there were other suppositious documents, and among
these lying papers was a letter in the handwriting of
an Italian Jesuit which had been perfectly imitated.
It contained outrageous denunciations of the Spanish
government. When Clement XIII insisted on having
some proof to throw light on the allegations, this letter
was sent to him. Among those who were commissioned
to examine it, was a simple prelate, who afterwards
became Pius VL Glancing at the missive he re-
marked that the paper was of Spanish manufacture,
and he wondered why an Italian should send to Spain

522 The Jesuits

for writing material. Looking at it closer and holding
it up to the light he saw that the water-mark gave
not only the name of a Spanish paper-factory, but also
the date on which it was turned out. Now it happened
that this date was two years after the letter was sup-
posed to have been written. The imposture was mani-
fest, but the blow had already been struck. Charles III
was living at the time, yet he was not man enough
to acknowledge and repair the wrong he had done."
(Cr6tineau -Joly, v, 241).

On the day appointed by the king, April 2, 1767,
every ship selected to carry out the edict was in the
harbor assigned to it, in every part of the Spanish
world, where there happened to be a Jesuit establish-
ment. The night before at sundown the captain had
opened the letter which had the threat on its envelope:
" Your life is forfeited if you anticipate the day or the
hour/' He obeyed his instructions; and early in
the morning the Fathers in the college of Salamanca,
Saragossa, Madrid, Barcelona and all the great citiCvS,
as well as in every town where the Jesuits had any
kind of an establishment, heard the tramp of armed
men entering the halls. The members of the house-
hold were ejected from their rooms, seals were put
on the doors, and the community marched down like
convicts going to jail Old men and young, the sick
and even the dying, all had to go to the nearest point;
of embaroatton. Not a syllable were they allowed to
utter as they tramped along, and no one could speak
in their defence without being guilty of high treason.
When they reached the ships, they were herded on
board like cattle and despatched to Civita Vecohia,
to be fixing on the shores of the States of the Pope,
whose permission had not even been asked; nor had
any notice been given him. It was a magnificent
stroke of organised work, and incidentally very

Charles III 523

profitable to the government, for at one and the same
moment it came into possession of 158 Jesuit houses,
all of considerable value as real estate and some of
them magnificent in their equipment. How much was
added to the Spanish treasury on that eventful
morning, we have no means of computing.

There was one difficulty in the proceedings, however.
The supply of ships was insufficient, for 2,643 men had
to be simultaneously cared for; but their comfort
did not interfere with the progress of the movement.
" They were piled on top of each other on the decks or
in the fetid holds," says Sismondi," as if they were crimi-
nals." It was worse than the African slave-trade.
Saint-Priest thinks " it was a trifle barbarous, but the
precipitation was unavoidable." It was indeed a trifle
barbarous and the precipitation was not unavoidable.

In rounding up the victims, the king and the ministers
were naturally anxious about the effect it might have
upon many of the best Spanish families who had
sons in the Order; notably the two Pignatellis, who
were of princely lineage. Inducements were held out
to both of them to abandon the Society, but the offer
was spurned with contempt. Indeed very few even
of the novices failed in this sore trial. As for the
Pignatellis they were the angels of this exodus, par-
ticularly Joseph, whose exalted virtue is now being
considered in Rome in view of his beatification. He
was at Saragossa when the royal order arrived, and
though suffering with hemorrhages, he started out
afoot on the weary journey to Tarragona, and from
there to Salu, nine miles further on, where nineteen
brigantincs were assembled to receive this first batch
of 600 outcasts. He was so feeble that he had to be
carried on board the ship.

From there, they set sail for Civita Vecchia, where
they arrived on May 7, but were not allowed to land.

524 The Jesuits

Even the generally fair Schoell describes the Pope's
action in this instance as " characterized by the greatest
inhumanity." On the contrary, it would have been an
act of the greatest inhumanity to receive them. There
were some thousands of Portuguese Jesuits there already,
who had been flung on the shore unannounced, and in
that impoverished region there was no means of
providing them with food or medicine or even clothes
and beds. To have admitted this new detachment of
600 who were merely the forerunners of 4,500 more,
and who, in turn were to be followed by all the Jesuits
whom Tanucci would drive out of the Neapolitan
Kingdom, and those whom Choiseul would hasten to
gather up in France, the result would have been that
ten or fifteen thousand Jesuits without money or
food or clothing, some of them old and decrepit and ill,
would have to be cared for and the native population
in consequence would be subjected to a burden that
would have been impossible to bear. It was " in-
human " no doubt, but the inhumanity must be
ascribed to Charles III who had plundered these
victims, and not to Clement XIII who would have
died for them. His first duty was to his own people
and his next was to proclaim to the world and to all
posterity, the grossness of the .insult as well a*s the
injustice inflicted on the Vicar of Christ by the Most
Catholic King, Charles III. Nor were the " unhappy
wretches/' as Bohmcr-Monod call them, " received by
cannon shot, at the demand of their own General,
who had trouble enough with the Portuguese already
on his hands;" (p. 274) nor did the Jesuits, as Saint-
Priest adds : " vent their rage against Ricct and blame
his harsh administration, as the cause of all their
woes." Ricci was begging for bread to feed his Portu-
guese sons at that time, and he certainly would not
have received those from Spain with a cannon shot,;

Charles III 525

nor would the Jesuits have vented their rage against
him and blamed his harsh administration, especially
as his administration was the very reverse of harsh;
and, finally, Jesuits were not accustomed to vent their
rage against their superior.

Sismondi (Hist, des Frangais, xxix, 372) says that
"many of them perished on board ship, and Schoell
describes them as lying on top of one another on deck
for weeks, under the scorching rays of the sun or down
in the fetid hold." The filthy ships finally turned their
prows towards Corsica where arrangements had been
made for them to discharge their human cargo. It
took four days to reach that island, but Paoli was
just then fighting for the independence of his country,
and French ships which were aiding Genoa occupied
the principal ports. At first the exiles remained in
their ships, but, later, they were allowed to go ashore
during the day. Meantime, a vessel had been de-
spatched to Spain for instructions and when it returned
on July 8, the " criminals " were ordered to go to
Ajaccio, Algoila or CalvL They reached Ajaccio on
July 24, and as they were then in a state of semi-
starvation. Father Pignatelli went straight to the
insurgent camp, though at every step he risked being
shot or seized and hanged, but he did not care, he
would appeal to Paoli's humanity. He was well
received, help was sent to the sufferers, and they were
given liberty to go where they chose on the island.

They remained there a month and were then sent
to the town of Saint-Boniface, where they bivouacked
or lived in sheds until the 8th of December, when they
were ordered to Genoa. This time the number of
brigantines in which they embarked had been reduced
from thirteen to five, though the number of the victims
had considerably increased; but tkat mattered little;
they finally reached the mainland but were not per-

526 The Jesuits

mitted to go ashore. Meantime, other Jesuits had
arrived and they now numbered 2,000 or 2,400. After
a short delay in the harbor, they made their way
separately or in groups to different cities in the Papal
States, chiefly to Bologna and Perrara.

Their ejection from the Two Sicilies was a foregone
conclusion, for it was ruled by the terrible Bernardo
Tanucci, whom Charles III on his accession to the
throne of Spain had left as regent during the minority
of Ferdinand IV. Tanucci was a lawyer who began
his career in a most illegal fashion by exciting riots; in
Pisa against his rival Grandi. They had quarrelled
about the discovery of the Pandects of Justinian. He
next drew the attention of Charles by assailing the
right of asylum for criminals, which he maintained was
in contravention of all law human and divine. " He
attacked the prerogatives of the Court of Rome and
of the nobles of Naples, with more fury than prudence/'
says de Angelis (Biographic universelle). Subse-
quently he showed himself the enemy of the Church
in every possible way, and, meantime, so neglected to
provide for the security of the State that during the
war of the Pragmatic Sanction, King Charles had to
sign an act of neutrality at the mouth of the cannons
of a British man-of-war. His political incapacity con-
tinued to injure the country duxing the reign of Ferdi-
nand until it was no longer reckoned among the
military powers of Europe. Meantime, he kept the
young king in ignorance of everything so as to maintain
himself in power. He robbed the courts of justice of
their power; drew up the Caroline Code which was
never published; ruined the finances of the country,
as well as its industry and agriculture, and allowed
men of the greatest ability and learning to die in
penury. In brief, says his biographer, "Tanuod's
reputation both before and after his death is a mystery-

Charles III 527

It is probably due to his prominence as a bitter enemy
of the Holy See. He seized Beneventum and Ponte-
corvo which belonged to the Patrimony of Peter; he
suppressed a great number of convents, distributed
abbeys to his followers, fomented dissensions against
the bishops and, of course, persecuted the Jesuits/'

"When Charles III of Spain expelled the Society from
Spain everyone knew what was going to happen in
Sicily, and news was eagerly expected from the pen-
insula. While they were waiting, an eruption of
Vesuvius took place, which the excitable Italians
regarded as a sign of God's wrath. Penitential
pilgrimages were organized to avert the danger and
angry murmurs were heard against tjie government.
To quell tjie tumult, Tanucci sent out word that the
Jesuits would be undisturbed, though ships were at
that time on their way to carry off the victims. The
young king's signature to the decree had, however, to
be procured, but he angrily refused to give it until
the official confessor, Latelle, the retired Bishop of
Avellino entreated him to yield, saying that he him-
self would answer for it on the Day of Judgment.
The prelate did not know that he himself was to die
at the end of the month. The expulsion took place
in the usual dramatic fashion. At midnight of
November 3, 1767, squads of soldiers descended on
every Jesuit establishment in the land. The doors were
smashed in; the furniture shattered; all the papers
seized, both official and personal, and then surrounded
by platoons of soldiers, the Fathers were led like
criminals through the streets to the nearest beach with
nothing but the clothes on their backs. The whole
affair was managed with such lightning-like rapidity,
that though the prisoners had been taken from their
houses at midnight, they were out at sea before dawn
and were heading for Ferrara.

528 The Jesuits

At Parma another Spanish prince ruled. He was
still a child, however, but his minister was du Pillot,
a statesman of the school of Tanucci and Choiseul.
The expulsion took place simultaneously on the
night of February 7, 1768 at Piacenza, Parma, San
Domino and Busseto. In the first city, all the avail-
able vehicles of the place had been requisitioned.
At seven o'clock at night a dozen soldiers entered the
house. Later, an officer, two adjutants and a magis-
trate appeared, read the decree, the fourth article of
which declared that any one not a priest or professor
who would take off the habit of the society would be
received among the faithful subjects of his royal
highness. The fifth announced that the innate clemency
of his highness accorded an annual pension of sixty
scud} to the professed and forty to the brothers who
were his subjects. The scholastics were to get nothing.
In a quarter of an hour they were hurried to the citadel
where carriages and carts were waiting and wore
driven all night at top speed to Parma, where they
arrived at day break. Passing through the city they
caught up with those who had been expelled from the
other places. Half an hour's rest and a bite to cat
were allowed and then the journey was continued on to
Reggio and Bologna, Not to be outdone in zeal for
the king, the Knights of Malta drove them from the
island on April aa, 1768. The expulsion at Parma was
disastrous not only to the Jesuits but to the Pope.
Parma was his fief, and he protested against the action
of the duke. It was precisely what the plotters were
waiting for. France immediately seized the Comtat
Vcnaissin, and Naples took possession of Beneventum,
both of which belonged to the Patrimony of St. Peter.
Of course, the Jesuits were immediately expelled and
their property confiscated

Charles III 529

The expulsion in Spanish America meant the seizure
of at least 158 establishments belonging to the Jesuits
in Mexico, New Granada, Ecuador, Peru and Chili.
It involved the flinging out into the world of 2,943
Jesuits, some of them old and infirm and absolutely
unable to earn their living. Of those who embarked
at Valparaiso sixty were drowned in 'the wreck of the
ship " Our Lady of the Hermitage/1 Carayon gives
some interesting diaries of the journeys of these exiles
(Doc. in£dits, xvi), while Hubert Bancroft in his
monumental work of thirty-nine volumes about the
Pacific Coast furnishe's abundant and valuable infor-
mation about the exodus from the missions of Mexico.
The victims underwent the same sufferings as their
Portuguese brethren in the long journeys over mountains
and through the primeval forests and in the long,
horrible crossing of the ocean to their native land,
which they were thought unworthy to enter.

CHAPTER XVII

THE FINAL BLOW

Ganganclli — Political plotting at the Election — Bernis, Aranda
Aubeterre — The Zdanti — Election of Clement XIV — Renewal of
Jesuit Privileges by the new Pope — Demand of the Bourbons for a
universal Suppression — The Three Years Struggle — Fanaticism of
Charles III — Menaces of Schism — Moftino — Maria Theresa —
Spoliations in Italy — Signing the Brief — Imprisonment of Father
Ricci and the Assistants — Silence and Submission of the Jesuits to
the Pope's Decree.

As early as 1768, the Bourbon courts let it be known
that they would make a formal demand for the sup-
pression of the Society throughout Christendom. On
January 14 of that year, Cardinal Torregiam wrote
to the papal nuncio at Madrid as follows; " His
Holiness is horrified at the attitude of the king, and
indignant that the demand should be accompanied
by threats to force his hand, so as to wring from him
a concession which is in violation of divine, natural
and ecclesiastical law. If any mention of it is made
to you again, dismiss immediately the person who
dares to suggest it,'* That stinging rebuke, however,
did not halt the stubborn Charles, and in the January
of 1769 the coalition began its attack. First came the
Spanish representative who presented himself for an
audience on the eighteenth. The Pope received him
with dignified reserve; gave expression to the intense
pain caused by the request, and then, bursting into
tears, withdrew. On the twentieth and twenty-second
respectively, Orsini, representing Naples, made his
appearance and after him Aubctcrrc, on behalf of
Prance. They were both abruptly dismissed. The
French document was especially insulting. It advised

The Final Blow 531

the Pope to admit the demand on the ground that it
was based on a sincere and well-informed zeal for the
progress of religion, the interest of the Roman Church,
and the peace of Christendom. The use of the ex-
pression " Roman " Church was an evident hint at
schism.

On January 25, a formal reply was sent to the three
courts, informing them that " the Pope could not
explain the deplorable audacity they had displayed in
adding to the sorrows that already overwhelmed the
Church, a new anguish the only purpose of which
was to torture the conscience and distress the soul
of His Holiness. An impartial posterity would judge
if such acts could be regarded as a new proof of that
filial love which these sovereigns boast of having for
His Holiness personally, and an assurance of that
attachment which they pretend to show for the Holy
See/' On January 28, Cardinal Negroni told the
ambassadors: "You are digging the grave of the
Holy Father." The prophecy was almost immediately
fulfilled, for on February 2 Clement XIII died of a
stroke of apoplexy. He had officiated at the ceremonies
of that day, and had shown no sign of illness. The
blow was a sudden one, and there is no doubt that
this joint act of the Bourbon kings had caused his
death* De Ravignan does not hesitate to describe him
as a martyr who died in defence of the rights of the
Church. He is blamed by some for " his lack of
foresight in not yielding to the exigencies of the times."
But there were other " exigencies of the times " besides
those formulated by the men " who knew not the secrets
of God, nor hoped for the wages of justice, nor esteemed
the honor of holy souls," and the Pope's foresight
was not limited by the horizons of Pombal, Choiseul
and Charles III, " His pontificate," as has been well
said, " affords the spectacle of a saint clad in moral

532 The Jesuits

strength, contending alone against the powers of
the world. Such a spectacle is an acquisition forever."
For it should not be forgotten that those arrayed against,
him in this fight were not aiming merely at the anni-
hilation of the Society of Jesus. That was only a
secondary consideration. Their purpose was to destroy
the Church, and in its defence Pope Clement XIII
died.

A new Pope was now to be elected and the alarming
influence wielded by the statesmen of Europe in
ecclesiastical affairs now assumed proportions which
seemed to menace the destruction of the Church
itself. In his " C16ment XIII et Clement XIV"
(p. 552) de Ravignan gives an extract from Theiner
which is startling. In 1769, that is before the election,
we find all the cardinals tabulated as " good;'1 *' bad;'1
"indifferent;" "doubtful;" "worst;" "null." Their
ages are given ; their characters* their political tendencies.
Among those marked " good " is Ganganelli; Rczzonico,
the nephew of Clement XIII is in the category of the
" worst;" the Cardinal of York is " null/1 There are
eleven who are labelled " papobili" ten to be excluded
and fourteen to be avoided. It is even settled who
is to be secretary of State. Weekly instructions in
this matter were sent from the court of Spain to its
agents at Rome, whose motto was; "nee turpe ust
quod dominus jubct— nothing is base if the king orders
it." They were at that time precisely the kind of
men that the implacable Charles III needed to sustain
him in his iniquitous measure: unprincipled qlerics like
Sales, or savages like Monifto, or Aspuru, who ex mid
write: *' What matter that the charges are not
proved? The accused has been condemned. We have
not to establish his guilU" As for the flippant Bernis
and the infidel Aubeterrc, they were good enough for
the royal debauchee* Ixuiis XV. Aubelerre had been

The Final Blow 533

a soldier, was now a diplomat and had lost his faith
by contact with the revolting indecencies of the
regency, while Bernis, says Carayon, was " a dis-
tinguished type of French vanity who talked much,
schemed continually and fancied he controlled the
conclave though he was only a fly on the wheel. He
was not ashamed to admit that he owed his red hat to
la Pompadour."'

Bernis' correspondence with his government is
valuable not only in showing how unscrupulous were
the methods of coercion employed but in revealing
the ultimate purpose of the conspirators, viz. the
establishment of state churches in their several king-
doms. He and de Luynes were instructed to insist
that the new Pope should: first, annul the Brief of
Clement XIII against Parma; secondly, recognize the
independent sovereignty of the Prince; thirdly, re-
linquish Avignon and the Comtat Venaissin to Prance,
and Beneventum to Sicily; fourthly, exile Cardinal
Torregiani, the prime minister of Clement XIII;
fifthly, completely abolish the Society of Jesus;
secularize its members, and expel Father Ricci, the
the General, from Rome. They let it be known that
there would be no backing down. on these five points.

It was chiefly to secure the suppression of the
Society that the fight was to be made. The other
matters could be left, if necessary, for future adjust-
ment. If every other means failed, intimidation was
to be resorted to. Indeed, as a preparation, veiled
threats began to be heard from several quarters.
Thus, for instance, Louis XV put his name to the
following insulting letter: " My sincere and constant
wish is," he said, " that the Barque of Peter should
be entrusted to a pilot who is enlightened enough to
appreciate the necessity of having the Head of the
Church remain in the most perfect harmony with all

534 The Jesuits

the sovereigns of the Roman Faith; and of being wise
enough to avoid every inconsiderate measure prompted
by indiscreet and extravagant zeal; in brief, one who
will shape his policy by the rules of moderation,
prudence and sweetness in keeping with divine wisdom
and human politics." Such language from the " Most
Christian King" was an outrage on the memory of
Clement XIII; and the words " Roman Faith"
contained, as on a previous occasion, a threat of schism.
Schoell, the Prbtestant historian, says that "the
formation of State Churches in the three kingdoms
was clearly the avowed purpose of these plotters."

The "Zelanti1" were in the majority, but that
difficulty was soon disposed of by the veto power
which had been granted to the Catholic sovereigns.
Making full use of it, they shamelessly forbade the
consideration of any candidate who was suspected of
being unfriendly to them, with the result that the
number of eligible candidates was speedily reduced
to eleven; and as most of these latter were old or
infirm they could not be even considered by the electors.
At this point, Bcmis protested against being excessive
in the eliminations. Finally there were only two
cardinals who could be considered papabili : Ganganelli
and Stoppani.

On March 7, 1769, instructions arrived from Madrid
emphatically insisting that the election of no Pope
would be recognized who would not first; bind himself
to grant the five points insisted upon by the Bourbon
kings, hut when the two vSpanish cardinals at Rome,
represented to Charles III that such a proposal to the
electors would involve serious risks, the obstinate
king insisted, nevertheless, that he would yield on
three of the points, but that he would have to exact
absolutely as a condition of election that the new Pope
would promise to caned the previous Pontiff's action

The Final Blow 535

with regard to the Duke of Parma, and also suppress
the whole Society of Jesus. He wanted the conclave
to pass a decree to that effect. Even in the Parma
affair, he was willing to relent, because as Clement
XIII was dead, his ruling might be considered as
having lapsed, but as for the Society of Jesus, nothing
would satisfy him except its absolute extinction. That
much was due, he said, to the three powerful monarchs
on whom the Church depended for support. On the
other hand, as it would not be proper to compromise
the reputation of these kings by letting it be known
that such a deal was being made, for it might happen
to fail; it was thought better not to give any precise
orders, but to leave to the discretion of those who were
on the spot to determine what means should be em-
ployed fpr bringing about the desired results.

The project of getting a distinct decree from the
conclave in the sense of the King of Spain was
abandoned, but while the political cardinals would
not hear of exacting a written promise, the ambassadors
who were working on the outside, openly avowed that
they had no scruples about it. Indeed, Aubeterre, the
French ambassador, wrote to Choiseul in France
complaining that he and his fellow-diplomats felt hurt
that their proposal should be rejected for moral reasons,
especially as they had secretly consulted an excellent
canonist, who ruled that there would be no harm
in imposing on the new Pontiff the obligation of
fulfilling the contract inside of a year, dating from the
day of his election. Not only was it permissible, he
said, but, in the circumstances, it was imperatively
urgent for the good of the Church. " The excellent
canonist " here referred to was Azpuru, the Spanish
ambassador, but as Cardinals Orsini, Bernis and de
Luynes insisted that such a contract would be
simoniacal, they were informed that if an unacceptable

535 The Jesuits

Pope was elected there xvould be an immediate rupture
of relations with the Holy See and the representatives
of the three Powens would withdraw from Rome.
They were further told that it was hoped that the
fanatics, or Zelanti, would not drive them to such
an extremity. D'Aubeterre who voiced the opinion
of his associates went so far as to say, that any election
which had not been arranged beforehand with the
court would not be recognized.

Finally, after the conclave had been in session from
February 13 to May 19, Cardinal Ganganelli was
elected Pope and took the name of Clement XIV. He
was considered " acceptable/' especially by Spain.
According to Cordara, however, his elevation to the
pontifical throne was not due to the influence or the
manipulations of the Spanish cardinals but was.brought
about as follows; — " Prom the beginning of the con-
clave two or three votes were deposited in his favor, but
he was never seriously thought of as Pope* Indeed,
Cardinal Castclli, whose learning and piety gave
him great influence in the Sacred College, was strongly
opposed to him. Suddenly, however, he changed his
opinion and declared that, having considered the matter
more thoroughly, he was convinced that in the actual
circumstances, no one was better fitted for the post
than Ganganelli. Prom that moment, those who had
been opposed to him regarded him favorably. Even
Rezsonioo, the nephew of Clement XIII, who had
many reasons to vote against him said ho would take
the opinion of the majority of the cardinals. Hence the
only one against him was Orsini who said that " the
Franciscan was a Jesuit in disguise.*' He was, there-
fore, after the fight had raged for 100 days, elected by
forty-six out of forty-seven votes, The forty-seventh
was his own, which he cast in favor of Re^onieo.
It is not true that lie had made a promise to suppress

The Final Blow 537

the Society in case of election. Azpuru, the Spanish
agent, wrote on May 8 : "No one has gone so far as
to propose to anyone to give a written or verbal
promise "; and after May 13, he added: " Ganganelli
neither made a promise nor refused it." Unfortu-
nately some of his written words were interpreted as
implying it.

Ganganelli was born in the town of Sant' Arcangelo,
near Rimini, on October 31, 1705, and was baptised
Giovanni Vincenzo Antonio, but took the name of
Lorenzo when he became a Conventual of St. Francis.
His life as a friar was characterized by piety and
intense application to study. He was noted for his
admiration of everything pertaining to the Society of
Jesus, and, indeed, Pope Clement XIII when making
him a cardinal said, " there is now a Jesuit in the
Sacred College in the habit of a Franciscan. " But
" the purple seemed to change him," says Cordara,
" and from that out he was more reserved in his
manifestations of friendship.'* As Pope he was as
simple in his way of life as when living with his commu-
nity; he was gentle, affable, kind, rarely ruffled, never
precipitate and never carried away by inconsiderate zeal.
He would have made an admirable Pope in better
times. But when he was given control of the Barque
of Peter a wild storm was sweeping over the world.
Venice, Parma, Naples, France, Spain and Portugal
were arrayed against him — some of them threatening
separation from the Church, Austria, the only Cath-
olic government that remained, observed neutrality at
first, but finally went to the wrong side. In brief,
a fierce and united anti-religious element dominated all
Catholic Europe, and the rest was Protestant.

Of course, immediately after his election, felici-
tations rained upon him, but as de Ravignan expresses
it, " they were like flowers on the head of the victim

538 The Jesuits

that was to be immolated. " Indeed, even in the
congratulations harsh notes were heard, as when France
expressed its hope that the Holy See would show more
condescension to the powers than usual, and when
Spain " urgently called the attention of His Holi-
ness to certain petitions which had been presented
to him," The Spanish ambassador, Azpuru, reminded
him in the very first audience that application had
already been made to his predecessor for the suppres-
sion of the Jesuits, The representatives of France,
Portugal and Naples chanted the same dirge. Before
three months had elapsed, there was an explosion that
shook Christendom. Following an accepted custom,
the Pope issued the septennial Brief of indulgences in
favor of the missionaries " to bestow the treasures of
heavenly blessings on those who, to our knowledge,
arc laboring with indefatigable zeal for the salvation
of souls. We include among these fervent apostles,
the Religious of the Society of Jesus, and especially
those whom our beloved son, Lorenzo Ricci, is to assign
this year and afterwards, in various provinces of the
Society, to that work; and we most certainly desire to
promote and increase by these spiritual favors the piety
and the active and enterprising zeal of those Religious."
It was a thunderbolt. Fierce protests were made in
Spain, Naples, Parma and Prance. Choisoul, who, up
to that time, had been suave in his malice, lost his
temper completely and ordered the Ambassador Bonus
not only to make a public demand for the suppression
of the Society but to order the Pope to begin it inside of
two months. " This Pope is trifling with us/' he
said; "and if he does not come to terms he can con-
sider all relations with Franco at an end/* He became,
grossly insulting and declared that " he had enough of
this monkery ;" he would upset the plans of th&Fmtacci;
and annihilate his Roman finesse, "A monk was

The Final Blow 539

always a monk," he said "and it was very hard for an
Italian monk to be honest and frank in business
matters." Choiseul's varnish of courtesy had been all
rubbed off by the incident, and he wanted to know
" who were going to win in- the fight? the kings or
the Jesuits? If I were amabssador at Rome/' he
wrote to Bernis, " I would be ashamed to see Father
Ricci the antagonist of my master."

Bernis, Cardinal though he was, meekly replied:
" Of course the kings must win, but only the Pope can
make them win. However, he has to do it according to
the prescriptions of canon law, and must save his own
reputation as well as that of the clergy. Moreover,
as he is a temporal sovereign, he has to consider the
courts of Vienna, Turin and Poland, and all that takes
time. Personally, he means to keep the promise already
given to the three crowns to suppress the Society, and
has shown his mind on that point by public acts
against the Fathers. He will renew the promise
explicitly and immediately, in a letter written in his
own hand to the King of Spain, He is not feeble or
false as you seem to think. Time will show that such
is his purpose. But, first, the way to lose the battle
with the Jesuit General is to begin now. The Pope
cannot and will not do it without preparation.
Secondly, France and Spain must agree on the time
and manner of arriving at the extinction of the Jesuits.
Thirdly, it would be wiser to restrict the suppression
to the Papal States, and not attempt it in countries
that are favorable to the Society. Fourthly, a good
preliminary would be to forbid the reception of novices,
as the Pope has already done in his own dominions.
Marefoschi and I put that into his head. Fifthly, I
also proposed the seizure of the archives, the appoint-
ment of a Vicar General, to whom Father Ricci will
render an account of his administration."

540 The Jesuits

Serais' temporising, however, only exasperated the
foes of the Society, especially Charles III. Never-
theless, he succeeded in inducing the Pope to write to
Louis XV on September 30, and in this communica-
cation a promise was made to do all the king wanted.
But that was not enough for Charles. To force the
issue, he ordered all the Jesuit property in Spain^to be
put up at auction, and a copy of the decree was sent
to the Pope. That was on November 8, and on
November 13, a joint letter was sent by the three
powers requesting Clement to publish a Brief motu
proprio, that is on his own initiative, as if they had
had nothing to do with it, approving all that the
Bourbon princes had done against the Society; and
also to send to their majesties the plan he proposed
to follow in carrying out its complete suppression.
Clement humbly submitted to the outrage, and seven
days later, Bernis was able to write to Choiseul:
" His Holiness has renewed in the strongest manner
the two promises he had made to the Bourbon kings
with regard to the Brief approving the missionaries,
and the plan to suppress the Jesuit Order. He has
commissioned me to positively assure the ministers of
the powers on that point."

Spain wanted even more than that; and on November,
22d, Azpuru told the Pope that if he did not send a
manuscript letter to the king promising the suppression,
extreme measures would be resorted to, and the rupture
of relations which had been begun in 1767 and which
was so disastrous to the Church in Spain would be
carried to its limit. He was not exaggerating, and
the nuncio at Madrid wrote that the king was so set
on his purpose, that they did not know what mad
thing he might do to gain his point. The general
impression was that Charles was on the verge of
insanity.

The Final Blow 541

To quiet him, the Pope wrote, on November 30, to
say positively that he would carry out the will of the
courts. " We have gathered all the documents,'1 he
said, " that are needed for writing the motu proprio
agreed upon; so as to justify to the whole world, the
wise conduct of your majesty in expelling the Jesuits,
as troublesome and turbulent subjects. As we are
carrying on our government, unaided, although crushed
by the weight and multiplicity of questions that
have to be settled, you will understand that it is
not forgetfulness but merely the unavoidable delay
required to bring this important matter to a
successful issue." Indeed at that time Clement
had secluded himself from everyone. He was in
constant fear of being poisoned, and had his food
prepared by a Cordelier lay-brother. " We beg Your
Majesty ," he continued, " to put your entire confi-
dence in us, for we have fully resolved to act, and we
are preparing to give to the public incontestable
proofs of our sincerity. We shall submit to the wis-
dom and intelligence of Your Majesty a plan for the
total extinction of this Society; and Your Majesty will
receive it shortly. We shall not cease to give gen-
uine proofs of our attachment and our veneration
for Your Majesty to whom in the plenitude of our
paternal affection we give our apostolic benediction "
(De Ravignan, " Cl&nent XIII et Clement XIV,"
I, 295).

Bernis gave himself the credit of having got the
Pope to write this letter, and said that now: " His
Holiness could not escape carrying out his promise.
He will be forced to do it, in spite of his unwillingness,
for he knows that the king is too intelligent not to
publish the letter, and the Pope will be disgraced if he
does not keep his word" (Saint-Priest, p. 131). Thus
six months after his election, he was bound by a written

542 The Jesuits

and absolute promise to suppress the Society; though h£
was continually saying " questa supressione mi dar&
la morte" (this suppression will kill me). At this
stage of the proceedings little Naples was becoming
obstreperous. Tanucci had seized the Greek College
and expelled the Jesuits. He then claimed the property
of all religious communities, and when remonstrated
with, he replied that " he was going to keep on thwart-
ing every order that came from Rome, until the Society
of Jesus was abolished.'* In 1770 the Pope cancelled
the excommunication of the Duke of Parma to gratify
the sovereigns, but the satisfaction that ensued did not
last long. Cardinal Pacca, who was quasi-nuncio at
Lisbon just then, notes the disorders prevalent in
the country especially in the University of Coimbra,
where the worst kind of teaching was permitted.
On July 3, 1770, Bernis wrote to Choiseul: " I
heard that the Founder of the Passionists, Paul of
the Cross, has warned the Pope to watch over his
kitchen, and hence Brother Francisco who looks after
the Pope's household has redoubled his vigilance.
I do not know if it is on account of this warning, but
in any case the Pope has gone to some mineral springs
for treatment and is to be there for the next fortnight/'
Ten days afterwards, Choiseul replied: "I cannot
imagine the Pope is so credulous or so cowardly as to
be so easily frightened by reports about attempts on
his life. The Society of Jesus has been looked upon
as dangerous because of its doctrines, its Institute
and its intrigues in the countries from which they
have been expelled; but they have not been accused
of being poisoners. It is only the base jealousy and
fanatical hatred of some monks that could suspect
such a thing. The General of the Passionists might
have dispensed himself from giving such indiscreet
advice to the Pope, which seems to have aggravated

The Final Blow 543

the illness of which he was already complaining."
As this General of the Passionists was no other than
the saintly Paul of the Cross, who has been since
raised to the honors of the altar, one may form some
idea of the infamous devices resorted toinall this business.
Far from being unfriendly, Paul of the Cross writes:
" I am extremly pained by the sufferings of the
illustrious Company of Jesus. The very thought of
all those innocent religious being persecuted, in so many
ways, makes me weep and groan, The devil is triumph*
ing; God's glory is diminished, and multitudes of
souls are deprived of all spiritual help. I pray, night
and day that, after the storm is passed, God who gives
both life and death may resuscitate the Society with
greater glory than before. Such have been always, and
such still are, my feelings towards the Jesuits."

The fact is, however, that the Pope was really
frightened. His cheerfulness had vanished, hfe health
had failed, and his features wore an anxious and haunted
look. He kept in seclusion, and, as has been said,
would let no one prepare his meals but his fellow-friar,
Brother Francisco, who remained with him till the end.
He was evidently fighting for time; hoping, no doubt,
that something might occur to absolve him from his
promise. But his enemies were relentless. Charles
III was more than fanatical in his insistency, and
finally Clement appointed Marefoschi, an open enemy
of the Jesuits, to prepare the Brief. The task was
joyfully accepted, but the Pope discovered that it
was not written in the usual pontifical style. That
excuse, however, was regarded by his assailants, as
a trick, and they complained of it bitterly. Then
it was alleged that the Empress Maria Theresa, who
was not averse to the Jesuits, had to be consulted.
Indeed, she had given out that as long as she lived
they had nothing to fear in her dominions, but she

544 The Jesuits

failed to keep her word. Subsequently, a promise
was given not to allow Father Ricci to have a successor
or to admit novices into the Order; then a general
council was proposed to decide the question, but all
was of no avail

At this point, December 25, 1770, Choiseul fell from
power, and the world began to breathe for a short
spell, hoping that this might affect the situation, but
d'Aiguillon, his successor, was just as bad. Moreover,
Saint-Priest, in his " Ch^te des Jesuites " (p. 127)
uses the incident for a nasty insult. He attributes
Choiseul's fall to the regard that Madame du Barry
had for the Society. "Thank God!" exclaims de
Ravignan, "the Society has never had such a pro-
tectress." She was admired by Voltaire, who hailed
her as another Egeria, but no Jesuit ever sought her
protection. Their only advocate at the court at
that sad period was the saintly daughter of the king,
who became a Carmelite nun to expiate her father's
sins. The real cause of Choiseul's downfall was that
Maupeou showed to Louis XV some of Choiseul's
letters urging parliament " not to yield in the fight,
for the king would sustain the Society with all his
power/' " It was not hard," says Foisset in " Le
President des Brosses " (p. 302), " for du Barry to
persuade the king that those letters were meant to
incite the parliament to rebellion against him/' She
hated Choiseul who, though willing to pay court to
Pompadour, had no respect for the low and coarse
du Barry.

At this point, the Pope offered another inducement
to the King of Spain: the canonization of Palafox,
whom Charles III worshipped, but that failed, though
a little respite was gained by the help of the king's
confessor; and certain discussions with regard to the
restitution of the papal territories also contributed

The Final Blow 545

to delay the disaster. The year 1771 had now been
reached, and to afford some satisfaction to the foe,
the Pope established a commission or congregation of
cardinals to examine the financial conditions of the
Society. At its head was the fierce Marefoschi, who
began by seizing the Roman Seminary. Thus matters
dragged on till 1772. Up to that time very little
progress had been made, and people were beginning
to talk about the impossibility of abolishing the whole
Order, or even a part of it without " proper juridical
investigation/' Even Bernis told his government that
a there was too much heat in this Jesuit affair to
permit the Pope to explain his real thoughts about
the suppression; " but, though Aranda was out of
office and Choiseul likewise, the implacable Charles III
was determined to put an end to the delay and instead
of Azpuru, he sent the fierce Jos6 Monino, otherwise
known as Florida Blanca to be his ambassador in Rome.
Under an affable and polished exterior Monino was
in reality very brutal. He simply terrorized the Pope,
who put off receiving him for a week after his arrival
and invented all sorts of excuses not to see him. When
at last they met, the Pope was pale and excited but
Monino had resolved to end the siege. He dismissed
absolutely all question of a reform of the Order. What
he wanted was suppression, or else there would be a
rupture with Spain. In vain the Pope entreated him
to wait for Ricci's death; but the angry minister re-
jected the offer with scorn, and the Pope after being
humiliated, insulted and outraged, withdrew to his
apartments, exclaiming with sobs in his voice: " God
forgive the Catholic King." " It was Monino," said a
diplomat then at Rome, " who got the Brief of 1773;
but he did not obtain it; he tore it from the Pope's
hand." Under instructions from Charles III, Monino
told the Pope, " I will disgrace you by publishing the
35

546 The Jesuits

letter you wrote to the king/' and he laid before the
Pontiff a plan drawn up by himself and the other
ministers of Charles III to carry out the suppression.
De Ravignan condemns Cr6tineau-Joly for having
published this paper. " It would have been better to
have left it in the secret archives. "

In Mpiiino's plan of action he declares that " it was
not advisable to enter into details; so as not to allow
any ground for discussion, as it would do harm to
religion and uselessly defame the character of the
Jesuits." The king's reasons had already been made
known to the Holy See. They were three in number.
The first was " they had caused the Sombrero Riot
in Madrid; " the second: " their moral and doctrinal
teaching was bad;" the third, and this was the most
extraordinary of all: "they had always persecuted
the holiest bishops and persons in the Kingdom of
Spain." The last item probably referred to Palafox.
His Majesty had not yet revealed the important
secret which he kept " locked in his royal heart." All
the terrible statements of the documents alleged to
have been seized by Marefoschi were to be of no use,
when compared with the Riot of the Sombreros.

Meantime conditions were every day growing worse
in Europe. The publications of Voltaire and his
friends were destroying both religion and morality.
The fulminations of the Pope against these books
availed little, and meantime he was about to crush the
men who were best able to face the enemy. Finally,
poor Poland was being cut up by Prussia, Russia and
Austria and the Pope was powerless to prevent it. On
the other hand, there were some consolations. Thus
in 1771 the Armenian patriarch and all his people
renounced Nestorianism and returned to the unity of
the Church. Between 1771 and 1772 seven thousand
families and their ministers in the country of Sickclva

The Final Blow 547

abandoned Socinianism, and became Catholics. Again,
wonderful conversions were made in Transylvania and
Hungary, not only among Protestants but among the
schismatical Greeks. Similar triumphs had been
achieved in Armenia and Syria among the subjects of
the Grand Turk, and the whole peninsula of Italy
under the eyes of the Pope was in a transport of religious
zeal. The peculiarly interesting feature about all this
was that it was the work of the members of the Society
of Jesus. But that did not check the progress of the
anti-Christian plot of the Catholic kings of Europe
to obliterate from the face of the earth the organization
which even in its crippled condition and in the very
last moments of its existence was capable of such
achievements. Cardinal Migazzi, the Archbishop of
Vienna, called the Pope's attention to this fact, but
without avail.

Up to this time, Maria Theresa had been the devoted
friend of the Society. She had even said she would
never cease to be so, but yielding to the influence of
her son, Joseph II, and of her daughter, the Queen
of Naples, she consented to their supression, on condition
that she could dispose arbitrarily of their property
(Ctement XIII et Ctement XIV, I, 362.) The illus-
trious queen displayed great worldly prudence in with-
drawing her affections. This desertion destroyed the
last hope that the Pope had cherished of putting off
the Suppression. Monino returned to the attack
again and received an assurance from Clement that
the document of suppression would be ready in eight
days, and, copies would be sent to the Kings of Spain,
France and Naples. Meantime, as a guarantee,
he began the work in his own States. Under all sorts
of pretexts, individuals and college corporations were
haled to court; and official visits were made of the
various establishments. On March 10, 1773, Malvezzi,

548 The Jesuits

the Archbishop of Bologna, applied to rthe Pope for
"permission to dissolve the novitiate, if it would
seem proper to do so." If you think well of it, I
shall carry that measure into effect, as soon as I arrive,
I also judge it advisable to shut up St. Lucia, by
dismissing the Jesuit theologians and philosophers.
In doing so, Your Holiness will be dispensed from the
trouble of investigating and will thus avoid the publicity
of any notable offence which an examination might
reveal."

There were two difficulties in the way, however.
The people objected to the expulsion, and the Jesuits
refused to be released from their vows. The latter
obstacle was thought to be overcome by tearing off
the cassocks of the young men and sending them
adrift as laymen, and when the rector, Father Belgrado,
who besides being a theologian was one of the foremost
physicists and mathematicians of the day, and had
been the confessor of the Duke and Duchess of Parma,
informed the archbishop that dispensation from sub-
stantial vows must come from the Pope and from no
one else, that did not stop Malvezzi. He had the
rector arrested and exiled; and with the help of a band
of soldiers expelled the scholastics from the house.
He then wrote to the Pope regretting that he had
not proceeded more rapidly. Besides this, Frascati
was taken from the Jesuits and given to the Cardinal
of York, who asked for it, though his royal pension
had made him already immensely wealthy. Similar
visitations were made in Ferrara and Montalto, and
the looting became general.

In Poland, as we learn from " Les JSsuites de la
Russie blanche/' the spoliation had started even before
the promulgation of the edict. Libraries were broken
up and the books were often used to kindle bonfires;
the silver of the churches was melted down and sold,

The Final Blow 549

and medals and chains from statues were seen on the
necks of abandoned women. Even the cattle on the
farms were seized. The Jews were especially conspicu-
ous in these depredations.

All this was the prelude of the fatal Brief, which was
signed on July 21, 1773, but was not promulgated
until August 16 of . that year. Theiner is the only
author who gives August 17 as the date. As a matter
of fact it was held up by Austria so as to gain time to
prevent the secular clergy from seizing the property.
The preparation of the Brief was conducted with the
profoundest secrecy. Even on July 28, the French
Ambassador wrote to D'Aiguillon: "the Pope is
doing nothing in the Jesuit matter." He was unaware
that not only was the Brief already signed but that a
Congregatio de rebus extinctse Societatis (a Committee
on the affairs of the Extinct Society) had been appointed,
and that its members had been bound under pain of
excommunication not to reveal the fact to any one.
However, Bernis found it out on the nth, and com-
plained that he had not been consulted. He wrote as
follows: " Last Friday, the Pope summoned Cardinals
Marefoschi, Casali, Zelada, Corsini and Caraffa, and
after having made them take an oath, he put a Brief
in their hands, which constituted them members of a
congregation which was to meet every Monday and
Thursday to discuss whatever concerned the Jesuit
establishments, their benefices, colleges, seminaries,
foundations, and such matters. It held its first meeting
last Monday. Macedonio, the Pope's nephew, was
the secretary; Alfani, a prelate, was the assessor; and
Fathers Mamachi, a Dominican, and de Casal, a
Recollect, were consulting theologians. The last two
mentioned are men of repute/'

"The i6th day of August 1773, the day of sad
memories," writes de Ravignan, " arrived. Towards

550 The Jesuits

nine at night, Macedonio went to the Gesu and
officially notified the General of the Brief that sup-
pressed the Society throughout the world. He was
accompanied by soldiers and officers of the police
to keep order, though no one dreamed of creating any
trouble. At the same hour, also by command of the
Pope, other distinguished prelates and ecclesiastics
gave notice of the Brief to the various Jesuit rectors
in Rome. They also were accompanied by soldiers
and notaries. Seals were put on the archives, the
accounts, the offices of the treasurers and the doors
of the sacristies. The Jesuits were suspended from
all ecclesiastical functions such as confessions and
preaching, and they were forbidden, for the time
being, to leave their houses. The Father General and
his assistants were carried off to jail." " Such/* said
Schoell (xliv, 84), " was the end of one of the most
remarkable institutions that perhaps ever existed.
The Order of the Jesuits was divided into five nations,
Italian, Portuguese, Spanish, French and German,
each one of which had a representative living with the
General. In 1750 the organization comprised 39
provinces, had 84 professed houses, which were resi-
dences where the most experienced members worked
unceasingly for the Order without being distracted
by public instruction. There were 679 colleges, 61
novitiates, 176 seminaries, 335 residences, and 273
missions. There were 22,589 members of whom
11,293 were priests."

This official act of the Pope really added very little
to the temporal injury already done to the Order in
Spain, France and Portugal where they had already
been robbed of everything. But to be regarded as
reprobates by the Pope and branded as disturbers
of the peace of the Church was a suffering with which
all they had hitherto undergone bore no comparison.

The Final Blow 551

Nevertheless, they uttered no protest. They sub-
mitted absolutely and died without a murmur, and
in this silence they were true to their lifelong training,
for loyalty to the See of Peter had always been the
distinctive mark of the Society of Jesus from the
moment that Ignatius Loyola knelt at the feet of
the Sovereign Pontiff, for his approval and blessing.
When the blow fell, the Society was found to be faith-
ful. If it had during its lifetime achieved something
for the glory of God and the salvation of souls; if it
had been constantly appealed to for the most dangerous
missions and had accepted them with enthusiasm;
if* it had poured out its blood lavishly for the Faith;
if it had given many glorious saints to the Church,
now, in the last terrible crisis which preceded the
French Revolution and perhaps precipitated it, when
the ruler of the Militant Church judged that by sacri-
ficing one of his legions he could hold back the foe,
the Society of Jesus on being chosen did not hesitate;
it obeyed, and it was cut to pieces. Not a word came
from the heroic band to discuss the wisdom or the
unwisdom of the act. Others protested but not they.
Those who condemned Clement XIV were not Jesuits,
though their enemies said they were. On the contrary,
the Jesuits defended and eulogized him and some of
them even maintained that in the terrible circum-
stances in which he found himself, he could not have
done otherwise. The Suppression gave them the
chance, which they did not miss, to prove to the world
the solidity of virtue that reigned throughout the
Order, and to show that their doctrine of "blind
obedience " was not a matter of mere words, but an
achievable and an achieved virtue. They would have
stultified themselves had they halted when the supreme
test was asked for, and so they died to uphold the
judgment of the Vicar of Christ, and in similar

552 The Jesuits

circumstances would do it again. They had preached
sermons in every part of the world, but never one like
this. Nor was it a sublime act such as some individual
saints might have performed. It was the act of the
whole Society of Jesus.

Silent themselves, they did their best to persuade
others to refrain from all criticism. One example
will suffice. It was after the Pope's death when the
ex- Jesuits at Pribourg held a funeral service in their
collegiate Church of St. Nicholas. The whole city
was present, and the preacher, Father Matzel, amid
the sobs of the congregation uttered these words:
"Friends! beloved Friends of our former Society!
whoever and wherever you may be! If ever we have
had the happiness to be of help and comfort to you
by our labor in city or country; if ever we have con-
tributed anything to the cause of Christianity in
preaching the word of God or catechising or instructing
youth, or laboring in hospitals or prisons, or writing
edifying books now, on this occasion, although in our
present distress we have many favors to ask of you,
there is one we ask above all and we entreat and implore
you to grant it. It is never to speak a word that would
be harsh or bitter or disrespectful to the memory of
Clement XIV, the Supreme Head of the Church of
Christ."

The* famous Brief is designated by its first words,
Dominus ac Re&mptor. Its general tenor is as follows :
It begins by enumerating the various religious orders
which, in course of time, had been suppressed by
successive Popes, and it then gives a list of the privileges
accorded to the Society by the Holy See, but it notes
that " from its very cradle " there were internal and
external disagreements and dissensions and jealousies,
as well as opposition to both secular and ecclesiastical
authority, chiefly because of the excessive privileges that

The Final Blow 553

had been granted to it by the different Sovereign Pon-
tiffs. Its moral and dogmatic theology also gave rise
to considerable discussion, and it has frequently been
accused of too great avidity in the acquisition of
earthly goods. The Pontiff merely declares that such
" charges " were made against the Society; he, in no
place, admits that the " charges " were based on truth.
These accusations, he continues, caused much chagrin.
to the Holy See, and afforded a motive for several
sovereigns of Europe to range themselves in opposition
to the Society; while, on the other hand, a new con-
firmation of the Institute was obtained from Pope
Paul IV of happy memory. That, however, did not
succeed in putting an end to the disputes with the
ordinaries or with other religious orders on many
points, and notably with regard to certain ceremonies
which the Holy See proscribed as scandalous in doc-
trine, and subversive of morality; nor did it avail to
quell the tumult which ultimately led to the expulsion
of the Society from Portugal, France, Spain and the
Two Sicilies, and induced the kings of those countries
to ask Clement XIII for its complete suppression,
" Hence, finding that the Society of Jesus can no longer
produce the abundant fruits for which it was instituted,
and for which it was approved by so many Popes, and
rewarded by so many privileges, we now abolish and
suppress it. But as the purpose which we have set for
ourselves and are eager to achieve is the general good
of the Church and the tranquillity of the people, and,
at the same time, to give help and consolation to each
of the members of this Society, all of whom we tenderly
cherish in the Lord, we ordain as follows with regard
to them." He then explains the various ways in
which each section of the Society is to be dealt with.
Such in general is the substance of this very long
Brief. In it, however, there is not one word about the

554 The Jesuits

decadence of the Society in its morality or its theology.
The Pontiff merely says that many have " charged "
them with such offenses. He even goes so far as to
say that " he tenderly loved all of the individuals who
composed the Society/' The real purpose of it was
to bring peace to the Church. Cahours in his " Des
Jesuites par un J&uite," (II, p. 278) says, " Every
judge who passes a sentence affirms two things: the
existence of a crime and the fitness of the penalty.
Clement XIV pronounces on the second, but says noth-
ing of the first. Hence the sentence is not something
exacted by justice, but is merely an administrative
measure called for by the embarrassment of the
moment.'*

Was it legitimate? Yes; for the Holy See has a
right to suppress what it has created.

CHAPTER XVIII

THE INSTRUMENT

Summary of the Brief of Suppression and its Supplementary
Document.

THE Brief of Clement XIV which suppressed the
Society begins by enumerating the various religious
orders which have been treated in a similar manner
at different periods in the history of the Church, but
it omits to note that their extinction occurred only
after a juridical examination. Thus, for instance,
when Clement V suppressed the Knights Templars
in 1321, he first ordered all the bishops of the world to
summon the Knights who had chapters in their dioceses;
to subject them to a regular trial and then to forward a
report of their proceedings to Rome. When this was
done a general council was convened at Vienne in
Dauphin6 to go over the whole matter and then
submit its decision to the Pope. The council brought
in a favorable verdict by a majority vote, although
the Knights were very poorly defended, but the Pope,
terrorized by Philip the Fair, ordered the dissolution
of the Order. In the case of the Society there was a
dissolution but no trial.

After recounting these facts, the Pontiff says:
" Having before my eyes these and other examples of
Orders suppressed by the Church and being most
eager to proceed with perfect confidence in carrying
out the purpose which shall be referred to later, we
have left nothing undone to make ourselves acquainted
with the origin, progress and actual condition of the
religious order commonly known as the Society of
Jesus. We have seen that it was established by its
Holy Founder for the salvation of souls, the conver-

555

556 The Jesuits

sion of heretics and especially of the heathen, and also
for the increase of piety and religion. To accomplish
these purposes its members were bound by a very
strict vow of evangelical poverty both in common and
individually, with the exception of its houses of study
or colleges which are allowed to possess certain revenues,
but in such wise that they could not be diverted or
applied to the use of this Society.

" In consequence of these statutes and of others
equally wise, our predecessor Paul III approved of
the Society of Jesus, by his Bull of September 27, 1540,
and allowed it to draw up rules and statutes to ensure
its peace, its existence and its government; and although
he had restricted this Society to sixty members, yet
by another Bull dated February 28, 1543, he per-
mitted the superiors to receive all who appeared to
possess the proper qualifications for the work proposed.
Subsequently, the same Pontiff by a Brief of November
*5» *549> accorded very great privileges to this Society
and gave its Generals the power of accepting twenty
priests as spiritual coadjutors and of conferring on
them the same privileges, the same favor and the
same authority as the Professed. His wish was and
he so ordained that there should be no limit or restric-
tion put on the number of those whom the General
should judge worthy of being so received. Further-
more, the Society itself, all its members and their
possessions were entirely withdrawn from all superior-
ship, control and correction of bishops and taken under
the protection of the Holy See.

" Others of our predecessors have exhibited the
same munificent liberality to this order. In effect
Julius III, Paul IV, Paul V, Gregory XIII, Sixtus V,
Gregory XIV, Clement VIII and other Popes have
either confirmed or augmented, or more distinctly
defined and determined the privileges already conferred

The Instrument 557

on these religious. Nevertheless, the tenor and even
the terms of these Apostolic Constitutions show that
even at its inception the Society saw spring up within
it various germs of discord and jealousies, which not
only divided the members, but prompted them to
exalt themselves above other religious orders, the
secular clergy, the universities, colleges, public schools
and even the sovereigns who had admitted and welcomed
them in their realms. These troubles and dissensions
were sometimes caused by the character of the Society's
vows, by its power to admit novices to the vows, to
dismiss from the Society, to present its subjects for
ordination without any ecclesiastical title and without
having made solemn vows. Moreover, it was in
conflict with the decisions of the Council of Trent
and of Pius V, our predecessor, both with regard
to the absolute power arrogated by the General, as
well as in other articles which not only relate to the
government of the Society, but also on different points
of doctrine, and in the exemptions and privileges
which the ordinaries and other dignitaries both
ecclesiastical and secular claim to be an invasion of
their jurisdiction and their rights. In brief, there is
scarcely any kind of a grave accusation that has not
been brought against this Society, and in consequence,
the peace and tranquillity of Christendom has been
for a long time disturbed.

11 Numberless complaints backed by the authority
of kings and rulers have been urged against these
religious at the tribunals of Paul IV, Pius V and Sixtus
V. Thus, Philip II, King of Spain, laid before Sixtus
V not only the urgent and grave personal reasons
which prompted his action in this matter, but also the
protest of the Spanish Inquisition against the excessive
privileges of the Society. His majesty also complained
of the Society's form of government, and of points in

558 The Jesuits

the Institution which were disputed by some of the
members of the Society who were conspicuous for
their knowledge and piety, and he asked the Sovereign
Pontiff to name a commission for an Apostolic visitation
of the Society.

"As the zealous demands of Philip seemed to be
based on justice and equity, Sixtus V appointed as
visitor Apostolic a bishop generally recognized for
his prudence, virtue and intellectual gifts. A congre-
gation of cardinals was also instituted to dispose of the
matter, but the premature death of Sixtus prevented
any action. On the other hand, the first act of Gregory
XIV on his accession to the Chair of Peter was to
give by his. Bull of June 28, 1591, the most extensive
approval of the Institute. He confirmed and ratified
all the privileges accorded by his predecessors, and
especially that of dismissal from the Order without
juridical procedure, that is to say without having
taken any previous information, without drawing up
any indictment, without observing any legal process,
or allowing any delay, even the most essential, but
solely on the inspection of the truth of the fact and
without regard to the fault or whether it or the
attendant circumstances sufficiently justified the expul-
sion of the person involved.

" Moreover, Pope Gregory absolutely forbade under
pain of excommunication ipso facto, any direct or
indirect attack on the institute, the constitutions,
or the decrees of the Society, or any attempt to change
them, although he permitted an appeal to himself or
his successors, either directly or through the legates
and nuncios of the Holy See, and also the right to
represent whatever one might think should be added,
modified or retrenched.

"However, all these precautions did not avail to
silence the clamorous complaints against the Society.

The Instrument 559

On the contrary, strife arose everywhere about the
doctrines of the Order, which many maintained were
totally opposed to the orthodox faith and sound
morality. The Society itself was torn by internal
dissensions while this external warfare was going on.
It was also everywhere reproached with too much
avidity and eagerness for earthly goods and this
complaint caused the Holy See much pain and exasper- .
ated many rulers of nations against the Society.
Hence, to strengthen themselves on that point these
religious, wishing to obtain from Paul V of happy
memory a new confirmation of their Institute and their
privileges, were compelled to ask for a ratification
of some decrees published in the fifth general congre-
gation and inserted word for word in his Bull of
September 14, 1606. These decrees expressly declared
that the Society assembled in general congregation
had been compelled both by the troubles and enmities
among the members, and by the charges from without,
to formulate the following statute:-

" ' Our Society which has been raised up by God for
the propagation of the Faith and the salvation of
souls, is enabled by the proper functions of its Institute
which are the arms of the spirit to attain under the
standard of the Cross the end it4 proposes, with edifica-
tion to the neighbor and usefulness to the Church.
On the other hand, it would do harm and expose
itself to the greatest danger if it meddled in affairs of
the world and especially with what concerns the politics
and government of States. But, as in these unfortunate
times our Order, perhaps because of the ambition or
indiscreet zeal of some of its members, is attacked
in different parts of the world and is complained of to
certain sovereigns whose consideration and affection we
have been bidden by St. Ignatius to preserve so that
we may be more acceptable to God, and as, besides,

560 The Jesuits

the good odor of Jesus Christ is necessary to produce
fruits of salvation, this congregation is of the opinion
that it is incumbent upon all to avoid as far as possible
even the appearance of evil, and thus to obviate the
accusations that are based on unjust suspicions. Hence,
the present decree forbids all under the most rigorous
penalties to concern themselves in any way with
public affairs, even when invited to do so or when for
some reason they may seem to be indispensable. They
are not to depart from the Institute of the Society no
matter how entreated or solicited, and the definitors
are to lay down rules and to prescribe the means best
calculated to remedy abuses, in cases which may
present themselves.'

"We have observed with bitter grief that these
remedies and many others subsequently employed
failed to put an end to the troubles, complaints and
accusations against the Society, and that Urban VIII,
Clement IX, Clement X, Clement XI, Clement XII,
Alexander VII, Alexander VIII, Innocent X, Innocent
XI, Innocent XII, Innocent XIII, and Benedict XIV
were unable to give the Church peace. The constitu-
tions which were drawn up with regard to secular
affairs with which the Society should not concern
itself, whether outside of these missions or on account
of them, failed to have any result. Nor did they put
an end to the serious quarrels and dissensions caused
by members of the Society with the ordinaries and
religious orders, or about places consecrated to piety,
and also with communities of every kind in Europe,
Asia and America; all of which caused great scandal
and loss of souls. The same was true with regard to
the practice and interpretation of certain pagan
ceremonies which were tolerated and permitted in
many places while those approved of by the Universal
Church were put aside. Then, too, there was the use

The Instrument 561

and interpretation of maxims which the Holy See
deemed to be scandalous and evidently harmful to
morality. Finally, there were other things of great
moment and of absolute necessity for the preservation
of the dogmas of the Christian religion in its purity
and integrity which in our own and preceding centuries
led to abuses and great evils such as the troubles and
seditions in Catholic states, and even persecutions of
the Church in some provinces of Asia and Europe.

" All of our predecessors have been sorely afflicted
by these things, among others Innocent XI of pious
memory, who forbade the habit to be given to novices;
Innocent XIII, who was obliged to utter the same
threat; and, finally, Benedict XIV, who ordered a
visitation of the houses and colleges of our dear son
in Christ, the most faithful King of Portugal and the
Algarves. But the Holy See derived no consolation from
all this; nor was the Society helped; nor did Christianity
secure any advantage from the last letter, which had
been rather extorted than obtained from our immediate
predecessor Clement XIII (to borrow the expression
employed by Gregory X in the Ecumenical Council
of Lyons.)

" After so many terrible shocks, storms and tempests,
the truly faithful hope to see the day dawn which will
bring peace and calm. But under the pontificate
of our predecessor Clement XIII, the times grew more
stormy. Indeed, the clamors against the Society
augmented daily and in some places there were troubles,
dissensions, dangerous strifes and even scandals which,
after completely shattering Christian charity, lighted in
the hearts of the faithful, party spirit, hatred and
enmity. The danger increased to such a degree that
even those whose piety and well-known hereditary
devotion to the Society, namely our very dear sons in
Jesus Christ, the Kings of Prance, Spain, Portugal and
36

562 The Jesuits

the Two Sicilies, were forced to banish from their king-
doms, states and provinces all the religious of this
Order; being persuaded that this extreme measure was
the only means of remedying so many evils and putting
an end to the contentions and strife that were tearing
the bosom of Mother Church.

" But these same kings, our very dear sons in Jesus
Christ, thought that this remedy could not be lasting
in its effects or could avail to tranquillize Christendom
unless the Society was altogether abolished and sup-
pressed. Hence, they made known to Clement XIII
their desire in this matter and asked him with one
accord and with all the authority they possessed,
adding also their prayers and entreaties to bring about
in tiiat way the perpetual tranquillity of their subjects
and the general good of the Church. But the sudden
death of that Pontiff checked all progress in the
matter. Hardly, however, had we, by the mercy
of God, been elevated to the Chair of St. Peter, than
the same prayers were addressed to us, the same
insistent demands were made and a great number of
bishops and other personages illustrious by their
learning, dignity and virtue united their supplications
to this request.

" Wishing, however, to take the surest course in
such a grave and important matter, we believed we
needed a much longer time to consider it, not only
for the purpose of making the most exact examination
possible and then to deliberate upon the most prudent
methods to be adopted and also to obtain from the
Father of Light His especial help and assistance, we
offered our most earnest prayers, mourning and grieving
over what was before us, and we entreated the faithful
to come to our aid by their prayers and good works.
We have especially thought it advisable to find out
upon what basis this widespread feeling rested with re-

The Instrument 563

gard to the Society, which had been confirmed and ap-
proved in the most solemn manner by the Council of
Trent. We discovered that the council mentions the
Order only to exempt it from the general decree passed
for other Orders. The Jesuit novices were to be ad-
mitted to profession if judged worthy, or they were to be
dismissed from the Society. Hence the council (Session
25, c. xvi, de reg.) declared that it wished to make no
innovation nor to prevent these religious from serving
God and the Church in accordance with their pious
Institute which had been approved by the Church.
" Wherefore, after having made use of so many
necessary means, and aided as we think by the presence'
and inspiration of the Holy Ghost, and, moreover,
compelled by the duty of our office which essentially
obliges us to procure, maintain and strengthen with
all our power, the repose and tranquillity of Christen-
dom, and to root out entirely what could cause the
slightest harm; and, moreover, having recognized
that the Society of Jesus could no longer produce the
abundant fruit and the great good for which it was
instituted and approved by so many Popes, our prede-
cessors, who adorned it with so many most admirable
privileges, and seeing that it was almost and, indeed,
absolutely impossible for the Church to enjoy a true
and solid peace while this Order existed, being bound
as we are by so many powerful considerations and
compelled by other motives which the laws of prudence
and the wise administration of the Church suggest
but which we keep in the depths of our heart : Following
in the footsteps of our predecessors and especially
of Gregory X at the Council of Lyons, since the cases
are identical, we do, hereby, after a mature examination,
and of our certain knowledge, and by the plenitude of
our Apostolic power, suppress and abolish the Society
of Jesus* We nullify and abrogate all and each of

564 The Jesuits

its offices, functions, administrations, houses, schools,
colleges, retreats, refuges and other establishments
which belong to it in any manner whatever, and in
every province, kingdom or state in which it may
be found. We do the same for its statutes, customs,
usages, decrees, constitutions, even those confirmed by
the oath and by the approbation of the Holy See or
otherwise, as well as all and each of its indults, both
general and particular whose tenor we wish to be regarded
as fully and sufficiently set forth by these present letters,
as if they were here inserted word for word; notwith-
standing any clause or formula to the contrary, no
matter upon what decrees or obligations they may be
based. Hence, we declare as forever broken and
entirely extinct all authority, spiritual or temporal,
of the General, provincials, visitors and other superiors
of this Society, and we transfer absolutely and without
restriction this same authority and this same juris-
diction to the ordinaries of the places where the afore-
said are, according to the case or persons, in the form
and under the conditions which we shall explain here-
after; forbidding, as we do by these presents forbid,
that any one should be received into this Society or
admitted to the novitiate or invested with the habit.
We also forbid any of those who have already been
received to pronounce the simple or solemn vows,
under pain of nullity either of their admission or pro-
fession and under other penalties as we may see fit.
Moreover, we wish, ordain and enjoin that those who
are at present novices, should be immediately, instantly
and effectually dismissed, and we forbid those who have
not made solemn vows and who have not yet been
admitted to the priesthood to be promoted to cither
under the title or pretext of their profession or in virtue
of any privileges accorded to the Society and in con-
travention of the decrees of the Council of Trent.

The Instrument 565

" But as the object we have in view and which we
are most eager to attain is to watch over the general
good of the Church and the peace of the nations, and
at the same time to help and console each one of the
members of this Society whom we tenderly cherish
in the Lord, so that, freed at last from all the quarrels
and disputes and annoyances in which they have
until now been engaged, they may cultivate with
more fruit the vineyard of the Lord and labor with
more success for the salvation of souls, we decree and
ordain that the members of this Society who have
made only simple vows and who are not yet in Holy
Orders shall depart from their houses and colleges
freed from their vows, and that they are free to embrace
whatever state they judge most conformable to their
vocation, their strength and their conscience. The
ordinary of the place will fix the time which may be
deemed sufficient to procure an employment or an
occupation, without, however, extending it beyond a
year, just as in the Society they would be dismissed
without any other reason than because the prudence of
the superior so judges, and that without any previous
citation or juridical proof.

" We allow those in Holy Orders either to leave
their houses and colleges and enter some religious
order approved by the Holy See, in which case they
must pass the probation prescribed by the Council of
Trent, if they have only taken simple vows, if they
have taken solemn vows, the time of their probation
will be sk months in virtue of a dispensation which
we give to that effect; or they may remain in the
world as secular priests or clerics, and in that case
they shall be entirely subject to the authority and
jurisdiction of the ordinary of the place in which they
reside. We ordain, also, that a suitable pension shall
be assigned to those who remain in the world, until

566 The Jesuits

such time as they shall be otherwise provided for.
This pension shall be derived from the funds of the
house where they formerly lived, due consideration,
however, being had to the revenues and the indebted-
ness of such houses,

" The professed who are already in Holy Orders and
who fear they may not be able to live respectably on
account of the smallness of their pension, either
because they can find no other refuge or are very old
and infirm, may live in their former houses on condition
that they shall have no share in its administration,
that they dress like secular priests and be entirely
subject to the bishop of the place. We expressly
forbid them to supply anyone's place or to acquire any
house or place in the future, or, as the Council of Lyons
decrees, to alienate the houses, goods or places which
they actually possess. They may, nevertheless, meet
in one or more houses, in such a manner that such
houses may be available if needed for pious purposes,
as may appear most in conformity, in time and place,
with the Holy Canons and the will of the founders,
and also more conducive to the growth of religion,
the salvation of souls and public utility. Moreover,
some one of the secular clergy, commendable for his
prudence and virtuous life, must appear in the adminis-
tration of such houses, as the name of the Society is
now totally suppressed and abolished.

" We declare, also, that those who have been already
expelled from any country whatever are included in
the general suppression of the Order, and we conse-
quently decree that those banished Jesuits, even if
they are in Holy Orders and have not entered a religious
order, shall from this moment belong to the secular
clergy and be entirely subject to the ordinary of the
place.

The Instrument 567

" If the ordinaries recognize in those who in virtue
of the present Brief have passed from the Society to
the state of secular priests necessary knowledge and
correctness of life, they may grant or refuse them,
as they choose, the permission to confess and preach,
and without such authorization none of them can
exercise such functions. However, the bishops or
ordinaries will never grant such powers as are conceded
to those not of the diocese, if the applicants live in
houses or colleges formerly belonging to the Society;
and therefore we forbid such persons to preach or
administer the sacraments, as Gregory X, our prede-
cessor prescribed in the general council already referred
to. We lay it on the conscience of the bishops to watch
over the execution of all this and we command them
to reflect on the rigorous account they will have one
day to render to God of the sheep committed to their
care and of the terrible judgment with which the
Sovereign Judge of the living and the dead menaces
those who govern others.

" Moreover, if among those who were members of the
Society there are any who were charged with the
instruction of youth or who have exercised the functions
of professors in colleges and schools, we warn them
that they are absolutely deposed from any such
direction, administration or authority and -that they
are not permitted to be employed in any such work,
except as long as there is a reason to hope for some
good from their labors and as long as they appear to
keep aloof from all discussions and points of doctrine
whose laxity and futility only occasion and engender
trouble and disastrous contentions. We 'furthermore
ordain that they shall be forever forbidden to exercise,
the functions aforesaid, if they do not endeavor to
keep peace in their schools and with others; and that

568 The Jesuits

they shall be discharged from the schools if they happen
to be employed in them.

"As regards the missions, we include them in
everything that has been ordered in this suppression,
and we reserve to ourselves to take measures calculated
to procure more easily and with greater certainty of
results the conversion of the heathens and the cessation
of disputes.

" Therefore, we have entirely abolished and abro-
gated all the privileges and statutes of this Order and
we declare that all of its members shall as soon as they
have left their houses and colleges and have embraced
the state of secular clerics, be considered proper
and fit to obtain, in conformity with the Holy Canons
and the Apostolic Constitutions, all sorts of benefices
either simple or with the care of souls annexed; and
also to accept offices, dignities and pensions, from
which in accordance with the Brief of Gregory XIII of
September 10, 1584, which begins with the words:
* Satis superque/ they were absolutely excluded as
long as they belonged to the Society. We allow them
also to accept compensations for celebrating Mass,
which they were not allowed to receive as Jesuits, and
to enjoy all the graces and favors of which they would
have always been deprived as long as they were Clerks
Regular of the Society. We abrogate likewise all
permissions they may have obtained from the General
and other superiors, in virtue of the privileges accorded
by the Sovereign Pontiff, such as leave to read heretical
books and others prohibited and condemned by the
Holy See, or not to fast or abstain, or to anticipate
the Divine Office or anything, in fact, of that nature.
Under the severest penalties we forbid them to use
such privileges in the future, as our intention is to
make them live in conformity with the requirements
of the common law, like secular priests,

The Instrument 569

" After the publication of the Brief, we forbid
anyone, no matter who he may be, to dare to suspend
its execution even under color, title or pretext of some
demand, appeal or declaration or discussion of doubt
that may arise or under any other pretext, foreseen
or unforeseen; for we wish that the suppression and
cessation of the whole Society as well as of all of
its officers should have their full and entire effect,
at the moment, and instanteously, and in the form
and manner in which we have described above, under
pain of major excommunication incurred if so facto
by a single act, and reserved to us and to the Popes,
our successors. This is directed against anyone who
will dare to place the least obstacle, impediment or
delay in the execution of this Brief. We order,
likewise, and we forbid under holy obedience all and
every ecclesiastic secular and regular, whatever be
their grade, dignity, quality or condition, and notably
those who are at present attached to the Society or
were in the past, to oppose or attack this suppression,
to write against it, even to speak of it, or of its causes
or motives, or of the extinct Institute itself, its rules,
constitutions or discipline or of anything else, relative
to this affair, without the express permission of the
Sovereign Pontiff. We likewise forbid all and everyone
under pain of excommunication reserved to us and
our successors to dare to assail either in secret or in
public, verbally or in writing, by disputes, injuries
and affronts or by any other kind of contempt, anyone,
no matter who he may be and least of all those who
were members of the said Order.

" We exhort all Christian princes whose attachment
and respect for the Holy See we know, to employ all
the zeal, care, strength, authority and power which
they have received from God for the execution of this
Brief,, in order to protect and defend the Holy Roman

570 The Jesuits

Church, to adhere to all the articles it contains; to
issue and publish similar decrees by which they may
more carefully watch over the execution of this our
present will and so forestall quarrelling, strife and
dissensions among the faithful.

" Finally, we exhort all Christians and we implore
them by the bowels of Jesus Christ Our Lord to
remember that they have the same Master, Who is in
heaven; the same Savior, Who redeemed them at
the price of His blood; that they have all been regener-
ated by the grace of Baptism; that they have been all
made sons of God and co-heirs of Christ; and are
nourished by the same bread of the Divine word,
the doctrine of the Church; that they are one body in
Jesus Christ, and are members of each other; and
consequently, it is necessary that being united by
the bonds of charity they should live in peace with all
men, as their only duty is to love each other, for he
who loves his neighbor fulfills the law. Hence,
also, they should regard with horror injuries, hatred,
quarrels, deceits and other evils which the enemy of
the human race has invented, devised and provoked
to trouble the Church of God and to hinder the salva-
tion of souls; nor are they to allege the false pretext
of scholastic opinions or that of greater Christian
perfection* Finally, let all endeavor to acquire that
true wisdom of which St. James speaks (iii,i3) : * Who
is a wise man and indued with knowledge among you?
Let him show, by a good conversation, his work in
the meekness of wisdom. But if you haye a bitter
zeal, and there be contentions in your heart; glory
not, and be not liars against the truth. For this is
not wisdom, descending from above; but earthly,
sensual, devilish. For, where envying and contention
is, there is inconstancy, and every evil work. For the
wisdom, that is from above, first indeed is chaste,

The Instrument 571

then peaceable, modest, easy to be persuaded, consent-
ing to the good, full of mercy and good fruits, without
judging, without dissimulation. And the fruit of
justice is sown in peace, to them that make peace.'

" Even if the superiors and the other religious of
this Order, as well as all those who are interested
or pretend to be, in any way whatever, in what has
been herein ordered, give no assent to the present
Brief and were not summoned or heard, we wish,
nevertheless, that it should never be attacked, weakened
or1 invalidated on the plea of subreption, obreption,
nullity, invalidity or defect of intention on our part
or for any other motive, no matter how great or unfore-
seen or essential it may be, or because formalities
and other things have been omitted which should have
been observed in the preceding enactments or in any
one of them, or for any other capital point deriving
from the law or any custom, or indeed contained in
the body of the law; nor can there be any pretext of
an enormous or a very enormous and extreme injury
inflicted; nor, finally, can there be any reasons or
causes however just or reasonable they may be, even
one that should have necessarily been expressed,
needed to give validity to the rules above given. We
forbid that it should be ever retracted, discussed or
brought to court or that it be provided against by
way of restitution, discussion, review according to
law or in any other way to obtain by legal procedure,
fact, favor or justice, in any manner in which it might be
accorded, to be made use of either in court or out of it.

" Moreover, we wish expressly that the present
Constitution should be from this moment valid,
stable and efficacious forever, that it should have its
full and entire effect; that it should be inviolably
observed by all and each of those to whom it belongs
or will belong in the future in any manner whatever,"

572 The Jesuits

Such was the famous Brief which condemned the
Society to death. Distressing as it is, it attributes
no wrong doing to the Order. It narrates a few of the
accusations against the Jesuits, but does not accept
them as ever having been proved. The sole reason
given for the suppression — and it is repeated again
and again — is that the Society was the occasion of
much trouble in the Church. It is thus, on the whole,
a vindication and not a condemnation. It was not
a Bull but a Brief, and on that account could be much
more easily revoked than the more solemn document
to which the papal India is affixed.

Father Cordara's view of this act of the Pope is
generally considered to reflect that of the Society at
large. It is of special value for he was one of the
suppressed Jesuits and happened to be living in Rome
at the time. He maintained that "the Pope could,
without injustice, suppress the Society, even if inno-
cent, just as a king can deliver over an innocent man
to be put to death by an enemy who otherwise would
sack a city. Clement XIV thought to save the Church
whose existence was menaced/*

Two years later however, Cardinal Antonelli when
interrogated by Clement's successor, Pius VI, and,,
consequently, when he was compelled to speak, did
not hesitate to condemn the Brief absolutely. His
statement is quoted here, not as a view that is adopted,
but merely as a matter of history. The document is of
considerable importance, for Antonelli was prefect of
the Propaganda and with Consalvi was the confidant
of Pius VII and was his fellow-prisoner in 1804. We
sum it up briefly, omitting its harsher phrases.

" Your Holiness knows as well as the cardinals that
Clement XIV would never consent to give the Brief
of Suppression the canonical forms which were indis-
pensable to make it definitive. Moreover this Brief

The Instrument 573

of Clement XIV is addressed to no one, although
such letters usually are. In its form and execution all
law is set aside, it is based on false accusations and
shameful calumnies; it is self-contradictory, in speaking
of vows both solemn and simple. Clement XIV claims
powers such as none of his predecessors claimed, and,
on the other hand, leaves doubts on points that should
have been more clearly determined. The motives
alleged by the Brief could be applied to any other
Order, and seem to have been prepared for the destruc-
tion of all of them, without specifying reasons it
annuls many Bulls and Constitutions received and
recognized by the Church; all of which goes to show
that the Brief is null and void."

A copy of the Brief was sent to every bishop in
Christendom, even to the remotest missions. Accom-
panying it was another document called an "Ency-
clical from the Congregation styled ' For the abolition
of the Society of Jesus/ with which is sent an exemplar
to every bishop of the Brief of Extinction: Dominus
ac Redemptor, with the command of His Holiness
that all the bishops should publish and promulgate
the Brief." The Latin text may be found in de Ravig-
nan's " Cl&nent XIII et C16ment XIV " (p. 560).
We give here the translation:

" Most Illustrious and Most Reverend Lord and
Brother.

"From the printed copy herein contained of the
Apostolic Letters in the form of a Brief, under the date
of the 2ist of the preceding month of July, your
lordship will learn of the suppression and extinction
for just causes of the Regular Clerics hitherto called
" of the Society of Jesus " by the most holy Lord
Clement XIV; you will also learn by what legal process
His Holiness has decreed that the suppression should
be carried out in every part of the world. For the

574 The Jesuits

complete destruction of the same, he has established
a special congregation of their eminences, the Cardinals
Corsini, Marefoschi, Caraffa, Zelada, and Casali,
together with the Reverend Macedonio and Alfani,
who possess the most ample faculties for what is
necessary and proper. The Brief establishing this
congregation, under date of the i8th of the current
month of August, is herein enclosed.

"By command of His Holiness the same congregation
transmits the present letters to your lordship,' in
order that in each house and college and place where
the individuals of the aforesaid suppressed Society
may be found, your lordship shall assemble them in
any house whatever (in qualibet domo) and you shall
regularly (rite) announce, publish and intimate, as
they say, and force and compel them to execute
these letters; and your lordship shall take and retain
possession for the use afterwards to be designated by
His Holiness, of all and each of the houses, colleges
and places of the same, with the lawful rights to their
goods and appurtenances, after having removed the
aforesaid individuals of the suppressed Society; and
in their execution, your lordship will do whatever
else is decreed in the letters of suppression and will
advise the special congregation that such execution
has been carried out. Your lordship will see to it.
Meantime we entreat the Lord that all things may
prosper with you.

" Yours with brotherly devotedness.
"Rome, Aug. 18, 1773."

Carayon gives us the personnel of this congregation
(Doc, in6dits, xvii). Cardinal Marefoschi, who had
been for sixteen years secretary of the Propaganda,
had made a digest of all the complaints uttered by
missionaries in various parts of the world against the
Jesuits, omitting, however, all that had been said in

The Instrument 575

their favor. The Pope had named him visitor of
the Irish College, which had been entrusted to the
Society by Cardinal Ludovisi, and he immediately
removed the Jesuits. Among other professors he
put in a certain Tamburini, who had been expelled
from Brescia for Jansenism. In Marefoschi's report
to the Pope, the former professors (the Jesuits) were
accused of neglect of the studies, alienation of ecclesi-
astical property and swindling, with a consequent
diminution of the revenues. He was then sent to
visit the College of Tuccioli and similar disastrous
results ensued. In June, 1772, he and the Cardinal
of York expelled the Jesuits from the Roman Seminary
and in the same year from Frascati. The entire city
addressed a petition to the cardinal begging him not
to drive out the Fathers, but his royal highness was
so wrought up by the audacity of the request that
he was on the point of putting some of the chief
petitioners in jail, magistrates though they were.

With Marefoschi were three other cardinals, Casali,
Caraffa, and Zelada, all three of whom had been raised
to the purple in ' the month of May at the suggestion
of Mgr. Bottari, who had been filling Rome with
defamatory books against the Jesuits. In spite of the
entreaties of his family, young Cardinal Cojrsini accepted
the presidency. Macedonio was made secretary, and
Alfani, assessor; both of these clergymen were subse-
quently charged with pillage of the sequestrated
property. Finally, to give an appearance of acting
in conformity with canon law, two theologians were
added to the commission; Mamachi, a Dominican,
and de Casal, a Minor Reformed; both were avowed
enemies of Probabilism and Molinism, and, singularly
enough, were bitterly opposed to the Apostolic Con-
stitution " Unigenitus " in which Clement XI con-
demned the Jansenistic errors of Pasquier Quesnel.

576 The Jesuits

The Protestant historian SchoeU (xliv, 83) speaking
of the brief of suppression says: " This Brief does not
condemn the doctrine nor the morals, nor the rules of
the Jesuits. The complaints of the courts are the
sole motives alleged for the suppression of the Order,
and the Pope justifies himself by the precedents of other
Oniers which were suppressed to satisfy the demands
of public opinion." As he was about to sign it, he
heard the bells of the Gesu ringing. "What is that for? "
he asked. "The Jesuits are about to recite the Litany
of the Saints,'* he was told; " Not the Litany of the
Saints/' he said, "but the Litany of the Dead." It
was July 21, 1773.

CHAPTER XIX

THE EXECUTION

Seizure of the Gesft in Rome — Suspension of the Priests — Juri-
dical Trial of Father Ricci continued during Two Years — The Vic-
tim's Death-bed Statement — Admission of his Innocence by the
Inquisitors — Obsequies — Reason of his Protracted Imprisonment —
Liberation of the Assistants by Pius VI — Receipt of the Brief outside
of Rome — Refused by Switzerland, Poland, Russia and Prussia —
Read to the Prisoners in Portugal by Pombal — Denunciation of it
by the Archbishop of Paris — Suppression of the Document by the
Bishop of Quebec — Acceptance by Austria — Its Enforcement in
Belgium — Carroll at Bruges — Defective Promulgation in Maryland.

Two days before the subsidiary Brief was signed,
namefy on August 16, 1773, the commissioner began
operations. Led by Alfani and Macedonio, a squad
of soldiers invaded the Gesti, where the General and
his assistants were notified of the suppression of
the Society. Apparently no one else was cited, and
hence, according to de Ravignan, the procedure was
illegal as far as the rest of the community was con-
cerned. However, they made no difficulty about it
and from that moment considered themselves as no
longer Jesuits. It was supposed that a great amount
of money would be seized at the central house of the
Society; but the hope was not realized; for only about
$50,000 were found, and that sum had been collected
to defray the expenses of the beatification of St.
Francis Hieronymo. It really belonged to St. Peter's
rather than to the Gesti. However, there was plenty
of material in the gold and silver vessels of the chapels,
the works of art, the valuable library, and the archives.
The same process was followed in the other Jesuit
establishments of the city. The Fathers were locked
up while the soldiers guarded the doors and swarmed

37 577

578 The Jesuits

through the rooms and passage ways. The old and
infirm were carried to the Roman College, and then
sent back to the place whence they had been taken;
in both instances on stretchers, when the victim was
unable to walk. One old Father was actually breath-
ing his last during the transfer. They were all
suspended from their priestly faculties, and ordered
to report every three months to the authorities with
a certificate of their good behavior, signed by the
parish priest. They were ecclesiastical "ticket of
leave men." Pretexts were multiplied to have many
of them arrested. They were paraded through the
streets in custody of a policeman, and after being put
in the dock with common criminals were locked up
or banished from the Papal States.

On August 17 at night-fall, the carriage of Cardinal
Corsini drove to the Gesft. In it was the auditor of
the congregation with a request to Father Ricci to
meet the cardinal at the English College. The invita-
tion was accepted in perfect good faith, although that
very morning an offer made by the minister of Tuscany
to take the General under his protection and thus
secure him from arrest had been declined by Ricci.
The freedom of the house was given to him on his
arrival, but soon he was restricted to three rooms,
and he then noticed that soldiers were on guard both
inside and outside of the college. He was kept there
for more than a month, during which time he was
subjected to several judicial examinations; finally he
was transferred to the Castle Sant' Angelo where he
was soon followed by his secretary, Commolli, and the
assistants, Le Forestier, Zaccharia, Gautier and Fauro.
They were all assigned to separate cells. The enemies
of the Society now had the arch-criminal in their
hands, the General himself, Father Ricci; and they
could get from him all the secrets of the redoubtable

The Execution 579

organization which they had destroyed. His papers,
both private and official, were in their possession.
The archives of the Society were before them with
information about every member of it from the begin-
ning, as well as all the personal letters from all over the
world written in every conceivable circumstance of
Jesuit life. They were all carefully studied and yet
no cause for accusation was found in them. The
jailors seemed to have lost their heads and to have
forgotten their usual tactics of forgery and inter-
polation.

The trial of Father Ricci was amazing both in its
procedure and its length. There were no witnesses to
give testimony for or against him, but he was brutally
and repeatedly interrogated by an official named
Andrettiwho was suggestively styled "the criminalist."
The interrogatories have all been printed, and some
of the questions are remarkable for their stupidity.
Thus for instance, he was asked, " Do you think you
have any authority since the suppression of the
Society?" The answer was. " I am quite persuaded
I have none." " What authority would you have if,
instead of abolishing the Society, the Pope had done
something else?" " What he would give me." " Are
there any abuses in the Order?" To this he replied,
" If you mean general abuses, I answer that, by the
mercy of God there are none. On the contrary, there
is in the Society a great deal of piety, regularity, zeal,
and especially charity, which has shown itself in a
remarkable way during these fifteen years of bitter
trials." " Have you made any changes in the govern-
ment of the Order?" "None." "Where are your
moneys?" "I have none. I had not enough to
keep the exiles of Spain and Portugal from starvation."

The result of this investigation which went on for
more than two years was that nothing was found either

580 The Jesuits

against him or against the Society, and yet he was
kept in a dungeon until he died. As the end was
approaching Father Ricci read from his dying bed
the following declaration:

" Because of the uncertainty of the moment when
God will please to summon me before him and also in
view of my advanced age and the multitude, duration,
and greatness of my sufferings, which have been far
beyond my strength, being on the point of appearing
before the infallible tribunal of truth and justice,
after long and mature deliberation and after having
hitfnbly invoked my most merciful Redeemer that
He will not permit me to speak from passion, especially
in this the last action of my life, nor be moved by
atoy bitterness of heart, or out of wrong desire or evil
purpose, but only to acquit myself of my obligation
to bear testimony to truth and to innocence, I now
make the two following declarations and protests:

"First, I declare and protest that the extinct Society
of Jesus has given no reason for its suppression; and
I declare and protest with that moral certainty which
a well-informed superior has of what passes in his
Order. Second, I declare and protest that I have
given no reason, not even the slightest, for my imprison-
ment, and I do so with that sovereign certitude which
each one has of his own actions. I make this second
protest solely because it is necessary for the reputation
of the extinct Society of which I was superior,

" I do not pretend in consequence of these protests
that I or any one may judge as guilty before God
any of those who have injured the Society of Jesus
or mysejf. The thoughts of men are known to God
alone. He alone sees the errors of the human mind
and sees if they are such as to excuse from sin; He
alone penetrates the motives of acts; as well as the
spirit in which things are done, and the affections of

The Execution 581

the heart that accompany such actions; and since the
malice or innocence of an external act depends on all
these things, I leave it to God Who shall interrogate
man's thoughts and deeds.

" To do my duty as a Christian, I protest that with
the help of God I have always pardoned and do now
sincerely pardon all those who have tortured and
harmed me, first, by the evils they have heaped on
the Society and by the rigorous measures they have
employed in dealing with its members; secondly, by
the extinction of the Society and by its accompanying
circumstances; thirdly, by my own imprisonment, and
the hardships they have added to it, .and by the harm
they have done to my reputation; all of which are
public and notorious facts. I pray God, out of His
goodness and mercy, through the merits of Jesus
Christ, to pardon me my many sins and to pardon
also all the authors of the above-mentioned evils and
wrongs, as well as their co-operators. With this
sentiment and with this prayer I wish to die.

11 Finally I beg afid conjure all those who may read
these declarations and protests to make them public
throughout the world as far as in them lies. I ask
this by all the titles of humanity, justice and Christian
charity that may persuade them to carry out my will
and desire, (signed) Lorenzo Ricci."

The trial had been purposely prolonged. At each
session only three of four questions would be put to
the accused, although he constantly entreated the
inquisitors to proceed. Then there would be an
interruption of eight, ten and even twenty days or
more. At times the interrogations were sent in on
paper, until finally, Andretti, the chief inquisitor, said
that the case was ended and he would return no more.
Nevertheless he made his appearance a few days later.

" No doubt," says Father Ricci, "someone had told

582 The Jesuits

him that the whole process was null and void; and I
pitied this honest man, advanced in age as he was, and
so long in the practice of his profession, who was now
told that he did not know the conditions necessary for
the validity of a process. Those who gave him that
information should have warned him long before.
So he began again, going over the same ground in the
same way, and I gave him the same answers. His
questions were always preceded by long formulas to
whiich I paid no heed. After each question, he made
me repeat my oath. I asked him to let me know the
reason of my incarceration and could get no answer;
but, finally he uttered these words : * Be content to
know that you have not been imprisoned for any
crime; and you might have inferred that from the fact
that I have not interrogated you about anything
criminal whatever.' "

As a necessary consequence of this exoneration by
the official deputed to try him, it follows that the
Order of which he was the chief superior was also
without reproach; for, if the numberless offences
alleged against the Society were true, it would have
been absolutely impossible for the General not to
have known them; and having this knowledge, he
would have been culpable and deserving of the severest
punishment, if there had been dissensions in the Order
and he had not endeavored to repress them; if lax
morality had been taught and he did not censure it;
if the Society had indulged in mercantile transactions
and he had not condemned such departures from the
law; if it had been guilty of ambition and he had not
crushed it. Being the centre and the source of all
authority and of all activity in the Order, his knowledge
of what is going on extends to very minute details
and hence if the Order was guilty he was the chief
criminal. But even his bitterly prejudiced judges

The Execution 583

had declared him innocent and he was, therefore,
to be set free.

At this juncture, the Spanish minister, Florida
Blanca, intervened and in the name of Charles III
warned the Pope not to dare to release him. The
Bourbons were still bent on terrorizing the Holy See.
The difficulty was solved by the victim himself who
died on November 24, 1775. He was then seventy-
two years of age. He was able to speak up to the
last moment and was often heard to moan: "Ah!
poor Society! At least to my knowledge you did not
deserve the punishment that was meted out to you/'

On the evening of the 25th, Father Ricci's remains
were carried to the Church of St. John of the Floren-
tines. The whole edifice was draped in black, and the
coffin was placed on the bier around which were
thirty funeral torches. A vast multitude took part
in the services. The Bishop of Commachio, a staunch
friend of the Society, celebrated the Mass. He came,
he said, not to pray for the General but to pray to him.
Another bishop exclaimed: "Behold the martyr!"
In the evening, the corpse was carried to the Gesft.
It should have arrived by 9 o'clock, but it reached
the church only at midnight. To avoid any demon-
stration, the approaches to the church had been closed,
and there were only five or six Fathers present. From
Garayon's narrative it would appear that the uncof-
fined body was carried in a coach and was clothed in a
very short and very shabby habit. The cur6 of the
parish and two other persons were in the conveyance.
Two other carriages whose occupants were unknown
but who were suspected of being spies followed close
behind. After the absolution, the body was placed
in the coffin and laid in the vault beside the remains of
Ricci's seventeen predecessors. The tomb was then
dosed and a scrap of paper was fixed on it, with the

584 The Jesuits

inscription: " Lorenzo Ricci, ex-General of the Jesuits,
died at Castle Sant' Angelo, November 24, 1775."

After reciting these facts, Boero asks why the ex-
General was kept in such a long and severe confinement?
There is no answer, he says, except that such was the
good pleasure of His Majesty Charles III. The
Spanish minister, Monino, had declared that such was
the case. To let him out alive would have been
an indirect condemnation of the pressure exerted by
the court of Madrid in directing the course of the
commission which had been expressly created to pass
a sentence of death on the Society. The knowledge
that the General and his assistants had issued alive
from the dungeons of Sant' Angelo would have troubled
the peace of Charles III and his fellow-conspirators;
hence, in spite of the good will and the affection of
the Sovereign Pontiff, Father Ricci, after two years
imprisonment in Adrian's Tomb, was carried out a1
corpse. Those of his companions who survived were
released, but were commanded by the judges to
observe the strictest silence on what had passed during
their captivity, or not to tell what questions had been
put to them.

One of the victims showed his indignation at this
excessive cruelty, and exclaimed, " Why should you
require me to swear on the Holy Gospels not to speak
of my trial, when you know very well that it con-
sisted of two or three insignificant and ridiculous
questions?" Another assistant was merely asked his
name and birthplace, and no more. A third satis-
fied the judges when he replied, " I have neither said
nor done anything wrong." He was never interro-
gated again. The secretary of the Society had been
asked in what subterranean hiding-place he kept the
treasures. He answered that there were no sub-
terranean hiding-places^ and no treasures. In that

The Execution 585

consisted his whole examination. He died shortly
afterwards of sickness contracted in the prison and his
death was for a long time concealed.

Father Faure inquired of one of his judges: " For
what crime am I in jail?" " For none/1 was the reply,
' 'but the fear of your pen, and especially the fear of having
you write against the Brief. That is the only cause of
your imprisonment." "By the same rule," retorted
the prisoner, " you might send me to the galleys for
fear I might steal, or to be hanged to prevent me from
committing murder." He was the only recalcitrant,
and he was so dreaded that during his incarceration he
was ordered to keep his light burning all night, so
that he might be watched. This was after they
found a black spot on his bed. They thought it
was ink. Father Ricci, however, contrived to keep
an exact account of the questions that were asked.
Carayon has published them in 'his " Documents
in6dits."

One of these redoubtable personages so rigidly
kept in confinement was Father Romberg, the German
assistant, who was eighty-two years of age. He
became very feeble, and had a stroke of paralysis'
which kept him to his chair. When the governor
of the Castle came with the judges and officials to
tell him he was free, he thanked them effusively, but
requested the favor of being left in his cell to die.
" You see," said he, " I have two fine friends who are
prisoners here, and they, out of charity, come regularly
every morning and carry me in my chair to the chapel
where I can hear Mass and go to Communion. If I
leave this place, God knows if I should have the same
help and the same consolation." This was a specimen of
the men who made Charles III and Florida Blanca
tremble. In spite of the protests of the Spanish
minister, every one was set free on February 16, 1776,

586 The Jesuits

and Pius VI cancelled the order of the inquisitors who
forbade their victims to hold any communication
with their fellow- Jesuits.

The manner in which the Brief was executed out-
side of Rome varied with the mentality and morality
of the nations to which it was sent. Much to the
chagrin of the Sovereign Pontiff, it was enthusiastically
acclaimed by all the Protestants and infidels of Europe.
For, was it not a justification of all the hatred they had
invariably heaped on the Society wherever it happened
to be? They could now congratulate themselves that
they had instinctively divined the malignant character
of the Institute which it took centuries for the Church
to discover, and they logically concluded that all the
laudatory Bulls lavished on the Society by previous
Pontiffs were intentional deceits or ignorant delusions.
They might have argued contrariwise, but as it would
have been against themselves they refrained. They
were jubilant because the Sovereign Pontiff had
slain their chief enemy, and they had a medal struck
to commemorate the event.

In " Les J6suites " by Bohmer-Monod (p. 278) we
find the following: " Cultured Europe triumphed in
the Suppression of the Order, and the people every-
where showed their approval. Here and there some
pious devotees raised their voices in lamentation,
but nowhere in Europe or elsewhere was there any
serious opposition to the Brief, The Order had for*
f cited all esteem; and public opinion evinced no
compassion for anything tragic that occurred in its
fall. It remained quite indifferent to the atrocities of
which Pombal was guilty. The injustices which cer-
tain Fathers suffered in various places were considered
a just retribution or at least were regarded as necessary
for progress of light and virtue/* This is not very
flattering to ' 'cultured " Europe.

The Execution 587

Apart from the self -stultifying utterances on this
quotation, as for instance, that " the injustices suf-
fered were a just retribution, or were at least regarded
as necessary for the progress of light and virtue," and
also that certain Fathers suffered in various places;
whereas the same authors give 23,000 who suffered
all over the world, it is an absolute contradiction with
the facts of the case to say that " nowhere in Europe
was there any serious opposition to the Brief " and
that " they everywhere showed their approval and
evinced no compassion for anything tragic that occurred
in the fall."

In the first place, Frederick the Great in Prussia and
Catherine II of Russia not only would not allow the
Brief in their dominions, but forbade it under the
severest penalties. Poland for a long time refused to
receive it, and the Catholic cantons of Switzerland sent
a remonstrance to the Pope. Moreover, although,
even before the document was promulgated, the
Fathers had secularized themselves of their own
initiative, yet, the authorities would not allow them
to give up the colleges. The other side of the picture
was that in Naples, Tanucci not only forbade the Brief
to be read under pain of death, but forbade all men-
tion of it. In Portugal, of course, no opposition was
made for there were no Jesuits to suppress, they were
either dead or in prison or exile. It was, however,
an occasion of public rejoicing, and the document was
received with booming of cannon and ringing of bells,
as if a victory had been won, but that governmental
device did not extinguish in the heart of the suffering
people a deep compassion for the victims of PombaTs
" atrocities."

In Spain, it was absolutely prohibited to read it
or speak, about the Brief, because by its eulogy of
the virtues of the members of the Society, it gave the

588 The Jesuits

lie to the government, which insisted on the suppression
of the Society precisely because of the immorality of
its members. In France, its promulgation was for-
bidden for the very opposite reason, that is, because it
praised the Institute, which the politicians had declared
to be essentially vicious; though they admitted that
the individual Jesuits were irreproachable. Thus,
like Spain, France had been officially convicted by
the Brief of calumniating, plundering and annihilating
a great religious order. Voltaire, commenting on the
situation, suggested that there might be a sort of
national exchange by France and Spain. " Send the
French Jesuits to Spain,*' he said, "and they will
edify the people by observing the Institute, and send
the Spaniards to France where they will satisfy the
people by not observing it."

The most notable opposition to the Brief, occurred
in France. The whole hierarchy and clergy positively
refused to accept it, and the Archbishop of Paris,
Christopher de Beaumont, who had been especially
requested by the Pope to promulgate it, answered by
a letter which is unpleasant for a Jesuit to publish on
account of its tone; for the most profound affection
and reverence for the Holy See is one of the ingrained
and distinctive traits of the Society. However, it is
a historical document and is called for in the present
instance as a refutation of the statement that there
was no opposition to the Brief in Europe This famous
letter was dated April 24, 1774, that is more than
eight months after the Suppression. It is addressed
to the Holy Father himself and runs as follows:

"This Brief is nothing else than a personal and
private judgment Among other things that are re-
marked in it by our clergy is the extraordinary, odious,
and immoderate characterization of the Bull " Pascendi
Munus " of the saintly Clement XIII, whose memory

The Execution 589

will be forever glorious and who had invested the Bull
in question with all the due and proper formalities of
such documents. It is described by the Brief not
only as being inexact but as having been ' extorted '
rather than obtained; whereas it has all the authority
of a general council; for it was not promulgated until
almost the whole clergy of the Church and all the
secular princes had been consulted by the Holy Father.
The clergy with common accord and with one voice
applauded the purpose of the Holy Father, and earn-
estly begged him to carry it out. It was conceived
and published in a manner as general as it was solemn.
And is it not precisely that, Holy Father, which really
gives the efficacity, the reality and the force to a general
council, rather than the material union of some persons
who though physically united may be very far from
one another in their judgments and their views?-
As for the secular princes, if there were any who
did not unite with the others to give their approbation,
their number was inconsiderable. Not one of them
protested against it, not one opposed it, and even
those who, at that very time, were laying their plans
to banish the Jesuits, allowed the Bull to be published
in their dominions.

" But as the spirit of the Church is one and indivisible
in its teaching of truth, we have to conclude that it
cannot teach error when it deals in a solemn manner
with a matter of supreme importance. Yet it would
have led us into error if it had not only proclaimed
the Institute of the Society to be pious and holy,
but had solemnly and explicitly said: 'We know of
certain knowledge that it diffuses abroad and abund-
antly the odor of sanctity/ In saying this it put upon
that Institute the seal of its approbation, and confirmed
anew not only the Society itself, but the members
who composed it, the functions it exercised, the doctrines

590 The Jesuits

it taught, the glorious works it accomplished, all of
which shed lustre upon it, in spite of the calumnies by
which it was assailed and the storms of persecution
which were let loose against it. Thus the Church
would have deceived us most effectively on that
occasion if it would now have us accept this Brief
which destroys the Society; and also if we are to sup-
pose that this Brief is on the same level in its law-
fulness and its universality as the Constitution to
which we refer. We abstract, Holy Father, from the
individuals whom we might easily name, both secular
and ecclesiastical who have meddled with this affair.
Their character, condition, doctrine, sentiment, not to
say more of them, are so little worthy of respect, as to
justify us in expressing the formal and positive judgment
that the Brief which destroys the Society of Jesus is
nothing else than an isolated, private and pernicious
judgment, which does no honor to the tiara and is
prejudicial to the glory of the Church and the growth
and conservation of the Orthodox Faith,

" In any case, Holy Father, it is impossible for me
to ask the clergy to accept the Brief; for in the first
place, I would not be listened to, were I unfortunate
enought to lend the aid of my ministry to its accept-
ance. Moreover, I would dishonor my office if I did
so, for the memory of the recent general assembly
which I had the honor to convoke at the instance of
His Majesty, to inquire into the need we have of the
Society in France, its usefulness, the purity of its
doctrines, etc., is too fresh in my mind to reverse my
verdict. To charge myself with the task you wish me
to perform would be to inflict a serious injury on
religion as well as to cast an aspersion on the learning
and integrity of the prelates who laid before the king
their approval of the very points which are now con-
demned by the Brief. Moreover, if it is true that the

The Execution 591

Order is to be condemned under the specious pretext
of the impossibility of peace, as long as the Society
exists, why not try it on those bodies which are jealous
of the Society? Instead of condemning it you ought
to canonize it. That you do not do so compels us to
form a judgment of the Brief which, though just, is
not in its favor.

" For what is that peace which is incompatible with
this Society? The question is startling in the reflection
it evokes; for we fail to understand how such a motive
had the power to induce Your Holiness to adopt a
measure which is so hazardous, so dangerous, and so
prejudicial. Most assuredly the peace which is irrec-
oncilable with the existence of the Society is the peace
which Jesus Christ calls insidious, false, deceitful.
In a word what the Brief designates as peace is not
peace; Pax, pax et non erat pax. It is the peace
which vice and libertinism adopt; it is the peace
which cannot ally itself with virtue, but which on
the contrary has always been the principal enemy
of virtue.

" It is precisely that peace against which the piety
of the Jesuits in the four quarters of the world have
declared an active, a vigorous, a bloody warfare;
which they have carried to the limit and in which they
have achieved the greatest success. To put an end
to that peace, they have devoted their talents; have
undergone pain and suffering. By their zeal and
their eloquence they have striven to block every
avenue of approach, by which this false peace might
enter and rend the bosom of the Church; they have
set the souls of men free from its thralldom, and they
have pursued it to its innermost lair, making light of
the danger and expecting no other reward for their
daring, than the hatred of the licentious and the
persecution of the ungodly.

592 The Jesuits

" An infinite number of splendid illustrations of their
courage might be adduced in the long succession of
memorable achievements which have never been inter-
rupted from the first moment of the Society's existence
until the fatal day when the Church saw it die. If that
peace cannot co-exist with the Society, and if the
re-establishment of this pernicious peace is the motive
of the destruction of the Jesuits, then the victims are
crowned with glory and they end their career like
the Apostles and Martyrs; but honest men are dis-
mayed by this holocaust of piety and virtue.

"A peace which is irreconcilable with the Society
is not that peace which unites hearts; which is helpful
to others; which each day contributes an increase in
virtue, piety and Christian charity; which reflects
glory on Christianity and sheds splendor on our
holy religion. Nor is there need of proving this,
though proof might be given, not by a few examples
which this Society could furnish from the day of its
birth to the fatal and ever deplorable day of its sup-
pression, but by a countless multitude of facts which
attest that the Jesuits were always and in every clime,
the supporters, the promoters and the indefatigable
defenders of true and solid peace. These facts are so
evident that they carry conviction to every mind.

" In this letter I am not constituting myself an
apologist of the Jesuits; but I am placing before the
eyes of Your Holiness the reasons which, in the present
case, excuse us from obeying. I will not mention
place or time, as it is an easy thing for Your Holiness
to convince yourself of the truth of my utterance.
Your Holiness is not ignorant of them.

" Moreover, Holy Father, we have remarked with
terror, that this destructive Brief eulogizes in the
highest way certain persons whose conduct never

The Execution 593

merited praise from Clement XIII, of saintly memory.
Par from doing so, he regarded it always as his duty
to set them aside, and to act in their regard with the
most absolute reserve.

" This difference of appreciation necessarily excites
attention, in view of the fact that your predecessor
did not consider worthy of the purple those whom
Your Holiness seems to design for the glory of the
cardinalate. The firmness on one side and the conniv-
ance on the other reveal themselves only too clearly.
But perhaps an excuse might be found for the latter,
were it not for the fact which has not been successfully
disguised that an alien influence guided the pen that
wrote the Brief.

" In a word, most Holy Father, the clergy of France,
which is the most learned and most illustrious of
Holy Church, and which has no other aim than to
promote the glory of the Church, does now judge
after deep reflection that the reception of the Brief
of Your Holiness will cast a shadow on the glory of
the clergy of France; and it does not propose to consent
to a measure which, in ages to come, will tarnish its
glory. By rejecting the Brief and by an active resist-
ance to it our clergy will transmit to posterity a
splendid example of integrity and of zeal for the
Catholic Faith, for the prosperity of the Church and
particularly for the honor of its Visible Head.

" These, Holy Father, are some of the reasons which
determine us, myself and all the clergy of this kingdom,
never to permit the publication of such a Brief, and to
make known to Your Holiness, as I do by this present
letter, that such is my attitude and that of all the
clergy, who, however, will never cease to unite in prayer
with me to our Lord for the sacred person of Your
Holiness. We shall address our humble supplications
38

594 The Jesuits

to the Divine Father of Light that He may deign to
diffuse it so abundantly that the truth may be dis-
cerned whose splendor has been obscure."

The Bishop of Quebec, Mgr. Briand, refused to pro-
mulgate the Brief, and he informed some of his intimate
friends that he had no fear of excommunication in
doing so, for the reason that he was in constant com-
munication with Pope Clement XIV, who approved of
his course of action. Associated with the bishop was
Governor Carleton, who was interested in the matter
for his own personal reasons. His rival, General
Amherst, the conqueror of Quebec, was anxious to
see the Jesuits driven out, so as to secure their property
for himself. Carleton, on the contrary, proposed to
keep it for future educational purposes. He could
not seize it immediately, for the treaty at the conquest
had guaranteed the protection of the Canadians in
their religion. Hence he did not molest the Fathers,
though he refused to allow any accession either of
novices or former Jesuits to their ranks. The result
was that they gradually died out. The last of all was
the venerable Casot, who gave up the ghost in 1800
after having distributed all his goods to the poor.
What was not available in that way he conveyed to re-
ligious communities or to churches. The relics of Br6beuf
and Lalemant are now among the treasures of the
Hotel-Dieu. The Jesuit College, which was opposite
the present basilica cathedral, was occupied by soldiers,
and was first known as the " Jesuit Barracks, " and
subsequently as the " Cheshire Barracks." Later it
was a refuge for the poor, until at length Cardinal
Taschereau ordered it to be demolished as unsafe*
Thus the Brief was not executed in Canada. The
Jesuits of New Orleans had been already expelled by
Choiseul, and there was no one left to whom it could
be read.

The Execution 595

The suppression of the Society in what is now the
United States is of special interest to Americans,
though it possesses also a general value in the fact that
it furnishes the only account in English, as far as we
are aware, of what took place in Belgium some years
before as the prelude of the general suppression. This
is based on the highest authority, for it is the personal
narrative of John Carroll, the founder of the American
hierarchy. He had gone when a kd of fourteen to
St. Omers in French Flanders, and after his college
course entered the Jesuit novitiate at Watten about
six miles away, where he met several of his country-
men who were to distinguish themselves later in
the Jesuit mission of Maryland. They were Home,
Jenkins, Knight, Emmot and Tyrer. There also was
the English Jesuit, Reeve, whose "Bible History"
was once an indispensable treasure in every Catholic
family*

On completing his novitiate, Carroll was sent for his
theology and philosophy to Li£ge, and was ordained
priest in 1769, after having proved his ability by a
brilliant public defense in theology. He then taught
at St. Omers and was subsequently made professor of
philosophy and theology to the scholastics at Li&ge.
He pronounced his four solemn vows as a Professed
Father on February 2, 1771, a little more than two
years before the suppression of the Society. As St.
Omer was in France the Jesuits were expelled from
it in 1764. That the occupants of the house were
English did not matter. International comity received
scant consideration in those days Every one was
driven out except Father Brown, who was then ninety-
four years of age. He was left there alone to die.
The others, under the guidance of Father Reeve, crossed
the frontier to Bruges where they had been invited
by the authorities to found a college.

596 The Jesuits

Here begins a story told by Carroll of government
duplicity which shows how • largely the motive of
plunder entered into the whole movement of the
suppression. Belgium was then under the domination
of Austria, and the government continually urged
the Fathers to begin the erection of a college on a
grand scale at that place. In all confidence that they
would never be disturbed, they expended on the
first set of buildings the sum of $37,000 a considerable
amount of money in those days. They would have
gone further but their money was exhausted.

While teaching there, Father Carroll was sent on a
short tour through Europe as tutor to the young son
of Lord Stourton, an English nobleman. He passed
through Alsace and Lorraine, where the Jesuits were
still protected; was welcomed at the University of
Heidelberg, and finally reached Rome. There, though
under the very eyes of the Pope, he was compelled to
conceal his identity as a Jesuit and hence met none of
his brethren. He saw everywhere not only infamous
libels on the Society which were for sale in the streets,
but books and pamphlets assailing the devotion to
the Sacred Heart of Jesus, and ridiculing the cere-
monies of the Mass. The overthrow of the Jesuits
was the common topic of conversation and word from
the King of Spain was momentarily expected. Henry
Stuart, Cardinal of York, the last descendant of James
II, was there at the time, but as he was a rancorous
enemy of the Society, Father Carroll did not dare to
present the young Catholic nobleman to him. He
returned by the way of France and saw the ruins
everywhere, and finally arrived at Bruges to take part
in the tragedy as one of the victims.

The Brief was promulgated on August 16, and the
superiors of the two colleges at Bruges, encouraged by
the general expectation of the town that their status

The Execution 597

would not be effected, wrote a letter to the presi-
dent of the council at Brussels, offering their services as
secular clergy to continue the work of education. The
rectors were invited to Brussels, and assured that they
would be treated with respect, allowed to retain private
property and be granted proper maintenance. Even
after the reception of the Brief, the Bishop of Bruges
assured them that in a few days the excitement would
pass and everything would go on as usual. Austria,
however, had already accepted and promulgated the
Brief.

The first commissioners of the Suppression threw up
the work in disgust. It was then handed over to a
coarse young fellow named Marouex who was anxious
to make a name for himself. He succeeded. Arriving
at the college on September 20, he summoned the
community to his presence and ordered the Brief
and edict to be read. He then forbade anyone
to leave the house, or to be allowed to enter,
or to write any letters, or to direct the college, or to
teach the pupils. He seized the account books and
began a hunt for hidden treasures. Each member of
the community was examined individually, put under
oath, and ordered to produce everything he had,
even family letters; " which explains," says Shea,
" how there is no trace of Carroll's letters from his
mother and kindred in America."

On October 14, Marouex, accompanied by a squad
of soldiers, burst into the community rooms and
ordered Fathers Angier, Plowden and Carroll to follow
him. He would not even permit them to go to their
rooms for a moment to get what they needed, but
sent them under guard to wagons waiting outside,
and hurried them off to the Flemish college, which
had been already plundered. There they were locked
up for several days without a bed to He on. The

598 The Jesuits

community was still there under lock and key. Three
of them were kept as hostages and the rest were
ordered out of the country. Thus did Maria
Theresa allow her beloved Jesuits to be treated, in
return for the benefits they had heaped on her empire
from the time when Paber and Le Jay and Canisius
and their great associates had saved it from destruc-
tion.

Thoroughly heartbroken, Carroll turned his steps
towards Protestant England* Before leaving the
Continent, he wrote the following pathetic letter to his
brother Daniel, who was in Maryland. Because of
Carroll's own personal character and his prominence
in American history, it is a precious testimonial of
love and affection for the Society, as well as a splendid
vindication of it for the world at large. It is dated
September n, 1773.

" I was willing to accept the vacant post of prefect
of the sodality here, but now all room for deliberation
is over. The enemies of the Society and, above all,
the unrelenting perseverance of the Spanish and
Portuguese ministries, with the passiveness of the
court of Vienna have at last obtained their ends;
and our so long persecuted, and, I must add, holy
Society is no more, God's holy will be done and
may His Name be blessed for ever and ever! This
fatal blow was struck on July 21, but was kept secret
at Rome till August 16, and was only made known to me
on September 5. I am not, and perhaps never shall
be, recovered from the shock of this dreadful intelli-
gence. The greatest blessing which in my estimation
I could receive from God would be immediate death,
but if He deny me this, may His holy and adorable
designs on me be wholly fulfilled,

"I find it impossible to understand that Divine
Providence should permit such an end to a body.

The Execution 599

wholly devoted, and striving with the most dis-
interested charity to procure every comfort and
advantage to their neighbors, whether by preaching,
teaching, catechizing, missions, visiting hospitals,
prisons and in every other function of spiritual and
corporal mercy. Such have I beheld it in every part
of my travels, the first of all ecclesiastical bodies in
the esteem and confidence of the faithful, and cer-
tainly the most laborious. What will become of our
flourishing congregations with you and those culti-
vated by the German Fathers? These reflections
crowd so fast upon me, that I almost lose my senses.
But I will endeavor to suppress them for a few moments.
You see I am now my own master and left to my own
direction. In returning to Maryland, I shall have
the comfort of not only being with you, but of befog
farther out of reach of scandal and defamation, and
removed from the scenes of distress of many of my
dearest friends whom I shall not be able to relieve.
I shall therefore most certainly sail for Maryland early
next spring if I possibly can."

At the time of the Suppression there were nineteen
Jesuits in Maryland and Pennsylvania; as it was then
three years before the Declaration of Independence,
they were still English subjects. On October 6,
1773, Bishop Challoner, the Vicar of London, though
Chandlery in his "Fasti breviores" says it was
Talbot, -sent them the following letter:

" To Messrs the Missioners in Maryland and
Pennsylvania.

" To obey the order which I have received from
Rome, I notify to you, by this the Breve, of the total
dissolution of the Society of Jesus; and send withal a
form of declaration of your obedience and submission,
to which you are all to subscribe, as your brethren

600 The Jesuits

have done here, and send me back the formula with
the subscription of you all, as I am to send them up to
Rome.

" Ever yours,

"Richard Deboren. V. Ap."

In passing, it may be remarked that as a missive
from a Superior to a number of devoted priests against
whom not a word of reproach had been ever uttered
and whose lives were wrecked by this official act
this communication of the vicar cannot be cited as a
manifestation of excessive paternal tenderness.

The formula to which they were required to sub-
scribe, was, in its English translation, as follows:

"We the undersigned missionary priests of the
London District of Maryland and Pennsylvania,
hitherto known as the Clerks of the Society of Jesus,
having been informed by the declaration and publi-
cation of the Apostolic Brief issued on July 21, 1773,
by our Most Holy Lord Pope Clement XIV, by which
he completely suppresses and extinguishes the afore-
said Congregation and Society in the whole world,
and orders the priests to be entirely subject to the
rule and authority of the Bishops as part of the secular
clergy, we the aforesaid, fully and sincerely, submit
to the Brief, and humbly acquiescing to the complete
suppression of the said Society, submit ourselves
entirely as secular priests to the jurisdiction and rule
of the above mentioned Bishop, the Vicar Apostolic. "

In this document of the vicar there are some features
which are worthy of consideration. The first is that
it was not communicated personally to those interested
but through the post — and it might have been a
forgery. Secondly, it was not correct in saying that
it was issued on July 21, 1773. It was signed on July
21 but issued or published only on August 16 of that

The Execution 601

year, and it was not effective or binding until 'that
date. Thirdly, there was no mention of the renewal
of faculties to the superior whose ecclesiastical char-
acter had now been completely transformed from that
of a religious to a secular priest; and they were thus
obliged to presume that they were not suspended and
that their power of transmitting faculties was not
withdrawn. Fourthly, before the Suppression, the
vicar Apostolic had warned the Propaganda that he
could do nothing to aid the Maryland missioners,
and after the Revolution he refused absolutely to
have any communication with them. Thus, there
was no possibility of fulfilling the injunction of becoming
secular priests, as the Brief enjoined.

As far as the Jesuit habit was concerned there was no
difficulty, for there is no distinctive habit in the Society.
The Jesuits are ecclesiastically in the rank of " clerici
regulares," and can wear the garb of any secular
priest, just as they do, at present, in many parts of
the world. St. Francis Xavier once wore green silk,
and in our own days, the English Jesuit dress is rather
an academic gown than a cassock. Again in Mary-
land and Pennsylvania, there were at that time
no secular priests; the missionaries were all Jesuits,
and it would have been difficult to get any other
ecclesiastical attire. What they wore was, as a
matter of fact, used only in ecclesiastical functions.
An analogous obstacle presented itself in the name.
The people continued to recognize them as Jesuits,
and it would have been very imprudent to publicly
announce that they were no longer such. There are
several letters extant, however, in which the Jesuits
advise their friends to drop the S. J. in their correspond-
ence, but that is not unusual even now. Exteriorly,
the life of those old Maryland Jesuits continued to be
precisely the same as it had always been.

602 The Jesuits

Moreover they retained possession of their property,
for unlike the Jesuits of Canada, Illinois and Louisiana,
they held their estates by personal, not by corporate
title; and regularly deeded their possession by will or
transfer* from one to another. In Maryland, it was
impossible to do otherwise, for the English government
did not recognize the Jesuits as constituting a legal
association.

Indeed, Challoner informs Talbot that he considered
the promulgation of the Brief as enjoined by the Pope
would be fraught with serious danger, and hence he
was convinced that the method adopted for the extinc-
tion of the Jesuits of England and her colonies was the
only one possible and that the Pope would be so
advised,

A lament from one of the Maryland missionaries may
be of interest. Father Mosley is the writer. ' ' I cannot
think of it," he says, "without tears in my eyes. Yes,
dear Sister, our Body or Factory is dissolved of which
your two brothers are members; and for myself,
I know I am an unworthy one when I see so many
worthy, saintly, pious, learned, laborious missionaries
dead and alive who were or who have been members
of the same, for the last two ages. I know no fault
that we are guilty of. I am convinced that our labors
are pure, upright and sincere for God's honor and our
neighbor's good. What our Supreme Judge on earth
may think of our labors is a mystery to me. It is true
he has stigmatized us through the world with infamy,
and declared us unfit for our business or his service.
Our dissolution is known through the whole world;
it is in every newspaper, and I am ashamed to show
my face. As we are judged unserviceable, we labor
with little heart, and what is worse, by no Rule.

" To my great sorrow, the Society is abolished, and
with it must die all the zeal that was founded and

The Execution 603

raised on it. Labor for our neighbor is a Jesuit's
pleasure; destroy the Jesuit and labor is painful and
disagreeable. I must allow that what was my pleasure
is now irksome. Every fatigue I underwent caused a
secret and inward .satisfaction; it is now unpleasant
and disagreeable. I disregarded this unhealthy climate,
and all its agues and fevers which have really paid me
to my heart's content, for the sake of my rule. The
night was as agreeable as the day; frost and cold as
a warm fire and a soft bed; the excessive heats as
welcome as a cool shade or pleasant breezes,
but now the scene is changed. The Jesuit is
metamorphosed into I know not what. He is a
monster; a scarecrow in my idea. With joy I impaired
my health and broke my constitution in the care of
my flock. It was the Jesuit's call; it was his whole
aim and business. The Jesuit is no more. He now
endeavors to repair his little remains of health and his
shattered constitution, as he has no rule calling him
to expose it.

"Joseph Mosley, S. J. forever, as I think and hope."
It must have been a very hard trial for the Jesuit
vicars Apostolic in the various foreign missions to be
the executioners of their own brethren in carrying out
this decree. One of these sad scenes occurred in
Nankin, where Mgr. Laimbeckhoven, S. J., was
vicar. He did not live to see the Restoration, for he
died in 1787.

CHAPTER XX

THE SEQUEL TO THE SUPPRESSION

Failure of the Papal Brief to give peace to the Church — Liguori
and Tanucci — Joseph II destroying the Church in Austria — Vol-
taireanism in Portugal — Illness of Clement XIV — Death — Accu-
sations of poisoning — Election of Pius VI — The Synod of Pistoia —
Pebronianism in Austria — Visit of Pius VI to Joseph II — The Punc-
tation of Ems — Spain, Sardinia, Venice, Sicily in opposition to the
Pope — Political collapse in Spain — Fall of Pombal — Liberation of
his Victims — Protest of de Guzman — Death of Joseph II — Occu-
pations of the dispersed Jesuits — The Theologia, Wicebwgensis —
Feller — Beauregard's Prophecy — Zaccaria — Tiraboschi — Boscovich
— Missionaries — Denunciation of the Suppression in the French
Assembly — Slain in the French Revolution — Destitute Jesuits in
Poland — Shelter in Russia.

CLEMENT XIV did not give peace to the Church as
he had hoped. On the contrary, distressing scandals
were continually occurring in the Holy City itself
under his very eyes. Infamous books and pamphlets
directed against the Church were hawked about the
streets, and actors and buffoons parodied the most
sacred ceremonies in the public squares. Elsewhere
the same conditions obtained. Tanucci who had
governed Naples for over forty years was continuing
his ruthless persecution of every thing holy, and en-
riching himself by the spoliation of ecclesiastical
property. Even St. Alphonsus .Liguori could not
obtain from the Pope the recognition of the
Redemptorists as a congregation because Tanucci
opposed it. Doctrinal views leading to schism in the
Church were openly advocated in the schools and
universities of Austria, in spite of the entreaties and
threats of the Sovereign Pontiff. Maria Theresa had
proved feeble or false, and her son Joseph II was

The Sequel to the Suppression 605

in league with the Bourbon princes in their work of
destruction. In Portugal, Pombal was still raging like
a wild beast; filling the schools with the disciples of
Voltaire, flouting the papal nuncio, and keeping in
dark and filthy dungeons the members of the detested
Order which he had exterminated. The Philosophers
and Jansenists were rejoicing in their triumph, and
were suppressing all religious communities and seizing
their property; the morality and orthodoxy of . Poland
were being rapidly corrupted; Catherine of Russia was
creating bishops and establishing sees as the fancy
prompted her, and Freemason lodges were multiplying
all over Europe. Worst of all, the Pope's own house-
hold with but few exceptions kept aloof from him and
were silent about what he had done, while many
bishops of various countries of Europe and the entire
episcopacy of France endorsed the sentiments ex-
pressed in the terrible letter of the Archbishop of Paris,
denouncing the Suppression*

Ineffably shocked by all this, the Pope began to
show signs of depression, and everyone was in con-
sternation. St. Alphonsus Liguori, especially, was
anxious about him and kept continually repeating:
" Pray for the Pope; he is distressed; for there is
nowhere the slightest glimmer of peace for the Church.
He is praying for death, so crushed is he by the sorrows ;
that are overwhelming the Church; he remains con-
tinually in seclusion; gives audience to no one; and
attends to no business. I have heard things about
him from those who are at Rome that would bring
tears to your eyes." His mind was unbalanced, and
one of his successors, Pius VII, related later what he
had been told by a prelate who was present at the
signing of the fatal Brief: " As soon as he had affixed
his signature to the paper he threw the pen to one side
and the paper to the other. He had lost his mind.'*

606 The Jesuits

Before that, Pius had said the same thing to Cardinal
Pacca at Pontainebleau, when in an agony of remorse
for having signed the Concordat with Napoleon:
"I cannot get the cruel thought out of my mind.
I cannot sleep at night and I am haunted by the
fear of going mad and ending like Clement XIV."
Another writer who received his information from
Gregory XVI tells the same sad story (de Ravignan,
Clement XIII et Clement XIV, I, 452). St. Alphonsiis
Liguori was with the Pope when he died, but according
to a Redemptorist writer, it was " in spirit/' and not
by bodily bilocation. The end came in September
22, 1774, thirteen months after the unfortunate Brief
was issued,

Of course, when he died, the report went abroad
that the Jesuits had poisoned him, by .administering
a dose of aqua toffana, but although no one has ever
found out what aqua tojffana is or was, and as there
were no Jesuits in Rome at the time, the story was
nevertheless believed by many and was adduced as
a proof of the wisdom of the Pope in suppressing the
iniquitous organization. The Jansenists even made a
saint of the dead Pontiff and circulated marvellous
romances about the ^corruption of his body and the
miracles that were wrought at his tomb.

Cantft in his " Storia dei cent* anni " says that " the
Pope whose health and mind were grievously affected,
died in delirium, haunted by phantoms, and begging
for pardon. It was claimed that he had been poisoned
by the Jesuits, but the truth is that the physicians
found no trace of poison in the body. Had the Jesuits
possessed the power or the will to do so, one might
ask why they did not do it before and not after Clement
had struck them. But passion often makes light of
common sense." The post-mortem which was made
in the presence of a great many people showed that

The Sequel to the Suppression 607

the sickness to which he had succumbed arose from
scorbutic and hemorrhoidal conditions from which he
had been suffering for many years, and which were
aggravated by excessive work and the system he
had followed of producing artificial perspiration even
in the heats of summer."

The poor Pope had exclaimed before he signed the
Brief: " Questa soppressione mi dar& la morte"
(this suppression will kill me.) " After it/' says Saint-
Priest in his ' Chute des J6suites/ " he would pace
his apartments in agony, crying: * Mercy! Mercy!
They forced me to do it. Compulsus fed.9 However,
at the last moment his reason returned. He showed
his indignation at a proposal made to him even then,
to raise some of the enemies of the Society to the
cardinalate and drove them from his bedside with
loathing.

Bernis, the French ambassador at Rome, wrote to
Louis XV that " the Vicar of Christ prayed like the
Redeemer for his implacable enemies/' and insinuated
that he was poisoned. Knowing this d'Alembert
warned Frederick II to be on his guard against a similar
fate, but the king replied: " There is nothing more
false than the story of the poisoning; the truth is
that he was profoundly hurt by the coldness mani-
fested by the cardinals and he often reproached him-
self, for having sacrificed an Order like that of the
Jesuits, to satisfy the whim of his rebellious children."
Becantini (Storia di Pio VI, i, 31) says: " Nowadays
no one believes the story of the poisoning of Clement
XIV. Even Bernis who first stood for it, afterwards
disavowed it." Canceller! one of the most dis-
tinguished savants of Italy denies the fact; so does
Gavani, a bitter enemy of the Church and the Society.
Finally, Salcetto the physician of the Apostolic palace,
and Adinolfi the Pope's own doctor, in their official

608 The Jesuits

report to the majordomo, Archinto, declare it to
have been an absolutely natural death and they
explain that the corruption which set in was due to
the excessive heat that prevailed at the time.

It was even said that the Pope had expressed to
the General of the Conventuals, Marzoni, a fear that
he had been poisoned. Whereupon Marzoni caused
the following statement to be published:

" I, the undersigned Minister General of the Order
of the Conventuals of St. Francis, fully aware that by
my oath I call the sovereign and true God to witness
what I say; and being "certain of what I say, I now
without any constraint and in the presence of God who
knows that I do not lie, do by these words, which are
absolutely true, and which I write and trace with my
own hand, swear and attest to the whole universe,
that never in any circumstance whatever did Clement
XIV ever say to me either that he had been poisoned
or that he felt the slightest symptom of poison. I
swear also that I never said to any one soever that
the same Clement XIV assured me in confidence
that he had been poisoned or had felt the effects of
poison. So help me God.

"Given in the Convent of the Twelve Apostles at
Rome July 27, 1775.

"I, Bro. Louis -Maria Marzoni

''Minister General of the Order."

Thus Clement XIV, far from giving peace to the
Church, left a heritage of woe to his successor, Angelo
Braschi, who was elected Pope on February 15, 1775,
and took the name of Pius VI. The new Pope was
painfully conscious that an error had been committed
by suppressing an Order without trial and without
even condemnation, and that a reflection had been
cast upon a great number of Pontiffs who had been

The Sequel to the Suppression 609

unstinted in their praise of it, no one more so than
Clement's immediate predecessor. The act had also
given to the Jansenists a terrific instrument in the
implied approval of them by the Sovereign Pontiff.
They became more aggressive than ever and organized
their forces to introduce their doctrines into Italy itself.

By a curious coincidence the leader of the move-
ment was of the same family as the General of the
suppressed Jesuits : Scipio Ricci, the Bishop of Pistoia.
Supporting him in the civic world was the Grand Duke
of Tuscany who was the brother of Joseph II of
Austria. Ricci convened the famous Synod of Pistoia,
on July 31, 1786. No doubt July 31 was chosen pur-
posely; it was the feast of St. Ignatius. There were
247 members in attendance, all exclusively Jansenists
and regalists. The four Gallican Articles-were endorsed
and among the measures was that of conferring the
right on the civil authority to create matrimonial
impediments. It advocated the reduction of all
religious orders to one; the abolition of perpetual
vows; a vernacular liturgy; the removal of all altars
but one from the church; etc. The Acts of the synod
were promulgated with the royal imprimatur. Indeed
Pius VI found himself compelled to condemn eighty-
five of the synod's propositions.

Worse than this was the Febronianism of Austria,
which went far beyond the Gallicanism of France or
Italy in its rebellious aggressiveness. It maintained
that the primacy of Rome had no basis in the authority
of Christ; that the papacy was not restricted to Rome,
but could be placed anywhere; that Rome was merely
a centre with which the individual churches could
be united; that the papal power was simply adminis-
trative and unifying and not jurisdictional; that the
papal power of condemning heresies, confirming epis-
copal elections, naming coadjutors, transferring ^a

39

610 The Jesuits

removing bishops, erecting primatial sees, etc., all
rested on the False Decretals. It was maintained
that the Pope could issue no decrees for the Universal
Church, and that even the decrees of general councils
were not binding until approved of by the individual
churches.

In vain Clement XlV had begged Maria Theresa
to check the movement. She was absolutely in the
power of her son Joseph II, whose very first ordinances
forbade the reception of papal decrees without the
government's sanction. The bishops, he ruled, were
not to apply to the Pope for faculties; they could not
even issue instructions to their own flocks without
permission of the civil authority. He established
parishes, assigned fast days, determined the number
of Masses to be said, and sermons to be preached.
He even decided how many candles were to be lighted
on the altar; he made marriage a civil contract and
abolished ecclesiastical ceremonies.

In the hope that a personal appeal might avail,
the Pope determined to make a journey to Vienna to
entreat the emperor to desist. He arrived there on
March 22, 1782, and was courteously received by
Joseph himself, but brutally Ijy his minister, Kaunitz,
who forbade any ecclesiastic to present himself in
the city while the Pope was there. Pius remained a
month in the capital and succeeded only in extracting a
promise that nothing would be done against the
Faith or the respect due the Holy See. How far the
royal word was kept may be inferred from the fact
that after accompanying the Pope as far as the
Monastery of Marianbrunn Joseph suppressed that
establishment an hour after the Pope had resumed his
journey to Rome,

In Germany the three ecclesiastical Electors of
Mayence, Treves and Cologne with the Archbishop of

The Sequel to the Suppression 611

Salzburg met in a convention at Ems in 1786, and
attempted to curtail the powers of the Pope in dealing
with bishops. That assembly was also strongly Jansen-
istic. Thirty-one of its articles were directed against
the Pope. Pacca, the papal nuncio, was not even
received by the Archbishop of Cologne, and three of
the Elector bishops refused to honor his credentials.
The famous " Punctation of Ems," which consisted of
twenty-three articles, declared that German arch-
bishops were independent of Rome, because of the
" False Decretalfe." They pronounced for an abolition
of all direct communication with Rome; all monasteries
were to be subject to the bishops; religious orders
were to have no superior generals residing outside of
Germany; Rome's exclusive power of granting faculties
was denied; Papal Bulls were binding only after
the bishop of the diocese had given his placet; all
Apostolic nunciatures were to be abolished, etc. In
brief, the synod, or " Congress " as it was called, aimed
at establishing a schismatical church. But the Pope's
remarkable letter to the dissidents and the progress
of the French Revolution, which was then raging
furiously, prevented the application anywhere of the
doctrines put forth at the meeting.

Spain, Sardinia, Venice and Sicily were all in this
movement against the Church, and Ferdinand IV
of Sicily claimed the right of appointment to all
ecclesiastical benefices, as well as the power to nullify
all Papal Briefs which had not received his approval.

Nor did the Brief of Suppression contribute to the
political* stability of the nations. In Naples, for
example, Tanucci was flung from power when the
young king married an archduchess of Austria; so that
he disappeared from the scene three years after the
suppression of the Society. In 1798 the Bourbons
fled from Naples; the city was given over to a mob

612 The Jesuits

directed by an innkeeper called Michael the Madman;
the Duke deUa Torre and his- brother were burned
alive in the public square; the Senate was dissolved;
the palaces were pillaged; a republic was proclaimed
and the whole Peninsula of Italy fell into the hands of
the French.

Charles III of Spain died in 1788, and was succeeded
by Charles IV, whom Arnado describes as more deficient
in character and ability than his father. The rude
Florida Blanca, who was so conspicuous for his
brutality in terrorizing Clement XIV, was thrown out
of office by the inept Godoy, who allied Spain with
France against England, and brought on the disaster
of Trafalgar. The king was driven from his throne and
country by his rebellious son, Ferdinand, and then
kid his royal crown at the feet of Napoleon Bonaparte.
Since that time, the country has been in a ferment
because its politics are filled with the ideas of the
French Revolution and of English Liberalism.

In Portugal, retribution came at a rapid pace.
Pombal fell from power in 1777 on the death of the
king. He .had been detected in a plot to have the
young Prince of Beira succeed to the throne to the
exclusion of Queen Maria. It was possibly with the
same end in view that he had endeavored to start a
war with Spain. He had seized Spanish posts in
America, mobilized troops and fortified Lisbon, but
hostilities were never declared. Queen Maria's first
act at her accession was to open Pomb^al's dungeons.
Eight hundred men of all classes issued from these
sepulchres in which some of them had been for eighteen
years without a trial. They were like ghosts; emaci-
ated; hollow-eyed and ghastly; some were sightless,
many were half-naked. Among them were sixty
Jesuits. The populace were so infuriated at the
horrible spectacle that Pombal feared to venture into

The Sequel to the Suppression 613

the street. He might have been torn to pieces, and
he was conducted under guard to his country estates.
Father Oliviera, the confessor of the queen, was
installed in court, and the venerable Father de Guzman
issued the following statement to the public:

'* At the age of eighty-one and at the point of appear-
ing before the tribunal of Divine Justice, John de
Guzman, the last assistant of the Society of Jesus, for
the provinces and dominions of Portugal, would believe
himself guilty of an unpardonable sin of omission, if,
in neglecting to have recourse to the throne of Your
Majesty where clemency and justice reign, he did not
place at your feet, this humble petition in the name of
six hundred subjects of Your Majesty, the unfortunate
remnants of a wrong inflicted on them.

" He entreats Your Majesty by the Sacred Heart of
Jesus Christ, by that tender love which Your Majesty
bears to the August Queen, His mother, and to the
illustrious King Don Pedro, to the princes and
princesses of the royal family, that you would deign
and even command that the trial^ of so many of the
faithful subjects of Your Majesty, who have been
branded with infamy in the eyes of the world, be now
reviewed. They are groaning under the accusation
of having committed outrages and crimes which the
very savages would shrink from even imagining, and
which no human heart could ever conceive. They
lament and moan that they were condemned without
even having been brought to trial, without being heard
and without being allowed to make any defense.
Those who have now issued from prison are all in
accord in this matter, and unanimously attest, that
during all the time of their imprisonment, they have
not even seen the face of any judge.

" On his part, your suppliant, who is now making
this appeal, and who for many years occupied a position

614 The Jesuits

where he could acquire an intimate knowledge of what
was going on, is ready to swear in the most solemn
manner, that the superiors and members of the Spanish
assistancy of the Society of Jesus were without reproach.
He and all the other exiles are ready to undergo
sufferings more rigorous than any to which they have
hitherto been subjected, if a single individual has
ever been guilty of the least crime against the State.

" Moreover, your suppliant and his brethren, the
chief superiors of the Society, have been examined
in Rome, again and again, in the most searching
manner, and have been declared innocent. Pope
Pius VI, now gloriously reigning, has seen the minutes
of those investigations, and Your Majesty will find in
that great Pontiff an enlightened witness whose
integrity nothing on earth can equal; and at the same
time you will find a judge who could not commit
a wrong without rendering himself guilty of an un-
paralleled iniquity.

" Deign, then, Your Majesty, to extend to us that
clemency which belongs to you as does your throne;
deign to hearken to the prayers of so many unfortu-
nates, whose innocence has been proven, and who have
never ceased in the midst of their sufferings to be the
faithful subjects of Your Majesty; and who could never
falter or fail an instant, in the love that they have
from childhood entertained for the royal family.0

This appeal had its effect. An enquiry was ordered,
and in October 1780 a revision of the trial of the alleged
conspirators of 1758 was begun. On April 3, 1781, the
court announced that "all those, either living or dead,
who had been imprisoned or executed in virtue of the
sentence of January 12, 1759, were absolutely innocent."
Pombal himself was put on trial, found guilty, and con-
demned to receive'* an exemplary punishment. " He
escaped imprisonment on account of his age, but he

The Sequel to the Suppression 615

died of leprosy on May 8, 1782. His corpse lay
unburied until the Society which he had crushed was
restored thirty-one years later to its former place in
Portugal. One of its first duties was to sing a Requiem
Mass over his remains. The details of the trial were
suppressed at the request of the Pope, for the reason
that too many prominent personages in the Church
were implicated. There was another reason. The
spirit of Pombal had so thoroughly impregnated the
ruling classes that the report was withheld out of
fear of a revolution. Indeed, the queen was so terrified
by the danger that she lost her mind. Finally, in
1807 a French army occupied Lisbon and the royal
family fled to Brazil. Since then Portugal which was
once so great counts for very lit'tle in the political
world.

It is unnecessary to refer to France, except to note
that it was Choiseul who purchased Corsica and thus
gave his country which he had helped to ruin an alien
ruler: Napoleon Bonaparte, who put an end to the
orgies of the Revolution by deluging Europe with
French blood; who imprisoned the Pope; demolished
the Bourbon dynasties wherever he could find them,
and bound France in fetters which, in spite of its
multiplied changes of government, it has never shaken
off.

When Joseph II of Austria ended his lonely and
unhappy existence in 1790, he saw in France the be-
ginning of the wreck which his friend Voltaire had
helped to effect; he did not live to see the execution
of his own sister, Marie Antoinette, but enough had
occurred to fill him with terror especially as the exist-
ence of his own monarchy was threatened; Belgium
was lost; Hungary was in wild disorder, and other parts
of the empire were about to rebel. Before he died
he wrote his own epitaph. It was: " Here lies

616 The Jesuits

Joseph II, who never succeeded in any of his under-
takings."

What became of the scattered Jesuits? The
scholastics and lay-brothers, of course, went back to
the world, but, in France, by a refinement of cruelty
they were declared by the courts to be incapable of
inheriting even from their own parents, because of
the vows they had pronounced on entering the Society.
That the vows no longer existed made no difference to
the lawmakers. As for the priests they were
secularized, and in many places were welcomed by
the bishops as rectors or professors in colleges and
seminaries. They were in demand, also, as directors
of religious communities and not a few became bishops.
Thus, in America, the first two members of the
hierarchy, Carroll and Neale, were old Jesuits, as was
Lawrence Graessel who had been named as Carroll's
successor but who died before the Bulls arrived.
Cr6tineau-Joly has a list of twenty-one bishops in
Europe alone. Others were called to episcopal sees,
but in hopes of the restoration of the Society they had
declined the honor.

Father Walcher was appointed imperial director of
navigation and mathematics by Maria Theresa; Cabral,
Lecci, and Riccati, were engaged by various govern-
ments in engineering works; Zeplichal was employed
by Frederick II in exploiting mines. The Theresian
College of Vienna became one of the best schools in
the world under their direction; and Breslau felt the
effects of their assistance, as did other colleges such
as the Oriental in Vienna, the University of Buda,
and the schools of Mayence, and of various cities in
Italy.

They must have been often amused at some of the
situations in which they found themselves. Thus,
for instance in 1784 the Parliament of Languedoc,

The Sequel to the Suppression 617

which had been one of the bitterest enemies of the
Society, met to arrange for the solemn obsequies of
the Jesuit Father Sesane " the friend of the poor,"
and the ecclesiastical authorities were busy taking
juridical information for his canonization. Again,
although not permitted to exist in Switzerland the
Council of Soleuse erected a statue in honor of the
Jesuit Father Crollanza, who all his life had shunned
honor and was conspicuous for his humility. On the
pedestal was the very delightful inscription:
" Pauperum patrem, aegrorum matrem, omnium
fratrem, virum doctum et humilimum, in vita, in morte,
in feretro suavitate sibi similem amabat, admirabatur,
lugebat Solodurum." In the same way, Maria Theresa
in an official document dated 1776 declared that
" moved by the consideration of the brilliant virtues,
the science, the erudition and the regular and exemplary
life of Jean-Theophile Delpini; and reflecting more-
over on his apostolic labors in Hungary and the
Principality of Transylvania where to our great
consolation, he led a vast throng of Anabaptists back
to the true Faith, we have chosen and we hereby
appoint the said Theophile Delpini who has merited
much from the Church and the State, and who is
therefore very acceptable to us personally, to the
post of Abbot of Our Lady of Kolos-Monostros."
Parhamer obtained a similar distinction in Austria
and Carinthia. He was an advanced advocate of what
is now called social service, and he made use of his
position as confessor and friend of the Emperor Francis
I to establish useful popular institutions; among which
was an orphanage for the children of soldiers who had
died for their country. It *was a sort of child's
H6tel des Invalides. The discipline was exclusively
military, with drills, camp life, etc. Joseph II
wanted to make him a bishop but Parhamer asked

618 The Jesuits

for two months to think it over and before the two
months had expired he was dead. That was as late
as 1786. Meantime, Marie Leczinska, the Queen of
France, would only have these prescribed Jesuits hear
her confession, and two Poles, Radomiviski and Buganski
were chosen for that office. On account of their nation-
ality they could not be exiled from Prance. In Austria,
Father Walcher was kept busy building dykes to prevent
inundations. Father Cabral, a Portuguese, had to
harness the cataract of Velino, which had so long
wrought havoc in the city of Terni, and then he did the
same thing for his own country by confining the
Tagus to its bed. In doing so he did not remember
that his country had kept him in exile for eighteen
years. Ximenes made roads and bridges in Tuscany
and Rome. Riccati saved Venice from inundations by
controlling the Po, the Adige and Brenta, and by
order of Frederick II of Prussia Father Zeplichal
had to locate the metal mines of Glatz, and so on.
All this was over and above their ecclesiastical work
for which they were called on by every one, even by
the Pope who had suppressed them.

The famous astronomer, Maximilian Hell, was
another of the homeless Jesuits of that period; and as
it happened that from the beginning, astronomy had
always been in honor in the Society, there was a great
number of such men adrift in the world when their
own observatories were taken away from them. The
enthusiastic historian of the Society, Cr6tineau-Joly
has an extended list of their names as well as those
who were remarkable in other branches of science.

The " Theologia Wiceburgensis," which is so popular
in the modern Society, was composed by dispersed
Jesuits, and, according to Cardinal Pacca, "in the
difficulties that arose between the Papal nuncios and
the ecclesiastical Electors of Germany it was the

The Sequel to the Suppression 619

former Jesuits who appeared in the lists as the
champions of the Holy See, to illumine and strengthen
the minds of the faithful by their solid and victorious
writings/* Prangois Xavier de Peller belonged to this
period, and in the opinion of Gerlache, the historian
of the Netherlands, " he exerted a great influence on
the Belgian Congress of 1790." It was he who led
the assault on Josephinism and Febronianism. With
him in this fight was Francesco Antonio Zaccaria who
compelled the author of the ' ' Febronius " to acknowledge
his errors. Guillaume Bertier revived the 'famous
" Journal de TrSvoux, " and Fr6ron made a reputation
for the "Journal des D6bats," Girolamo Tiraboschi
•wrote his "History of Italian Literature," Juan
Andrfis, his " Origin of All Literature," Francisco
Clavigero continued his " History of Mexico " and
Antoine de Berault-Bercastel, Frangois De Ligny,
Jean Grou, Giulio Cordara, wrote their various well-
known works. Besides writing his stiU popular " Bible
History" Reeve translated into Latin verses much of the
poetry of Pope, Dryden and Young. The list is
endless. A French-Canadian, Xavier du Plessis, was
famous in the pulpits of France in those days, as was
Nicholas de Beauregard, who in 1775 startled all
France by an utterance he made when preaching at
Notre-Dame.

"These philosophers," he exclaimed, "are striking
at the king and at religion. The axe and the hammer
are in their hands. They are only waiting for the
moment to overturn the altar and the throne. Yes
Lord, Thy temples will be plundered and destroyed,
Thy feasts abolished, Thy name proscribed. But
what do I hear? Great God! what do I see. Instead
of the holy canticles which resounded beneath these
consecrated vaults till now, I hear lascivious and
blasphemous songs. And thou, the infamous divinity

620 The Jesuits

of paganism, lascivious Venus, thou darest to come
to take the place of the living God, to sit upon the
throne of the Holy of Holies and receive the guilty
incense of thy worshippers." The vision was realized
eighteen years later.

The sermon caused a tumult in the church. The
preacher was denounced as seditious, and as a calum-
niator of light and reason. • Even Condorcet wrote him
down as a ligueur and a fanatic. He continued preach-
ing, nevertheless, and his old associates followed his
example. During one Lent, out of twenty of the great
preachers, sixteen were Jesuits.

Three of these former Jesuits especially attracted
attention at this time in the domain of letters and
science: Zaccaria, Tiraboschi, and Boscovich.

Francesco Antonio Zaccaria, whose name is some-
times written Zaccheria, was a Venetian who had
entered the Austrian novitiate in 1731, when he was
a boy of seventeen. He taught literature at Goritz,
but was subsequently sent to Rome where he became
very distinguished both for his eloquence and his
marvellous encyclopedic knowledge. In 1751 he was
appointed to succeed Muratori as the ducal librarian
at Modena, though Cardinal Quirini had asked for
him and the celebrated Count Crustiani subsequently
tried to bring him to Mantua. His fame was so great
that the most illustrious academies of Italy claimed his
name for their registers. In Rome he became the
literary historiographer of the Society, and had been
so excellent an aid for Clement XIII in the fight
against GalHcanism that the Pope assigned him a
pension. That was just before the Suppression of
the Society; when that event occurred he was deprived
of his pension, and after frequently running the risk
of being imprisoned in the Castle Sant' Angelo, he was
ordered not to attempt to leave Rome. When Pius VI

The Sequel to the Suppression 621

became Pope, Zaccaria's life became a little happier.
His pension was restored and even increased; he was
made Rector of the College of Clerical Nobles, and
regained his old chair of ecclesiastical history in the
Sapienza. He died in 1795 at the age of eighty-two.
The " Biographie Universelle " says that, besides
innumerable manuscripts, Zaccaria left one hundred
and six printed books, the most important of which is
the " Literary History of Italy " in 14 octavo volumes
with supplements to volumes IV and V. His method of
leading his readers through the literary labyrinth
deserves no less praise than the penetration of his
views, and the good taste of his criticism. Besides
this literary work, he wrote on moral theology, scrip-
ture, canon law, history, numismatics, etc.

Girolamo Tiraboschi, who was born in Bergamo on
December 28, 1731, went to the Jesuit school at Monza,
and from there entered the Society. His first character-
istic work, while teaching literature in Bergamo, was
to re-edit the Latin-Italian dictionary of Mandosio.
He made so many corrections that it was substantially
a new work. When occupied as librarian in Milan,
he discovered a set of valuable manuscripts about
the suppressed Order of Humiliati. The publication of
these MSS. filled up a gap in the annals of the Church,
and made Tiraboschi's reputation in the world of
letters. The Duke of Modena made him his librarian,
the post formerly held by Zaccaria. Thanks to the
munificence of the princes of Este, the library was a
literary treasure house, and Tiraboschi conceived the
idea of gathering up the riches around him and writing
a good history of Italian literature; a task that seemed
to be too much for one mind. The difficulty was
increased by the jealousy of the various Italian states,
so that an unbiased judgment about the merits of
this army of writers called for a man with courage

622 The Jesuits

enough to shut his ears to the clamors of local prejudice.
It supposed also a profound knowledge of ancient and
modern literature, a sufficient acquaintance with the
arts and sciences, and skill enough not to be over-
whelmed by the mass of material he had to handle.
It took him eleven years to complete the work,

The Spaniards were irritated by the " History "
for they were blamed for having corrupted the literary
taste of Italy, and three Spanish Jesuits attacked
him fiercely on that score. Nevertheless, the Academy
accepted a copy of the work in the most flattering
terms. The Italians regarded it as a most complete
history of their literature and a monument erected to
the glory of their country. He was made a knight
by the Duke and appointed counsellor of the princi-
pality. While he was engaged in this work, the Society
was suppressed, and like Boscovich and Zaccaria,
he did not live to see its resurrection. He died in
Modena on June 3, 1794.

Ruggiero Giuseppe Boscovich was a Dalmatian
from Ragusa, where he was born on May 18, 1711.
He was a boy at the Jesuit college of that town and
entered the Society at the early age of fourteen.
He was sent to the Roman College, where his unusual
literary and philosophical as well as mathematical
abilities immediately attracted attention. He was
able to take the place of his professor in mathematics
while he was yet in his theological studies, and sub-
sequently occupied the chair of mathematics with great
distinction for a generation. His bent, however, was
chiefly for astronomy, and every year he issued a
treatise on one or another subject of that science.
Among them may be mentioned: the "Sun spots"
(1736); "The Transit of Mercury" (1737); "The
Aurora Borealis " (1738); "Application of the Tele-
scope in Astronomical Studies " (1739); " The Figure

The Sequel to the Suppression 623

of the Earth " (1739) ; " The Motion of the Heavenly
Bodies in an unresisting Medium " (1740); "Various
effects of Gravity" (1741); "The Aberration of the
Fixed Stars " (1742); and numberless others. Foreign
and Italian academies, among them Bologna, Paris
and London admitted him to membership. It was he
who first suggested the massive pillars of the college
church of St. Ignatius as the foundation of the Observ-
atory in Rome; but the Suppression of the Society
prevented him from carrying out the plan. When the
great dome of St. Peter's began to crack, he allayed
the general alarm by placing iron bands around it.
His advice was sought for the draining of the Pontine
Marshes; he surveyed the Papal States by order of
Benedict XIV and induced the Pope to withdraw the
obsolete decree in the Index against the Copernican
system.

When King John V of Portugal asked for ten Jesuit
Fathers to make an elaborate survey of Brazil, Bosco-
vich offered himself for the arduous task, hoping thus
to make a survey in Ecuador, so as to obtain data for
the final solution of the problem of the figure of the
earth which was then exciting much attention in
England and France, but the Pope kept him for the
survey of Italy, which Boscovich did, and in 1755 he
published a large quarto volume describing the work.
In 1748, he had already revived Leibnitz's system of
dynamism in the composition of bodies, a view which
his fellow- Jesuits generally rejected. When this vol-
ume was issued, the publisher added a list of Bosco-
vich's previous works. They amounted to sixty-six
and he soon added three more quartos on " The
Elements of Mathematics." He even wrote Latin
poetry, mostly eulogies of the Pope and distinguished
men, and published five volumes of verse on " The
Defects of the Sun and the Moon."

624 The Jesuits

Boscovich's advice was sought as an engineer for
damming the Lakes which were threatening the city
of Lucca; and he acquitted himself so well, that he
was made an honorary citizen and his expenses were
subsequently paid for his scientific exploration in
Italy, Prance and England. He settled a dispute
between his native town arid the King of France. He
journeyed with the Venetian ambassador to Constanti-
nople to complete his archaeological studies, but that
journey seriously injured his health. He then accepted
the appointment of professor of mathematics at the
University of Pavia and helped to found the Observa-
tory of Brera in Milan which with that of the Col-
legio Romano is among the most prominent in Italy.
The London Academy wanted to send him to Cali-
fornia in 1769 to observe the transit of Venus, but the
opposition to the Jesuits, which was four years later
to lead to their suppression, caused the invitation
to be withdrawn. Louis XV then called him to Prance
where he was made director of optics for the Navy
with a salary of 8,000 francs. He retained this posi-
tion until 1783, that is ten years after the Society of
Jesus had gone out of existence. He then went to
Italy to publish five more books, and at the age of
eighty-six retired to the monastery of the monks of
Vallombroso. On account of his great ability, or
rather on account of his being a Jesuit, he was bitterly
assailed by Condorcet and d'Alembert and other
infidels of Prance.

Bolgeni, who died in 1811, was made penitentiary
by Pius VI in recognition of his services against Jan-
senism and Josephinism. Unfortunately, however, he
advocated the acceptance of some scheme of Napoleon,
for which Pope Pius VII deposed him from his office
and called Father Muzzarelli from Parma to take his
place. In 1809 when Pius VII was exiled, MuzzarelH

The Sequel to the Suppression 625

went with him to Paris or at least followed soon after.
His work on the " Right Use of Reason in Religion "
ran up to eleven volumes, besides which he produced
other books against Rousseau, and several pious
treatises, like the " Month of May," which has been
translated into many languages.

Possibly a certain number of missionaries remained
with their neophytes because they were too remote
to be reached. Others, who owed no allegiance to
the king who ordered the expulsion, paid no attention
to it, as the Englishman King, for instance, who was
martyred in Siam after the Suppression; or the Irish-
man O'Reilly, who buried himself, in the forests
of Guiana with his savages; Poirot was kept at the
court of Pekin as the emperor's musician; and Benoit
constructed fountains for the imperial gardens, invented
a famous waterclock, which spouted water from the
mouths of animals, two hours for each beast, thus
running through the twenty-four hours of the day;
he made astronomical observations, brought out
copper-plate engravings of maps and so on, and finally
died of apoplexy in 1774, one year after Clement
XIV had suppressed the Society. Hallerstein, the
imperial astronomer, was also there waiting for news
of the coming disaster.

B. N. in " The Jesuits; their history and foundation "
(II, 274) and Cretineau-Joly both declare that there
were four of the proscribed Jesuits in the Etats g6n6raux
which was convened in Paris at the opening of the
Revolution: Delfau, de Rozaven, San-Estavan and
Allain. Of course, the Rozaven in this instance
was not the John Rozaven so famous later on. In
1789 John was only eighteen years of age. In the
session of February 19, 1790, the famous Abbe Gr6goire,
who afterwards became the Constitutional Bishop of
Loir-et-Cher, startled the assembly by crying out,
40

626 The Jesuits

" Among the hundred thousand vexations of the old
government, whose hand was so heavy on France, we
must place the suppression of the celebrated Order
of the Jesuits. " The Deputy Lavie had also asked
for justice in their behalf. The Protestant Barnave
declared that " the first act of our new liberty should
be to repair the injustices of despotism; and I, therefore,
propose an amendment in favor of the Jesuits/' "They
have," said the next speaker, the Abb6 de Montesquiou,
" a right to your generosity. You will not refuse
justice to that celebrated Society in whose colleges
some of you have studied; whose wrongs we cannot
understand, but whose sufferings were to be expected/ '

The sentiments of the speakers were enthusiastically
applauded, but it was all forgotten as the terrible
Revolution proceeded on its course. Jesuits like other
priests were carried to the guillotine; but, as no records
could now be kept, it is impossible to find out how
many were put to death. We find out, however,
from " Les martyrs " of Leclercq that in Paris alone
there were eleven : DuPerron, Benoit, Bonnaiid, Cayx,
Friteyre, du Rocher, Lanfant, Villecrohain, Le Cue,
Rousseau, and Seconds. Cr6tineau-Joly adds to this
list the two Rochefoucaulds; Dulau, who was Arch-
bishop of Aries; Ddfaux; Millou; Gagni&re; Le Livec;
another Du Rocher; Vourlat; Du Roure; Rouchon;
Thomas; Andrieux and Verron; making in all twenty-
five. In " Les crimes de la Revolution " there are
two volumes of the names of the condemned in all
parts of France, but as the ecclesiastical victims are
merely described as " priests " it is impossible to find
out how many Jesuits there were among them. The
twenty-fivfe, however, make a good showing for a single
city. Probably the proportion was the same elsewhere.

The old Jesuits appear again for a moment in Spain,
when in 1800 Charles IV recalled them. A pestilence

The Sequel to the Suppression 627

was raging in Andalusia when they arrived, and they
immediately plunged into the work of caring for the
sick. Twenty-seven Jesuits died in the performance
of this act of charity; but the government soon forgot
it and again drove into exile the men whom they had
appealed to for help.. In Austria they remained in
the colleges as secular priests. At Pribourg, Lucerne
and Soleure, the people insisted on their retaining the
colleges. In China, they clung to their missions until
the arrival of the Lazarists in 1783. In Portuguese
India, even before the Suppression, they had been
forcibly expelled, and the same thing occurred in
South America wherever Portugal ruled. The Spanish
missions of both South and North America had like-
wise been wrested from them. In Turkey the French
ambassador, Saint-Priest, insisted on their staying at
their posts in Constantinople, because of their success
in dealing with the Moslems and schismatics. As we
have seen when missionaries were needed in the
deadly forests of French Guiana, the government was
shameless enough to ask the Portuguese Jesuits to
devote themselves to the work; and the request was
acceded to. They were also entreated to remain in
French India.

Speaking of Brazil, Southey says (III) : " Centuries
will not repair the evil done by their sudden expulsion.
They had been the protectors of a persecuted race;
the advocates of mercy, the founders of civilization;
and their patience under their unmerited sufferings
forms not the least honorable part of their character."
What Southey says of Brazil applies to Paraguay,
Chile and other missions.

Montucla in his "Histoire des math6matiques "
tells us that Father Hallerstein, the president of the
tribunal of astronomy in China hearing of the
Suppression, died of the shock, as did his two dis-

628 The Jesuits

tinguished companions. The story related by the
Protestant historian Christopher de Murr in his
" Journal " is also illustrative of the general attitude
of mind in this trying conjuncture. Just before the
Suppression, he informs us, a French Government ship
left Marseilles for Pekin with four Jesuits on board.
One was a painter, another a physician and the two
others were mathematicians. All of them were to be
in the personal entourage of the Emperor of China.
They were Austrians from the Tyrol, but France,
which had expelled the French Jesuits a few years
before, was sending these foreign Jesuits to represent
her, and to promote the interests of science in the
Chinese court. They set sail in the month of July,
1773, and not a word was said to them about the general
Suppression, which Choiseul knew perfectly well would
soon take place. The Archbishop of Paris, de Beau-
mont, had warned them of what was in the air, but they
could not believe it possible and so they departed for
the Par East.

After a weary journey of four months, they arrived
at 'Macao. Meantime the Brief had been published,
and the Bishop of Macao, a creature of Pombal's made
haste to inform them of the fact. Had he held his
peace there would have been no difficulty about the
continuance of the journey to Pekin, and their sub-
sequent standing at the court, for the Brief was not
effective until it was promulgated. But once they
knew it, the poor men were in a dilemma. Not to
heed the invitation of the Chinese emperor meant
death, if he laid hold of them; but, on the other hand,
to go to China without the power of saying Mass or
preaching, or hearing confessions, namely as suspended
priests, was unthinkable. For three days, the un-
fortunate wanderers studied the problem with aching
hearts, and finally determined to run the risk of capture

The Sequel to the Suppression 629

by the Chinese with its subsequent punishment of
death. They stowed themselves away on separate
ships and thus got back to Europe. Incidentally, it
serves as a proof that the Jesuits did not go out to China
to be mandarins, as some of their enemies alleged.
They accepted what honors came to them, but only
to help them in their apostolic work.

It was found out subsequently that these poor
men would have had better luck had they continued
on their journey to China instead of returning to
Europe. The promulgation of the Brief and the
observance of all the legal technicalities connected with
its enforcement was next to impossible in China,
and hence we find a letter of Father Bourgeois from
Pekin to his friend Duprez in France, which bears
the date May 15, 1775, announcing that " the Brief
is on its way." It had been issued two years pre-
viously. Of course, Bourgeois is in tears over the
prospective calamity, and tells his friend: "I have
nothing now but eternity and that is not far off.
Happy are those of Ours who are with Ignatius and
Xavier and Aloy sius Gonzaga and the numberless throng
of saints who follow the Lamb under the glorious
banner of the Name of Jesus/'

Cr6tineau-Joly discovered another letter from an
Italian lay-brother named Panzi, who writes eighteen
months later than Bourgeois. It is dated November
ii, 1776. In it he says "the missionaries had been
notified of the Bull of Suppression (he does not state
how), nevertheless they live together in the same
house, under the same roof and eat at the same table."
Apparently there had been a flaw in the promulgation
of the "Bull" or Brief. The brother goes on to
say, that " the Fathers preach, confess, baptise, retain
possession of their property just as before. No one
has been interdicted or suspended for the reason that

630 The Jesuits

in a country Eke this it would have been impossible
to do otherwise. It is all done with the permission
of the Bishop of Nankin, to whom we are subject.
If the same course had been pursued here as in some
parts of Europe, it would have put an end not only
to the missions but to all religion, besides being a
great scandal to the Chinese Christians who could not
be provided for and 'who would have abandoned the
Faith.

" Thanks be to God, our holy Mission is going on
well and at present everything is very tranquil. The
number of converts increases daily. Father DolliSres
brought over an entire tribe which lives on the
mountains two days' journey from Pekin. The
Emperor, so far, shows no signs of embracing the
Catholic Faith, but he protects it everywhere through-
out his vast dominions, and so do the other great
men of the Empire. I am still at my work of painting.
I am glad I am doing it for God; and I am determined
to live in this holy mission until God wishes to take
me to himself,"

About this time, the Fathers addressed a joint
letter to Cardinal de Bernis, the French ambassador
at Rome, who had been so conspicuous in wresting the
Brief of Suppression from Clement XIV and had
originated the calumny about the poisoning of the
Pope.

" Would your Eminence," says the document, " oast
a glance at the inclosed report on the present condition
of the French missions of China and the Indies which
has been asked for by the Holy Congregation of the
Propagation of the Faith. To these missions as you
know, his majesty has sent great amounts of money
and a large number of his subjects, knowing as he did
that the interests of France are bound up with those
of religion, and the advancement of the latter was

The Sequel to the Suppression 631

what he had chiefly in view. It will be gratifying to
you to learn that the Chinese Emperor takes great
pleasure in having these French missionaries employed
in his palace; he frequently takes them with him on
his journeys through the empire, and makes use of
them to draw up maps of the country, which are of
invaluable service to him. On the other hand, the
missionaries, on account of the esteem in which they
are held, use all their influence to prevent the per-
secution of Christians and have succeeded in obtaining
favors for Europeans and especially for the Frenchmen
who arrive at Canton, by protecting them from the
annoyances to which they are exposed. Over and above
this, several of the Fathers are in correspondence with
the Paris Academy of Science, and also with the
ministers of State, and are sending them the results of
their astronomical observations, and of their dis-
coveries in botany, natural history, in brief, whatever
can contribute to the advancement of science and art.
" The king and his ministers, have in the past few
years, accorded free transportation to the Fathers who
are sent out here to the French missions of India,
and deservedly so, for these missionaries have fre-
quently rendered important service to France, and
for that reason, the Supreme Council of Pondicherry
has taken up their defense against the rulings of the
Parliament of Paris, which sent officers out here to
seize the little property we possess. The Pondicherry
authorities would concede only that the Fathers
might make a small change in their soutane and be
called the " Messieurs les missionnaires de Malabar. "
It is in accordance with this arrangement that we
continue to exercise our functions under the juris-
diction of the bishop. We are the only ones who
understand the very difficult language of the country
and there does not seem to be any reason why we should

632 The Jesuits

not be left as we are. Besides these two missions,
there are two others in the Levant, one in Greece,
the other in Syria. They have always been and still
are tinder the protection of France. M. le Chevalier
de Saint-Priest, who is ambassador to Turkey, said,
on his arrival at Constantinople, that the long had
explicitly recommended to him the French missions
and ordered him to assure the Fathers of the continu-
ance of his protection."

Of the missions in Hindostan it may be of use
to quote here the utterance of M. Perrin of the Mis-
sions Etrang&res, who went out to India three years
after the destruction of the Jesuit Missions in those
parts. "I cannot be suspected when I speak in
praise of those Fathers. I was never associated with
them. Indeed, they were already extinct as a body
when Providence placed me in the happy necessity of
having had to do with some of the former members.
I belonged to an association which had protracted and
sometimes very lively debates with the Jesuit Fathers,
who might have regarded us as their enemies, if
Christians are capable of entertaining that feeling;
but I feel bound to say that, notwithstanding these
discussions, we always held each other in the highest
esteem, and I hereby defy the most audacious calumni-
ator to prove that the Society of Jesus had ever to
blush for the conduct of any of its Malabar missionaries
either at Pondicherry or in the interior. All were
formed and fashioned by virtue's hand and they
breathed virtue back in their conduct and their ser-
mons." (Voyage daas Tliadostan, II, 261.)

Among tike Preach Jesuits in China, Father Amiot
was conspicuous, Langl&s, the French Academian who
was ambassador in China, dedicated to him a trans-
lation of Holme's " Travels in China," in which the
Jesuit is described as " Apostolic Missionary at Pekin,

The Sequel to the Suppression 633

Correspondent of the Academy of Inscriptions and
Belles Lettres; an indefatigable savant, profoundly
versed in the knowledge of the history of the sciences,
the art's and the language of China and an ardent
promoter of the Tatar-Manchou language and lit-
terature." With Amiot was Father Joseph d'Espinha,
who was president of the imperial tribunal of astronomy,
and simultaneously administrator of the Diocese of
Pekin. Fathers de Rocha and Rodrigues presided
over the tribunal of mathematics, and Father Schel-
barth replaced Castiglione as the chief painter of the
emperor; there were other Jesuits also who evangelised
the various provinces of the country under the direction
of the Ordinary.

This condition of things lasted for ten years and it
was only then that the question arose of handing over
the work to the Lazarists. Thus in a letter of Father
Bourgeois, of whom we have already spoken, he says:
" they have given our mission to the Lazarist Fathers!!"
The letter' is dated November 15, 1783, namely ten
years after the suppression of the Society. "They
were to have come last year," continues the writer;
" Will they come this year? They are fine men and
they can feel sure that I shall do all in my power to
help them and put them in good shape." It was not
until 1785 that a Lazarist, Father Raux, took over
the Pekin Mission, and in 1788, three years after-
wards, Bourgeois was able to say to Father Beaure-
gard who had contrived to remain in Paris in spite of
the Revolution: "Our missionary successors are
men of merit, remarkable for virtue, talent and refine-
ment. We live together like brothers, and thus the
Lord consoles us for the loss of our good mother, the
Society, whom we can never forget. Nothing can
tear that love out of our hearts, and hence every
moment we have to make acts of resignation in the

634 The Jesuits

calamity that has fallen upon us. Meanwhile it is
hard to say in our house whether the Lazarists live as
Jesuits or the Jesuits like Lazarists/1

The old and infirm Jesuits who were homeless and
could find no ecclesiastical employment had much to
suffer. They became pitiable objects of charity.
Zalenski in " Les J&uites da la Russie Blanche "
(I, 77) gives an instance of it, in an appeal made to
the King of Poland by one hundred and five of these
outcasts, many of whom had been distinguished pro-
fessors in the splendid colleges of the country. They
had been granted a miserable pittance out of their own
property in the way of a pension, but even that was
often not forthcoming. After reminding His Majesty
that this pension had been guaranteed them by the
Church, by their country, and by the Sovereign Pon-
tiff, and that the allowance was from their own property;
and was due to them from the natural law; and also that
the amount needed was every day decreasing, because
of the great number among them who were dying, they
asked him imploringly: " Will Poland, so long known
for its humanity, be cruel only to us; will you permit us
the Lord's anointed, the old teachers of the youth of
Poland, to go begging our bread on the streets, with
our garments in rags, and exposed to insults; will you
permit that our tears and our cries which are forced
from us by the grief and abandonment to which we are
reduoed should add to the affliction of our country;
will you permit that our country should be accused of
inhumanity and insulted because it withholds our
pension? It is sad enough for us to have lost the
Society, the dearest and nearest thing to our heart in
this life, without adding this new suffering. Should
you not have pity on our lot and grant us a pension?
Do not bring us down to the grave with this new
sorrow/' Whether their prayers were answered or not

The Sequel to the Suppression 635

we do not know. However, as Cardinal Pallavicini
denounces the king as " impious and inert," it is
very likely that the poor old men were left to starve.
Quite unexpectedly the Protestant Frederick the
Great of Prussia and the schismatical Catherine II of
Russia insisted on having what Jesuits they could
get for educational work in their respective domains.
As neither sovereign would permit the Papal Brief
to be read in the countries which they governed, a
number of the exiles in various parts of Europe flocked
thither. Efforts were made to have the Brief promul-
gated in both countries, but without success; for
Catherine as well as Frederick denied any right of
the Pope in their regard; nor would either of them
listen to any request of the Jesuits to have it pub-
lished. They were told to hold their peace. Of
course, they were condemned by their enemies for
accepting this heterodox protection; but it has been
blamed for almost everything, so they went on with
their work, thanking God for the unexpected shelter,
and knowing perfectly well that Clement XIV was
not averse to the preservation of some of the victims.

CHAPTER XXI

THE RUSSIAN CONTINGENT

Frederick the Great and the " Philosophers " — Protection of the
Jesuits— Death of Voltaire — Catherine of Russia — The Four Col-
leges — The Empress at Polotsk — Joseph II at Mohilew — Archetti
— Baron Grimm — Czerniewicz and the Novitiate — Assent of Pius
VI — Potemkin — Siestrzencewicz — General Congregation — Benis-
lawski — "Approbo; Approbo " — Accession of former Jesuits. Gruber
and the Emperor Paul — Alexander I — Missions in Russia.

EVEN before the general suppression of the Society,
Frederick II of Prussia had given a shock to the
politicians of Europe and to his friends the philosophes
of France, by welcoming the exiled Jesuits into his
dominions and employing them as teachers. Hence
d'Alembert wrote to remonstrate; though at first
glance he appears to approve of the king's action,
his insulting tone when speaking of the Pope reveals
the animus of this enemy of God. It ran as follows:
" They say that the Cordelier, Ganganelli, does not
promise ripe pears to the Society of Jesus and that
St. Francis will very likely kill St. Ignatius. It
appears to me that the Holy Father, Cordelier though
he be, would be very foolish to disband his regiment
of guards to please the Catholic princes. Such a
treaty would be very like that of the sheep and
the wolves; the first article of which was tha£ the
sheep should deliver their dogs to the wolves. But in
any case, Sire, it will be a curious condition of affairs,
if while the Most Christian, the Most Catholic, the
Most Apostolic, and the Most Faithful kings are
destroying the grenadiers of the Holy See, your Most
Heretical Majesty should -be the only one to protect
them." A little later he writes: " I am assured that

636

The Russian Contingent 637

the Cordelier Pope needs a good deal of plucking at
his sleeves to get him to abolish the Jesuits. I am not
surprised. To propose to the Pope to destroy this
brave troop is like asking Your Majesty to disband
your body guards."

D'Alembert was playing double. He was as anxious
as any one to bring about the Suppression, and on
April 3, 1770, Frederick wrote him that, "The Phil-
osophy which has had such vogue in this century is
bragged about more brazenly than ever.' But what
progress has it made? 'It has expelled the Jesuits,'
you tell me. Granted, but I will prove, if you want
me to do so, that the whole business started in vanity,
spite, underhand dealing and selfishness."

On July 7, 1770, Frederick wrote to Voltaire and
said: "The good Cordelier of the Vatican lets me
keep my dear Jesuits whom they persecute everywhere.
I will guard the precious seed so that softie day I may
supply it to those who may want to cultivate this rare
plant in their respective countries. " Frederick had
annexed Silesia which was entirely Catholic, while the
part of Poland which was allotted to him at the time
of the division had remained only half faithful. To
gratify them and keep them at peace, he thought he
could do no better than to ask the Jesuits to take care
of the education of the youth of those countries,
" let the philosopkes cry out against it as they may."
Hence, on December 4, 1772, he wrote to d'Alembert:
" I received an ambassador from the General of the
Ignatians, asking me to declare myself openly as the
protector of the Order; but I answered that when Louis
XV thought proper to suppress the regiment of Pitz-
james (the Jansenists), I did not think I could inter-
cede for that corps; and moreover, the Pope is well
able to bring about such a reformation without having
heretics take a hand in it."

638 The Jesuits

A Jesuit named Pinto had, indeed, presented himself
to Frederick to ask for his protection, but he had no
warrant to do so. Someone in Rome had suggested
it, and he was encouraged in his enterprise by Maria
Theresa. When apprised of it, the General sent a very
severe reprimand to the volunteer ambassador, and that
disposed of Father Pinto. No more was heard of him,

Frederick showed himself a very vigorous protector
of the Society. When the Brief was published he
issued the following decree: "We, Frederick by the
Grace of God, King of Prussia, to all and every of
our subjects, greeting:

"As you have already been advised that you are
not permitted to circulate any Bulls or Briefs of the
Pope, without our approbation of the same, we have
no doubt that you will conform to this general order,
in case the Brief of the Pope suppressing the Society
of Jesus arrives at any department within your juris-
diction. Nevertheless, we have deemed it necessary
to recall this to your memory, and as, under the date
of Berlin, the sixth of this month, we have resolved, for
reasons prompting us thereto, that this annihilation
of the Society which has recently taken' place shall
not be published in our states, we graciously enjoin
upon you to take all necessary measures in your
district to suppress the aforesaid Bull of the Pope;
for which end you will, in our name, as soon as you
receive this communication, issue an explicit order,
under penalty of rigorous chastisement, to all ecclesi-
astics of the Roman Catholic religion domiciled in your
territory not to publish the aforesaid Bull annulling
the Society of Jesus. You are commanded to see
carefully to the execution of this order, and to inform
us immediately in case any high foreign ecclesiastics
endeavor to introduce any Bulls of this kind into our
kingdom surreptitiously/1

The Russian Contingent 639

This mandate had the effect of protecting the
Jesuits who were in his dominions; for as canon law
made the promulgation of the Brief an indispensable
condition of the suppression, it followed that the
Jesuits in Prussia could conscientiously continue to
live there as Jesuits. Indeed, the king had previously
notified the Pope that such would be his course of
action, and an autograph dispatch to the Prussian
representative at Rome, dated Potsdam, September
*3» I773> reads as follows: "Abbe Columbini: You
will say to whomsoever it may concern, but without
any ostentation or affectation, and indeed you will
endeavor to find an opportunity to say naturally,
both to the Pope and his prime minister, that with
regard to the affair of the Jesuits, my resolution is
taken to keep them in my States as they hitherto
have been. I guaranteed in the treaty of Breslau
the statu quo of the Catholic religion, and I have
found no better priests than they under every aspect.
You will add that as " I am a heretic, the Pope
cannot dispense me from the obligation of keeping
my word nor from minifying my obligation as an
honest man."

The last phrase, of course, is very insulting, but
there was no help for it. It was the king's. When
d'Alembert heard of the letter, he revealed his true
colors, and warned Frederick that he would regret
it, reminding him that in the Silesian War, the Jesuits
had been opposed to him; that is to say, the Silesian
Jesuits were faithful to Silesia. Frederick replied, on
Jan. 7, 1774: "You need not be alarmed for my
safety. I have nothing to fear from the Jesuits; they
can teach the youth of the country, and they are
better able to do that than any one else. It is true
that they were on the other side, during the war,
but, as a philosopher, you ought not to reproach me

640 The Jesuits

for being kind and humane to every one of the human
species, no matter what religion or society he belongs
to. Try to be more of a philosopher and less of a
metaphysician. Good acts are more profitable to the
public than the most subtle systems and the most
extravagant discoveries, in which, generally speaking,
the mind wanders wildly without ever finding the
truth. In any case, I am not the only one who has
protected the Jesuits. The English and the Empress
of Russia have done as much." This correspondence
with d'Alembert continued for a year or so; and in
1777, when Voltaire was dying, the king wrote to
advise him to think of his old school days at Louis-
le-Grand. " Remember Father Tournemine, who was
your nurse and made you suck the sweet milk of the
Muses, Reconcile yourself with the Order which in
the last century gave to France its greatest men.*' To
all appearances Voltaire did not take the advice of
his royal friend.

The politicans of Spain were particularly irritated
at this action of Frederick, but he paid no attention
to their anger. It is even said that the Pope ordered
his nuncio at Warsaw to suspend all the Jesuits in
Prussia from their ecclesiastical and pedagogical
function and that a request was made to the King to
have it done pro forma, with a promise to lift the
ban immediately afterwards, a proposition which seems
too silly to have ever been seriously made. But when
Clement XIV died, Pius VI, after a few perfunctory
protests, so as not to exasperate the other powers,
let it be known that he was not dissatisfied with the
status of the Jesuits in Prussia, and he not only wrote
in that sense to Frederick, but encouraged him to
continue his protection of the outcasts. Whereupon
Frederick dispatched the following letter to the
superior of Breslau. It is dated September 27, 1775:

The Russian Contingent 641

" Venerable, dear and faithful Father: The new
Pontiff having declared that he left to me the choice
of the most suitable means to be employed for the
conservation of the Jesuits in my kingdom, and that
he would put no obstacle in my way by any declaration
of irregularity, I have in consequence enjoined on my
bishops to leave your Institute in statu quo, and not
to trouble any of your members or to refuse ordination
to any of your candidates to the priesthood. You will
therefore conform to this arrangement and advise
your confreres to do likewise.11

Until the death of Bishop Bayer of Culm, who was
the staunch friend of the Fathers, there was no cloud
on the horizon; but he was succeeded by Bishop
Hohenzotten, who belonged to the House of Branden-
burg. He had been extremely friendly before his
installation as bishop, but immediately afterwards he
advised the king to secularize the Jesuits and to forbid
the establishment of a novitiate. The king, however,
would not yield any further than to permit of their
dressing as secular priests, and until his death in 1786
they continued to live in community under the name
of the " Priests of the Royal Institute." His successor
was not so benignant, for he seized all the revenues of
the houses and thus put an end to their existence in
Prussia, and they, like their brethren elsewhere, took
the road of exile. Some joined the secular clergy and
others made their way to Russia.

More surprising still was the protection accorded to
them by the terrible Empress Catherine II of Russia.
Indeed, it was she who made it possible to preserve
unbroken the link between the old and the new Society.
On the other hand, not a few Pharisees have reproached
the Society for having accepted the protection of this
imperial tigress. For the same reason, they might
have found fault with Daniel in the lion's den. He
41

642 The Jesuits

could not get out of it; and, the animals were kinder
than the humans above ground.

Catherine of Russia was not a Russian but a Prussian.
Her name was Sophia Augusta of Anhalt-Zerbst.
She and her unfortunate husband had been adopted
by the czarina, Elizabeth, as her successors on the
imperial throne of Russia, on condition that they
would change their name and religion. There was
no difficulty about either, especially the latter. Accord-
ing to Oliphant, Kohl, Dollinger and others who have
described the state of the empire as it was about
forty years later, sixteen millions or about one fourth
of the entire population of Russia did not profess the
Greek faith. The educated classes neither cared nor
affected to care for the state religion. Prom the mer-
cantile classes and most of their employees and the
landed aristocracy all faith had departed. The peasants
were divided into about fifty sects, and hatred and
contempt for one another and the enmity of all of
them for the Orthodox Church were extreme. No
two Russian bishops had any spiritual dependence or
connection with any other. They were simply
paid officials of a common master who appointed,
degraded or discarded them at pleasure, De Maistre
who lived in Russia about that time says. " The words :
" Oriental Church " or " Greek Church " have no
meaning whatever/' " I recognize," said Peter the
Great, " no other legitimate Patriarch than the Pope
of Rome. Since you will not obey him you shall obey
me only. Behold your Pope/' On that basis the
Russian Church was built.

Strictly speaking the Jesuits were not entering
Russia but merely staying in their old establishments
which were still Polish, though geographically labelled
Russia. Nevertheless, with Russia proper they had
already a considerable acquaintance. Thus, as early

The Russian Contingent 643

as 1612, Father Szgoda had allowed himself to be
taken by the Tatars to the Crimea, so as to evangelize
the Cossacks. Later, Father Schmidt had appeared
at the court of Peter the Great as chaplain of the
Austrian embassy. In 1685, Father Debois brought
a letter to the czar from the Pope Innocent III, and
in 1687 Father Vota, encouraged by several Russian
theologians of note, was bold enough to propose to
Peter the Great a union with Rome. Peter's sister
Sophia was favorable to the project and the moment
seemed propitious, but a brace of fanatical monks
backed by the patriarch, fiercely denounced the scheme
and it was dropped. A school, however, was established
at Moscow, but when Sophia died, Peter drove out
the Fathers. In 1691, however, he returned to a better
state of mind and permitted the Catholics of Moscow
to build a church and to invite the Jesuits to take charge
of it. But in 1719 he again expelled them, for he had
conceived the idea of a Church of his own; not only
independent of Rome but of Constantinople, and
absolutely under his own control — a view it is said
that was suggested to him by the French Jansenists
whom he met in Paris on a visit there in 1717.

That ended all hopes of Catholicity in Russia, but
in 1772 when Poland was dismembered, a large number
of Catholics were added to the population of Russia
and Catherine II, who had murdered her husband in
order to be supreme in the State, addressed herself to
the task of constituting these Russianized Poles into
an independent Catholic Church. She found an
ambitious Polish bishop, named Siestrzencewicz who
entered into her views, and on May 23, 1774, by an
imperial ukase she established the Diocese of White
Russia. Zalenski, S, J., the author of " Les Jesuites
et la Russie Blanche " is strong in his denunciation
of Siestrzencewicz, as are Pierling and Markowitch,

644 The Jesuits

but GodlewsM is more benignant and tries to excuse
the bishop as a man who did indeed resort to question-
able methods, but was striving to stave off an open
persecution of the Catholics. Zalenski has the more
likely view.

This name of " White " Russia is a puzzle to most
people, as are the opposite descriptions of " Black "
and " Red " Russia. Indeed Okolski, who wrote in
1646, has a book entitled " Russia Florida," a name
not in accordance with the popular notions about that
country. There is also a " Greater " and a " Little "
and a " West " Russia. The geographical limits of
White Russia may be found in any encyclopedia.
It is the region in which are Polotsk, Vitebsk, Orsha,
Mohilew, Motislave and Gomel, and is bounded by
the rivers Duna, Dneiper, Peripet and Bug. It was
Russia's share in the first spoliation of Poland, and had
a population of 1,600,000. Moscow is not far to the
east but St. Petersburg (Petrograd) is at a great distance
to the north.

In 1772 Catherine made known her intention regard-
ing the Jesuits whom she found teaching in the section
of Poland which had passed under her sceptre. They
were even to retain their four colleges of Polotsk,
Vitebsk, Orsha and Dunaberg besides their two resi-
dences and fourteen missions. She needed them as
teachers and as they were the first to declare their
acceptance of the new conditions, and had thus set an
example to their countrymen, she revoked the ancient
proscription of Peter the Great against the Society in
Russia proper, and also apprised the other provinces
of Europe that she would be their guardian in the
future.

When the Brief of Suppression was announced, the
Fathers felt perfectly sure that, like Frederick II,
she would not permit it to be promulgated, both

The Russian Contingent 645

because the Russian Church refused allegiance to
Rome, and also because she had already bound her-
self by a promise to protect them. Nevertheless,
through their superior, they addressed to her " Sacred
Imperial Majesty " the following letter:

"It is to Your Majesty that we owe the privilege
of professing publicly the Roman Catholic Religion
in your glorious states, and of depending in spiritual
matters on the Sovereign Pontiff who is the visible
head of our Church. That is the reason why we Jesuits,
all of whom belong to the Roman Rite, but who are
most faithful subjects of Your Majesty, now prostrate
before your -august imperial throne, implore Your
Majesty by all that is most sacred to permit us to
render prompt and public obedience to the authority
which resides in the person of the Sovereign Roman
Pontiff and to execute the edict he has sent us abolish-
ing our Society. By condescending to have a public
proclamation made of this Brief of Suppression,
Your Majesty will thus exercise your royal authority,
and we by 'promptly -obeying will show ourselves
obedient both to Your Majesty and to the Sovereign
Pontiff who has ordered this proclamation. Such
are the sentiments and the prayers of all and each of
the Jesuits, which are now expressed by me to Your
Majesty, of whom I have the honor to be, with the
most profound veneration and the most respectful
submission, the most humble, the most devoted and
the most faithful subject,

" Stanislas Czerniewicz."

11 Her Sacred Majesty " absolutely refused to accede
to the request. On the contrary she insisted that the
Brief should not be proclaimed in her dominions. She
showed them the greatest consideration and insisted
that her nobles should imitate her example, so that it

646 The Jesuits

became the fashion for the dignitaries of the empire
to visit the various Jesuit establishments; on their
part, the Jesuits never failed to show their apprecia-
tion of such an honor in as splendid a fashion as pos-
sible. The most memorable of all such visits was one
in which the " Semiramis of the North " was the
central figure. Catherine left St. Petersburg, on May
20, 1780, and reached Polotsk ten days later. In her
suite were Potemkin, Tchernichef, de Cobentzel,
the Prince Marshal Borjantynski, and Prince Dol-
kowiouki. On her arrival, while surrounded by all
the notables who had hastened to meet her, the Jesuits
were pointed out to her and she graciously saluted them.
In the evening, the college was splendidly illuminated
in her honor, and on the following morning she came
to the church, for she was burning with a desire to
witness a Catholic ceremonial. After Mass she went
through the house, and both at her arrival and depart-
ure the rector celebrated her glory in an epic poem.

From thence she set out for Mohilew where Joseph II
of Austria awaited her. He had already visited the
college at this place, and was received with proper
honor by the rector and provincial. He made all
sorts of inquiries about the reason why the suppressed
Jesuits were permitted to exist in Russia, and the
bishop told him laconically: " The people need them;
the empress ordered it and Rome has said nothing."
" You did well," replied the emperor, " you should not,
and could not have done otherwise." With the
emperor on this occasion appears the unexpected
figure of one of the suppressed Jesuits: Father
Francis Xavier Kalatai. He was his majesty's
travelling companion, and has left a letter telling us
what happened on this occasion.

" At Mohilew," he writes, " at the farthest extremity
of the recently dismembered provinces of Poland, the

The Russian Contingent 647

Jesuits still remain on their former footing. They are
protected by the empress, because of their ability in
training the youth of the country in science and
piety. I asked to be presented to the superior when
we visited the college and found him to be a very
venerable old man. I questioned him and other
members of the community on what they based their
non-submission to the Brief of Suppression, and they
replied in the same formula as the bishop: " Clemen-
tissima imperatrice nostra protegente, populo derelicto
exigente, Roma sciente et non contradicente ;' ' (i.e. on the
protection of our most clement empress, the needs of the
the abandoned people, and the knowledge and tacit
consent of Rome). They then showed me a letter
from the Pope expressing his affection for them, and
exhorting them to remain as they were until new
arrangements could be made. He insisted upon their
receiving novices and admitting Jesuits from other
provinces, who desired to resume with them the
sweet yoke of Christ from which they had been so
violently torn. The provincial added that all the
Jesuits of Russia were willing to relinquish everything
they had, at the first authentic sign of the will of the
Pope, and that they waited only a canonical announce-
ment to that effect. Thus, I found that the true
spirit of the Society had kept its first fervor among these
scattered remnants of it in Russia/'

The empress arrived, after making fifty leagues a day
on the trip from Polotsk; killing ten horses on the
journey. The meeting of the two sovereigns was
unusually splendid; ten thousand soldiers stood on
guard in the city, and besides state receptions, there
were theatrical performances, public sports, banquets
and the rest. The Jesuits of other establishments
paid their respects, and were presented to the empress
by the governor. On the i2th of June, " Semiramis "

648 The Jesuits

left for St. Petersburg. Such a favor, of course,
made the Jesuits still more popular and, at the same
time, checked the papal nuncio, Archetti, who had not
yet recovered from his failure to have the suppression
made effective. Nevertheless, he still persisted in his
efforts, in spite of the threats of the empress. But
she never yielded.

Father Brucker writing in the " Etudes " (torn. 132,
1912, 558-59) gives a characteristic letter of the
empress to Baron Grimm who was a friend and asso-
ciate of Rousseau, Diderot, d'Alembert, Holbach and
the rest. At that time, Grimm was the envoy of
the Duke of Saxe-Gotha, at the court of France, and
later on, Catherine's, own plenipotentiary to Lower
Saxony.

The letter is dated May 7, 1779 and runs as follows:
"Neither I nor my coquins en litre (my honorable
rogues) les Jfcuites de la R. BL (the Jesuits of White
Russia) are going to cause the Pope any worry. They
are very submissive to him and want to do only what
he wishes. I suppose it is you who wrote the article
in the * Gazette de Cologne ' about the hot house
(the Jesuit novitiate). You say that I am amusing
myself by being kind to them. Assuredly, you credit
me with a pretty motive, whereas I have no other than
that of keeping my word and seeking the public good.
As for your grocers (the Bourbon kings) I make a
present of them to you; but I know one thing, namely,
they are not going to visit me and sing the song:
* Bonhomme! you are not master of your house while
we are in it.1"

As early as 1776, that is only three years after the
Suppression, the Jesuits of White Russia already
numbered 145 members, and had twelve establish-
ments: colleges, residences, missions, etc. In 1777
the question was discussed about opening a novitiate

The Russian Contingent 649

and the Fathers had sufficient evidence that Pius VI
would be glad of it and that even Clement XIV had
not been averse. Moreover, the letter sent to Bishop
Siestrzencewicz had been found on examination not
to be the " formidable decree/' as friends in Rome had
described it, for it left to him the right of creating and
renewing only "what he might find necessary.*'
Finally, as it was not couched in the usual form of
Apostolic documents, the superior, Father Czer-
niewicz, set aside his doubts and wrote both to the
bishop and to the firm friend of the Society, Governor
General Tchernichef , that he had determined to open
that establishment.

Tchernichef 's support must have been very strong,'
for when Father Czerniewicz arrived at Mohilew to
arrange matters with the bishop, he received from the
prelate a decree dated June 29, 1779, authorizing him
to carry out his purpose. This decree began with
the words: "Pope Clement XIV, of celebrated
memory, condescending to the desire of the Most
August Empress of the Russias, our Most Clement
Sovereign, had permitted the non-promulgation in
her dominions of the Bull 'Dominus ac Redemptor;'
and Our Holy Father Pope Pius VI, now happily
reigning, shows the same deference to the desires of Her
Imperial Majesty, by refraining from all opposition to
the retention of their habit, name and profession by
the Regular Clerks of the Society of Jesus, in the estates
of her Majesty, notwithstanding the Bull * Dominus ac
Redemptor. ' Moreover as the Most August Empress to
whom both we and the numerous Catholic churches in
her vast domains are under such grave obligations has
recommended to us both verbally and by writing
to do all in our power to see that the aforesaid Regular
Clerks of the Society of Jesus may provide for the
conservation of their Institute, we hasten to fulfil

650 The Jesuits

that duty which is so agreeable to us and for which
we should reproach ourselves did we stint our efforts
in carrying it out. Hitherto, they have not had any
novitiate in this country, and, as their numbers are
gradually diminishing, it is evident that they cannot
exercise their useful ministry unless a novitiate is
accorded them."

In virtue of this permission, a novitiate was estab-
lished at Polotsk on February 2, 1780, and ten novices
entered and began community life under the direction
of Father Lubowicki, On that occasion, according to
de Murr, a formidable Latin poem of 169 hexameters
was composed by Father Michael Korycki in honor of
Bishop Siestrzencewicz. Thus was the house estab-
lished; and in spite of the importunities of the Bourbon
ambassadors at Rome, the Sovereign Pontiff, Pius VI,
never gave utterance, either personally or through his
nuncio in Poland, to any public protest against it.
All the denunciations of the alleged " refractory-
Jesuits " were either letters of private individuals or
secret official correspondence, written doubtless in
the name of the Pope, but indirectly, that is through
the channel of the secretaryship of State and the
nunciature; and never going outside the narrow dip-
lomatic circle. Nor is there the slightest positive proof
that the Pope regarded the Jesuits of White Russia
except as religious.

" On the contrary," says Zalenski (I, 330), " Pius
VI knew very well, as did everyone else in Rome, that
Clement XIV had published the Brief of Suppression
in spite of himself, and only after four years of hesitation
and conflict with the diplomats. Moreover, Cardinals
Antonelli and Calini, eye-witnesses of what had
happened, represented to Pius VI in personal memorials
that the suppression was invalid. Pius himself had
belonged to that section of cardinals which disapproved

The Russian Contingent 651

of the destruction, and, as has been already said,
when he was Pope, he set free the prisoners of the
Castle Sant' Angelo, rehabilitated their memory, and
ordered Father Ricci to be buried with the honors due
to the general of an Order. In brief, Pius VI, as both
Frederick II and Tchernichef insisted, was really
glad that the Society had been preserved, and his
silence was an approbation of it. Indeed, he could
not, as the Father of Christendom, exclude the Jesuits
from the protection of the general law of the Church
and regard them as suppressed and freed from their
vows, before the Brief of Clement XIV had been
properly made known to them by the ordinary of the
diocese. Of course, their enemies systematically
rejected this axiom although accepted both by common
and canon law. They denounced it as " a vain sub-
terfuge," and even the Apostolic nuncio, in one of his
dispatches declared it to be such; but the Holy Father
could not, in conscience, accept that view.

In February, 1782, Tchernichef, the great friend of
the Society, f ell from power, but his successor PotemMn
showed himself even a more devoted defender.
Fortunately, Father Benislawski, a former Jesuit, but
now a canon, was very intimate with him and induced
him to give his aid to the Society. As Bishop Siestr-
zencewicz had meantime become Archbishop of
Mohilew, the fear was again revived that he would
claim to be the religious superior of the Jesuits. Indeed,
by sundry appointments to parishes, he began to
reveal that such was his intention, and Archetti, the nun-
cio at Warsaw, urged him to persist in his attacks. To
head off the danger, the Fathers had determined to
proceed to the election of a Vicar General, and they
obtained permission from the empress to that effect.
She issued a ukase, on June 23, 1782, in which she
said that the Jesuits were to be subject to the arch-

652 The Jesuits

bishop, in things that pertained to his rights and
duties, but that he should be very careful not to inter-
fere with any of the rules of the Order which were to
remain intact " in as far as they agree with our civil
constitutions. " Siestrzencewicz was quite upset by
this order, and not knowing that it had been obtained
through the intervention of Potemkin, he asked the
Prince Wiaziemski, who was then president of the
Senate, to' obtain a decree from that body subjecting
the Jesuits to his jurisdiction. • The Senate so ruled
by a rescript dated September 12, 1781, but it was a
very ill-advised proceeding on their part, for it set
them in opposition both to the empress and the power-
ful Potemkin, besides making a rebel of the archbishop
and a meddler of the nuncio.

While a spirited correspondence was going on between
those two distinguished ecclesiastics about the matter,
the Fathers met at Polotsk, on October 10, 1782,
which happened to be the feast of St. Francis Borgia,
to hold the twentieth congregation of the Society.
Everything was done according to the rule which
governs such assemblies, and Father Stanislaus Cerznie-
wicz, the vice-provincial, was chosen Vicar General
of the Society. In the following session, it was decreed
that for those who re-entered the Society, the years
spent involuntarily and by compulsion, in the world,
would count as so many years in religion. With this
the congregation ended, because orders had come to
Polofsk, for the Vicar General to report immediately
to the Empress at St. Petersburg. Accordingly, after
naming Father Francis Kareu, vice-provincial, he set
out for the capital and was welcomed by Catherine,
with the words: " I defended you thus far, and will
do so till the end."

The question now arose how would the archbishop
receive the delegates of the congregation which had

The Russian Contingent 653

ignored his claim to control the internal affairs of the
Society. The all-powerful Potemkin had attended to
that. He had called the prelate to task for daring to
oppose the explicit command of the empress, and
warned him of the danger of such a course of action.
As Siestrzencewicz was primarily a politician, he had
no difficulty in modifying his views. Moreover,
Canon Benislawski, who had studied him at close
range and knew his peculiarities, had taken care to
prepare him for the visit of the delegates. When they
arrived, he received them with the greatest courtesy
and sent a letter of congratulation to the newly-
elected vicar. The future of the Society was thus
assured. A successor to Father Ricci had been elected;
a general congregation had convened and its proceeding
had been conducted in strict conformity with the
Constitution. Besides, a novitiate had been established,
members of the dispersed provinces had been officially
recognized as belonging to the Society; and all this had
been done with the tacit consent of the Sovereign Pontiff.
Father Czerniewicz remained in St. Petersburg
more than three months, during which time he was
frequently summoned to discuss with the empress
and Potemkin matters pertaining to education, but
chiefly to make arrangements for negotiations in
Rome, in order to obtain the Pope's express approval
of the election. The matter called for considerable
diplomatic skill, for in the Acts of the congregation,
some very bold expressions had been employed which
might cause the failure of the whole venture. Thus,
it had declared that "the Brief of Clement XIV
destroyed the Society outside of Russia ;" and again,
that " the Vicar was elected by the authority of the
Holy See." The second especially was a dangerous
assertion, since the papal nuncio, Archetti, regarded
the election as illegal, and even a few of the Jesuits

654 The Jesuits

themselves were doubtful as to the correctness of the
claim. There was fear, also, about the personal
disposition of the Pope on that point.

To dispose of all these difficulties Catherine sent
Benislawski as her ambassador to Rome, with very
positive instructions not to modify them in any way
whatever. He was not to stop at Warsaw, but might
call on the nuncio, Garampi, at Vienna, and also on
Gallitzin, the Russian ambassador. He was to go by
the shortest route to Rome, to visit no cardinals there,
but to present himself immediately to the Pope. In
his audience, he was to make three requests. They
were: first, the preconization of Siestrzencewicz as
archbishop; second, the appointment of Benislawski
himself as coadjutor; and third, the approbation of
the Jesuits in White Russia, and especially the recogni-
tion of the Acts of the congregation. The refusal
of anyone of them was to entail a rupture of negotia-
tions with Russia.

On February 21, 1783, Benislawski arrived in Rome,
and saw the Pope on the same day. He was received
most graciously; his own nomination as bishop was
confirmed; but, said the Pope: " Siestrzencewicz had
no right to open the novitiate. " " That was done,"
replied Benislawski, "by order of the empress. "
" Since that is the case/' said the Pope, " I shall
forget the injury done to me by the bishop. " He then
asked about the Jesuits and their General, and whether
the election had been formally ordered by the empress."
When assured upon the latter point, he answered,
" I do not object." After an interview of two hours
Benislawski withdrew.

At the second audience the attitude of the Pope was
cold and indifferent, for the Bourbon ambassadors
had influenced him meantime. Noticing the change,
Benislawski fell upon his kn,ees and asked the Pope's

The Russian Contingent 655

benediction. " What does this mean?" he was asked.
" My orders are to withdraw immediately, if my
requests are not granted." That startled the Pope,
and he immediately changed his tone; he spoke kindly
to Benislawski and told him to put his requests in
writing. All night long the faithful ambassador
labored at his desk formulating each request and
answering every argument that might be alleged
against it. Zalenski gives the entire document (I,
386), which substantially amounted to this: "The
failure of the bishop to abolish the Society in Russia;
the establishment of the novitiate, and the election
of the General were all due to the explicit and positive
orders of Catherine. As she had threatened to persecute
the Catholics of Russia and to compel the Poles to
enter the Orthodox Church, it was clear that there
was no choice but to submit to her demands.

" With regard to the objection that the Bourbon
Princes would be angry at Catherine's support of the
Jesuits, Benislawski made answer, that, ' as the
empress had offered no objections to the suppression
of the Order in the dominions of those rulers, she
failed to see why they had any right to question her
action in preserving it. She owed those kings no
allegiance/ Secondly, the approval of the Society
would not be a reflection on the present Pope, who
had as much right to reverse the judgment of Clement
XIV, as Clement XIV had to reverse the judgment of
thirty of his predecessors. If none of the kings and
diplomats had blamed Clement for acting as he did,
why should they blame Pius VI for using his own right
in the premises? Moreover, the Brief was never
published in Russia, and there was not the slightest
prospect that it ever would be. Finally, the empress
had made a solemn promise not to harm her Catholic
subjects; but she was convinced that she could not

656 The Jesuits

inflict a greater injury on them than to deprive their
churches of priests and their schools of teachers who
in her opinion were invaluable." As to the charge
that the whole course of the empress was due to the
suggestion of the Jesuits, Benislawski replied that
" everyone knew they had petitioned her to have the
Brief promulgated, and that she had told them they
were asking what was not agreeable to her."

The next day the Pope read the statement, smiled
and said, " You want to arrange this matter by a
debate with me. But there can be no answer to your
contention. Your arguments are irrefutable. " Very
opportunely, a letter arrived from the empress who
expressed her willingness to receive a papal legate to
settle the case of the XIniate Archbishop of Polotsk,
and asking to have Benislawski consecrated in St.
Petersburg. The letter was read to the Pope, in the
presence of a number of Cardinals, to whom Benislawski
was presented. The Holy Father then gave his assent
to the preconization of the archbishop, and the conse-
cration of Benislawski, "As to the third/' he said,
raising his voice: "Approbo Societatem Jesu in Alba
Russia degentem; approbo, approbo" (that is I
approve of the Society of Jesus, now in Russia; I
approve, I approve). As the verbal utterances of
Popes in public matters of the Church, have the same
force as when they are in writing, and are designated
by canonists and theologians as viva vocis oracula,
Benislawski contented himself with this approval.
Besides, fearing the machinations of the Bourbon
politicians, he could not ask for more. He had won
his case, and had received the Pope's assurance that
the Society in Russia was not and never had been
suppressed. No more was needed,

Against the immense majority of historians of every
shade of opinion, Theiner in his " Pontificate of Clement

The Russian Contingent 657

XIV " denounces this account of the embassy as " a
fabrication of the Jesuit Benislawski," though Benis-
lawski was not then a Jesuit, nor did he ever re-enter
the Society. Besides, although Theiner characterizes
the distinguished canonist whom the Pope had just
made a bishop as " a liar " and " an intriguer," he
admits at the same time that he was " a virtuous
man " and " a pious priest." If the account of the
audience had been untrue, the Pope would certainly
haye been compelled to denounce it ; for it was published
immediately in the Florence Gazette; and the falsifier
would assuredly never have received his mitre. Never-
theless, to settle the matter definitely and to allay all
doubts and suspicions, Benislawski, after he was
installed as Bishop of Gadara, was invited to the
second congregation of the Jesuits, It met at Polotsk,
on July 25, 1785, and he there made the following
declaration under oath:

" Having been sent to Rome by the Most Illustrious
Empress of all the Russias to interview the Pope
with a view of settling the difficulty about the Arch-
bishopric of Mohilew and of the Co-adjutorship of
that see, as well as to obtain from the Pope the approval
of the Society of Jesus in White Russia, I represented
to His Holiness the state of the Jesuits living there in
conformity with the laws of their Institute, and I
acquainted him with the fact that they had elected a
General in obedience to the command of the Most
Illustrious Empress. After having heard me, His
Holiness kindly approved of the manner of life which
the Jesuits were leading in White Russia, and ratified the
election of the General, repeating three times, 'approbo,
approbo, approbo* I affirm under a most solemn
oath, the truth of this verbal approbation; in
confirmation of which I hereunto affix my seal and
signature."
42

658 The Jesuits

Theiner adduces three Briefs of Pius VI to offset
this affidavit of Benislawski, but two of them antedate
the episode at Rome; the third was issued a month
later, and has nothing in common with the question
at issue. Besides this, a few years subsequent to
this approval, when Father Joseph Pignatelfi, who
may one day be among the canonized saints of the
Church, asked permission of the Pope to go to White
Russia " if the Society existed there/' His Holiness
answered: " Yes, it exists there; and if it were possible
I would have it extended everywhere throughout the
world. Go to Russia. I authorise you to wear the
habit of the Jesuits. I regard the Jesuits there, as
true Jesuits and the Society existing in Russia as
lawfully existing. " (Bonfier, Vie de Pignatelli, 196.)

As their status was now settled, the Fathers addressed
themselves to the educational reform which the empress
wanted to introduce into the schools of Russia. It
consisted mainly in giving prominence to the physical
sciences. They had no difficulty in complying with
her wishes, ,and Father Gruber, who was a*i eminent
physicist, immediately established a training-school
for the preparation of future professors, and in March
1785, a number of Jesuit scientists were summoned by
Potemkin to St. Petersburg.

On June 20, of that year, the Vicar General Czernie-
wicz died. He was born in 1728, and had entered the
Society at sixteen; af er teaching at Warsaw, he was
called to Rome as secretary to Father Ricci; later he
was substitute assistant of Poland. He was then sent
to be rector of Polotsk, and was at that post when
Clement XIV issued the decree of Suppression. At
the congregation which was called on October i,
Father Lenkiewicz was elected to succeed him.

By this time, many of the old Jesuits were sending
in their requests for admission. Among them were

The Russian Contingent 659

such distinguished personages as the astronomer Hell;
two of Father Ricci's assistants, Romberg and Korycki
and others. All could not be received in Russia itself,
but wherever they were, in America, Europe, China,
the East and West Indies, etc., they were all gladly
welcomed back and their names were inscribed in the
catalogue. It is of especial interest for Americans to
find those of Adam Britt of Maryland and of several
who were sent from White Russia to the United States
when Carroll was empowered to re-establish the Society
in 1805. They are Anthony Kohlmann, Malevy, Brown,
Epinette and others. Those who, for one reason or
another, were unable to go to Russia in person, were
informed that they were duly recognized as Jesuits
and were given permission to renew their vows. This
arrangement was made especially for the ex-members
who had been appointed to bishoprics, or were employed
in some important function, such as royal confessors,
court preachers, scientists, etc., or again, who were
prevented by age and infirmity from making the long
and difficult journey.

In the " Catalogus mortuorum," or list of deceased
members, which covers the period between 1773 and
1814, Zalenski counts 268 who are extra provinciam;
all nations under the sun are represented. From
everywhere gifts were sent by former Jesuits. Thus,
Father Raczynski who had become Primate of Poland
gathered together at various auctions as many as
8000 Jesuit books and sent them to the College of
Polotsk. Others followed his example, and in 1815
the college library had 35,000 volumes on its shelves.
Other contributions came in the form of money. As
early as 1787, Polotsk had a printing-press, and
produced its own text-books, besides publishing a
number of works which were out of print. Fr. Gruber
kept at work forming a corps of able scientists, and

660 The Jesuits

he* even made many coadjutor brothers architects,
painters and skilled artificers in various crafts. The
institution soon became famous for its physical and
chemical laboratories, its splendid theatre, its paintings,
sculpture, etc. The minor colleges soon followed its
example, and the Jesuit churches resumed their custom-
ary magnificence. Sodalities were established, distant
missions were undertaken, and a*mong the neighboring
Letts, Jesuit missionaries created a veritable Paraguay,
Catherine reigned for thirty-five years, and until
her death, as she had promised, she had never failed
to protect the Society. Her word alone counted in
Russia. She was alone on the throne for she had
murdered the czar, her husband, because of his repudia-
tion of her son Paul, and also because of her
natural intolerance of an equal. It is true that Father
Carroll, in far-away America, was lamenting that his
brethren had such a protectress, but that was beyond
their control. It can at least be claimed that they
had never yielded an iota in their duties as Catholic
priests. During the .whole of her reign she kept her
unfortunate heir almost in complete seclusion. He
was confided to the care chiefly of Father Gruber,
who besides being a saint was a man of wonderful
ability. He was a musician, a painter, an architect, a
physicist and a mathematician. One of his -oil paintings
adorns the refectory of Georgetown today; brought
over, no doubt, by some of the Polish Fathers. It is
very far from being the work of an amateur. Naturally,
therefore, Paul took to him kindly, and the affection
continued till the end. When on the throne, he
multiplied the colleges of the Society, enlarged the
novitiate, installed the Fathers in the University of
Vilna, and even persuaded the Grand Turk to restore
to the Jesuits their ancient missions on the
Archipelago.

The Russian Contingent 661

The intimacy was so great that Gruber was supposed
to be able to procure any favor from Paul and hence
his life was made miserable by the swarm of suitors
who beset him; but he was not foolish enough to forfeit
the favor of the prince by being made a tool to further
the selfish aims of the petitioners. He did, however,
request the czar to ask the newly-elected Pope Pius
VII for an official recognition of the Society in Russia.
The Pope was only too willing to grant it, but the
lingering hostility to the Jesuits, even in Rome itself,
made it somewhat difficult. Indeed, a certain number
of the cardinals pronounced very decidedly against it,
and only yielded, when the Pope made them take all
the responsibility of a refusal. He appointed a com-
mittee of the most hostile among them to report on
the imperial request, thus bringing them face to face
with the consequences of opposing the ruler of a great
empire and converting him from a friend into a perse-
cutor of the Church. Looking at it from that point
of view, they quickly came to a favorable conclusion,
and on March 7, 1801, the Bull " Catholicae Fidei "
was issued, explicitly re-establishing the Society of Jesus
in Russia. It was the first great step to the general
restoration throughout the world thirteen years later.
The approbation arrived very opportunely, for sixteen
days after its reception Paul I was assassinated.

At his accession, Alexander, though less demon-
strative than Paul, showed his esteem for the Society
to such an extent that when the General, Father
Kareu, was at the point of death, the czar went in
person to Polotsk to offer his condolence. This con-
descension was so marked that Father Gruber availed
himself of the opportunity to solicit the publication of
the Papal Bull which the turmoil consequent upon
Paul's assassination had prevented from being officially
proclaimed. The emperor made no difficulty about

662 The Jesuits

it, and issued a ukase to that effect. He even went
further in his approval, for when Gruber was elected
General in place of Father Kareu, he was summoned to
St. Petersburg to occupy a splendidly equipped College
of Nobles which Paul had established in the city itself.
It was there that Gruber met the famous Count Joseph
deMaistre who was at that time Ambassador of Sardinia
at the imperial court. A deep and sincere affection
sprung up between the two great men, and in the
storm that, later on, broke out against the Society,
de Maistre showed himself its fearless and devoted
defender.

Catherine II had, in her time, attempted the colon-
ization of the vast steppes of her empire, and Paul I had
been energetic in carrying out her plans. Alexander
I, also, was anxious to further the project which
called for not a little heroism on the part of those
who undertook it. Incidentally, it would relieve the
government of considerable anxiety and worry; for
as the new settlers came from every part of Germany,
and professed all kinds of religious beliefs, it was
considered to be of primary importance politically,
to establish some sort of unity among them and to
accustom them to Russian legislation and ways of
life. The Jesuits were selected for the task, and in
spite of the hardships and the isolation to which they
were subjected, and in face, also, of the hatred and
opposition of their enemies as well as the usually
surly mood of the brutalized immigrants who had
been driven out of their own country by starvation
and oppression, order was restored within a year,
and the government reported that these few priests
had achieved what a whole army of soldiers could
never have accomplished. The missions of Astrakhan
were said to be similarly successful. But it appears

The Russian Contingent 663

in the light of subsequent events, that no solid or
permanent results had been effected.

A glance at the map will show us that these two
fields of endeavor were at the extreme eastern and
western ends of Russia's vast empire. The Riga district
is on the Baltic or, more properly, on the Gulf of Riga.
Below it, are the now famous cities of Koningsberg and
Dantzic. Astrakhan is on the Caspian Sea into which
the great River Volga empties. On both sides of this
river, as in the city itself, the Jesuits had established
their mission posts. But from both the Baltic and the
Caspian they had to withdraw, when driven out of
Russia by Alexander in 1820.

The present condition of these two sections of the
now dismembered empire is most deplorable. Indeed,
as early as 1864 Marshall (Christian Missions, I, 74)
says of them: " Let us begin with the Provinces of the
Baltic. The Letts who inhabit Courland and the
southern half of Livonia, though long normally Chris-
tians and surrounded by Lutherans and Russo-Greeks,
sacrifice to household spirits by setting out food for
them in their gardens or houses or under old oak
trees* Of the Esthonians, Kohl says : ' The old practices
of heathenism have been preserved among them
more completely than among any other Lutheran
people. There are many spots where the peasants yet
offer up sacrifices/ Let us n~ow accompany Mr.
Laurence Oliphant down the Volga to the Caspian
Sea. Everywhere his experience is uniform; The
Kalmuks whom he discovered are still Buddhists.
Near the mouth of the Volga he visits a large and
populous village in a state of utter heathenism and
apparently destined to remain so. At Sarepta near
Astrakhan, the Moravians had attempted to convert
the neighboring heathen but the Greek clergy prevented

664 The Jesuits

them. One tribe is made up of followers of the Grand
Lama; another of pagans; a third of Mahometans.
In the city of Kazan, once the capital of a powerful
nation, there are 20,000 Mahometans, and the immense
Tatar population of the entire region reaching as far
as Astrakhan has adopted a combination of Christianity,
Islamism and Shamanism, or are as out and out pagans
as they were before being annexed to the Russian
Empire.'*

Among these degraded peoples the Jesuits were at
work while they were directing their colleges at Polotsk,
St. Petersburg and elsewhere until 1814.

CHAPTER XXII

THE RALLYING

Fathers of the Sacred Heart — Fathers of the Faith — Fusion —
Paccanari — The Rupture — Exodus to Russia — Varin in Paris —
Clorivifre — Carroll's doubts — Pignatelli — Poirot in China —
Grassi's Odyssey.

WHILE the Society was maintaining its corporate
life in Russia several contributory sources began to
flow towards it from various parts of Europe. The
most notable was the association that was formed
under the eyes and with the approval of the wise and
virtuous Jacques-Andr6 Emery, the superior of the
Seminary of Paris, who himself had been trained in
the Jesuit college of Macon. Under his guidance and
very much attached to him, was a little group of
seminarians consisting of Charles and Maurice de
Broglie, sons of the celebrated Marshal of that name,
both of whom bore the title of Prince; Prangois
El£onore de Tournely, who was the animating spirit
of the little association, and, omitting others, Joseph
Varin who succeeded de Tourn61y as the guide of the
growing community.

When the Revolution broke out, Varin yielding to
his martial instincts, left the seminary and became a
soldier in the royalist army; but Charles de Broglie
kept the group together and under the direction of
Pey, a distinguished canon of Paris, they plunged into
the study of the spiritual life and continued to dream
of an association which might in one way or another
take up the work of the suppressed Society of Jesus.
In 1791 they were compelled to seek a refuge in Luxem-
bourg. Two years later, they fled to Antwerp, and

66s

666 The Jesuits

finally found themselves in the old Jesuit villa of
Louvain, which is still standing near the cMteau of
the Due d'Arenberg. There they were joined by de
Broglie's brother, Xavier, and by Pierre Leblanc,
both of whom had served for two years in the army
of the Prince de Cond& Varin joined them in that
year. He had been a soldier ever since the seminary
had closed, and had given up all idea of ever resuming
the soutane. But it happened that he was absent
from his regiment when a battle occurred, and in
disgust he had gone to Belgium to ask to be transferred
to another corps. While there, he fell into the hands
of his old seminary friends; in a few days his former
fervor returned and he was accepted as the sixth
member of what de TournSy had determined to call
" The Society of the Sacred Heart."

On the very day of Varin's entrance, he and five
associates started off on foot, with their bags on" their
backs, to beg their way to Bavaria. It took them five
days to get as far as Augsburg, and there they remained,
though their intention was to establish themselves at
Munich. But the Bishop of Augsburg told them that
if they wanted to learn what the Society of Jesus was,
no .better place could be found than the city in which
they then found themselves, for the memory of many
illustrious Jesuits was still fresh in the hearts of the
people. The bishop who gave them this welcome
hospitality was Clemens Wenzeslaus, who besides
being a prelate was a prince of Saxony and Poland.
Yielding to his advice, they took up their abode in
Augsburg where they were soon joined by two dis-
tinguished men who were afterwards to be conspicuous
in the reconstructed Society, Grivel, who was to be
sent to Georgetown in America as master of novices,
and the famous Rozaven, who was to .save the Society
from wreck in the first general congregation held after

The Rallying 667

the Restoration, .and who was subsequently to be the
assistant General both of Fortis and Roothaan.

As they were all Frenchmen, they were necessarily de-
barred from apostolic work among the people whose lan-
guage they could not speak. But that was providential,
for they had thus a better opportunity to devote them-
selves to the study of the spiritual life. On March 12,
1796, Varin and some others were promoted to the
priesthood, and about the middle of December, they
were installed first at Neudorf and then at Hagenbrunn,
near Vienna, as the invading armies of Moreau and
Jourdan made Augsburg an unsafe place to live in.
They were now sixteen in number and their close
imitation of the Jesuit mode of Kf e caused a sensation
there, as Austria had only a short time before suppressed
the Society.

De Tourn&y died on July 9, 1797, and Varin was
elected in his place on the first ballot. The organization
however, had not yet received the authorization of the
Sovereign Pontiff, for as Napoleon held him a prisoner
now in one place now in another, it was impossible to
make any personal application for his approval of the
new organization. Hence, a petition was drawn up,
signed by twenty-five or thirty bishops asking the
Holy Father's approbation. The answer came in
the month of September 1798, assuring them that their
project afforded him the greatest consolation, and
with all his heart he gave them his blessing.

The establishment of this Society was not as has
been said "the underhand work of the Jesuits,1' for
Varin and. his associates had as yet never met any
member of the old Society, nor were they aware of the
existence of any similar organization in Italy. Indeed,
when a letter came from Rome, signed Nicolas Pac-
canari, announcing that he was their superior, and
was such, " in virtue of an express wish of the Pope

668 The Jesuits

to have the two communities united," the associates
regarded it as the abolition of their Society of the
41 Fathers of the Sacred Heart/' especially as this
unknown individual announced that he was then on
his way to Hagenbrunn to carry the plan into effect*

Nicolas Paccanari was a very curious personage.
He had no education whatever, and in his early life
had been engaged in various occupations which
scarcely seemed to fit him to be the founder of a
religious order. He was born near Trent, and had been
for some time a soldier, then a merchant on a small
scale, and when swindled by an associate, he took to
tramping from town to town, vending, as Guidee
says, " objects of curiosity," that is, he was an itinerant
peddler. He was a pious man, and as he belonged to
one of the guilds in the Caravita at Rome, he was
prompted by the spirit that prevailed in that famous
Oratory to do something more than usual for the glory
of God. He first thought of being a Carmelite, and
then the fancy seized him that he was destined to
resuscitate the Society of Jesus. Strangely enough,
although he was not even a priest, he was joined by
a doctor of the Sapienza and two French ecclesiastics,
Halnat and Epinette, the latter of whom entered the
Society and later taught philosophy at Georgetown
D. C. He was undoubtedly clever, and so plausible in
his speech that he won the confidence of the most
distinguished personages in Europe: cardinals and
noblemen and heads of religious orders, with the result
that he and his two friends made their vows on the
eve of the Assumption 1797, in the chapel of the
Caravita, and Paccanari was elected superior. He
succeeded even in seeing the Pope, who was then a
prisoner at Spoleto, and obtained his approval and
blessing. He called his organization " The Society of
the Fathers of the Faith of Jesus," which was shortened

The Rallying 669

later into " The Fathers of the Faith." In Bohmer-
Monod we find them styled "The Brothers of the
Faith."

Paccanari failed to arrive at Hagenbrunn for a
considerable time, for he had fallen into the hands of
the police and was kept a prisoner in Sant' Angelo.
His restless activity and constant change of abode had
attracted the notice of the authorities, and he was
suspected of being concerned in some political plot'
against the Roman Republic, which the French had
just then set up in the Papal dominions. His associates
were arrested at the same time, and were not released
for four months. It was during this time of incarcera-
tion that Paccanari sent a second letter to Varin
more startling than the first. It announced that the
Fathers of the Sacred Heart had been received into
the Paccanari association, and that Father Varin was
appointed superior of the society in Germany. Such
a communication from a man whom they had not
even seen, made them conclude that they had to do
with a lunatic. Finally, in the month of February 1799,
a third letter arrived, clearing up what had been said
in the second. The explanation offered was that not
knowing if he would ever be let out of jail, and not
wishing that the privileges he had received from the
Holy See should lapse, he had as a precaution admitted
Varin and his associates into the Society of the Fathers
of the Faith.

When at last he was released, he started for Vienna,
and on his way, made it his business to see some of
the dispersed Jesuits who were in Parma and Venice.
They were very kind to him, procured him financial
assistance, but did not welcome him with the enthusi-
asm he expected. They had remarked that he never
spoke of uniting his associates with the Jesuits of
Russia. Paccanari was keen enough to divine their

670 The Jesuits

reason, and he was therefore only the more eager to
affiliate with the people at Hagenbrunn, for he had
only twenty members of his own, not more than three
of whom were priests. He reached Vienna on April 3,
and was naturally received with some reserve, but
when Cardinal Migazzi and the nuncio made known
the desire of the Pope, all opposition ceased and the
discussion of the mode of union began. The sessions
lasted ten days and ended by the election of Paccanari
as general. The Society of the Fathers of the Sacred
Heart thus passed out of existence on April 18, 1799.
f The house at Hagenbrunn at once took on a different
aspect. There was less study, fewer exercises of piety,
the recreations were immoderately prolonged, and
the Fathers were actually compelled to take up a
series of athletic exercises that made them think they
were back in their college days. Of course this soon
became intolerable, but little else could have been
expected from a man like Paccanari, who was absolutely
ignorant of the first elements of community life.
What is still more curious is that he was not even
yet tonsured; but he was, nevertheless, so wonderfully
insinuating in his manner that he succeeded in per-
suading everyone outside of his own household that he
was the man of the hour. The public praised him, but
his subjects were exasperated at his opinionativeness,
his despotism, his repeated absences from home, and
above all by his avoidance of all association with the
dispersed Jesuits. All that quickly convinced the
Fathers of the Sacred Heart that a serious mistake
had been made. It is true that on August n, 1799,
Paccanari made a formal announcement that his sole
purpose was to amalgamate with the Jesuits of Russia,
but it was tolerably clear that if he ever had any such
intention it was rapidly vanishing from his mind. He
began by founding several establishments in various

The Rallying 671

parts of Europe, even Moravia being favored in this
respect. In this distribution, de Broglie and Rosaven
were dispatched to England, and Halnat, Roger and
Varin to France.

After the example of the old Jesuits, the first work
that Varin and his companions undertook when they
arrived in Paris was the care of the hospitals of La
Salpetriere and BicStre, the first of which had 6,000
patients and had not seen a priest in its wards for ten
years. The government now admitted the folly of its
previous methods of procedure, and sought the help
of the ministers of religion. A tremendous trans-
formation was immediately effected. Nor could it
have been otherwise, for the zealous priests spent
thirteen and fourteen hours a day there, going from
bed to bed to comfort the patients.

It was Halnat who first discovered the existence of
the venerable Father de Cloriviere, a Jesuit of the old
Society, who was to be the first provincial of France
after the restoration. The pious Mile, de Cice, a
niece of the Archbishop of Bordeaux, also comes into
view at this period. She had been the directress of
an association of ladies estabEshed by Father de
Cloriviere to supply as far as possible the place of the
expelled nuns, in looking after the young girls of Paris.
Varin became her spiritual guide and also directed
Mile, de Jugon, a remarkable woman, who subsequently
married *a wealthy nobleman; but at his death she
resumed with great ardor the charitable works which
had previously reflected such glory upon her piety
and zeal.

Just at this time, an attempt was made to assassinate
Napoleon. An " infernal machine," as it was called,
was exploded under his carriage, and Mile, de Cic6
was suspected of knowing something about it, chiefly
because of her association with the mysterious person-

672 The Jesuits

ages who had recently arrived in France — Varin and
his companions. Indeed, although the good woman's
holiness of life was vouched for by a great number
of witnesses, chiefly, the beneficiaries of her charity,
she might have been condemned to death, had not
Father Varin appeared in court, where he made a
candid explanation of the character of his society,
as having for its only purpose religion and charity,
without any political affiliations whatever. His good
temper at the trial was a happy offset to Father Halnat's
outburst of anger which almost provoked an un-
favorable verdict. Later Halnat applied for admission
to the Society of Jesus, but it was thought unsafe to
admit him.

At this juncture, there appears the figure of
Madeleine-Sophie Barat, the foundress of the Ladies
of the Sacred Heart, a title chosen at that time not
to indicate any social distinction; indeed Madame
Barat was from people in very ordinary circumstances,
but the name " religious " was in disfavor at that
turbulent period, and it was thought advisable not to
obtrude unnecessarily the fact that she and her asso-
ciates formed a community of nuns. They were
merely de$ dames fieuses, who lived together for
charitable and educational work. The name " dames "
is an old title for nuns in England.

She was the sister of Father Louis Barat, who was
one of the Fathers of the Faith, and when Varin was
looking around for some capable woman to give the
girls of Paris and elsewhere a Christian education,
Barat suggested her as a possibility. He had taught
her Latin, Greek, Spanish, Italian, and natural
philosophy, besides subjecting her to a very rigid and
somewhat harsh training in asceticism. She was then
twenty years of age, and with her usual habit of sub-
mission, she and her three companions addressed

The Rallying 673

themselves to the task. This was in 1801. Before
1857, she had succeeded in establishing more than
eighty foundations in various parts of the world and
she is now ranked among the Beatified.

To Varin must also be accorded the credit of form-
ing in the religious life another woman who is among
the Blessed; the Foundress of the Sisters of Notre-
Dame de Namur, Julie Billiart. Perhaps his prayers
had something to do with the restoration to health
of this remarkable woman, who had been a paralytic
and almost speechless for thirty-one years. She
recovered her youthful vigor in 1804, at the end of
a novena to the Sacred Heart, which had been suggested
by her confessor. She was then at Amiens, and
Varin united her and her companions into a teaching
community, and drew up the rules and constitutions
which they have undeviatingly adhered to ever since.
Indeed it was this very fidelity that gave them the
name of Notre Dame de Namur. For in the absence
of Varin a prominent ecclesiastic attempted to modify
their rule, whereupon the indignant women left Amiens
and emigrated in a body to Namur. That city has
ever since been regarded as their spiritual birthplace.
In the space of twelve years, namely between 1804
and 1812, this quondam paralytic founded fifteen
convents, and made as many as one hundred and
twenty journeys, some of them very long and toilsome,
in the prosecution of her great work for the Church.
Like the Ladies of the Sacred Heart, the Sisters of
Notre Dame de Namur have establishments all over
the world. *

Meantime, a very marked difference had displayed
itself in the tone of the various members of the Fathers
of the Faith. Those who had been followers of
Paccanari had no idea whatever of the real nature of
religious life, whereas the disciples of Varin for the

674 The Jesuits

most part were spiritual men and eager in the work of
perfection. How noticeable this was, is revealed in
a letter from Bishop Carroll in America. He had
asked for help from the new organization, and four
priests had been promised him, but only one arrived —
an Italian named Zucchi. Whether he lost his way or
not, or fancied he could follow his own guidance, he
went first to Quebec, but was promptly informed by the
government officials there that1 his presence was
undesirable. He finally reached Maryland, and Carroll
describes him in a letter to Father Plowden in England
as follows: " There is a priest here named Zucchi,
a Romano di nascitd,, a man of narrow understanding,
who does nothing but pine for the arrival of his com-
panions. Meantime he will undertake no work.
Prom this sample of the new order, I am led to believe
that they are very little instructed in the maxims of
the Institute of our venerable mother, the Society.
- Though they profess to have no other rule than ours,
Zucchi seems to know nothing of the structure of our
Society, nor even to have read the Regula Communes
which our very novices know almost by heart,"

The bishop had also heard of the establishment of
one of the communities of women by Father Varin,
and that made him still more suspicious about the
genuineness of the Fathers of the Faith. " In one
point," he writes to Plowden, " they seem to have
departed from St. Ignatius, by engrafting on their
Institution a new order of nuns, which is to be under
their government."

The rupture in the ranks of the Fathers of the
Faith took place in 1803. In the preceding year,
Rcxsaven and Varin had gone to Rome and were there
confirmed in their suspicions that Paccanari was not
sincere in his protestations about his desire to join
the Jesuits in Russia. They were also shocked at the

The Rallying 675

lack of religious spirit in the Paccanarist house in
Rome. In the following year, Rozaven again returned
to Rome, and besides being confirmed in his con-
viction that Paccanari was working for the development
of an independent society, he was informed of certain
charges against the personal character of the man.
Paccanari's explanation of the accusations, far from
convincing Rozaven, only confirmed him in his opinion.
The result was that he obtained a private audience
with the Pope, and was authorized to sever his con-
nection with the Fathers of the Faith.

To his amazement, he found on his return to London,
that his associates had already taken the matter in
hand for themselves and had applied to Father Gruber
in Russia, for admission to the Society. The petition
was granted, not, however to enter corporately but
individually, namely after each one's vocation had
been carefully examined. The application was to be
made to Father Strickland in England, who had been
a member of the old Society. With other candidates
from Holland and Germany, twenty-five new members
passed over to Russia.

It is very distressing to note that Father Charles
de Broglie, who with de Tourn61y had initiated the
whole movement, was not in this group. He and
three others remained in London as secular priests,
and unfortunately, his relations with a certain number
of refractory Frenchmen led him into the schism
known as La Petite Eglise. He persisted in his rebellion
as late as 1842, when he at last made his submission
to the Church.

Rozaven wrote from Polotsk to Varin, giving him
an account of what had happened to him in Rome,
insisting on the justifiableness of the act, and reminding
him that they had joined the Fathers of the Sacred
Heart, and subsequently the Fathers of the Faith, solely

676 The Jesuits

for the sake of uniting with the Jesuits in Russia.
As Paccanari had not only no intention of carrying
out that purpose, but was doing everything in his
power to prevent it, the duty of allegiance ceased,
and so the Pope had decided. Forthwith, Varin, with
the approval of all his subjects in Prance, notified
Paccanari that they had severed all connection with his
Society. Meantime however, they retained the name
of Fathers of the Faith.

But this independence was not satisfactory to Varin.
What was he to do? Should he disband his com-
munities which were performing very effective work in
France or wait for developments? The Apostolic
nuncio at Paris, della Genga, decided that he should
continue as he was till more favorable circumstances
presented themselves-. They had not long, to wait.
The emperor's uncle, Cardinal Pesch, had thus far
protected them, but in 1807 Napoleon publicly and
angrily reproached him for this patronage, and on
November ist ordered all the Fathers to report to their
respective dioceses within fifteen days, under penalty
of being sent to the deadly convict colony of Guiana.
Fouch6 offered several positions of honor to Varin
and on his refusal to accept them, drove him out of
Paris. By this time, however, Varin was a Jesuit and
was following the directions of the venerable Father
Clorivifere who had been empowered to receive him.

The secession of the Fathers of France and England
was quickly imitated by the communities in other parts
of Europe. Meanwhile Paccanari's conduct became
a public scandal. A canonical process was instituted
against him in 1808, and he was condemned to ten
years" imprisonment. But when the French took
possession of the city in 1809 and opened the prison
doors, Paccanari disappeared from view, and no one
ever knew what became of him.

The Rallying 677

While the work of the Fathers of the Faith was pro-
gressing in France and elsewhere, the saintly Pignatelli,
who had been Angel Guardian of the Spanish Jesuits
when they were expelled from their native land, was
accomplishing much for the general establishment of
the Society. After landing in Italy where the Jesuits
were as yet unmolested, he had betaken himself, with
the advice of the provincial to Ferrara, and there
housed the exiles as best he could. He also established
a novitiate in connection with the college which had
been handed over to him; but all this was swept away
when the Brief of Clement XIV suppressed the entire
Society in 1773. Of course, the first thought of
Pignatelli after this disaster was to join his brethren
in Russia, and with that in view he wrote to Pope
Pius VI,- who had succeeded Clement XIV, asking
him if the Jesuits whom Catherine II had sheltered,
really belonged to the Society. The reply delighted
him beyond measure, for it told him that he might go
to Russia with a safe conscience and put on the habit
of the Society. The Jesuits there really belonged to
the Society for the Brief of Suppression had never
reached that country. The Pontiff also added that he
would restore the Society as soon as possible; and if
he were not able to do so he would recommend it to
his successor.

Pignatelli's joy knew no bounds, and he immediately
prepared for his journey to the North, but the
Providence of God kept him in Italy, for the Duke
of Parma, though a son of Charles III of Spain, had
resolved to recall the Jesuits to his Duchy, and for that
purpose had written to Catherine II of Russia to ask
for three members of the Society to organize the houses.
The empress was only too glad to accede to his wish;
on February, 1794, three Jesuits arrived in Parma
and began their work at Calorno, just when Pius VI

678 The Jesuits

was passing through that city on his way to the prisons
of France. The opportunity was taken advantage of
to ask the august captive for authorization to open
a novitiate and he most willingly granted the request.
Panizzoni, who was then provincial of Italy, appointed
Pignatelli as superior and master of novices. Unfortu-
nately the Duke of Parma died, and the Duchy was
taken over by Prance; however, the Jesuits were not
molested for a year and a half, and during this time
Pignatelli, who was exercising the office of provincial,
succeeded in having the Society restored in Naples
and Sicily. This was in 1804. But when Napoleon
laid his hands on the whole of the peninsula an order
was formulated for the expulsion of the Jesuits.
Fortunately its execution was not rigorously enforced
and colleges were established in Rome, Tivoli, Sardinia
and Orvieto.

Meantime matters were progressing favorably in
Russia, so much so that in 1803 Father Angiolini was
sent as imperial ambassador to the Pope to solicit alms
for the missions. When he appeared in Rome dressed
as a Jesuit, he found himself the sensation of the hour.
The Sovereign Pontiff received him with effusive
affection and granted all that he asked. He remained
there as procurator of the Society, and in the following
year, was able to communicate to Father Gruber the
pleasing news that, at the request of King Ferdinand,
the Society had been re-established in the Two Sicilies.
Father Pignatelli was made provincial, and as many
as 170 of those who had survived after Tanucci had
driven them out thirty-seven years previously came
from the various places that had sheltered them during
the Suppression to resume their former way of life.
Several of them who had been made bishops asked
the Pope for permission to return but all were refused
except two, Avogado of Verona and Bencassa of Carpi.

The Rallying 679

The whole kingdom welcomed back the exiles with
enthusiasm. The King came in person to open the
Church which he had persistently refused to enter
ever since the expulsion; at the first Mass he and the
entire royal family received Holy Communion. He
also gave the Fathers their former college, and endowed
it with an annual income of forty thousand ducats.
This example encouraged others; colleges were founded
everywhere, and the number of applicants was so
great that the conditions for admission to the Society
had to be made as rigorous as possible. Unfortunately
this happy condition of affairs did not last long, for in
March 1806, Joseph Bonaparte replaced Ferdinand IV
on the throne of Naples, and the Jesuits again took
the road of exile. The Pope offered them a refuge
in Rome, and when they protested that such a course
would draw on him the wrath of Napoleon, he replied
that they were suffering for the Church, and that he
must receive them just as Clement XIII had done
when they were exiled from Naples.

While these events were occurring in Italy and France,
an opportunity was presented to the Jesuits of Russia
to revive their old missions in China. Unfortunately
it was frustrated. The story as told in the " Wood-
stock Letters " (IV, 113) is a veritable Odyssey, and
is particularly interesting to Americans, for the reason
that the principal personage concerned in what proved
to be a very heroic enterprise became subsequently the
President of Georgetown College: John Anthony Grassi.

Grassi was a native of Bergamo, and in 1799 entered
the novitiate established by Father Pignatelli at
Calorno. He thus received a genuine Jesuit training
and escaped the influence of the establishments which
Paccanari was inaugurating in Italy just as that time.
From Calorno he was sent to Russia, and was made
Rector of the College of Nobles which was dependent

680 The Jesuits

upon the establishment at Polotsk. Meanwhile, he
was preparing himself for the missions of Astrakhan,
and was already deep in the study of Armenian when the
Chinese matter was brought to the attention of Father
Gruber by a letter from a member of the old Society,
who had contrived to remain in China ever since the
Suppression. He was Louis Poirot. It appears that
his ability as a musician had charmed the emperor,
and thus enabled him to continue his evangelical
work in the Celestial Empire.

Hearing of the establishment in Russia, he bethought
himself of having the Jesuits resume their old place in
China, evidently unaware that the Brief of 1801
expressly declared that the Society had been established
" only within the limits of the Russian Empire."
But not knowing this he availed himself of the return
of a Lazarist missionary and wrote two letters; one to
the Pope and another to the Father General in which
he said: " I am eighty years of age and there is only
one thing I care to live for. It is to see the Jesuits
return to China/' His letter to the General ends with
a request to be permitted to renew his vows, " so as
to die a true son of the Society of Jesus." Between
the time he wrote this letter and its arrival in Europe,
the limitation of the approval of the Society to Russia
had been withdrawn, and Father Gruber immediately
set about granting the venerable and faithful old
man's request. Happily a solemn legation was just
then to leave St. Petersburg for China, and the ambas-
sador, Golowkin, was urged to take some Jesuits in
his suite. The offer was gladly accepted, but it was
decided that it should be better for the priests to go
by the usual sea route than to accompany the embassy
overland.

Father Grassi was considered to be the most avail-
able man in the circumstances, and he was told merely

The Rallying 681

that lie was to go to a distant post, and that his com-
panions were to be Father Korsack, a native of Russia
and a German lay-brother named Surmer, who hap-
pened to be a sculptor. On January 14, 1805, they
left Polotsk, and travelling day and night, arrived at
St. Petersburg on January .19. Only then were they
informed that their destination was Pekin. On Feb-
ruary 2 they started^on sleds for Sweden. At the
end of three days, they were all sick and exhausted,
but kept bravely on till they reached the frontier where
they found shelter in a little inn. Fortunately a
physician happened to be there and he helped them
over their ailments, so that in ten days they were
able to resume their journey. They then started for
Abo, the capital of Finland and from there crossed
the frozen sea at top speed, till they reached the
Island of Aland. On March 20 they traversed the
Gulf of Bothnia in a mail packet, and landed safely
on the shore of Sweden. On March 22 they were in
Stockholm, but the Abbe Morrette, the superior of
the Swedish mission to whom they were to present them-
selves was dead. An Italian gentleman, happily
named Fortuna, who was Russian Consul at that
place, took care of them and presented them to Alopeus,
the Russian minister.

Alopeus dissuaded them from going to England as
they had been directed, and suggested Copenhagen
as the proper place to embark. Arrived there, they
were informed that there was a ship out in the harbor,
waiting to sail for Canton, but that the captain refused
to take any passengers; whereupon they determined
to follow their original instructions, and after a stormy
voyage arrived at Gravesend on May 22. From there
they went to London where they met Father Zohlmann.

The same misfortune attended them at London for
although Lord Macartney, who had known the Jesuits

682 The Jesuits

in Pekin, did everything to secure them a passage to
China, he failed utterly. Then acting under new
instructions they set sail for Lisbon on July 29, but
were driven by contrary winds to Cork in Ireland,
where of course they met with the heartiest welcome
from everyone especially from the bishop. They
finally landed at Lisbon on 'September 28; passing as
they entered the harbor, the gloomy fortress of St.
Julian where so many of their brethren had been
imprisoned by Pombal. They were befriended there
by an Irish merchant named Stack, and also by the
rector of the Irish College; but were finally lodged
in an old dismantled monastery where they slept
on the floor. Then, in the dress of secular priests,
they presented themselves to the Apostolic nuncio
who was very friendly to the Society, and who would
have been a Jesuit himself had it not been for the
opposition of his family. He warned them to be
very cautious in what they did and said, and informed
them that there were very few ships clearing for Macao.
While at Lisbon, they devoted themselves to the
study of mathematics and astronomy, and after two
months their friend, the Irish merchant, came to tell
them that there was a ship about to sail. They
hastened to advise the nuncio of it, but were then
told that they could not go to China, without the
Pope's permission, for the reason that the Society
had been suppressed in that country. They also
learned from a missionary priest of the Propaganda,
that Rome was very much excited about their proposed
journey; Father Angiolini who was then in Rome, wrote
to the same effect. It was then March 1806. Not
knowing what to do, they began a course of astronomy
at the observatory of Coimbra, but unfortunately, the
founder of the observatory, an ex- Jesuit, Jos6 Monteiro
da Rocha, was very hostile to the Society; and even

The Rallying 683

went so far in his opposition that in a pubEc oration
before the university he had praised Pombal extrava-
gantly for having abolished the Order.

The wanderers remained at Coimbra for two months,
and then rettirned to Lisbon. On their -way to the
capital they saw the unburied coffin of Pombal. On
June 4 a letter came from England which revived their
hopes, especially as it was followed by pecuniary
help from the czar; but soon after that, they received
news of the Russian embassy's failure to reach China,
and they also heard that the country of their dreams
was in the wildest excitement because a missionary
there had sent a map of the empire to Europe. The
imprudent Cartographer was imprisoned and an imperial
edict announced that vengeance was to be taken on all
Christians in the empire. Who the poor man was we
do not know. It could not have been old Father
Poirot. He was merely a musician and not a maker
of maps. On December 2, 1806, the nuncio at Lisbon
was informed that the Pope quite approved of the
project of the Fathers and had urged his officials to
assist them to carry it out. The reason of this change
of mind on the part of the Holy Father is explained by
the fact that he was anxious to propitiate Russia.
Nevertheless, the nuncio advised them to wait for
further developments.

Another year went by, during which they continued
their studies and made some conversions. They had
also the gratification of being introduced to the Mar-
chioness of Tavora, the sole survivor of the illustrious
house which Pombal had so ruthlessly persecuted.
Finally they were recalled to England, which they
reached on November 16 1807, after a month of
great hardship at sea. They were welcomed at
Liverpool by the American Jesuit, Father Sewall, who
was at that time sheltering four other members of the

684 The Jesuits

Society in his house. When the little community met
at table, they represented seven different nationalities
— American, English, French, German, Italian, Polish
and Belgian, Father Grassi remained in England,
chiefly at Stonyhurst until 1810, and on August 27
of that year set sail from Liverpool for Baltimore,
where he arrived on October 20. He had thus passed
three years in England where community life had been
carried on almost without interruption from the time
of the old Society. For although the Brief of Sup-
pression had explicitly forbidden it, nevertheless
Clement's successor had authorized it as early as
1778, and had permitted the pronouncement of the
religious vows in 1803, — a privilege that was extended
to the Kingdom of Naples in 1804. Arriving in the
United States, Father Grassi found that there had been
virtually no interruption of the Society's traditions in
this part of the .world. The Fathers had been in
close communication 'with Russia as early as 1805 and
were being continually reinforced by members of
the Society in Europe. When the Bull of Re-establish-
ment was issued there were nineteen Jesuits in the
United States.

CHAPTER XXIII

THE RESTORATION

Tragic death of Father Gruber — Pall of Napoleon — Release of the
Pope — The Society Re-established — Opening of Colleges — Clori-
vi&re — Welcome of the Society in Spain — Repulsed in Portugal —
Opposed by Catholics in England — Announced in America — Carroll
— Penwick — Neale.

IN 1805 the Society met with a disaster which in
the circumstances seemed almost irreparable. During
the night of March 25-26 its distinguished General,
Father Gruber, was burned to death in his residence
at St. Petersburg. His friend, the Count de Maistre,
who was still ambassador at the Russian Court, hurried
to the scene in time to receive his dying blessing and
farewell. Gruber's influence was so great in Russia
that it was feared no one could replace him. His
successor was Thaddeus Brzozowski, who was elected
on the second of September, Splendid plans, especially
in the field of education had been made by Gruber
and had been warmly approved of by the emperor,
but they had to be set aside for more pressing needs.
Napoleon was just then devastating Europe, and the
very existence of Russia as well as of other nations was
at stake. It is true that the empire was at peace with
France, but at the rupture of the treaty of Amiens,
Napoleon complained of the political measures of
the cabinet of St. Petersburg, and the ambassadors
of both countries received their papers of dismissal.
The result was that a coalition of Russia, England,
Austria and Sweden was formed to thwart the ambitions
of Napoleon who was at that time laying claim to the
whole Italian Peninsula. War was declared in 1805.

' [685]

686 The Jesuits

Austerlitz compelled the empire to accept Napoleon's
terms, but Prussia and Russia continued the fight
until the disasters at Jena, Eylau and Friedland.
Then the Emperor of Russia and the King of Prussia
met Napoleon on a raft anchored out in the Niemen,
where on the eighth and ninth of July peace was
agreed to.

At Erfurt, in 1808 Napoleon and Alexander drew
up what was known as the " Continental System," in
accordance with which, all English merchandise was
to be excluded from every continental nation. This
was followed by a defensive alliance of Austria and
England, and as Austria was Russia's ally, Alexander
again entered the fight against Napoleon, but the
victory of Wagram and the marriage of Napoleon
with the Austrian archduchess, Maria Louisa, changed
the aspect of affairs and the " Continental System "
was restored, but in so modified a form that war
broke out again, and in 1812 Napoleon began his
Russian Campaign. The battle of Smolensk opened
the way for him to Moscow, but when the conqueror
arrived he found the city in flames. He mistook it
for an act of surrender and Alexander purposely
detained him, discussing the terms of peace until
the winter set in. Then the conqueror decided to
return, but it was too late. On February 22, 1813,
Alexander sent out a call to all the kings of Europe to
unite against Napoleon and they eagerly responded.
He beat them at Lutzen and Bautzen, and in Silesia,
but in spite of his success he had to continue his retreat.
He won again at Dresden and Leipzig, but they pursued
him relentlessly, until at last the Rhine was reached.
Peace was offered in December 1813, but when its
acceptance was delayed, the Allies entered France, and
on March 3, 1814, laid siege to Paris. The city
surrendered on the following dav.

The Restoration 687

Meantime Napoleon had released Pius VII from
captivity, not voluntarily, but as a political measure,
to propitiate the anger of the Catholics of the world,
who were beginning to open their eyes to the extent
of the outrage. Eighteen months previously he had
dragged the venerable Pontiff from Rome and hurried
him night and day over the Alps, absolutely heedless
of the age and infirmity of his victim, until at last the
Pope entered Pontainebleau a prisoner. According to
Pacca, it was a jail more than a palace. There by
dint of threats and brutal treatment Napoleon so
wore out the strength of the aged man that a Concordat
was signed which sacrificed some of the most sacred
rights of the Holy See. It was cancelled, indeed,
subsequently, but it almost drove the Pope insane
when he realized the full import of what he had been
driven to concede. " I shall die like Clement XIV,"
he exclaimed. But his jailer was heartless and it
was only after a year and a half of imprisonment, and
when the Allies were actually entering France as
conquerors, that he made up his mind to send the
Pontiff back to Rome. Had he done it with less
brutality he might even then, have succeeded in his
calculations, but only one attendant was sent to
accompany the prisoner. The cardinals were purposely
dismissed some days later in batches, and ordered to
go by different routes so as to prevent any popular
demonstration on the way.

Pacca overtook the Pope at Sinigaglia on May 12,
and on May 24, after a brief stay at Ancona, Loreto,
Macerata, Tolentino, Poligno, % Spoleto, Terni and
Nepi, entered Rome. What happened at these places
deserves to be recorded, as it shows that the Faith
was not only not dead but had grown more intense
because of the outrages of which the Vicar of Christ
had been the object. At Ancona, for instance, Artaud

688 The Jesuits

tell us, "he was received with transports of delight.
The sailors in the harbor flocked around his carriage,
unhitched the horses and with silken ropes of yellow
and red drew it triumphantly through the city, while
the cannon thundered from the ramparts, and the bells
of every tower proclaimed the joy of the people. Prom
the top of a triumphal arch the Pope gave his bene-
diction to the kneeling multitudes, and then blessed
the wide Adriatic. Prom there he went to the palace
of the Picis for a brief rest. The next day he crowned
the statue of the Blessed Virgin, Queen of All Saints,
and then set out for Osimo escorted as far as, Loreto
by a scarlet-robed guard of honor. Entering Rome
by the Porto del Popolo, his carriage was drawn by
young noblemen, and he was met by a procession of
little orphan children chosen from the Protectory of
Providence, They were all clothed in white robes
and in their hands they held golden palm branches
which they waved above their heads, while their young
voices fitted the air with jubilant songs. When the
crowd became too dense, the little ones knelt before
him to present their emblems of peace, which he
affectionately received, while tears rolled down his
cheeks. At last, the city gates were reached and
he proceeded along the streets lined on either side by
kneeling multitudes who were overcome with joy
at his return."

Almost the first official act of the Pope was to
re-establish the Society. How that came about may
be best told in the words of his faithful servant, Cardinal
Pacca.

"While we were in prison together," says the
illustrious cardinal, "I had never tired of adroi+ly
leading the conversation up to this important matter,
so as to furnish His Holiness with useful information
if ever it happened that he would again ascend the

The Restoration 689

Chair of St. Peter. In those interviews he never
failed to manifest the greatest esteem and affection
for the Society. The situation in which we found
ourselves was remarkable, and it shows the admirable
Providence of God with regard to this celebrated
Society.

" When Baxnabo Chiaramonte was a young Bene-
dictine, he had teachers and professors in theology
whose sentiments were anti- Jesuit, and they filled his
mind with theological views that were most opposed
to those maintained by the Society. Everyone knows
what profound impressions early teaching leaves in the
mind; and, as for myself, I also had been inspired
from my youth with sentiments of aversion, hatred
and, I might say, a sort of fanaticism against the
illustrious Society. It will suffice to add that my
teachers put in my hands and ordered me to make
extracts from the famous ' Lettres Provinciates/ first
in French and then in Latin, with the notes of Wendrok
(Nicole) which were still more abominable than the
text. I read also in perfect good faith, c La morale
pratique des Jesuites,' and other works of that kind
and accepted them as true.

" Who then would have believed that the first act
of the Benedictine Chiaramonte who had become
Pope, immediately after emerging from the frightful
tempest of the Revolution, and in the face of so many
sects, then raging against the Jesuits, should be the
re-establishment of the Society throughout the Catholic
world; or that I should have prepared the way for this
new triumph; or, finally, that I should have been
appointed by the Pope to carry out those orders
which were so acceptable to me and conferred on me
so much honor? For both the Pope and myself,
this act was a source of supreme satisfaction. I was
present in Rome on the two memorable occasions of

44

690 The Jesuits

the Suppression and the Re-establishment of the
Society, and I can testify to the different impressions
they produced. Thus, on August 17, 1773, ^e day
of the publication of the Brief ' Dominus ac Re-
demptor,1 one saw surprise and sorrow painted on
every face; whereas on August 7, 1814, the day of the
resurrection of the Society, Rome rang with accla-
mations of satisfaction and approval. The people
followed the Pope from the Quirinal to the Ges&, where
the Bull was to be read, and made the return of the
Pope to his palace a triumphal procession.

" I have deemed it proper to enter into these details,
in order to profit by the occasion of these * Memoirs '
to make a solemn retraction of the imprudent utterances
that I may have made in my youth against a Society
which has merited so well from the Church of Jesus
Christ."

Some of the cardinals were opposed to the Restor-
ation, out of fear of the commotion it was sure to excite.
Even Consalvi would have preferred to see it deferred
for a few months, but it is a calumny to say that he
was antagonistic to the Society. 'As early as February
I3> *799> he wrote as follows to Albani, the legate at
Vienna: "You do me a great, a very great wrong,
if you ever doubted that I was not convinced that the
Jesuits should be brought back again. I call God
to witness that I always thought so, although I was
educated in colleges which were not favorable to them,
but I did not on that account think ill of them. In
those days, however, I did say one thing of them, viz.,
that although I was fully persuaded of their impor-
tance, I declared it to be fanatical to pretend that the
Church could not stand without them, since it had
existed for centuries before they existed, but when
I saw the French Revolution and when I got to really
understand Jansenism, I then thought and think now

The Restoration 691

that without the Jesuits the Church is in very bad
straits. If it depended on me, I would restore the
Society to-morrow. I have frequently told that to
the Pope, who has always desired their restoration,
but fear of the governments that were opposed to
it made him put it off, though he always cherished
the hope that he could bring it about. He would do
it if he lived; and if he were unable he would advise
his successor to do it as quickly as possible. The
rulers of the nations will find out that the Jesuits will
make their thrones secure by bringing back religion/'

Of course, the thought of restoring the Society did
not originate with Pius VII and Pacca. Pius VI had
repeatedly declared that he would have brought it
about had it been at all feasible. Even after the
return of Pius VII to Rome, some of the most devoted
friends of the Jesuits, as we have seen, thought that
the difficulties were insuperable; but the Pope judged
otherwise, and hence the affection with which the
Society will ever regard him. Indeed, he had already
gone far in preparing the way for it. He had approved
of the Society in Russia, England, America and Italy.
He had permitted Father Fonteyne to establish com-
munities in the Netherlands; Father Clorivi£re was
doing the same thing in France with his approval so
that everyone was expecting the complete restoration
to take place at any moment. The Father provincial
of Italy had announced that the Bull would be issued
before Easter Sunday 1814, although some of his
brethren laughed at him and thought he was losing
his mind. This did not disturb him, however, and in
June, 1814 he knelt before the Sovereign Pontiff and
in the name of Father General Brzozowski presented
the following petition:

" We, the Father General and the Fathers who, by
the benignity of the Holy See, reside in Russia and

592 The Jesuits

in Sicily, desiring to meet the wishes of certain princes
who ask our assistance in the education of the youth of
their realms, humbly implore Your Highness to remove
the difficulty created by the Brief of Clement XIV and
to restore the Society to its former state in accordance
with the last confirmation of it by Clement XIII, so
that in whatever country we may be asked for we may
give to the princes above referred to whatever help
the needs of their several countries may demand.*1

On June 17, Pius VII let it be known that he was
more than eager to satisfy the wish of the petitioners;
and a few days afterwards, when Cardinal Pacca said
to him, " Holy Father, do you not think we ought to
do what we so often spoke of? " he replied, " Yes;
we can re-establish the Society of Jesus on the next
feast of Saint Ignatius." Even Pacca was taken
aback by the early date that was fixed upon, for there
was not a month and a half to prepare for it. The
outside world was even still more surprised, and the
enemies of the Society strove to belittle the Pontifical
act by starting the report that it was not the old Society
that was going to be brought back to life; only a new
congregation was to be approved. That idea took
possession of the public mind to such an extent that
Father de Zliniga, the provincial of Sicily, brought it
to the attention of the Sovereign Pontiff. " On the
contrary," said Pius, " it is the same Society which
existed for two hundred years, although now circum-
scribed by some restrictions, because there will be no
mention of privileges in the Bull, and there are other
things which will have to be inserted, on account of
circumstances in France and Spain and the needs of
certain bishops."

The chief difficulty was in draughting the document.
The time was very short and some of the cardinals
were of opinion that the courts of Europe should be

me Kestoration

consulted about it. But Pacca and the Pope both
swept aside that suggestion. They had had a sad
experience -with the courts of Europe. Hence Cardinal
Litta, who when ablegate at St. Petersburg had asked
for the confirmation of the Society in Russia, was
chosen to draw up the Bull. He addressed himself
to the task with delight and presented to the Pope a
splendid defense of the Society which he declared
" had been guilty of no fault ; " but when he added that
" the suppression had been granted by Clement XIV
unwillingly/' and that "it was to be ascribed to the
wicked devices, the atrocious calumnies, and the impious
principles of false political science and philosophy
which, by the destruction of the Order, foolishly
imagined that the Church could be destroyed," the
language was found to be too strong and even Cardinal
di Pietro, who was a staunch friend of the Society,
protested vehemently against it. Indeed, di Pietro
went so far as to say that certain changes should be
,1118x16 in the Institute before the Bull was issued.
Other members of the Sacred College were of the same
opinion, but did not express themselves so openly.
They were afraid to do so, because the popular joy was
so pronounced at the news of the proposed restoration
that anyone opposing it would run the risk of being
classed as an enemy.

As a compromise, the Pope set aside the Bull drawn
up by Litta and also the corrections by di Pietro, and
entrusted the work to Pacca. It was his draught that
was finally published. It makes no mention of any
change or mutilation of the Institute; neither does it
name nor abrogate any privilege; it is not addressed
to any particular State, as some wished, but to the
whole world; it does not reprehend anyone, nor does it
subject to the Propaganda the foreign missions which
the Society might undertake. Some of the "black

694 The Jesuits

cardinals " such as Brancadoro, Gabrielli, Litta,
Mattel an(d even di Pietro, asked for greater praise
in it for the Society, while others wanted it just as
Pacca had written it; Mattei objected to the expression
" primitive rule of St. Ignatius/1 because the words
would seem to imply that the Society had adopted
another at some time in its history and he also wanted
the reason of the restoration to be explicitly stated,
namely: " the Pope's deep conviction of the Society's
usefulness to the Church/' His reason was that many
had asked for it; but only some of his suggestions
were accepted.

These details prevented the publication of the Bull
on July 31, hence August 7, the octave of the feast was
chosen.

A few extracts from it will suffice. Its title is " The
Constitution by which the Society of Jesus is restored
in its pristine state throughout the Catholic World."
The preamble first refers to the Brief " Catholicse
fidei " which confirmed the Society in Russia and also
to the "Per alias" which restored it in the Two
Sicilies. It then says: "The Catholic world unani-
mously demands the re-establishment of the Society
of Jesus. Every day we are receiving most urgent
petitions from our venerable brothers, the archbishops
and bishops of the Church, and from other most dis-
tinguished personages to that effect. The dispersion
of the very stones of the sanctuary in the calamitous
days which we shudder even to recall, namely the
destruction of a religious order which was the glory and
the support of the Catholic Church, now makes it
imperative that we should respond to the general and
just desire for its restoration. In truth, we should
consider ourselves culpable of a grievous sin in the
sight of God, if, in the great dangers to which the
Christian commonwealth is exposed, we should fail to

The Restoration 695

avail ourselves of the help which the special Providence
of God now puts at our disposal; if, seated as we are
in the Barque of Peter, we should refuse the aid of the
tried and vigorous mariners who offer themselves to
face the surges of the sea which threaten us with
shipwreck and death. Therefore, we have resolved
to do to-day what we have longed from the first days
of our Pontificate to be able to accomplish, and, hence,
after having in fervent prayer implored the Divine
assistance, and having sought the advice and counsel of
a great number of our venerable brothers, the cardinals
of the Holy Roman Church, we have decreed, with
certain knowledge, and in virtue of the plenitude of
our Apostolic power, that all the concessions and facul-
ties accorded by us to the Russian empire and the
Two Sicilies, in particular, shall henceforward be
extended in perpetuity to all other countries of the
world.

"Wherefore, we concede and accord to our well-
beloved son Thaddeus BrzozowsM, at present the
General of the Society of Jesus, and to the other
members of the Society delegated by him, all proper
and necessary powers to receive and welcome freely
and lawfully all those who desire to be admitted into
the Regular Order of the Society of Jesus, and that,
under the authority of the General at the time such
persons may be received into and assigned to one or
many houses, or colleges or provinces, as needs be,
wherein they shall follow the rule prescribed by St.
Ignatius Loyola, which was confirmed by the Consti-
tutions of Paul III. Over and above this, we declare
them to possess and we hereby concede to them the
power of devoting themselves freely and lawfully
to educate youth in the principles of the Catholic
religion;' to train them in morality; to direct colleges
and seminaries; to preach and to administer the sacra-

696 The Jesuits

ments in their place of residence, with the consent and
approbation of the ordinary. We take under our
protection and tinder our immediate obedience as
well as that of the Apostolic See, all the colleges, all
the houses, all the provinces, all the members of the
Order, and all those who are gathered in their estab-
lishments, reserving nevertheless to Ourself, and to
the Roman Pontiffs, our successors, to decree and pre-
scribe whatever we consider it our duty to decree and
prescribe as necessary to consolidate more and more
the same Society, in order to render it stronger and to
purge it from abuse, if ever (which may God avert)
any may be found therein. And we exhort with our
whole heart, in the name of the Lord, all superiors,
rectors and provincials, as well as all the members
and pupils of this re-established Order to show them-
selves in all places, faithful imitators of their Father.
Let them observe with exactness the rule prescribed
for them by their great founder, and let them follow
with ever increasing zeal the useful admonitions and
counsels which he has left for the guidance of his sons.

" Finally we earnestly recommend in the Lord this
Society and its members to the illustrious kings and
princes and temporal lords of the various nations, as
well as to our venerable brothers, the archbishops and
bishops and whosoever may occupy positions of honor
and authority. We exhort them, nay we conjure them,
not only not to suffer that these religious should be
molested, in any manner, but to see that they should
be treated with the benevolence and the charity
which they deserve."

A difficulty now arose as to the person into whose
hands the Bull was to be delivered. It was impossible
for the General to be present, for he was unable to
obtain permission of the emperor to take part in
what concerned him more than any other member of

The Restoration 697

the Society — a condition of things which made it
evident that the residence of the next General had to
be in some other place than Russia. That, of course,
the czar would never permit and the expulsion of the
Society from Russia was from that moment a fore-
gone conclusion. Angiolini, who was rather conspicu-
ous in Rome at that time, possibly because he had
some years before arrived in the city as an envoy
from the Russian court, was first thought of. In
fact the Pope had already named him, but Albers
in his " Liber saecularis " does not hesitate to say that
Angiolini sought the honor, and had succeeded in
enlisting the interest of Cardinal Litta in his behalf.
But he was known to be a man of impetuous character,
eager to be concerned in every matter of importance
and decidedly headstrong. The provincial was chosen,
therefore, to represent the General, and Angiolini was
consoled by being made consultor of the Congregation
of Rites. The difficulty seems almost childish, for
whatever prominence Angiolini possessed, it was
purely personal whereas that of Father Panizzoni was
official It may be, however, that Angiolini's friend-
ship for Rezzi, who attempted to wreck the Society
at the first congregation, had laid him open to suspicion.
At last the great day arrived* It was Sunday; and
all Rome was seen flocking to the Gesft. As early
as eight o'clock in the morning, as many as one hun-
dred Jesuits along with the College of Cardinals were
waiting to receive the Pope. He arrived at last and
said Mass at the high altar. He then proceeded to
the chapel of the Sodality which was crowded with
bishops and most of the notables then in the city.
Among them were Queen Marie Louise of Bourbon, the
wife of Charles IV of Spain, with her niece and three
sons. It was Spain's reparation for the wrong it had
done the Society, Behind the cardinals, ia a double

698 The Jesuits

row were the Spanish, Italian and Portuguese Jesuits;
the youngest of whom was sixty years of age, while
there were others still who had reached eighty-six.
It is even asserted that there was present one old
Jesuit who was one hundred and twenty-six years old.
His name was Albert Montalto and he had been in
the Society for one hundred and eight years. He was
born in 1689, was admitted to the novitiate in 1706
and hence was sixty-four years old at the time of
the Suppression.

This beautiful fairy story is vouched for by Cr6tin-
eau-Joly (V, 436), but Albers, in his " Liber ssecularis,"
tells us that there is no such name as Montalto or
Montaud in the Catalogue of 1773 or in Vivier's
" Catalogus Mortuorum Societatis Jesu."

When the Pope had taken his seat upon the throne,
he handed the Bull to Belisario Cristaldi, who in a
clear voice, amid the applause of all in the chapel,
read the consoling words which the Jesuits listened
to with tears and sobs. Then one by one some
hobbling up with the help of their canes, others lean-
ing on the arms of the distinguished men present,
knelt at the feet of the Pontiff, who spoke to them all
with the deepest and tenderest affection. For them
it was the happiest day of their lives and the old men
among them could now sing their " Nunc dimittis."

Pacca then handed to Panizzoni a paper appointing
him superior of the Roman house, until the nomina-
tion arrived from Father General. The professed
house, the novitiate of Sant' Andrea and other properties
were also made over to the Society with a monthly
payment of five hundred scudL

On entering the Gesft, the Fathers found the house
almost in the same condition as when Father Ricci
and his assistants left it in 1773, to go to the dungeons
of Sant' Angdo. It was occupied by a community

The Restoration 699

of priests, most of them former Jesuits, who had con-
tinued to serve the adjoining church, which, though
despoiled of most of its treasures, still possessed the re-
mains of St. Ignatius. Two years later, the novitiate of
Sant* Andrea was so crowded that a second one had
to be opened at Reggio. Among the novices at that
place was Charles Emanuel, King of Sardinia, who had
resigned his crown to enter the Society. He died there
in 1819. In 1815 the Jesuits had colleges in Orvieto,
Viterbo, Tivoli, Urbino, Perentino, and Galloro,
Modena, Forli, Genoa, Turin, Novarra, and a little
later, Nice. In Parma and Naples, they had been
at work prior to 1814.

Just eight days before these happenings in Rome,
an aged Jesuit in Paris saw assembled around him
ten distinguished men whom he had admitted to the
Society. It was July 31, the feast of St. Ignatius,
and the place of the meeting was full of tragic memories.
It was the chapel of the Abbaye des Cannes, where,
in the general massacre of priests which took place
there in 1792, twelve Jesuits had been murdered. In
the old man's mind there were still other memories.
Fifty-two years before, he and his religious brethren
had been driven like criminals from their native land.
Forty years had passed since the whole Society had
been suppressed. He had witnessed all the horrors
of the French Revolution, and now as he was nearing
eternity — he was then eighty-five — he saw at his
feet a group of men some of whom had already gained
distinction in the world, but who at that moment,
had only one ambition, that of being admitted into
the Society of Jesus, which they hoped would be one
day re-established. They never dreamed that seven
days after they had thus met at the Abbaye to cele-
brate the feast of St. Ignatius, Pius VII who had
returned from his captivity in France would,- by the

700 The Jesuits

Bull "Sollicitudo omnium ecclesiarum/' solemnly
re-establish the Society throughout the world.

The old priest was Pierre- Joseph Picot de Clori-
vi£re. He was born at St. Malo, June 29, 1735 and
had entered the Society on August 14, 1756. He was
teaching a class at Compi£gne when Choiseul drove
the Society out of the country, but though he was
only a scholastic, it had no effect on his vocation. He
attached himself to the English province, and after
finishing his course of theology at Li£ge in Belgium, was
professed of the four vows about a month after Clement
XIV had issued his Brief of Suppression. The decree
had not yet been promulgated in the Netherlands,
Instead of going to England as one would expect, he
returned to his native country as a secular priest, and
we find him in charge of a parish at Param6 from 1775
to 1779. He was also the director of the diocesan
College of Dinan, where he remained up to the time
of the Revolution. Meantime, he was writing pious
books and founding two religious congregations, one
for priests, the other for pious women in the world.
The former went out of existence in 1825. The latter
still flourishes.

Having refused to take the constitutional oath, he
was debarred from all ecclesiastical functions, and
began to think of offering himself to his old friend and
classmate at Li£ge, Bishop Carroll, to work on the
Maryland missions; but one thing or another pre-
vented him from carrying out his purpose, though
on the other hand it is surprising that he could make
up his mind to remain in France. His brother had
been guillotined in 1793; his niece met the same fate
later; his sister, a Visitation nun, was put in prison
and escaped death only by Robespierre's fall from
power; several of his spiritual followers had perished
in the storm, but he contrived to escape until 1801,

The Restoration 701

when, owing to his relationship with Limoellan, who
was implicated in the conspiracy to kiH the First
Consul, he was lodged in jail. He was then sixty-
nine years old.

During his seven years of imprisonment, he wrote
voluminous commentaries on the Bible, chiefly the
Apocalypse. He also devoted himself to the spiritual
improvement of his fellow-prisoners, one of whom, a
Swiss Calvinist named Christin, became a Catholic.
As Christin had been an attache of the Russian embassy
he posted off to Russia when he was liberated in 1805,
taking with him a letter from Clorivi£re to the General
of the Society, asking permission for the writer to
renew his profession and to enter the Russian province.
Of course, both requests were granted. "When he
was finally discharged from custody in 1809, Clori-
viere wrote again to Russia to inform the General
that Bishop Carroll wanted to have him go out to
Maryland as master of novices. As for himself though he
was seventy-five years of age, he was quite ready to
accede to the bishop's request. The General's decision,
however, was that it would be better to remain in
France.

Meantime, Father Varin, the superior of the Fathers
of the Faith, had convoked the members of his com-
munity to consider how they could carry out the original
purpose of their organization, namely: to unite with
the Jesuits of Russia, but no progress had been made
up to 1814. In his perplexity, he consulted Mgr. della
Genga who was afterwards Leo XII, and also Father
Clorivi&re. But to his dismay, both of them told him
to leave the matter in statu quo. This was all the
more disconcerting, because he had just heard that
Father Fonteyne, who was at Amsterdam, had already
received several Fathers of the Faith. Whereupon
he posted off to Holland, and was told that both della

702 The Jesuits

Genga and Clorivi&re were wrong in their decision.
To remove every doubt he was advised to write
immediately to Russia, or better yet to go there in
person. He determined to do both. At the beginning
of June 1814, he returned to France to tell his friends
the result of his conference with Father Fonteyne,
but during his absence Clorivi£re had been commis-
sioned by Father BrzozowsH to do in France what
Fonteyne had been doing in Holland. That settled
everything, and on July 19, 1814, Fathers Varin,
Boissard, Roger and Jennesseaux were admitted
to the novitiate; and a few days later, Dumouchel,
Bequet, Ronsin, Coulon, Loriquet, with a lay brother
followed their example. On the 3ist, St. Ignatius'
Day, they all met at the Abbaye to entreat the Founder
of the Society to bless tods inauguration of the province
of France.

In virtue of his appointment Father Clorivi&re
found that he had now to take care of seventy novices,
most of whom were former Fathers of the Faith;
in this rapidly assembled throng it was impossible
to carry out the whole scheme of a novitiate training
in all its details. Indeed, the only " experiment "
given to the newcomers was the thirty-days retreat,
and that, the venerable old superior undertook him-
self . Perhaps it was age that made him talkative,
perhaps it was over-flowing joy, for he not only carried
out the whole programme but overdid it, and far
from explaining the points, he talked at each medita-
tion during what the French call " five quarters of an
hour." But grace supplied what was lost by this
prolixity, and the community was on fire with zeal
when the Exercises were ended. How soon they
received the news of what happened on August 7,
in Rome, we do not know. But there were no happier
men in the world than they when the glad tidings came;

The Restoration 703

and they continued to be so even if Louis XVIII did
not deign or was afraid to pay any attention to the
Bull, and warned the Jesuits and their friends to make
no demonstration. The Society was restored and that
made them indifferent to anything else.

In Spain, a formal decree dated May 25, 1825,
proclaimed the re-establishment of the Society, and
when Father de Zuniga arrived at Madrid to re-organize
the Spanish province, he was met at the gate of the
city by a long procession of Dominicans, Franciscans,
and the members of other religious orders to welcome
him. Subsequently, as many as one hundred and
fifteen former Jesuits returned to their native land
from the various countries of Europe where they had
been laboring, and began to reconstruct their old
establishments. Many of these old heroes were over
eighty years of age. Loyola, Onate 'and Manresa
greeted them with delight, and forty-six cities sent
petitions for colleges. Meanwhile, novitiates were
established at Loyola, Manresa and Seville.

Portugal not only did not admit them, but issued a
furious decree against the Bull. Not till fifteen
years later did the Jesuits enter that country, and then
their first work was to inter the yet unburied remains
of their arch-enemy Pombal and to admit four of
his great-grandsons into one of their colleges. Brazil,
Portugal's dependency, imitated the bitterness of
the mother country. The Emperor of Austria was
favorable, but the spirit fostered among the people by
his predecessor, Joseph, was still rampant and pre-
vented the introduction of the Society into his domains,
But, on the whole, the act of the Pope was acclaimed
everywhere throughout the wold. So Pacca wrote to
Consalvi.

Of course there was an uproar in non-Cathofic
countries. In England, even some Catholics were in

704 The Jesuits

arms against the Bull, One individual, writing in
the " Catholic Directory" of 1815, considered it to
be " the downfall of the Catholic religion. " A congress
in which a number of Englishmen participated was
held a few years later at Aix-la-Chapelle to protest
against the re-establishment of the Order. Fortunately
it evoked a letter from the old Admiral Earl St. Vincent
which runs as follows : " I have heard with indignation
that Sir J. C. Hippisley, a member of Parliament, is
gone to the Congress. I therefore beseech you to
cause this letter to be laid before his Holiness the
Pope as a record of my opinion that we are not only
obliged to that Order for the most useful discoveries
of every description, but that they are now necessary
for the education of Catholic youth throughout the
civilized world." With the exception of John Milner,
all the vicars Apostolic of England were strongly
opposed to the restitution of the Society in that
country.

The United States was at war with England just
then, and it happened that seventeen days before the
Bull was issued Father Gras^si and his fellow- Jesuits
were witnessing from the windows of Georgetown
College the bombardment of Washington by the
British fleet. They saw the city in flames, and fully
expected that the college would be taken by the
enemy, but to their great delight they saw the forty
ships on the following morning hoist their anchors and,
one by one, drop down the Potomac. They did not,
of course, know what was going on in Rome, but as
soon as the news of the re-establishment arrived in
America, Father Penwick, the future Bishop of Boston,
who was then working in St. Peter's Church, New
York, wrote about it to Father Grassi, who was Presi-
dent of Georgetown. The letter is dated December 21,
1814 and runs as follows:

The Restoration 705

" Rev. and Dear Father,

Te Deum Laudamus, Te Dominum confitemurl
The Society of Jesus is then re-established! That
long-insulted Society! The Society which has been
denounced as the corrupter of youth, the inculcator
of unsound, unchristian and lax morality! That
Society which has been degraded by the Church
itself, rejected by her ministers, outlawed by her kings
and insulted by her laity! Restored throughout the
world and restored by a public Bull of the Sovereign
Pontiff! Hitherto cooped up in a .small corner of
the world, and not allowed to extend herself, lest the
nations of the earth, the favorites of heaven, should
inhale the poison of her pestiferous breath, she is now
called forth, as the only plank left for the salvation of
a shipwrecked philosophered world; the only restorer of
ecclesiastical discipline and sound morality; the only
dependence of Christianity for the renewal of correct
principles and the diffusion of piety! It is then so.
What a triumph! How glorious to the Society! How
confounding to the enemies! Gaudeamus in Domino,
diem festum cekbrantesl If any man will say after
that, that God is not a friend of the Society, I shall
pronounce him without hesitation a liar.

11 1 embrace, dear Sir, the first leisure moments after
the receipt of your letter, to forward you my congratu-
lations on the great and glorious tidings you have
recently received from Europe — tidings which should
exhilarate the heart of every true friend of Christianity
and of the propagation of the Gospel; tidings particu-
larly grateful to this country, and especially to the
College of which you are rector, which will hereafter
be able to proceed secundum regulam et Institutum."

A word about this distinguished American Jesuit
may not be out of place here. He was born in the
45

706 The Jesuits

ancestral manor of the Fenwicks, in old St. Mary's
County, Maryland, and was a lineal descendant of
Cuthbert Fenwick who was distinguished among the
first Catholic colonists by his opposition to Lewger,
Calvert's secretary, then assailing the rights of the
Church in Maryland. When Georgetown College
opened its doors, Benedict Penwick and his brother
Enoch were among its first students. After finishing
the course, he took upon himself what his old admirer,
the famous Father Stonestreet, calls "the painful
but self-improving duties of the class room," and was
professor of Humanities for three years. Later he
began a course of theology at St. Mary's Seminary,
Baltimore, but he left in order to become a Jesuit.
The Fenwicks, both in England and America had
been always closely identified with the Society, and
when the news came that it was about to be resuscitated,
Benedict and Enoch were chosen with four other
applicants to be the corner stones of the first novitiate
in the United States of North America. He was
ordained on June n, 1808, in Trinity Church, George-
town, D. C., by the Jesuit Bishop Neale, coadjutor of
Archbishop Carroll, and was immediately sent to
New York with Father Kohlmann to prepare that
diocese for the coming of its first bishop Dr. Concanen.
Kohlmann himself had been named for the see, but the
Pontiff had yielded to the entreaties of Father Roothaan
not to deprive the still helpless Society of such a
valuable workman; hence, Father Richard Luke
Concanen, a Dominican, was appointed in his stead.
Kohlmann and Fenwick were welcomed with great
enthusiasm in New York which had suffered much
from the various transients who had from time to
time officiated there. Several distinguished converts
were won over to the faith, and an attempt was made
to influence the famous free-thinker, Tom Paine, but

The Restoration 707

the unfortunate wretch died blaspheming. It was
Kohlmann and Fenwick who established the New York
Literary Institute on the site of the present St.
Patrick's Cathedral. It was successful enough to
attract the sons of the most distinguished families
of the city and merited the commendation of such
men as the famous governor of New York, De Witt
Clinton, and of Governor Thompkins who was sub-
sequently Vice-President of the United States. At the
same time, they were building old St. Patrick's, which
was to become the cathedral of the new bishop. Bishop
Concanen never reached New York, and when his
successor Bishop Connolly arrived in 1814, Father
Fenwick was his consolation and support in the many
bitter trials that had to be undergone in those turbulent
days. He was made vicar general and when he was
sent to Georgetown to be president of the college
in 1817, it was against the strong protest and earnest
entreaties of the bishop, who, it may be said in passing,
regretted exceedingly the closing of the Literary
Institute, — a feeling shared by every American Jesuit.
The reason for so doing is given by Hughes (History of
the Soc. of Jesus in North America, I, ii, 945).

While Fenwick was in Georgetown, Charleston,
South Carolina, was in an uproar ecclesiastically.
The people were in open schism, and Archbishop
Mar6chal of Baltimore, in spite of his antagonism to
the Society appealed to the superior of the Jesuits for
some one to bring order out of the chaos. Fenwick
was sent, and such was his tact, good judgment and
kindness, that he soon mastered the situation and the
diocese was at peace when the new bishop, the dis-
tinguished John England, arrived. Strange to say,
Bishop England had the same prejudice as Bishop
Concanen, against the Society; a condition of mind
that may be explained by the fact that it had been

708 The Jesuits

suppressed by the highest authority in the Church,
and that even educated men were ignorant of the causes
that had brought about the disaster. But Penwick
soon disabused the bishop. Indeed, he remained as
Vicar General of Charleston until 1822, and when
he was recalled to Georgetown, Bishop England, at
first, absolutely refused to let him go.

In a funeral oration pronounced over Penwick, later
by Father Stonestreet he said in referring to the
Charleston, troubles; " Difficulties had arisen between
the French and Anglo-Irish portions of the congregation,
each insisting it should be preached to in its own tongue;
each restive at remaining in the sacred temple while
the word of God was announced in the language of •
the other. The good Father, nothing daunted by the
scene of contrariety before him, ascends the pulpit,
opens his discourse in both languages, rapidly alter-
nates the tongues of La Belle Prance and of the Anglo-
Saxon, and by his ardent desire to unite the whole
community in the bonds of charity, astonishes, softens,
wins and harmonizes the hearts of all. A lasting
peace was restored which still continues. "

Bishop Cheverus, who was then at Boston, was sub-
sequently called to France to be Archbishop of Bordeaux
and cardinal. Father Penwick, without being con-
sulted, was appointed to the vacant see. In fact, the
first news he had of the promotion was when the
Bulls were in his hands, so that no means of protesting
was possible. He was consecrated on November i,
1825, and his friend Bishop England travelled all
the way from Charleston to assist as one of the
Consecrators. At that time the diocese of Boston
was synonymous with New England, but it had only
ten churches, two of which were for Indians. Fenwick,
however, set to work in his usual heroic fashion. He
was particularly fond of the Indians, and bravely

The Restoration 709

fought their battle against the dishonest whites.
As the red men were the descendants of the Abenakis
to whom the old Jesuits had brought the Faith, there
was a family feeling in his defense of them. The same
sentiment of kinship prompted him to establish a
newspaper which he called " The Jesuit." It was
a defiance of the bigotry of New England, of which
there were to be many serious manifestations. " The
Jesuit " was the pioneer of Catholic journalism in the
United States.

Bishop Fenwick was averse to the crowding of
Catholics in the large cities, and to segregate them
he established the exclusively Catholic colony of
Benedicta, but this scheme of a Paraguay in the woods
of Maine had only a limited success. Prompted by
the same motive of love of the Society he visited
the place which Father Rasle had sanctified with his
blood when the fanatical Puritans of Massachusetts
put him to death in 1724. Father Rasle was the
apostle of the Abenakis and had established himself
at what is now Norridgewock on the Kennebec. Fen-
wick went there to pray. Although it was in the
wilderness, he determined to make it a notable place
for the future Catholics of America; and over the
mouldering remains of Rasle and his brave Indian
defenders, he erected a monument, a shaft of granite,
on which an inscription was cut to record the tragedy.
It was too much for the bigotry that then reigned in
those parts, and the monument was thrown down;
but Fenwick put it in its place again; at a later date
when, in the course of time, it had fallen out of per-
pendicular, Bishop Walsh of Portland corrected the
defect and amid a great throng of people solemnly
reconsecrated it.

While he was Bishop of Boston, Fenwick made a
pious pilgrimage to Quebec; the city from which

710 The Jesuits

the Jesuits of the old Society had started on their
perilous journeys to evangelize the Indians of the
continent. He saw there an immense building on
whose fagade were cut the letters I. H. S. " What
is that?" he asked. " It is the old Jesuit College, now
a soldiers7 barracks," was the reply. His soul was
filled with indignation and he exclaimed in anger,
" The, outrage that these men of blood should occupy
the house sanctified by the martyrs Jogues, Brebeuf ,
Lalemant and the others." The good bishop was
unaware that the martyrs had never seen the building.
It was built after they had gone to claim their crowns
in heaven.

During his episcopacy Knownothingism reigned, and
in one of the outbreaks the Ursuline Convent in
Charlestown was attacked .at midnight. The sisters
were shot at, the house was pillaged, the chapel des-
ecrated and the whole edifice given over to the flames.
The blackened ruins remained for fifty years to remind
the Commonwealth of its disgrace, until finally the
remnants of the building, which it had cost so much to
erect, had to be removed to escape taxation. It was
Fenwick who founded Holy Cross College, in Worcester,
Massachusetts, an establishment which is the Alma
Mater of most of the subsequent bishops of New
England. It has also the singular distinction of being
the only Catholic College exempted by law from
receiving any but Catholic students. Fenwick is
buried there. He died on August n, 1846, after an
episcopacy of twenty-one years.

Strange to say the Bull resurrecting the Society
was not sent to America until October 8, 1814, and
on January 5, 1815, Bishop Carroll wrote to Father
Marmaduke Stone, in England, as follows: " Your
precious and grateful favor accompanied by the Bull
of Restoration was received early in December and

The Restoration 711

diffused the greatest sensation of joy and thanksgiving,
not only among the surviving and new members of the
Society, but also all good Christians who have any
remembrances of their services or heard of their
unjust and cruel treatment, and have witnessed the
consequences of their suppression. You may conceive
my sensations when I read the account of the cele-
bration of Mass by His Holiness himself at the superb
altar of St. Ignatius at the Gesfr; the assemblage of the
surviving Jesuits in the chapel to hear the proclamation
of their resurrection, etc."

On returning to America after the suppression of
the Society in Belgium, Father Carroll had gone to
live at his mothers house in Rock Creek, Maryland,
for he no longer considered himself entitled to support
from the funds of the Jesuits who still maintained
their existence in the colonies. They had never been
suppressed, whereas he had belonged to a community
in the Netherlands which had been canonically put out
of existence by the Brief. He spent two years in the
rough country missions of Maryland and then went
with Benjamin Franklin, Samuel Chase and his cousin
Charles Carroll to Canada to induce the Frenchmen
there to make common cause with the Americans
against Great Britain. The Continental Congress
had especially requested him to form a part of the
embassy. The mission was a failure and the Colonies
had themselves to blame for it; because two years
previously they had issued an " Address to the English
People " denouncing the government for not only
attempting to establish an Anglican episcopacy in the
English possessions, but for maintaining a papistical
one on the banks of the St. Lawrence. Clearly it
would have been impossible for the French Catholics
who had been guaranteed the free exercise of their
religion to transfer their allegiance to a country which

712 The Jesuits

considered that concession to be one of the reasons
justifying a revolution.

When the war was over, Carroll and five other
Jesuits met at Whitemarsh to devise means to keep
their property intact in order to carry on their
missionary work. They had no other resources than
the produce of their farms, for their personal support.
The faithful gave them nothing. At this conference
they decided to ask Rome to empower some one of their
number to confirm, grant faculties and dispensations,
bless oils, etc. They added that, for the moment,
a bishop was unnecessary. The petition was sent on
November 6, 1783, and on June 7, 1784, Carroll was
appointed superior of the missions in the thirteen states,
and was given power to confirm. There were at that
time about nineteen priests in the country and fifteen
thousand Catholics, of whom three thousand were
negro slaves. In 1786 Carroll took up his residence
in Baltimore and was conspicuously active in municipal
affairs, establishing schools, libraries and charities.
Possibly it was due to him that Article 6 was inserted
in the Constitution of the United States which declares
that "no religious test shall ever be required as a
qualification to any office or public trust under the
United States; " and probably also the amendment
that " this Congress shall make no laws respecting the
establishment of religion or prohibiting the free exercise
thereof. " Its actual sponsor in the Convention was
C. C. Pinckney of South Carolina.

Carroll was made Bishop of Baltimore by Pius VI
on November 6, 1789, twenty-four out of the twenty-
five priests in the country voting for him. He was
consecrated on August 15, 1790, at Lulworth Castle,
England by the senior vicar Apostolic of England,
Bishop Walmesly. On the election of Washington to
the presidency, he represented the clergy in a con-

The Restoration 713

gratulatory address to which Washington answered;
" I hope your fellow-countrymen will not forget the
patriotic part in the accomplishment of the Revolution
and the establishment of the government or the impor-
tant assistance which they received from a nation in
which the Roman Catholic Faith is professed."

He convoked the first Synod of Baltimore in 1791.
There were twenty-two priests of five nationalities
in attendance. He called the Sulpicians to Balti-
more in 1791 ; the first priest he ordained was Stephen
Badin, the beloved pioneer of Kentucky, and four
years later the famous Russian prince, Demetrius
Gallitzin. He also succeeded in having a missionary
for the Indians appointed by the government. He had
intended to have as his coadjutor and successor in
the see, Father Lawrence Grassel, who had been a
novice in the old Society and who at Carroll's urgent
request, had come out to America as a missionary.
Grassel, however, died before the arrival of the Bulls.
Father Leonard Neale, a Maryland Jesuit, was then
chosen and was consecrated in 1800. A year and
two months after the re-establishment of the Society,
namely on December 3, 1815, Carroll died It was
fitting that this son of Saint Ignatius should be called
to heaven on the feast of the great friend and companion
of Saint Ignatius, Saint Francis Xavier.

Apropos of this, a note has been quoted by Father
Hughes (op. cit., Doc., I, 424) which is often cited as
revealing a change in Carroll's attitude toward the
Society after he became archbishop. Fr. Charles
Neale had written to him as follows, " It is equally
certain that I have no authority to give up any right
that would put the subject out of the power of his
superior, who must and ought to be the best judge
of what is most beneficial to the universal or individual
good of the members, of the Congregation." On

714 The Jesuits

the back of the letter appear the words "Inadmissible
Pretensions," said by Bishop Mar6chal to have been
written by Carroll.

Archbishop Carroll's attitude to the Society is
clearly manifested in his letter of December 10, 1814,
addressed to Father Grassi, which says: "Having
contributed to your greatest happiness on earth by
sending the miraculous bull of general restoration, even
before I could nearly finish the reading of it, I fully
expect it back this evening with Mr. Plowden's letter. "
It should not be forgotten that Carroll was heart-
broken when the Society was suppressed and that he
longed for death because of the grief it caused him.
The words " Inadmissible Pretensions " noted on
Neale's letter referred to a formal protest made by
Father Charles Neale against a synodial statute of
the bishops convened at Baltimore. Neale, indeed,
desired to exercise the special privileges of the Society
and to govern as was done in the old Society or as in
Russia, a procedure which incurred the disapproval
of the General. Grassi writing to Plowden, in England,
says: "He (Archbishop Carroll) considers Mr. Chas.
Neale as a wrongheaded man, and persons who knew
him at Li£ge and Antwerp are nearly of the same
opinion." In brief, Neale's administration both as
president of Georgetown and as superior of the mis-
sion was most disastrous (cf. Hughes, I, ii, passim),

Leonard Neale, like Carroll, was an American.
He was born near Port Tobacco in Maryland in 1746,
and with many other young Marylanders, was sent
to the Jesuit College of St. Omer in France. After
the Suppression he went to England, where he was en-
gaged in parochial work for four years. From
there he was sent to Demerara in British Guiana
and continued at work in that trying country from
1779 to 1783. His health finally gave way, and

The Restoration 715

he returned to Maryland and joined his Jesuit
brethren. He distinguished himself in the yellow
fever epidemic in Philadelphia, and remained in that
city, for six years as the vicar of Bishop Carroll.
In 1797 another epidemic of fever occurred and he was
stricken but recovered. In 1798 he was sent to
Georgetown College as president, and in 1800 while
still president he was consecrated coadjutor of Arch-
bishop Carroll. He continued his scholastic work
until 1806, succeeding to the See of Baltimore in 1815.
He was then seventy years old and in feeble health.
He died at Georgetown on June 18, 1817. Bishop
Mar6chal who had been suggested to the Pope by
Bishop Cheverus of Boston, had already been named
for the See.

Bishop Mar6chal was a Sulpician. He had left
France at the outbreak of the French Revolution
and after spending some years in America as a professor
both at Georgetown and Baltimore, returned to his native
country, but was back again in Maryland after a few
years. Neale wanted him to be Bishop of Philadelphia,
but the offer was declined, and he was made coadjutor
of Baltimore with the right of succession. He was
consecrated on December 14, 1817, and occupied the
see until 1826. Unfortunately, the whole period
from 1820 was marked by misunderstandings with the
Society. In spite of this controversy, which was
unnecessarily acrimonious at times, Archbishop Mar6-
chal was anxious to have the Jesuit visitor Father
Peter Kenny appointed Bishop of Philadelphia. (cL
Hughes, op. cit., Documents, for details of the con-
troversies.)

CHAPTER XXIV

THE FIRST CONGREGATION

Expulsion from Russia — Petrucci, Vicar — Attempt to wreck the
Society — Saved by Consalvi and Rozaven.

THE superiors-general who presided over the Society
in Russia were Stanislaus Cernlewicz (1782-85),
Gabriel Lenkiewicz (1785-98), Francis Kareu, (1799-
1802), Gabriel Gruber, (1802-05), and Thaddeus
Brzozowski, (1805-20). The first two were only
vicars, as was Father Kareu when ftfet elected, but
by the Brief " CathoEcae Fidei " he was raised to the
rank of General on March 7, 1801. His two successors
bore the same title. Father Brzozowski lived six
years after the Restoration. But those years must
have been a time of great suffering for him. Over
the rapidly expanding Society, whose activities were
already extending to the ends of the earth, he had
been chosen to preside but he was virtually a prisoner
in Russia. It soon became evident that such an
arrangement was intolerable and not only was there
an exasperating surveillance of every member of
the Order by the government, but even when Brzo-
zowski himself asked permission to go to Rome to
thank the Holy Father in person for the favor he had
conferred on the Society by the Bull of Re-establish-
ment, he was flatly refused. Hence it was resolved
that when he died, a General had to be elected who would
reside in Rome, no matter what might be the conse-
quences in Russia.

The difficulty, however, solved itself. Though
officially the head of the Orthodox Church, Alexander
cared little for its doctrines, its practises or its tradi-

[716]

The First Congregation 717

tions, and he set about establishing; a union of all the
sects on the basis of what he considered to be the
fundamental truths of religion. He is even credited
with the ambition of aiming at a universal spiritual
dominion which would eclipse Napoleon's dream of
world-wide empire built upon material power.
Whether this was the outcome of his meditations,
— for after his fashion, he was a religious man, — or
was suggested to him by the Baroness Julia de Krudner,
who was creating a sensation at that time, as a revivalist,
cannot be ascertained. There is no doubt, however,
that he fell under her sway.

Mme. de Krudner had given up pleasures and
wealth to bring back the world to what she called the
principles of the primitive Church. She travelled
through Germany and Switzerland with about forty
of her admirers, who kept incessantly crying out:
" We call only the elect to follow us,'1 She established
soup-kitchens wherever she went, and her converts
knelt before her, as this slim diet which they regarded
as a gift from heaven was doled out to them. Natu-
rally this attraction worked first on the poor, but the
baroness soon reached the upper grades of society.
Her opportunity presented itself at Vienna, where
the allied sovereigns were in session to determine
the political complexion of the world, after they had
disposed of Napoleon. They did her the honor of
attending some of her meetings, and Alexander who
showed himself greatly interested, became the special
object of her attention. She styled him: "The
White Angel of God," while Napoleon was set down as
" The Dark Angel of Hell/1

Such a serious writer as Cantft is of the opinion that
it was the baroness who drew up the scheme of the
Holy Alliance, in which the four monarchs agreed
to love one another as brothers; to govern their

718 The Jesuits

respective states as different brandies of the great
family of nations, and to have Jesus Christ, the Omnip-
otent Word, as their Sovereign Lord. But immediately
after making this pious pact they began to distribute
among themselves the spoils of war. Prussia took
Saxony; Russia, Poland; Austria, Northern Italy;
and England, Malta, Helioland and the Cape. Thus
was virtue rewarded.

At the suggestion of Galitzin, his minister of worship,
Alexander had begun a devout course of Bible reading
as a means of lifting himself out of the gloom into which
he seemed to be plunged after the war. It had appar-
ently some beneficial effect on him, and he became an
enthusiastic advocate of the practise for all classes
of people. The English Bible Society was to help
the propaganda and the Catholic Archbishop of
Mohilew and his clergy strongly supported the
imperial project. Necessarily the Jesuits had to
antagonize this wholesale diffusion of corrupt versions
of the sacred text, and they endeavored to point out
the folly of leaving its interpretation to ignorant people.
The consequence was that they provoked the anger
not only of the Bible Society and of the emperor,
but also both of the Russian and partly of the Catholic
clergy. The troublesome Siestrzencewicz, Archbishop
of Mohilew, not only strongly favored the project but
suggested to Galitzin that the attitude of the Jesuits
furnished an excellent opportunity to get rid of them.
There was another reason also why the blow was sure
to fall. A Catholic Polish woman named Narychkine
it is said had been dissociated from the czar by a
refusal of absolution at Easter time. The confessor was
the Jesuit, Father Perkowski, and, of course, as all
his associates would have acted in the same way,
the whole Society came under the baa.

The First Congregation 719

Zalenski, in his " Russie Blanche," finds another
reason for this loss of Alexander's favor. He was
not only not a Romanoff but had not a drop of Russian
blood in his veins, except through his father Paul,
the alleged bastard son of Catherine before she
became empress. He was aware that the Jesuits
knew of this family stain, though not a word was
ever uttered about it. It made him uncomfortable,
nevertheless, and he was quite willing to rid himself
of their presence.

As he had officially proclaimed that all religions
were alike, many who had professed allegiance to the
Greek Church under political pressure became material-
ists or atheists, and some distinguished women became
Catholics. No attention was paid to the atheists,
but these conversions to the Faith were blamed on
the Jesuits, particularly on three French fathers,
among whom was Rozaven. Count de Maistre, who was
in St. Petersburg at the time, declares emphatically
that they had nothing to do with it. The feeling
against them, however, was very intense and only
lacked an occasion to show itself. It came when a
nephew of Galitzin, announced that he was going to
become a Catholic. This was too much for the
minister of worship to put up with and although the
lad, who was a pupil of one of the Jesuit colleges, had
let it be known that the Fathers had absolutely noth-
ing to do with his project and that his resolution was
only the result of his own investigations, he was not
believed, and a ukase, dated December 25, 1815, was
issued, proclaiming their expulsion from the country.
This was seventeen months after the Re-establishment.

The decree called attention to the fact that " when
the Jesuits were expelled from all the other nations
of Europe, Russia had charitably admitted them and
confided to their care the instruction of youth. In

720 The Jesuits

return, they had destroyed the peace of the Orthodox
Church and had turned from it some of the pupils
of their colleges. Such an act, said the document,
explains why they were held in such abhorrence else-
where. The ukase bubbles over with piety, deploring
the " apostacies " that had taken place, and then
goes on to state that: first, the Catholic Church in
Russia is hereby re-established on the plan which had
been adopted since the time of Catherine II until
the year 1800; secondly, the Jesuits are to withdraw
immediately from St. Petersburg; thirdly, they are
forbidden to enter either of the capitals.

It is noteworthy that the decree of banishment
is not stocked with calumnies like those issued by the
Catholic courts of Europe. It was based purely on
religious ground. Nor was the expulsion characterized
by any exhibition of brutality as in Spain, Portugal and
Prance ; for although the police descended on the houses,
in the dead of night, and drove out the occupants,
an almost maternal care was taken against their
suffering in the slightest degree on their way to the
places of their exile. Of course, all their papers and
books were seised but perhaps the Fathers were glad
of it; for although, since Catherine's time, they had
been brought into closest contact with the hideous
skeletons of her court and those of her successors, no
mention was made of any family scandal in the volu-
minous correspondence that had been so suddenly
seized by the government. As regards the charge of
proselytism, there is a letter from Father Brzozowski
to Father de Clorivi&re, dated February 20, 1816,
which stated that not only did none of the Fathers
ever attempt to influence their pupils, but that during
the thirteen years of the existence of the College of
St. Petersburg, no Russian Orthodox student had been
admitted to the Church. It goes on to say that for

The First Congregation 721

a long time the storm had been foreseen and that
everyone was prepared for it.

Before the final blow came, Father Brzozowski
petitioned the emperor at least to permit the Fathers
to continue their labors in the dangerous mission of
the Riga district, in the Caucasus, and on the banks
of the Volga, in all of which places, their success in
civilizing .and christianizing the population had been
officially recognized by the emperor. But the request
was not granted, and in 1820, just as Father
Brzozowski was dying, the Jesuits were ordered out
of the empire, and all their possessions were confiscated.
The loss was a grevious one in many respects, but it
had its compensations. For, in the first place, it
effectually settled the question of the General's resi-
dence. Secondly, as the Jesuits living in Russia were
almost of every nationality in Europe and as many
of them were conspicuous for their great ability in
many branches of learning, a valuable re-inforcement
was thus available for the hastily formed colleges in
various parts of the world. Thirdly, the traditions
of the Society had remained unbroken in Russia, and
the example and guidance of the venerable men who
were there to the number of 358 would transmit to the
various provinces the true spirit of the Society. In any
case Alexander's successor would have expelled them,
for he was a violent persecutor of the Church, and,
moreover, Freemasonry and infidelity had been making
sad havoc with what was left of the religion of the
nation.

Brzozowski when dying, had named as Vicar,
Father Petrucci, the master of novices at Genoa,
a most unfortunate choice; for Petrucci was not only
old and ill, but was woefully lacking in wordly wisdom,
and proved to be a pliant tool in the hands of designing
men. His appointment went to show the impossibility
46

722 The Jesuits

of directing the Society in pent-up Russia, where the
General could not be sufficiently informed of the
character of the various members of the Order. The
congregation was summoned for September 14, 1820,
but although there were already in Rome on August 2
seventeen out of the twenty-one delegates, Cardinal
della Genga wrote to Petrucci to say that the Pope
wanted the congregation to be delayed, because he
desired time for the arrival of the Polish Fathers who
represented a notable part of the Society.

As no one ever questioned the fact that the Polish
province, which alone had remained intact in the
general wreck, was a notable part of the Congregation
and of the Society, and as, moreover, the Polish
delegates would have no difficulty in reaching Rome
before September 14, everyone suspected that some-
thing sinister was being attempted. That Petrucci
and Cardinal della Genga were in league with each
other in this matter was clear from the fact that
Petrucci, without consulting any one of his colleagues,
immediately dispatched letters to aH the provinces
announcing the prorogation of the congregation,
protesting meantime that the office of vicar was too
great for one of his age and infirmities. It was also
remarked that with the cardinal was a small group
of malcontents composed of Rizzi, Pancaldi, who was
only in deacon's orders, Pietroboni and a certain
number of Roman ecclesiastics, some of them prelates
who, like della Genga, did not of course belong to
the Society.

These conspirators kept the minds of the waiting
delegates in a feverish state of excitement by giving
out that there was a great fear, not only in the public
at large, but even in the papal court, that a Paccanarist
might be elected. Indeed there were already three
of them among the electors: Sineo, Rozaven and

The First Congregation 723

Grivel, and hence it was desirable to delay the con-
gregation until it would be sure that no others would
arrive* Over and above this, some of those recently
admitted to the Society maintained that only those who
belonged to the old Society or had been a long time
in Russia should be accepted as delegates. Doubts
were raised also as to whether those who had taken
their vows before the formal recognition of the Society
in Russia in 1801, or the recognition in Sicily in 1804,
were to be considered as Jesuits or as secular priests.

In brief, Rizzi and his associates had so filled the
minds of outsiders with doubts, that some prelates
and even a cardinal advised that the questions should
be submitted to the Pope for settlement. Finally, on
the day originally fixed for the congregation, namely,
September 14, Cardinal della Genga sent three letters
to the Fathers at Rome. In the first he said that the
Pope was convinced that the meeting of the delegates
should be postponed, and that he had given to the
Vicar, Petrucci, all the faculties of a regularly elected
General. The second letter was directed to the
assistants, who were informed that it was the wish
of His Holiness that all the irregularities which della
Genga declared existed in the congregation should be
remedied, and to that end, he had appointed a com-
mittee composed of himself, Cardinal Galiffi and the
Archbishop of Nanzianzum, together with Petrucci
and Rizzi to consider them. This committee, moreover,
was to preside at the election. The third letter
ordered that new assistants should be added to those
already in office, making seven in all, a thing absolutely
unheard of in the Society until then.

Rizzi and Petrucci were in high spirits when this
became known, but not so the other delegates, and
they determined to appeal directly to the Pope. Then
a doubt arose as to which cardinal was to present the

724 The Jesuits

appeal. Mattel and Litta, the staunch friends of the
Society were dead and Pacca leaned slightly to Rizzi's
views. There remained ConsalvL To him Father
Rozaven wrote the appeal, but, two of the assistants
and Petrucci refused to sign it. Consalvi received the
petitioners with the greatest benignity, promised to
present the document to the Pope, and bade the
Fathers not to be discouraged. He explained the
situation to the Holy Father, who immediately approved
of the request, and issued the following order:
" Having heard the plea, We command that the
general congregation be convened immediately, and
that, as soon as possible, the General be elected, all
things to the contrary notwithstanding." "Every-
one/* wrote Rozaven, "was delighted, except of
course, Petrucci, the provincial of the Italian Province,
Pietroboni, and those who had been misled by Rizzi.
The congregation met on October 9. Twenty-four
professed Fathers were present and they elected Father
Aloysius Fortis as General. Petrucci protested the
legality of the election, but when the usual delegation
presented itself to the Pope, they were received most
cordially and he referred them to Consalvi for the decree
of " sanation," if any were needed. " He is altogether
devoted to you," said the Pope, " and watches with
the greatest concern over your interests." Now that
the congregation was regularly constituted, the Fathers
proceeded as quickly as possible to the punishment of
the conspirators. Both Petrucci and Pietroboni were
deposed from their respective offices as Vicar and
provincial, and other disturbers were expelled from the
Society; — the Pope highly approving of the action.
It was Cardinal Consalvi who had averted the wreck.
In view of the great cardinal's attitude in this matter,
it is distressing to find Cr6tineau-Joly declaring that
Consalvi acted as he did because he was a diplomat,

The First Congregation 725

a man of the world rather than an ecclesiastic. He
cared little for the Jesuits (il aimait peu les J&uites)
whom he regarded as adding a new political embarrass-
ment to the actual complications in Europe, but he
knew how to be just, and refused to be an accomplice
in the plot (VI, i). This is a calumny. We have
the Pope's own words about Consalvi's concern for
the Society, and in the " Memoirs " edited by Cr6ti-
neau-Joly himself the exact opposite is asserted. Thus
on page 56, we read: " he made the greatest number
of people happy and in doing so was happier than
they, because he was thus making them venerate the
Church, his Mother." On page n, he says that
whenever Consalvi wrote about Napoleon " he placed
himself in the presence of God in order to be impartial
in judging his persecutor." On page 180: "He
lived without any concern for wealth; he never asked
or received any gifts. He realized what St. Bernard
and Pope Eugenius III said of a Cardinal Cibo in then-
day: * In passing through this world of money, he
never knew what money was. He was prodigal in his
benevolence and died virtually a poor man." These
are not the traits of a ''man of the world and a
politician."

As for " his not liking the Jesuits," we find in those
" Memoirs," which were finished in 1812, and con-
sequently eight years before the meeting of the
congregation, the following words (II, 303): "When
Pope Pius VII returned to Rome in 1801, he received
a letter from Paul I, the Emperor of Russia, asking
for the re-establishment of the Jesuits in his dominions.
The Pope was delighted to have the chance to gratify
the Czar and also to perform a praiseworthy (fauable)
action;— for it was restoring to life an Institute which
had deserved well of Christendom and whose fall had
hastened the ruin of the Church, of thrones, of public

726 The Jesuits

order, of morality, of society. One can assert this
without fear of being taxed with exaggeration or
falsehood by honest and reasonable men and by those
who are not imbued with a false philosophy or party
spirit."

He then narrates how cautious the Pope had to be
before granting Paul's request, " so as not," Consalvi
says, " to arouse the antagonism of the enemies of
the Society: the philosophers and haters of religion
and of public order, who, as they had forced its
condemnation from Clement XIV, would now employ
all the machinery of the courts which had asked for
the suppression to prevent its rehabilitation. The
Pope succeeded, but a few years afterwards, when the
Emperor of Austria asked for the Jesuits, his ministers
brought about the failure of the project. They con-
sented to accept the Jesuits, but in such a fashion and
under such a form that they could no longer be Jesuits.
The Pope would not consent to such conditions, and
as the imperial court would not accept them as they
were, the matter was dropped. " In other words,
Pope Pius VII and his great cardinal believed with
Clement XIII that no changes should be made in
their Institute. Sint ut sunt aut non sint. Let them
be themselves or not at all. To assert that in the
heart of the great champion of the Faith, Consalvi,
there was little love for the Jesuits is to say what is
contrary to facts.

The new General, Father Aloysius Fortis, was born
in 1748 and was consequently seventy-two years of
age when he was elected. In spite of his age, however,
he was in vigorous health and governed the Society
for nine years. He had been in the old Society for
eleven years before the Suppression. In 1794 he was
associated in Parma with the saintly Pignatelli, who
twice foretold his election. He had been prefect of

The First Congregation 727

studies in the scholasticate at Naples, and when the
Society was re-established he was named as Father
Brzozowski's vicar in Rome. In 1819 Pius VII
appointed- him Examinator Efiscoporum. Hence his
election was naturally gratifying to the Pope, and he
gave evidence of ft by the joy that suffused his counte-
nance when the formal announcement of the result
was made to him. The eagerness with which he affixed
his signature to the official document also testified to
his satisfaction. In the Professed House, the Fathers
acclaimed the choice with enthusiasm, as did the
throngs of people who had immediately flocked to
the Gesii to hear the announcement. They have chosen
a saint was the universal cry. The Emperor of Austria,
Francis I, Frederick, the Prince of Hesse, and Duke
Antony, who was soon to be King of Saxony, all
expressed their pleasure at the promotion of Father
Fortis.

* The letter written by Antony is worth quoting.
" I have read with the greatest joy, in the public press,"
he said, " of the election of a man of whom it may well
be said he is Fortis by name and fortis by nature.
I am aware that his humility would prompt him to
differ with me, but I hoped that such would be the
choice, and now my desire has been fulfilled. God
who directed this election will give you that strength
which you tVn'nk you lack to fulfill the duties of your
office. Now more than ever I commend myself to
the fervent prayers of yourself and your associates.
I have a daim on them, for ever since my earliest
youth, I have been most devoted to the Society, to
which I owe my religious training."

In the congregation, Father Fortis proposed a
resolution or a decree, as it is called, which is of
supreme importance, and which was, it is needless to
say, unanimously adopted. It runs as follows:

728 The Jesuits

" Although there is #0 doubt that both the Consti-
tutions given by Our Holy Pounder and whatever in
the course of time the Fathers have judged to add to
them have recovered their force at the very outset
of the restored Society, as it was the manifest wish of
our Holy Father, Pius VII, that the Society re-estab-
lished by him should be governed by the same laws
as before the Suppression, nevertheless, to remove
all anxiety on that score, and to put an end to the
obstinacy of certain disturbers of the peace, this
congregation not only confirms, but as far as necessary
decrees anew, in conformity with the power vested
in the General aad the congregations by Paul III,
and reaffirms that not only the Constitutions with the
declarations and the decrees of the general congrega-
tions, but the Common Rules and those of the several
offices, the Ratio Studiorum, the ordinations, the
formulas and whatsoever belongs to the legislation
of Our Society are intact, and it wishes all and
each of the aforesaid to have the same binding force on
those who -live in the Society that they had before
Clement XIV's Bull of Suppression."

Although Fortis was gentle and humble he admitted
no relaxation, especially in the matter of poverty,
and those who were unwilling to put up with the re-
quirements, he allowed to leave the Order. "We
want fruits," he used to say, " not roots." Again,
in spite of his new dignity and of his great natural
gifts he was always the same simple Father Fortis.
He was such an ardent lover of poverty that he kept
his clothes till they were threadbare and torn,
and had to be stolen out of his room to be replaced
by others more befitting his station. In 1821 he
united into a vice-province the various members of
the Society scattered through Belgium, Holland,
Switzerland and Germany and gave it a name descrip-

The First Congregation 729

tive of its composition: "The Vice-Province of
Switzerland and the German Missions." In 1823 the
Province of Galicia was established. In it were many
of the old Fathers of Russia, but the number was so
great that many had to be sent to Italy, Prance and
elsewhere. Sicily, especially, was benefited in this
way. From the province thus established three others
sprung in a short time: Germany, Belgium and
Holland.

Father Fortis died on January 27, 1829. The grief
for his loss was general and none felt it more keenly
than the King of Saxony, who wrote another affection-
ate letter to express his sorrow. It is worthy of note
that, although the royal family of Saxony is still
Catholic, no one who has been trained in a Jesuit School
is eligible there to any ecclesiastical office. It is a curious
condition in a kingdom which in 1821 was ruled by a
sovereign who exulted in the fact that he was a Jesuit
alumnus.

Chief among the distinguished Jesuits in the con-
gregation of 1820 was, without doubt, the Frenchman,
John Rozaven. He was bora at Quimper in Brittany,
March 9, 1772. His uncle had belonged to the Society
when it was suppressed in France in 1760, and had
then become a parish priest at Plogonnec. While
there, he was elected, in 1789, at the outbreak of the
Revolution to be a representative at the Etats G6n6raux.
He accepted the constitutional oath, but soon retracted.
He had to atone for his treason to the Church, how-
ever, by being made the victim of his bishop, who,
like him, had joined the schism but had not recanted.
On account of this ill-feeling, Rozaven left the country,
taking with him the future Jesuit, his nephew, who
was living with him at that time. They both disap-
peared on the night of June 20, 1792, and on the 24th
arrived at the Island of Jersey. From there they

730 The Jesuits

went to London and after a few months made their
way to the Duchy of Cleves.

Hearing that there was a French ecclesiastical
seminary at Brussels, young Rozaven entered it, was
ordained sub-deacon> but was obliged to leave after
six months, because of the arrival of the French troops.
He and his uncle then took up their abode in Pader-
bora and lodged in an old Jesuit establishment where
they lived for four years, at which time the young man
was ordained priest and then left his uncle in order
to join the Fathers of the Sacred Heart under Father
Varin. When informed of the existence of the Jesuits
in Russia, John applied for admission and was received
on March 28, 1804. He was subsequently made
prefect of studies and professor of philosophy in the
College of Nobles at St. Petersburg. In the course
of his ministerial work, he brought to the Faith the
Princess Elizabeth Galitzin, well-known as one of
the first of the Ladies of the Sacred Heart. The
famous Madame Swetchine was another of his con-:
verts. He was the professor of the young Galitzin
who had created such an uproar in St. Petersburg by
his supposed part in the conversion.

At the death of Father General Brzozowski,
Rozaven was sent as a delegate to the congregation
and, as we have seen, it was his wisdom and courage
that saved the Society from shipwreck on that occasion.
He was elected assistant to the General, and, with the
exception of one short visit to France, remained for
the rest of his life in Rome. He was too valuable an
aid for the General to be allowed even to be the official
visitor to France although everyone there was clamor-
ing for him. It was he who demolished the philo-
sophical system of de Lamennais, and at the same time
restrained the hotheads of the French provinces from
accepting and teaching the new doctrine. .His

The First Congregation 731

" Examen of Certain Philosophical Doctrines " came
out in 1831, and although his office of assistant gave
him plenty of occupation, he taught theology, was a
member of several pontifical congregations, and heard
as many as 20,000 confessions a year. This immense
labor was made possible by his rising at half past three
in the morning, and by the clock-like punctuality
and system with which he addressed himself to the
various tasks of the day. In the cholera epidemic
of 1837, despite his sixty-five years of age, he plunged
into the work like the rest of his brethren and heard
23,000 confessions during the continuance of the plague.
When the Revolution of '48 broke out, Rozaven
remained at Rome more or less secluded, but at last,
when there was danger of his being taken to prison,
a friend of his, the Count Rampon, said: " You will
come to my chateau and I shall see that you are not
molested." The protection was accepted, and a few
nights after, a banquet was given at the chateau, to
which the French ambassador and several conspicuous
anti-Jesuit personages had been invited. When the
guests were seated it was remarked that there was an
empty place near the Count. "Are you waiting
for someone else?*' they asked. "Yes/' he said
" I have here a very remarkable old gentleman whom
I want to present to you. He is my friend and more
worthy of respect than anyone in the whole world."
Then leaving the room, he led Father Rozaven in by
the hand and said to his guests in a loud voice:
" Gentlemen, I have to present my friend, Father
Rozaven, who has deigned to accept my hospitality.
He is here under my protection and I place him under
yours. If, contrary to my expectation, hatred pursues
him into my house, the Count Rampon will defend his
guest to the last drop of his blood/' Then making
a step backward, he swung open a door which revealed

732 The Jesuits

a formidable array of muskets, pistols and swords
which would be available if the contingency he referred
to arose. It is needless to say that Father Rozaven
was treated with the most distinguished consideration,
not only at the banquet but subsequently.

From there he went to Naples but, later, joined
Father Roothaan in France. When Pius IX returned
to Rome, the Father General and his faithful assistant
returned also. But Rozaven had reached the end
of his pilgrimage. In 1851 he fell seriously ill and
breathed his last on April 2, at the age of seventy-nine.
He had put in thirty years of incessant work since
the time he had fought so valiantly in the twentieth
congregation.

Besides Rozaven, there was present at the twentieth
congregation the distinguished English Jesuit, Charles
Plowden. He was born at Plowden Hall, Shropshire,
in 1743, of a family which had not only steadfastly
adhered to the Faith in all the persecutions that had
desolated England, but had given several of its sons
to the Society of Jesus and some of its daughters as
nuns in religious orders. He entered the Society in
1759, aad was ordained in Rome three years before
the Suppression. He was in Belgium when the
Brief was read and was kept in prison for several
months. After teaching at Lifege, he returned to
England where he was appointed chaplain at Lul-
worth Castle, and as such preached there at Bishop
Carroll's consecration. He had much to do with
the establishment of Stonyhurst and was the first
master of novices in England after the re-establish-
ment, subsequently he was rector of Stonyhurst and
provincial. It was he who, with Fathers Mattingly
and Sewall, called upon Benjamin Franklin in Paris
to persuade him to crush the scheme of making the
Church of the United States dependent upon the ecclesi-

The First Congregation 733

astical authorities of France. He died at Jougne, in
France, on his way home from the congregation and
was buried with military honors, because his attendant
had informed the authorities of the little town that
the dead man had been called to Rome for the election
of a General. They mistook the meaning of the word
" General ", and so buried the humble Jesuit with all
the pomp and ceremony that usually accompany the
obsequies of a distinguished soldier.

On August 20, 1823, Pius VII, the great friend of the
Society, died and it was with no little consternation
that the Jesuits heard of the election of Leo XII. He
was the same Cardinal della Genga who had endeavored
to control the twentieth congregation and was supposed
to have revealed his attitude towards the Society
years before, when he advised Father Varin not to
attempt to form a union between the Fathers of the
Faith and the Jesuits in White Russia. Father
Rozaven, especially, had reason for apprehension, for
it was he who had thwarted della Genga's plans at
the election of Fortis; but the fear proved to be ground-
less, and Rozaven hastened to assttre his friends in
Prance that in the three years that had intervened
since that eventful struggle, God had operated a
change in the mind of della Genga. As Sovereign
Pontiff he became one of the most ardent friends of the
Society.

CHAPTER XXV

A CENTURY OP DISASTER

Expulsion from Holland — Trouble at Freiburg — Expulsion and
recall in Spain — Petits Seminaires — Berryer — Montlosier — The
Men's Sodalities — St. Acheul mobbed — Fourteen Jesuits murdered
in Madrid — Interment of Pombal — de Ravignan^s pamphlet —
Veuillot — Montalembert — de Bonald — Archbishop Afire — Miche-
let, Quinet and Cousin — Gioberti — Expulsion from Austria — Kul-
turkampf — Slaughter of the Hostages in the Commune — South
America and Mexico — Flourishing Condition before Outbreak of the
World War.

WHEN Pius VII restored the Society in 1814, he said it
was because " he needed experienced mariners in the
Barque of Peter which was tossed about on the stormy
sea of the world." The storm had not abated. On the
contrary its violence had increased, and the mariners
who were honored by the call have never had a
moment's rest since that eventful day when they were
bidden to resume their work.

As early as 1816 the King of the Netherlands,
William I, sent a band of soldiers to drive the Jesuits
out of his dominions. He began with the novitiate
of Destelbergen. Some of the exiles went to Hanover
and others to Switzerland. The dispersion, how-
ever, did not check vocations. In 1819, for instance,
Peter Beckx, who was then a secular priest in the
parish of Uccle, never imagining, of course, that he
was afterwards to be the General of the Society,
entered the novitiate at Hildesheim. Before 1830
more than fifty applicants had been received. The
figure is amazing, because it meant expatriation,
paternal opposition, and a decree of perpetual exclu-
sion from any public office in Holland. In spite of

[734]

A Century of Disaster 735

the law of banishment, however, a few priests succeeded
in remaining in the country, exercising the functions
of their ministry secretly.

In Russia, the Society, as mentioned above, had
been cooped up in a restricted part of White Russia
from 1815; on March 13, 1820, Alexander II extended
the application of the decree of banishment to the
entire country.

Then the storm broke on the Society in Freiburg,
the occasion being a pedagogical quarrel with which
the Jesuits had absolutely nothing to do. The people
of the city were discussing the relative merits of the
Pestalozzi and Lancaster systems for primary teaching;
and to restore peace, the town council, at the bishop's
request, closed all the schools. This drew down the
public wrath on the head of the bishop, but as reverence
for his official position protected him from open attack,
someone suggested that the Jesuits were at the back
of the measure. The result was that, at midnight on
March 9, 1823, a mob attacked the Jesuit college, and
clamored for its destruction. The bishop, however,
wrote a letter assuming complete responsibility for
the measure and the trouble then ceased.

After the fall of Napoleon, Talleyrand suggested to
Louis XVIII to recall the Jesuits for collegiate work.
But before his majesty had succeeded in making up
his mind, the proposition became known and Talley-
rand was driven from power in spite of a proclamation
which he issued, assuring the public that he was
always a foe of the Society. In the lull that followed,
the Fathers were able to remain at their work, but
four years afterwards, namely in 1819, they were
expelled from Brest but continued to labor as^ mis-
sionaries in the remote country districts.

On May 15, 1815, they had been recalled to Spain by
Ferdinand as a reparation for the sins of his ancestors

736 The Jesuits

and their reception was an occasion of public rejoicing
— the Imperial College itself being entrusted to them.
They then numbered about one hundred, and in the
space of five years there were one hundred and ninety-
seven on the catalogue. They were left at peace
for a time, but in 1820 throngs gathered in the streets
around their houses, clamoring for their blood, and a
bill was drawn up for their expulsion. By a notable —
or was it an intentional? — coincidence the docu-
ment bore the date of July 31, the feast of the Spanish
saint, Ignatius Loyola. The feeling against them was
so intense that three Fathers, who had been acclaimed
all over Spain for their devotion to the plague-stricken,
were taken out of their beds, thrown into prison and
then sent into exile. Meantime, Father Urigoitia
was murdered by a mob, near the famous cave of
St. Ignatius at Manresa. The Pope and king pro-
tested in vain. Indeed the king was besieged in his
palace and kept there until everything the rioters
demanded was granted; he remained virtually a
prisoner until the French troops entered Spain. In
1824 the Jesuits were recalled again, in 1825 the pre-
paratory military school was entrusted to their care,
as was the College of Nobles at Madrid in 1827.

In 1828 new troubles began for the French Jesuits.
As they had been unable to have colleges of their own,
they had accepted eight petits s$minaires which were
offered them by the bishops. This was before they
had become known as Jesuits, for to all outward
appearances they were secular priests. But, little by
little* their establishments took on a compound char-
acter. Boys who had no clerical aspirations whatever
asked for admittance, so that the management of
the schools became extremely difficult and, of course,
their real character soon began to be suspected by the
authorities. Investigations were therefore ordered of

A Century of Disaster 737

all the petits seminaires of the country, though the
measure was aimed only at the eight controlled by
the Jesuits. As the interrogatory was very minute,
it caused great annoyance to the bishops, who saw in
it an attempt of the government to control elementary
sacerdotal education throughout the country, and
hence there was an angry protest from the whole
hierarchy, with the exception of one prelate who had
been a Constitutional bishop.

It was on this occasion that the younger Berryer
pronounced his masterly discourse before the " General
Council for the Defense of the Catholic Religion."
He established irrefragably the point of law that
" a congregation which is not authorized is not there-
fore prohibited " — a principle accepted by Ml the
French courts until recently. Apart from the ability
and eloquence of the plea, it was the more remarkable
because his father had been one of the most noted
assailants of the Society in 1826. The plea ended with
this remarkable utterance: " Behold the result of all
these intrigues, of all this fury, of all these outrages,
of all this hate! Two ministers of State compel a
legitimate monarchy to do what even the Revolution
never dreamed of wresting from the throne. One of
these ministers is the chief of the French magistracy,
and the guardian of the laws; the other is a Catholic
bishop, an official trustee of the rights of his brethren in
the episcopate. Both of them are rivals in their zeal
to exterminate the priesthood and to complete the
bloody work of the Revolution. Applaud it, sacri-
legious and atheistic race! Behold a priest who
betrays the sanctuary! Behold a magistrate who
betrays the courts of law and justice!"

Berryer's chief opponent" was the famous Count
de Montlosier whose " Memoire " was the sensation of
the hour. It consisted of four chapters: i. The
47

738 The Jesuits

Sodalities. 2. The Jesuits. 3. The Ultramontanes.
4. The Clerical Encroachments. These were described
as " The Pour Calamities which were going to subvert
the throne." The Sodalities especially worried him,
for they were, according to his conception of them,
" apparently a pious assembly of angels, a senate of
sages, but in reality a circle of intriguing devils.*'
These sodalities or congregations, as they are called
in France, had assumed an importance and effectiveness
for good which is perhaps unequalled in the history of
similar organizations elsewhere. Their founder was
Father Delpuits, "whom it is a pleasure to name,"
said the eloquent Lacordaire, " for though others may
have won more applause for their influence over
young men, no one deserved it more."

When the Society was expelled from France in 1762,
Delpuits became a secular priest and was offered a
canonry by de Beaumont, the Archbishop of Paris.
He gave retreats to the clergy and laity and especially
to young collegians. During the Revolution, he was
put in prison and then exiled, but he returned to
France after the storm. There he met young Father
Barat, who had just been released from prison and
was anxious to join the Jesuits in Russia. Delpuits
advised him to remain in France where men of his
stamp were sorely needed and hence Barat did not
enter the Society until 1814,

In 1 80 1, following out the old Jesuit traditions,
Delpuits organized a sodality, beginning with four
young students of law and medicine. Others soon
joined them, among them Laennec who subsequently
became one of the glories of the medical profession
as the inventor of auscultation. Then came two
abbds and two brothers of the house of Montmorency.
The future mathematician, Augustin Cauchy, and also
Simon Brut6 de R&nur who, at a later date, was to be

A Century of Disaster 739

one of the first bishops of the United States; Forbin-
Janson, so eminent in the Church of France, was a
socialist, as were the three McCarthys, one of whom,
Nicholas, became a Jesuit, and was regarded as the
Chrysostom of France. The list is a long one. When
Delpuits died in 1812, his sodalists erected a modest
memorial above him, and inserted the S. J. after Tiis
name. That was two years prior to the re-establish-
ment. A Sulpician then took up the work, but in
1814, he turned it over to Father de Clorivi£re who,
in turn, entrusted it to Father Ronsin. Its good
works multiplied in all directions, and branches were
established throughout France. By the time Mont-
losier began his attacks, the register showed 1,373
names, though Montlosier assured the public that they
were no less than 48,000, Among them were a great
number of priests and even bishops, notably, Cheverus,
the first Bishop of Boston and subsequently, Cardinal
Archbishop of Bordeaux. The last meeting of the
sodality was held on July 18, 1830. Paris was then
in the Revolution and the sodality was suppressed,
but rose again to life later on.

While this attack on the sodalists was going on, the
Jesuits of course were assailed on all sides. The fight
grew fiercer every day until the <c Journal des Debats "
was able to say: "The name Jesuit is on every
tongue, but it is there to be cursed; it is repeated
in every newspaper of the land with fear and alarm;
it is carried throughout the whole of France on the
wings of the terror that it inspires." As many as one
hundred books, big and little, were cottnted in the
Bibliothfeque Nationale, all of which had been published
in the year 1826 alone. They were the works not
only of anonymous and money-making scribes, but
of men like Thiers and the poet Beranger who did not
think such literature beneath them. Casimir P6rier

?40 The Jesuits

Appeared in the tribune against the Society, and the
ominous name of Pasquier, whose bearer was possibly
a descendant of the famous anti- Jesuit of the time of
Henry IV, is found on the list of the orators. Lam-
ennais got into the fray, not precisely in defense of the
Jesuits, but to proclaim his ultra anti-Gallicanism;
thus bringing that element into the war. Added to
this was the old Jansenist spirit, which had not yet
been purged out of France; indeed, Bournichon dis-
covers traces of it in some of the Fathers of the Faith
who had joined the Society.

Finally came the Revolution of 1830, during which
the novitiate of Montrouge was sacked and pillaged.
Other houses of France shared the same fate. On
July 29 a mob of four or five hundred men attacked
St. Acheul, some of the assailants shouting for the
king, others for the emperor, others again for the
Republic, but all uniting in: " Down with the priests!
Death to the Jesuits! " Father de Ravignan attempted
to talk to the mob, but his voice was drowned in the
crashing of falling timbers. The bell was rung to call
for help, but that only maddened the assailants the
more. De Ravignan persisted in appealing to them,
but was struck in the face by a stone and badly
wounded. Then some one in the crowd shouted for
drink, and wine was brought out. It calmed the
rioters for a while, but while they were busy emptying
bottles and breaking barrels, a troop of cavalry from
Amiens swept down on them and they fled. The
troopers however, came too late to save the house.
It was a wreck and some of the Fathers were sent
to different parts of the world — Italy, Switzerland,
America or the foreign missions. But when there
were no more popular outbreaks, many returned from
abroad and gave their services to the French bishops,
with the result that there never had been a period

A Century of Disaster 741

for a long time which had so many pulpit orators
and missionaries as the reign of Louis-Philippe.

Pius VIII died on November 30, 1830, and it was
a signal for an uprising in Italy. Thanks to Cardinal
Bernetti, the Vicar of Rome, peace was maintained
in the City itself, but elsewhere in the Papal States,
the anti- Jesuit cry was raised. The colleges were
closed and all the houses were searched, on the pretext
of looking for concealed weapons. Meantime
calumnious reports were industriously circulated against
the reputations of the Fathers.

In the Spanish Revolution of 1820, twenty-five
Jesuits were murdered. In 1833 c*vil war broke out
between the partisans and opponents of Isabella and,
for no reason whatever, two Jesuits were arrested and
thrown into prison. One of them died after three
months' incarceration. Meanwhile threats were made
in Madrid to murder all the religious in the city.
The Jesuits were to be the special victims for they
were accused of having started the cholera, poisoned
the wells, etc. July 17, 1834, was the day fixed for
the deed, and crowds gathered around the Imperial
College to see what might happen.

The pupils were at dinner. A police officer entered
and dismissed them and then the mob invaded the
house. Inside the building, three Jesuits were killed;
a priest, a scholastic and a lay-brother. The priest
had his skull crushed in, his teeth knocked out and
his body horribly mangled. The scholastic was beaten
with dubs; pierced through the body with swords,
and when he fell in his blood, his head was cloven
with an axe. Four of the community disguised
themselves and attempted to escape but were caught
and murdered in the street. Three more were killed
on the roof; and two lay-brothers who were captured
somewhere else were likewise butchered. The rest

742 The Jesuits

of the community had succeeded in reaching the
chapel, and were on their knees before the altar, when
an officer forced his way through the crowd and called
for his brother who was one of the scholastics, to go
with him to a place of safety. The young Jesuit
refused the offer, whereupon the soldier replied:
" Very wdl I shall take care of all of you.*' He kept
his word and fifty-four Jesuits followed him out of
the chapel and were conducted to a place of safety.
The house, however, was gutted; unspeakable horrors
were committed in the chapel; everything that could
not be carried off was broken, and in the meantime
a line of soldiers stood outside, not only looking on,
but even taking sides with the rioters.

Evidently the times had passed when it was necessary
to go out among the savages to die for the Faith.
The savages had come to Madrid. Nor was this a
conventional anti- Jesuit uprising; for on that hideous
xyth of July, 1834, seventy-three members of other
religious communities were murdered in the dead of
night in the capital of Catholic Spain. Nevertheless
Father General Roothaan wrote to his Jesuit sons:
" I am not worried about our fourteen who have so
gloriously died, for * blessed are those who die in the
Lord.' What causes me most anguish is the danger
of those who remain; most of them still young, who are
scattered abroad, in surroundings where their vocation
and virtue will be exposed to many dangers. ' ' Nothing
was done to the murderers, and before another year had
elapsed, a decree was issued expelling the Jesuits from
the whole of Spain; but as Don Carlos was just then in
the field asserting his daim to the throne, a large num-
ber of the exiles from other parts of Spain, were able to
remain at Loyola in the Pyrenees until 1840.

The Portuguese had waited for fifteen years after
Pius VII had re-established the Society before consent-

A Century of Disaster 743

ing to re-admit the Jesuits. Don Miguel issued a
decree to that effect on July 10, 1829, and the Countess
Oliviera, a niece of Pombal, was the first to welcome
them back and to place her boys in their college.
The Fathers were given their former residence in Lisbon
and, shortly afterwards, the Bishop of Evora established
them in their old college in that city. In 1832 they
were presented with their own college at Coinibra,
and on their way thither they laid in the tomb the
still unburied remains of their arch-enemy, Pombal,
which had remained in the morgue ever since March
5, 1872, — a space of half a century. It seemed
almost like a dream. Indeed it was little else, for
Dom Miguel, who was then on the throne, was deposed
by his rival, Dom Pedro, soon after, and on July 20,
1833 £he Jesuits of Lisbon were again expelled. The
decree was superfluous, for in the early Spring, their
.house had been sacked, and on that occasion the
inmates would have been killed had not a young
Englishman, a former student of Stonyhurst, appeared
on the scene. The four that were there he took
on his yacht to England, the others had already
departed for Genoa.

Hatred for the Society, however, had nothing to do
with it. The whole affair was purely political. Had
the Fathers accepted Dom Pedro's invitation to go
out among the people and persuade them to abandon
the cause of the deposed king, they would have been
allowed to remain* They were expelled for not being
traitors to their lawful sovereign. The Fathers of
Coimbra contrived to remain another year, but on
May 26, i&34, they were seized by a squad of soldiers
and marched off to Lisbon. Fortunately the French
ambassador, Baron de Mortier, interceded for them,
otherwise they would have ended their days in the
dungeons of San Sebastian, to which they had already

744 The Jesuits

been sentenced. They were released on June 28,
1834, and sent by ship to Italy and from there, along
with the dispersed Spaniards were sent by Father
Roothaan to France and South America.

Switzerland, which is the land of liberty to such an
extent that it will harbor the worst kind of anarchists,
refused to admit the Jesuits, at least in some parts of it.
There were seven Catholic Cantons, Uri, Schwyz,
Unterwalden, Lucerne, Zug, Fribourg and Valais.
These sections formed a coalition known as the Sunder-
bund. A war broke out between them and the other
cantons, but the Sunderbund was defeated. The
Jesuits were then expelled from the little town of
Sion where they had an important school. In 1845
the people of Lucerne asked for a college, and though
Father Roothaan refused, Pope Gregory XVI insisted
on it. The expected happened. The Radicals arose
in a rage and with 10,000 men laid siege to Lucerne.
They were beaten, it is true, but that did not insure
the permanency of the college. In 1847 the Sunder-
bund was again defeated, and in 1848 when the general
European revolution broke out, the College of Fri-
bourg was looted, and its collection of Natural History
which was regarded as among the best on the Conti-
nent was thrown out in the street.

The rumblings of the storm began to be heard in
France on May i, the Feast of the Apostles Philip
and James, Louis-Philippe's name-day. Someone in
the Tuilleries said that the Jesuits were starting a
conspiracy against the throne. Happily a distinguished
woman heard the remark, and admitted that she was
concerned in it, along with 300 other conspicuous
representatives of the best families of France. It was
a charity lottery and most of the conspirators had
received a pot or basket of flowers for their partici-
pation in the plot.

A Century of Disaster 745

When, that myth was exploded, the "Journal des
Debats" attacked de Ravignan for his wide influence
over many important people in Paris, and though
admitting his unquestioned probity, added "What
matters his virtue, if he brings us the pest?" The
word caught the popular fancy, but it brought out de
Ravignan Js famous reply: " De i'existence et de
Finstitut des Jesuites." It was received with im-
mense favor, applauded by such men as Vatemesnil,
Dupanloup, Montalembert, Barthelemy, Beugnot,
Berryer and others. In this year 1844 alone, 25,000
copies were sold.

The root of the trouble w;as the university's monopoly
of education; which was obnoxious even to many
who cared little for religion. Catholics objected to it
chiefly because Cousin, the Positivist, controlled its
philosophy. Many of the bishops failed to see the
danger until Father Delvaux published a digest of
the utterances of many of the university professors
on religious subjects. Then the battle began. On the
Catholic side were such fighters as Veuillot, Monta-
lembert, Cardinal de Bonald, Mgr. Parisis. Ranged
against them were Michelet, Quinet, Sainte-Beuve
and their followers. The battle waxed hotter as time
went on; and the Jesuits soon became the general
target. Cousin introduced the " Lettres Provinciales "
in the course. Villemain in his Reports denounced
" the turbulent and imperious Society which the spirit
of liberty and the spirit of our government repudiate."
Dupin glorified Etienne Pasquier, the old anti-Jesuit
of the time of Henry IV; similar eulogies of the old
enemy were pronounced in various parts of France;
Quinet and Michelet did nothing else in their historical
lectures than attack the Society, while Eugene Sue
received 100,000 francs from the editor of the " Consti-
tutionel " for his " Juif errant," which presented to

746 The Jesuits

the public the most grotesque picture of the Jesuits that
was ever conceived. It was however, accepted as
a genuine portrait.

The anti- Jesuit cry was of course the usual cam-
paign device to alarm the populace. It was success-
ful, chiefly because of the persistency with which it was
kept up by the press, and,- from 1842 till 1845, the
book-market was glutted with every imaginable species
of anti- Jesuit literature. Conspicuous among the pro-
Jesuits were Louis Veuillot and the Comte de Monta-
lembert. The royalist papers spoke in the Society's
defense but feebly or not at all. Finally, a certain
Marshall Marcet de la Roche Arnauld, who as a scho-
lastic had been driven from the Society in 1824, and
who had been paid to write against it, suddenly dis-
avowed all that he had ever said. Cretineau-Joly also
leaped into the fray with his rapidly written six volumes
of the " History of the Society."

It would have been comparatively easy to continue
the struggle with outside enemies, but in the very
midst of the battle, the Archbishop of Paris, Affire,
ranged himself on the side of the foe. He denied that
the Jesuits were a religious order, for the extraordinary
reason that they were not recognized by the State;
their vows, consequently, were not solemn; and the
members of the Society were in all things subject to
the cur6 of the parish in which their establishment
happened to be. He even exacted that he should be
informed of everything that took place in the com-
munity, and if an individual was to be changed, His
Grace was to be notified of it a month in advance.
The archbishop, however, was not peculiar in these
views. They were deduced from Bouvier's theology
which was then taught in all the seminaries of Prance.

Of course, this affected other religious as well as
the Jesuits, and, hence, when Dom Gu6ranger wanted

A Century of Disaster 747

to establish the Benedictines in Paris, the archbishop
had no objection, except that " they had no legal
existence in France." To this Gueranger immedi-
ately replied: " Monseigneur! the episcopacy has no
legal existence in England, Ireland and Belgium,
and perhaps the day will come when it will not have
any in France, but the episcopacy will be no less sacred
for all that." The great Benedictine then appealed
to the Pope, and when the reply was handed to him,
the Apostolic nuncio said: "It is not an ordinary
Brief I give you, but an Apostolic Constitution/*
In it the archbishop was told by His Holiness that
the French religious had not been destroyed because
of the refusal of the government to give them a legal
existence. His Grace had also received a communi-
cation from Father Roothaan, the General, who, after
reminding him of the provision of canon law on the
point at issue, warned him that if he persisted in his
view the Jesuits would simply withdraw from his diocese.
Meantime the Pope had suspended the execution of
the orders of the archbishop and shortly after, sent him
the following severe admonition: " We admit, Vener-
able Brother, our inability to comprehend your very
inconsiderate ruling with regard to the faculties for
hearing confessions which you have withdrawn from
the Jesuit Fathers, or by what authority or for what
reason you forbid them either to leave the city or to
enter it, without notifying you a month in advance;
especially as this Society, on account of the immense
services it has rendered to the Church, is held in great
esteem by far-seeing and fervent Catholics and by
the Holy See itself. We know also that it is calum-
niated by people who have abandoned the Faith and
by those who have no respect for the authority of
the Holy See and we regret that they will now use the
authority of your name in support of their calumnies."

748 The Jesuits

Of course the archbishop could do nothing else than
obey. But he did not change his mind with regard
to the objects of his hostility. Possibly he was consti-
tutionally incapable of doing so. For he treated his
cathedral chapter in the same fashion and we read in a
communication from the French ambassador at Rome
to Guizot who was then head of the Government
that the canons of Paris had complained of being
absolutely excluded from all influence or authority in
the administration of the diocese. This note gives an
insight into the methods of Gallicanism, which con-
ceded that the disputes or differences of the clergy
with the archbishop were to be passed upon by a
minister of state even if he were a Protestant.

The trouble did not end there and the Parliamentary
session of 1844 marked a very notable epoch in the
history of the French province of the Society and of
the Church of France. M. Villemain presented a
bill which proposed to reaffirm and reassure the
university's monopoly of the education of the country.
It explicitly excluded all members of religious congre-
gations from the function of teaching. It is true that
there was not a single word in it about the Jesuits,
nevertheless in the stormy debates that it evoked,
and in which the most prominent men of the nation
participated, there was mention of not one other teach-
ing body. Almost the very first speaker, Dupin,
pompously proclaimed that " France did not want
that famous Society which owes allegiance to a foreign
superior and whose instruction is diametrically opposed
to what all lovers of the country desire" nor was it
desirable that " these religious speculators should slip
in through the meshes of the law.'1 His last word was:
" Let us be implacable. " In the official Report,
however, "implacable" became "inflexible." The
ministerial and university organ, the " Journal des

A Century of Disaster 749

D£bats," admitted that such was the purpose of the
bill.

Villemain fancied that he had silenced the bishops
by leaving them full authority over the little semi-
naries. He was quickly disillusioned. Prom the
entire hierarchy individually and collectively came
indignant repudiations of the measure and none was
fiercer than the protest of Mgr. Affre, Archbishop of
Paris. He denounced the university as " a centre of
irreligion " and as perverting in the most flagrant man-
ner the youth of Prance. " You reproach us," he
said, " with disturbing the country by our protests.
Yes, we have raised our voices, but the university has
committed the crime. We may embarrass the throne
for the present, but in the university are to be found
all the perils of the future/' The excitement was so
intense that the government actually put the Abb6
Combalot in jail for an article he wrote against the
bill, and the whole hierarchy was threatened with
being summoned before the council of state if they
persisted in their opposition.

Montalembert was more than usually eloquent in
the course of the parliamentary war. To Dupin who
exhorted the peers to be " implacable " he replied:
" In the midst of a free people, we, Catholics, refuse
to be slaves; we are the successors of the martyrs
and we shall not quail before the successors of Julian
the Apostate; we are the sons of the Crusaders and
we shall not recoil before the sons of Voltaire."

There were thirty-five or forty discourses and twelve
or fifteen of the speakers described the Society as
" the detested congregation," while the members who
admitted the injustice and the odious tyranny of
the proposed legislation made haste to assure their
constituents that they had no use for the Jesuits,
Cousin consumed three hours in assailing them;

750 The Jesuits

another member of the Dupin family saw " an appalling
danger to the State in the fact that Montalemberf
could speak of them without cursing them, and that
the peers could listen to him in silence, while he
extolled the poisoners of the pious Ganganelli. * ' Others
insisted that the Jesuits had dragged the episcopate
into the fight; even Guizot declared that "public
sentiment inexorably repudiated the Jesuits and the
other congregations, who are the champions of authority
and the enemies of private judgment." The great
man was not aware that the same reproach might
be and is addressed to the Church.

The measure was finally carried by 85 against 51,
but the heavy minority disconcerted the government
and better hopes were entertained in the lower house
to which Villemain presented his bill on June loth.
There it was left in the hands of Thiers, and it did
not reach the Assembly, as a body, for an entire month.
As the summer vacations were at hand, the projet
de loi was dropped. Guizot then conceived the plan of
appealing directly to the Pope to suppress the French
Jesuits. He chose as his envoy an Italian named
Rossi, who had been banished from Bologna, Naples
and Florence as a revolutionist. After a, short stay
at Geneva, he made his way to France where, by
Protestant influence, chiefly that of Guizot, he ad-
vanced rapidly to very distinguished and lucrative
positions. The country was shocked to hear that an
Italian and a Protestant should represent the nation
at the court of the Pope from whose dominions he
had been expelled, but Guizot intended by so doing, to
express the sentiments, of his government. It was an
open threat, Rossi arrived in Rome and presented his
credentials on April n.

The French Jesuits who had been expelled from
Portugal did not return to their native country; for

A Century of Disaster 751

Charles X, discovering at last that the Liberals, as
they called themselves, had played him false, resolved
to have a thoroughgoing monarchical government;
and, to cany out his purpose, made the inept Polignac
prime minister. On July 25 he signed four ordinances,
the first of which restricted the liberty of the press;
the second dissolved parliament; the third diminished
the electorate to 25,000. The next day, the press was
in rebellion; Charles abdicated and sailed for England.
Of course the Revolution was anti-religious and the
Jesuits were the first sufferers. House after house
was wrecked and the scholastics were gathered together
and hurried off to different countries in Europe.
Thus ended the first sixteen years of the Society's
existence in Prance, after the promulgation of the Bull
of Pius VII " Sollicitudo omnium ecclesiarum."

The first successor of Father de Clorivi&re as vice-
provincial was Father Simpson. France was made
a province in 1820, and on the death of Father Simpson,
the new General, Father Fortis, appointed Father
Richardot, who at the end of his three years' term
asked to be relieved. In 1814 Godinot was appointed,
because none of those who had been proposed for
the office had been more than ten years in the Society.
Godinot himself had been admitted only in 1810.
He had been vice-provincial of the Fathers of the
Faith, and eleven years after his admission, was
directing the scattered Jesuit establishments in Switzer-
land, Belgium, Holland and Germany. In Switzerland,
he had given the impulse to the college of Fribourg,
which afterwards became so famous. It is worth
noting that when he was a Father of the Faith he
was a member of the community of Sion in Valais
which enjoyed the exceptional privilege of being
united as a body to the Society. Everywhere else
each individual had to be admitted separately.

752 The Jesuits

On April 14, the peers met to discuss a very exciting
subject. A protest had come from Marseilles signed
by 89 electors, against the books of Michelet and
Quinet. Immediately Cousin was on his feet and
ascribed it to the Jesuits. A few days later, another
topic engrossed their attention. Dupin's " Manual of
Ecclesiastical Law " had been condemned by Cardinal
de Bonald, and more than sixty bishops concurred
with him in prohibiting the book. At Rome, it was
put on the Index, along with Cousin's " History of
Philosophy/' The anti-Catholics were in a fury, and
on April 24, Cousin addressed the House. At the end
of a three hour discourse which he began, unbeliever
though he was, by protesting his respect for " the
august religion of his country," he concluded by
saying that " probably the action of the bishops
was due to the Jesuits " and therefore he called for
the enforcement of the law for their suppression.
The question now arose, whether they could proceed
to the suppression by force of law while the government
actually had an envoy at Rome to dispose of the
affair in a different fashion. It was decided that
the non-authorized congregations would be suppressed,
no matter what might be the outcome of Rossi's
mission. Such a resolution was a gross diplomatic
insult, but they cared little for that.

Meanwhile no news had come from Rossi. He had
been left in the ante- chamber of the Pope until the
Abbe de Bonnechose had succeeded in getting him
an audience, a service which de Bonnechose had
some difficulty in explaining when he was subsequently
made a cardinal. A congregation of cardinals was
named to discuss Guizot's proposition, and it was
unanimously decided to reject it; and when Rossi
asked what he had to do, he was told he might address
himself to the General of the Society. To make it

A Century of Disaster 753

easy for him, Lambruschini, the papal secretary of
state, proposed to Father Roothaan to diminish the
personnel of some of the houses which were too much
in evidence or remove them elsewhere. As for dis-
solution of the communities or banishment from
France, not a word was said.

Immediately Rossi despatched a messenger to Paris
with the account of what had been done, and twelve
days afterwards the "Moniteur" stated: "The
Government has received news from Rome that the
negotiations with which M. Rossi was entrusted have
attained their object. The congregation of the Jesuits
will cease to exist in France and will, of its own accord,
disperse. Its houses will be closed and its novitiates
dissolved." On July 15, Guizot was asked by the
peers to show the alleged documents. He answered
that " they were too precious to give to the public/*
They have been unearthed since, and it turns out
that Guizot 's notice in the " Moniteur " does not
correspond with the despatch of Rossi who merely
said, " the Congregation is going to disperse; " and
instead of saying " the houses will be closed," he
wrote: " only a small number of people will remain
in each house." In brief, the famous Guizot, so
renowned for his integrity, prevaricated in this instance,
and one of the worst enemies of everything Jesuitical,
Dibidous, who wrote a " History of the Church and
State in France from 1789 to 1870 " declares bluntly
that Guizot 's note in the " Moniteur " was not only
a He but " an impudent lie."

A great many militant Catholics in France were
indignant that Father Roothaan had not defied the
government on this occasion. Yet probably those
same perfervid souls would have denounced him, had
he acted as they wished. He knew perfectly well
that the government was only too anxious to get out
48

754 The Jesuits

of the mess in which it found itself, and the little
by-play which was resorted to harmed nobody aad
secured at least a temporary respite.

" To gain the support of the Catholics against the
anarchical elements which were eveaywhere revealing
themselves," says the Cambridge History (XI, 34)
" Guizot had tolerated the unauthorized Congre-
gations. This had the immediate consequence of
concentrating popular attention upon those religious
passions whose existence the populace, if left to itself,
might have forgotten. Even the colleagues of Guizot,
such as Villemain and the editors of the " Journal des
D6bats," the leading ministepal organ, began by de-
claring that they saw everywhere the finger of the
Jesuits. In each party, men's minds were so divided
on the subject of the Jesuits or rather that of edu-
cational liberty which was so closely linked with it,
that nothing of immediate gravity to the Government
would for the moment arise.1' Liberals, or rather
Republicans, such as Quinet and Michelet, in their
lectures at the College de Prance took up the alarm
and spread at broadcast.

Bournichon in his " Histoire d'un Si&de," (II, 492)
calls attention to the fact that this attack was
apparently against the Jesuits, but in reality against
the Church. The "Revue Ind6pendante " did not
hesitate to make the avowal that " Jesuitism is only
a formula which has the merit of uniting all the popular
hatred for what is odious and retrograde in a degenerate
religion. IJ Cousin started the hue and cry, in this
instance, and Thureau-Dangin in his " Histoire de
la monarchic de Juillet " (p. 503-10) says that " Quinet
and Michelet transformed their courses into bitter
and spiteful diatribes against the Jesuits. Both were
hired for the work, and did not speak from conviction."
"Quinet," says Bournichon (II, 494) "was quite

A Century of Disaster 755

indifferent to religious matters and had passed for a
harmless thinker and dreamer up to that moment.
As for Michelet, he had obtained his position in the
Ecole Normale from Mgr. Frayssinous, yet he forgot
his benefactor, and maintained that not only the
Jesuits but Christianity was an obstacle to human
progress; paganism or even fetichism was preferable,
and Christ had to be dethroned/'

Guizot removed Villemain from the office of Minister
of public instruction and reprimanded Michelet and
Quinet Then Thiers seized the occasion to denounce
Guizot for favoring the religious congregations and
succeeded in defeating the minister's measure for
educational freedom. It was at this stage that Guizot
sent his envoy Rossi to Rome to induce Pope Gregory
XVI to recall the Jesuits so as to extricate the French
government from its difficulty. The Pope refused,
as we have seen, and Father Roothaan merely gave
orders to the members of the Society in France to
make themselves less conspicuous.

In 1847 Gioberti published his " Gesuita Moderno "
which unfortunately had the effect of creating in the
minds of the Italian clergy a deep prejudice against
the Society. Gioberti was a priest and a professor
of theology. He first taught Rosminianism, and then
opposed it. Under the pen-name of " Demofilo " or
the " People's Friend " he wrote articles for Mazzini
in the " Giovane Italia/' and was the author of " Del
Buono " and " Del primato morale e civile degli
Italian! "• His first attack on the Society appeared
in 1845 fa the " Prolegomena al Primato;" " II Gesuita
Moderno," a large sized pamphlet full of vulgar invec-
tive, appeared in 1847. It was followed in 1848 by
the "Apologia del Gesuita Moderno," He was
answered by Father Curd Deserting Mazzini, Gio-
berti espoused the cause of King Charles Albert, and

756 The Jesuits

founded a society to propagate the idea of a federated
Italy with the King of Piedmont at its head. His
last book, " Rinnovamento civile d'ltalia " showed
him to be the enemy of the temporal power of the
papacy. His philosophy is a mixture of pantheistic
ontology, rationalism, platonism and traditionalism.
Though a revolutionist, he denied the sovereignty
of the people- His complete works fill thirty-five
volumes.

Of course the Society felt the shock of the Italian
Revolution of 1848. Gioberti's writing had excited
all Italy and as a consequence the Jesuit houses
were abandoned. At Naples, the exiles were hooted
as they took ship for Malta; they were mobbed in
Venice and Piedmont. The General Father Roothaan
left Rome on April 28 in company with a priest and a
lay-brother, and as he stood on the deck at Genoa,
he heard the cry from the shore, " You have Jesuits
aboard; throw them overboard." There was nothing
surprising in all this, however, for Rossi, the Pope's
prime minister, was stabbed to death while mounting
tjie steps of the Cancelleria. On the following day,
the Pope himself was besieged in the Quirinal; Palma,
a Papal prelate, was shot while standing at a window;
and finally on November 24, Pope Pius fled in dis-
guise to Gaeta.

In Austria, the Jesuits were expelled in the month of
April. The community of Innsbruck, which is in
the Tyrol, held together for some time, but finally
drifted off to France or America or Australia or else-
where. The emperor signed the decree on May 7,
1848. It applied also to Galicia, Switzerland, and
Silesia, and the Jesuit houses all disappeared in those
parte.

What happened to the Jesuits in France in the
meantime? Nothing whatever. They had obeyed the

A Century of Disaster 757

General .in 1845, and had simply kept their activities
out of sight. They did not wait for the Revolution,
and hence although the "Journal des Debats,"
announced officially, on October 18, 1845, that " at
the present moment there are no more Jesuits in
Prance," there were a great many. Indeed, the
catalogues of 1846 and 1847 were issued as usual, not
in print, however, but in lithograph, and as if they
felt perfectly free in 1848, the catalogue of that year
appeared in printed form. Meantime de Ravignan
was giving conferences in Notre-Dame, and preaching
all over the country. The only change the Fathers
made was to transport two of their establishments
beyond the frontiers. Thus a college was organized
at Brugelette in Belgium and a novitiate at Issenheim.
The scholasticate of Laval continued as usual. What
was done in the province of Paris was identical with
that of Lyons. For a year or so the catalogues were
lithographed but after that they appeared in the
usual form.

For two years Father Roothaan journeyed from place
to place through France, Belgium, Holland, England,
and Ireland, and in 1850 returned to Rome. The
storm had spent itself, and the ruins it had caused
were rapidly repaired, at least in France, where the
Falloux Law, which was passed in 1850, permitted
freedom of education, and the Fathers hastened to
avail themselves of the opportunity to establish col-
leges throughout the country.

Elsewhere, however, other conditions prevailed.
In 1851 there was a dispersion in Spain; in 1859 the
provinces of Venice and Turin were disrupted and the
members were distributed through the fifteen other
provinces of the Society. In 1860 the arrival of
Garibaldi had already made an end of the Jesuits in
Naples and Sicily. The wreckage was considerable,

758 The Jesuits

and from a complaint presented to King Victor Emman-
uel by Father Beckx, it appears that the Society had
lost three establishments in Lombardy; in Modena, six;
in Sardinia, eleven; in Naples, nineteen, and in Sicily,
fifteen. Fifteen hundred Jesuits had been expelled
from their houses, as if they had been criminals, and
were thrown into public jails, abused and ill-treated.
They were forbidden to accept shelter even from their
most devoted friends, and the old and the infirm had
to suffer Eke the rest. Nor were these outrages per-
petrated by excited mobs, but by the authorities then
established in Sardinia, Sicily, Naples, Modena and
elsewhere. " This appeal for justice and reparation
for at least some of the harm done," said Father Beckx,
"'is placed, as it were, on the tomb of your ancestor
Charles Emmanuel, who laid aside his royal dignity
and entered the Society of Jesus as a lay-brother. He
surely would not have embraced that manner of life
if it were iniquitous." But it is not on record that
Victor Emmanuel showed his appreciation of his
predecessor's virtue by healing any of the wounds of
the Society, whose garb Charles Emmanuel had worn.

The Jesuits of Venice had 'resumed work in their
province, when in 1866 war was declared between
Prussia and Austria. Sadowa shattered the Austrian
forces, and though the Italians had been badly beaten
at Custozzio, Venice was handed over to them by
the treaty that ended the war. That meant of course
another expulsion. Most of the exiles went to the
Tyrol and Dalmatia. Then followed the dispersion
of all the provinces of Italy except that of Rome.

The Spanish Jesuits had recovered somewhat from
the dispersions of 1854, but, in 1868 just as the pro-
vincial congregations had concluded their sessions, a
revolution broke out all over Spain. Many of the
houses were attacked, but no personal injuries were

A Century of Disaster 759

inflicted. After a while, a provisional government
was established at Madrid which held the mob in
check but made no pretence to restrain the attacks
on priests and nuns. Indeed, it inaugurated a bitter
persecution on its own account. The minister of
justice issued a decree which not only ordered the
Jesuits out of all Spain and the adjacent islands within
three days, but forbade any Spaniard to join the Society,
even in foreign parts. Of course all the property
was confiscated* That was probably the chief motive
of the whole procedure. The outcasts for the most
part went to France, and a temporary novitiate was
established in the territory known as Les Landes,
They returned home after some time, but were expect-
ing another expulsion in 1912 when the great war was
threatening. Possibly the hideous scenes enacted in
Portugal in 1912 were deemed sufficient by the revolu-
tionists for the time being.

The expatriation of the Jesuits and other religious
from Portugal which was decreed by the Republican
government, on October 10, 1910, six days after the
bombardment of the royal palace and the flight of
King Manuel, is typical of the manner in which such
demonstrations are made in Europe. We have an
account of it from the Father provincial Cabral which
we quote in part.

" After the press had been working up the populace
for three years to the proper state of mind by stories of
subterranean arsenals in the Jesuit colleges; the bound-
less wealth of the Fathers; their affiliated secret
organizations; their political plots, etc., the colleges
of Campolide and San Fiel were invaded. The occu-
pants were driven out and led between lines of soldiers
through a howling mob to the common jail. Those
who had fled before the arrival of the soldiers were
pursued across the fields with rifles, and when caught

760 The Jesuits

were insulted, beaten and spat upon, and led like the
others to prison. They had to eat out of the dishes with
their hands, and at night sentinels stood over them with
loaded rifles and warned the victims that if they got
up they would be shot. Abandoned women were
sent in among them, but those poor creatures soon
withdrew. The prisoners were then transferred to
Caixas where they slept on the floor. Twenty-three
were confined in a space that could scarcely accommo-
date three. They were kept there for four days, and
were not allowed to leave the room for any reason
whatever, and were told that they would be kept in
that condition until they began to rot, and that then
some of their rich friends would buy them off. They
were photographed, subjected to anthropometric exami-
nations, and their finger prints taken, etc. They
were then expelled from the country and forbidden
ever to return. They had only the clothes on their
backs, and had no money except what was given them
by some friends; their colleges with their splendid
museums and libraries were confiscated, and in this
condition they set out, old and young, the sick and
the strong, to ask shelter from their brethren in other
lands. It was almost a return to the days of Pombal

In Germany the Kulturkampf began in 1870, and in
1872 a decree was signed by the Kaiser, on June 14,
1872, expelling all members of the Society, and with
them the Redemptorists, Lazarists, Fathers of the
Holy Ghost, and the Society of the Sacred Heart.
Some of the Jesuits went to Holland; others to England
and America. Contrary to expectations, this act of
tyranny did not harm the German province, for, whereas
it then numbered only 775, it now (1920) has 1210 on
its roll, of whom 664 are priests.

France had its horror in 1871, when on May 24
and 26, Fathers OHvaint, Duqouclray, Caubert, Clerq

A Century of Disaster 761

and de Bengy were shot to death by the Communists,
who were then in possession of Paris. It was not,
however, a rising against the Jesuits. There were
fifty-seven victims in all; priests, religious and
seculars, were immolated. At their head, was the
venerable Archbishop of Paris, Mgr. Darboy. Again,
on March 29, 1880, a decree issued by Jules Ferry
brought about a new dispersion and the substitution
of staffs of non-religious teachers in the Jesuit colleges.
The law was not enforced, however, and little by little
the Fathers returned to their posts. Then followed
the law of Waldeck-Rousseau in 1901 against unauthor-
ized congregations, which closed all their houses, for
these religious declined to apply for authorization
which they knew would be refused, or if not, would
be used to oppress them. The communities were,
therefore, scattered in various houses of Europe. The
last blow was the summons sent to all parts of the
world for every Frenchman not exempt from military
service to take part in the great World War, as chap-
lains, hospital aids or common soldiers.

The simultaneity as well as the similarity in the
methods of executing these multiplied expulsions show
clearly enough that they were not accidental but part
of a universal war against the Church. Thus, at the other
ends of the earth, similar outrages were being committed.
When, for instance, the Conservatives fell from power
in Colombia, South America, in 1850, the Jesuits
were expelted. They went from there to Ecuador and
Guayaquil, but were left unmolested only for a year.
In 1 86 1 they were re-admitted, and soon had fifty
mission stations and had succeeded in converting 10,000
natives to the faith. But Garcia Moreno who had
invited them was assassinated, and forthwith they were
expelled. A second time they were recalled, but
remained only from 1883 to 1894, and from there they

762 The Jesuits

returned to Colombia where they are at present.
In Argentina, whither they were summoned in 1836,
their houses were closed in 1841. They entered
Paraguay in 1848, where the old Society had achieved
such triumphs, but were allowed to remain there
only three years. They asked the Chilian government
to let them evangelize the fierce Araucanian savages,
but this was refused. At the death of the dictator Rosas
is. 1873, they again went to Argentina and have not
since been disturbed. They have had the same good
fortune in Chile.

A different condition of things, however, obtained
in Brazil. In the very year that Rosas died in Argen-
tina, 1873, the Jesuit College of Olinda in Brazil was
looted and the Fathers expelled. The reason was not
that the Jesuits were objectionable but that the bishop
had suspended a young ecclesiastic who was a Free-
mason. The College of Pernambuco was wrecked by
a mob, and one of the priests was dangerously wounded.
Worse treatment was meted out to them when the
Emperor, Don Pedro, was deposed in 1889. Since
then, however, there has been comparatively no trouble.

Of course, when the Piedmontese broke down the
Porta Pia the Jesuits had to leave Rome, where until
then they had undisturbed. The novitiate of Sant'
Andrea was the first to be seized; then St. Eusebio, the
house of the third probation, and after that, St. Vitalis,
the Gesxi, and finally the Roman College. The occupants
had three months to vacate the premises. The other
religious orders whose general or procurator resided at
Rome could retain one house for the transaction of
business but that indulgence was not granted to the
Jesuits. Their General was not to remain, and hence
Father Peter Beckx, though then seventy-eight years
old, had to depart with his brethren for Fiesole, where
he was received in the family of the Counts of Ricasole

A Century of Disaster 763

on November 9, 1873. Prom that place he governed
the Society until the year 1884, when he was succeeded
by Father Anthony Anderledy, who remained in the
same city until he died. Father Luis Martin, the
next General, returned to Rome in 1893, so that Piesole
was the centre of the Society for twenty years.

As the chief representative of Christ on Earth is the
most prominent victim of these spoliations, and as
he has been frequently driven into exile and is at
present only tolerated in his own territory, the Society
of Jesus with the other religious orders cannot consider
it a reproach but rather a glory to be treated like him.
How does the Society survive all these disasters?
It continues as if nothing had happened, and one reads
with amazement the statement of Father General
"Wernz at the meeting of the procurators held in
September and October 1910, when in a tone that is
almost jubilant he congratulates the Society on its
" flourishing condition." He said in brief:

"There are .five new provinces; a revival of the
professed houses; new novitiates, scholasticates, ter-
tianships and courses in the best colleges for students of
special subjects; and a superior course for Jesuit
students of canon law in the Gregorian University.
Next year there are to be accommodations for 300
theologians (boarders) at Innsbruck, which institution
will be a Collegium Maximum for philosophy, theology
and special studies. The novitiate is to be moved to
the suburbs of Vienna. In the province of Galicia
sufficient ground has been bought to make the College
of Cracow similar to Innsbruck, and a beautiful
church is being built there. The province of Germany
though dispersed has built in Holland an immense
novitiate and house of retreats and the Luxemburg
house of writers is to be united to the Collegium
Maximum of Valkenburg. The Holland province

764 The Jesuits

has more diplomated professors than any other in the
Society, and is about to build a new scholasticate.
Louvain is becoming more and more a house of special
studies. In England, the Campion house at Oxford
is continuing its success and there is question of moving
St. Beuno's. The Irish province is looking for another
site for the novitiate and juniorate, and is using the
University to form better teachers. Canada is looking
for another place for its novitiate and so are Mexico,
Brazil and Argentina, while Maryland is trying to put
its scholasticate near New York.

" Not much remains to be done in Spain. However,
Toledo has estabEshed a scholasticate in Murcia, and
Aragon is planning one for Tarragona. Prance is
dispersed, but it has furnished excellent professors
for the Biblical Institute and the Gregorian University.
In the mission of Calcutta, 130,000 pagans have been
brought to the Faith and in one Chinese mission,
12,000. The numbers could be doubled if there were
more workers." This was in 1910, and within a week
of this pronouncement, the expulsion in Portugal took
place; in 1914 the war broke out which shattered
Belgium and made Prance more wretched than ever.
What the future will be no one knows.

CHAPTER XXVI

MODERN MISSIONS

During the Suppression — Roothaan's appeal — South America —
The Philippines — United States Indians — De Smet — Canadian
Reservations — Alaska — British Honduras — China — India — Syria
— Algeria — Guinea — Egypt — Madagascar — Mashonaland —
Congo — Missions depleted by World War — Actual number of mis-
sionaries.

BESIDES its educational work, the Society of Jesus
has always been eager for desperate and daring work
among savages. At the time of the Suppression,
namely in 1773 three thousand of its members were so
employed; and the ruthless and cruel separation from
those abandoned human beings was one of the darkest
and gloomiest features of the tragedy. To all human
appearances millions of heathens were thus hopelessly
lost. Happily the disaster was not as great as was
anticipated. In his " Christian Missions " Marshall
says: — It would almost seem as if God had resolved to
justify his servants by a special and marvellous Provi-
dence before the face of the whole world, and had left
their work to what seemed inevitable ruin and decay
only to show that neither the world nor the devil,
neither persecution, nor fraud nor neglect could
extinguish the life that was in it. And so when they
came to look upon it, after sixty years of silence and
desolation they found a living multitude where they
expected to count only the corpses of the dead. Some
indeed had failed, and paganism or heresy had sung
its song of triumph over the victims; others had
retained only the great truths of the Trinity and the
Incarnation while ignorance and its twin sister, super-
stition, had spread a veil over their eyes, but still

765

766 The Jesuits

the prodigious fact was revealed that in India alone
that there were more than one' million natives who, after
half a century of abandonment, still clung with
constancy to the faith which had been preached to
their fathers, and still bowed the head with loving
awe when the names of their departed apostles were
uttered amongst them. Such is the astonishing con-
clusion of a trial without parallel in the history of
Christianity, and which if it had befallen the Christians
of other lands, boasting their science and civilization,
might perhaps have produced other results than
among the despised Asiatics. The natural inference
would be that besides this special Providence in their
regard these neophytes had been well trained by their
old masters (I, 246).

For a time, of course, there were some Jesuits who
lingered on the missions in spite of the government's
orders to the contrary. Thus we find a very dis-
tinguished man, a Tyrolese from Bolzano, who died at
Lucknow on July 5, 1785. His name was Joseph
Tiffenthaller and he had Kved forty years in Hindostan.
His -tombstone, we are told, may be still seen in the
cemetery of Agra where they laid his precious remains.
He was a man of unusual ability and besides speaking
his native tongue was familiar with Latin, Italian,
Spanish, French, Hindustanee, Arabic, Persian and
Sanscrit. He was the first European who wrote a
description of Hindostan. It is a detailed account of
the twenty-two Provinces of India, with their cities,
towns, fortresses, whose geographical situations were
all calculated by means of a simple quadrant. The
work contains a large number of maps, plans and
sketches drawn by himself and the list of places fills
twenty-one quarto pages. He also made a large
atlas of the basin of the Ganges, and is the author of
a treatise on the regions in which the rivers of India

Modern Missions 767

rise; a map of the Gagra which Bernoulli calls "a
work of enormous labor " is another part of Tiffen-
thaller's relics.

In the field of religion he wrote books on " Brah-
martism," " Indian Idolatry," " Indian Asceticism,"
" The religonof theParseesand Mohammedanism with
their relations to each other." He also published
his astronomical observations 'on the sun-spots, on the
zodiacal light, besides discussions on the astrology and
cosmology of the Hindus, with descriptions of the
flora and the fauna of the country. He was besides
all that an historian, and has left us an account in
Latin of the origin and religion of the Hindus, another
in German of the expedition of Nadir Shah to India ;
a third in Persian about the deeds of the Great Mogul,
Alam, and a fourth in French which tells of the incur-
sions of the Afghans and the capture of Delhi, together
with a contemporary history of India for the years
1757-64. In linguistics, he wrote a ' Parsee-Sanscrit
lexicon and treatises in Latin on the Parsee language,
the pronunciation of Latin, etc., He was held in the
highest esteem by the scientific societies of Europe
with which he was in communication. During the
greater part of his life in India, the struggle was going
on between the French and English for the possession
of the Peninsula.

Of course he was not alone in India, at that time,
for Bertrand tells us in his " Notions sur T Inde et
les missions " (p. 30) that " the Jesuits had a residence
at Delhi as late as 1790", but, unfortunately, he could
say nothing more about them. It is very likely,
however, that when Pombars agents attempted to
crowd the 127 Jesuits who were at work in the various
districts of Hindostan into a ship which had accommo-
dations — and such accommodations — for only forty
or fifty, many of them had perforce to be left behind,

768 The Jesuits

or perhaps failed to report at the place of emharcation.
By keeping out of Ooa, they could easily elude the
pursuivants. The jungle, for instance, was a con-
venient hiding place. However, as they received no
recruits the work went to pieces when the old heroes
died, so that there were, most likely, no Jesuits there
at the beginning of the nineteenth century. It was
just at this time, that England took possession of the
greater part of Hindostan and, as a consequence, the
country was soon swarming with Protestant parsons
of every sect, eager to fill their depleted ranks with
new converts from the East.

Marshall had been employed to report on their
success, but as every one knows, the investigation
brought him to the Church. His researches furnish
very reliable and interesting information about the
conditions prevailing in those parts among the old
proselytes of the Jesuits. Quoting from the " Madras
Directory " of 1857, he shows that in the Missions of
Madura, founded by de Nobili, there were still 130,000
Catholics, and in Verapoli as many as 300,000, with an
accession of 1000 converts from Mohammedanism
every year. Nor were these Hindus merely nominal
Christians. Bertrand who knew India thoroughly,
writing in 1838, says of the Sanars: "One might
almost say that they have not eaten of the tree of
knowledge of good and evil with Adam, and that
they were created in the days of original innocence.
Among these Hindus there are numbers who when asked
whether they commit this or that sin, answer : * Formerly
[ did, but that is many years ago. I told it to the
Father, and he forbade me to do it. Since then I
lave not committed it.' We reckon more than 7000
Christians of this caste/' Father Gamier, S. J. wrote
n the same year as follows: "The Christians of this
country are, in general, well disposed and strongly

Modern Missions 769

attached to the Faith. The usages introduced among
them by the Jesuits still subsist; morning prayer in
common, an hour before sunrise; evening prayer with
spiritual reading; catechism for the children every
day given by a catechist ; Mass on Sunday in the chapel.
But in spite of these excellent practices there still
remains much ignorance and superstition, and we shall
have a good deal to do to form them into a people
of true Christians before we turn our attention to the
pagans. We shall do that when we are more numerous."

Of course these testimonies of Jesuits may be rejected
by some people, but the Protestant missionaries in
Hindostan, at that time, leave no room for doubt about
the actual conditions. Buchanan, for instance, who
was particularly conspicuous among his fellows and
was greatly extolled in England says: " There are in
India members of the Church of Rome who deserve the
affection and respect of all good men. From Cape
Commorin to Cochin, there are about one hundred
churches on the seashore alone. Before each is a lofty
cross which like the church itself is seen from a great
distance. At Jaffna, on Sundays, about a thousand
or twelve hundred people attend church and on feast
days three thousand and upward. At Manaar they are
all Romish Christians. At Tutycorin, the whole of
the tribe, without exception, are Christians in the
Romish Communion. Before they hoist sail to go out
to sea, a number of boatmen all join in prayer to God
for protection. Every man at his post, with the rope
in his hands, pronounces the prayer."

One of these parsons who bore the very inappropriate
name of Joseph Mullens and whose writing is usually
a shriek against the Church says that " in 1854, the
Jesuit and Roman Catholic missions are spread very
widely through the Madras Presidency. At Pubna
there is a population of 13,000 souls. It is all due to

40

770 The Jesuits

the Catholic missionaries. I allow that they dress
simply, eat plainly and have no luxuries at home;
they travel much; are greatly exposed; live poorly,
and toil hard, and I have heard of a bishop living in
a cave on fifty rupees a month, and devoutly attending
the sick when friends and relatives had fled from fear.
But all that is much easier on the principles of a
Jesuit who is supported by motives of self -righteous-
ness than it is to be a faithful minister on t*he principles
of the New Testament. "

The bloody persecution of 1805 in China showed
how fervent and strong those Christians were in
their faith. Very few apostatized, though new and
terrible punishments were inflicted on them. Dr. Wells
Williams, a Protestant agent in China, says that
" many of them exhibited the greatest constancy in
their profession, suffering persecution, torture, banish-
ment and death, rather than deny their faith, though
every inducement of prevarication and mental reser-
vation was held out to them by the magistrates, in
order to avoid the necessity of proceeding to extreme
measures.*' It came to an end only when it was
discovered that Christianity had even entered the
royal family, and that the judges were sometimes
trying their own immediate relatives. In 1 8 1 5 , however,
the very year that the Protestant missionaries arrived
in China the persecution broke out again. Bishop
Dufresse was one of the victims, and when the day of
execution arrived he with thirty-two other martyrs
ascended the scaffold. In 1818 many were sent to the
wastes of Tatary, and 1823 when pardon was offered
to all who would renounce their faith, after suffering
in the desert for five years only five proved recreant.
In the midst of all this storm one of the missionaries
reported that he had baptized one hundred and six
adults.

Modern Missions 771

That a great many Chinese had remained faithful
CathoEcs during the long period which had elapsed
after the Suppression was manifested by a notable
event recorded by Brou in " Les Jgsuites Mission-

aires."

"On November i, 1903, " he writes "a funeral
ceremony took place in Zikawei, a town situated about
six miles from Shanghai. It was more like the triumph
of a great hero than an occasion of mourning. The
people were in a state of great enthusiasm about it,
and assembled in immense throngs around the tomb
of the illustrious personage whose glories were b'eing
celebrated. The object of these honors was Paul Zi
or Sin, a literary celebrity in his day, the prime minister
of an emperor in the long past, and one of the first
converts of the famous Father Ricci, whom he had
aided with lavish generosity in building churches and
in establishing the Faith in the neighborhood of
Shanghai.

" The celebration of 1903 was the third centenary
of his baptism, and all his relations or descendants
who were very numerous, had gathered at Zikawei
for the occasion. Among them, the Fathers discovered
a great number of Christians who had remained true
to the teachings of the Church during those 300 years;
and there were many others throughout the country
who resembled the Zi family in this particular. In
Paul's district, that is in the neighborhood of Shanghai,
there were, 60 years after the baptism of the great
man, as many as 40,000 Christians, and in 1683 the
number had risen to 800,000, but a century later the
persecutions had cut them down to 30,000 though
doubtless there were many who had succeeded in
concealing themselves. * *

With Cochin the Jesuits never had anything to do,
except that their great hero, de Rhodes, was its first

772 The Jesuits

successful missionary in former days. It was at his
suggestion that the Society of the Missions Etrang£res
was founded and took up the work which the Jesuits
were unable to cany on alone.

About Corea, Marshall furnishes us with two very
interesting facts. The first is that England had the
honor of giving a martyr to Corea, the English Jesuit,
Thomas King, who died there in 1788, that is fifteen
years after the Suppression. Unfortunately the name
"King" does not appear in Foley's "Records/*

The second is vouched for by the " Annales " (p. 190)
which relate that a French priest, known as M. de
Maistre, had for ten years vainly endeavored to enter
the forbidden kingdom and had spent 60,000 francs in
roaming around its impenetrable frontier. He assumed
all sorts of disguises, faced every kind of danger in
his journeys from the ports of China to the deserts of
Leao-tong, asking alternately the Chinese junks and
the French ships to put him ashore somewhere on the
coast. Death was so evidently to be the result of
his enterprise that the most courageous seaman refused
to help him. It required the zeal of an apostle to
comprehend this heroism and to second its endeavors.
Father H61ot, being a priest, understood what the
Cross required of him, and as a member of a society
whose tradition is that they have never been baffled
by any difficulties or perils, felt himself at the post
where his Company desired him to be. The Jesuit
becomes the pilot of a battered ship, safely conducts
his intrepid passenger to an unknown land, and having
deposited him on the shore, looked after him for a
while and returned to his neophytes with the consoling
satisfaction of having exposed his life for a mission
that was not his own.

From the Catalogues of the Society, we find that
Louis Hflot was born on January 29, 1816. He was

Modern Missions 773

a novice at St. Acheul,in 1835, and in the same house
there happened to be a certain Isidore Daubresse,
not a novice, however, but a theologian who was well-
known later on in New York. The master of novices
was Ambrose Rubillon who was subsequently assistant
of the General for France. By 1850 Hflot was in
China and spent the rest of his life hunting after souls in
the region of Nankin. He died sometime after 1864.
De Maistre succeeded in entering the country and we
find him waiting one Good Friday night to welcome
the first bishop who had three priests with him, one
of whom was a Jesuit.

Before the re-establishment the few Jesuits in White
Russia had kept up the missionary traditions of the
Society. Their missions extended all along the Volga
and they were at Odessa in 1800. In 1801, thanks to
the Emperor Paul's intercession, they had returned
to their ancient posts on the JEgean Islands, which
were in the dominions of the Grand Turk; by 1806 they
had reached Astrakhan; and in 1810 were in the Cau-
casus. Before Father Grassi came to America, he
was studying in St. Petersburg to prepare himself
for the missions of Astrakhan.

In America, in spite of the Suppression, the work
of the old Jesuits did not fail to leave its traces. Thus
in Brazil where Nobrega and Anchieta once labored,
over 800,000 domesticated Indians now represent the
fruit of their toil. Deprived during sixty years of
their fathers and guides and too often scandalized by
men who are Christians only in name, the native
races have not only preserved the Faith through all
their sorrows and trials, but every where rejected the
bribes and promises of heresy. In that vast region, which
stretches from the mouth of the San Francisco to the
Isthmus of Panama, watered by the mightiest rivers
of our globe, and including the district of the Amazon

774 The Jesuits

with its 45,000 miles of navigable water communication,
" the natives who still find shelter in its forests or
guide their barks over its myriad streams," says a
Protestant writer, "push their profession of the
Catholic religion even to the point of fanaticism.''

The Paraguayans of course could be counted upon not
to forget their fathers in Christ. Both Sir Woodbine
Parish and d'Orbigny testify that the effects of the
preponderating influence of the monastic establish-
ments are still visible in the habits of the generality
of the people. One thing is certain, they say, and
ought to be declared to the praise of the Fathers,
that since their expulsion the material prosperity of
Paraguay has diminished; many lands formerly culti-
vated have ceased to be so; many localities formerly
inhabited present at this day only ruins. What ought
to be confessed is this — that they knew how to engrave
with such power, on their hearts, reverence for authority
that even to this very hour the tribes of Paraguay
beyond all those who inhabit this portion of America
are the most gentle and the most submissive to the
dictates of duty.

In " La Compania de Jesds en las Republicas del Sur
de America," Father Hernandez tells us that there
were three former Jesuits in Chile at the beginning of
the nineteenth century: Father Caldera, Vildaurre
and Carvajal. The first two died respectively in 1818
and 1822, the date of CarvajaTs demise is not known,
nor is there any information available as to whether
or not they ever re-entered the Society. In the old
Province of Paraguay, there was a Father Villafane
who was seventy-four years old in 1814. Hearing of
the re-establishment, he wrote to the Pope asking to
renew his vows when "in danger of death." The
request, of course, was granted but he continued to
live till the year 1830. Whether he waited till then

Modern Missions 775

to renew his vows has not been found out. In that
same year there died in Buenos Aires an Irish Jesuit
named Patrick Moran. His name is inscribed not
only on the headstone over his remains, in the Recolta
graveyard, but on a slab inserted "in the wall of the
church. He was probably a chaplain in some dis-
tinguished family or what was more likely exercising
his ministry in the Irish colony of that place.

Coming to the northern part of the hemisphere we
are told by Mr. Russell Bartlett that the Yaqui Indians
of Sonora, the fishermen and pearl divers of California
are invariably honest, faithful and industrious. They
were among the first to be converted by the Jesuits.
Originally extremely warlike, their savage nature was
completely subdued on being converted to Christianity,
and they became the most docile and tractable of
people. They are now very populous in the southern
part of Sonora.

Anyone who has visited the Abenakis at Old Town
in Maine, or La Jeune Lorette in Quebec, or Caugh-
nawaga on the St. Lawrence, or the Indian settlements
at Wekwemikong and Killarney on Lake Huron will
testify to the excellent results of the teachings implanted
in their hearts by the old Jesuit missionaries who
reclaimed them from savagery.

A most remarkable example of this fidelity to their
former teachers was afforded by the Indians of Caugh-
nawaga. They were mostly Iroquois from New York
who after their conversion to the Faith were sent or
went, of their own accord, to the Christian village
that was assigned to them above Montreal. Long
after the Suppression of the Society, namely in the
first third of the nineteenth century, a party of these
Indians headed by two chiefs with the significant
names of Ignace and Frangois R6gis tramped almost
completely across the continent, and without the aid

776 The Jesuits

of a priest, for none could be got, converted an entire
tribe to Christianity and did it in such wonderful
fashion that the first white men who visited these
converts were amazed at the purity, honesty, self-
restraint and piety 'that reigned in the tribe. Over
and over again, Ignace travelled down to St. Louis,
thus making a journey of two thousand miles each
time to beg for a Black Robe from the poor missionary
bishop who had none to give him. The devoted Ignace,
at last, lost his life in pursuance of his apostolic purpose.
He fell among hostile Indians, and though he might
have escaped, for he was dressed as a white man, he
confessed himself an Iroquois and died with his people.

Father Fortis, the first General after the re-establish-
ment of the Society, was rather averse to any missionary
enterprise for the time being, because he judged that
he had not as yet any available men for such perilous
work. Father Roothaan, his immediate successor, was
of a different opinion, and when in 1833, he appealed
for missionaries the response was immediate. Hence
Bengal was begun in 1834; Madura, Argentina and
Paraguay in 1836, and the Rocky Mountains and
China in 1840. In 1852 at the request of Napoleon
III the penal colony of French Guinea was accepted as
were the offers of Fernando Po in Africa and the
Philippines from Queen Isabella of Spain.

The Spanish missions in Latin America were the
least successful of any in the Society, The Fathers
were debarred from any communication with the
native tribes, even those formerly Christianized and
civilized by them, or if permission were granted it
was soon under some frivolous pretext or other res-
cinded, as we have mentioned above.

The Belgian Jesuits went to Guatemala in 1843,
but only after considerable trouble was their existence
assured by a government Act, in 1851, In 1871,

Modern Missions 777

however, they were expelled and withdrew to Nicaragua,
from which they were driven in 1884. The Brazilian
Mission was inaugurated by the Jesuits whom Rosas
had exiled from Argentina. They were acceptable
because priests were needed in the devastated Province
of Rio Grande do Sul, which had been the theatre of
an unsuccessful war of independence. Of course,
the usual government methods in vogue in that part
of the world were resorted to.

The suppression of the Society wrought havoc in
the Philippines, and we are told that in 1836 as many
as 6000 people were carried off into slavery by Moham-
medan pirates, a disaster that would have probably
been prevented had the missionaries been left there.
They would have made soldiers out of the natives
as they did in Paraguay. It was only in 1859 ^at
they returned to that field of work. They resumed
their . educational labors in Manila and at the same
time evangelized Mindanao with wonderful success.
In 1881 there were on that island 194,134 Christians
and in 1893, 302,107. Inside of thirty-six years, the
Fathers had brought 57,000 Filipinos to the Faith
and established them in Reductions as in Paraguay.
Great success was also had with the Moros,- who were
grouped together in three distinct villages. The
Spanish War brought its disturbances, but little by
little the Jesuits recovered what they had lost and
there are at present 162 members of the province of
Aragon at work in the Islands.

In the United States, the native races have largely
disappeared except in the very far West. With the
remnants, the Jesuits are, of course, concerned, and
perhaps the most reliable official estimate of the success
they have achieved was expressed by Senator Vest
during the discussion of the Indian Appropriation
Bill before the United States Senate in 1900;

778 The Jesuits

" I was raised a Protestant," he said; " I expect to
die one. I was never in a Catholic church in my life,
and I have not the slightest sympathy with many of
its dogmas; but above all I have no respect for the
insane fear that the Catholic Church is about to over-
turn this Government. I should be ashamed to
call myself an American if I indulged in any such
ignorant belief. I said that I was a Protestant. I
was reared in the Scotch Presbyterian Church; my
father was an elder in it and my earliest impressions
were that the Jesuits had horns and hoofs and tails,
and that there was a faint tinge of sulphur in the
circumambient air whenever one of them crossed
youf path. Some years ago I was assigned by the
Senate to examine the Indian schools in Wyoming
and Montana. I visited every one of them. I wish
to say now what I have said before in the Senate
and it is not the popular side of the question by any
means, that I did not see in all my journey a single
school that was doing any educational work worthy of
the name educational work, unless it was under the con-
trol of the Jesuits. I did not see a single Government
school, especially day schools where there was any work
done at all. The Jesuits have elevated the Indian wher-
ever they have been allowed to do so without the inter-
ference of bigotry and fanaticism and the cowardice
of politicians. They have made him a Christian, have
made him a workman able to support himself and those
dependent on him. Go to the Flathead Reservation
in Montana, and look at the work of the Jesuits and
what do you find? Comfortable dwellings, herds of
cattle and horses, self-respecting Indian?. I am not
afraid to say this, because I speak from personal
observation, and no man ever went among these
Indians with more intense prejudice than I had when
I left the city of Washington to perform that duty.

Modern Missions 779

Every dollar you give to the Government day schools
might as well be thrown into the Potomac under a
ton of lead." (Congressional Records, Apl. 7, 1900,,
p. 7- 4120.)

The most conspicuous of the missionaries among
the North American Indians is Father Peter de Smet.
He was born in Dendermonde on the Scheldt,
and was twelve years old when the booming of the
cannons of Waterloo startled the little town. He
came out to Maryland in 1821 and after remaining
for a short time at Whitemarsh in the log cabin which
then sheltered the novices of the Province of Mary-
land, set out on foot with a party of young Jesuits for
the then Wild West. They walked from Whitemarsh
to Wheeling, a distance of 400 miles, and then went
in fiat boats down the Ohio to Shawneetown and from
there proceeded again on foot to St. Louis. It was a
journey of a month and a half.

His first work was among the Pottawotamis, and
then he was sent to the wonderful Platheads, whom
the Iroquois from Caughnawaga had converted.
From that time forward his life was like a changing
panorama. In the story, there are Indians of every
kind who come before us. Gros Ventres and Flatheads
and Pottawotamis, and Pend d'Oreilles and Sioux;
their incantations and cannibalism and dances and
massacres and disgusting feasts are described; there
are scenes in the Bad Lands and mountains and forests;
there are tempests in the mid-Pacific and more alarming
calms; there are councils with Indian chiefs, and inter-
views with Popes and presidents and kings and ambas-
sadors and archbishops and great statesmen and
Mormon leaders, always and exclusively in the interests
of the Church. The great man's life has been written
in four volumes by two admiring Protestants, and
another biography has lately come from the pen of a

780 The Jesuits

Belgian Jesuit. In them appears an utterance from
Archbishop Purcell about 'the hero, which deserves to
be quoted. " Never," he says, "since the days of Xavier,
Brebeuf, Marquette and Lalemant has there been a
missionary more clearly pointed out and called than
Father de Smet" Thurlow Weed, one of the most
conspicuous American statesmen of the day, said of
him: " No white man knows the Indians as Father de
Smet nor has any man their confidence to the same
degree." Thomas H. Benton wrote to him in 1832:
" You can do more for the welfare of the Indians in
keeping them at peace and friendship with the United
States than an army with banners."

Again and again he was sent by the government to
pacify the Indians. His mission in 1868 was partic-
ularly notable. Sitting Bull was on the warpath
and was devastating the whole regions of the Upper
Missouri and Yellowstone. They were called for a
parley, and de Smet went out alone among the painted
warriors. He held a banner of the Blessed Virgin in
his hand and pleaded so earnestly with them to forget
the past, that they went down into the very midst of
the United States troops and signed the treaty of
peace that brought 50,000 Indians to continue their
allegiance to the government. De Smet in his journeys
had crossed the ocean nineteen times and had travelled
180,000 miles by sailing vessels, river barges, canoes,
dogsleds, snow shoes, wagons, or on horseback or on
foot. " We shall never forget," said General Stanley
of the United States Army — and this eulogy of the
great man will suffice — " nor shall we ever cease to
admire the disinterested devotion of Reverend Father
de Smet who at the age of sixty-eight years did not
hesitate, in the midst of the summer heat, to undertake
a long and perilous journey across the burning plains,
destitute of trees and even of grass, having none but

Modern Missions 781

corrupted and unwholesome water, constantly exposed
to scalping by Indians, and this without seeking
honor or remuneration of any sort but solely to arrest
the shedding of blood, and save, if it might be, some
lives and preserve some habitations."

In Canada, the Indian reservation of La Jeune
Lorette, which was established in the early days by
Father Chaumonot, is now directed by the secular
clergy of Quebec. The Caughnawaga settlement near
Montreal was, of course, lost to the Society at the time
of the Suppression, but of late years has been restored
to its founders. The Canadian Jesuits also look after
the Indians of Lakes Huron and Superior. Their latest
undertaking is in Alaska which began by a tragedy.

The saintly Bishop Charles John Seghers, who was
coadjutor to the Bishop of Oregon, had himself trans-
ferred to the See of Vancouver in order to devote his
life to the savages of Alaska. In 1886 when he asked
the Jesuits to come to his assistance, Fathers Tosi
and Robaut were assigned to the work. In July, the
bishop, the two Jesuits and a hired man started over
the Chilcoot Pass for the headwaters of the Yukon.
It was decided that the two Jesuits should spend the
winter at the mouth of the Stewart River, while the
Bishop with his man hastened to a distant post to
forestall the members of a sect, who contemplated
establishing a post at the same place. During the
terrible 1,100 mile journey the servant became insane
and in the dead of night killed the bishop. The result
was that new arrangements had to be made and Father
Tosi was made prefect Apostolic in 1894. His health
soon gave way under the terrible privations of the mis-
sion and he died in 1898, although only fifty-one years of
age. He was succeeded by Father Ren6 of the Society
who resigned in 1904, and the present incumbent Father
Crimont, S. J., took his place.

782 The Jesuits

The condition of Alaska has greafly" changed
since the advent of the missionaries. The discovery
of placer gold deposits with the influx of miners robbed
a portion of Alaska of its primitive isolation. The
invading whites had to be looked after, and hence
there are resident Jesuit priests at Juneau, Douglas,
Fairbanks, Nome, Skagway, St. Michael and Seward.
A great number of posts are attended to from these
centres. The Ten'a Indians and Esquimaux are the
only natives whom the missionaries have been able
to evangelize thus far. There is a training-school
for them at Koserefsky, where the boys are taught
gardening, carpentry and smithing of various kinds,
and the girls are instructed in cooking, sewing and other
household arts. This work is particularly trying not
only because of the bodily suffering it entails, but because
of the awful monotony and isolation of those desolate
arctic regions. Some idea of it may be gathered
from a few extracts taken from a letter of one of the
missionaries.. It is dated May 29, 1916.

"The Sktilarak district of 15,000 square miles,
depending on St. Mary's Mission," says the writer,
" is as large as a diocese. It has seventy or eighty
villages. The whole country along the coast is a vast
swamp covered with a net work of rivers, sloughs,
kkes £nd ponds. There is only one inhabitant to
every ten or twelve square miles. There is no question
of roads except in winter and then as everything is
deep in snow, it is impossible to tell whether one is
going over land or lake or river. When we started the
thermometer registered 28° below zero, Fahrenheit.
We had nine dogs; but two were knocked out shortly
after starting. Eleven hours travelling brought us
to our first cabins. We rose next morning at five, said
Mass on an improvised altar and set out southward.
At noon we stopped for lunch, which consisted of frozen

Modern Missions 783

bread and some tea from our thermo bottle. It was
only at seven o'clock that we reached a little 'village'
of three houses at the foot of the Kusilwak Mountains,
which are two or three thousand feet high. They served
as a guide to direct our course. ' * At another stage of the
journey he writes: " At sundown as we lost all hope of
reaching any village we made for a faraway clump of
brushwood intending to pass the night there. It is full
moon and its rays light up an immaculate white
landscape, there is a bright cloudless sky, and every-
thing is so still that you cannot even breathe without
a plainly audible sound/'

What kind of people was he pursuing? Not very
interesting in any way, " I came upon a new style
of native dwelling, a low-roofed miserable hovel about
twelve feet square; in the centre, a pit, about two and
a half feet deep, was the sink and dumping ground for
the refuse of the house. There we had to descend
if we wanted the privilege of standing erect. That is
where I placed myself to perform a baptism of the latest
arrival of the family whom t the mother held on her
lap squatted on the higher ground which served as
a bed. The habits of the natives cannot be described."
" Our dogs were so exhausted," he says in the course
of his narrative, "that they lay down at once without
waiting to have their harness taken off. We fed them
their ration of dry fish, they curled up in the snow and
went to sleep. As for ourselves we tried to build
a fire but could not succeed in boiling enough of melted
snow for even a cup of tea; a box of sardines, the
contents of which were so frozen that I had to chop
them up with the prong of a fork constituted my royal
supper. A hole was soon dug in the snow, by using
the snow shoes for a shovel and a few sticks thrown
in to prevent direct contact with the snow. I opened
my bag of blankets, put on my fur parkey and tried

784 The Jesuits

to keep the blankets around me to keep from freezing.
After a couple of hours I felt my limbs getting numb,
and I was compelled to crawl out and look around for
a hard mound of snow where I began to execute a
dance that would baffle the best orchestra. I jigged
and clogged around for fifteen or twenty minutes, and
feeling I was alive again sought my blankets once more,
but the cold was too intense and I could only say
a few prayers and make a peaceful application of the
meditation * de propriis peccatis.'

" Another time, after fruitlessly scanning the horizon
for a sign of a village, we found ourselves compelled
to pass the night in the open air. This time I con-
structed a scientific Pullman berth for myself.
Selecting the leeward side of an ice block, I dug a trench
in the snow, using the fire-pan as a shovel. I hewed out
the pillow at the head and made the grave (indeed it
looked like one) about two feet wide and two deep
and my exact length. Stretching my cassock over it,
with the snow shoes as a supporting rack, I crawled
into it and passed a tolerably comfortable night,
though I awoke dozens of times from the violent
coughing that had stuck to me since my stay in
Tumna. So it went on till April 8. We had been
three weeks on the road. Never had the trip to
Tumna lasted so long. This was due to the fact that
the dogs were exhausted and we had to walk back
for about 250 miles in the snow."

The missionaries of the old Society would recognize
this light hearted modern American apostle as their
brother*

Another example in a region which is the -very
opposite of Alaska will convince the skeptic that the
modern Jesuit retains the old heroic spirit of the
missions. This time we are in the deadly swamps
and forests of British Honduras and the apostle there

Modern Missions 785

is Father William Stanton of the Missouri province.
As a scholastic he was teaching the dark skinned boys
of Belize and incidentally gathering numberless speci-
mens of tropical flora and fauna for the Smithsonian
Institute in Washington. From there he went to the
other end of the earth and was put at scientific work
in the Observatory at Manila. He was the first
American priest ordained in the Philippines, and his
initial ministerial work was to attend to the American
soldiers, who were dying by scores of cholera. After
that we find him again in Honduras, no longer in college
but in the bush with about 800 Maya Indians, whose
language he did not know but soon learned. He was
still a naturalist but first of all he was absorbed in
the care of the lazy and degraded Indians. His hut
was made of sticks plastered with mud and thatched
with palm leaves and he was all alone.

"Roads! Roads!*' he writes, "they are simply
unspeakable. It's only a little over nine miles from
Benque Viejo to Cayo but it took me five hours to do
it on horseback. Rain and the darkness caught me.
It was so dark I could not see my horse's head but
my Angel Guardian brought me through all right.
. . . The only beasts that bother me are the garrapatas
(ticks). I have to spend from an hour and a half to
two hours picking them out of my flesh and my whole
body is thickly peppered with blotchy sores where
they have left their mark. But one can't expect to
have everything his own way in this life even in the
paradise of Benque. By the way, before I forget,
would you try to send me a wash basin or bowl of
glazed metal. I have nothing but the huge tin dishpan
of the kitchen to wash my face in. It's a little inconven-
ient to scour the grease out every time I want to wash
and I don't want to fall into real Spanish costMmbres"
His table was a packing case, his chair a box of
50

786 The Jesuits

tinned goods, his bed four ropes and a mat woven
of palm leaves. He had one cup, plate and saucer.

" I have forty stations to get around to, and I haven't
a decent crucifix, or ciborium, and only one chalice.
I am not squealing for my house but for the Lord's.
My good little mud house is a palace, even if the pigs
and goats of the village do break in now and then to
make a meal off one's old boots or the scabbard of
one's machete. My bush church is fine; same archi-
tecture as my house, only larger. In ch rch, the men
stand around the walls, while the women and children
squat on the clay floor and the babies roll all over,
garbed only in angelic innocence.'*

Of one of his journeys he writes: " I have just
returned from a river trip, after being away from
home thirty-one days moving about from place to
place among my scattered people on the river b.anks
and in the bush. My health was good until last week
when I got a little stroke from the heat, followed
by several days' fever which put me on my back for
four days, but I am now myself again. Fortunately
I had only three more days* journey, and with the help
of my two faithful Indians I arrived safely at Benque."
These " three days," though he does not say so, were
days of torture, and his Indians wondered if they could
get him back alive. " I am now back as far as Cayo,
arriving at 1.30 this morning. Everything is flooded
with mud and water. I must get a horse and get
out to Benque today, as I hear Father Henneman is
down with fever. I have ten miles more to make,
and over a terrible road through the bush, with the
horse up to his belly in mud and water most of the
time; but with the Lord's help I hope to be safe at home
before night. I have been away only a week, having
made some hundred and sixty miles on horseback,
the whole of it through a dense jungle. I had to cut

Modern Missions 787

my way through with my machete, for the rank vege-
tation and hanging lianas completely closed the narrow
trail."

He had gone out to visit a village and crossed a ford
on the way. The river was high and the current
strong. His horse was swept off his feet and Father
Stanton slipped out of his saddle and swam beside
the animal. Some quarter of a mile below there was
a dangerous fall in the river, but they managed to reach
the bank a hundred feet above the fall. He caught
hold of a branch, but it broke and he was swept down
the stream. With a prayer to his Guardian Angel he
struck out for the deepest water and went over the fall.
Some Indians near the bank saw the bearded white
man go over the roaring cataract and they thought
he was a wizard, but he went safely through, and then
with long powerful strokes (he was a marvellous
swimmer) he made for the bank. Then waving his
hand to the startled Indians, he cut his way with his
machete through the bush to look for his horse.
Another time we find him returning after what he
calls a " stiff trip,7* soaking wet all the time, for he
had to swim across a swift river with boots and clothes
on, he was all day in the saddle, was caught one night
in the jungle in a swamp, pitch dark, knee deep in
the mud — " Clouds of mosquitos and swarms of fiery
ants had taken their fill of me," he writes, "while the
blood sucking vampire bats lapped my poor horse.
We got out all right and I had the consolation of
being told by an Indian that three big tigers (jaguars)
had been killed near the place last month."

On April 13, 1909, he says: "Just at present I am
flat on my back with an attack of something, apparently
acute articular rheumatism." He felt it, the first
time while he was working in the garden. " I simply
squirmed on the ground and screeched like a wild

788 The Jesuits

a

Indian." And* yet he starts off to Belize on horseback
to see the doctor, which meant a distant journey of
four days, and he had to sleep in the bush one night.
From Belize he returned by water in a "pitpan,"
a freight boat for shallow rivers that can easily upset
in the slightest current. That meant eight weary
days without room even to stretch himself out at night;
with no awning in the day to shield him from the sun
and frequently drenched by torrential rains. In
September he is following his horse through the mud
of the jungle. In October he was sent for again by
the doctor at Belize, and returns a second time to his
mission which meant eight days in the forest alone.

Finally, Father Stanton was ordered home to St.
Louis, and it was found that his whole body was
ringed around with a monstrous growth of cancer.
He died in intense agony, but never spoke of his
sufferings. In his delirium he was talking about
Honduras. Only once he said " I am so long a-dying."
He finally expired on March 10, 1910. He had just
completed his fortieth year, but his missionary work
was equal to anything in the old Society.

When the Jesuits resumed work in China in 1841 they
found that all over the country there were great
numbers of natives who had kept the Faith in spite
of the bitter persecutions to which they had been
subjected during the absence of the missionaries.
The Province of Kiang-nan, the capital of which is
Nankin, and the city where Ricci began his apostolic
labors, welcomed back the great man's brethren.

Kiang-nan is a territory half the size of France,
In the west and south-west it is hilly, but the rest
of it is an immense plain watered by the Yang-tse-
Kiang and by countless lakes, streams and canals.
It is marvellously fertile and furnishes a double crop
every year. The rivers swarm with fish, and the

Modern Missions 789

land with, human beings. In it are many large cities
such as Shanghai with its 650,000 inhabitants; Tchen-
Kiang with 170,000, Odi-si with 200,000 and so on.
Nankin is the residence of the viceroy, and was formerly
the " Capital of the south/' and the rival of Peldn,
but later it had only 130,000 people within its walls.
At present, however, it is reviving and is credited with
three or four hundred thousand inhabitants. Before
the Jesuits arrived, the country had been cared for
by other religious orders, chiefly the Lazarists and the
Fathers of the Missions EtrangSres.

In the neighborhood of Shanghai, there were 48,000
Catholic Chinese who dated back through their
ancestors to the time of the Jesuit missionaries of the
seventeenth century. Perhaps four thousand more
might have been found in the rest of the province,
but they were submerged in the mass of 45,000,000
idolaters. The outlook on the whole was consoling,
for the vicar Apostolic, Mgr. de Besi, had founded
a seminary, which before 1907 furnished more than
one hundred native priests. The work of the Holy
Childhood was enthusiastically carried on, with the
result that in the years 1847-48, 60,963 names appear
on the baptismal registers. In 1849 the Jesuits had
establishments at Nankin, Ousi and along the Grand
Canal, That year, however, was made gloomy by
floods, famine and sickness. Nevertheless the trials
had the good result of compelling the erection of
orphanages where the Faith could be taught without
difficulty, In 1852 the revolt against the Manchu
dynasty broke out, and in 1853 Nankin and Shanghai
were sacked. Everything Christian disappeared in the
general carnage; but in 1855 the imperial troops with
the aid of the French Admiral Laguerre entered
Shanghai, but Nankin and the provinces remained
in the hands of the rebels.

790 The Jesuits

Certain ecclesiastical changes also occurred at that
time. Pekin and Nankin disappeared as dioceses,
and the province of Kiang-nan became a vicariate
Apostolic, whose administration was entrusted to the
Jesuits of Paris under Mgr. Borgniet. He was ap-
pointed in 1856. The vicariate of South-Eastern
Tche-ly was given to the province of Champagne and
Mgr. Languillat began his work there with three
Fathers and 9,475 old Christians, the descendants of
the neophytes of Pekin.

In 1860 the Chinese war broke out and the Taipings
availed themselves of it for another rising. The
English and French, who were fighting the emperor,
held different opinions about what to do with the
rebels, and finally contented themselves with defending
Shanghai; leaving the rest of the country to be ravaged
at will. Father Massa was thrown into prison and
was about to be executed, but contrived to make his
escape. His brother Louis, however, was put to death
at Tsai-kia-ouan, along with a crowd of orphans
whom he was trying to protect. In 1861 Father
Vuillaume was killed at Pou-tong and others were
robbed, taken prisoners and ill-treated. In 1862 an
epidemic of cholera broke out in the province and
lasted two years; the vicar Apostolic, Mgr. Borgniet,
sixteen religious and four hundred of the faithful
succumbed to the pestilence. In the following year
six more Jesuits died. At this time General Gordon
was beginning his great career. He was then only
a major but he reorganized the imperial army, crushed
the rebels and took Nankin. This gave a breathing
spell to the missionaries; but in 1868, the Taipings
were out again, under another name, and anarchy
reigned for an entire year.

In the mean time the cities of Shanghai and Zikawei
had relatively little to suffer, and the end of the war

Modern Missions 791

gave the missionaries the right to build churches, to
exercise the ministry everywhere, and even to be
compensated for the destruction of their property*
But the rights were merely on paper, and fourteen
or fifteen years of quarrels with every little mandarin
in the country followed. Nevertheless the work went
on. At Zikawei, for instance, schools were established,
a printing-establishment inaugurated, and in 1872 the
observatory which was soon to be famous in all the
Orient was begun. Progress was also made at
Shanghai. Of course the usual burnings and plunder-
ings, with occasional massacre of groups of Christians
continued, but not much attention was paid to these
disturbances until 1878, when the Church at Nankin
was set on fire, and Sisters of Charity, priests, and
Christians in general, among whom was the French
consul, were all ruthlessly murdered. The imperial
government then took cognizance of the outbreak,
and eleven alleged culprits were put to death. That
helped to calm the mob, and evangelical work was
resumed, so that Kiang-nan, which had 70,685
Christians in 1866 counted over 100,000 in 1882.
In the year 1900 there were 124,000 of whom 55,171
were adults. There were also 50,000 catechumens
preparing for baptism. The number of priests had
grown to 159, of whom 42 were Chinese. The 940
schools had an attendance of 18,563 children

The Boxer uprising was the most formidable trial
to which the mission has so far been subjected. It was
organized in the court itself by Toan, the emperor's
unde, General Tong-Fou-Siang and the secretary of
state, Kangi-i, and its rumblings were heard for years
before the actual outbreak. In Se-tchouan, a third
of the churches were destroyed, villages set on fire,
missionaries thrown into prison and many Christians
massacred. A priest and his people were burned in

792 The Jesuits

the church at Kouang-toung; and at Hou-pe, another
was put to death. These outrages were as yet local,
but there was every evidence that a general conspiracy
was at work for the expulsion of all foreigners from
the empire. Finally the Boxers, or Grand Sabres,
declared themselves, and by order of the viceroy,
Yu-heen, 360 Christian villages were destroyed. That
was only a beginning. Tche4y suffered most. It was
the stronghold of the rebels. In the autumn of 1899
there were conflagrations and riots everywhere. In
1900 the northern part of the mission was in flames,
and forty-five Christian centres were reduced to ashes,
but there were few, if any, apostacies, although
thousands were put to death in the most horrible
fashion. On June 20 Fathers Isore and Andlauer
were murdered at the altar. On July 20 Fathers
Mangin and Denn were killed, and on April 26, 1902,
after peace had been concluded, Father Lomuller
with his catechist and servant suffered death.

In this storm, five missionaries had been killed;
Mgr. Henry Bulte died of exhaustion; 5,000 Christians
had disappeared from the country; 616 churches had
been destroyed along with 381 schools and three
colleges. But that the blood of martyrs is the seed
of the Church was shown by the fact that there are
now more Christians in the district than there were
before the persecution. The churches have been
rebuilt; priests and catechists are more numerous;
the seminary is crowded, and schools and pupils and
teachers are at work, as if nothing had happened.
The exact figures may be found in Brou's " JSsuites
missionaires au xix si6cle." Shanghai and Zikawei
form the center of the Vicariate of Kiang-nan. In
Shanghai are a cathedral and three parish churches
which provide for a CathoEc population of 9,724*
There are three hospitals; m orphanage with trade

Modern Missions 793

schools; six schools; a home for the aged; conferences
of St. Vincent de Paul. At Zikawei there is a scholas-
ticate of the Society; a grand and little seminary;
a meteorological and magnetic observatory; a museum
of natural history; a college with 266 students, of
whom 105 are pagans; a printing-house; a bi-weekly
publication, and the beginnings of a university which
it is hoped will head off the tendency of the natives
to go for an education to Japan or to the Japanese
schools founded in China itself.

When Gregory XVI sent the Jesuits to China, it
was thought that from there it would be easy for them
to go to Japan to resume the work in which they had
so distinguished themselves in former times. Eighty
years have passed since then, and only lately, a few
Jesuits have shown themselves in that country. The
Fathers of the Missions Etrang&res have occupied
the ground and have succeeded in establishing a com-
plete hierarchy of five bishops and have won praise
for themselves by their work in missions and parishes,
in polemics and conferences. A school has been
attempted and an American Jesuit has lately been
placed on the staff of the University of Tokio. Only
that and nothing more. What the future has in
store, who can tdl?

It was a happy day for the new Society when in
1841 it was ordered by Gregory XVI to undertake the
missions of Hindostan; the country sanctified by the
labors of Francis Xavier, de NobiE, de Britto, Crim-
inali and a host of other saintly missionaries. No
work could be more acceptable. The chief obstacle
in the way of success was the protectorate which
Portugal exercised over the churches of the Orient.
In Catholic times its kings had the right not only to
nominate all the bishops of the East, but to legislate
on almost the entire ecclesiastical procedure within its

794 The Jesuits

dominions. Not even a sacristan could be sent to
the Indies without the official approval of the Portu-
guese government. Such a state of things was bad
enough in Catholic times, but when the politics of
Portugal were in the hands of infidels and enemies of
the Church, it could not possibly be tolerated, no
matter how persistent was the claim that the right
still adhered to the crown. Another abnormality in
the pretence was that the country no longer belonged
to Portugal but was to a very great extent English
and hence if there were to be any dictation it should
come from the government of that country.

The first act of the Pope was to create a number of
vicars Apostolic who were to be independent of the
Archbishop of Goa. This started a war which lasted
sixty years. It was called the Goanese schism, or the
fight of the double jurisdiction. The vicar Apostolic
of the Calcutta district was Robert St. Leger, an
Irish Jesuit, who came to India with five members of
the Society after. his appointment on 15 April, 1834.
St. beger's jurisdiction was disputed by a number of
the adherents of Goa and he retired in December, 1838.
The Jesuits with him had begun a college, which was
enthusiastically supported by his successor, Bishop
Jean-Louis Taberd, Unfortunately he died suddenly
in 1840, and the same encouragement was not given
by Dr. Patrick Carew, the third vicar, with the result
that the college which had begun to prosper was
closed. In 1846 the Jesuits left Calcutta, but in 1860
they were recalled by Mgr. Oliffe, the successor -of Dr.
Carew,

The missionaries came under the leadership of
Father Depelchin, who when he had finished his work in
Calcutta was later to add to his glory by founding the
mission of the Zambesi in Africa. They found every-
thing in ruins. Out of a population of 2,300,000 in

Modern Missions 795

the city and suburbs, there were no more than seven
or eight thousand Catholics, many of whom were
Tamouls from Madras. Only a few of the faithful
were in easy circumstances and their influence in the
city amounted to nothing. There was no help for it,
therefore, but to resuscitate the College of St. Francis
Xavier, which had been suppressed fourteen years
before, ft had no furniture and its library consisted
of a few books with the covers off. The college was
opened nevertheless and had, on the first day, eighty
students on the benches. When Bishop OKffe died
there was a dreadful possibility of the appointment of
a Goanese bishop, which, for the Jesuits, meant pack-
ing up a second time and leaving Calcutta. An
appeal was therefore made to Rome and Father
Auguste Van Heule was named, but he died in 1865
shortly after his arrival, and in 1867, Bishop Walter
Steins was called over from Bombay to take his place.
By this time the college had 350 students; a new
building and another situation were imperative, but
Depelchin was equal to the task, and before he left
Calcutta for Africa he had 500 students on the roster.

The initial work of the missionaries was the develop-
ment of the colleges but they subsequently addressed
themselves to the evangelization of the whole popu-
lation of the city and suburbs, and to-day they have
six parishes with a population of 13,000 souls, who are
provided with schools, hospitals, asylums and the
like. The native population, the Bengalis as they are
called, were found to be hopeless. Contact with the
whites has made them skeptical in religion, and morally
worse than they had been originally. The only
Christian Hindoos in Calcutta are Tamouls from
the South.

Not finding the Bengalis apt for evangelization,
they sought out their countrymen, the Ourias in the

796 The Jesuits

Delta of the Ganges. Their home had the unhappy
distinction of being called " the famine district/*
the dreadful calamity being caused either by too
much water or by none. In 1866 there was a drought
that withered all the crops, and then came inundations
that covered 68,000 acres of land, swept away hundreds
of villages, and diminished the population by half a
million. Orphans, of course, abounded, and in 1868
an asylum was built for them in Balasore, which served
also as an evangelical centre for missionary expeditions
into the interior. But this venture was not very suc-
cessful, for only about 1,600 conversions resulted after
years of hard labor. The Ourias, it was found, had
all the bad qualities of their friends the Bengalis.
Perhaps also the movement was halted because their
territory was a sort of Holy Land for Hindooism.
Every year 500,000 pilgrims arrived there to pray at
the shrine of Vishnu, and idolatry of all kinds, from
the bloody ancestral fetichism to the refined cult of
the Vedas and undiluted Brahmanisin, took root and
flourished there. Hence a mission was begun among
the Orissas still further south.

Better than anywhere else one can see at close range
among the Ourias how formidable are the moral,
intellectual, social and historical obstacles that oppose
the progress of Christianity in Hindostan. To add
to the difficulty, Protestantism with its jumble of
sects had established itself there and claimed at this
time 15,000 adherents. But when cholera swept over
the land in 1868, the Protestant missionaries fled and
many of the native converts came over to the priests
who, of course, did not imitate their non-Catholic rivals
in deserting their charges. Father Goffinet especially
distinguished himself i# this instance, going everywhere
in his narrow canoe and lavishing spiritual and corporal
aid on the victims. In 1873 he was joined by Father

Modern Missions 797

Delplace, who went still nearer the sea. Others
followed, lived in the huts of the natives, satisfied their
hunger with a few handf uls of rice varied by a fish on
Sundays to break the monotony of the diet, with the
result that, in three years, there were thirty Catholic
missions between the Hoogly and the Mutlah with
3,000 converts in what had been previously a strong-
hold of Hindoo Protestantism.

In the same year, Father Schoff went north of Cal-
cutta to Bardwan — " The Garden of Western Bengal."
He kept away from the rich, and devoted himself to the
dregs of the populace. Over and over again the
superiors doubted if it were worth while, but to-day
the Haris, who were previously so degraded, live in
pretty villages, and the order, piety and honesty for
which they are noted make one forget the ignorance,
debauchery and dishonesty of the past. A group of
over 5,000 Catholics may be found there at the present
time.

In these parts, the caste system prevails in all its
vigors but if you go still further west into the heart of
the Province of Chota-Nagpur you come upon a half-
savage people, the offscouring of humanity who have
been driven into the hills and forests by the conquering
Aryans of the plains. They are the Ouraons of
Dravidian origin; small, black as negroes, filthy,
often wrapped in cow-dung and tattooed all over the
body, but nevertheless light-hearted, robust and proud
of their ability to perform hard work. With them also
lives a more ancient race known as the Koles: men
of broad flat faces which recall the Mongolian type.
They are probably the aborigines. Their religion is
grossly elementary — a vague adoration of the Supreme
Being, superstition and ancestor worship; but with a
shade of the pride that characterizes the horrible caste
system of the Hindoos. The German Lutherans had

798 The Jesuits

essayed to convert them. Fifty rupees were paid for
each adhesion, and fifty ministers devoted themselves
to this apostolate. They are credited with having dis-
bursed 3,700,000 francs by the year 1876, Then came
the AngEcans who claimed 40,000 of them. In 1869
Father Stockman arrived and opened a mission at
Chaibassa. In 1873 ^e had only a group of thirty
converts. Nine years later, he had succeeded in
baptising only 273, but by 1885 there were four
residences in Chota-Nagpur with one out-mission.
Five priests were engaged in the task.

The progress of the work, however, was compara-
tively slow until the young Father Constant Lievens
made himself the champion of the natives in the courts.
This gave it a phenomenal impulse. For years, these
poor mountaineers had been cruelly exploited by
Hindoo traders from Calcutta. As soon as the natives
had contrived to cultivate a bit of land they were
loaded down with taxes and enforced contributions,
haled before the magistrates and flung into jail to rot.
Unfortunately the police regulations were all in favor
of the aggressors. Hence there were incessant riots
and massacres, and when the English authorities
tried in good faith to remedy matters, they could
find no one among these poor outcasts fit to hold any
position of responsibility. The Lutherans presented
themselves and promised protection for those who would
join the sect, and many went over to them, but the
government disapproved of these unworthy tactics, as
calculated only to make things worse in the end.
It was like the temptation on the mountain.

At this point Father Lievens stepped into the breach.
He could speak all the languages: Bengali, Hindoo,
Mundari and Ouraon; and he then plunged into a
study of the laws and customs of the land; an appar-
ently inextricable maze, but in less than a year he was

Modern Missions 799

master of the whole legal procedure then in force.
Thus armed, he appeared in court whenever a victim
was arraigned, and almost invariably won a verdict in
his favor. His reputation spread, and the victims of
the sharks flocked to him from all sides. He argued
for all of them, without however, omitting his minis-
terial occupation of preaching, teaching, composing
canticles, helping the needy, and seeking out souls
everywhere. He cut out so much work for his associates
that his superiors were in a panic. But he succeeded.
The native Protestants came over in crowds, and
there was a flood tide of conversions to the Faith.
It cost him his life, indeed, for he died in 1892, overcome
by his labors and privations, but he had started a great
movement and two years after his death, the flock
had grown from 16,000 to 61,312, with more than 2,566
catechumens preparing for baptism. To-day the dis-
trict is absolutely unlike its former self. Sacred
canticles have taken the place of the old pagan chants
and immoral dances are unknown. Even the pagans
who are in the majority do not dare to perform certain
rites of theirs in public.

In a district of Chota-Nagpur other than that in
which Lievens labored, the conversions are still more
pronounced. Six missionaries are at work, and their
catechumens number more than 25,000. They offered
themselves in spite of the fact that the Rajah was in
a rage with his subjects about it; beat many of them
unmercifully, and flung them into jail. Indeed the
English government had to intervene to stop him.
If there were a sufficiency of priests, there would be
no difficulty in converting the whole countryside.
The last accounts available tell us that the inhabitants
of fifteen villages have declared themselves Christians,
and cut off their hair to let the world know that they
have renounced idolatry. Fifty years ago there were

800 The Jesuits

in all Western Bengal only a few thousand Catholics.
In 1904 there were 106,000; in the following year,
119,705; in 1906, 126,529. Chota-Nagpur alone has
another 102,000 and the number could be doubled if
twenty new missionaries were on the spot. Western
Bengal has now 27 churches, 346 chapels, 124 schools
and two great colleges. Working there, are 101 priests,
55 scholastics and 27 coadjutor brothers of the Society,
along with 34 Christian Brothers and 158 Sisters.

When Bishop Steins left Bombay, his successor
Mgr. Jean-Gabriel Meurin built the college already*
planned, and called it St. Francis Xavier's, The
undertaking was a difficult one, for the schismatical
Goanese numbered 40^00 out of the 60,000 Catholics
in the city, and their ecclesiastical leaders were not
only indifferent to the project but refused to contrib-
ute anything to carry it out, just as if it had been a
Moslem or a heretical establishment. The people,
however, were better minded. - Every one, Catholic,
heathen and heretic, was eager to build the college,
for Bombay was proud of being a great intellectual
centre; and hence when the government promised to
double what could be collected, the enthusiasm was
general and money poured in. The Observatory still
bears the name of the rich Parsee who built it.

The Bombay mission included Beluchistan up to
the frontiers of Afghanistan; its southern limit was
the Diocese of Poona. In this vast territory were
native villages, military posts, Anglo-Indian settle-
ments, Indo-Portuguese, and pure Hindoos. There
were only about 33,000 Christians to be found in
this amalgam, excluding the 70,000 people of the
Goanese allegiance. Four colleges were erected in
the various districts of this territory, but, unlike the
great establishments of Bombay and Calcutta, they
were exclusively Catholic. They gave instructions

Modern Missions 801

respectively to 500, 690, 298, and 306 pupils. The
girls of the two dioceses were also provided for and the
high school population exceeded 10,000. . The great
advantage of this scheme was that it ate very rapidly
into the schism through the children of the insur-
gents.

The Carmelites had been in Mangalore; but found
it too hard to hold out against the Calvinists from
BMe who, in 1880 had twenty stations, sixty-five
schools and an annual budget of half a million; conse-
quently they begged the Holy See to call in the Jesuits.
When the new missionaries arrived in December, 1879,
the Carmelites went out to meet them in a ship hung
with flags and bunting and, on landing, presented them
to the enthusiastic multitude waiting on the shore.
The college of St. Aloysius was immediately begun and
opened its classes with 1 50 students. Thus it happened
that the greatest part of St. Francis Xavier's territory
had come back to the Society; German Jesuits being
in Bombay, Belgians in Calcutta, French in Madura
and Italians in Mangalore. In the latter mission
out of a population of 3,685,000 there are to-day only
93,000 Catholics, but there were 1,500 Christian
students in St. Aloysius' college in 1920. It might be
noted that Mangalore has acquired a world wide
reputation for its leper hospital which was founded
by Father Muller, formerly of the New York province.
In that district also there are more native priests than
in any other part of India. They number 60 all told
and take care of about 32 parishes. They are not
pure-blood, however, for they bear distinctively Portu-
guese names, such as Coelho, Fernandes, Saldanha
and Pinto. This growth of the native clergy is encour-
aging, but it would be a mistake to regard them as
useful for spreading the Faith. They make relatively
very few conversions. They leave that to outsiders.
51

802 The Jesuits

They merely hold on to what has been won for them
by others.

In 1884, the college of Negapatam was transferred to
Trichinopoly, the reason being that in the latter there
was a Catholic population of 20,000. Of course, the
Anglican educators of the city tried to prevent the
move but failed, The college at one time had 1,800
pupils, and although there was a drop to 1,550 in 1905,
because of new rivals in the field, the latest accounts
place the attendance at 2,562. St. Xavier's high
school in Tuticorin, in the Madura mission had 563
pupils in 1920, and St. Mary's erected in 1910 in the
very heart of Brahmanism has 441. In Trichinopoly,
the discipline and work of the students have attracted
much attention, but especially the enterprise of the
sodalists, who have formed twenty groups of catechists
and are engaged in giving religious instruction to 700
children. Most notable, however, is the success of
the college in overthrowing the caste barriers. Indeed
the missionaries of the old days would look with amaze-
ment at the grouping in the class rooms of Brahmins,
Vellalans, Odeayans, Kalians, Paravers and twenty
other social divisions down to the very Pariahs, all
studying in the same house and eating at the same
table. There were walled divisions, at first; then
screens; then benches, and now there is only an
imaginary line between the grades which formerly
could not come near each other without contamination.

Among these castes, the Brahmins display the
greatest curiosity about things Christian, but like the
rich young man in the Gospel when they hear the
truth they turn sadly away. " Why did God permit
me to meet you/1 said one of them, " if I am going to
suffer both here and hereafter?" One of them at last
yielded and took flight to the ecclesiastical seminary
at Ceylon, When the news spread abroad, priests

Modern Missions 803

from the pagodas and professors from the national
schools came to the college and stormed against the
other catechumens but without avail. Another
Brahmin declared himself a Christian the next year;
three in 1896, three in 1897, four in 1898, six in 1899
and two in 1900. They all have a hard fight before
them; for they are thrown out of their caste and are
disinherited by their families. Two of these con-
verts died, and there is a suspicion that at least one
was poisoned. Already 60 Brahmins have been bap-
tized and India is in an uproar about it. To those who
know the country, these conversions are of more
importance than that of a thousand ordinary people
and it is almost amusing to learn that the well-known
theosophist leader, Annie Besant, hastened back to
India to denounce the Catholic Church for its effrontery.
The incident, it is true, gave a new life to idol-worship
but possibly it was the last gasp before death.

The Madura district had been taken over by the
Fathers of the Foreign Missions, after the Jesuits had
been suppressed in 1773. When the Pope, Pius VII,
re-established the Society, insistent appeals were
made by those devoted and overtaxed missionaries
to have the Jesuits resume their old place in that part
of the Peninsula. The petition was heeded and the
Jesuits returned to Madura in 1837. They were con-
fronted by a frightful condition of affairs. La spite
of the heroic labors of their immediate predecessors,
there were scandals innumerable, and a large part
of the population had lapsed into the grossest super-
stition and idolatry. The missionaries were well
received at first, but a fulmination from Goa incited
the people to rebellion. Moreover their labors were
so crushing that four of the Fathers died of exhaustion
in the year 1843 alone. Little by little however a
change of feeling began to manifest itself, and as early

804 The Jesuits

as 1842, there were 118,400 Catholics in the mission,
many of them converts from Protestantism and
paganism. In 1847 Madura was made a vicariate
Apostolic under Mgr. Alexis Canoz, a year after the
Hindo-European college was established at Negapatam.

Madura has another great achievement to its credit.
The English government had put an end to the suttee:
the frightful and compulsory custom of widows flinging
themselves on the funeral pyres of their husbands
who were being incinerated. The prohibition was
universally applauded but the Fathers started another
movement. It was against the enforced celibacy of
widows, some of whom had been married in babyhood,
often to some old man, and were consequently obliged
to live a single life after his death. The moral results
of such a custom may be imagined. It was difficult
at first to convince a convert that it was a perfectly
proper thing for him to marry a widow, but little by
little the prejudice was removed. Of course there are
orphanages, old people's homes, Magdalqn asylums,
maternity hospitals, industrial schools, and other
charitable institutions in prosperous Madura.

The work among the lower classes in the country
districts is of the most trying description. There is
no place for the itinerant missionary to find shelter in
the villages except in some miserable hut. Indeed,
I»8S3 of these hamlets out of 2,035 have no accommo-
dations at all for the priest, who perhaps has travelled
for days through forests to visit them. Moreover,
though the people have their good qualities and a great
leaning to religion, they are fickle, excitable, ungrate-
ful, unmindful as children at times, and hard to manage.
In certain quarters, especially in the south, conversions
are multiplying daily. The movement began as early
as 1876, after a frightful famine that swept the country,
and in one place the Christian population grew in

Modern Missions 805

fifteen years from 4,800 to 68,000. In 1889 around
Tuticorin whole villages came over in a body. In
December, 1891, 600 people were clamoring for baptism
in one place, and they represented a dozen different
castes. In 1891 one missionary was compelled to erect
thirty-two new chapels. " I said we have 75 new
villages; " writes another, " if we had priests enough
we could have 75 more."

In 1920, there were in the Diocese of Trichinopoly
besides the bishop, Mgr. Augustine Faisandier, 119
Jesuit priests of whom 28 are natives. There are
a number of native scholastics. Besides this group
there are 27 natives studying philosophy and theology
in the seminary at Zandy. Add to this 32 Brothers
of the Sacred Heart, an institute of Indian lay religious,
who assist the missionaries as catechists and school
teachers; 75 nuns in European and 346 in Indian
institutions; and 75 oblates or pious women who
devote themselves to the baptizing of heathen children;
and you have some of the working corps in this pros-
perous mission. The Catholic population was 267,772
in 1916, There are 1,100 churches and chapels, 2,620
posts, a school attendance of 27,378 children, and
7 Catholic periodicals.

The missions in Mohammedan countries were
particularly difficult to handle, because Turkey is a
veritable Babel of races, languages and religions. There
are Turks, and Syrians, and Egyptians and Arabians,
along with the Metualis of Mount Lebanon and the-
Bedouins of the desert. There are Druses, who have
a slender link holding them to Islamism; there are
idolaters of every stripe; there are Schismatical Greeks,
who call themselves Orthodox and depend on Con-
stantinople; and there are United Greeks or Melchites
who submit to Rome; Monophysite Armenians, and
Armenian Catholics; and Copts also of the same

806 The Jesuits

divided allegiance. Then come Syrian Jacobites and
United Syrians, Nestorians, Chaldeans, Maronites,
Latins, Russians, with English, German and American
Protestants, and to end all, the ubiquitous Jews.
The missionaries who labor in this chaos are also of
every race and wear every kind of religious garb.
What will be the result of the changes consequent upon
the World War no one can foretell. There is nothing
to hope for from the Jews or Mohammedans; and only
a very slight possibility of uniting the schismatics to
Rome, or of converting the Protestants who have
nothing to build on but sentiment and ingrained and
inveterate prejudice. There is plenty to do, however,
in restraining Catholics from rationalism and heresy;
in lifting up the dergy'to their proper level, by imparting
to them science and piety; forming priests and bishops
for the Uniates; promoting a love for the Chair of
Peter; and aU the while not only not hurting Uniate
susceptibilities, but showing the greatest respect for
the jealous autonomy of each Oriental Church.

Before the Suppression, the missions of the Levant
were largely entrusted to the Jesuits of the province
of Lyons. The alliance of the Grand Turk with the
kings of Prance assured the safety of the missionaries
and hence there were stations not only at Constanti-
nople, but in Roumelia, Anatolia, Armenia, Mingrelia,
Crimea, Persia, Syria, Egypt and in the Islands of
the JEgean Sea. The work of predilection in all these
places was toiling in the galleys with the convicts, or
in the lazar houses with the plague-stricken. Between
1587 and 1773, tnore than 100 Jesuit missionaries
died of the pest. In 1816, that is two years after the
re-establishment of the Society, the bishops of the
Levant petitioned Rome to send back the Jesuits.
Thanks to Paul of Russia, they had resumed their
old posts in 1805 in the -/Egean, where one of the

Modern Missions 807

former Jesuits, named Mortellaro, had remained as
a secular priest, and lived long enough to have one of
the Fathers from Russia receive his last sigh and hear
him renew his religious vows. This was the beginning
of the present Sicilian Jesuit missions in the Archipelago.
The Galician province has four stations in Moravia,
and the Venitian has posts in Albania and Dalmatia.

In 1831 Gregory XVI ordered the Society to under-
take the missions of Syria; but at that time Mehemet
Ali of Egypt was at war with the Sultan, and the
Druses and Maronites were butchering each other at
will. Finally, in the name of the Sultan, Emir
Haidar invited the Fathers to begin a mission at
Bekfaya on the west slope of Mount Lebanon and
about 10 miles west of Beirut. Simultaneously Emir
Beckir, who was an upholder of Egypt, established
them at Muallakah, a suburb of Zghl6 on the other
side of the mountain. At Hauran, on the borders
of the desert, they found a Christian population in the
midst of Druses and Bedouins. They were despised,
ill-treated and virtually enslaved. They had no
churches and no priests, were in absolute ignorance
of their duties as Christians, and were stupefied to
find that Rome had come so far to seek them. The
work of lifting them up was hard enough, but it was
a trying task to be commissioned by Rome to settle
the disputes that were continually arising between
Christian, Orthodox, and Turk, and even between
ecclesiastical authorities. Father Planchet was the
chief pacificator in all these wrangles, and for his
punishment was made delegate Apostolic in 1850,
consecrated Bishop of Mossul in 1853, and murdered
in 1839 wh-en about to set out for Rome.

Father Planchet was a Frenchman; with Father
Riccadonna, an Italian, and Brother Henze, a Han-
overian, he went to Syria in 1831, at the joint request

808 The Jesuits

of the MdcHte bishop, Muzlottm, Joseph Assemani,
the procurator of the Maronite patriarch and the
Maronite Archbishop of Aleppo, Germanus Harva.
A hitherto unpublished document recently edited
by Father Jullien in " La Nouvelle Mission en Syrie "
gives a detailed account of the journey of this illus-
trious trio from Leghorn to Syria.

" The vessel was called ' The Will of God/ and the
voyage was," says Riccadonna "an uninterrupted
series of misfortunes, — fevers, faintings, rotten water,
broken rigging, shattered masts, wild seas, frightful
tempests, a sea-sick crew and escapes from English,
Turkish and other cruisers on the high seas. When
they came ashore the cholera was raging throughout
the country." The narrative is full of interest with
its picturesque descriptions of the people, their habita-
tions, their festivals, their caravans, their filth, their
fanaticism and the continually recurring massacres of
Christians. The travellers journeyed to Beirut and
Qamar and Bagdad and Damascus, and give vivid
pictures of the conditions that met them in those
early days. The medical ability of ,the lay-brother
was of great service, He was the only physician in
the country, with the result that, according to Ricca-
donna, each stopping place was a probatica piscina,
every one striving to reach him first. " In Arabia,"
says the Relation, "as in the plains of Ba'albek, there
is nothing but ignorance and sin. There are sorcerers
and sorceresses in every village; superstitions of every
kind, lies, blasphemies, perjury and impurity prevail.
It is a common thing for Christians to bear Mussulman
names and to pray to Mahomet. They never fast,
and on feast days never go to Mass. Of spiritual
books or the sacraments they know nothing; dan and
personal vengeance and murder are common, and

Modern Missions 809

sexual immorality indescribable,'* Such was the state
of these countries in 1831.

In 1843 the mission, which until then depended on
the general, was handed to the province of Lyons. In
that year a seminary for native priests was begun at
Ghazir, in an old abandoned castle bought from an
emir of the mountains. It began with two students,
but at the end of the year there were twenty-five
on the benches, and in that small number, many
Rites were represented. A college for boys soon grew
up around it, and a religious community of native
nuns for the education of children was established.
The latest account credits the Sisters with nearly
4,000 pupils.

New posts were established at Zahle and ancient
Sidon and also at Deir el Qamar. The prospects
seemed fair for the moment, for had not the French
and Turks been companions in arms in the Criipea?
But in 1860 the terrible massacres in Syria began as
a protest of the ultra-Mussulmans against the liberal
concession of Constantinople to the Christians. In
the long list of victims the Jesuits counted for something ;
for on June 18, four of them were butchered at Zahl6
and a fifth at Deir el Qamar. In that slaughter
eight thousand Christians were killed; 560 churches
destroyed; three hundred and sixty villages devastated
and forty-two convents burned Three months later
the Turkish troops from the garrison at Damascus
butchered eight thousand five hundred people, four
prelates, fifty Syrian priests, and all the Franciscan
Friars in the city. They levelled to the ground
three thousand eight hundred houses and two churches,
and would have done more; but the slaughter was
stopped when the Algerian Abd-el-Kader arrived on
the scene. They still live on a volcano. Preceding

810 The Jesuits

and during the war of 1914, massacre of the Christians
continued as usual.

Armenia is the Ararat of Scripture. Little Armenia,
in which the Jesuits are laboring, is an irregular strip
of territory that starts from the Gulf of Alexandretta'
and continues on towards the Black Sea. Its principal
towns are Adana, Caesarea, Civas, Tokat, Amasia, and
Marswan, about two or three days' journey from each
other. The country is mountainous, without rail-
roads or other means of transport. The highways are
infested with brigands; and the climate is excessively
hot and excessively cold. The difficulties with which
the Church has to contend in this inhospitable region
are first, the government which is Turkish; second,
the secret societies which are continually plotting
against their Turkish masters; and third, the American
Protestant sects which are covering the country with
churches, orphan asylums, schools and dispensaries,
and flooding it with anti-Catholic literature, and money.
In 1886 all the schools were closed by the Turks, but
when the French protested they were reopened. In
1894 two of the priests died while caring for the cholera
victims and that helped to spread the Faith, for, of
course, there are never any parsons on the scene in
such calamities. Under Turkish rule also, massacres
are naturally chronic, but Brou informs us that on
such occasions the Protestants suffer more than the
Catholics; for the latter are not suspected of being in
the secret revolutionary societies, while the others are
known to be deeply involved.

The population of this region consists of 500,000
Christians, of whom 14,000 are Protestants and 12,000
Catholics* The rest are Monophysite schismatics.
In the mission besides the secular priests there are
57 Jesuits and 50 teaching sisters from France. There
are 22 schools with 3,309 pupils, but only 504 of these

Modern Missions 811

children are Uniate Catholics. They are what are
called Gregorians, for the tradition is that Armenia
was converted to the Faith bySt. Gregory the Illumi-
nator. There are few conversions, but the schismatics
accept whatever Catholic truth is imparted to them.
They believe in the Immaculate Conception; pray for
the dead; love the Pope; say their beads; and invoke
the Sacred Heart. For them the difference between
Romans and Gregorians is merely a matter of ritual.
In several places, however, whole villages have asked
to be received into Roman unity. As a people they
look mainly to Russia for deliverance from the
Turk, but neither Turk nor Russian now counts
in the world's politics and no one can foresee the
future.

Father Roothaan had long been dreaming of sending
missionaries to what until very recently has been called
the Unknown or Dark Continent, Africa. Hence
when the authorities of the Propaganda spoke to him
of a proposition, made by an ecclesiastic of admitted
probity, about establishing a mission there, Roothaan
accepted it immediately, and in the year 1846 ordered
Father Maximilian Ryllo with three companions to
ascend the Nile as far as possible and report on the
conditions of the country. Ryllo was born in Russia
in 1802 and entered the Roman province in 1820.
After many years of missionary work in Syria, Malta
and Sicily he was made rector of the Urban College in
Rome on July 4, 1844, and was occupying that post
when he was sent by Father Roothaan to the new
mission of Central Africa.

In 1845 Ryllo was at Alexandria in search of " the
eminent personage " who had suggested the mission
and had been consecrated bishop in partibus, for the
purpose of advancing the enterprise. But the " emi-
nent personage " was not to be found either there or

812 The Jesuits

in Cairo. Hence after waiting in vain for a month,
Ryllo and his companions started for Khartoum
which .was to be the central point for future, explora-
tions. After a little rest, they made their way up the
White Nile. They were then under the equator, and
had scant provisions for the journey, and no means of
protection from the terrible heat, and, besides, they
were in constant peril of the crocodiles which infested
the shores of the river* The first negro tribes they
met spoke an Arabic dialect, so it was easy to
understand them. The native houses were caves in
the hillsides, a style of dwelling that was a necessity
on account of the burning heat. Their manner of
life was patriarchal; they were liberal and kind, and
seemed to be available foundation stones for the future
Church which the missionaries hoped to build there.
Satisfied with what they had discovered, they returned
to Khartoum, but when they reported in due time to
Propaganda, the mission was not entrusted to them.
It was handed over to the Congregation of the Mis-
sionaries of Verona.

In 1840 the Jesuits went to Algeria. The work was
not overwhelming. They were given charge of an
orphan asylum. But unfortunately though they had
plenty of orphans they had no money to feed them.
Nevertheless, trusting in God, Father Brumauld not
only did not dose the establishment, but purchased
370 acres of ground, in the centre of which was a pile
of buildings which had formerly been the official baths
of the deys of Algiers, In 1848 the asylum sheltered
250 orphans. Fr. Brumauld simply went around the
caf 6s and restaurants and money pottfed into his hat,
for the enterprise appealed to every one. He even
gathered up at the hotels the left-over food and brought
it back to the motherless and fatherless little beggars
whom he had picked up at the street corners. They were

Modern Missions 813

filthy, ragged and vicious, but he scraped them clean
and clothed them, taught them the moral law and gave
them instructions in the useful trades and occupations.
Marshal Bougeaud, the governor, fell in love with
the priest and when told he was a Jesuit, replied
" he may be the devil himself if you will, but he is doing
good in Algeria and will be my friend forever.1* One
day some Arab children were brought in and he said
to Father Brumauld " Try to make Christians out of
these youngsters. If you succeed they won't be shoot-
ing at us one day from the underbrush. "

The Orphanage stood in the highroad that led to
Blidak and permission was asked to get in touch with
natives. Leave was given Father Brumauld to put up
a house which served as caf6 for the Arabs. It had a
large hall for the travellers and a shed for the beasts.
Next to it was a school the upper part of which gave
him rooms for his little community. It was a zaoui
for the Christian marabouts, a meeting place for the
French and natives, and a neutral ground where
fanaticism was not inflamed but made to die out.
All the governors, Pelissier, the Due d'Aumale, Mac-
Mahon, Admiral de Gu6ydon and General Chanzy were
fond of the Father and encouraged him in his work.
One day General d'Hautpoul praised him for his
success, and advised him to begin another establish-
ment. The suggestion was acted on immediately.
The government was appealed to and soon a second
orphanage was in operation at Bouffarik further South.
Finally, as the number of Arab orphans was diminish-
ing in consequence of better domestic conditions,
Brumauld asked why he could not receive orphans from
France? Of course he could, and he was made happy
when 200 of them were sent as a present from Paris.
There would be so many gamins less in the streets of
the capital.

814 The Jesuits

Meantime, residences and colleges were being estab-
lished in the cities of Al-Oran, Constantine and Algiers,
but when at the instance of the bishop, Father Schimbri
opened a little house in the neighborhood of Selif and
was ingratiating himself with the natives, the authori-
ties demanded his immediate recall. Later, when the
bishop solicited leave to begin a native mission he
was denounced in Paris for influencing minors, because
he had asked some Lazarists to teach a few vagabond
Arab children; but the government, whose disrespect
for religion was a by-word with the natives, had no
scruple in building Moslem schoolhouses, allowing a
French general to pronounce an eulogy of Islamism in the
pulpit of a mosque. While it forbade religious pro-
cessions, it provided a ship to carry Arabian pilgrims
to Mecca. It was so scrupulously careful of the
Moslem conscience that it forbade the nuns to hang up
a crucifix in the hospital when these holy women were
nursing sick Mohammedans.

In 1864 there were Jesuit chaplains in two of the
forts, and from there they ventured among the natives
with whom they soon became popular. That was
too much to put up with, so they were ordered to dis-
continue, because, forsooth, they were attacking the
right of freedom of conscience. The result of this
governmental policy was that in the revolt of the
Kabyles in 1871 the leaders of the insurgents were the
Arab students who had been given exclusively lay and
irreligious instructions in Fort Napoleon. Father
Brou says (viii, 218) that MacMahon who was governor
of the colony was opposed to Cardinal Lavigerie's
efforts to Christianize the natives, but that Napoleon
III supported the cardinal, who after his victory,
installed the Jesuits in the orphanage and also made
Father Terasse novice master of the community

Modern Missions 815

of White Fathers, which was then being founded;
two others were commissioned to put themselves in
communication with the tribes of the Sahara and when
they reported that everything was favorable the new
Order began its triumphant career. That was in 1872.
When Vice-Admiral de Gu6ydon was made governor
he willingly permitted the cardinal to employ Jesuits as
well as White Fathers in the work among the Kabyles,
but de Gu6ydon was quickly removed from office and
the old methods of persecution were resumed. When
the year 1880 arrived and the government was busy
closing Jesuit houses, the single one left to them in
Algeria was seized.

Portugal graciously made a gift to Spain of the
Island of Fernando Po in the Gulf of Guinea. Brou
calls it " an island of hell/' with heat like a lime-kiln,
and reeking with yellow fever. It was inhabited by
a race of negroes called Boubis, who were dwarfs, with
rickety limbs, malformed, tattooed from head to foot,
smeared with a compound of red clay and oil, speaking
five different dialects, each one unintelligible to
speakers of the others; they had been charged with
poisoning the streams so as to get rid of the Portuguese
and were trying to kill the Spaniards by starvation.
It cannot have been brotherly love that suggested
this Portuguese present. To this lovely spot Queen
Isabella of Spain invited the Jesuits in 1859, and they
accepted the offer. They lived among the blacks,
unravelled the tangle of the five dialects and won
the affection of the natives. Their success in civilizing
these degraded creatures was such that whenever a
quarrel broke out in any of the villages the governor
had only to send his staff of office and peace descended
on the settlement. In other words the missionaries
had made Fernando Po a Paraguay. This condition

816 The Jesuits

of things lasted twelve years, but when Isabella de-
scended from her throne the first act of the revolutionists
was to expel the Jesuits from the mission.

Leo XIII had ordered the General, Father Beckx to
begin a seminary at Cairo, It was opened with twelve
pupils. Three years afterwards occurred the Turkish
massacre of Damascus and Libanus and the bombard-
ment of Alexandria by the English. In consequence
of all this the seminarians fled to Beirut, and after
the war a college was begun at the deserted establish-
ment of the Lazarists at Alexandria. Cairo was near
by, but there was such an antagonism between the
two cities that two distinct colleges with different
methods and courses had to be maintained. Cairo
was Egyptian in tone; Alexandria was French. Mean-
while, a mission was established on the Nile at Nineh
which was some distance south of Cairo. In this
mission the young priests trained at Beirut were
employed, and they proved to be such excellent apostles
that Leo XIII made three of them bishops and thus
laid the foundation of the United Coptic hierarchy.
In 1905 there were 20,000 United Copts in Egypt,
four-fifths of whom had been reclaimed from the
schism. This is all the more remarkable because the
Protestants had spent enormous amounts of money in
schools, hospitals, and asylums.

Madagascar was originally called the Island of
St. Lawrence, because it was first sighted on the festival
day of the great martyr by Diego Diaz, who with
Cabral, the Portuguese discoverer, was exploring the
Indian Ocean in the year 1500. A Portuguese priest
was massacred there in 1540; in 1585 a Dominican
was poisoned by the natives, and in the seventeenth
century two Jesuits came from Goa with a native
prince who had been captured by the Portuguese.
Their benevolence toward the prince secured them

Modern Missions 817

permission to preach Christianity for a while, but
when their influence began to show itself, they were,
in obedience to a royal order, absolutely avoided by
the natives so that one starved to death; the other
succeeded in reaching home. The Lazarists came in
1648, but remained only fourteen months, two of their
number having died meantime. Other attempts were
made, but all ended in disaster to the missionaries.
Nothing more was done until the middle of the nine-
teenth century. In 1832 Fathers de Solages and Dal-
mond were sent out, but they had been anticipated by
the Protestant missionaries who, as early as 1830, had
32 schools with 4,000 pupils. De Solages soon
succumbed and Dalmond continued to work on the
small islands off the coast until 1845, when he returned
to Europe to ask Father Roothaan to send him some
Jesuits. Six members of the Society together with
two Fathers of the Holy Ghost responded to the call,
but they could get no farther than the islands of Nossi-
B6 or St. Mary's and Reunion, or Bourbon as it was
called.

The Queen Ranavalo, who was a ferocious and blood-
thirsty pagan, had no use for any kind of evangelists,
Protestant or Catholic, but there was a Frenchman
named Laborde in the capital, who was held in high
esteem by her majesty, because he was a cannon-
founder, a manufacturer of furniture and a maker of
soap. Besides these accomplishments to recommend
him, he had won the esteem of the heir-apparent.
Incidentally Laborde put the prince in relation with
the missionaries off the coast. A short time after-
wards, there appeared in the royal city another French-
man who could make balloons, organize theatrical
representations, and compound drugs. He was ac-
cepted in the queen's service. He was a Jesuit in
disguise. His name was Finaz, and he continued to
5*

818 The Jesuits

remain at Tananarive until 1857, when the violence of
the queen, who was insanely superstitious, brought
about an uprising against her which was organized by
the Protestant missionaries. She prevailed against the
rebels, and as a consequence all Europeans were
expelled from the island, and among them Father
Finaz. He could congratulate himself that he had at
least learned the language and made himself acquainted
with the inhabitants.

Four years later (1861), the queen died, and King
Radama II ascended the throne; whereupon six Jesuits
opened a mission in Tananarive. They soon had 2
schools with 400 pupils and numberless catechumens,
but their success was not solid, for the Malgassy
easily goes from one side to another as his personal
advantage may dictate. Radama was killed, and
then followed a forty years' struggle between the
French and the English to get control of the island.
The English prevailed for a time and, in 1869,
Protestantism was declared to be the state religion.
The number of evangelists multiplied enormously,
but they were merely government agents and knew
next to nothing about Christian truth or morality.
The confusion was increased, when to the English
parsons were added American Quakers and Nor-
wegian Lutherans. The Evangelical statistics of all
of them in 1892 were most imposing. Thus the
Independents claimed 51,033 and the Norwegians
47,681, with 37,500 children in their schools. The
names were on the lists, but the school-houses were
often empty, and in the interim between the different
official visits of the inspectors often no instruction tras
given. Against this the Catholics had only 22 chapels
and 25 schools, and they were mostly in the neighbor-
hood of Tananarivo.

Modern Missions 819

France was subsequently the dominant influence in
Madagascar but, as in the mother country religion
was tabooed, there was little concern about it in the
colonies. When the Franco-Prussian war showed the
weakness of France, the respect for the alleged religion
of France vanished, especially when a crusade began
against the Catholic schools. Nevertheless the faithful
continued to grow in number, and in 1882 they were
reckoned at -80,000 with 152 churches-, 44 priests, 527
teachers and 2,000 pupils. War broke out in 1881,
and the missionaries were expelled but returned after
hostilities ceased, and found that their neophytes,
under the guidance of a princess of the royal blood,
had held firmly to their religion, notwithstanding the
closing of the schools and the sacking of the churches.
After these troubles, conversions increased, and in
1894 there were 75 Jesuit priests in the island; and,
besides the primary schools which had increased in
number, a college and nine high schools as well as
a printing house and two leper hospitals were erected.
Added to this, an observatory was built and serious
work began in geographical research, cartography,
ethnography, natural history, folklore and philology.

Just at the height of this prosperity, a persecution
began. The missionaries were expelled, their buildings
looted, and the observatory wrecked. In 1896 the
bishop counted 108 of his chapels which had been
devastated, but in 1897 General Galieni arrived, and
the queen vanished from the scene. After that the
faith prospered, and in the year 1900 alone there were
94,998 baptisms. In 1896 Propaganda divided Mada-
gascar into three vicariates: one entrusted to the
Lazarists; another to the Fathers of the Holy Ghost;
and a third to the Jesuits of the provinces of Toulouse
and Champagne. In the Jesuit portion, the latest

820 The Jesuits

statistics give 160,080 Christians and 170,000 cate-
chumens, with 74 priests, 8 scholastics and n lay-
brothers. The chief difficulty to contend with is the
gross immorality of the people who are, in consequence,
almost impervious to religious teaching, and at the same
time easily captured by the money that pours into the
country from England and Norway. The French
officials, of course, cannot be expected to further the
cause of Catholicity.

In 1877, when Bishop Ricards of Grahamstown in
South Africa asked the Jesuits to accept the Zam-
besi Mission, Father Weld ardently took up the
work, and in April, 1879, Father Depelchin, a
Belgian, started from Kimberly, with eleven com-
panions for Matabeleland, over which King Lo Benguela
ruled. It was a five months' journey and the
missionaries did not arrive at the royal kraal until
September 2. But as the prospects of conversion of
the much-married king and his followers were not
particularly bright, only one part of the expedition
remained with Lo Benguela, while two others struck
for the interior. There several of the strongest
missionaries sickened and died. The work went on,
however, for ten weary years when the king told them
to stop teaching religion and show the people how
to till the soil. Otherwise they must go. They
accepted the offer, of course, for it got them a better
means of imparting religious instruction.

Then a quarrel broke out between the British, the
Portuguese, the Boers and Lo Benguela for the pos-
session of Mashonaland. The British as usual won
the fight, but when Cecil Rhodes came to the kraal,
to arrange matters, Lo Benguela ordered all the whites
out of his dominion and the Fathers withdrew. A
new difficulty then arose between the English and
Portuguese, and the mission was divided between

Modern Missions 821

Upper and Lower Zambesi, the latter being assigned
to the Portuguese Jesuits. There was trouble with
the natives of both sections for some time, and then
the Anglo-Boer war broke out, so that for twenty-five
years very little apostolic progress was made. In
Upper Zambesi or Rhodesia, as it is called, there are at
present 40 Jesuit priests and 24 brothers, and 3 mis-
sionaries of Mariannhill, with 115 nuns, 20 churches
or chapels, and 30 schools of which 26 are for natives,
and about 5,000 Catholics. Naturally speaking the
result scarcely warrants the outlay but the purpose is
supernatural and intelligible only from that point of
view. In Lower Zambesi, which was given to the
Portuguese Jesuits, there have been no troubles because
it is garrisoned by Portuguese soldiers; the four sta-
tions in that district with their thirty-five Fathers
were doing splendid work when the Portuguese revolu-
tion occurred; the Jesuits were then expelled, but
twenty-six Fathers of the Divine Word took their
place.

The early days of the Zambesi mission evoked
splendid manifestations of the old heroic spirit of
the Society. Thus we read of one of the missionaries, a
Father Wehl, who was separated from his companions
and wandered for twenty-six days in the bush, luckily
escaping the wild beasts and finally falling into the
hands of some Kaffirs who were about to put him to
death, when he was saved by the opportune arrival of an
English gold-hunter, But starvation and disease had
shattered his health and his mind was gone. Six
months afterwards he died.

Meantime his two companions Father Law and
"Brother Hedley found shelter among the natives, but
had to live in a clay hut which was a veritable oven.
They both fell sick of fever; little or no food was given
them, and they slowly starved to death. They lay

822 The Jesuits

along side of each other, neither being able to assist his
companion, and when finally the Father breathed his
last, all the poor lonely brother could do was to place
a handkerchief on the face, but when he removed the
covering in the morning, he found that the rats had
been eating the flesh. The dead missionary lay there
for some time because the superstitious natives would
not touch the corpse; when finally a rope was tied
around it, they dragged it out of the hut and left it
in the forest. For three weeks after this horrible
funeral the poor brother had to fight off the rats that
were attacking himself; at last the chief took pity on
him and had him carried on a litter to a band of other
missionaries who were approaching. When his friends
saw him they burst into tears. He had not changed
his clothes for five months and they were in tatters.
His whole body was covered with sores and ulcers
and the wounds were filled with vermin. He was in a
state of stupor when he arrived, but strange to say
he recovered. His dead companion, the priest, had been
a naval officer, and was a convert to the Faith and the
grandson of one of the lord chancellors of England.
The Congo mission was organized by the Belgium
Jesuits in 1885, under the auspices of Leopold II of
Belgium, who had established the Congo Free State.
His majesty requested the Fathers to assist him, but
he gave them no financial aid whatever, though he
was pointedly asked to do so. The Congo Free State
begins 400 miles from the Atlantic ocean and extends
to Central Africa. Leopold's plan was to abolish
slavery within the boundaries of this domain; then to
make the adult male population his soldiers, and mean-
time to place the orphans and abandoned children in
asylums which the missionaries would manage. Some
of these establishments were to be supported from the
public revenues, others by charity. The whole hope

Modern Missions 823

of the mission was in these orphanages, for nothing
could be expected from the adult population. The
boys were to be taught a trade and then married at
the proper time* These households were to be visited
and supervised by the missionaries.

It was an excellent plan, but it was opposed by the
Belgian anti-clericals, who objected to giving so much
power to priests. A number of English Protestants
also busied themselves in spreading calumnies about
these settlements and brought their accusations to
court, where sentence was frequently given without
hearing the accused. The charges were based on
alleged occurrences in three out of the forty-four mis-
sion stations. The persecution became so acute
that the Jesuits appealed to the king and received
the thanks of his majesty and the government for the
work they had performed, but the calumnies were not
retracted, until May 26, 1906, when a formal docu-
ment was issued by the Free State declaring that it
greatly esteemed the work performed by the Catholic
missionaries in the civilization of the State. In the
following year on May 22, it added: " Since it is
impossible to do without the missionaries in the
conversion of the blacks, and as their help is of the
greatest value in imparting instruction, we recommend
that the mission be made still more efficacious by grant-
ing them a subsidy for the upkeep of their institutions.
At the beginning of 1913, the Jesuits had seven stations
and forty missionaries. In spite of all this, however,
the work of systematic calumniation still continues.

The great war of 1914 brought absolute ruin on all
the missions of Asia and Africa. Thus Prance called
to the army every French priest, or lay brother who
was not crippled by age and infirmity, and made him
fight in the ranks as a common soldier or a stretcher
bearer in the hospital or on the battlefield. This was

824 The Jesuits

the case not only -with the Jesuits, but with other
religious orders and the secular priesthood. Nor was
this call to the colors restricted to those who were in
the French colonies; it affected all priests or brothers
of French birth who were laboring in Nigeria, Sierra
Leone, Belgian Congo, Angola, Zambesi, Canada, Haiti,
the United States or South America. Sixty priests
or brothers had to leave Japan. Out of forty-three
missionaries of the Society of African Missions who
were in Egypt, half had to leave. Of the twenty-two
who were on the Ivory Coast sixteen were mobilized.
Indeed, four bishops were summoned to the ranks,
Mgr$. Moury of the Ivory Coast, Terrien of Benin,
Perros of Siam, and Hermel of Haiti. There were at
the outbreak of the war thirty-five Jesuits from the
Levant in the army, besides others from Madagascar,
Madura and China.

CHAPTER XXVII

COLLEGES

Responsibility of the Society for loss of Faith in Etirope. The Loi
Falloux — Bombay — Calcutta — Beirut — American Colleges —
Scientists, Archaeologists, Meteorologists, Seismologists, Astronomers —
Ethnologists.

THE Society of Jesus is frequently charged with being
responsible for the present irreligious condition of the
Latin nations, of France in particular, because, having
had the absolute control of education in the past, it
did not train its pupils to resist the inroads of atheism
and unbelief.

In the first place, the charge is based on the sup-
position that the Society had complete control of the
education of Catholic countries, which is not the case.
Thus, for instance, Montesquieu, one of the first and
most dangerous of the assailants of the Church in the
eighteenth century, was educated by the Oratorians.
As much as thirty-seven years before the French
Revolution, namely, in 1752, Father Vitelleschi, the
General of the Society, addressed the following letter
to the Jesuits throughout the world:

" It is of supreme importance that what we call the
schol® inferiores (those namely below philosophy and
theology) should be looked after with extreme solici-
tude. We owe this to the municipalities which have
established colleges for us, and entrusted to us the
education of their youth. This is especially incumbent
upon us at the present time, when such an intense desire
for scholastic education everywhere manifests itself,
and has called into existence so many schools of that
kind. Hence, unless we are careful, there is danger of

[825]

826 The Jesuits

our colleges being considered unnecessary. We must
not forget that for a long time there were almost no
other Latin schools but ours, or at least very few;
so that parents were forced to send their sons to us
who otherwise would not have done so. But now in
many places, many schools are competing with ours, and
we are exposing ourselves to be regarded as not up to
the mark, and thus losing both our reputation and our
scholars. Hence, our pupils are not to be detained
for too long a period by a multiplication of courses,
and they must be more than moderately imbued with a
knowledge of the Classics. If they have not the best
of masters, it is very much to be feared that they will
betake themselves elsewhere and then every effort on
our part to repair the damage will be futile."

In the second place, after the year 1762, that is
twenty-seven years before the Revolution, there were
not only no Jesuit colleges at all in France, but no
Jesuits, and consequently there was an entire generation
which had been trained in schools that were distinctly
and intensely antagonistic to everything connected with
the Society. Furthermore, it is an undeniable fact,
provable by chronology, that the most conspicuous
men in that dreadful upheaval, namely, Robespierre,
Desmoulins, Tallien, Fr&ron, Chenier and others were
educated in schools from which the Jesuits had been
expelled before some of those furious young demagogues
were born. Danton, for instance, was only three years
old in 1762; Marat was a Protestant from Geneva,
and, of course, was not a Jesuit pupil; and Mira-
beau was educated by private tutors. The fact that
Robespierre and Desmoulins were together at Louis-
le-Grand has misled some into the belief that they were
Jesuit students, whereas the college when they were
there had long been out of the hands of the Society.
The same is true of Portugal and Spain. The Society

Colleges 827

had ceased to exist in Portugal as early as 1758, and in
Spain in 1767.

Far from being in control of the schools of France,
the whole history of the French Jesuits is that of
one uninterrupted struggle to get schools at all.
Against them, from the very beginning, were the
University of Paris and the various parliaments of
France, which represented the highest culture of the
nation and bitterly resented the intrusion of the Society
into the domain of education.

Not only is this true of the period that preceded but
also of the one that followed the French Revolution.
It was only in 1850, namely seventy-seven years after
the Suppression of the Society, that the Jesuits, in
virtue of the Loi Falloux, were permitted to open a
single school in France. The wonder is that the -inces-
sant confiscations and suppressions which followed
would permit of any educational success whatever.
Nevertheless, in the short respites that were allowed
them they filled the army and navy with officers who
were not only conspicuous in their profession but, at
the same time, thoroughgoing Catholics. Marshal
Foch is one of their triumphs. Indeed it was the supe-
riority of their education that provoked the latest
suppression of the Jesuit schools in France.

It is this government monopoly of education in all
the Continental countries that constitutes the present
difficulty both for the Society of Jesus and for all the
other teaching orders. Thus after 1872, the German
province had not a single college in the whole extent
of the German Empire. It could only attempt to do
something beyond the frontiers. It has one in Austria,
a second in Holland, and a third in Denmark. Austria
has only one to its credit; Hungary one and Bohemia
another. The province of Rome has one; Sicily two,
one of which is in Malta, and Malta is English terri-

828 The Jesuits

tory; Naples had three and Turin four, but some of
these have already disappeared. All the splendid
colleges of Prance were closed by Waldeck-Rousseau in
1890. Spain has five excellent establishments, but
they have no guarantee of permanency. Belgium has
thirteen colleges, packed with students, but the ter-
rible World War has at least for a time depleted them.
Holland has three colleges of its own, England four,
and Ireland three.

The expulsions, however, have their compensations.
Thus when the Jesuits were expelled from Germany by
Bismarck, the English government welcomed them to
India, and the splendid college of Bombay was the
result. Italy also benefited by the disaster. Not to
mention other distinguished men, Father Ehrle became
Vatican librarian, and Father Wernz, rector of the
Gregorian University and subsequently General of the
Society. In South America, the exiles did excellent work
in Argentina and Ecuador. The Jesuits of New York
gave them an entrance into Buffalo, and from that
starting-point they established a chain of colleges in
the West, and later, when conditions called for it, they
were assimilated to the provinces of Maryland, New
York and Missouri, thus greatly increasing the efficiency
of those sections of the Society.

When driven out of their country, the Portuguese
Jesuits betook themselves to Brazil, where their help
was greatly needed; the Italians went to New Mexico
and California; and the French missions of China and
Syria benefited by the anti-clericalism of the home
government; for Zikawei became an important scien-
tific world-centre and Beirut obtained a university.
The latter was, until the war broke out, a great seat of
Oriental studies.

The most imposing institutions in Beirut, a city with
a population of over 150,000, made up of Mussulmans,

Colleges 829

Greeks, Latins, Americans and Jews, are those of the
Jesuits. They maintain and direct outside of Beirut
192 schools for boys and girls with 294 teachers and
12,000 pupils. There is, in the city, a university with
a faculty of medicine (120 students) founded in 1881
with the help of the French government; its examina-
tions are conducted before French and Ottoman
physicians and its diplomas are recognized by both
France and Turkey. The university has also a semi-
nary (60 students) for all the native Rites. Up to
1902 it had sent out 228 students including three
patriarchs, fifteen bishops, one hundred and fifteen priests
and eighty-three friars. Its faculty of philosophy and
theology grants the same degrees as the Gregorian
University in Rome. Its faculty of Oriental languages
and sciences, founded in 1902, teaches literary and con-
versational Arabic, Hebrew, Syriac, Coptic and Ethr
opic ; the comparative grammar of the Semitic languages ;
the history and geography of the Orient; Oriental
archaeology; Graeco-Roman epigraphy and antiquities.
Its classical college has 400 pupils and its three primaries
600. A printing-house, inaugurated in 1853, *s now
considered to be the foremost for its output in that
part of the world. Since 1871 it has published a
weekly Arabic paper, and since 1898 a fortnightly
review in the same language, the editors of which
took rank at once among the best Orientalists. Besides
continually adding to their collection of philological
papers, they contribute to many scientific European
reviews. (The Catholic Encyclopedia, II, 393.)

There are Jesuit colleges, also, throughout India,
such as the great institutions of Bombay and Calcutta
with their subsidiary colleges, and further down the
Peninsula are Trichinopoly, all winning distinction
by their successful courses of study. Indeed the first
effort the Society makes in establishing itself in any

830 The Jesuits

part of the world, where conditions allow it, is to
organize a college. If they would relinquish that one
work they would be left in peace.

An interesting personage appears in connection with
the University of Beirut: William Gifford Palgrave.
It is true that one period of his amazing career humili-
ated his former associates, but as it is a matter of
history it must needs be told.

He was the son of an eminent English Protestant
lawyer, Sir Francis Palgrave, and had Jewish blood in
his veins. He was. born in 1826, and after a brilliant
course of studies at Oxford began his romantic career
as a traveller. He went first to India and was an
officer of Sepoys in the British army. While there,
he became .a Catholic, and afterwards presented
himself at the novitiate of Negapatam as an appli-
cant for admission. Unfortunately his request was
granted, and forthwith he changed his name to Michael
Cohen, as he said to conceal his identity. This was
a most amassing mask; for Palgrave would have
escaped notice, whereas everyone would immediately
ask, who is this Jesuit Jew? How he was admitted is
a mystery, especially as he proclaimed his race so
openly.

After his novitiate he was sent to Rome to begin
his theology — another mystery. Why was he not
compelled to study philosophy first like everyone else?
Then he insisted that Rome did not agree with his
health, and he was transferred to Beirut to which he
betook himself, not in the ordinary steamer, but in
a sailing vessel filled with Mussulmans. On the way, he
picked up Arabic. Inside of a year, namely in 1834, he
was made a priest and given charge of the men's sodality
which he Charmed by his facility in the use of the native
tongue; in the meantime he made many adventurous
journeys to the interior to convert the natives, but

Colleges 831

failed every time. In 1860 he was sent to France for
his third year of probation under the famous Father
Fouillot, whom he fascinated by his scheme of entering
Arabia Petrea as its apostle. He succeeded in getting
Louis Napoleon to give him 10,000 francs on the plea
that he would thus carry out the scheme of the Cheva-
lier Lascaris whom Napoleon Bonaparte had sent to
the East.

At Rome, he found the Father General quite cold to
the proposition, and when he had the audacity to
ask Propaganda for permission to say Mass in Arabic,
he was told: " Convert your Arabs first and then we
shall see about the Mass." The brother who was to
go with him fell ill, and the General then insisted that
he should not attempt the journey without a priest as
companion; whereupon Palgrave persuaded the Greek
Bishop of Zahl6 to ordain one of the lay professors of
the college, after a few days* instruction in moral
theology. Fortunately this improvised priest turned
out well, and he became His Beatitude Mgr. Geraigri,
patriarch of the Greek Melchites.

In 1862 the travellers set out by way of Gaza in
Palestine, Palgrave as a physician, the other as his
assistant. They covered the entire Arabian peninsula
and were back again in Beirut at the end of fourteen
months. Palgrave had made no converts, and was
himself a changed man. Even his sodalists remarked
it. What had happened no one ever knew. In 1 864 he
was sent to Maria-Laach in Gennany, where the
saintly Father Behrens wrestled with him in vain for
a while, but he left the Society and passed over to
Protestantism, securing meanwhile an appointment as
Prussian consul at Mossul. In the following year he
published an account of his travels and the book was
a European sensation. In it he made no secret of his
having been a member of the Society, which he says was

832 The Jesuits

" so celebrated in the annals of courageous and devoted
philanthropy. The many years I spent in the East
were the happiest of my life." In 1884 he was British
consul at Montevideo and remained there till 1888 when
he died.

For twenty years he seemed never to have been
ashamed of his apostasy, but three or four years before
his death the grace of God found him. The change
was noticed on his return from a trip to England.
He had become a Catholic again. He went to Mass
and received Holy Communion. Although a govern-
ment official, he refused to go to the Protestant Church
even for the queen's jubilee, in spite of the excitement
caused by his absence. He died of leprosy. A Jesuit
attended him in his last sickness, and he was buried
with all the rites of the Church. These details are
taken from a recent publication by Father Jullien,
S. J., entitled "Nouvelle mission de la Compagnie de
J6sus en Syrie " (II, iii.)

The great difficulty that confronts educators of
youth in our times, is state control. In the United
States it has not yet gone to extremes, but every
now and then one can detect tendencies in that direc-
tion. Meantime the Society has developed satis-
factorily along educational lines. According to the
report of October 10, 1916 (Woodstock Letters, V 45),
there were 16,438 students in its American colleges and
universities. Of these 13,301 were day scholars and
3,137 boarders. There were 3,943 in the college
departments, 10,502 in the high schools and 1,416
' in the preparatory. Besides all this, there were com-
mercial and special sections numbering 737. The
total increase over the preceding year was 523.

The Maryland-New York provinces had 1,848
students of law, 341 of medicine, 127 of dentistry,
122 of pharmacy. Missouri had 786 students of law,

Colleges 833

643 of medicine, 776 of dentistry, 245 of pharmacy,
126 of engineering, 530 of finance, 240 of sociology,
425 of music, 43 of journalism, and 61 in the nurse's
training school. New Orleans had a law school of
81 and California one of 232 students.

It is sometimes urged as an objection to Catholic
colleges that they give only a Classical education,
and are thus not keeping pace with the world outside.
To show that the objection has no foundation in fact,
it would be sufficient to enter any Jesuit college which
is at all on its feet, and see the extensive and fully
equipped chemical and physical laboratories, the seismic
plants and in some cases the valuable museums of
natural history which they possess. If it were other-
wise, they would be false to all their traditions; for
the Society has always been conspicuous for its achieve-
ments in the natural sciences. It has produced
not only great mathematicians and astronomers, but
explorers, cosmographers, ethnologists, and archaeolo-
gists. Thus, for instance, there would have been
absolutely no knowledge of the aborigines of North
America, their customs, their manner of life, their food,
their dress, their superstitions, their dances, their
games, their language had it not been for the minute
details sent by the missionaries of the old and new
Society to their superiors. In every country where
they have been, they have charted the territories over
which they journeyed or in which they have labored,
described their natural f caturCvS, catalogued their fauna
and flora, enriched the pharmacopeia of the world
with drugs, foodstuffs and plants, and have located
the salts and minerals and mines.

That this is not idle boasting may be seen at a
glance in Sommervogel's " Bibliothfique des ficrivains."
Thus the names of publications on mathematics fill
twenty-eight columns of the huge folio pages. Then

53

834 The Jesuits

follow other long lists on hydrostatics and hydraulics,
navigation, military science; surveying; hydrography
and gnomics; physics, chemistry and seismology call
for thirty columns; medical sciences; zoology, botany,
geology, mineralogy, paleontology, rural economy and
agriculture require eight. Then there are two columns
on the black art. The fine arts including painting,
drawing, sculpture, architecture, music, equitation,
printing and mnemonics take from column 927 to 940.

According to this catalogue, the new Society has
already on its lists one hundred and sixty-four writers
on subjects pertaining to the natural sciences: physics,
chemistry, mineralogy, zoology, botany, paleontology,
geography, meteorology, astronomy, etc. The names
of living writers are not recorded. Nor does this
number include the writers who published their works
during the Suppression, asde Mailla, who in 1785 issued
in thirteen volumes a history of China with plans
and maps, the outcome of an official survey of the
country — a work entrusted by the emperor to the
Jesuits. Father de Mailla was made a mandarin for his
share of the work.

The extraordinary work on the zoology of China
by the French Jesuit, Pierre Heude, might be adduced
as an illustration of similar work in later times. He
began his studies in boyhood as a botanist, but
abandoned that branch of science when he went to
the East. "While laboring as a missionary there for
thirty years he devoted every moment of his spare
time to zoology.

He first travelled along all the rivers of Middle
and Eastern China to classify the fresh-water molluscs
of those regions. On this subject alone he published
ten illustrated volumes between 1876 and 1885. His
treatise " Les Mollusques terrestres de la valise du
Fleuve Bleu " is today the authority on that subject.

Colleges 835

He then directed his attention particularly to the
systematic and geographical propagation of Eastern
Asiatic species of mammals, as well as to a com-
parative morphology of classes and family groups,
according to tooth and skeleton formations. His
fitness for the work was furthered by his extremely
keen eye, his accurate memory, and the enormous
wealth of material which he had accumulated, partly
in the course of his early travels and partly in later
expeditions, which carried him in all directions. These
expeditions covered chiefly the eight years from 1892
to 1900. They took him to the Philippines which he
visited three times; to Singapore, Batavia, the Celebes,
the Moluccas, New Guinea, Japan, Vladivostock,
Cochin-China, Cambodia, Siam, and Tongking. He
carried on his work with absolute independence of
method. He contented himself with the facts before
him and sought little assistance from authorities; nor
did he fear to deduce theoretical conclusions from his
own observations which flatly contradicted other
authorities. He continued his scientific work until
shortly before his death which occuired at Zikawei
on January 3, 1902. (The Catholic Encyclopedia,
VII, 308,)

Albers in his "Liber Saecularis " maintains that
" in the cultivation of the natural sciences, the restored
Society won greater fame than the old," and that
"a glance at the men whom the Italian provinces
alone have produced would be sufficient to convince
the doubter. Angelo Secchi, of course, stands out
most prominently, and a little later Father Barello,
who with the Barnabite Denza established the Meteoro-
logical Observatory of Malta, Giambattista Pianciani
was regarded with the greatest veneration in Rome
because of his vast erudition as a scientist, as were
Caraffa, Mancini and Poligni for their knowledge of

836 The Jesuits

mathematics. Marchi was the man who trained
the illustrious de Rossi, as an archaeologist, and also
the Jesuit Raffaele Garrucci whose "Monumenta
delle arte cristiane primitive nella metropoli del
Cristianesimo " laid the foundations of the new study
of archaeology. The writings of Father Gondi and
Francis Tongiorgi have also contributed much to
advancement in those fields of knowledge.

Paustino Ar6valo was one of the exiles from Spain
at the time of the Suppression. He was born at
Campanario in Estremadura in 1747, and entered the
Society in 1761. Six years afterwards he was deported
to Italy by Charles III. In Rome he won the esteem
and confidence of Cardinal Lorenzano, who proved to
be his Maecenas by bearing the expense of Ar6valo's
learned publications. He was held in high honor in
Rome, and was appointed to various offices of trust,
among them that of pontifical hymnographer and
theologian of the penitenziaria, thus succeeding the
illustrious Muzzarelli. When the Society was re-
stored, he returned to Spain and was made provincial
of Castile. One of his works was the " Hymnodia
hispanica," a restoration of ancient Spanish hymns to
their original metrical, musical and » grammatical
perfection. This publication was much esteemed by
Cardinal Mai and Dom Gu6ranger« It was accom-
panied by a curious dissertation on the Breviary of
Cardinal Quignonea. He also edited the poems of
Prudentius and Dracontius and those of a fifth century
Christian of Roman Africa. Besides this, he has
to his credit four volumes of Jouvancy's "Gospel
History/' the works of Sedulius and St. Isidore and
a Gothic Missal. He stands in the forefront of Spanish
patristic scholars, and has shed great lustre on the
Church of Spain by his vast learning, fine literary

Colleges 837

taste and patriotic devotion to the Christian writers
of his fatherland.

The founder of the science of archaeology, according
to Hurter, was Stefano Antonio Morcelli. He was
a member of the old Society and re-entered it when
it was restored. Even before the Suppression, which
occurred twenty years after his entrance, he had
established an archaeological section in the Kircher
Museum of Rome. When he found himself homeless,
in consequence of the publication of the Brief of
Clement XIV, he was made the librarian of Cardinal
Albani, He refused the Archbishopric of Ragusa and
continued his literary labors in Rome. His first
publication was " The Style of Inscriptions." In the
town of Chiari, his birthplace, to which he afterwards
withdrew, he founded an institution for the education
of girls, reformed the entire school system, devoted
his splendid library to public use, and restored many
buildings and churches. Meantime his reputation as
master of epigraphic style increased and he was placed
in a class of his own above all competitors. Besides
his many works on his special subject, he gave to the
world five volumes of sermons and ascetic treatises.
When the Society was re-established he again took his
place in its ranks, and died in Brescia in 1822 at the
age of eighty-four. Hurter classifies him as also
a historian and geographer.

Nor was Morcelli an exception. Fathers Arthur
Martin and Charles Cahier are still of great authority
as archaeologists, chiefly for their monograph in which,
as government officials, they described the Cathedral
of Bourges; and likewise for their " Melanges arche-
ologiques," in which the sacred vessels, enamels and
other treasures of Aix-la-Chapelle and of Cologne are
discussed. They also wrote on the antique ivories

838 The Jesuits

of Bamberg, Ratisbon, Munich and London; on
the Byzantine and Arabian weavings; and on the
paintings and the mysterious bas-reliefs of the Roman
and Carlovingian periods. Their works appeared
between 1841 and 1848.

A very famous Jesuit archaeologist died only a few
years ago, and the French government which had just
expelled the Jesuits erected a monument at Poitiers
to perpetuate his memory. He was Father Camille
de la Croix. He was a scion of the old Flemish nobility
and was born in the Chateau Saint-Aubert, near
Tournai in Belgium, but he passed nearly all his life
in France, and hence Frenchmen considered him as
one of their own. He got his first schooling in Bruge-
lette, and, when that college was given up, went with
his old masters to France. In 1877 we find him
mentioned in the catalogue as a teacher and writer
of music. Three years later, the French provinces had
been dispersed by the government, and he was then-
docketed as an archaeologist at the former Jesuit
college of Poitiers.

De la Croix's success as a discoverer was marvellous.
Near Poitiers he found vast Roman baths, five acres
in extent, whose existence had never even been sus-
pected. There were tombs of Christian martyrs; a
wonderful crypt dating from the beginning of the
Christian era; a temple dedicated to Mercury, with its
sacred wells, votive vases etc* At Sauxay, nineteen
miles from Poitiers, he unearthed the ruins of an
entire Roman colony; a veritable Pompeii with its
temple of Apollo, its theatres, its palaces, its baths etc.
He had the same success at Nantes, Saint-Philibert,
and Berthouville; — the French government supplying
him with the necessary funds. The " Gaulois " said
of him that " in his first ten years he discovered more
monuments than would have made twenty archae-

Colleges 839

ologists famous." Meantime he lived in a wooden
cabin, on the banks of the Clain, and there he died
at the age of eighty, on April 14, 1900; and there also
the French government built his monument. At the
dedication, all the scientific men of tjie country were
present, and the King of Belgium sent a representative.

Although the well-known Prangois Moigno severed
his connection with the Society, it was only after
he had achieved greatness while yet in its ranks. He
entered the novitiate on September 2, 1822, when he
was eighteen years of age. He made his theological
studies at Montrouge, and in his spare moments devoted
himself to the study of the natural sciences. At the
outbreak of the Revolution of 1830, he went with his
brethren to Brieg in Switzerland, where he took up,
the study of languages, chiefly Hebrew and Arabic.
When the troubles subsided in France he was appointed
professor of mathematics in Paris at the Rue des Postes,
and became widely known as a man of unusual attain-
ments. He was on intimate terms with Cauchy,
Arago, Amp&re and others. He was engaged on one of
his best known works: " Legons de calcul differen-
tial et de calcul int6gral " and had already published
the first volume when he left the Society. He had
been a Jesuit for twenty-one years. He was then
made chaplain of Louis-le-Grand, one of the famous
colleges owned by the Jesuits before the Suppression,
and became the scientific editor of " La Presse " in
1850; of "Le Pays" in 1851, and in the following
year, founded the well-known scientific journal " Cos-
mos," followed by " Les Mondes" in 1862, editing
meanwhile " Les Actualitfis scientifiques." As a matter
of fact, it was the Society that had formed him and
enabled him to publish his greatest works.

The German, Father Ludwig Dressel, who was for
many years the director of the Polytechnic in Quito, is

840 The Jesuits

well-known for his treatises on geology, chemistry and
physics. Kramers, in Holland, is the author of three
volumes on chemistry. In entomology, Father Erich
Wasmann is among the masters of today, and has written
a series of works which have elicited the applause
of the scientific world, especially his " Die moderne
Biologie und die Entwicklungstheorie." (Modern
Biology and the Theory of Evolution.) The writings
of Bolsius on biology won for him a membership in
the scientific societies of Russia, Belgium, Italy and
Holland.

The first meteorological society, the " Palatina,"
was founded by Father Johann Hemmer in 1780, and
it is noteworthy that nearly all its contributors were
members of the various religious orders of Austria-
Hungary, Italy and France. Its scope was not
restricted to the study of meteors, for it accepted
papers on ethnology, linguistics, etc. Hence we find
Father Dobrizhoffer writing to it from Paraguay,
Joseph Lafitaux from Canada, Johann Hanxleden, the
Sanscrit scholar from Hindostan, and Lorenzo Herv&s.
Hanxleden and his colleague Roth were the pioneers
in Sanscrit. The former was the first European
to write a Sanscrit grammar and to compile a
Malabar-Sanscrit-Portuguese dictionary, Herv&s was
one of the Jesuits expelled from Mexico, and after
the Suppression was made prefect of the Quirinal
Library by Pius VIL While there, he worked in
conjunction with several of his former brethren in
the compilation and composition of scientific works,
mostly of an ethnological character. He also wrote
a number of educational works for deaf mutes.

The Observatory of Stonyhurst dates back to 1838-
39, when a building consisting of an octagonal center-
piece with four abutting structures was erected in
the middle of the garden. But it was not until 1845

Colleges 841

that a 4-inch Jones equatorial was mounted in its
dome. Meteorological observations were begun as
early as 1844, and magnetic in 1856 by Father Weld.
In 1867 an 8-inch equatorial was set up. The chief
workers were Fathers Stephen Perry, Walter Sidgreaves
and Aloysius Cortie. All three were members of
the Royal Astronomical Society and were frequently
chosen to fill official positions. Father Perry achieved
special prominence. He was the director from 1860 to
1862, and again from 1868 till his death in 1889. He
was a member of more scientific expeditions than
any other living astronomer. He was at Cadiz for
the solar eclipse in 1870; he was sent as astronomer
royal in 1874 for the transit of Venus to Kerguelen
or Desolation Island, and for another observation to
Madagascar in 1882. In 1886 he observed a total
eclipse at Carriacou in the West Indies. For the
eclipse of 1887 he was sent to Russia, and for that
'of 1889 to Cayenne. On the latter expedition he was
attacked by a pestilential fever and died on board
the warship " Comus" off Georgetown, Demerara,
after receiving the last sacraments from a French
Abb£ resident in Georgetown. Father Perry was
buried there in the cathedral cemetery. His death
was that of a saint, and a touching account of it has
been left by his assistant, a Jesuit lay-brother.

Father Perry's prominence in the scientific world
may be judged by the honors bestowed upon him.
He was a Fellow of the Royal Society and a member
of the Council; also a member and Fellow of the
Royal Astronomical Society and, shortly before he
died, he had been proposed as Vice-President. At the
time of his death he held the post of President of the
Liverpool Astronomical Society. He was a Fellow
of the Royal Meteorological Society, a member of the
Physical Society of London, and an associate of the

842 The Jesuits

Papal Academy of the Nuovi Lincei, the oldest
scientific society in Europe. He belonged also to the
Societ6 Gfeographique of Antwerp, and had received
the degree of Doctor of Science honoris causa from the
Royal University of Ireland. For several years before
his death, he served on the committee of the council
on education, as well as on the committee for compar-
ing and reducing magnetic observations, for which
work he had been appointed by the British Association
for the Advancement of Science, a body of which he was
a life-member. In 1887 and 1889 he attended at
Paris the meetings of the Astrographic Congress for
the photographic charting of the heavens.

In the " Monthly Notices " of the Royal Astronomical
Society (L, iv) the following resolution appears on
the occasion of his death: " The Council having heard
with the deepest regret of the death of the Rev. S. J.
Perry while on the Society's expedition to observe
the total eclipse at the Salut Islands, desire to put
on record their sense of the great loss which astronomy
has suffered by the death of so enthusiastic and capable
an observer, and to offer to his relations and to his col-
leagues at Stonyhurst the expression of their sincere
sympathy and condolence on this sad event/' The
list of his scientific papers covers twelve pages of his
biography. Father Cortie, his associate in the Stony-
hurst Observatory, says of him: "His death was
glorious, for he died a victim to his sense of duty
and his zeal for science. Truly he may lay claim to
the title of * martyr of science/ and a part of the
story of the eclipse of December 22, 1889, will be the
account of how Father Perry was carried from a sick
bed to take his last observation. "

Besides the Observatories in Granada and Ona the
Spanish Jesuits have another near Tortosa. The
main object of the latter is the study of terrestrial

Colleges 843

magnetism, seismology, meteorology, study of the sun,
etc. It has five separate buildings and a valuable
periodical regularly published by the observers.

The Zo-se Observatory near Zikawei in China is in
charge of the French Fathers. The Observatory is
about 80 feet in length. It has a library of 20,000
volumes with numerous and valuable Chinese manu-
scripts. They have another station in Madagascar,
which is 4,600 feet above sea-level, and consequently
higher by 100 metres than the Lick Observatory in
California. When the Jesuits were expelled from
Madagascar, the Observatory was demolished ' by
the natives who thought it was a fortress. It was
rebuilt later at the expense of the French government
and the director, Father Colin, was made a corre-
sponding Member of the French Academy. In 1890,
1895, 1898 and 1899 the observers were honored by
their home government with purses of considerable
value, one being of 6,000 and another of 3,000
francs.

There are other observatories at Calcutta, Rhodesia,
Feldkirch, Louvain, Oudenbosch (Holland), Puebla
(Mexico), Havana, Woodstock and other Jesuit col-
leges in the United States ; these are attracting notice
principally by their seismograhical reports. The
most conspicuous of all these North American
observatories is that of Georgetown which was founded
in 1842-43, about the same time as the Naval Obser-
vatory. It was built under the direction of Father
Curley, whose determination of the longitude of Wash-
ington in conjunction with Sir G. B. Airy, the Astrono-
mer Royal of Greenwich, England, was made by
observing a series of transits of the moon, and was
later shown by the electric telegraph to have been
correct to within the tenth of a second. Fathers De
Vico, Sestini and Secchi labored at Georgetown.

844 The Jesuits

Secchi's " Researches in Electrical Rheometry " was
published in 1852 by the Smithsonian Institute. It
was his first literary contribution to science. Sestini's
drawings of the sun spots were published by the Naval
Observatory. In 1889 Father Hagen, then the director,
published his "Atlas stellarum variabilium." In
1890 Father Fargis solved the question of " the personal
equation " in astronomical observations by his invention
of the Photochronograph. It had been attempted by
Father Braun in Kalocsa (Hungary) and by Repsola
in Konigsberg, but both failed. Professors Pickering
and Bigelow in the United States had also given it up,
but Father Fargis solved the difficulty by a fixed
photographic plate and a narrow metal tongue attached
to the armature of an electric magnet. It has proved
satisfactory in every test.

In Sommervogel's " Biblioth&que " the list of the
astronomical works written by Secchi covers nineteen
pages quarto, in double columns. He was equally
active in physics and meteorology and his large mete-
orograph described in Ganot's " Physics " merited for
him the Grand Prix (100,000 francs) and the Cross
of the Legion of Honor at the Paris Universal Exposi-
tion in 1867. It was conferred upon him by the hand
of the Emperor Napoleon, in the presence of the
Emperors of Russia and Austria and the Kings of
Prussia and Belgium. The Emperor of Brazil sent
him a golden rose as a token of appreciation.

The "Atlas stellaxum variabilium" by Father
Johann Hagen is according to " Popular Astronomy "
(n. 8 1, p. 50) the most important event in the star
world. Ernst Harturg (V. J. S., vol. 35) says: " It
will without doubt become in time an indispensable
requisite of the library of every observatory just as
the Bonn maps have become." Father Hagen has
also won distinction in the mathematical world by his

Colleges 845

" Synopsis der hoheren Mathematik," in four volumes
quarto.

The seismological department of Georgetown, under
Father Francis A. Tondorf, has attained an especial
prominence in the United States. Its equipment is
of the latest perfection, and its earthquake reports
are those most commonly quoted in the daily press of
America.

Important in their own sphere are the books " Astro-
nomisches aus Babylon " by Fathers Joseph Epping
and Johann Nepomuk Strassmaier, and " Die babylon-
ische Mondrechnung " by Epping. F. K. Ginzel
(in V. J. S., vol. 35.) expresses the following opinion of
them: " It is well known that the investigations made
by the Jesuit Father Epping, in conjunction with the
Assyriologist Father Strassmaier, upon many Baby-
lonian astronomical bricks have had as a consequence
that the scientific level upon which the history of
astronomy had formerly placed the Babylonians
must be taken considerably higher. Epping's investi-
gations now receive a very valuable extension through
the labor of Father Kugher of Valkenburg, Holland.
From the communications received concerning Kugher's
work the importance of his book to the history of
astronomy may be inferred/1

" Die Gravitations-Constante " (Vienna, 1896), by
Father Carl Braun of Mariaschein, Bohemia, represents
about eight years of patient work, and according to
Poynting (Proc. of the Royal Soc. Inst. of Great Britain,
XVI, 2) "bears internal evidence of great care and
accuracy. He obtained almost exactly the same result
as Professor Boys with regard to the earth's mean
density. Father Braun carried on his work far from
the usual mechanical laboratory facilities and had to
make much of the apparatus himself. His patience
and persistence command our highest admiration/1

846 The Jesuits

With regard to the " Kosmogonie vom Standpunkte
christlicher Wissenschaft," by Father Braun, Dr.
Poster says: (V. J. S., vol. 25) " this problem, mighty
in every aspect, is treated from all points of view with
clearness and impressiveness. One could hardly find
at this time in any other book all the essential features
of a theory of the sun collected together in such a
directive manner.*'

Perhaps the famous phrase of St. Ignatius, Quam
sordet tellus quum cc&lum aspicio, had something to do
with the Society's passion for astronomy. " How
sordid the earth is when I look at the sky/' His sons
have been looking at the sky from the beginning not
only spiritually but through telescopes, and many of
them have become famous as astronomers. This is
all the more notable, because star-gazing was only a
secondary object with them. They were first of all
priests and scientific men afterwards. As- early as
1591 Father Perrerin, in his " Divinatio astrologica,"
denounced astrology as a superstition although his
Protestant friend, the great Kepler, did not admit the
distinction between it and astronomy. The book of
Perrerin's went through five editions. Father de
Angelis published in 1604 five volumes entitled " In
astrologos conjectores " (Against astrological guessers).
As late as 1676, the work was still in demand, for
illustrious personages like Rudolph II, Wallenstein,
Gustavus Adolphus, Catherine de' Medici and even
Luther and Melanchthon with a host of others were
continually having their horoscopes taken.

Another eminent worker was Father Riccioli, of
whom we read: " If you want to know the ancient
follies on this point consult Riccioli." (Littrois in
" Wunder des Himmels," 1886, 604.) The implication
might be that Riccioli approved of them, but the reverse
is the case, for, as Thomas Aquinas furnishes a list of

Colleges 847

every actual and almost every possible theological
and philosophical error, but after each adds mdetur
quod non, which he follows up by a refutation, so
does Riccioli in his Astrology. He was a genius. He
became a Jesuit when he was sixteen, and for years
never thought of telescopes. He taught poetry,
philosophy and theology at Parma and Bologna,
and took up astronomy only when his superiors assigned
him to that study. Being an Italian, he did not like
Copernicus or Kepler. They were from the Protestant
North and had refused to accept the Gregorian Calen-
dar. He admitted, indeed, that the Copernican
system was the most beautiful, the most simple, the
best conceived, but not solid, so he made one of his
own, but did not adhere to it tenaciously.

Appreciating the deficiencies of the astronomy of the
ancients, he composed the famous "Almagestum
novum," which placed the whole science on a new
basis. Beginning by the measurement of the earth, he
produced, though he made mistakes, the first meteoro-
log-system. His lunar observations revealed 600 spots
on the moon, which is fifty more than had been found
by Hevelius. His collaborator, Grimaldi, the greatest
mathematician of his age, made the maps. His remarks
on libration fill an entire volume, and the writer in
the " Biographie universelle " gives him the credit of
experimenting on the oscillations of the pendulum before
Galileo. His health was always poor, but he worked
like a giant. His "Almagestum" consists of 1500
folio pages, and is described as a treasure of astro-
nomical erudition. Lalande quotes from it continually.
His " Astronomia reformata " is in two volumes
folio, and he has twelve folio volumes on geography
and hydrography. Its learning is astounding. Thus,
for instance, in the second part of his " Chronologia"
there is a list of the principal events from the creation

848 The Jesuits

to the year 1688, along with the names of kings, patri-
archs, nations, heresies, councils, • and great personages,
which was really collateral matter.

What the Jesuit astronomers accomplished in China
from the time of Ricci down to Hallerstein in 1774 has
been continued there to the present day. The first
government observatory in Europe was erected in the
University of Vienna, then in the hands of the Jesuits.
There were others at Vilna, Schwetzingen and Mann-
heim. Twelve other private ones had been built in
the various European colleges of the Society. The
establishment of these observatories was providential,
for when the Society was suppressed they afforded
occupation and support to a great number of dispersed
Jesuits, who remained in charge of them during their
forty years of homelessness and kept alive the old
spirit of the Order in its affection for that particular
study. As in the old Society this work is still a matter of
private enterprise. As far as we are aware there is
only one observatory where a government assists,
the Observatory of Manila, in which the employees
are salaried by the United States government. The
equipment itself, however, was provided by the Jesuits,
who reduced their living expenses to the minimum
in order to build the house and buy the instruments.

On the other hand, the number of actual Jesuilb
observatories in the strict sense of the term already
rivals that of the old Society. The Roman establish-
ment which had been made famous by Scheiner,
Gottignes, Asclepi, Borgondius, Maire and Boscovich
was continued during the Suppression by the secular
priest Calandrelli. In 1824 Leo XII restored it to the
Society, and Father Dumouchel took charge of it
with De Vico as an assistant. The latter's reputation
was European. He was known as the Comet Chaser,
for he had discovered eight of them. The well-known

Colleges 849

five and a half years periodic comet bears his name.
He succeeded Dumoudiel as director in 1840, and was
holding that office when the Revolution of 1848 drove the
Jesuits from Rome. He was received with great
enthusiasm in France by Arago, and in England he
was offered the directorship of the Observatory of
Madras but he preferred to go to Georgetown in the
United States. Being called , to London on business,
he died there on November 15, 1848, at the age of 43.
Herschel wrote his obituary in the " Notices of the
Astronomical Society.1'

Secchi had gone with De Vico to Georgetown, but was
recalled to Rome in 1849 by Pius IX, and given
charge of the observatory. He was born at Reggio in
1818, and, after studying in the Jesuit college there,
entered the Society at the age of sixteen. He began
as a tutor in physics and continued at that work when
he went to Georgetown. Astronomy had as yet not
appealed to him, but in Washington he met the famous
hydrographer, meteorologist and astronomer, Maury,
and a deep affection sprang up between them, and
Secchi dedicated one of his books to his American
friend. His appointment to the Roman Observatory in
1859 was due to the recommendation of De Vico, and
in two years his brilliant success as an observer attracted
the attention of the scientific world. He began by a
revision of Struve's " Catalogue of Double Stars/*
which necessitated seven years' strenuous work, and
he was able to verify 10,000 of the entries. Meantime
he was studying the physical condition of Saturn,
Jupiter, Mars and the four great moons of Jupiter.
In 1852 the moon became the special object of his
investigations, and his micrometrical map of the great
crater was so exact that the Royal Society of London
had numerous photographs made of it. In 1859 he
published his great work "II quadro fisico del sistema
54

850 The Jesuits

solare secondo il piu recenti osservazioni." The study
of the sun spots was his favorite task, and his expedition
to Spain in 1860 to observe the total eclipse established
the fact that the red protuberances around the edge of
the eclipsed sun were real features of the sun itself and
not optical illuminations or illuminated mountains of
the moon. He began the " Sun Records " in Rome,
and they are kept up till this day. No other observatory
has anything like them. All this, with his inventions,
and the study of the spectroscope, heliospectroscope
and telespectroscope, besides the mass of scientific
results which he arrived at, has put him in the very
first rank of astronomers. He was equally conspicuous
as a meteorologist and a physicist, When the Pied-
montese took Rome, Secchi was offered the rank of
senator and the superintendency of all the observatories
of Italy if he would leave the Society. Of course he
scoffed at the proposal; but his authority in Italy was
so great that the invaders did not dare to expel him
from his observatory. He died in 1878.

Clerke says of him: "The effective founders of
stellar photography were Father Secchi, the eminent
Jesuit astronomer of the Collegio Romano, and Dr.
Huggins with whom the late Professor Mullen was
associated. The work of each was happily made to
supplement that of the other. With less perfect
appliances, the Roman astronomer sought to render
his work extensive rather than precise; whereas, at
Upper Tulse Hill, searching accuracy over a narrower
guage was aimed at and attained. To Father Secchi
is due the merit of having executed the first spectroscope
view of the heavens. Above 4000 stars were all
passed in review by him and classified according to the
varying qualities of their light. His provisional
establishment (1863-7) of four types of stellar spectra

Colleges 851

has proved a genuine aid to knowledge, through the
facilities afforded by it for the arrangement and com-
parison of rapidly accumulating facts. Moreover it
is scarcely doubtful that these spectral distinctions
correspond to differences in physical conditions of a
marked kind/'

" I saw the great man," said one who was in the
audience of the splendid hall of the Cancelleria, " when
he was giring a course on the solar spectrum. The
vast auditorium was crowded with a brilliant throng in
which you could see cardinals, archbishops, monsignori
and laymen, all representing the highest religious,
diplomatic and scientific circles. Though an Italian,
Secchi spoke in French that was absolutely perfect.
Everyone was enthralled, but what captivated me
was the gentleness and even deference with which he
spoke to the men who were adjusting the screens. He
almost seemed to be their servant and I could not help
saying to myself, ' Oh! I love you/ I saw him later
in the street. It was in the turbulent days of the
Italian occupation. He was walking alone; his head
slightly bowed. Suddenly the cry was heard: ' Death
to the Jesuits!' and an excited mob was seen rushing
towards him. He stood still; grasped the stout stick
in his hand, glared at them; and they fled. I never
saw anything like it. I loved him before. I adored
him now/' In brief, Secchi was a great man in the
eyes of the world, but he was a greater religious.
Indeed it is said that when his superiors told him to
apply himself to mathematics he burst into tears.
He wanted to be a missionary. He was such, while
being at the same time one of the most distinguished
men in the scientific world.

The Manila Observatory in the Philippines, strictly
speaking, began its meteorological service in 1865,

852 The Jesuits

though observations had been made many years previ-
ously. In 1 88 1 it was officially approved by the Spanish
government and in 1901 by that of the United States.
The meteorological importance and efficiency of the
Manila Observatory overshadows its astronomical, for
the reason that it is situated in the eastern typhoon
path. Astronomy, however, is by no means neglected-
From 1880 up to the present time it has rendered very
valuable services to the world. First, the official time
was given to the city of Manila and, after the American
occupation, it was extended to all the telegraph stations
throughout the islands. Secondly, about one hundred
ship chronometers are annually compared and rated at
the Observatory free of charge,

In 1894 Father Jose Algu6 began to complete the
astronomical equipment and erected a new building
at the cost of $40,000, equipping it with instruments of
the latest and best type. Three years later he was
given charge of the whole establishment, and is now
rendering immense and indispensable service to the
shipping interests of the Far East by his weather
predictions. His barocyclonometer is carried on every
ship in those waters. In 1900 he was sent to Washing-
ton by the United States government to supervise
the printing of his immense work entitled " El Archi-
pi61ago Filipino," and he gave later to the World's
Fair at St. Louis one of its remarkable exhibits, — a
relief map covering a great expanse on the ground and
representing every island, river, bay, cape, peninsula,
volcano, village and city of the Archipelago. Previous
to his appointment in Manila Father Algu<§ had worked
for several years in the Georgetown Observatory.

In the matter of the theological teaching it will suffice
to note that the Collegium Germanicum was given back
to the Society in 1829 and entrusted to Father Aloysius

Colleges 853

Landes as rector. The German government for some
time forbade German students to attend its classes,
but in 1848 there were 251 on the roster. Since it
opened its doors to the present day, it has given to
the Church 4 cardinals, 4 archbishops, n bishops,
3 coadjutor bishops, i vicar Apostolic, besides a number
of distinguished professors, canons and priests.

A very notable recognition of the Society in the
field of education was given by Pius IX, when he
confided to it the government of the college known as
the Pium Latinum. The distinguished ecclesiastic
who suggested it was the Apostolic prothonotary,
Jos6 Ignacio Eyzaguirre, a Chilian by birth. The
college was founded in 1858 to prepare a body of learned
priests for the various countries of South America.
In 1908 at its golden jubilee it could show a record
not only of distinguished priests but of a cardinal,
Joachim Arcoverde de Albuquerque Cavalcanti, and
of 30 bishops, though it began with only 15 students.
The house that first sheltered them was extremely
small, but the Pope saw to it that they had a larger
establishment. While urging the bishops of Latin
America to support it liberally — for having been
Apostolic delegate in Chili no one knew better than
he the urgent necessity of such a school — he himself
was lavish in his gifts of money, books, vestments,
etc. In 1867 a part of the old Jesuit novitiate was
purchased from the Government, and although in 1870
the Jesuits were expelled from Rome those in the Pio
Latino were not disturbed. In 1884 a new site was
found near the Vatican and on the banks of the Tiber
where there is now a splendid college with a capacity
of 400 students. In 1905 Cardinal Vives y Tuto
published an Apostolic Constitution which gave the
title " Pontifical " to the college and confided the

854 The Jesuits

education in perpetuum to the Society. This Constitu-
tion had been asked for by the Latin American Bishops
during the Council, it was promised by Leo XIII, and
finally realized by Pius X. When formally handed
over to the Jesuits there were 104 alumni present.
The trust was accepted in the name of Father General
by Father Catering provincial of the Roman province.

CHAPTER XXVIII

LITERATURE

Grammars and Lexicons of every tongue — Dramas — Histories of
Literature — Cartography — Sinology — Egyptology — Sanscrit —
Catholic Encyclopedia — Catalogues of Jesuit Writers — Acta Sanc-
torum — Jesuit Relations — Nomenclator — Periodicals — Philosophy
— Dogmatic, Moral and Ascetic Theology — Canon Law — Exegesis.

THE literary activity of the Society has always been
very great, not only in theological, philosophical and
scientific fields, but also in those that are specifically
designated as pertaining to the belles lettres. Thus,
under the heading " Linguistics/1 in SommervogeTs
41 Bibliotheca " we find treatises on philology, the origin of
language, grammatical theories, a pentaglottic vocabu-
lary, a lexicon of twenty-four languages, the first
language, etc. Then come the Classics. Under
" Greek," there are two huge pages with the names of
various grammars; besides dictionaries, exercises and
collections of old Greek authors Under " Latin,"
we find four pages of grammars and lexicons; some of
the latter giving the equivalents in Portuguese, Tamul,
Chinese, French, Polish, Brazilian, Bohemian, Syrian,
Armenian and Japanese. After that we have:
" Elegances," " Roots," " Ancient and Modern Latin,"
"Anthologies," "Pronunciations," "Medullas" etc.
Six pages are devoted to grammars and dictionaries
of European languages, not only the ordinary ones
but also Basque, Bohemian, Celtic, Croat, Illyrian,
Wend, Provencal, Russian and Turkish, The Astatic
languages follow next in order: Annamite, Siamese,
Arabian, Armenian, Georgian, Chinese, Cochinese,
Hebrew, Hindustanee, Japanese, Persian, Sanscrit

[855]

856 The Jesuits

and Syrian; with two columns of Angolese, Caffre,
Egyptian, Ethiopian, Kabyle and Malgache grammars.
The Malgache all bear the dates of the late nineteenth
century, and there is an Esquimaux Grammar by
Father Barnum dated 1901.

The tongues of most of the North and South Ameri-
can Indians are represented; the dictionaries of the
South American Indians were all written by the Fathers
of the old Society.

The books devoted to the study of eloquence are
appalling in their number. They are in all languages
and on all sorts of subjects, sacred and profane. There
are panegyrics, funeral orations, coronation speeches,
eulogies, episcopal consecrations, royal progresses,
patriotic discourses, but only occasionally does the
eye catch a modern date in the formidable list of
sixty-three folio pages.

Latin poetry claims fifty-seven pages for the titles
of compositions or studies. Poetry in the modern
languages is much more modest and requires only as
many columns as the ancients demanded pages. The
English list is very brief; the Italian very long; and
while the ancient Jesuits seemed to have little fear
of breaking forth into verse, the modern worshippers
of the Muse, except when they utter their thoughts
in Malgache, or Chouana or Tagale or Japanese, are
very cautious.

Pious people perhaps may be scandalized to hear that
the Jesuits of the old Society wrote a great deal for
the theatres; it was not, however, for the theatres of
the world, but for the theatres of their colleges. Hence
in the chapter entitled " Theatre," after a number of
treatises on " The Restriction of Comedies,'* " Theatre
des Grecs," " Liturgical Drama," "Reflections on
the Danger of Shows/' " The mind of St. Paul, St.
Thomas Aquinas and St. Francis de Sales on Plays;"

Literature 857

etc., we come face to face with the titles of plays
that crowd and blacken by their close print no less
than ten huge folio pages. They are contributed by
the Jesuits of all countries. Germany especially was
very prolific in this kind of literature, claiming as many
as four pages of titles; England furnishes only seven
dramas in all, three of which are modern. Three of
the ancient plays had for their author no less a per-
sonage than the Blessed Edmund Campion. They
were entitled " The Sacrifice of Isaac/' " The Tragedy
of King Saul," while Southwell credits him with
" Nectar et Ambrosia," which was acted before the
emperor. All these were written in 1575, when he
was professor of rhetoric in Bohemia.

Belgium has a long list to its credit, and among the
dramatists appears the very eminent Ignace Car-
bonelle, but only as the author of the text of a Cantata
for the jubilee of Pius IX in 1877. In Prance occurs the
name of Ars&ne Cahours, who wrote many tragedies
and even a vaudeville, which he called " L'enterrement
du P&re Simon, le brocanteur." Longhaye's well-
known college plays are on the list;

There are many oratorios, but it is feared that the
timid will be scandalized to hear that an entire column
is required for the names of the authors of ballets.
One of the writers is no less a personage than the
distinguished historian Jouvancy. The ballets are
interludes; there was no impropriety in these dances,
however, for no female characters appeared, and the
college boys for whom they were written had to do all
the dancing themselves.

" Many of these dramas/' says Father Schwickerath
quoting Janssen, " were exhibited with all possible
splendor, as for instance those given at La Fl&che in
1614 before Louis XIII and his court. But it seems
that nowhere was greater pomp displayed than at

858 The Jesuits

Munich where the court liberally contributed to make
the performances especially brilliant. In 1574 the
tragedy ' Constantine ' was played on two successive
days, and the whole city was beautifully decorated.
More than one thousand actors took part in the play.
Constantine entered the city in a triumphal chariot
surrounded by four hundred horsemen in glittering
armor. At the performance of 'Esther* in 1577,
the most splendid costumes and gems were furnished
from the treasury of the Duke; and at the banquet of
King Assuerus one hundred precious dishes of gold
and silver were used."

Those old Jesuits seemed to be carrying out the
famous order of La Mancha's Knight when the ordinary
stage was too small; " Then build a house or act it
on the plain;" or as a recent writer declares " Like
Richard Wagner in our days, the Jesuits aimed at and
succeeded in uniting all the arts within the compass
of the drama, The effect of such plays was like those
of the Oberammergau Passion Play, ravishing, over-
powering. Even people ignorant of the Latin tongue
were captivated by these -representations and the
concourse of people was usually very great. In 1565
* Judith ' was acted before the court in Munich and
then repeated in the public square. Even the surround-
ing walls and roofs of the houses were covered with
eager spectators. In 1560 the comedy ' Euripus '
was given in the courtyard of the college at Prague
before a crowd of more than eight thousand people,
It had to be repeated three times and was asked for
again and again."

The early German parsons denounced these dramas
as devices for propagating idolatry, but on the other
hand a very capable critic Karl von Reinhardstottner
says: " In the first century of their history the Jesuits
did great work in this line, They performed dramas

Literature 859

full of power and grandeur, and though their dramatic
productions did not equal the fine lyrics of the Jesuit
poets Balde and Sarbiewski, still in the dramas of
Fabricius, Agricola and others, there is unmistakable
poetic spirit and noble seriousness. How could the
enormous success of their performances be otherwise
explained? And who could doubt for a moment that
by their dramas they rendered great service to their
century; that they advanced culture, and preserved
taste for the theatre and its subsidiary arts? It would
be sheer ingratitude to undervalue what they effected
by their dramas. "

Goethe was present at a play given in 1786 at Ratis-
bon. It was during the Suppression, but happily the
Jesuit traditions had been maintained in the college.
He has left his impressions in writing: " This public
performance has convinced me anew of the cleverness
of the Jesuits. They rejected nothing that could
be of any conceivable service to them, and they knew
how to wield their weapons with devotion and dexterity.
This is not cleverness of the merely abstract order; it
is a real fruition of the thing itself; an absorbing interest
which springs from the practical uses of life. Just as
this great spiritual society had its organ-builders,
its sculptors, its gilders so there seem to be some who
by nature and inclination take to the drama; and as
their churches are distinguished by a pleasing pomp,
so these prudent men have seized on the sensibility
of the world by a decent theatre. " (Italien Reise, Goethe
Wcrke, Cotta's Ed. 1840 XXIII p. 3-4.)

Tiraboschi began his literary work when a young
professor in Modena by editing the Latin-Italian
dictionary of Monza, but he made so many corrections
that it was practically a new work. Subsequently he
was appointed librarian 'at Milan, and by means of
the documents he discovered, wrote a " History of

860 The Jesuits

the HumiKati," which filled up a gap in the annals of
the Church. While librarian in the ducal library at
Modena, he began his monumental work on the " Storia
della letteratura italiana." This history extends from
Etruscan times to 1700, and required eleven years of
constant labor to complete it.

Hurter tells us " Michael Cosmas Petrus Denis was
a most celebrated bibliographer, whose almost innumer-
able works must be placed in the category of human-
istic literature. " He entered the Society in Upper
Austria on October 17, 1747, and taught rhetoric for
twelve years in the Theresian College for Nobles,
where he won some renown by his poetry. At the
time of the Suppression of the Society, to which he
ever remained grateful and attached, he was given
charge of the Garelli Library and devoted himself to
the study of literature and bibliography. His public
lectures attracted immense throngs from far and near.
He was promoted to be royal counsellor by Emperor
Leopold and was made custodian of the Imperial
Library. By that time he was a European celebrity,
De Backer in his " Bibliotheca " mentions ninety-
three of his publications. Hurter classifies as the most
important the " Denkmale der christlichcn Glauben-
und Sittenlehre." His poems which he signed " Sined,"
which was Denis spelled backward, won him the name
of Bard of the Danube, and helped considerably to
promote the study of German in Austria. He was
one of a group of poets whose chief aim was to arouse
German patriotism, Ossian was their ideal and
inspiration, and Denis translated the Gaelic poet into
German (1768-69), and in addition he published two
volumes of poems just one year before the Suppression.
Naturally these patriotic effusions in verse by a Jesuit
attracted considerable attention. Denis died in
Vienna on 20 September, 1800.

Literature 861

Father Baumgartner has won a high place in the
domain of letters by his large work entitled " History
of the Literature of the Entire World." Besides this
he has to his credit three volumes on " Goethe/1 another
on " Longfellow;" a fifth on " Vondel," a sixth entitled
"Ausfliige in das Land der Seein " and a seventh
called " Island und die Faroer."

Of Father Faustino Ar6valo, the distinguished
hymnographer and patrologist, we have spoken above.

Geographical themes appealed to many writers both
of the old and the new Society, and also to those of
the intervening period. The subjects relate to every
part of the world. There is, for instance, " The German
Tyrol" by the Italian Bresciani; "The Longitude of
Milan " by Lagrange; " The Geography of the Archi-
pelago " by F. X. Liechtl6. This archipelago was the
West Indies. His brother Ignatius executed a sim-
ilar work on the Grecian Islands. He went to Naxos
in 1754, and died there in 1795. " Chota-Nagpur "
is described in 1883, " Abyssinia" in 1896, and the
"Belgian Congo" in 1897. Veiga writes of the
" Orinoco " in 1789, and Armand Jean of the " Poly-
nesians " in 1867. There is no end of maps such as
"Turkestan and Dzoungaria," "China and Tatary,"
"The Land of Chanaan," "Paraguay," "Lake
Superior," " The Land between the Napo and the
Amazons*" The famous maps of Mexico by Father
Kino have been reproduced by Hubert Bancroft in his
" Native Races."

Joseph de Mayoria de Mailla's great work called
" Toung-E3ian-Kang-mou," which is an abstract of
the Chinese annals, was sent to France in 1737, but
was not published until 1785. He was the first Euro-
pean to give the world a knowledge of the classic
historical works of the Chinese. His work is of great
value for the reason that it provides the most important

862 The Jesuits

foundation for a connected history of China. He sent
along with it many very valuable maps and charts —
the result of his work in making a cartographical survey
of the country; the part assigned to him including
the provinces of Ho-nan, Eiang-hinan, Tshe-Kiang,
Fo-Kien and the Island of Formosa. As a reward for
his labor the emperor made him a mandarin, and when
he died at the age of seventy-nine very elaborate
obsequies were ordered by imperial decree.

Father Joseph Fischer, a professor at Feldskirch, is
known in all the learned societies of the world for his
"Die Entdeckungen der Normannen in America"
and also for his " Cosmographiae introductio " of
Martin Waldseemuller, on whose map the name
" America " first appeared. The maps and studies of
old Huronia by Father Jones have been published by
the Canadian Government.

John Baptist Belot, who died in 1904, won a reputa-
tion as an Orientalist, as did his associate Father
Cheiko by his " Chrestomathia Arabica," in five
volumes, and also by his Arabic Lexicon. Their
fellow-worker Father Lammens is now a professor in
the Biblical Institute in Rome. As they lived a
considerable time in Syria they have a distinct advan-
tage over other Europeans in this particular study,

Andrew Zottoli is an authority as a sinologist. The
misfortune of being exiled from Italy in 1848 gave him
the advantage, which he would not otherwise have had,
of becoming proficient in Chinese, for he lived fifty-
four years in Kiang-nan. Besides his Chinese cate-
chism and grammar, he has published a complete
course of Chinese literature in five volumes, and a
universal dictionary of the Chinese language in twelve,

To this list may be added what a recent critic called
the monumental work of the illustrious Father Beccari,
known as " Scriptores rerum «gyptiacarum." It

Literature 863

consists of sixteen volumes, and includes the entire
period of Egyptian history from the sixteenth to the
nineteenth ceAtury. In this category, Father Strass-
maier represents the Society by his works on Assyri-
ology and cuneiform inscriptions. With him is Father
Dahlman whose " Das Mahabharata als Epos und
Rechtbuch," " Nirvana/' " Buddha/7 and " Mahab-
hatara Studien "have won universal applause.

Luigi Lanzi, the Italian archaeologist, was born at
Olmo near Macerata in 1732, and entered the Society
in 1749. At its Suppression, the Grand Duke of
Tuscany made him the assistant director of the
Florentine Museum. He devoted himself to the study
of ancient and modern literature, and was made a
member of the Arcadians. The deciphering of monu-
ments, chiefly Etruscan, was one of his favorite
occupations and resulted in his writing his " Saggio
di lingua etrusca" in 1789. Four years later he
produced his noted ' * History of Painting in Italy. ' ' His
other works included a critical commentary on Hesiod's
" Works and Days/' with a Latin and an Italian transla-
tion in verse ; three books of " Inscriptiones et carmina/ '
translations of Catullus, Theocritus and others, besides
two ascetic works on St. Joseph and the Sacred Heart
respectively. He died in 1810 four years before the
Restoration.

Angelo Mai is one of the very attractive figures at the
beginning of the nineteenth century. He had studied
at the seminary of Bergamo and had as professor,
Father Mozzi, a member of the suppressed Society.
When the saintly Pignatelli opened the novitiate at
Parma in 1799, Mom joined him and young Angelo
who was then seventeen years old went there as a
novice* He was sent to Naples in 1804 to teach
humanities, but was obliged to leave when the French
occupied the city. He was then summoned to Rome,

864 The Jesuits

and ordained a priest. While there, he met two
exiled Jesuits from Spain : Monero and Monacho, who
besides teaching him Hebrew and Greek, gave him
his first instructions in paleography, showing him how
to manipulate and decipher palimpsests. In 1813
he was compelled by the order of the duke to return
to his native country, and was appointed custodian
of the Ambrosian Library at Milan. There he made
his first great discoveries of a number of precious
manuscripts, which alone sufficed to give him an impor-
tant place in the learned world. In 1819 at the
suggestion of Cardinals Consalvi and Litta, the
staunchest friends of the Society, Pius VII appointed
him librarian of the Vatican, with the consent of the
General.

Prom all this it is very hard to understand how Mai
is generally set down as having left the Society.
Albers says so in his " Liber ssecularis," Hurter in his
" Nomenclator,1' as does Sommervogel in his " Bibli-
otheca," and his name does not appear in Terrien's
list of those who died in the Society. In spite of all
this, however, the expression "left the Society" seems
a somewhat cruel term to apply to one who was
evidently without reproach and who was asked for
by the Sovereign Pontiff . He was made a cardinal
by Gregory XVI, a promotion which his old novice
master Father Pignatelli had foretold when Angelo
was summoned to be librarian at Milan. He continued
his work in the Vatican and gave to the world the
unpublished pages of three hundred and fifty ancient
authors which he had discovered.

Father Hugo Hurter calls Francesco Zaccaria of the
old Society the most industrious worker in the his-
tory of literature. This praise might well be applied to
himself if it were only for his wonderful " Nomenclator
Kterarius theologize catholicx." It is a catalogue of the

Literature 865

names and works of all Catholic theological writers
from the year 1 5 64 up to the year 1 894. Nor is it merely
a list of names for it gives an epitome of the lives
of the authors • and an appreciation of their work
and their relative merit in the special subject to which
they devoted themselves; it thus covers the .whole
domain of scholastic, positive and moral theology,
as well as of patrology, ecclesiastical history and the
cognate sciences such as epigraphy, archaeology and
liturgy. It consists of five volumes with two closely
printed columns on each page. The last column in
the second volume is numbered 1846, After that come
fifty-three pages of indexes and a single page of corri-
genda in that volume alone. It is worth while noting
that there are only six errors in all this bewildering mass
of matter; there are, besides, three additions, not to the
text, but to the index, from which the names of three
writers were accidentally omitted.

So condensed is the letterpress that only a dash
separates one subject from another. Nevertheless,
thanks to the ingenious indexes, both of persons
and subjects, the subject sought for can be found
immediately. Finally, between the text and the indexes
are two marvellous chronological charts. By means of
the first, the student can follow year by year the
growth of the various branches of theology and know
the names of all the authors in each* The second
chart takes the different countries of Europe — Italy,
Spain, Portugal, France, Belgium, Germany, England,
Poland and Hungary — and as you travel down the
years in the succeeding centuries you can see what
studies were most in favor in different parts of the
world and the different stages of their history. Not
only that, but a style of type, varying from a large
black print, down to a very pale and small impression,
gives you the relative prominence of every one of the
55

866 The Jesuits

vast multitude of authors. Such a work will last to
the end of time and never lose its value, and how
Father Hurter, who was the beloved spiritual father
of the University of Innsbruck, whose theological
faculty he entered in 1858, and who, besides publishing
his unusually attractive theology and editing fifty-
eight volumes of the Fathers of the Church, could find
time and strength to produce his encyclopedic
" Nomenclator" is almost inconceivable.

In the year 1907, the scheme of a Catholic Encyclo-
pedia was launched in New York. The editors chosen
were Dr. Charles Herbermann, for more than fifty
years professor of Latin and the most distinguished
member of the College of the City of New York;
Mgr. Thomas Shahan, the rector of the Catholic
University at Washington, and later raised to the
episcopal dignity; Dr. Edward A. Pace, professor of
philosophy in the same university; Dr. Cond6 Benoist
Fallen, a well-known Catholic publicist, and Father
John J. Wynne of the Society of Jesus.

The scope of the work is unlike that of other Catholic
encyclopedias. It is not exclusively ecclesiastical, for
it records all that Catholics have done not only in
behalf of charity or morals, but also in the intellectual,
and artistic development of mankind* Hence, while
covering the whole domain of dogmatic and moral
theology, ecclesiastical history and liturgy, it has
succeeded in giving its readers information on art,
architecture, archeology, literature, history, travel,
language, ethnology, etc., such as cannot be found in
any other encyclopedia in the English language. Only
the most eminent writers have been asked to contribute
to it, and hence its articles can be cited as the most
recent exposition of the matters discussed. It appeared
with amazing rapidity, the whole series of sixteen
volumes being completed in nine years. To it is

Literature 867

added an extra volume entitled " The Catholic Ency-
clopedia and its Makers," which consists of photographs
and biographical sketches of all the contributors.

The encyclopedia has proved to be an immense
boon to the Church in America. The chief credit of
the publication is generally accorded to Father John
Wynne, who is a native of New York. It was he who
conceived it, secured the board of editors, and, as his
distinguished associate, Bishop Shahan, declared with
almost affectionate eagerness at a public session of
the faculty and students of the ecclesiastical seminary
of New York: " it was he who encouraged and sustained
the editors by his buoyant optimism in the perilous
stages of its elaboration." This information may be
helpful abroad to show that the Society in America
is doing something for the glory of God and the salva-
tion of souls. The apostolic character of the work is
further enhanced by the fact that funds are being
established in various dioceses to enable each seminarian
to become the personal owner of the entire set from
the very first moment he begins his studies. The
effect of such an arrangement on the ecclesiastical
mind of the century is inestimable. It is also being
placed by the Knights of Columbus and by rich
Catholics in battleships and the United States' military
posts, as well as in civic libraries and club houses*

The first catalogue of Jesuit writers was drawn up
by Father Ribadeneira in 1602-1608, Schott and
Alegambe continued the work in 1643, and Nathaniel
Bacon or Southwell, or Sotwcl, as he was called on
the Continent, published a third in 1676. Nothing
more, however, was done in that line by the old Society,
and it was not until the twenty-first congregation, at
which Father Roothaan presided, that a postulatum
was presented asking for the resumption of this valuable
work. Something prevented this from being done for

868 The Jesuits

the time being, and it was not until 1853 that the
work was undertaken by the two Belgians, Augustine
and Aloys de Backer.

Up to 1 86 1 a series of seven issues appeared, but
as by that time the number of names had increased
to ten thousand, a new arrangement had to be made,
and in i860 the work appeared in three large folios.
In 1885, on the death of Augustine de Backer, Charles
Sommervogel took up the work. Providentially he
was well, equipped for the task, for although he had been
continually employed at other tasks, sometimes merely
as a surveillant in a French college, he had contrived
to publish in 1884 a " Dictionnaire des ouvrages anony
meset pseudonymes des religieux de la Compagnie de
Jesus/' He began by recasting all that his predecessors
had done, and it was only after four years that he had
published the first volume. Others, however, followed
in quick succession, and in 1900 the ninth volume
appeared. The tenth volume, an index, was unfinished
at the time of his death, but has since been completed
by Father Bliard. Besides his articles in the f ' Etudes/ '
he had also put into press a " Table methodique des
M&noires de Tr&voux," in three volumes, a "Biblio-
theca Mariana S. J." and a " Moniteur bibliographique
de la Compagnie de J6sus." He had intended to
publish a revised edition of Carayon's, " Bibliographic
historique," but was prevented by death.

As far back as 1658, Pope Alexander VIII did not
hesitate to declare that " no literary work had over
been undertaken that was more useful or more glorious "
than the " Acta Sanctorum " of Father Bollandus and
his associates, nor did the learned Protestants of those
days refrain from extolling the scientific spirit in which
the work was being conducted The "Acta," which
began in the middle of the seventeenth century and
which is still going on, reads like a romance. The

Literature 869

account of it by De Smedt tells us how the first writers
had only a garret for a library, and were forced to
pile their books on the floor; how Cardinal Bellarmine
denounced the work as chimerical; how the Carmelites
were in a rage because Papebroch denied that Elias
was the founder of their order; how the Spanish
Inquisition denounced the work and condemned the
thirty volumes as heretical, and how finally it reached
its present status.

The Bollandists did not immediately feel the blow
that struck the rest of the Society of Jesus in 1773.
Indeed, the commissioners announced that the govern-
ment was satisfied with the labors of the Bollandists
and was disposed to exercise special consideration in
their behalf. In 1778 they removed to the Abbey
of Caudenberg in Brussels, and the writers received
a small pension. In 1788 three new volumes were
published. Meantime Joseph II had succeeded Maria
Theresa, and the sky began to darken. On October
16, 1788, the government decided to stop the pension
of the writers, and their books and manuscripts which
the official inspectors denounced as " trash " were
ordered to be sold. After a year, the Fathers made
an offer to the Prcmonstratensian Abbot of Tongerloo
to buy the books and manuscripts for what would be
equivalent now to about $4,353; ^c money, however,
was to be paid to the Austrian government and not
to the owners of the library. Happily the writers
found shelter in the monastery with their books and,
though the Brabantine Revolution disturbed them
for a time, they continued at their work unmolested
until 1794, when they issued another volume.

It was fortunate that they had succeeded in putting
that volume into print, for that very year the French
invaded Belgium and both Premonstratensians and
Bollandists were obliged to disperse. Some of the

870 The Jesuits

treasures of the library were hidden in the houses
of the peasants, and others were hastily piled into
wagons and carried to Westphalia, with the only
result that could be anticipated — the loss of an
immense amount of most valuable material; a certain
number of the books were returned to the abbey, and
left there in the dust until 1825. As there was no
hope, at that time, of the Bollandists ever being able
to resume their work, the monks disposed of most of
the library treasure at public auction, and, what was
not sold, was given to the Holland government and
incorporated in the library of the Hague. The manu-
scripts were transported to Brussels and deposited in
the Burgundian Library. They are still there.

In 1836 a hagiographical society in Prance under
the patronage of Guizot and several bishops proposed
to take up the work of the Bollandists and an envoy
was sent to purchase the documents from the Belgian
government. The proposition evoked a patriotic storm
in the little country, and a petition was made to the
minister of the interior, de Theux, imploring him to
lose no time in securing for his native land the honor
of completing the work, and to entrust the task to the
Jesuit Fathers, who had begun it and carried it on
for two centuries. The result was that on January
29> 1837, the provincial of Belgium appointed four
Fathers who were to live at St. Michel in Brussels,
The government gave them an annual subsidy of six
thousand francs, but this was withdrawn in 1868
by the Liberals and never restored, though the Catholics
have been in control since 1884.

There are more than one hundred volumevS to the
credit of the writers up to the present time, sixty-five
of which are huge folios. What they contain may be
learned from the most competent of all authorities,
Charles de Smedt, the Bollandist director, who wrote

Literature 871

the most complete and scientific account of the
Bollandist collection for the Catholic Encyclopedia.
It is sufficient to state that in the opinion of the most
distinguished and capable scholars in the field, the
work of the later Bollandists is in no wise inferior to
the work of their illustrious predecessors of the seven-
teenth and eighteenth centuries.

In reviewing a recent publication of a Bollandist
work, the scholarly " American Historical Review "
(July, 1920) has this to say: " It is to be hoped that
a more widely diffused knowledge of what the
Bollandists have been doing for human learning,
historical and literary, may bring American aid to fill
the gaps in their resources caused by the devastations
of war. It is a pleasure to know that the Princeton
University Press intends to issue an English translation
of Father Delehaye's admirable book, which gives an
account of the labors of the Bollandists from 1638
down to the present day."

It has been said that the Jesuits had a way of keeping
their most brilliant members before the public eye while
sending their inferior men to the missions to be eaten
by the savages. That this is not an accepted opinion
in America is evidenced by the publication of what
are called the "Jesuit Relations/' in seventy-two
volumes, by a firm in Cleveland, Ohio, whose members
had no affiliation with Catholics or Jesuits, and whose
venture involved immense financial risks. " The Jesuit
Relations and Allied Documents " is the title of
the work. The subsidiary title is " Travels and
Explorations of Jesuit Missionaries in New Prance,
1610-1791, The Original French, Latin and Italian
Texts, with English Translations and Notes, illustrated
by Portraits, Maps and Facsimiles,"

The editor is Reuben Gold Thwaites, Secretary of
the State Historical Society of Wisconsin. In his

872 The Jesuits

preface he says: "American historians from Shea
and Parkman down have already made liberal use of
the * Relations/ and here and there antiquarians and
historical societies have published fragmentary trans-
lations. The great body of the ' Relations ' and their
allied documents however have never been Englished;
hence these interesting papers have never been accessible
to the majority of historical students. The present
edition offers to the public for the first time an English
rendering side by side with the original.

" The authors of the journals which form the basis
of the ' Relations ' were for the most part men of
trained intellect, acute observers, and practiced in the
art of keeping records of their experiences. They had
left the most highly civilized country of their times
to plunge at once into the heart of the wilderness and
attempt to win to the Christian Faith the fiercest
savages known to history. To gain these savages it was
first necessary to know them intimately, their speech,
their habits, their manner of thought, their strong points
and their weak. These first students of American
Indian history were not only amply fitted for their
task but none have since had better opportunity for
its prosecution. They performed a great service to
mankind in publishing their annals, which are for
historian, geographer and ethnologist our best
authorities.

" Many of the ' Relations ' were written in Indian
camps amid a chaos of distractions. Insects innumer-
able tormented the journalists; they were immersed in
scenes of squalor and degradation, overcome by fatigue
and lack of proper sustenance, often suffering from
wounds and disease, maltreated in a hundred ways by
hosts, who at times, might more properly be called
jailers; and not seldom had savage superstition risen
to such heights that to be seen making a memorandum

Literature 873

was certain to arouse the ferocious enmity of the band.
It is not surprising that the composition of these
journal^ is sometimes crude; the wonder is that they
could be written at all. Nearly always the style is
simple and earnest. Never does the narrator descend
to self-glorification or dwell unnecessarily upon the
details of his continual martyrdom. He never com-
plains of his lot, but sets forth his experiences in
matter of fact phrases.

" From these writings we gain a vivid picture of
life in the primeval forests. Not only do these devoted
missionaries — never in any 'field has been witnessed
greater personal heroism than theirs — live and breathe
before us in these 'Relations/ but we have in them our
first competent account of the Red Indian when
relatively uncontaminated by contact with Europeans.
Few periods of history are so well illuminated as the
French rdgime in North America. This we owe in a
large measure to the existence of the Jesuit Relations.1'

" The existence of these Relations, " to use Mr.
Thwaites' expression, is due to the scholarly modern
Jesuit, Father F61ix Martin, the founder and first
rector of St. Mary's College at Montreal, who in 1858
induced the Quebec government to reprint the old
Cramoisy editions of the seventeenth and eighteenth
centuries. It was Martin who developed in Gilmary
Shea, then a Jesuit scholastic in Montreal, the historical
instinct; and gave to Parkman much if not all of the
information that made that author famous, in spite
of the bigotry or lack of comprehension that sometimes
reveals itself in his pages. Martin's first publication
consisted of three double columned, closely printed and
bttlky octavos in French. He never dreamed that the
interest in the book would grow until the splendid
edition of Thwaites in seventy-two volumes would
signify to the scientific world the value of these docu-

874 The Jesuits

ments " written in canoes or in the depths of. the
forests/' as Thwaites says, "a decade before the land-
ing of the Plymouth Pilgrims."

While these " Relations " about the Canada mis-
sions were being published Father Le Gobien began to
issue his " Lettres sur les progr£s de la religion de la
Chine/* which ultimately developed into the well-
known " Lettres edifiantes et curieuses " describing
missionary enterprises all over the world. During
the Suppression they were issued in twenty-six duo-
decimo volumes. An Austrian Jesuit began in 1720
to translate some of these letters, entitling his work
" Neue Welt Bott." It soon became independent of
the " Letters " and appeared in five volumes folio.
It is still being published.

A certain number of periodicals are published by
the Society, the most important of which are the
" Civile CattoKca," the " Etudes/1 the " Stimmenaus
Maria-Laach " and the " Raz6n y Pe/'

The " Civiltd " was begun in 1830 by express order
of Pius IX. Its first editors were Fathers Curci,
Bresciani, Liberatore, Taparelli, Oreglia, Piccirillo,
and Pianciani, a staff which would insure the success
of any publication. Its articles are of the most serious
kind, dealing with questions of theology, philosophy,
sociology and literature. Its first issue of 4,200 copies
appeared at Naples; later it was published at Rome.
Tn 1870 the staff was transferred to Naples, but returned
in 1887 to Rome. It is published every fortnight, and
at present has a circulation of over 12,000 copies.
It is under the direct control of the Pope, and unlike
other Society publications of the same kind it is not
connected with any house or college. It has received
the highest commendations from Pius IX and from
Leo XIII.

Literature 875

In 1856 the " Etudes " was begun by the Jesuits in
France under the editorship of Daniel Gagarin and
Godfroy. In character it closely resembles the " Civ-
ilti." The troubles of 1876 caused its suspension for
almost a year, but the various dispersions of the French
provinces have not affected it, except perhaps in the
extent of its circulation. It is published at Paris,
but was at one time issued from Lyons. From a
monthly it has developed into a fortnightly review in
latter years.

The German Fathers have their monthly " Stimmen
aus Maria-Laach," the first number of which appeared
in 1865. The defense of the Syllabus called it into
being. When the Kulturkampf drove the editors from
Maria-Laach, they migrated to Tervuren in Belgium.
There they remained until 1880, when they went to
Blijenbeck in Holland. In 1910 we find them at
Valkenburg, Holland, attached to the Scholasticate,
The ability of the staff has placed the " Stimmen "
on a very high plane as a periodical.

The monthly " Raz6n y Fe " was begun by the
Spanish Fathers in 1901, and "Studies" by the
Irish Jesuits in 1912. This latter, however, admits
contributors who are not of the Society. The same
may be said of the " Month " (London), the weekly
"America" (New York), the " Irish Monthly " (Dublin)
and a number of minor periodicals. There are also
publications for private circulation, such as the
"Woodstock Letters," the "Letters and Notices";
" Lettres Edifiantes " of various provinces of the
Society, most of which are printed in the scholasticates,
and convey information about the different works
of the Society in different parts of the world. They
are largely of the character of the ancient " Relations
des J6suites " of the old French Fathers and are of

876 The Jesuits

great value as historical material. Finally the
American "Messenger of the Sacred Heart " publishes
a monthly edition of 350,000, besides millions of leaflets
to promote the devotion. There are fifty-one editions
of the " Messenger" published in thirty-five different
languages.

The reason why the Society has not succeeded in
producing since the Restoration any theologians like
Su£rez, Toletus and others, is the same that pre-
vented Napoleon Bonaparte from winning back his
empire when he was a prisoner on St. Helena. Con-
ditions have changed. Suarez, de Lugo, Ripalda and
their brilliant associates passed their lives in Catholic
Spain which gloried in universities like Salamanca,
Valladolid or Alcala. There those great men wrote
and taught; Bellarmine and Toletus labored in Rome
and Lessius in Louvain; whereas the Jesuit theologians
in our day have been not only debarred from the great
universities but robbed of their libraries, sent adrift in
the world and compelled to seek not for learned leisure
but for a roof to shelter them. They were expelled
from France in 1762, and were never allowed to open
a school even for small boys until 1850, At present
they are permitted to shed their blood on the battle
field for their country from which they have been
driven into exile. They were banished from Italy
repeatedly, and have never secured a foothold in
Germany since 1872; they do not exist in Portugal and
any moment may see them expelled from Spain.
In England and Ireland Catholics were not emanci-
pated until 1829, and it is only grudgingly that the
government allows Ireland to have a university which
Catholics can safely frequent, and even there no chair
of Catholic theology may be maintained with the
ordinary revenues. In America everything is in a
formative state and what money is available has to be

Literature 877

used for elementary instruction, both religious and
secular, of the millions whom poverty and persecution
have driven out of Europe. It is very doubtful if
Suarez and his great associates would have written their
splendid works in such surroundings.

As the eye travels over Hurter's carefully prepared
chronological chart, it catches only an occasional
gleam of the old glory, when the names of the Wice-
burgenses, Zaccaria, Mai, Muzzarelli, ArSvalo and
Morcelli make their appearance in the late sixties of
the nineteenth century. But those were the days
of the French Revolution and of its subsequent
upheavals. The Church itself was in the same straits
between 1773 and 1860, and its number of great
theologians of any kind is extremely small. Thus,
abstracting from the Jesuits, we find in 1773 only
Florez, the Augustinian, who wrote ecclesiastical
history; in 1782 the erudite Maronite Assemani, who
is classed as a moralist; in 1787 St. Alphonsus Liguori;
and in 1793 the Benedictine Gerbert, who is also a
moralist. The Barnabite Gerdil appears under date
of 1802 as an apologist, and from that year up to
1864 there is no one to whom Hurter accords distinction
in any branch of divinity. Perhaps the reason is that
the century was in the full triumph of its material
civilization and that men derided and despised the
dogmatic teachings of religion.

A study of Hurter's " Nomenclator " is instructive.
In 1774, the year after the Suppression, there are
only four publications by Jesuit authors; in 1773 there
are nine; and then the number begins to grow smaller.
In 1780 the figure rises to ten, and it is somewhat
remarkable that in 1789 and 1790, the first years of the
French Revolution, seventeen writers appear. The
stream then dribbles along until 1814, the year of the
Restoration, when we find only one book with the

878 The Jesuits

letters SJ. after the name of its author. The next
year there is none.

The Jesuit who illumines the darkness of that period
is Thaddeus Nogarola, whom Hurter describes as
" a member of the most noble family of Verona."
He was born on 24 December, 1729. Consequently
he was eighty-five years of age at the time of the
Restoration. He wrote on sanctifying grace; and in
1800 he and another Jesuit had a fierce theological
battle on the subject of attrition, in which he defended
his position with excessive vehemence. In 1806 he had
issued his great treatise against Gallicanism. His
doughty antagonist re-entered the Society in 1816. He
had expressed himself very vigorously on the subject
of the Napoleonic oath in France and his books were
prohibited in the Cisalpine Republic.

In 1816 four books were published; but the number
continues small and 1823 is credited with none. In
1824, there were two publications, one of them by
Ar6valo, the eminent patrologist, who composed the
hymns and lessons of the feast of Our Lady Help of
Christians. It is a very sad list from 1826 to 1862,
with its succession of ones and zeros. Only three
names of any note appear: Kohlmann in 1836, Lori-
quet in 1845, and <fe Ravignan in 1858. That period
of almost forty years had seen the revolutions of
1830 and 1848, and there was no stability for any
Jesuit establishment. Finally, however, in 1862 came
Pianciani, Taparelli and Bresciani; and in 1865 and
1866 Tongiorgi and Gury, respectively. It was only
then that the Society was able to begin its theological
work after its redintegration. The space is not-
great between 1862 and the present time, but since then
there have been Perrone and the great Bollandist and
theologian, Victor de Buck, who appeared in 1876;
Edmund O'Reilly in 1878; Ballerini and Patrai in

Literature 879

1881; Kleutgen in 1883; and in 1886 Cardinals Franze-
lin and Mazzella.

During that period there was no end of confisca-
tions and expulsions, even of those who were not
engaged in educational work. Thus the German
Jesuits acquired the old Benedictine Monastery of
Maria-Laach in 1863 on the southwest bank of a fine
lake near Andernach in the Rhineland. There
they organized a course of studies for the scholastics
as well as a college of writers. Among them were
the learned Schneeman, Riess and others who began
the great work of the church Councils and the
" Philosophia Lacensis," besides publishing the Jesuit
" Stimmen." How long were they there? Only ten
years. The Kulturkampf banished them from their
native land and they had to continue their labors in
exile. This has been the story of the Society in almost
every European country and in the Spanish Republics
of South America and Mexico. In spite of all this,
however, Hurtcr's chart shows that from 1773 to r894
there have been no less than four hundred Jesuit
theologians who published works in defense of the
doctrines of the Church, and some of them have
achieved prominence.

In philosophy, for instance, there was Taparelli
who died in 1863. He was the first rector of the Roman
College, when it was given back to the Society by
Leo XII. He taught philosophy for fifteen years at
Palermo, and in 1840 issued his great work which ho
called " A Theoretical Essay on Natural Rights from
an historical standpoint." It reached the seventh
edition in 1883 an(i was translated into French and
German. Next in importance is his " Esamc critico
dcgli ordini rappresentativi nella sotiet& moderna."
Besides his striking monographs on " Nationality,"
" Sovereignty of the People," " The Grounds of War/'

880 The Jesuits

he wrote a great number of articles in the " CiviM "
on matters of political economy and social rights. His
first great work was in a way the beginning of modern
sociology. Palmieri issued his " Institutiones Phil-
osophise" in 1874, and at the very outset won the
reputation of a great thinker, even from those who
were at variance with his conclusions and mode of
thought.

In the same branch Liberatore was for a long time
preeminent, and his " Institutiones " and " Composite
humano " went through eleven editions. Cornoldi's
" Filosofia scolastica specolativa " was also a notable
production. Lehmen's " Lehrbuch " reached the third
edition before his death in 1 9 10. Boedder is well-known
to English speaking people because of his many works
written during his professorship at St. Beuno's in Wales.
Cathrein's " Socialism " has been translated into nine
different languages, and his " Moral Philosophy "
has enjoyed great popularity. Pesch's position is
established; his last work, " Christliche Lebens-philo-
sophie," reached its'fourth edition within four years.
Kleutgen who is perhaps the best known of these
German Jesuits, was called by Leo XIII " the prince
of philosophers " and is regarded as the restorer of
Catholic philosophy throughout Germany. In Spain,
Father Cuevas has written a " Cursus completes
philosophise " and a " History of Philosophy.0 Men-
dive's "Text-book of Philosophy" in Spanish is used
in several universities, but the writer who dominated
all the rest in that country is admittedly Urraburu,
who died prematurely in 1904. His " Cursus philo-
sophise scholastic®, " brings up the memory of the
famous old philosophers of earlier ages.

It is not only edifying but inspiring to hear that the
Venerable Father de Clorivi£re occupied himself while
in prison in the Temple at Paris during the Revolution

Literature 881

in writing commentaries on the Sacred Scriptures.
He was over seventy years of age and was expecting
to be summoned to the guillotine at any moment,
but he had plenty of time to write, for his imprison-
ment lasted five years* Sommervogel credits him with
commentaries on " The Canticle of Canticles," "The
Epistles of St. Peter/' " The Discourse at the Last
Supper," "The Animals of Ezechiel," "The Two
Seraphim of Isaias," besides Constitutions , for the
religious orders he had founded, lives of the saints,
novenas, and religious poems. He also translated
" Paradise Lost " into French. Evidently the com-
mentary written in a prison cell cannot have measured
up to the scientific exegesis of the present day, but
perhaps for that reason it reached the soul more
readily. In any case, the Scriptural students of the
modern Society made an excellent start with a saint
and a virtual martyr.

Francis Xavicr Patrizi distinguished himself as an
exegcte. He was one of the first to enter -the Society
after the Restoration, and was so esteemed for his
virtue and ability that he came very near being elected
General of the Society. His first publication on
" The Interpretation of the Holy Scriptures " appeared
in 1844. He translated the Psalms word for word
from the Hebrew. His works are packed with erudi-
tion, of scrupulous accuracy in their citations, and of
most sedulous care in defending the Sacred Text against
the Protestants of the early days of the nineteenth
century. The " Curstis Scriptunc " of the Fathers of
M'aria-Laach : Corncly, Knabcnbauer, Hummdauer,
and others, is a monument of erudition and labor
and is without doubt the most splendid triumph of
exegesis in the present century,

In 1901, the Sovereign Pontiff appointed and approved
a Biblical Commission for the proper interpretation and
56

882 The Jesuits

defense of Holy Scripture. It consists of five cardinals
and forty-three consultors. Among the distinguished
men chosen for this work we find Fathers Comely,
Delattre, Gismondi, von Hummelauer, M6chineau, and
Prat. One of the duties with which the commission
was charged was the establishment of a special institute
for the prosecution of higher Biblical Studies. In 1910
Father Fonck, its first rector, began the series of
public conferences which was one of the assigned works
of the Institute. It publishes the ''Biblical Annals/'
The French Fathers in Syria are very valuable adjuncts
to this institute, because of their knowledge of Oriental
languages. One of them, Father Lammens, was for
years the editor of " Bachir," an Arabic periodical.

When Father John Carroll went to England to be
consecrated Bishop of Baltimore, he probably met at
Lulworth Castle, where the ceremony took place, a
French Jesuit of the old Society who had found shelter
with the Weld family during the Revolution and was
acting as their chaplain. He was Father Grou, a man
of saintly life. It was while he was in England that he
wrote " La Science de crucifix " the " Caractire de la
vraie d6votion," " Maximes spirituelles," " M6dita-
tion sur Tamour de Dieu," " L'intdrieur de Jfisus et
de Marie," " Manuel des Ames int&ieures," " Lc livre
du jeune hoxnme." These works were frequently
reprinted and translated.

It is very interesting to find that, before the expul-
sion from France, Father Grou had been an ardent
student of Plato and had even published eight books
about the great philosopher. He also wrote an answer
to La Chalotais* attack on the Society. Sominervogel
mentions another book written by him in conjunction
with Father du Rochen It is entitled " Temps
Fabuleux," an historical and dogmatic treatise on the
true religion.

Literature 883

Among the other noted ascetical writers were Vigi-
tello, author of " La Sapienza del cristiano," Mislei,
who wrote " Grandezze di Gesft Cristo" and " Gesfi Cristo
e il Cristiano," Hillegeer, Dufau, Verbeke, Vercruysse,
de Doss, Petit, Meschler, Schneider and Chaignon,
whose " Nouveau cours de meditations sacerdotales "
has gone through numberless editions; Watrigant has
made extensive studies on the " Exercises;" Rami&re's
" Apostolat de la Pri6re " made the circuit of the
world and gave the first impulse to the League of the
Sacred Heart. Coleridge's " Life of Our Lord,"
consisting of thirty volumes, is a mine of thought
and especially valuable for directors of religious
communities.

In 1874 Father Camillo Tarquini was raised to the
cardinalate for his ability as a canonist. His disserta-
tion on the Regium placet exequatur made him an
international celebrity. With him high in the ranks
of canonists are Father General Wernz, Laurentius,
Hilgers, Beringer, Oswald, Sanguinetti, Ojetti, Ver-
meersch, and the present Assistant General Father
Fine.

Stephen Anthony Morcelli, who is eminent as a
historian and is regarded as the founder of epigraphy,
was born in Trent, in the year 1737. He made his
studies in the Roman College, and there founded
an academy of archaeology. At the Suppression he
became the librarian of Cardinal Albani. He re-
entered the restored Society. He was then eighty-four
years of age. He had no superior as a Latin stylist.
His " Calendar of the Church of Constantinople,"
covering a thousand years, his "Readings of the
Four Gospels " according to various codices, and his
notes on " Africa Christiana " are of great value.

Possibly the Portuguese Francis Macedo might be
admitted to this list of famous authors. It is true

884 The Jesuits

that he left the Society but as he had been a member
for twenty-eight years it deserves some credit for the
cultivation of his remarkable abilities, Maynard calls
him the prodigy of his age. Thus at Venice in 1667
Macedo held a public disputation on nearly every
branch of human knowledge, especially the Bible,
theology, patrology, history, literature and poetry.
In his quaint and extravagant style he called this dis-
play the literary roarings of the Lion of St. Mark.
It had been prepared in eight days. On account of
his success, Venice gave him the freedom of the city
and the professorship of moral philosophy at the
University of Padua. In his " Myrothecium morale "
he tells us that he had pronounced three hundred and
fifty panegyrics, sixty Latin harangues, thirty-two
funeral orations, and had composed one hundred and
twenty-three elegies, one hundred and fifteen epitaphs,
two hundred and twelve dedicatory epistles, two
thousand and six hundred heroic poems, one hundred
and ten odes, four Latin comedies, two tragedies and
satires in Spanish, besides a number of treatises on
theology such as " The Doctrines of St. Thomas and
Scotus," "Positive theology for the refutation of
heretics," "The Keys of Peter,'* "The Pontifical
Authority/' "Medulla of Ecclesiastical History,"
and the "Refutation of Jansenism." The Society
made him great but failed to teach him humility.
In most theological libraries which are even moder-
ately equipped one sees long lines of books on which the
name of Muzzarelli appears. They arc of different
kinds; ascetical, devotional, educational, philosophical
and theological, and many of them have been trans*
lated into various languages. He belonged to the
old Society, entering it only four years before the
suppression. He was then twenty-four years of age.
As he was of a noble family of Ferrara, he held

Literature 885

a benefice in his native city at the time of his
banishment, and a little later, the Duke of Parma
made him rector of the College of Nobles. Pius VII
called him to Rome and made him theologian of the
Penitentiaria, which meant that he was the Pope's
theologian. When the Society was re-established in
Naples, he asked permission to join his brethren there,
but the Pope refused. It was just as well, for Napo-
leon's troops soon closed the establishment. When
Pius VII was carried off a prisoner in 1809, Muzzarelli
was also deported. He never returned to Rome,
but died in Paris one year before the Restoration of
the Society. He was not however forgotten in his
native city, which regarded him as one of its glories.
Among his works were several of an ascetic character
such as " The Sacred Heart," " The Month of Mary,"
and also a "Life of St. Francis Hieronymo."

There were also a few modern Jesuits who were
conspicuous in moral theology. First, in point of
time was Jean-Pierre Gury, who was born in Mailleron-
court on January 23, 1801. He taught theology for
thirty-five years at Annecy and at the Roman College.
He died on April 18, 1866, His work was adopted as
a text-book iu a number of seminaries, because of Its
brevity, honesty and solidity. It is true that his
brevity impaired his accuracy at times, as well as
the scientific presentation of questions, but his
successors such as Seite, Cercia, Melandri and Ballerini
filled up the gaps by the help of the decisions of the
Congregations and the more recent pronouncements
of the Holy Sec* Besides his " Moral Theology " he
also published his " Castis conscientte." That made
him the typical "Jesuit Casuist," and drew on him
all the traditional hatred of Protestant polemicists,
especially in Germany. His work did much to extirpate
what was left of Jansenism in Europe.

886 The Jesuits

Antonio Ballerini held the chair of moral theology
in the Roman College from 1856 until his death in
1881. In the cautious words of Hurter he was " almost
the prince of moralists of our times." Besides his
" Priricipi della scuola Rosminiana" he wrote his
remarkable " Sylloge monumentorum ad mysterium
Immaculatae Conceptionis illustrandum," and in 1863
issued his " De morali systemate S. Alphonsi M. de Li-
gorio." In 1866 appeared his " Compendium theologian
moralis." The style was somewhat acrid, and sharp, es-
pecially in the controversy it provoked with the out-and-
out defenders of St. Alphonsus. His annotations were
a mine of erudition and revealed at the same time
a very unusual intellectual sagacity and correctness of
judgment. His book, on the whole, exercised a great
influence in promoting solid theological study; and
its denunciation of the frivolous reasons on which
many opinions were based and the unreliableness of
many quotations decided the tone of subsequent
works by other authors. Following Ballerini were
other Jesuits such as Lehmkuhl, Sabbetti, Noldin,
Genicot and Palmieri, who won fame as moralists.

Palmieri was not only a theologian, a moralist
and a philosopher, but an exegete. He taught Scripture
and the Oriental languages in Maastricht for seven
years, and in 1886, published a Commentary on the
Epistle to the Galatians and another on the historicity
of the Book of Judith, He was among the first to
sound the alarm about Loisy's heterodoxy and he wrote
several books against the Modernistic errors. His
reputation rests chiefly on his dogmatic theology;
every two years, from 1902, he issued treatises that
immediately attracted attention for their brilliant
originality and exhaustive learning. He died in Rome
on May 29, 1909. "This superlatively sagacious
man," says Hurter, " blended Gury and the super-

Literature 887

abundant commentaries of Ballerini into one con-
tinuous text, injecting, of course, his own personal views
into his seven great volumes, with the result that it
is a positive pleasure to read him. The wonderful
theological acumen manifested in this, as in his
other works apparently restored him to favor with
Leo XIII, who disliked some of his philosophical
speculations. Hence, when Father Steinhuber was
made cardinal, Palmieri was appointed to succeed him
as theologian of the Penitentiaria.

Besides all this, Palmieri gave a delightful revelation
of his affectionate character as a devoted son, when
he wrote, at the request of his mother, a Commentary
of Dante, Ojetti says that " he brought all the pro-
fundity of his philosophy and theology to his task
and produced a work which astonished those who
were able to appreciate the depth of the thought and
the scientific erudition employed in the exposition of
each individual canto.'*

The great Perrone was born in Chieri in 17 94 and en-
tered the Society on December 14, 1815, one of the first
novices after the Re-establishment, He began his
career as professor of dogma at Orvieto, and from thence
was transferred to Rome, where he remained until the
outbreak of the Revolution in 1848. After a three
years' stay in England he resumed his place at the
Roman College, He was consultor of various con-
gregations, was conspicuous as the antagonist of
Hermes, and also in the discussion that ended in the
dogmatic definition of the Immaculate Conception.
His " Pralectiones theologize " in nine volumevS reached
its thirty-fourth edition, while its " Compendium "
saw fifty-seven.

Carlo Passaglia is another great theological luminary.
He entered the Society in 1827, and when scarcely
thirty years old was teaching at the Sapienza and

888 The Jesuits

was prefect of studies at the Collegium Germanicum.
The Gregorian University then claimed him, and, in
1850, he took a leading part in preparing the definition
of the dogma of the Immaculate Conception on which
he wrote three large volumes. Other great works
are to his credit, but his historico-linguistic method
met with criticism. It was said he substituted grammar
for dogma. Passaglia left the Society, however, in
1859. Pius IX gave him a chair in the Sapienza;
there he came in contact with an agent of Cavour
and under his influence wrote his book " Pro causa
italica." It was placed on the " Index/* and Passaglia
fled to Turin, where he taught moral philosophy until
his death and edited a weekly called " II Medicatore,"
which welcomed articles from discontented priests.
He also published a daily paper called " La Pace/*
as well as "II Gerdil," a theological review. He was
suspended from his priestly functions, dressed as
a layman, and was temerarious enough to criticise
the Syllabus. The Bishop of Mondovi tried to recon-
cile him with the Church, but he did not retract until
a few months before his death. Hurter calls him
" an illustrious professor of dogma who was carried
away by politics, left the Society, assailed the Temporal
Power, and by his sad defection cast a stain on his
former glory. His quotations from the Fathers are
too diffuse, and although his work on the Immaculate
Conception displays immense erudition it crushes the
reader by its bulk/'

Carlo Maria Curci also brought grief to his associates
in those days. He had acquired great fame for hib
defense of the rights of the Pope against the Liberal
politicians of the Peninsula, but unfortunately, soon
after, became a Liberal himself and left the Society.
He returned again, however, shortly before his death
which occurred on June 19, 1891, He was one of

Literature 889

the first contributors to the " Civilta " and was,
besides, a remarkable orator. His ' ' Nature and Grace, ' '
" Christian Marriage," " Lessons from the two books
of the Machabees and the Four Gospels," and " Joseph
in Egypt " were the most notable of his writings.

Josef Wilhelm Karl Kleutgen was a WestphaKan.
He entered the Society on April 28, 1834, at Brieg;
to avoid difficulties with the German Government
he became a naturalized Swiss, and for some time
went by the name of Peters. In 1 843 he was professor of
sabred eloquence in the Collegium Germanicum,
and subsequently was named substitute to the Secre-
tary of Father General, consultor of the Congregation
of the Index, and collaborator in the preparation of
the Constitution " De fide catholica " of the Vatican
Council. He wrote the first draft of Pope Leo's
Encyclical " JSterni Patris " on the revival of Scholastic
theology and philosophy. His knowledge of the
writings of the Angelic Doctor was so great that he was
called Thomas redivmts. His first work " Theologie
der Vorseit " and his " Philosophie der Vorseit "
against Hermes, Hirscher, and Gunther were declared
to be epoch-making. The writing of these books
coincided with a remarkable event in his life, namely
suspension from his priestly office for his imprudence in
allowing a community of nuns under his direction to
honor as a saint one of their deceased members. He
went into seclusion consequently but at the opening
of the Vatican Council he was recalled by Pius IX to
take part in it. All his works excel in solidity of
doctrine, accuracy and brilliancy of exposition and
nobility of style.

Johann Franzelin was a Tyrolese. He entered the
Society on 27 July, 1834, but passed most of his life
outside of his country. He studied theology in Rome,
and became such an adept in Greek and Hebrew that

890 The Jesuits

he occupied the chair when the professor was ill. He
had to leave the city in the troublous times of 1848,
but on his return he gave public lectures in the Roman
College on Oriental languages. In 1857 he began his
career as professor of dogma and his immense erudition
caused him to be called for in many of the Roman
congregations. In 1876 Pius IX created him cardinal.
His theological works are known throughout the Church
for their solidity, erudition and scrupulous accuracy.
His, dignity made no change in his simple and laborious
life. He continued until the end of his days to wear
poor garments, occupied two small rooms in the Novitiate
of Sant7 Andrea, rose at four every morning and spent
tjie time until seven in devotional exercises. He kept
up his penitential practises till death came on
ii December, 1886.

CHAPTER XXIX

THE SOVEREIGN PONTIFFS AND THE SOCIETY

Devotion, Trust and Affection of each Pope of the Nineteenth and
Twentieth Centuries manifested in their Official and Personal Rela-
tions with the Society.

THE restored Society, like the old, has been the recip-
ient of many favors from the Sovereign Pontiffs.
Pius VI would have immediately undone the work of
Clement XIV, had it been at all possible; and Pius VII
faced the wrath of all the kings and statesmen of
Europe by issuing the Bull that put back the Society
in the place it had previously occupied in the Church.

The election of Leo XII, who succeeded Pius VII on
September 28, 1823, had, at first, thrown consternation
among the members of the Order, because of his
previous attitude as Cardinal della Genga. He had
been associated with its enemies and had uttered
very harsh words about the Society, but it soon became
evident that it was all due to the impression which the
plotters had given him that they were fighting against
the influence of Paccanarisrn in certain members of
the congregation. When he became Pope, he under-
stood better the facts of the case and became one of
the wannest friends the Society ever had.

On May 7, 1824, he recalled the Fathers to the Roman
College and gave them a yearly revenue of 12,000
scudi, besides restoring to them the Church of St.
Ignatius, the Caravita Oratory, the museum, the
library, the observatory, etc. He entrusted to them
the direction of the College of Nobles; assigned to them
the Villa of Tivoli; set apart new buildings for the
Collegium Germanicum, and on July 4, 1826, he

891 •

892 The Jesuits

established them in the College of Spoleto, which he
had founded for the teaching of humanities, philosophy,
civil and canon law, theology and holy Scripture;
for all of which he had provided ample revenues.

In the same year he issued the celebrated Bull
" Plura inter/' restoring the ancient privileges of the
Society and adding new ones. This list of spiritual
favors fills seven complete columns, " Everyone is
aware," he said in the Bull, " how many and how great
were the services performed by this Society, which
was the fruitful mother of men who were conspicuous
for their piety and learning. From it we expect still
more in the future, seeing that it is extending its
branches so widely even before it has taken new root.
For not only in Rome but in Transalpine countries
and in the remotest regions of the world, it is affec-
tionately received, because it leaves nothing undone to
train youth in piety and the liberal arts, in order to
make them the future ornaments of their respective
countries."

On July 27, he increased the revenues of the Col-
lege of Beneventum, and on October n, of the same
year, he told the people of Faenza that lie could not,
just then, give them a Jesuit College because of the
lack of funds, but that he would meet their wishes as
soon as possible. The very month before his death,
he sent encouraging words to the Fathers in England,
who were harassed by all sorts of calumnious accusa-
tions, and told the Bishop of Thespia that " the
English scholastics could be ordained $ub titith paupcr-
tatis, and had a right to the same privileges as other
religious orders in England." Finally, he would have
appointed Father Kohlmann Bishop of New York and
Father Kenny to the See of Drornore, had not the
General persuaded him not to do so, The same
thing occurred in the case of Father Pallavicini who was

Pontiffs and the Society 893

named for the See of Reggio in Calabria. Pope Leo XII
died on February 10, 1829, a few days after the demise
of Father Fortis, who was his affectionate and intimate
friend.

The name of his successor, Pius VIII, was Francis
Xavier Castiglione — a good omen for the brethren of
the great Apostle. Indeed, brief though his pontificate
was, he always made it clear that the Society was very
dear to him. " I have always let it be known/* he
said to the Fathers who had presented themselves to
greet him at his accession, "and I shall avail myself
of every occasion to declare that I love the Society o\
Jesus. From my earliest childhood that feeling waa
deep in my heart, and I have always profoundly
venerated St. Ignatius and St. Francis Xavier. I
bear, all unworthy as I am, the name of Xavier. I
have been taught by the most distinguished Jesuits,
and I know how much good they have done for the
Church, so that as the Church cannot be separated
from the Pope, he cannot be separated from the
Society. These are sad days and there never was
witnessed greater audacity and hate. Impiety has
never employed greater cunning against the truth.
Perhaps very soon other grievous wounds will be
inflicted on the Church; but together we shall fight the
enemies of God. Return to your provinces, therefore,
and arouse in your brethren the same ardor that is
in your hearts. Preach and teach obedience and
integrity of life in your schools, in your pulpits, by
voice and pen, and with all your soul. May God
second your efforts. Meantime keep always unshaken
in the assurance that I shall always be, before all,
your most tender and devoted Father."

On December 2, 1829, accompanied by Cardinals
Somaglia and Odescalchi he went to the Gesii, and
after praying at the altar of St. Francis Xavier,

894 The Jesuits

published the beatification of Alphonsus Liguori, the
founder of the Redemptorist Order. He lavished
favors on the Germanico-Hungarico and the College
of Nobles; and when Charles Augustus von Reisach,
a student of the Collegium Germanicum who was
very young at the time, was named rector of the
Propaganda, the Pope said to those who referred to it ;
" Never mind; he is young but he has studied in the
best of schools and every one praises him for the matu-
rity of his character, his irreproachable life and his
fitness for the office."

When this devoted friend of the Society died, Car-
dinal Cappellari, the learned Camaldolese monk,
ascended the pontifical throne and took the name
Gregory XVI. Fifteen days afterwards all Italy was
in the throes of Revolution. The Carbonari were in
control, and as usual the Society felt the first blow,
On February xyth, at the same hour, the colleges of
Spoleto, Fano, Modena, Reggio, Forli and Ferrara were
attacked and the masters and pupils thrown out in
the street. A decree of banishment was issued, but
the people arose in their wrath, suppressed the in-
surrection and the Fathers were re-instated.

When peace was restored, the Pope gave a notable
illustration of his esteem for the Society. He sum-
moned all the religious of the various orders in Rome
to the Gesu to make the Spiritual Exercises. A short
time afterwards, at the instance of the Propaganda,
he entrusted to it the administration of several col-
leges and formulated the concessions in the most eulo-
gistic of terms, declaring among other things that a
long and happy experience from the very beginning
of the Institute until the present time, and in divers
parts of the world, had shown the Holy See the
incontestable aptitude of the Fathers for directing
both clerical and secular schools. The same eonvie-

Pontiffs and the Society 895

tion, he said later, also prompted him to give them
the Illyrian College,

The cholera which was sweeping over Europe
finally reached Rome. The Pope had already estab-
lished ambulances and hospitals in various parts
of the city, and his appeal to the religious sentiments
of the people prevented the frightful orgies which
had disgraced London, Madrid and Paris when simi-
larly afflicted. Cardinal Odescalchi, soon to be a
Jesuit, was especially conspicuous in tranquillizing the
populace, and a solemn ceremony in which the entire
city participated is especially worthy of note, since
it was intended by the Sovereign Pontiff to be an
official announcement that while the pestilence lasted,
the Jesuit Fathers were to be the principal channel
of the Papal charities. The miraculous picture of
the Blessed Virgin was carried in procession from St.
Mary Major's to the Gesu and, in spite of the stifling
heat, the Pope himself, surrounded by his cardinals,
the clergy and the principal civil officials, accom-
panied the picture through the kneeling multitudes in
the streets, and placed it on the altar in the Jesuit
church, which thus became the prayer centre for the
city while the pestilence lasted.

On August 23, 1837, it struck the city at the same
moment in several places. Two princesses were its
first victims, but the Pope in person went wherever the
harvest of death was greatest, and his example inspired
every one to emulate his devotion. Naturally members
of the Society di'd their duty in those terrible days when
9,372 people were attacked by the disease and more"
than 5,000 perished. By the month of October the
plague had ceased.

Cardinal Odescalchi, who had won the affection of
the people of Rome by his heroic devotion to them
at this crisis, astounded them in the following year

896 The Jesuits

by the renunciation of the exalted dignities which he
enjoyed in the Church and in the State, for he was
a prince — in order to assume the humble garb and
subject himself to the obedience of the Society of
Jesus. The Pope and the cardinals endeavored to
dissuade him from taking the step, pleading the interests
of the Church, but he persisted, and on the day of his
admission, December 8, 1838, he wrote to Father
Roothaan to say that he could not describe the happi-
ness that he felt, and he requested the General to
deal with him as he would with the humblest of his
subjects. He was then fifty-two years old. He died at
Modena, on August 17, 1841, and had thus been able
as one of its sons to celebrate the third centenary of
the Society, which occurred in 1840. There was
little if any public declaration, however, of this anni-
versary, for Father Roothaan had sent a reminder
to all the provinces that the dangers of the time made it
advisable to keep all manifestations of happiness and of
gratitude to God within the limits of the domestic circle.

In 1836 an imperial edict in answer to a popular
demand permitted the Jesuits to establish schools
anywhere in the limits of the Austrian empire and
to follow their own methods of teaching independently
of university control The emperor and empress
honored by their presence the first college opened
in Verona. Other cities of Italy invited the Fathers
to open schools, and Metternich, who is sometimes
cited as their enemy, allowed them to install themselves
at Venice, where a remnant of antagonism had re-
mained, ever since the time of Paolo Sarpi; but by St.
Ignatius Day in 1844 that had all vanished and the
patriarch, the doge, the nobility, the clergy and the
people united in giving the Fathers a cordial welcome.

In the Island of Malta, which had become a British
possession, the inhabitants sent a letter of thanks to

Pontiffs and the Society 897

Lord Stanley, the secretary of State, for having granted
them a college of the Society. The letter had 4,000
signatures. The Two Sicilies welcomed the Society in
1804 and restored to it the Professed house, along with
the Collegium Maximum and the old churches; other
establishments were begun elsewhere in the kingdom.
After the Jesuits had been expelled by the Carbonari
in 1820 the usual reaction occurred and they were
soon back at their posts. The cholera of 1837 gave
them a new hold on the affection of the people, and
for the moment their position in the kingdom appeared
to be absolutely secure.

During the fifteen years of his pontificate, Gregory
XVI published no less than fifteen rescripts in favor
of the Society. On March 30, 1843, ^e empowered
Georgetown College in Washington to confer philo-
sophical and theological degrees. In the following
year he restored the Illyrian College, which Gregory
XIII had established at Loreto, and gave it to the
Society together with the Villa Leonaria. At the re-
quest of Cardinal Franzoni, the prefect of the Propa-
ganda, lie turned over the Urban College to the Society,
and in the rescript announcing the transfer he said:
" Whereas the Congregation of the Propaganda was
convinced that the instruction of the young clerics who
are to be sent to foreign parts to spread the light of
the Gospel and to cultivate the vineyard of the Lord
could not be better trained for such a task than by
those religious who make it the special work of their
Institute to form youth in piety, literature and science,
arid who always strive intensely in whatever they
undertake to promote the greater glory of God; and
whereas, from the very establishment of the Society
of Jesus, the Church has had daily experience of the
aptitude of the Fathers of the Society in the education
of youth both in secular and clerical pursuits in all
57

898 The Jesuits

parts of the world; and whereas the testimony which
even the enemies of the Holy See and of the Church
are compelled by the evidence of things to pay to the
Society of Jesus for the excellent education which the
youth of their colleges receive, we do therefore assent
most willingly to the petition of the lord cardinal of
the Congregation of the Propaganda. "

On October u, 1838, a chair of canon law was
erected in the Roman College. In the following year
on March 5, the Pontiff gave the Society the College
of Fermo, and on September 28, the College of Camerino.
In brief, there was no end of the spiritual favors which
Gregory XVI bestowed on the Society through its
General, Father Roothaan, whom he honored with his
most intimate friendship,

Pius IX succeeded Gregory XVI, and although he
greatly esteemed Rosmini, who was attacked for his
philosophical views by the Jesuits, chiefly by Mclia,
Passaglia, Rozaven and Ballerini, that did not affect
the great Pontiffs affection for the Society, Hence
when the procurators at their meeting of 1847 presented
themselves to His Holiness to protest against the
charge that they were averse to his governmental
policies, he assured them that he was well aware of
the calumnious nature of the accusation. He repeated
the same words in 1853 to the electors of the twenty-
second general congregation, and in 1860, when Gari-
baldi expelled the Jesuits from the Two Sicilies, Pope
Pius not only welcomed the refugees to Rome, but,
when they arrived, went in person to console them.
"Let us suffer with equanimity/5 he said, "whatever
God wishes. Persecution always brings courage to
Catholics. What you have suffered is passed. What
is to come who knows? It is splendid/' he said as
he withdrew, " to see that even when you are scourged
you do not cease to work"

Pontiffs and the Society 899

Not only did he comfort them verbally, but he issued
as many as one hundred and thirty-two briefs and
Bulls, m each of which some favor was conferred on
the Society. He beatified seventy-seven Jesuits and
canonized three of them. He gave the College of
Tephernatum to the Society and endowed it richly.
In 1850 he ordered Father General, who was hesitating
because of the difficulty of the work, to establish the
" CiviltA Cattolica." In 1851 he built and endowed
a college at Valiterno, and gave them another at
Sinigaglia. He entrusted to them the Collegium Pio-
Latinum Americanum, a confidence in their ability
which was reaffirmed in 1908 by Pius X when
he said: "For fifty years this college has been of
singular advantage to the Church by forming a learned
body of holy bishops and distinguished ecclesiastics/'

As for Leo XIII, he was during his entire life
intimately associated with the Society. " You Jesuits
have enjoyed the great privilege," he once said to a
Father of the Roman Province, " of having had
saints for Generals. I knew Father Fortis; he was a
saint. I knew Father Roothaan intimately; he was
a saint. I was long acquainted with Father Beckx;
he was a saint. And now you have Father Anderledy,"

On February 25, 1881, he gave to the college at
Beirut in Syria the power of conferring degrees in
philosophy and theology. Pour years later when there
was question of a new edition of the third volume of
the Institute, and Father Anderledy had asked His
Holiness to re-affirm the ancient privileges of the
Society, Leo XIII replied with the Brief " Dolemus
inter," which is regarded by the Society as one of its
great treasures. After expressing his sorrow for the
persecution which it was just then suffering in France,
the Pope says: " In order that our will with regard
to the Society of Jesus may be more thoroughly under-

900 The Jesuits

stood, we hereby declare that each and every Apostolic
letter which concerns the establishment, the institution
and confirmation of the Society of Jesus and which
has been published by our predecessors, the Roman
Pontiffs, beginning with Paul III of happy memory,
up to our own time either by briefs or Bulls, and
whatever is contained in them or follows from them
and which either directly or by participation with
other religious orders has been granted to the Society
and has not been abrogated or revoked in whole or
in part by the Council of Trent and other Constitutions
of the Apostolic See, namely, its privileges, immunities,
exemptions and indults, we hereby confirm by these
letters, and fortify them by the strength of our Apostolic
authority and once more concede. . . Let these
letters be a witness of the love which we have always
cherished and still cherish for the illustrious Society of
Jesus which has been most devoted to Our Predecessors
and to Us; which has been the fruitful mother of men
who are distinguished for their holiness and wisdom, and
the promoter of sound and solid doctrine, and which,
although it suffered grievous persecution for justice
sake, has never ceased to labor with a cheerful and
unconquerable courage in cultivating the vineyard
of the Lord, Let this well-deserving Society of Jesus,
therefore, which was commended by the Council of
Trent itself and whose accumulated glory lias been
proclaimed by Our Predecessors, continue in spite of
the multiplied attacks of perverse men against the
Church of Jesus Christ to follow its Institute in
its fight for the greater glory of God and the salvation
of souls. Let the Society continue in its efforts to
bring to pagan nations and to heretics the light of
truth, to imbue the youth of our times with virtue
and learning, and to inculcate the teachings of the
Angelical doctor in our schools of philosophy and

Pontiffs and the Society 901

theology. Meantime, embracing this Society of Jesus,
which is most beloved by Us, We impart to its Father
General and his vicar and to all and each of its members
our Apostolic benediction."

On the occasion of his golden jubilee in 1888, he
showed his esteem for the Society by canonizing Peter
Claver, and when the Fathers went to express their
gratitude for this mark of affection, he replied that the
Society had always been dear to the Sovereign Pontiffs,
considering it as they did to be a bulwark of religion,
and a most valiant legion that was always ready to
undertake the greatest labors for the Church and the
salvation of souls. To himself personally it had always
been very dear. He had shown this affection as
soon as he was made Pope, by making a cardinal of
Father Mazzella, whose virtue and doctrine he held in
the highest esteem, and by employing Cardinal Franzelin
as long as he lived in the most important and most
secret negotiations* Neither of whom ever waited for
the expression of his wish. A mere suggestion sufficed.
He then began to speak of his boyhood in the College
of Viterbo, where he had learned to love the Jesuit
teachers, and he went on to say that his affection
had increased in the Roman College under such eminent
masters as Taparelli, Manera, Perrone, Caraffa and
others whom he named. He spoke enthusiastically of
Father Roothaan, and then reverting to Blessed John
Berchmans whom he had canonized, he told how his
devotion to the boy saint began in his early college
days of Viterbo,

In 1896 he showed his approval of the Society's
theology by giving it the Institutum Leoninum at
Anagni, and in the Motu proprio which he issued on
that occasion, he said: "To the glory which the
Society acquired even in its earliest days among
learned men, by its scientific achievements and the

902 The Jesuits

excellent work it accomplished in doctrinal matters,
must be added the art which is so full of cleverness
and initiative of instilling knowledge and piety in the
hearts of their scholars. Such has been their reputation
throughout their history, and we recall with pleasure
that we have had the opportunity of studying under
the most distinguished Jesuits. Hence, as soon as
by the Providence of God we were called to the Supreme
Pontificate, we asked more than once that young men,
especially those who were to consecrate themselves
to the Church, should be trained by the members
of the Society, both in our own city and in distant
countries of the world. We recall especially in this
connection their work among the Basilians of Galicia
and in the Xaverian Seminary which we established
at Kandy in the East Indies. Hence, wishing to
inaugurate an educational institution in our native
city of Aiaagni, we cast our eyes upon the members
of the Society and in neither case have we been
disappointed. "

The mention of the Ruthenian Basilians refers to an
extremely delicate work entrusted to the Jesuits.
Something had gone wrong in the Basilian province
of Ruthenia, and at the request of the bishops and by
command of the Pope, a number of Galician Jesuits
took up their abode in the monastery of that ancient
and venerable Order, and after twelve years of labor
restored its former fervor* One scarcely knows which
deserves greater commendation: the prudence and
skill of those who undertook the difficult task or the
humility and submission of those who were the objects
of it. When the end had been attained, the Jesuits
asked to be relieved of the burden of direction and
government, and far from leaving any trace of resent-
ment behind them, it was solemnly declared by a
general congregation of the Basilian monks that the

Pontiffs and the Society 903

link of affection which had been established between
the two orders was to endure forever. The second
apostolic work alluded to by the Pope in this Brief of
1897, was the Pontifical Seminary for all India which
he had built on the Island of Ceylon and entrusted to
the Belgian Jesuits.

In 1887, he had established a hierarchy of thirty
dioceses in the Indies, and as a native clergy would
have to be provided, an ecclesiastical seminary was
imperative. The Propaganda was therefore com-
missioned to erect the buildings and provide for the
maintenance of the teachers-, and in virtue of the com-
mand 250 acres of land were bought in 1892 near the
city of Kandy on the Ampitiya Hills. Father Gros-
jean, S. J., was appointed superior and began his
work in a bungalow. It took five years before any
suitable structures could be provided. The course of
studies included three years of philosophy and four
years of theology. There is now a staff of eleven pro-
fessors and they have succeeded in overcoming a dif-
ficulty which seemed at first insurmountable, namely,
the grouping together under one roof of a number of
men who were of different castes and of different races.
The bishops held off for a time, and in the first year
only one diocese sent its pupils; three years later, seven
were represented and now there are one hundred semi-
narians from all parts of India. They are so well
trained that it is a rare thing for the'm not to satisfy
their bishops when they return as priests. " The
project of the great Pontiff, Leo XIII, " says the Bel-
gian chronicler, " seemed audacious but the results
have justified it."

The Fathers found another friend in Pius X. They
knew him when he was Bishop of Mantua, and he not
only frequented their house but used to delight to
stand at the gate distributing the usual dole to the poor.

904 The Jesuits

He enjoyed immensely the joke of the coadjutor brother
who said. " Bishop Sarto (sarto means tailor) will
make a fine garment for the Church when he is Pope;"
though the holy prelate never dreamt of any such honor
in those days or even when he was Patriarch of Venice,
When he went to his new see, he took his Jesuit con-
fessor with him, and there, as at Mantua, he wavS at
home with the community and found particular delight
in talking to the brothers. When Farther Martin
lost his arm in consequence of an operation for sar-
coma, the Pope gave him permission to celebrate
Mass. " I tried it myself to sec if it were possible,"
he said " and I found it could be done without much
difficulty, so I give permission to Father General to
offer the Holy Sacrifice, provided another priest assists
him." When the new General, Father Wemz, and
his associates presented themselves to the Pope after
the election, he thanked God for having given him the
Society, which he described as "a chosen body of
soldiers, who were skilled in war, trained to fight,
and ready at the first sign of their leader/' He gave
a further proof of the trust he had in them by putting
into their hands the Pontifical Biblical Institute, which
was part of the general purpose he had in view when,
in 1901, he organized the Biblical Commission already
described.

Apart from the esteem manifested by the Sovereign
Pontiffs for the Society itself as a religious order, their
personal regard for each successive General is worthy
of note. Thus Pius VII, on being informed of the
election of Father Brzozowski as General, immediately
expressed his gratification by letter " that the Society
had chosen a man of such merit and virtue/* Loo XII,
as we have said, lived on the most intimate and ulTeo-
tionate terms with Father Fortis. Only his brief
career as Pontiff prevented him from giving more

Pontiffs and the Society 905

positive proofs of his affection. The same may be said
of Pius VIII, whose term was even shorter than that of
Leo XII. During that time, however, he lavished
favors on the Society. Gregory XVI made Father
Roothaan his intimate friend and gave him any favor
he asked, and Pius IX expressed the wish that " the
Society would elect a General of equal prudence and
wisdom, and who, like Roothaan, would be a man
according to the heart of God." The amiable Father
Beckx was always welcomed by Pius IX and their
intercourse with each other was almost one of famil-
iarity. When the General was on his death-bed, Leo
XIII said to the Roman provincial: " I am deeply
moved by the illness and suffering of Father Beckx
for whom I have always entertained a great regard and
even a filial affection. I most willingly send him
my blessing; tonight in his pain and agony, I shall be
at his vside in spirit and, aid him with my prayers.''

In Father Beckx's successor, 'Father Anderledy,
Leo XIII had absolute confidence. So too, Father
Mar tin 'v$ return to Rome from Fiesole was made an
occasion of great rejoicing for the Pope, who used to
ask Cardinal Aloysius Massella good humoredly:
" Why don't you give up your office and be a Jesuit?'1
When Father Martin presented himself for an audience
in times of trouble, Leo would say to him affectionately:
" Come here, Father General and sit beside me so that
we can talk over our sorrows; for your sufferings are
mine."

Of course, affection was almost expected from Pius X, '
and when Father Martin returned to Rome with his
health slightly improved, his reception by the Pope
was like that of a son coming from the grave to the
arms of his father. Later on he kept himself informed
about Father Martin's suffering and prayed for him
several times every day. " We cannot spare such

906 The Jesuits

men" was his expression; and when at last the Gen-
eral died, the Pop© was deeply affected. " He was a
man of God/' was his exclamation, " A saint! A saint!
A saint ! " At the election of Father Wernz, Pius X spoke
of the great good he had done to the whole Church
by his profound learning as teacher in the Gregorian
University* " There was scarcely any part of the
world/' he said, " where his merit was not acknowledged.
He was known to all as the possessor of a great, solid
and sure intelligence; of vast erudition which found
expression in his learned treatises on the Law of
Decretals, and which won the applause of all who
were versed in canon law/'

Another mark of this esteem for the Society, though an
unwelcome one, was the elevation of so many of its mem-
bers to ecclesiastical dignities by the Sovereign Pontiffs.
First, in point of time, was the selection of John
Carroll to be the founder of the American hierarchy.
It was all the more notable because Challoner, the
Vicar Apostolic of London, had repeatedly said that
there was no one in America who measured up to the
height of the episcopal dignity. The sequel proved
that the Pontiff was wiser than the Vicar. We have
already called attention to the fact not generally
known that there was another Jesuit appointed to the
See of Baltimore; though he never wore the mitre,
He died before the Bulls arrived. His name was
Laurence Grassel, and he had been a novice in the
Society in Germany at the time of the Suppression.
Carroll describes him as " a most amiable ex- Jesuit."
Shea records the fact that " the Reverend Laurence
Grassel, a learned and devoted priest, of whose sanctity
tradition has preserved the most exalted estimate,
revived the missions in New Jersey which had been
attended by the Reverend Messrs. Schneider and
Fanner." (Vol, II.)

Pontiffs and the Society 907

Leonard Ncale, who succeeded Archbishop Carroll
in the See of Baltimore, was a Jesuit priest in Li£ge
at the Suppression. Before returning to his native
country, he spent four years in England and four more
in Demerara. In Philadelphia, when vicar general of
Bishop Carroll, he was stricken with yellow fever while
administering to the sick during the pestilence. Later
he was made president of Georgetown College, and in
1 80 1 was appointed Coadjutor of Baltimore. The
successor of the illustrious Cheverus in the See of
Boston was Benedict Fenwick, who had entered the
Society in Maryland eight years before Pius VII
re-established it throughout the world. The first
Bishop of New York also would have been a Jesuit,
Anthony Kohlmann, had not Father Roothaan,
entreated the Pope to withdraw the nomination.

Anthony Kohlmann was born at Kaisersberg in
Alsace, July 13, 1771. The outbreak of the French
Revolution compelled him to leave his country when
he was a young man and betake himself to Switzerland
to continue his interrupted studies. He completed his
theological course and was ordained a priest in the
College of Fribourg. In 1796 he joined the Con-
gregation of the Fathers of the Sacred Heart, and
labored for two years in Austria and Italy as a military
chaplain. We find him next at Dillingen in Bavaria
as the director of an ecclesiastical seminary. By this
time the Fathers of the Faith, Paccanari's organization,
had united with those of the Sacred Heart, and Kohl-
mann was dispatched to Berlin and subsequently to
Amsterdam as rector of a new college in that place.

As soon as he heard that the Jesuits in White Russia
had been recognized by the Pope, he applied for
admission, and entered the novitiate at Duneburg
on 21 June, 1803, and in the following year was
sent to Georgetown as assistant-master of novices.

908 The Jesuits

While holding that position he travelled extensively
through Pennsylvania and Maryland to look after
several groups of German colonists who had settled in
those states. When the ecclesiastical troubles of New
York were at their height, Bishop Carroll selected
Kohlmann to restore order. With him went Father
Benedict Fenwick and four scholastics. He was
given charge of that whole district in iSoS. There
were about fourteen thousand Catholics there at the
time: French, German and Irish. In 1809 he laid the
corner stone of old St Patrick's, which was the second
church in the city. He also founded the New York
Literary Institution as a school for boys, on what is
now the site of the present cathedral, but which then
was far out of town. In 1812 he began a nearby
school for girls and gave it to the Ursuline nuns, who
had been sent from Ireland for that purpose.

Father Kohlmann rendered a great service to the
Church by the part he took in gaining a verdict for
the protection of the seal of Confession. lie had
acted as agent in the restitution of stolen money when
the owner of it demanded the name of the thief. As
this was refused, he haled the priest to court, but the
case ended in a decision given by the presiding Judge,
DeWitt Clinton, that " no minister of the Gospel or
priest of any denomination whatsoever shall be allowed
to disclose any confession made to him in his pro-
fessional character in the course of discipline enjoined
by the rules or practices of such denomination," This
decision was embodied in a state law passed on Decem-
ber 10, 1828* His controversy with Jared Sparks,
a well-known Unitarian, brought his reply entitled
11 Unitarianism, theologically and philosophically
considered." It is a classic on. that topic.

As mentioned above, Kohlmann was designated Bis-
hop of New York, but at the entreaty of the General of

Pontiffs and the Society 909

the Society, the Pope withdrew his name. In 1815
he returned to Georgetown as master of novices, and
in 1817 was appointed president of the college. In
1824 he was called to Rome as professor of theology
in the Gregorian University and occupied that post
for five years. Among his students were the future
Pope Leo XIII, Cardinal Cullen of Dublin, and Cardinal
McCloskey of New York. Both Leo XII and Gregory
XVI held Kohlmann in the highest esteem and had
him attached to them as consultor to the staffs of the
College of cardinals and to several important con-
gregations such as that of Extraordinary Ecclesiastical
Affairs; of Bishops and Regulars; and the Inquisition.
He died at Rome in 1836, in consequence of overwork
in the confessional.

It might be of interest to quote here a passage from
the " Life of Jolin Cardinal McCloskey " by Cardinal
Farley: " About this time Father McCloskey suffered
the loss of a very dear and devoted friend, Father
Anthony Kohlmann, S. J. As pastor of St. Peter's,
Barclay Street, he had been the adviser of the young
priest's parents in New York for many years. He
had seen him grow up from childhood, and had been
his guide and friend in Rome. It is therefore but
natural that he should express himself feelingly on
the death of this holy man, as in this letter addressed
to the Very Rev. Dr. Power:

Rome, April 15, 1836,
'Veiy Rev. dear Sir:

* It is truly with deep regret that I now feel it my
duty to acquaint you with the news which, if not
already known to you, cannot but give you pain.
Our venerable and most worthy friend, Father Kohl-
mann, is no more. He has been summoned to another
world, after a warning of only a few days. On Friday,

910 The Jesuits

the 8th. inst., he was as usual in his confessional.
During the course of the day he was seized with a
violent fever which obliged him to take to his bed,
and on Sunday morning, about five o'clock, he was
a corpse. On Monday, I had the melancholy pleasure
of beholding him laid out in the Church of the Gesti,
where numbers were assembled to show respect for his
memory, and to view for a little time his mortal remains.
His sickness was so very short that death effected
but little change in his appearance. He seemed to be
in a gentle sleep, such calmness and placidity. His
countenance seemed to have lost nothing of its usual
fulness or even freshness. And such was the composure
of every feature, that one could hardly resist saying
within himself: He is not dead, but sleepeth. His
loss as you may well conceive, is deeply regretted
by the members of his Order here as well as by all
who knew him.

'As for myself, I feel his death most sensibly, having
lost in him so prudent a director, so kind a father and
friend. You also, Very Reverend and dear Sir, are
deprived by his death of a most active and valuable
friend in Rome.*"

In Hughes's " History of the Society of Jesus in North
America" (I, pt ii, 866) there is a quotation from
the " Memoirs " of Father Grassi which refers to
Father Kohlmann and calls for consideration. He is
described by the odious name of Paccanarist. As a
matter of fact, Kohlmann joined the Fathers of the
Sacred Heart in 1796, three years before Paccanari
was even heard of. In April 1799, by order of the Pope,
the Fathers of the Sacred Heart were amalgamated
with Paccanari's Fathers of the Faith, but from the
very beginning there was distinct cleavage between
the two sections; and in 1803 when it became evident

Pontiffs and the Society 911

that Paccanari had no intention of uniting with the
Jesuits in Russia, Kohlmann was one of the first to
separate from him and was admitted to the Society
in that year. If he was a " Paccanarist," then so
were Rozaven and Varin.

We are also informed that Kohlmann was an ex-Capu-
chin. It is s strange, however, that Guid£e makes no
mention of it in his historical sketches of the Fathers of
the Sacred Heart. Moreover, if he ever were a member
of that Order, it must • have been for an extremely
brief period; for he was born in 1771, and at the out-
break of the French Revolution which swept away
all religious communities he was only eighteen years
of age. We find him then finishing his theological
studies at Fribourg where the Jesuits had been con-
spicuous before the Suppression, and he was ordained
a priest in 1796, when he was twenty-five years old.
Immediately afterwards, he joined the Fathers of tjhe
Sacred Heart. So that if 'he ever had been a Capuchin
it must have been at a very early age; and in any
case he did not leave his Order voluntarily. It had
been swept out of existence in the general storm,

Grassi tells us also that, out of pity for the distressed
religious who had been thrown out of their homes at
that time, the General of the Society had asked the
Pope to lift the ban against the Society's receiving
into its ranks the members of other Orders — a policy
which it had always pursued, both out of respect for
the Orders themselves, and because a change in such
a serious matter would imply instability of character
in the applicant. Father Pignatelli was deputed to
submit the cause to His Holiness, and Grassi is in
admiration at the sublime obedience of Pignatelli in
doing what he was told; but it is hard to imagine why
he should be so edified. The Professed of the Society
make a special and solemn vow of obedience to the

912 The Jesuits

Pope and admit his decision without question. Even
when the Pope suppressed the entire Society they
defended his action. Where is there anything heroic
in being merely the messenger between the General
and the Pope? In any case Kohlmann's admission to
the Society was with the full approval of both the
Sovereign Pontiff and the General, even if he had been
a Capuchin, which is by no means certain.

We are also informed that the authorities in Rome
were surprised that Kohlmann was admitted to his
last vows before the customary ten years had elapsed,
but there are many such instances in the history of
the Society, and the General in referring to it may have
been merely asking for information. Finally with
regard to the alleged worry about Kohlmann's appoint-
ment as Vicar General of New York; it suffices to say
that the office is of its nature temporary, and cannot
well be classified as a prelacy; especially as there was
only one permanent church structure in the entire
episcopal territory that stretched between the Hudson
River and Lake Erie, and the clergy was largely made
up of transients.

At the time that Father Kohlmann was mentioned
for the See of New York, Father Peter Kenny was
proposed for that of Dromore in Ireland. Foley in
his " Chronological Catalogue of the Irish Province
S. J. " gives a brief account of this very distinguished
man, who like Kohlmann was for some time identified
with the Church in the United States.

He was born in Dublin, July 7, 1779, ancl ontcnnl
the Society at Hodder, Stonyhurst, September 20, juSo.j,
He died in the Gcsii at Rome, November 19, 1841.
When a boy he attracted the notice of Father Thomas
Bctagh, the last of the Irish Jesuits of the old Society,
who was then Vicar General of Dublin, and was sent
to Carlow College. Even in early youth he was

•i Pontiffs and the Society 913

remarkable for his extraordinary eloquence. When
a novice he was told to come down from the pulpit,
his fellow-novices being so spell-bound that they
refused to eat. At Stonyhurst, he wrote a work in
mathematics and physics. In 1811 he was Vice-
President of Maynooth College. He purchased Clon-
gowes Wood in 1814, and in 1819 was sent as visitor
to the Jesuit houses of Maryland. He was made
vice-provincial of Ireland in 1829, and again came to
America in 1830, where he remained for three years
and then installed Father McSherry as the first pro-
vincial of the American province. His retreats in
Ireland are still enthusiastically referred to and quoted.
In 1809 when he was finishing his theology in Palermo,
Father Angiolini wrote to Father Plowden "Father
Kenny is head and shoulders over every one. He has
genius, health, zeal, energy, success in action and
prudence to a remarkable degree. May God keep
him for the glory and increase of the Irish Missions! "
God did so and the missions of America also profited
by his genius and virtue.

Later on, Father Van de Velde was made Bishop of
Chicago, but he continually petitioned Rome to be
allowed to return to the Society; while Father Mi£ge
after twenty-four years of the episcopate and without
waiting to celebrate his silver jubilee became a Jesuit
again and spent his last days at Woodstock, where he
met Father Michael O'Connor, who had resigned the
See of Pittsburg in order to assume the habit of St.
Ignatius. His brother before being made Bishop of
Omaha asked to enter the Society but he was told
" Be a bishop first like your brother and afterwards a
Jesuit." One of the most distinguished Jesuits of
New York, Father Larkin, had to flee the country to
avoid being made Bishop of Toronto, and Father
William Duncan of Boston would have occupied
58

914 The Jesuits

the See of Savannah had not he entered the
Society.

The same thing is true of the cardinalate. An unu-
sually large number of Jesuits have been raised to that
dignity in the hundred years of the new Society, in
spite of the oath they have taken to do all in their
power to prevent it, an oath which they have all most
faithfully kept, yielding only because they were bidden
to do so under pain of sin.

Camillo Mazzella entered the Society in 1857, and
when the scholasticate at Woodstock in Maryland was
opened, he was made prefect of studies. He was
called to Rome in 1878 to take the place of Franzclin
in the Gregorian University. In 1886 he was created
Cardinal deacon and ten years later Cardinal priest,
while in 1897 he was appointed Cardinal bishop of
Palestrina. Camillo Tarquini was made cardinal be-
cause of his prominence as a canonist; Andreas
Steinhuber's learning and his great labors as Vatican
librarian won for him the honor of the purple, while
Louis Billot after teaching dogmatic theology at Angers
and the Gregorian University was named Cardinal
deacon of Santa Maria in Via Lata on November 27,
1911. But much greater consolation has been afforded
to the new Society by the canonization of its saints
than by the choice of its members for the cardinalate.
One is a recognition of the intellectual ability and
personal virtue; the other is an official, though indirect,
approval of the Institute.

At the very time that Pombal, Choiseui and Charles
III were crushing the Society in their respective
countries, Rome as if in condemnation of the act was
jubilant with delight over the heroic virtue of the
Italian Jesuit, Francis Hieronymo; and people were
asking each other how a Society could be bad when it

Pontiffs and the Society 915

produced such a saint? In an issue of the " Gazette "
of distant Quebec at that time we find a bewildered
Protestant Englishman who was the journal's corre-
spondent at Rome asking himself that question. The
political troubles of the period caused the proceedings
of the canonization to be suspended, but Gregory XVI,
who succeeded Leo XII, canonized Francis on the Feast
of the Blessed Trinity, 1839. Pius IX beatified
Canisius, Bobola, Faber, de Britto and Berchmans,
with Peter Claver, the apostle of the negroes, and the
lay-brother Alphonso Rodriguez, besides placing the
crown of martyrdom on the throng of martyrs in
Japan, Europeans and natives alike, as well as upon
Azevedo and his thirty-nine Portuguese associates
who were slaughtered at sea near the Azores.

Leo XIII beatified Antonio Baldinucci and Rudolph
Aquaviva with his fellow- Jesuits who were put to
death at Salsette in Hindostan, besides raising to the
honors of sainthood Peter Claver and Alphonso
Rodriguez, and also placing John Berchmans in the
same category, thus re-affirming the sanctity of the
rules of the Society, for the realization of which the
holy youth had already been beatified. The canon-
ization of Alphonso is also notable because it was
by Leo XII, whose name Leo XIII had adopted, that
the humble porter of Minorca was raised to the first
honors of the altar. Finally, Pius X showed his love
for the Society and his approval of the rule by beatifying
the three martyrs of Hungary whom scarcely anybody
had ever heard of before: Mark Crisin, Stephen Pon-
gracz and Melchior Grodecz, There is also under
consideration the beatification of the great American
apostles Jogucs, Br6beuf, Lalemant, Daniel, Chabanel,
Gamier, Goupil and Lalande, five of whom died for
the Faith in Canada, and three in what is now the
State of New York.

916 The Jesuits

The new Society has not failed to add new names
to this catalogue of honor of prospective saints. They
are Joseph Pignatelli, who died in 1811; Father Joseph
de Clorivi&re, 1820; Paul Cappelari, 1857; and Paul
Ginhac, 1895. Five Jesuits were put to death at Paris
in 1871 by the Communards: namely Pierre Olivaint,
Anatole de Bengy, Alexis Clerc, L6on Ducoudray, and
Jean Caubert,

Between 1822 and 1902, forty-four others have
given glory to the Society either by the heroic sanctity
of their lives, or by shedding their blood for the Faith*
Besides these, there are thirty-five Jesuits who have
been put to death in various parts of the world. They
are: four Italians, Ferdinando Bonacini and Luigi
Massa in 1860; Genaio Pastore in 1887 and Emilio
Moscoso in 1897; four Germans: Anthony Terorde
in 1880; Stephen Gzimmerman, Joseph Plateer and
Clemens Wigger who were killed by the Caffirs in
1895-6, The French can boast of 12 namely;
Bishop Planchet in 1859; Edouard Billotet; Elie
Joun&s, Habib Maksoud, and Alphonse Habeiscli who
were killed in Syria in 1860; Martin Brutail in 1883;
Gaston de Bate in 1883; Modeste Andlaucr, Leon
Mangin, Remi IsorS, and Paul Denn,'who met their
death in the Boxer Uprising in 1900; L6on Mtiller was
killed by the Boxers two years later. Sixteen Spaniards
were put to death: Casto Hernfindez, Juan Sauri,
Juan Artigas, Jos6 Fern&ndes, Juan Elola, Jos6 Urri-
etta, Domingo Barreau, Jos6 Gamier, Jos6 Sancho,
Pedro Demont, Firmin Barba, Martfn Buxons, Eman-
uel Ostolom, Juan Ruedas, Vincente Gogorza, who
were massacred in Madrid in 1834.

CHAPTER XXX

CONCLUSION

Successive Generals in the Restored Society — Present Membership,
Missions and Provinces.

As we have seen, the first General of the Society elected
after the Restoration was Father Fortis, who died on
January 27, 1829. On June 29 of that year Father
John Roothaan was chosen as his successor on the
fourth ballot. As in the previous election, Father Ro-
zaven was the choice of many of the delegates.

John Philip Roothaan, the twenty-first General of
the Society, was born at Amsterdam on November 23,
1785, and finished his classical studies in the Atheneum
Illustre under the famous Jakob van Lennep. When
he had made up his mind to enter the Society in "White
Russia in 1804, his distinguished teacher, though a
Protestant, gave him the following letter of introduc-
tion: " I am fully aware of how in former times the
Society distinguished itself in every branch of
knowledge. Its splendid services in that respect
can never be forgotten, and I am, therefore, especially
pleased to recommend this young man whose merit
I most highly appreciate. May he be enriched with
all your science and your virtues, and I trust to see
him again in possession of those treasures which he
has gone so far to seek,"

The praise was well merited, for, even at that early
period of his life, Roothaan had mastered French,
Polish, Latin, Greek and Hebrew. He studied phil-
osophy at Polotsk, and in 1812 was ordained priest.
After the expulsion he went to Switzerland in 1820,
and taught rhetoric there for three years. As socius
to the provincial, he made the tour of all the Jesuit

C917J

918 The Jesuits

houses in Germany, Switzerland, Belgium and Hol-
land three times, and afterwards was appointed rector
of the new college in Turin. As General, his chief
care was to strengthen the internal life of the Society.
His first eleven encyclicals have that object in view.
His edition of the " Exercises " is a classic. In 1832 he
published the " Revised Order of Studies," adapting
the Ratio to the needs of the times; and he increased
the activities of the Society in the mission fields.
But his long term of office was one uninterrupted
series of trials. His enforced visit to the greater
number of the houses has already been told in a pre-
ceding chapter.

Among the many things for which the Society is
profoundly grateful to Father Roothaan is the very
remarkable publication of the " Exercises of St,
Ignatius." According to Astrain, " the autograph
was in rough and labored Castilian," for it must be
remembered that the saintly author was a Basque.
" The text," he tells us, " arrests the attention," not
, by its elegance but, " by the energetic precision and
brevity with which certain thoughts are expressed.
The autograph itself no longer exists. What goes by
that name is only a quarto copy made by some secretary,
but containing corrections in the author's handwriting.
It has been reproduced by photography. Two Latin
translations were made of it during the lifetime of
St. Ignatius. There remain now, first the wrsio
antiqua or ancient Latin translation, which is a literal
version, probably by the saint himself; second, a free
translation by Father Prusius, more elegant and more
in accordance with the style of the period. It !s
commonly called the 'Vulgate/ The wrsio antiqua
bears the date, Rome, July 9, 1541. The 'Vulgate'
is later than 1541 but earlier than 1548, when the two
versions were presented to Paul III for approval IIo

Conclusion 919

appointed three examiners, who warmly pfaised both
versions, but the Vulgate was the only one printed.
It was published in Rome on September n, 1548, and
was called the editio princeps.

" Besides these two translations, there are two
others. One is the still unpublished text left by Blessed
Peter Faber to the Carthusians of Cologne before
1546. It holds a middle place between the literal
document and the Vulgate. The second was made by
Father Roothaan, who, on account of the differences
between the Vulgate and the Spanish autograph,
wished to translate the Exercises into Latin as accu-
rately as possible, at the same time making use of the
versio antiqua. His intention was not to supplant the
Vulgate, and on that account he published the work
of Frusius and his own in parallel columns (1835)."

Father Roothaan was succeeded as General by
Father Beckx, who was born in 1795 at Sichem, near
Diest, the town that glories in being the birthplace of
St. John Berchmans. He entered the Society at
Hildesheim in 1819, after having been a secular priest
for eight months. In 1825 he was appointed chaplain
of the Duke of Anhalt-Kothen, who had become a
Catholic 'after visiting the home of one of his Catholic
friends in France. Anhalt-Kothen is in Prussian Sax-
ony, and there were only twenty Catholics in the entire
duchy when Beckx arrived there. Before four years
had passed, the number had grown to two hundred.
In 1830 he was sent to Vienna and for a time was the
only Jesuit in that city. In 1852 he was made provin-
cial of Austria and had the happiness of leading back
his brethren to the beloved Innsbruck as well as to
Leniz and Lemberg. In the following year he was
elected General, and occupied the post for thirty-four
years* He used to say that at the time he entered
into office the province of Portugal consisted of one

920 The Jesuits

Jesuit and a half. The one was in hiding in Lisbon,
and the " half " was a novice in Turin. Even now
they number only three hundred. All the houses
have been seized by the Republican government and
the Fathers, scholastics and brothers expelled from
their native land in the usual brutal fashion.

During Father Beckx's term of office eighty Jesuits
were raised to the honors of the altar. All but three
of them were martyrs. In spite of this the Society
was expelled from Italy in 1860; from Spain in 1868;
and from Germany in 1873, at which time the General
and the assistants left Rome, where, after the Pied-
montese occupation, it was no longer safe to live.
They took up their abode at Fiesole and there the
curia, as it is called, remained until after the death
of Father Beckx's successor. In 1883 the age and
infirmities of the General made the election of a vicar
peremptory, and Father Anderledy was chosen. Father
Beckx died at the age of ninety-two, and one who saw
him in the closing years of his life thus writes of him:
" This holy old man who has attained the age of nearly
ninety years, so modest, so humble, so prudent, always
the same; always amiable, with the glory of thirty
years' government and of interior martyrdom inflicted
upon him by the mishaps of the Society, was a spectacle
to fill one with admiration. His angelic mien delighted
me. With how great charity he received me in his
room! With what deference! His poor cassock was
patched. He is as punctual at the exercises as the
most vigorous. In spite of his old age he observes
all the laws of fasting and abstinence. At a quarter
past five he commences his Mass and spends con-
siderable time kneeling before the Blessed Sacrament
God grant us many imitators of his virtues,"

Father Anderledy was a Swiss. He was born in the
canton of Valais in 1819, and entered the Society at

Conclusion 921

Brieg in 1838. He was sent to Rome for his theological
studies and it is reported that he was such a pertinacious
disputant that old Father Perrone said to him one
day: " Young man, cease or I shall get angry. " In
the disturbances of 1847, he was on his way to Switzer-
land when he was halted by a squad of furious soldiers
who asked him " Are you a Jesuit?" " What do you
mean by a Jesuit?'* he asked. When the conventional
answer was given, he angrily demanded " Do you
take me for a scoundrel?" and they let him pass.
In 1848 he was sent to America and was ordained at
St. Louis by Archbishop Kenrick and then put in
charge of a German parish at Green Bay, Wisconsin,
a place teeming with memories of the old Jesuit
missionaries: Marquette, Allouez and others. On his
return to Europe, he went through Germany preaching
missions and winning a reputation as a great orator,
although working in conjunction with the famous
Father Roh. He was made rector of the College of
Cologne and, subsequently, professor at the scholasti-
cate of Maria-Laach. In 1870 he was called to Rome
to be made German assistant, and in 1883 he was
elected vicar to Father Beckx with the right of suc-
cession. He was particularly zealous as General in
promoting the study of theology and philosophy, and
in training men in the physical sciences. During his
administration, the Society increased from 11,840
members" to 13,275, but he was very much adverse
to the establishment of new provinces. The creation
of Canada as an independent mission was all he would
grant in that direction. He died at Fiesole on 18
January, 1892.

Luis Martin Garcia, or, as he is commonly called,
Father Martin, who succeeded Father Anderledy, was
the fifth Spanish General of the Society, He was
born on 19 August, 1846, at Melgar de Fermamental,

922 The Jesuits

a small town about twenty-five miles north-west of
Burgos, and was already a seminarian in his second
year of theology when he began to think of becoming
a religious. To be a Jesuit, however, was at first as
abhorrent to him as becoming a Saracen, But his
ideas on that point began to clarify when he heard his
very distinguished professor Don Manuel Gonzalez
Pena, who had been a theologian in the Vatican Council,
discourse enthusiastically and on every occasion,
about the glories of Suarez, Toletus, Petavius, Bellar-
mine and the other great lights of the Society. The
impression was heightened by some letters from the
Philippine Jesuits which had fallen into his hands, and
CrStineau-Joly's history also contributed to his change
of views. A conversation with the Jesuit superior of
the residence at Burgos, and the departure of a brilliant
fellow-student for the novitiate, completed the dis-
illusionment and he was admitted at Loyola on 13
October, 1864,

In 1870, when the Society was expelled from Spain,

he went with the other scholastics to Vals in France,

and later to Poyanne. In the latter place he remained

as minister and professor of dogmatic theology until

1880, and when the religious were expelled from Franco

he returned to Spain and \vas made superior of the

scholasticate which had been opened in Salamanca.

He was charged also with the duty of teaching theology

and Hebrew. In 1886 he opened the house of studies at

Bilbao, and in the same year he was made provincial

of Castile, Previous to that he had been the

editor of "The Messenger of the Sacred Heart " for

a year. In 1891 he was summoned to Rome by Father

Anderledy, to analyze and summarize the reports sent

in by all the provinces on the proposed quinquennium

of theology and a new arrangement of studies. On the

death of Father Anderledy he was made Vicar General

Conclusion 923

He was then only forty-five years of age. His appoint-
ment coincided with the outbreak of an epidemic of
influenza of which he was very near being a victim.
Singularly enough, it was this same disease that
carried him off thirteen years later, supervening as
it did on the terrible sarcoma from which he had long
been suffering.

As Vicar he convoked the general congregation,
assigning September 23 as the date and choosing
Loyola in Spain as the place of meeting. It was the
first time in the history of the Society that the con-
vention took place outside of Rome, with the exception
of the meetings in Russia during the Suppression.
The reason for the decision was that the Pope let it
be known that it would not be possible to remain in
session in Rome for any considerable period, though he
suggested that they might elect the General in Rome
and then continue the congregation elsewhere. After
long deliberation by the assistants, it was determined
not to separate the election from the other proceedings.
As for the place of meeting, Loyola was chosen, though
Tronchiennes in Belgium had been offered. The choice
of Spain was determined by the vote of the assistant
who had no Spanish affiliations. Father Martin
was elected general on 2 October, and the sessions
continued until 5 December.

In this congregation, Father Martin called the
attention of the delegates to the fact that no Jesuit
had ever addressed himself to the task of writing the
complete history of the Order; an abstention, it might
be urged, which ought to acquit them of the accusation
of unduly praising the Society. Father Aquaviva
had indeed commissioned Orlandini to begin the work,
but the distinguished writer not only got no further
then the Generalate of St. Ignatius but did not even
publish his book, Saechini his continuator had to see

924 The Jesuits

to the publication; his own contributions appeared in
1615 and 1621. Jouvancy was then called to Rome
to finish the second half of the fifth section which had
by that time appeared, but he did not advance beyond
the year 1616. He had bad luck with it even in that
small space, for certain opinions appeared in it about
the rights of sovereigns which were not acceptable
to the Bourbon kings, and the book was forbidden in
France by decrees of Parliament, dated 25 February
and 25 March, 1715. Finally, Cordara, an Italian,
assumed the task and wrote two volumes, which
though exquisitely done embraced not more than
seventeen years of Father Vitelleschi's generalate
(1616-33), and only one volume was published then.
More than one hundred years elapsed before the second
appeared. It was edited by Raggazzini in 1859-

It was high time, Father Martin declared, that
something should be done to remedy this condition
of affairs and that a history of the Society should be
written on a scale commensurate with the greatness
of the subject, and in keeping with the methods which
modern requirements look for in historical writing.
As the undertaking in the way it was conceived would
have been too much for any one man, a literary syndi-
cate was established in which Father Hughes was
assigned to write the history of the Society's work in
English-speaking America, Father Astrain that of
the Spanish assistancy, Father Venturi the Italian,
Father Fouqueray the French, Father Dflhr and Father
Kroess the German. This work is now in progress,
Those who are engaged on it are men of unim-
peachable integrity. Meantime an immense num-
ber of hitherto unpublished documents are being
put in the hands of the writers. As many as fifty
bulky volumes known as the " Monurnenta hlstorica
Societatis Jesu," consisting of the chronicles of the

Conclusion 925

houses and provinces, the intimate correspondence
of many of the great men of the Society, such as
Ignatius, Lainez, Borgia etc., have been printed,
and sent broadcast through all the provinces.
Nor is this mass of material jealously guarded by the
Jesuits themselves. It is available to any sincere
investigator.

As the Congregation had expressed the desire that
the residence of the General and his assistants at
Piesole be closed, and that if the political troubles
would permit it he should return to Rome, Father
Martin, after consulting with the Pope, who granted
the permission with some hesitation, established
himself at the Collegium Germanicum on 20 January,
1895. The public excitement that was apprehended
did not occur. The papers merely chronicled the fact
but made no ado about it whatever. Father Martin
had much to console him, during his administration,
as, for instance, the beatification of several members
of the Society, but he had also many sorrows such as
the closing of all the houses in France by the Waldeck-
Rousseau government and the deplorable defections
of some Jesuits in connection with the Modernist
movement.

In 1905 the first symptoms of the disease that was
to carry him off in a short time declared themselves.
In that year, four cancerous swellings developed in
his right arm. He had submitted to the painful
cutting of two of them without the aid of anesthetics.
The operation lasted two hours and a half, and he
maintained his consciousness throughout. A little
later, the other swellings showed signs of -gangrene
and the amputation of the arm was decided upon,
but in this instance he submitted to chloroform. He
rallied after the operation and in spite of his crippled
condition was permitted by the Pope to say Mass.

926 The Jesuits

His strength had left him, however, and on 1 5 February,
1906 he was attacked by influenza and he died on
1 8 April at the age of sixty. At his death the Society
numbered 15,515 members.

Father Martin's successor was Francis Xavier
Wernz who was born in Wurtemberg in 1842. When
the Society was expelled from Germany in 1872, he
went to Ditton Hall in England to complete his studies,
after having spent the greater part of a year in the
army ambulance-corps, during the Franco-Prussian
War of 1870. He taught canon law for several years
at Ditton Hall, and in 1882 was a professor at St.
Beuno's in Wales. From there he was transferred to
the Gregorian University in Rome, where he lectured
from 1883 to I9°6- *n September of the latter year,
he was elected General, in which post he lived only
eight years. Previous to his election, he had issued
four volumes of his great work on canon law. Two
others were published later, one of them after his death.
The end of his labors came on 19 August, 1914, Ho
was then in his seventy-second year and had passed
fifty-seven years in the Society. It was during this
generalate that the provinces of Canada, New Orleans,
Mexico, California and Hungary were erected.

Father Wladimir Ledochowski was elected to the
vacant post on n February, 1915. He was then only
forty-nine years of age. He entered the Society in
1889, and in 1902, shortly after his ordination, was
made provincial of Galicia, while in 1906 he was
elected as assistant to Father Worm. He is the
nephew of the famous Cardinal Ledochowski, whom
Bismarck imprisoned for his courageous championship
of the rights of Poland.

The new Society like the old has not failed to produce
saints and at the present moment the lives of a very
considerable number of those who have lived and

Conclusion 927

labored in the century that has elapsed since the
restoration are being considered by the Church as
possible candidates for canonization.

The number of Jesuits who were under the colors as
soldiers, chaplains or stretcher bearers or volunteers
in the World War of 1914-1918 ran up to 2014, — a
very great drain on the Society as a whole, which in
1918 had only 17,205 names on its rolls, among whom
were very many incapacitated either by age or youth
or ailment for any active work. Of the 2014 Belgium
furnished 165, Austria 82, Prance 855, Germany 376,
Italy 369, England 83, Ireland 30, Canada 4 and the
United States 50. Of the 83 English Jesuits serving as
chaplains, 5 died while in the service, 2 won the
Distinguished Service Order, 13 the Military Cross, 3
the Order of the British Empire, 21 were mentioned in
despatches, 2 were mentioned for valuable services
and 4 received foreign decorations, — a total of 45
distinctions.

France calls for special notice in this matter. From
the four French provinces of the Society 855 Jesuits
were mobilized. Of these 107 were officers, 3 com-
mandants, i lieutenant-commander, 13 captains, 4 naval
lieutenants, 22 lieutenants, 50 second-lieutenants, i
naval ensign, and 5 officers in the health services.
The loss in dead was 165 Jesuits, of whom 28 were
chaplains, 30 officers, 36 sub-officers, 17 corporals and
54 privates. The number of distinctions won is
almost incredible. The decoration of the Legion
d'honneur was conferred on 68, the M6daille militaire
on 48, the M6daille des 6pid6mies on 4, the Croix de
guerre on 320, the Moroccan or Tunisian medal on 3,
while 595 were mentioned in despatches, and 18
foreign decorations were received: in all 1,056 dis-
tinctions were won by the 855 Jesuits in the French
army and navy (The Jesuit Directory, 1921). "What

yz« me Jesuits

party or group or club or lodge/' says a sometime
unfriendly paper, the " Italia/' " can claim a similar
distinction ?" Another of their distinctions is that
Foch, de Castelnau, Fayolle, Guynemer and many
more French heroes were trained in Jesuit schools.
Finally, the French Jesuits performed this marvellous
service to their country in spite of the fact that the
government of that country had closed and confiscated
every one of their churches and colleges from one
end of France to the other, and by so doing had exiled
these loyal subjects from their native land. To add
to the outrage, they were summoned back when the
war began, and not one of them failed to respond
immediately, returning from distant missions among
savages at the ends of the earth or from civilized
countries that were more hospitable to them than their
own for the defense of which they willingly offered
their lives. Now, when the war is over, they have
no home to go to.

In 1912, two years before the War, the Society had
on its rolls 16,545 members. At the beginning of
1920 it had 17,250 members: 8,454 priests, 4,819
scholastics, 3,977 lay-brothers. The Society is divided
into what are called assistancies. The Italian assis-
tancy, which is composed of the provinces of Rome,
Naples, Sicily, Turin and Venice, numbers in all 1,415
members. The frequent dispersions and confisca-
tions to which this section has been subjected account
for the small number. Thus, the Roman province
has only 354, and Sicily has but 223. In the assistancy
there are 748 priests, but the prospects of the increase
of this category is the reverse of encouraging, for there
are only 308 scholastics* The lay-brothers number
359, What has acted as a deterrent in Italy has,
paradoxically^ acted in a contrary sense in the German
assistancy. Several of these provinces have bean dis-

Conclusion 929

persed, but they aggregate as many as 4,329 members.
Belgium is a strong factor in this large number, for
it totals 1,279, of whom 672 are priests; the Germans,
who have no establishment in their own country,
but are scattered over the earth, have a membership
of 1,210, of whom 664 are in Holy Orders. Austria
has 356 on her register, Poland 464, Czechs-Slovakia
114, Jugoslavia 113, Hungary 212, while Holland has
as many as 581.

The Waldeck-Rousseau Associations Law of 1901
not only confiscated every Jesuit establishment in
France but denied the Society the right even to possess
property. Nevertheless, unlike Italy the provinces of
Champagne, Prance, Lyons and Toulouse show 2,758
names in their catalogues for 1920. They have 1,647
priests with 583 scholastics to draw on. The Spaniards
are grouped in the provinces of Aragon, Castile, Mexico,
and Toledo, to which has been added the Province of
Portugal. This combination has 1,760 to its credit.
Possibly the figures would have been larger had not
the Revolution of 1901 brought about the exile of
the Jesuits. The English assistancy which until
recently included the United States, has now 1,622
members of whom 793 are priests and 544 scholastics:
England 750, Canada 472 and Ireland 400. The
assistancy of America has 2,892 members of whom 1,230
are priests with a future supply to draw on of 1,214
scholastics. The contingent of scholastics exceeds that
of an/ other assistancy by more than a hundred. The
provi.ice of California has 485 members, Maryland-
New York, i, 080; Missouri, 1,022 and New Orleans, 305.

BcvSicles its regularly established houses the Society
has missions scattered throughout the world. Thus,
in Europe its missionaries are to be found in Albania;
in Asia, they are working in Armenia, Syria, Ceylon,
Assam, Bengal, Bombay, Poona, Goa, Madura, Man-
59

930 The Jesuits

galore, Japan, Canton, Nankin, and South East
Tche-ly. In Africa, they are in Egypt, Cape Colony,
Zambesi, Rhodesia, Belgian Congo, and Madagascar,
Mauritius and Reunion; in America, they are working
in Jamaica and among the Indians of Alaska, Canada,
South Dakota, the Rocky Mountains, the Pimeria,
and Guiana; finally in Oceania, they are toiling in
Celebes, Plores, Java, and the Philippines. To these
missions 1,707 Jesuits are devoting their lives in direct
contact with the aborigines.

IN

DEX

A

Africa, 85 et seq.
Alcala, 52
Alegambe, 867

Biblical fastitute, 764
Billiart, 673
Billot, Cardinal, ^14
Blackwell, 153

Alegre,370
Alexandria, 109,811
Alfonso Rodriguez, St., 383

Bobadilla, 2isqq.
Bobola, 384
Bollandists, 370, 869

Algonqums, 338

Bonzes, 80, 256

Allen, Cardinal, 13-isq.

Borgias, 102

Allouez, 338
Aloysius, St., iSr
Alphonsus Liguori, St., 380, 604
Alva, Duke of, 428
Amaguchi, 167
Amherst, 594

Boscovich, 367, 622
Bossuet, 353
Bouhours, 367
Bourdaloue, 264, 283
Boxer uprising, 791
Brazil, 87 etseq,

Amiot, 632
Anchieta, 89
Anderledy, 763, 899

Bre"beuf, 291, 385
Bressani, 336
Britto, John de, 233

Andrada, 237, 372
Angiolini. 678

Broglie, Charles de, 665
Brouet, assqq.

Angola, 85

Brugelette, 757

Antilles, 3 06

Brzozowski, 685

Appellants, i S3 J.
Aquaviva, Claudius, I32SQ.
Aquaviva, Rudolph, 75, 3»4

Bungo, 1 76
Busenbaum, 380
Buteux, 338

Aranda, 421, 507

Bye Plot, 157

Araos, 36, 104, 203

Archetti, 648

Archipresbyterate, 153

C

Arevalo, 836
Armenians, 805
Arnauld, n, 216, 277
Asia, 229 et scq.
Assembly of the Clergy, 413, 486
Aubetierre, 497, 530
Auger, 41, 57 ft
Augu&tmus, 281
Avogado, 678
AvrS,266
Azevedo, 90, 384

Cabral, 87, 174-5
Calcutta, 764, 794~5, SOT, 839, 843 ,
California,i828, 833, 926, 929. See Lower

Calvinists, 87 , 334, 801
Cambrensis, 137
Campion, 134, 136-40, 143-6, 384, 857
Canada, 262, 291, 334-0, 42S-6, $94, 7U,
764, 78rt 824, 874, 921
Camsms, Peter, 2, 23, 45, Si, 65, 67, 70,
102, 272, 345, 384* 508, 915

Canonization, 381-2

B

Canton,. 248, 250, 252, 260-1, 930

Backers, da, 868

Caraffa, 208, 225, 391, 549. 57*4

Baertz, 77

Carbonari, 894, 897

Bftgnorca, 30
BajjotistB, 244

Carbonelle, 857
Cardinals, 914

BulUfi, 112

Balcle, 358, 362
Ballcrini,878

Carintiiia, 346, 37$
Carlos, Don, 742

Bttrat, Mme,, 673

Carmelites, 801, 86p

BaroniuF, xia
IkisiluuiK, 903
Bathes, Christopher, 307

Carranza, 53
Carroll, Charles, 711
Carroll, John, 50S, 616, 659, 674, 700,

Bathori, 123
Beaumont, de, 488, 588

706,711,733,88^906
Cartagena, 305» 3H f e A mf
Cartomphy, 253, 376, 631, 852, 861

Boirut, 807
Ballarmine, 68, no, ais

Cosaubon, 118-9, 2Ji
Casea of Consicexice. 200

IkJloc, 285
Honpy, de, 761
BemttUwBKi, 6s

Casto, 230, 350, 264, 707, 8oi
Casuistry, 285
Cat(schinm,38 (of Canisius,40) ; (of Trent).

Rernis, Cardinal, 53WQ«
Berry or, 737

*' Ctttochisme des Jesuites/' 2 73

BoUgh, 912 605. 635. 641-60, 66;, 677, 719

Pp. 1-441, Vol. I; pp. 448-930, Vol. II.

931

932

Index

Catholic Encyclopedia, 866

Catholicae Pidei, 38, 66if 694, 7x6

Cathrein, 288, 880

Caughnawaga, 338, 77S

Cavalcanti, 853

Cayenne, 312, 841

Celibacy, 120

Centuiators of Magdeburg, 49

Ceylon, 802, 903, 929

Chabanel, 336, 385, 9*5

Challoner, S99, 602, 906

Charles V., Emperor, 9. 23. 38, 44. Si,

102, 344

Charles Borromeo, St., r$, 102, 138, 218
Charlevoix. 171. 370
Cheminais, 481

Chile, 298, 373. 4*5, 529, 6*7, 76s, 774
China. 8X, 124, 173. 245-07, 372, 375,

424. 470, 627, 679. 770. 776. 788-93,

824. 828. 834, 843, 86r
Choiseul, Due de, 314, 4*9, 429, 496,

500-3, 500, 512, 524. 535
Christina of Sweden, 1 28
" Civilta Catolica," 874, 899
Clavigero, 369, 619
Clavhis, 246,35S»37i
Clement VIII, 56. m, 113, it 8, 153-5,

157. 200, 213, 217, 240, 385, 43<>, 556
Clement XIII, 15, 422, 435 et sea..
Clement XIV, 4, 436 et seq.
Clerc, 760, 916
Clergy, native, 262
Clermont, College of, 57, xxs, 216, JTJ,

Clorivi&re, 671, 676, 691, 700, 720, 730,

751, 880, 916
Coblentz, 67
Cochin-China, 241-2
Cochin, 82, 771
Cochlacus, 42
Cocomaricopas, 3x0
Cocospera, 323
Codier,3S4
Codure, 25, 29. 36, 39
Coeflfler, 356
Coello, 801
Coelho, 183
Coeurdoux, 233
Cotfordan, 60, too

Coimbra, 43, 443. 464. S4», 68at 743
Coleridt?«, 683

Collegio Pio-Latmo. 853, 899
Collegium Germunicum, £0, 56, M. 7<>,

345,852,891,9^
Collegium Maximum, 897
Collins, 149

Cologne, 4J, a8R, 345, 433, **37
Colombia, 304, 761
Colombicrv, dc, 385, 395, 402
Colonna, 208
Columbini, 630
(V)mmcnclone, 113
Coxnnunrcc, 44$, 4510, 457. 4 SO
** Common Rulcn," i.y, 7^8
Compaiiiu de Jesus, 7
C'oncnnt'n, 706-7
ConcorcUt, 6^7

Cton<U\ fin, (11, 353, 356, jMv, 301, 666
Confession, Scnlof, V08

6s a, 057,
Con«nu«ni, r 16

, >
, Ooncral,

, 930
3. 47,

107, ato,

Conscience, Account of, 33
Constantinople, 239, 267, 627, 632, 806,

809
Constitution, ar-S. T<^T» J33, ^99, 207,

213.381.38^484,095, 728
Conti, 416

" Continental System," 686
Copp6e, 360
Copts, 86, 805, 816
Cordara, 369, 572, 6ro, 924
Corea. 242, 249, 772
Corneille, 3 S3
Cornelius a Lapide, 381
Corrca, 127
Conicntes, 300
Cornelv, 88x-2
Cornoldi, RRo
Corsica, 525, 6iS
C.ortic, 841-2
C'oton, aor, soo-i
Cottam, 1.1 1, 144, «40
Coulon, 702
Courtoin, 357
Cracow, ?f>4
CranRanore, 7S
Orashuw, 360
Cremona, xBi
C'r6tineau"Joly, 74&
("richton, 150, 152, 233
Crimea, 806
Criminal!, 77, Br
Crimont, 781
Crisin, QTJC
Cristaldi, 6oR
Critonius, 140
Croix, (\imille d»* In, 838-0
Croix, Kticnne dc U, 4<;x~S
CrollanKa, 0x7
Cruz, da, 452
Cruz, Caspar c!<» IA. 2 15
Cubostimu, 173. X75. X8a
Cycvas, 880
Cullen, 909
Ciaasco, SS, 9T4.

p Slovakia, 9^

,

Czcchp

S> *t 8cq

Dablon, 33 ft
Dalntatiiu jHOt 75**. 8rt7
Daniel, j(»4, 2«^* 3,*S*<*, 330,
** I)c Auxilii«,'* 214
Decretals, kaw ot , 906

"Do fide catholic*," 8Kp
t\ 871;
fti, 714* 007, 94 J

, ,

, -uu *fH, 67, x 17, 346
*1

ch, $6

HlO
Domtnit). d«»
Duminus aw

* 7<M.

,
Connolly. 707

uousu, us* 130, »soo
t, 690, 70 j, 734, 864 Dracontaui, 846

Pp. 1-441, Vol I; pp. 442-S3Q, Vol II.

Index

933

Drama, 865-9
Dresden, 686
DrexelliuK, 306
Drury, 150, 164
Dublin, 149-50
Dublin, University of, 137
Duelling, 286
Dupin, 443, 748-5O, 752
Duplessis-Mornay, 220
Duprez, 629

Gregory de Valencia, 374
Gresset, 353
Grivel, 666
Grou, 354, 619
Gniber, 6s8sqq.
Guidiccioni, 31
Gunpowder Plot, I43sqq,

Damn, 373 Hagenbrunn, 667

Duvernay, 501 3

lay, 150

Dynamism, 623 Healey, 821

I

Liell. 61 8

E Helot, 77»
Eck, 43 Henry IV, 60, 113

Ecuador, 425, 539, 761, 828 Hindostan, 242
Education, 56, 64, 68, 343-57, 567, 630, Miranda, 1 68
644, 647, 653, 658, 695, 704, 736, 745, goensbroech, 288
748, 778, 835-38* 853. 901 Hontheirn, 433
Eflypt. 806, 816, 834, 862, 930 gotel Dieu, 504 , o
Elizabeth, Queen, 135, 141, 144, 152, 155, Howard, Cardinal, 408

182, 228, 274 J

tozes, 25

" End justifies the Means," 287-9 j

•lunsrarian College, 69

England, 278, 424, 426, 612, 675, 68t, 3

iurons, 335

683, 685, 691, 703, 7i8, 743, 76o, 764, Hurter, 866

794, 828, 857, 876, 892, 927

England John 707—8

English bollege, 148, 152, 578 8>ane£ 2°3

Equivocation, 286 Ibenalle,307
"Etudes," 874 Ignatius Loyola, St., 5-13, 21-4,36, 71.

Examen, Particular, 14 T 75,. 93., 96-9
Excommunication, 222-6 Inquisition, at, 127, 200, 225sqq.
Exercises?, 14 Ir,oquo/?!' 32Q

Expulsion, 2T2, 451, 462-70, 499-503, Isla, 366
5*3-30, 548, 553, 562, 566, 627, 720, Ive>^ C°*st, 824

734, 743, 756-62, 828, 898, 930

J

* :

afanapatam. 233
apan, 73, 78, 166-196

Faber, Peter, Bl., 5aasqq. i
Faith, Fathers of the, 669sqq.
Palloux Law, 757 ->

araes II, 403
ansenists, 221, 41?, 573
esuati, x

Fftrinclli, 505
Farmer, 906
Fcbronius, 433 <
Feller, 619 •<
Fmwick, Benedict, 704 J
Finding of the Christians, 196

pgues, 336sqq.
ohn Berchmans, St., 383
bhn Casitnir, 40,$
ohn Francis Re^is, St., 383
oseph II. 421, 547, 604

Flagellants, 92
PlttfteUcs, de, 401 K
Fourcjuevaux, Baron de, 41 Kabyles, 814

Francis Borgia, St., 53, 102, rt7sqq. Kandy, 805
Francis Xuvier, St., 5, 29, i66sqq. Kareu, 652
Francis Retfis, St., 775 KaunitK, 421

FranKolm, «77» 880 Kenny, 715, 892
French Revolution, 626 King, Thomas, 772

J

•uno, 316, 372

]

Cleutocn. 870

G Kniwht, 595
Gapro, r66 Kohlmann, 659, 706, 878

Gfttlitrin, 7»3 Krudncr, Mme., 717

Gallicaniam, 416, 494, 600

Gurnet, t^7
Gamier, < harlefi, 336

L

Garr^au, 33tt !

vacnncr, 738

(yaudun, 40 ]

^afarKCville, 263

( IcorKOtown, 704sqq. Laiitaux, 840

(rerard, 160 !

ji& Plechc, 11 8, ar8

Gbberti, 7S5 !

Wivn^rv, 502

Gkw* 74 3

.dihwe. aao

Cw.?., 350 Linmbeckhuven, 603

Goldwell, xaB LainoB, 5
(}omiUft«, Tirnio* 4^5 Lulandc, 336
Goujiil, 3^0 Lalcment, Charles, 291

Gravel, 61 6, TIJ Lullcment, Louis, 390
Gram* 679, 7<H Lauciciue, 381, 385, 306

Pp. 1-441, Vol. 1; pp. W-930, Vpl,

934

Index

La Petite Bglise, 675

Larkin, 913

Lascaris, 831

Laval, Scholasticato, 757

Laval, Montmorency de, 244-5, 337

Lavigcric, 815

Lazarists, 627, 633-4

Le Camus, 289

Ledochowski, Wladimir, gj6

Lehmkuhl, 288, 886

Leibnitz, 361, 3 77

Lejav, 25, 20-30

Le Mcwnc, 33?

Leo XII <dclla Genfja), 676, 7^2, 848, 009

Lessius, 114, r*i7

Lewger, 339, 7oft

Liberatore, 874

Ligny, de, 619

Litta, 603-4

Loisy, 886

Longhaye, 857

Loretto* 320

Lorijjuet, 702, 878

Louisiana, 435-6. 500-3

Louis-lc-Grand, 353-5

Lou vain, 57

Lower California, 31S-8

Ludolph of Saxony, i, is

Lugo, do, 21, 116-7

M

Macao, 180
Macartney, Lord, 68 1
McCarthy, 730
McCloskey, <>oo
Macodo, Antonio, 128-0
Macodonio, 540-50, S74-S* 577
Machado, 187, 37J>
McShcrry, 01^
Madagascar, 816-20
Madras, 7<to
Madura, 230, 233-5
Madgeburj-i, Ccutuiiators of, 40
Mai, 371

Majlla, de, 834. 86 1
Miiimbourg, ,;C)7* 4H
Maistre, do, 64*

,
Maldonadn, 115, 3

.

Malta, 52»
Mancra, got
Muiujalore, 75
Manila Observatory, 8JX-3
Manrcsaf 13. 703
Maranlulo, 435
Marefaschi, 539

Maruuw. 305* 274-S
Maria Thorewtx, BSmprcan

Aviatna,

«yjt<jir>, 38, (>o
Maries Antoinette, 4,\ ]
Murio tie L'lnc&rnftUiuii ,l<

.

Mure nit CD, 339
Marot, 30

Mazzolla, 879. 90t, 914

Masszini, 75 S

Melanehthon. 42-3 , 45. W

Menard, 3^8

Mendoza, Bp, of CUKCO, 214

Mercurian, 34. 3 6

Meschlcr, 883

Meurin, 800

Mexico, S4, 2ax-7» 9^0

Michclct, 745, 754

Mi6«c, 013

Milan. I3t, 18*

Milnor, 704

Mmtlannn, 777

MjnKTotia, -139, So6

Miro, yj 3

Mksal, Chinisc, JM ,2f>.j.

Missicins Etrnn^res, J4t

Mohaw ka, ^07

Mohilow, C) »6-7. rt.io, <>57, 718

»>, 575

, .*.

Mor.ita atvrcU, J7,
Montali'inbcrt. 7.JS"<>. 749
Montt'con.'rt, 430
Montlo.wr, 73 7 » 730
Montluc,4t
Montmart*. 2 \
Montreal fJrS
Monis, <lf, AM

Mcntaerriit, la ,

'* MnnuiaentA hxstonca bocwtfttui Jcsu.

Morccitti, »37
Mowow, 3t>7, 6

Mtlrr, 47 a, 503

J» 686

,
Myroae, 233

3Sf

4» I #4-7. 1 80* IQ,«-A, ,^.\
, in, 199, »%>o, joj, 4-'/4. 4.««»« f»«"».
5,<7. 544, sRT.An^Sft
Nav<urrcto« 257, us«». ^f»''. 3.U

IrfCon»r<I, 616, 706, 71^. 'x>7
-u .405^ ^ r t . ;if>,t, 7 1 r\ H 1 1 j \
8.*4« <>-»'». '*•"'

907. 9U,OiS<>

New York Litf*r«iTy Inntttutr* 7<A vow

Niraraitun* 777

NiererrtbrrK* y (Mm, it* 3<J3, jftl

Nworia, 8 j j.

Nottili, eta. aao-j, -*Vi" J, 3<Xn 414, 768

tuntwl. 31

4 Nom«m'Utcvr," 877

orridriirwtH^k. ?****

. Hi?

O

Marnuenpf 33», 37 J» V*fi uowueiut), OJ* MS

Martm, Felix, 873

MiurtiA! Luis. 37. ^-P
Martiuu'iue, 300, 3 1 1
Maryland, tflu, 33

Mu.iti6.aox..U4- 5
Ma.'Uiillon, 3(4
Mnfitrilli, 194
Muttei, 604. 724
Muury, 366, $49

Pp. 1-441, VoL I; pp. 44»-83a, Vol

^" 10* 407-0
r
848. »&t

,t

Ochino, 40
Odr^ji!- hi, ,
(^ilkc, Dsviiir, ;, }, H>i,
Office* Tcmacrf* 4»,|
(J^tlvic, LSI
0/cttt. HH^
Oltkitrnc. 16 it -4

Index

935

Oliva, 260, 290, 39i» 35)4, 399-402, 405,

408, 410

O'Reilly, Edmund, 878
Orientalists, 829, 862
Ormanetto, 199, 203
Orsini, Cardinal, 396, 530, ssssqq,
Oviedo, 36, 56, S9, 85, 104, 161-2, 194
Oxford, 136, 764
Pacca, 433-4, 442, 542, 606. 6ll. 618,

687-94, 698, 703, 724
Palafox, 221-7, 544, 546
Pallavicini, 380, 396, 635, 892
Pampeluna, 9, 10, ir, 304
Pancaldi, 722
Papebroch, 869
Paphlagonia, 230
Paraguay* 299-304, 347, 373. 4x8, 4^5,

444-8, 454, 509, 627, 762, 774, 7?6
Pariahs, 235, 802

Paris, 32, 36, 118, 243, S8l, 671, 699,
^ 747-8, 757, 76i
Pans, Parliament of, 3, 15, 56, 63, a 16,

280, 401, 485, 493, 407, 631, 748
Pans, University of, 56, 70, 748, 927
Parma, 210, 439, 528, 637, 669, 677, 699
Pascal, 278, 281-7, 295

Pascendi Munus," 588
Passrurlia, 887, 898
Par.sion.ei, 422, 456
Patrizi, 878, 881
Paul III, Pope, 15, 28, 31, 34, 38, 556,

728, 018
Paul IV, Pope, 3S» 46, 71, ior, 173, 198,

553, 5*6
Paul V, Pope, 56, 1x6, 157, 264, 390, 556,

., ,55° .

Pauhstas," 392
Pasmany, 68, 396
Pearl-FisneneB, 74

Pckin, 349, 252, 254, 256, 358-61, 265,
^ 629, 633, 790
Permde ac cadaver, 35
Periodicals, 874-6
Persia, 239, «44» 267, 410, 424, 806
Persons, 136, 138-40, xsi-55. 164, 177,

Peru, 54, 372, 395-98, 425, SJ9
Peruvian bark, 299
Peach, 388, 880
Petau (Petaviur,), xx8, 305
Peter Claver, St, 305, 383, 396, 901, 915
Petrc, 402
Petrueru 721-4

Philip II, KinK of Spain, 54, xoo, 1x3, ir6,
1, 1ST, 177, 181, 202, 204, 207, 209-

.., 274, 2<X>, 333, 344, 420, 557

uippim-s, 183, 180, joi, 245, 255,333,

370, 4.56, 470, 785, 835. 930
Philoflophy, 3SS-7, 378-80
Piedmont, 756
Pittnatdli, Joseph, 511. 533, 52$, 658, 677,

7^6, 863 f on, oio

Philip

Pious Fund, 3 *»H

PIUH V, St,. Tope, 48. 49, 54, too, 100,

, ,
Pma VI, sax, 572, 586, 008-10, 614, <^o,

024, 640, 640-51, 653-56, 607, 677, 084,

6fjn, 7Ur 981
Piuti VII, Pope, S, 353t 57a, 605, 6^4, ^6t,

, «,JO, 8f>.», «8$» »9I, 904
lll* 7,U, 893, POS
Piu» IX, JPor>c, 16, ro6, 733. 756, 840,
3, 854, BS7. »74» 888-po, 808, 903-6,
915

a. SP7. 674, 714, 73*, 913

Poetry, 258-63, 856, 860

Poissy Colloquy, 60-63, 102

Poland, 124, 275, 357, 376, 404, 424, 546,

548, 587, 605, 634, 637. 643, 718, 722,

026, 929
Polotsk, 347, 644, 646, 650, 652, 657,

659-60, 664
Pombal, Marquis de, 419, 421, 430, 437,

442-79, 503, 509, 60S 612-15, 683,

703, 7*13

Pondicherry, 260, 292, 426, 631
44 Popish Plot," 407
Portugal, 36, 42, 92, 126, 177, 242, 269,

344, 4i6, 421, 426, 430, 438, 442-79,

498, 502, 537, 5SO, 553. 587, 605, 612,

627, 682, 703, 742, 759i 764, 793, 815,

826, 876, 929

Possevin, 121-25, 129, 201, 208, 218
Poverty, 33. 249-51, 394. 397, 556, 728
Prague, 47, 67, 123, 138, 34S, 388
Printing 40, 55, 659. 829
Probabihonsm, 415
Probabilism, 380, 415, 575
Propaganda, 693, 897, 903
Property, 33, 222-23, 602, 616
Property, Confiscation of, 478. 485, Soo,

513, 523, 528, 540, 548, 577, 720, 759
Prose, 366-67
Proselytism, 720
" Provinciates, " of Pascal, 281-87, 689,

745
Prussia, 426, 635, 636-41, 686, 718, 758

;, 263, 291,307,334
", 417, 575
282

, 337

Rasle, 709

'* Ratio studiorum,'r 70, 200

Ravijinan, de, 4, 43$

Raymbatilt, 336

Kaynal, 410

4 Razqn y Fe/ 874sq.

Realini, Bernardino, 396

Recollect Friars, 334sq,.

Redumptorists, 604

Reductions, Philippine, 777

Reductions of Paraguay, 301-04. 444-48

Reeve, 595, 619

Regale, 410-13

Regffio, 699

Regimmi Militantiu Ecclesiae, 3*

Rcnaudot, 29 1

Relations, 871-4

Rota, 4x8sq

Rozzonico, 533

Rho, 259

Rhodes, Alexander de, 240-45

Ribadeneira, kj<>, ^04

Riccadonna, H07aq

Rioci, Lorenzo, 419-2*, 43<>, 44osq., six.

521, 848

Ricci, Sapio, 600
Richelieu, 274, ^BSsq., 290
Riot of the Sombreros, siosq., 546
Ripalela, 206, 876

,

Rodrigues, 176, x84
Rodriguez, Alphonsus, 381, 396
Rodriguez, Simon, 23, 24, 72

Pp. 1-441, Vol, I; pp, 4WHW30, Vol II,

936

Index

Roh, osr

Roman College, 60
Romberg, Assistant, 585
Roothaan, John, 398, 667, 706
Rosas* 762
Rosrnini, 898

Rossi, Giovanni Battista de, 836
Rossi, Guizot's envoy, 750
Rosweyde, 370
Roth, 840

. Rozaven, 625, 719 et seq., 898
Rubillon, Ambrose, 773
Russia, 841
Russian Church, 642
Ruthenia, 9.02
Ryllo, Maximilian, Siisq.

S

Sabbetti, 886

Sacchini, 360, 923

Sacred Heart, Fathers of the, ft

Sacred Heart, Ladies of the, 672 sq.

St. Acheul, 740

St. Bartholomew Massacre, 27 2

St. Beuno's, 764

St. Clement's Island, 330

Sainte-Beuve, 283 SQ., 745

Saint-Germain-des-Pres,, Chapel, 58

St. Julian, Castle, 469-472

Saint-Jure,38i

Saint Kitts, 306-3 10

St. Michel, Brussels, 870

St. Omers, 407

St. Sulpice, Society of, 344

St. Vincent, Admiral, 704

Saints, 9U-S

Salamanca, 21

Saldanha, 421-2

Salmuron, Alphonsus, si, 45

Salsettc, 170, 329

Salvatierra, 333, 32t

Sancian, Island of, 84

Sanguinetti, 883

San Sebastian , prison, 743

Sant* Andrea, 70s

Santet, 360

Sarbiewski, 359

Sardinia, 504, 75&

Sarpi, 112, 3208ci.

Sault Ste. Marie, 338

Saxony, 718

Scoramolli, 381

Schall, Adum, 2S4~aOi, 373

Schemer, 848

Scholastics, 485

Schrciiicr, Christopher, 371

Science, 248-^50, 63*. 37*. 8j4sq.

Scientia media. 315

Scotch Doctor, 38

Scotland, 40, 150

gccchi, 371.835

Secret Members of Jesuit Order, 35

beculuruution,

,

oodlmuyor, 372
gegwri, 364
tafturu, ^4

oenunaneii, 44, 65-67
gociijiora. 185
fecitnu. 8438(1.

Seven Ytoini War, 435, 483*3.
Suwall, yja, <»8j
nhout Giltnary, 873
Sht'rwin, 144
Shin-toititn, 166
n, 175

Siam, 234

Sicily. 504 _,

Sidgreaves, Walter, 841

Sierra Leone, 824

Siestrzencewicz, 643

Siffismond, King of Poland, 35, 122, 308

Silesia, 637

Silverira, $5

Simpson, 751

Sin (Mandarin), 250

Sin, Paul, or Zi, 77 1

44 Sined." 860

Sioux, 770

Sirmond, 354

Si-Scnouss\t Sheik ami Jesuit Constitu-

tions, 3.<
Sixtus V, Pope. p» 7, in, JO^, x8o, joo-

209,

,

Slingsby, Francis, 1 4<xm.
Smet, Peter tic, 779-8 r

, ,

Smolensk, <)«6
Smyrna, s^o

Sobieski, John, 304, ^07, 404
Sodalities, (>8, ^07, 7.i»
Sollicitucio cmnhnn eccle;;ijiruni, 604-6

5»orbonne, j»o-7, soo

Soto, us

Sotwd. 867

Sousa, 87-8

Southey, 90

Southwell, 147-R, ^,18

Spain, 3<>, 4j, J0j-i4« SJ*"3

Sparks, 908

** Speculum Jcautticnm," J7J

Spec, von, ti7, j&xiKjn-

Spmoln, i«s ,

Spintua! ISxercuwt, xj"i5» j^x. o

SQuillfti*e, 4^8 soy

Stu.nisl.LU3 Kofitkiu ^t., 48, 38 j,

Stanton* Father, 78$ 8

,

Statistics, 418-0, $50, 777»
$teinh(ibcr, 887
Steins, 70S
Stephenu, t4ts<M,
** Stimmen AU* Maria Laach,"
Stontt, 710
Stonestrcot, 706
Ktony burnt, SCO, 73 i

r, »,is, 8ftj
Stritch. «ceHath«j
Stuart, Hfinry. Soft York, <*«rrtiiiAl *rf
Su»r<% ut, 116, jHx, ^7*;. jot>, jv&titK
^ 486, 876
Smm, s.'.sqtj.

, 444-00,1

, 804

Sweden* i.!<*-,
Swetchitu;. y,»o

8u|W5rii»r,

Pp. 1-441, Voi I;

Syria, 240* <M-'. Hot*1 v« *jMD

T

Tamburini, 4x7-8, 57$
Tanut, 33t,a<u
T&mux'i,, «ifjt, 506 ct n**!«j.

TwuVy, aWWo
j>p. 44a»930, Vol. It

Index

937

Theology, 378-81, 852, 864-5, 876-9, 885-

90, 901.

Tibet, s

,237-8,372,378

Toletus, S» 54. 112-5, 152, 107, 209-13,

215, 3i8, 379, 401, 876
Tonsiorgi, 836, 878
Tonkin, 241, 245
Torres, Cosmo de, 76, 79, 93
Torres, 166-7, 169, 174, 188
Torres, Luis de, 381
Tournon, Charles-Thomas-Naillard, dc,

259

Tournon, Francois de. 40, 60
Trent, Council of, 8, 33, 44-6, 48, 62, xoS,

138. 150, SS7, 563
Trichinopoly, 802, 805, 829
Tyburn, 141, 146
Tyrnau, 69

Ucondono, us. 182-3, 189

Ugarte, 316, 326-7, 329-3*

Uniates, 805-6, 8rr

** Unigenitus," 575

Urban VIH, 113, 119. 192, 255, 385, 390,

>Uege, 894, 897

Valencia, Gregorio de, 21, 117-8, 315

Valignani, I73~4, 176, 183-5, 246-7

Valkenburg, 763, 875

Valladolid, 43, S3. **6, 151. so6, 406, 409

Van Ortroy, 384

Varin, 665, 600, 671-6, 701, 730, 733, 911

Vasa, House of, 404

Vasqucz, Dionisio, 5-7. *99, 204-7, 209,

268

Vasqites, Gabriel, ax, 68, 379, 486
Verbiest, as?, aoi, 264, 375, 377
Vicars General, 38. 651-2.
Vicp, de, 37X, 843, 848-9
Vieira, 3taO-8, 130, 192, 363, 367, 306,

Villomiun, 748-50, 7S4-S

Vilaa, Uaivorsity of, 347. 660, 848

Pp. 1-441, Vol. I; pp. 442-930, Vol. II.

Vitelleschi, 269-71, 387, 390-2, 394, 396-

8. 825

Vives y Tuto, 853
Vows, 32-3, 548, 557, 564, 609, 616, 659,

684, 746

W

Wadding, 315-6

Wasmann, 840

Waterclock, 625

Wauchope (Waucop), 38, 41

Wealth, 348, 445, 45<>, 481, 559

Weld. 431, 443, 820, 841

Wendrok. See Nicole

Wernz, 763, 828, 883, 904, 906. 926

White, 307. 339-40

Whitebread, 408

Whitcmarsh, 712, 770

White Russia, 267, 735, 773

Witchcraft, 117,361

Woodstock, 843

" Woodstock Letters," «75

World War, 701, 823, 828, 927

Wunsburg, 48, 67, 346

Wynne, 866-7

Xavier, Francis. See Francis Xavier, St.
Xavier, Jeronimo, 229-30, 306
Ximenes, 618

York, Cardinal of, 532, 548, 575, S£>6
York, Duke of, 408
Yu-heen, 79*

Zacatecas, 3x5

Zaccaria, 578, 619-21, 864, 877

2ahi6, 807. 809

Zambesi, 794, 820-2. 824, 930

Zapata, 39

Zefada, 549, 574

Zelanti, 534. S3t>

Zikawex, 771* 790-3, 828, 843

Zoology, 834

, 693, 703

PRINTED IN XL S. A*

J, 8,

126263