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 BALTIMORE: JOHN MURPHY & CO. 
 
 / 
 
HISTORY 
 
 OF THE 
 
 Society of Jesus, 
 
 FROM 
 
 Its Foundation to the Present Time. 
 
 In Tmto Volumes. 
 
 franslateir from l^e <#reiu^ of |. p. ^. gattriguat, 
 
 By James Clements, 
 
 Author of ''The Life of Sir Robert Peel." 
 
 Second EjatisED Edition. 
 
 With ai/'^^endix from 1862 to 1877. 
 4C '^ Vol. I. > 
 
 -'''iilv 
 
 ^'^^ftTftiy ^^'""^ 
 
 ^ 
 
 Published b yTOHITMueph y & Co. 
 
 182 Baltimore Street 
 I 8T8. 
 

 Entered according to Act of Congress in the year 1878, by 
 
 JOHN MURPHY, 
 in the Ofhce of the Librarian of Congress at Wasliington. 
 
 miidii 
 
 
 '0{, :^ 5-3 
 
PREFACE 
 
 To THE Second Revised Edition. 
 
 The author of this excellent compendium of the history 
 of the celebrated society founded by St. Ignatius of Loyola, 
 was not a member of the order; but evidently well ac- 
 quainted with its actions and its glorious record, deeply 
 grieved at the glaringly unjust persecutions to which it 
 has been subjected, and yet glorying in the success of its 
 labors and in the services which it rendered to the Church. 
 And though throughout the two volumes there is the glow 
 of enthusiasm and the spirit of triumph, yet we are com- 
 pelled to say that the fidelity of history is maintained, and 
 nothing is related that does not rest on undoubted author- 
 ity. For this reason, we have deemed it advisable to issue 
 a second edition of a work which will always be read with 
 interest ; and, to render it still more acceptable to the pub- 
 lic, we have taken the pains to have it accurately revised, 
 corrected of the errors which had crept into the former 
 edition, and especially, we have brought the history of 
 the society, from the point where the author had left it in 
 the year 1862, down to our own day. "VVe trust that, with 
 these improvements, the work will meet with- favor, and 
 will continue, with even greater success than before, to do 
 justice to a maligned and slandered body of men whose 
 true character is here so well represented and vindicated. 
 
 Baltimore, March 17, 1878. The PUBLISHERS. 
 
 • • • 
 
 lU 
 
PEEFACE 
 To THE First Edition. 
 
 The history of the Society of Jesus possesses so much of deep 
 interest, such a variety of touching and edifying incidents, that it 
 is to be regretted that, it has not been better and more generally 
 known. It is frequently said, "the Jesuits are intriguers; the 
 Jesuits are ambitious ; the Jesuits are a power working in the 
 dark, wherever they are tolerated." 
 
 But are these terrible Jesuits known? No; nor do they seek 
 to know them. " It is enough," they say, " to know that they have 
 been expelled by every government." True, they were expelled by 
 all Catholic states ; but has it ever been asked upon what grounds? 
 Has the question ever been asked whether the ministers who ex- 
 torted from their sovereigns those decrees of expulsion were 
 Christians, either in principle or in practice? And yet, would it 
 not be well that we should investigate the matter for ourselves, in- 
 stead of adopting, at random, an opinion, the foundation of which 
 we have never taken the pains to examine? 
 
 But, you object, " the History of the Society of Jesus, by M. 
 Cretineau Joly, occupies six large volumes; it is impossible to 
 eater upon the pei'usal of such an extensive work." 
 
 . This oft-repeated objection has induced the author «to prepare a 
 comprehensive history of an Order in itself so illustrious, so 
 fiercely condemned by some, so much admired by others; an Order 
 to which many have been friendly, many hostile, few indifferent. 
 
 The author of the following pages has made it his study to be 
 sufficiently elaborate to enlighten the reader, and so brief as not 
 to fatigue or discourage any; for he is awai-e that those whose 
 life is mostly devoted to social duties, have the least time for read- 
 ing. But as the perusal of two volumes is never too -formidable a 
 task, even for a busy man, the author has some hope of being read. 
 
 The matter is ari-anged chronologically, under the administra- 
 tion of each succeeding General of the Order, and, where it Avas 
 possible, according to the succession of the cotemporary Popes. 
 The reader will thus be enabled to have a clearer view of events 
 1^ (v) 
 
vi PREFACE. 
 
 as they occurred and of the labors undertaken by the Society of 
 Jesus in the various parts of the world, under the direction of the 
 several Superiors. 
 
 As the documents which M, Cretineau Joly has collected, and 
 made the basis of his history of this celebrated society, are au- 
 thenticated beyond doubt or cavil, the author has not hesitated to 
 accept them as evidence in this work. 
 
 On the labors of the Jesuits in our own days, under their pres- 
 ent General, the Kev. P. Beckx, we touch but lightly, as it is diflS- 
 cult to speak of those who are living. 
 
 We deem it a matter of great importance to assert our entire in- 
 dependence as a writer. It has been said of us that our pen 
 was guided by the Jesuits. This accusation is unfounded; we can 
 fearlessly assert that the Jesuits, neither directly nor indirectly, 
 ever asked any favor of us as a writer, not even by a hint or in- 
 sinuation. They need not our defense — God is with them, and 
 for them. Our object in penning these pages was twofold, and we 
 have no hesitation in making it known : first, to give informa- 
 tion, on a very interesting subject, to men who can not find time 
 to read more extended histories ; secondly, to discharge our con- 
 science of a debt of gratitude to the saints of the society, to whose 
 intercession we are indebted for many special favors. Besides, as 
 we had already published the history of the founder, it was natu- 
 ral that we should have the desire of following up the fortunes of 
 his Order, from its origin to our own times. True, we did not de- 
 sire to trespass, and we deemed it our duty to apply to the 
 Jesuits for their sanction, before encroaching on the precincts 
 of their historic domain. Permission was granted without hesita- 
 tion — perhaps through a fear of wounding our feelings by a refu- 
 sal; but, however that may be, it certainly can not be said that a 
 writer is directed when his pen is left entirely free. Such inform- 
 ation as we needed was readily and cheerfully furnished by the 
 members of the society. For this the author is assuredly grate- 
 ful ; but yet this does not imply that his pen has been directed 
 or influenced by them — quite the contrary. 
 
 At the feet of St. Ignatius, St. Francis Xavier, and the other 
 saints of the society of Jesus, we humbly, but confidently, lay this 
 tribute of our devotion, in the hope that they will smile upon the 
 fruits of our labor, and cause Heaven's blessings to descend 
 upon us. J. M. Daurignac. 
 
CONTENTS OF VOLUME I. 
 
 PAGE 
 
 PREFACE iii 
 
 INTRODUCTION xiii 
 
 Origin and Foundation of the Society of Jesus, (1522-1541) 1 
 
 I. Conversion of St. Ignatius — Ilis sojourn at Manresa — Pilgrimage — 
 
 St ui lies 1 
 
 II. St. Ignatius in Paris — The Society is formed — First labors in Italy. 6 
 III. La Storta — Preaching in Rome — Calunniies — Juilgmeiit — Famine 
 — Plan of the Constitutions — Approval of the Society — St. Igna- 
 tius, General 12 
 
 Oenekalship of St. Ignatius Loyola, (1541-1550) 26 
 
 I. Mission in Ireland — Zeal and devotedness of the Jesuits — Legates. 2G 
 
 II. Labors in Italy — New aspirants 31 
 
 III. The Jesuits in France — Tiicir success in Spain — .\ra05, nephew of 
 
 ¥<t. Ignatius — St. Francis Xavier and Simon Rodriguez in' Portugal. 35 
 
 IV. Peter Lefevre — Lejayand Bobadillain (iermany— Peter Canisius — 
 
 Lefevre in Spain — His death — Charitable fouixiations of St. Igna- 
 tius — St. Francis Xavier in the Indies — Foreign missions 40 
 
 V. The Jesuits at the Council of Trent — Bishoprics refused 53 
 
 VI. Bobadilla at the Diet of Ratisbon — He is wounded — The interim — 
 The Jesuits in Salamanca — Melchior Cano — Death of the Pope — 
 
 Julius III 60 
 
 VII. The Duke of Gandia — Reassembly of the Council — German Col- 
 lege 65 
 
 VIII. League of the Parliament and of the University of Paris against 
 the Society — Laynez Provincial — The Pope wishes to make him 
 
 Cardinal 72 
 
 IX. .Jesuits excommunicated at Saragosa — Reparation 80 
 
 X. Missions of Brazil — The Jesuits in Ethiopia 84 
 
 XI. Apostleship of Father Canisius in Germany — St. Francis Borgia 
 
 refuses the Cardinal's hat — Death of Ignatius 89 
 
 Generalship of Father Laynez, Second General, (1556-1565) 03 
 
 I. Charles V and St. Francis Borgia — Don Sebastian — Jealousies of 
 
 the Court — Calumnies — Pius IV 93 
 
 II. Jealousies in the University — Privileges of the Roman College — 
 
 Fathers Emond Auger and Pelletier in France — Oi)i)osition.... 100 
 
 III. The Parliament and the University of Paris against the Jesuits — 
 
 Conference of Poissy — Council of Trent — Tnum]ih of P^ather 
 Laynez K'5 
 
 IV. The'Baron of Adrets — The good Father Emond — The plague and 
 
 the Jesuits — Father Possevin 114 
 
 V. Canisius at the Diet of Petri kaw — Calumnies of the heretics — Car- 
 dinal Charles Borromeo — Reparation 121 
 
 VI. Missions of the Indies — Of Japan— Of Brazil — Of Africa — Death of 
 
 Father Laynez 126 
 
 Gkneralship of St. Francis Borgia, Third General, (1565-1572) 139 
 
 gsuits 
 
 (Vii) 
 
 I. Pius V — Frauds against the Society — Epidemic — Jesuits and here- 
 tics 139 
 
vni CONTENTS OF VOLUME I. 
 
 PAGE 
 
 II. The Moors of Granada— The Plag:ue— Francis of Spain 14G 
 
 III. Plague in Portii.sal— Heroism of the Jesuits— Father da Camara, 
 
 Tutor to the King— Plots of the Court— The Jesuits in France, 
 Father Perpinien — Conspiracy in Paris — The clocks of Lyons — 
 The Fathers Auger and Possevin 152 
 
 IV. The Apostle of Germany — Canisius, Apostohcal Legate — St. Stan- 
 
 islaus Kostka — Fury of the Heretics — Father Maggio 1G2 
 
 V. Foreign missions — Florida — Pern 166 
 
 VI. Brazil— Seventy Jesuits martyred at sea by the Calvinists — The 
 
 Indies — Japan 172 
 
 VII. Fr.ancis Borgia at the Courts of Spain, Portugal, and France- 
 
 Father Tolet with Cardinal Cammendoni— Battle of Lepanto— 
 Death of the Pope and of St. Francis Borgia 182 
 
 Generalship of Father Mercurian, Fourth General, (1572-1580) 189 
 
 I. Cruelty of the Huguenots — Gregory XIII — Odious calumnv — Tri- 
 umph '. 189 
 
 II. Riot at Antwerp — Don Juan of Austria — Anger of the Heretics — 
 Baius and Father Bellarmine— Triumph of Father Tolet — St. 
 Charles Borromeo 193 
 
 III. Elizabeth persecutes the Catholics — Thomas Pound — The Jesuits 
 
 in England 200 
 
 IV. Mission of Brazil — Father Anchieta — Progress of Christianity in 
 
 Japan — Father Rudolphus Aquaviva — Peter Canisius in Switzer- 
 land — Death of Father Mercurian 209 
 
 Generalship of Father Claudius Aquaviva, Fifth General, (1581-1615) 217 
 
 1. Father Possevin Legate in Poland and Muscovy — His mediation 
 between the two sovereigns — Negotiation of Father Possevin 
 
 with the Northern Courts — Treaty of peace 217 
 
 II. The traitor Elliott — The Fathers PaVsons and Campian — Persecu- 
 tions — Examinations, tortures, and martyrdom of Fathers Ed- 
 mond Campian, Sherwin, and Briant 224 
 
 III. The Gregorian calendar — A riot of butf^hers — Martyrdom of Fa- 
 
 ther Rudolphus Aquaviva and his companions — Insurrection at 
 Naples appeased by the Jesuits — The calendar again — Riot at 
 Riga 237 
 
 IV. Sixtus V and the League — The Pope wishes to change the name 
 
 of the Society — Firmness and humility of the General — Death 
 
 of Sixtus V — Death of St. Aloysius Gonzaga 244 
 
 V. Death of Henry III— Henry IV and the "Confederate.s — Father 
 Tolet Cardinal— St. Francis of Sales pupil of Father Possevin — 
 Father Possevin and Cardinal Tolet have the excommunication 
 of Henry IV removed — John Chastel — Injustice of Parliament — 
 Martyrdom of Father Guignard, and expulsion of the Jesuits 
 
 from Paris 248 
 
 VI. Persecution in England — Martyrdom of Jesuits — Death of the 
 
 Queen ': .* 257 
 
 VII. Persecution in Japan — Martyrs and conversions 261 
 
 VIII. Death of Cardinal Tolet — Father Bellarmine Cardinal — Revenge 
 
 of the Heretics — Father Coton and Henry IV — The Jesuits 
 frighten Parliament — Henry IV recalls them — They preach the 
 
 Gospel in Canada 205 
 
 IX. Gunpowder Plot in England 273 
 
 X. Ru})ture between the Venetian Senate and the Roman Court — The 
 
 Jesuits faithful to the Holy See— They are banished 286 
 
 XI. Canonization of St. Ignatius and St. "Francis Xavier — Death of 
 Henry IV — Odious accusation — Insurrection at Aix-la-Chapclle 
 and at Prague — Fourteen Franciscans burned — The Jesuits are 
 
 surrounded and robbed 291 
 
 XII. Father Geronimo Xavier preaches the Gospel in the Mogul Em- 
 jiire — Father Legoda in Tartary— Father Nobili in IMadura— 
 
 Father Ricci in China 299 
 
 XIII. Franciscans in Japan — Treason — The twenty martyrs — Three Jes- 
 uits crucified — More Christians — More martyrs — The Protestants 
 enter Japan and calumniate the Jesuits 307 
 
CONTENTS OF VOLUME I. ix 
 
 PAGB 
 
 XIV. Missions of Ethiopia, in the whole of Africa, and in the two 
 
 Americas— Death of Father Chiudius Aquaviva 317 
 
 Generalship of Father Mutius Vitelleschi, Sixth General, (1615-1645) 324 
 
 I. JMonita Secreta 324 
 
 II. Progress of Cntiiolicity in Germany, Poland, and Russia by the 
 Jesuits — Their labors in Italy — Father Arnoux and Louis Xll — 
 Death of the Pope, John Bercdrmans, and Cardinal Bellarniine — 
 Gregory XV canonizes St. Ignatius and St. Francis Xavier 330 
 
 III. War in Germany — Father Frederick Spee 339 
 
 IV. Fresh persecutions of the Parliament — Death of Father Coton — 
 
 Royal favor — Pardon of enemies 345 
 
 V. Martyrdom of Jesuits at Utrecht — Jansenius — St. Cyran— St. Vin- 
 cent de Paul— Port Royal 352 
 
 VI. The Island of I\Lalta and the Jesuits — The Jesuit martyrs in Eng- 
 land— The ^cwoZe Pie and Father Pietra Santa 360 
 
 VII. Increased persecutions 'in Japan — Numberless martyrs — Father 
 S[)inola — The Fathers Buzoni and Carvalho — Twenty -four Jesuit 
 martyrs — An apostate — Father Mastrilli — The apostate martyr. 367 
 VIII. Difficulties in the mission of China — Father de Rhodes in Cochin 
 
 China and at Tonquin — Missions of Asia 378 
 
 IX. Missions of the two Americas 385 
 
 X. Eeoublic of Paraguay — Don Bernadino de Cardenas — Death of 
 
 Urban VIII and Father Mutius Vitelleschi 391 
 
 Generalship of F.^ther Vincent Caraffa, Seventh General, (1645-1649) 399 
 
 I. Bankruptcy of Seville — Father Jarrige — Martyrs of Canada — Don 
 
 Juan de Palafox — Death of the Father-General 399 
 
 Generalship of Father Piccolomini, Eighth General, and of Father 
 Gottifredi, Ninth General, (1649-1652) 410 
 
 II. Father de Rhodes in Rome and Paris — Retractation of Jarrige — 
 
 Disputes of the Jansenists — Christina of Sweden — Persecution 
 in England — Missions of Canada — Paraguay — Father Adam 
 Schall at Pekin — Death of Father Piccolomini— Death of Father 
 Gottifredi 410 
 
CONTENTS OF VOLUME II. 
 
 I'AGE 
 
 Generalship of Father Goswin Nickel, Tenth General, (1652-1G61) 3 
 
 I. Jansenism at Rome — Foreign missions 3 
 
 II. Don Juan de Paiafox — Letlres Provinciates — The Jesuits return 
 
 to Venice — Martyrdom of Father Bobola 8 
 
 III. Letter of the Empress of China — Missions cf America— Death of 
 
 the Father-General 13 
 
 Generalship of Father Paul Oliva, Eleventh General, (1661-1G81) 20 
 
 I. Theologians of Port Royal — Father Annat, Confessor of Louis 
 XIV — Fresh calumnies — Plot of the Bonzes at Pekin — Death 
 of Father Adam Seliail 20 
 
 II. Intrigues of the Jansenists — Father Bourdaloue — Foreign mis- 
 
 *sions — The impostor Lusancy — Pere Lachaise 25 
 
 II. Ridiculous accusation of the Heretics — Titus Gates — Father John 
 
 de Britto— Death of Father OUva 32 
 
 Generalship of Father Charles de Notelle, Twelfth General, (1681- 
 
 1687) 38 
 
 I. Regal rights — The Four Articles of 1682 — Revocation of the Edict 
 of Nantes — Progress of Christianity in China — Death of Father 
 deNoyelle .' 38 
 
 Generalship of Father de Santalla, Thirteenth General, (1G87-1706) 43 
 
 I. Rivalry of France and Spain — Firmness of the Father-General— 
 Father Peter and the King of England — Exactions of Josei)h 
 
 I— Tlie Jesuits in China 43 
 
 II. Alexander VIII and Innocent XII — Louis XIV yields on the Four 
 Articles; the Jansenists alone sustain them — Religious discus- 
 sions — Pc-re Lachaise — Rolhn 47 
 
 III. The Jesuits and the Dominicans in China — National customs and 
 ceremonieis — Madura, Paraguay — California — Guiana — Death of 
 the Father-General .'. 52 
 
 Generalship of Father Tamburini, Fourteenth General, (1706-1730). 60 
 
 I. Cardinal de Tournon in China and the Indies — Suppression of 
 Port Royal des Champs — Father Letellier — Condemnation of 
 
 ^^Eeflexio'ns Morales'" — Bull Unigeiiitus — Death of the King 60 
 
 II. Jansenist hatreds — Calumnies — Plague of IMarseillei* 69 
 
 III. Chinese customs again— The appellants— Death of the Father- 
 General 76 
 
 Generalship of Father Francis Retz, Fifteenth General, -(1730-1750). 80 
 
 I. Tri])le allian.ce of Jansenism, Protestantism, and Infidelity — 
 Catharine Caditre — Father Chamillard — Madame Vianen and 
 
 the dying patient of the HCtei Dieu 80 
 
 II. Question of Chinese customs decided, and the submission of the 
 Jesuits — Treason of Antiguera — Civil war in Paraguay — Gold 
 mines — Death of the General 89 
 
 Generalship of Father Visconti, Sixteenth General, (1750-1755), and 
 OF Father Cestukioni, Seventeenth General, (1755-1757) 97 
 
CONTENTS OF VOLUME II. xi 
 
 PAGE 
 
 I, Sebastian Carvalho, Marquis of Pomhal— His hypocrisy— His per- 
 fidy — He persecutes the nohihty. the Jesuits, and the Indians — 
 
 Nicholas I, Emperor of Parai^uay 97 
 
 II. Free-thinkers at the Court of France — Father Lavallette at Mar- 
 tinique — Peter Damiens — Death of Father Centurioni 105 
 
 Generalship of Father Ricci, Eighteenth General, (1758-1775) 110 
 
 I. Ponibal wishes to suppress the Jesuits in order to estahhsh the 
 Protestant rehgion in PortUi^al— The Tavoras — Ponibal's cruel- 
 ties — Banishment and imprisonment of the Jesuits 110 
 
 II. Narration of Father (hi Gad, Superior of the mission of China 121 
 
 III. Father Przii^wiirs Letter l-2(» 
 
 IV. The Lavallette bankruptcy— Parliamentary persecutions- Assem- 
 
 bly of cleigv 135 
 
 V. Iniquities of iParl lament and of the Minister— Choiseul— Banish- 
 ment of tlie Jesuits from France 142 
 
 VI. Riot at Madrid— Impious plot against the Society of Jesus— Sup- 
 posed letters— Banishment of the Jesuits from Spain— Fruitless 
 
 remonstrances of the Pope and Bishops 14:9 
 
 VII. A discovery — Fresh demands — The coalition causes the expul- 
 sion of the Society from the Kingdom of Naples and the Duke- 
 dom of Parma— The Courts invade the Papal States— Firmness 
 
 of Clement XIII— He dies of grief. 158 
 
 VIII. Intrigues of the Courts at the Conclave— Clement XIV— He is 
 urged to suppress the Society— The Courts threaten him — The 
 Pope allows Viimself to be intimidated — He suppresses the So- 
 
 cietj' and becomes insane 168 
 
 IX. E.xecution of the Brief — The King of Prussia retains the Jes- 
 uits — Catharine II refuses to sacrifice them 178 
 
 X. Death of Clement XIV— Heroic submission of the Jesuits in the 
 missions — Death of Father Ricci — Prediction of Father Beaure- 
 gard., 185 
 
 The Society of Jesus Providentially Preserved, (1775-1802) 193 
 
 I. Triumph of the enemies of the Church — Pius VI authorizes the 
 conservation of the Society in Russia — Labors of the secularized 
 
 Jesuits 193 
 
 II. The secret of the expulsion of the Jesuits from Spain — Condem- 
 nation of Pombal — His victims released — Revolution in France 
 — The Jesuits recalled to Parma— Pius VII approves the con- 
 servation of the Society , 199 
 
 Generalship of Father Gruber, Nineteenth General, (1802-1805) 207 
 
 I. The Jesuits of Great Britain and North America are again incor- 
 porated in the Society — The Kingdom of Naples asks for the 
 return of the Fathers— The Fathers of the Sacred Heart and 
 the Fathers of the Faith— Death of Father Gruber 207 
 
 Generalship of Father Brzozowski, Twentieth General, (1805-1820)... 212 
 
 I. Labors in Russia — Solemn reestablishment of the Society for the 
 
 entire world — The King of Sardinia a Jesuit 212 
 
 II. The Jesuits recalled in Spain and in the Dukedom of Madeira — 
 Numerous aspirants— Union of the Fathers of the Faith and 
 of the Sacred Heart — The Jesuits return to France — The Fathers 
 
 of the Faith are incorporated in the Society 218 
 
 III. The Jesuits in Maryland— Russia accomplishes her work— Death 
 
 of the Father-General 225 
 
 Generalship^of Father Fortis, Twenty-first General, (1820-1829) 2:i0 
 
 I. The Jesuits expelled from Russia are received with joy by Aus- 
 tria — The revolutionists, the persecutot's in Spain and France. 230 
 II. Leon XII favors the Society— The Liberals embittered against 
 
 the Jesuits in all the European States 237 
 
 111. Absurd fables about Montrouge — Cabal against the teachings 
 of the Jesuits— Ordinances which lead them to retire— Success 
 of the Jesuits in the United States— Death of Father Fortis 244 
 
Xll CONTENTS OF VOLUME II. 
 
 PA OB 
 
 Genejialship of Father John Roothaan, (1829-1853) 255 
 
 I. Revolution in France — The sacking of Montrouge — War against 
 the Jesuits — They are called to Belginm— Riot at Dresden — 
 Father Beckx at Brunswick— Return of the Fathers to Portugal 
 
 —Death of Pius VIII— Election of Gregory XVI .T... 255 
 
 II. The cholera in France— Devotion of the Jesuits — Father Druilliet 
 at Bordeaux — Charles X asks for the Jesuits to educate the 
 Duke of Bordeaux — The Fathers Leplaee and Druilhet — Diffi- 
 culties — Success — Separation 265 
 
 III. Fjfther McCarthy— Father Potot— Father de Ravignan— Fresh 
 
 persecutions — Retraction — Mission 272 
 
 IV. Rossi — Dispersion of the Jesuits 279 
 
 V. A family feast — A death forgotten — Pardon of enemies — Cholera 
 
 and civil war in Portugal— The Jesuits attacked by the revolu- 
 tionists, and expelled from the kingdom .' 285 
 
 VI. Cholera and civil war in Spain — Calumnies — Martyrdom — Expul- 
 sion " 296 
 
 VII. The Jesuits in Belgium — Germany — Switzerland — Piedmont — 
 Gregory XVI confides to the Jesuits the College of ihe Propa- 
 ganda — The cholera in Rome — Cardinal Odescalehi enters the 
 
 Society 302 
 
 VIII. Father de Smet — Father Larkin — Foreign missions 310 
 
 IX. Pius IX — Orphan Asylum in Algiers— Father Brumauld — Rev- 
 olution in France 321 
 
 X. Father Brumauld and the orphans of Paris — Father Chable and 
 the Germans — The Jesuits at Cayenne — Death of Father Roo- 
 thaan 326 
 
 Geneealship of Father Beckx, Twenty-third General, (18.o3-1860) 334 
 
 I. Father de Ravignan — Father Arthur Martin and Charles Cahier — 
 Association of St. Francis Xavier, Father Milesiot — Father 
 
 Felix 334 
 
 II. Father Parabere in Africa and the Crimea — Father Gloriot — Mis- 
 sions of Cayenne 340 
 
 III. Orphan Asylum of Algiers — Death of Father Chable — His suc- 
 
 sessor — The Acrobats — The Apprentices Ml 
 
 IV. The Jesuits in Belgium — Bomb-shells — The Jesuits in Austria — 
 
 Italy — The Madonna of the Montorella — The Madonna of Vel- 
 
 leti-i 352 
 
 V. Missions of Oregon — Father de Smet and Father Joset — Father 
 Weninger in the United States — Marvels of his apostleshi|i — 
 Father Larkin — His death — Martyrs, Saints, Blessed, and Ven- 
 erable of the Society of Jesus 357 
 
 Appendix from 1862 to 1878 .' 371 
 
 The Present Missions 396 
 
INTRODUCTION. 
 
 Every one has heard of the Jesuits: throughout the whole 
 civilized world they are either hated or beloved. No one de- 
 spises them ; to no intelligent man is the society an object of 
 simple indifference. To some it is inexpressibly odious; in 
 many souls it begets tender reverence and affectionate grati- 
 tude. 
 
 The Jesuits are talked of by many ; they iare known by few. 
 Nor has it, hitherto, been easy for those not brought into actual 
 contact with them to know them as they are. The history of 
 the society, by Cretineau Joly, has been before the world for 
 some years; but, independently of its great length, which de- 
 ters the general reader from attempting it, it is a sealed book 
 to the many who are not familiar with the language of its au- 
 thor. 
 
 The translator of the more popular sketch, recently pub- 
 lished in France, by M. Daurignac, has thought that, by 
 offering this work to the public in an English dress, he 
 would be supplying a void in our literature, and rendering a 
 service likely to be appreciated by tha-t large class who are in- 
 terested in the history of our modern civilization, and who de- 
 sire that such information as they possess should be derived 
 from authentic sources, and be reliable and precise, so far as it 
 
 goes. 
 
 He has supposed that a natural curiosity may well exist to 
 know something of a society of which so much is said; whose 
 missionaries, theologians, philosophers, orators; whose stu- 
 dents and writers in every department of literature and science; 
 whose saints and whose sages have, for three centuries, been 
 foremost in the palaces of kings and the hovels of the poor, in 
 the cell of the prisoner and in the trackless forests of a newly- 
 discovered world, in the council chambers of statesmen and in 
 2 (xiii) 
 
XIV INTRODUCTION. 
 
 the retreats of learning; who have dared all things, endured 
 all things, hoped all things; who have set the world an exam- 
 ple of courage which has never been surpassed, of humility 
 and obedience which have never been equalled ; who, prudent 
 as serpents and harmless as doves, perseveringly in every 
 clime — and what region of the earth is not full of their la- 
 bors ? — amid all the changes and chances of this mortal life, 
 have made themselves all things to all men, in order that by 
 all means they might gain to Christ a few — their watchword, 
 the maxim of their great founder, " For the greater glory 
 OF God." 
 
 Their founder, a man of the world and a soldier, in middle 
 age so full of the vanities of the world, that he compelled his 
 surgeon to inflict upon him repeated and agonizing tortures, in 
 the hope of avoiding thereby a trifling disfigurement — so igno- 
 rant of Christian morals, that he was saved, apparently by a 
 mere accident, from committing murder to avenge an insult to 
 his faith; so illiterate that he had never had the Latin gram- 
 mar in his hand — renounced in an instant, utterly and for- 
 ever, the world which he had so much loved, became the 
 spiritual father of theologians, the momentum of whose onset 
 drove back the hosts of error, thereby staying the plague of 
 atheism, and hemming in the torrents of heresy, in Europe, 
 within the bounds which it occupied when the society w-as 
 formed, and beyond which it has not, to this day, surged, 
 and, finally, stood forth the father of the most learned and 
 most distinguished literary corporation that the world has ever 
 seen. 
 
 Of this wonderful society, what is thought by the mass of 
 those who visit it with their groundless dislike, may probably 
 be summed up in the definition of the word "Jesuit," given 
 by Noah Webster, a man whose definitions are seldom offens- 
 ively erroneous, and who has certainly not gone intention- 
 ally out of his way to attack, under cover of explanation. 
 He says that a Jesuit is, " 1st, one of the Society of Jesus, 
 so called — a society remarkable for their cunning in propa- 
 gating their principles; 2d, a crafty person, an intriguer." 
 And we believe Dr. Webster to have been in simple good 
 faith in giving that definition. He was a learned man, after 
 
INTRODUCTION. 
 
 XV 
 
 the learning of his age and country, and this was his idea of 
 a Jesuit. To him the word meant this, and this alone; it 
 was associated in his mind with nothing heroic, nothing 
 saintly, with no discoveries in science, no beauties of litera- 
 ture, nothing glorious in art: to him it was simply the 
 synonym of every thing most hateful and most dangerous — 
 craft and cunning. 
 
 The candid reader of this book will certainly, on closins it, 
 admit, whatever opinion he may still entertain of the Jesuits, 
 that the very general existence of this prejudice is a remark- 
 able, and he will probably find it an inexplicable, phenome- 
 non. The writer of these lines, a son of a Church which he 
 knows to be hol}'^, and brought up in a land where it is very 
 generally hated and ignored, calnih' accepts both facts, and 
 has a theory by which he explains them, which to him is sat- 
 isfactory and even consoling. 
 
 His theory is, that this phenomenon of universal hatred and 
 reproach, taken in connection with those facts in the case 
 which become plain to every inquirer, and viewed in the 
 lighf thrown upon them by certain sacred words of Him who 
 is Truth itself, proves that the men thus slandered are, in- 
 deed, the very opposite of what they are represented to be. 
 " Behold, I send you as sheep in the midst of wolves ; be ye, 
 therefore, wary as serpents and guileless as doves; you will 
 be hated by all men for My Name's sake. The disciple is 
 not above his Master: if they have called the Master of the 
 house Beelzebub, how much more them of his household?" 
 (St. Matthew x, 16, 22, 25). 
 
 He would say, in short, of the society, what a great writer 
 has said of the Church of which it is one of the glories: " If 
 there be a society which is felt to be so simply bad that it 
 may be calumniated at hazard and at pleasure, it being noth- 
 ing but absurdity to stand upon the accurate distribution of 
 its guilt among its particular acts, or painfully to determine 
 how far this or that story is literally true, what is not proved, 
 or what may be plausibly defended ; a society such that men 
 look at a member of it with feelings which no sect raises except 
 Judaism, Socialism, or Mormonism — with animosity, fear, sus- 
 picion, disgust, as the case may be; or as if something strange 
 
xvi INTRODUCTION. 
 
 had befallen him, as if he had had initiation into a mystery, 
 and had come into communion with dreadful influences; aa 
 if he were now one of a confederacy which claimed him, ab- 
 sorbed him, stripped him of his personality, reduced him to a 
 mere organ or instrument of a whole; a society which men 
 rate as proselytizing, anti-social, revolutionary, or dividing 
 families, separating chief friends, corrupting the maxims of 
 government, making a mock at law, dissolving the empire, 
 the enemy of human nature, and a conspirator against its 
 rights and privileges; which they associate with intrigue and 
 conspiracy; which they speak about in whispers; which they 
 detect by anticipation in whatever goes wrong, and to which 
 they impute whatever is unaccountable; a society the very 
 name of which they would cast out as evil, and use simply aa 
 a bad epithet, and which, from the impulse of self-preserva- 
 tion, they would persecute if they could; if there be such a 
 society now in the world, it is not unlike Christianity as that 
 same world viewed it when it first came forth from its Divine 
 Author." * 
 
 The calumnies of the Jansenists, and the pasquinades of 
 the brilliant but malignant Pascal, have also much to do 
 with the popular tradition which has been formed about the 
 Jesuits. These calumnies they never noticed; they answered 
 them as did the great Scipio his enemies in his time — by deeds, 
 not words. At the time of the dreadful pestilence at Mar- 
 seilles, alluded to by Pope, 
 
 "When nature sickened, and each gale was death," 
 
 the Jansenists, calumniators of the sons of St. Ignatius, the sol- 
 dier, were in spiritual charge of the city. They fled like bad 
 shepherds who care not for their flock; but the Jesuits hast- 
 ened there from a neighboring town, died at their posts, and 
 left their good name in the hands of the grateful Marseillais. 
 Many such traits will the reader find in these short and 
 simple annals, which the translator commits to the candor of 
 the public. He has done his best; his aim has been to sup- 
 
 * Newman's Develop., p. 116, Am. Ed. 
 
INTRODUCTION. Xvii 
 
 ply a want, to offer means for the satisfaction of a natural 
 and reasonable curiosity. lie was convinced that such a 
 work was wanted, and he has taken advantage of its appear- 
 ance to render it accessible to tliose who speak his mother 
 tongue. It is no panegyric: it is an unvarnished narrative of 
 facts. The language of panegyric is not often in the mouths 
 of such as know the Jesuits, when speaking of those devoted 
 men, who work not for their own glory, but "ylf/ majorem Dei 
 gloriam'" — for the greater glory of God. Their panegyric is in 
 the hearts of those to whom they have ministered the bread 
 of life, rather than on their lips; and now, as of old, words fail, 
 or appear unseemly to one to whom the word "Jesuit" sug- 
 gests the recollection of many a venerated friend whom he 
 shall see in the flesh no more; of men of whom the world was 
 not worthy, " quorum non est dignus procumbens solvere cor' 
 rigiam calceamentorum eorumy 
 
 St. Louis, Mo., December ZXst, 1864. 
 2* 
 
IIISTOM OF THE SOCIETY OF JESUS. 
 
 ©ngiit ani iBUuiiitroii lof ll]c (Ortct. 
 
 15, '3 3 — 15<L1.' 
 I. 
 
 On the 21st of March, 1522, an elep^antly attired cava- 
 lier alighted at the Benedictine Monastery of Mont-Ser- 
 rat, in the province of Catalonia, and requested of the 
 good religions that hospitality which they were wont to 
 show pious pilgrims. In the richness of his costume, 
 combined with his noble and elegant manners, it was 
 easy to recognize one of the grandees of the court of 
 Charles V. His manly bearing, his energetic and lofty 
 demeanor, at once indicated the chivalrous warrior. He 
 was conducted to one of the cells of the monastery, where, 
 on being asked his name, he replied that he was the '' Un- 
 known Pilgrim." 
 
 During the three days which succeeded his arrival at 
 Mont-Serrat, he made a general confession. On the 
 evening of the 24th, he quitted the monastery unob- 
 served, and, calling one of the beggars who surrounded 
 the church-porch, took him aside, and exchanged the 
 splendid garments which he himself wore for the tat- 
 tered garb of the mendicant. Thus habited in the liv- 
 ery of poverty, he proceeded to distribute among the 
 poor all the money in his possession, and subsequently 
 returned to his cell. There he attired himself in a long 
 
 (1) 
 
2 HISTORY OF THE SOCIETY OF JESUS. 
 
 robe of gray cloth, beneath which disappeared the beggar's 
 rags. He then passed a thick cord around his waist, to 
 which he attached his cUtterino- sword and jewelled pon- 
 iard, and, taking in one hand a pilgrim's staff, and in the 
 other a large slouched hat, called by the Spaniards a 
 sombrero, he betook himself to the church, and prostrated 
 himself before the altar of the Blessed Virgin. 
 
 This unknown pilgrim was, in fact, no other than one 
 of the highest lords of the royal court, and already an 
 illustrious warrior ; for, although he was but thirty-one 
 years of age, he had distinguished himself in several 
 battles, more particularly at the siege and taking of Na- 
 gera, and at the defense of the Citadel of Pampeluna. In 
 the latter, his deeds of valor were prodigious; but, as he 
 was gallantly and defiantly fighting the foe, he was struck 
 by a cannon-ball, which broke his right leg, while, at the 
 same moment, some shattered splinters of stone inflicted 
 a severe wound in the left leg. This was on Whit-Mon- 
 day, May 20, 1521. 
 
 Andre de Foix, who commanded the besiegers, having 
 seen the young Spanish ofiicer fall like a hero, treated 
 him as such. He not only refused to accept his sword, 
 but received him as a brother soldier ; and, having care- 
 fully placed him on a litter, he gave him his liberty, and 
 had him conveyed to the mansion of his ancestors, at 
 Loyola, not far from Pampeluna. 
 
 The dressing of his wounds having become deranged 
 during the transit to the chateau, it became necessary to 
 break the leg again, that it might be properly set. A 
 second time was this cruel operation performed, and, as 
 the result proved to be an obtruding of the bone, which 
 the elegant courtier could not tolerate, he ordered the 
 surgeon to saw off that portion of one bone that bore 
 upon the other ; and he underwent the torture without 
 evincing the least sign of pain. 
 « 
 
ORIGIN AND FOUNDATION OF THE ORDER. 3 
 
 The nature of his injuries necessitated a long and care- 
 ful treatment. In order to employ his mind during this 
 forced seclusion, Ignatius requested to be furnished with 
 some of the romances of chivalry. Ilis brothers had, 
 in all 23robability, taken them into camp, for not a single 
 one was to be found in the mansion of Loyola ; and the 
 wounded hero is offered "The Life of Jesus Christ" and 
 "The Flowers of Sanctity." 
 
 These works are not much to his taste; he, nevertheless, 
 glances at them, is surprised, reads again, reflects, returns 
 again and again to the perusal of the pages; and grace, 
 descending into the recesses of that soul so great, so 
 strong, and so generous, at once subjugates and trans- 
 forms it. 
 
 Ignatius makes a voluntary sacrifice to Almighty God 
 of all his hopes of honor and glory in the world, his 
 success at court, all the earthly motives which could 
 attract or allure him. The strongest of these was the 
 fond attachment he had for his family, and a truly ro- 
 mantic love he entertained for a young princess, whose 
 colors he wore, and whose beauty he sustained, according 
 to the custom of those days, sword in hand, and to whom 
 he tendered the homage of all his brilliant deeds. All, 
 all these were sacrificed, trampled under foot. Ignatius 
 was a new man ! 
 
 In some of the ancient chivalric romances, he had read 
 that the heroes of old passed an entire night, clad in their 
 heavy armor, before receiving the sword and spurs which 
 constituted them knights. This was what was called in 
 those times the Vigil of Arms. In imitation of their 
 example, he, too, will pass the night in prayer, clad in his 
 new armor, at the feet of Jesus and Mary, whose true and 
 faithful knight henceforth he is pledged to be. And it 
 is with these intentions that he has betaken himself to 
 the altar of Our Lady of Mont-Serrat, clad in the tat- 
 
4 HISTORY OF THE SOCIETY OF JESUS. 
 
 tered garments of the poor, unknown pilgrim. Here he 
 keeps his Vigil of Arms. He offers up his fervent prayers, 
 and devotes himself, body and soul, to the service of the 
 Divine Majesty, making a solemn vow henceforth to ac- 
 knowledge no other lord and master than Jesus, no other 
 mistress or lady than Mary, the mother of God, and for- 
 ever to serve and defend them before and against all, until 
 the last day of his life. 
 
 Early on the morning of the 25th, he hung up his 
 sword and poniard against the chapel wall. He then as- 
 sisted at the Holy Hacritice, communicated, shedding a 
 torrent of tears, and, after a short thanksgiving,, left the 
 chapel, so as not to be recognized by any of the numerous 
 pilgrims who had been attracted thither during the feast. 
 
 Henceforth the home of Ignatius will be the home of 
 the poor, and his food will be the bread of indigence. 
 He will subsist hereafter on privations, self-abnegation, 
 bodily mortification, and humiliations of all sorts. 
 
 He sets out on foot for the neii>hborino; town of Man-' 
 resa, where he begs for a shelter among the poor of the 
 hospital, and becomes, of his own free will, their servant 
 and nurse. His austere and penitential life soon wins for 
 him the respect of the whole town ; his humility is 
 alarmed, and he seeks seclusion from the public admira- 
 tion in a neighboring cavern. He reached it unobserved, 
 under cover of the brambles and undergrowth which hid 
 it from public view. In this cave or grotto, alone with 
 his God, and unobserved by mortal eye, he gave himself 
 up to a life of penance and mortification, passing whole 
 nights in prayer and meditation ; and here it pleased 
 Almighty God to communicate to his soul such extra- 
 ordinary graces, such profound knowledge, that the gal- 
 lant young hero, though unenlightened, as were all those 
 whose fortune it was to be attached to the court in those 
 days, became suddenly possessed of, and inspired with, the 
 
ORIGIN AND FOUNDATION OF THE ORDER. 5 
 
 most sublime science, so that he discoursed upon the f^reat, 
 the unspeakable mysteries of the Faith, in terms and with 
 a zeal that captivated and astounded the most learned the- 
 olo<2:ians. 
 
 It was in this silent retreat that the faithful servant 
 of Jesus and Mary composed, under the inspiration of 
 Heaven, that book of ^'■Spiritual JSxercises,^' which, St. 
 Francis de Sales said, has converted more sinners than 
 there were letters in the whole volume. It was in this 
 cave, likewise, that the finger of God imprinted in the 
 heart of Loyola the plan of that chosen society, which 
 He commanded him to establish for the service and greater 
 glory of the Divine Majesty. This society was to have 
 for its chief and model, Jesus crucified, and for banner, 
 his glorious cross. It was to bear no other name than 
 that of Jesus; while its motto was to be, "To the greater 
 glory of Grod." 
 
 In the month of January, 1523, Ignatius embarked 
 at Barcelona for Jerusalem, where he arrived on the 4th 
 of September following, intent upon laboring for the 
 conversion of the Infidels, and founding the Society of 
 Jesus. 
 
 Such, however, was not the decree of Divine Provi- 
 dence ; for Ignatius, being unable to obtain permission to 
 remain in Palestine, was compelled to return to Europe. 
 
 Almighty God had filled his heart with a burning zeal 
 for the salvation of souls; but he felt that, unacquainted 
 as he was with human science, it was almost impossible 
 for him to labor successfully for the sanctification of his 
 neighbor, especially in those times of religious disputes, 
 when every thing was made matter for controversy. Be- 
 sides, his desire was to recruit faithful soldiers, who should 
 compose the Society of Jesus, from among the most 
 learned and enlightened; and he felt the impossibility of 
 justly discriminating in this regard, unless he possessed 
 
6 HISTORY OF THE SOCIETY OF JESUS. 
 
 I 
 
 ill himself that knowledge which he desired to find \r 
 others. 
 
 Arriving at Barcelona in the beginning of March, 1524, 
 being fully impressed with his own deficiency, Ignatius 
 of Loyola, although thirty-three years of age, placed 
 himself among a number of mere children, in a grammar 
 class. In two years, by his close application, the barrier 
 which separated him from higher studies was removed, 
 and he entered the class of philosophy at the University 
 of Alcala. The numerous conversions which resulted 
 from his frequent discussions and conversations with his 
 fellow-students, and the abundant fruits of the spiritual 
 exercises, caused no little jealousy, and made him many 
 enemies. They accused the new student of spreading he- 
 retical doctrines, and he was henceforth prohibited from 
 laboring for the conversion of sinners, or the reanimation 
 of the faith in the lukewarm, until he had completed his 
 four years' study of theology. He was compelled to 
 leave the University of Alcala, was not more fortunate at 
 Salamanca, and finally proceeded to Paris. 
 
 II. 
 
 In the sixteenth century the University of Paris was 
 among the most celebrated in Europe. There were to be 
 found the most learned and erudite professors ; young 
 men from all parts of Europe thronged thither, and 
 among the students were numerous followers and partisans 
 of Luther. Ignatius of Loyola was aware of all this, 
 and, impelled by Divine inspiration, and with a view to 
 complete his studies, he entered the University of Paris 
 on the 2d of February, 1528. 
 
 From the very first day of his sojourn at the Univer- 
 sity, he felt that at last he had reached the spot where 
 he was to gather those disciples whom Almighty God 
 had destined to form the nucleus of the Society of Jesus \ 
 
ORIGIN AND FOUNDATION OF THE ORDER. 7 
 
 but, before all, he was aware that his first duty was to 
 acquire that knowledge which would prove most attract- 
 ive to them. 
 
 After resuming his classical studies at the College of 
 Montaigu, he entered upon his philosophical course at 
 that of St. Barbe, where he soon distin<>;uished amono- 
 the pupils a young man whose mildness and solid piety 
 attracted his profound admiration. It was Peter Le- 
 fevre, (or Favre), son of an agriculturist of Villaret, near 
 Geneva. He had so many amiable and attractive qualities, 
 that, notwithstanding his humble origin, he had become 
 the intimate and dear friend of Francis Xavier, a noble- 
 man of Navarre, passionately fond of literature, and who, 
 desirous of being admitted to the celebrated University of 
 Paris, filled the chair of Philosophy at the College of Beau- 
 vais. 
 
 They had pursued their philosophical studies together. 
 Peter was now renewing his, while Francis taught with 
 the greatest success. Nevertheless, they occupied the 
 same apartment at St. Barbe, and remained as tenderly 
 attached to each other as two brothers. 
 
 When Ignatius saw the distinguished Navarrene, he felt 
 that Almighty God had destined him to become one of 
 the first and most illustrious members of the Society of 
 Jesus. But Francis Xavier was far from that perfection 
 to which the chosen ones of God must attain. Ambitious 
 in his desire for scientific fame, full of self-complacency 
 in the contemplation of the many attractions which were 
 united in himself; proud of his ancestry, his great intelli- 
 gence, and scientific attainments; but, above all, being a 
 favorite at the court of Francis Ij where he was not 
 only sought for and honored, but, at the same time, 
 received the constant flatteries of the courtiers, he was 
 much attached to these worldly advantages, and tenacious 
 of his position. To Ignatius of Loyola all these sacri- 
 3 
 
8 HISTORY OF TUE SOCIETY OE JESUS. 
 
 fices were known by experience. He was well awar(i how 
 much it costs a man of the world to forsake and trample 
 under foot all that is most dear to him ; he was, there- 
 fore, nowise discouraged, being convinced that such a 
 soul as Xavier's, once comprehending evangelical perfec- 
 tion, would not hesitate to embrace it. But the diffi- 
 culty he experienced was in making him understand all 
 this. For three whole years Ignatius labored inces- 
 santly and earnestly toward this end. He prayed fer- 
 vently, fasted, and mortified himself in every possible 
 way, to obtain from above the gift of that celestial 
 flame which was to enlighten the soul of Francis 
 Xavier. 
 
 The Divine light at length shone forth : the man of 
 elegance, the proud descendant of the kings of Navarre, 
 was nothing more than an humble volunteer in the 
 army of Christ. Ignatius could now count two recruits 
 for his holy militia ; but this did not suffice. Providence 
 knew it; his hour was at hand. 
 
 Ignatius, on quitting Spain, had left a reputation for 
 holiness and piety which drew toward him other fol- 
 lowers. James Laynez d'Almazan, and Alphon^us Sal- 
 meron, of Toledo, though they had never seen him, 
 hastened to Paris with the sole object of following his 
 spiritual direction. Although still in their youth, they 
 were both distinguished professors of the University 
 of Alcala. Simon Rodriguez, of Azevedo, a Portuguese, 
 and Nicolas Alfonso, surnamed Bobadilla, after the vil- 
 lage of that name, where he was born, in like manner 
 enlisted in the ranks of Ignatius. 
 
 After having tested their respective vocations, Ig- 
 natius, considering them equal to the holy work, pro- 
 posed to them to consecrate themselves by solemn vows 
 to the service and glory of Almighty God. They, with 
 one accord, eagerly accepted the proposition. Peter 
 
ORKJIN AND l'\)UM)ATl()N OF THK OIIUKR. 9 
 
 Lef6vre was already in holy orders, while Ignatius had 
 not as yet completed his theological studies. 
 
 On the 15th of August, ISiU, he called together his 
 followers, in the subterranean chapel of the Holy Martyrs, 
 at Montmartre. Here Ijef(ivre ofi'ered up the holy sacri- 
 fice of the mass. Before the holy communion, Ignatius, 
 together with those of his followers who had assembled 
 for the purpose of dedicating themselves to the service 
 of Almighty God, bound themselves by vow to live 
 henceforth a life of chastity and poverty, and, as soon as 
 they had completed their theology, to proceed to the 
 Holy Land, there to labor for the conversion of the 
 Infidels. They, at the same time, agreed, in the event of 
 their being unable to reach Palestine within one year, 
 to proceed 'to Home, and there, placing themselves at the 
 disposal of the Sovereign Pontiif, to labor for the glory 
 of Almighty God and the advancement of His Cliurch. 
 
 The Society of Jesus, which had, as it were, been bud- 
 ding forth for twelve years in the illumined soul of Ig- 
 natius, now burst forth gloriously beneath the all-benign 
 and maternal protection of the Holy Mother of God, and 
 of the Sacred Heart of her Divine Son. 
 
 The young recruits of this glorious Order — who, not- 
 withstanding their vow to live and die in voluntary 
 poverty, still possessed abundant riches — had now to strip 
 themselves of all their worldly possessions. This con- 
 dition had already been complied with by Peter Lef^vrc 
 in a recent journey to Savoy. With regard to Ignatius 
 himself, he had not disposed of his fortune before quit- 
 ting Spain ; and being compelled to return thither for 
 that purpose, he undertook to dispose of the worldly pos- 
 sessions of his three disciples. Toward the end of the 
 month of March in the following year, 1535, he started 
 on his journey. During his absence, his disciples were 
 
 complete their theological studies at Paris, which city 
 
10 HISTORY OF THE SOCIETY OF JESUS. 
 
 H was agreed they should quit on the 25th January, 
 1537, and rejoin Ignatius at Venice. 
 
 In the mean time, Ignatius, faithful to his vow of 
 poverty, made his appearance in Biscay, habited in his 
 gray tunic, encircled by a girdle of the same color. In 
 his hurailit}', he took up his abode with the poor in the 
 hospital of Azpeytia, and, notwithstanding the incessant 
 importunities of his brothers, he there continued in the 
 practice of the most austere virtues, which he had never, 
 since his first conversion, ceased to cultivate. He nursed 
 the sick poor, instructed adults and children, converted 
 sinners, gave spiritual exercises or retreats to the various 
 religious orders and the clergy ; he practised all sorts 
 of mortifications, passing the greater part of the night 
 in prayer, and wrought many miracles. 
 
 After disposing of all his property among his relatives 
 and the poor, he bade adieu forever to his native land. 
 He then devoted his time to visiting those families whom 
 he had to consult in his friends' interest, in order to 
 obtain their parents' consent to the step that had been 
 taken, and to dispose of their property. Those obliga- 
 tions complied with, he embarked for Italy, and arrived 
 at Venice on the 31st of December of the same year, 
 1535, where he resumed the study of theology. 
 
 During his absence, the disciples he had left in Paris 
 made fresh conquests for the society. Claude Lejay, of 
 the diocese of Geneva; John Codure, of Embrun, in 
 Dauphiny, and Pasquier Brouet, of Bethencourt, in 
 Picardy, all learned theologians of the University of 
 Paris, after making a spiritual retreat, under the direc- 
 tion of Peter Lefc^vre, requested to be admitted as mem- 
 bers of the Society. 
 
 War having been declared between Francis I and 
 Charles V, and the frontiers being thronged with hos- 
 tile soldiery, the young society was under the necessity 
 
ORIGIN AND FOUNDATION OF THE ORDER. 11 
 
 of hastening its departure, and they set out for Italy, 
 on foot, staff in hand, on the 15th of November, 1536, 
 and arrived at Venice on the 8th of January followino;. 
 
 Toward the close of Lent, Ignatius dispatched three 
 of his disciples to Rome, to beg of the Sovereign Pontiff 
 authority to preach the Gospel in Palestine, and also his 
 sanction to be ordained priests by whatever bishop His 
 Holiness might be pleased to designate, under the title of 
 voluntary poverty. The disciples, on their arrival in 
 Rome, were presented to Pope Paul III, by Don Pedro 
 Ortiz, ambassador from the court of Charles V. They 
 obtained what they sought, and returned to Venice, where 
 they were ordained priests on the 2-lth of June, by the 
 Bishop of Arbe. 
 
 The Turks at this time menacing Italy, the Holy See, 
 Charles V, and the Republic of Venice united, in order 
 to repulse them. The Mediterranean became crowded 
 with the enemy's vessels ; not a single Italian ship could 
 essay a passage eastward. Ignatius and his followers, 
 therefore, devoted themselves, with all possible ardor, to 
 the execution of their apostolic labors in the towns of 
 Vicenza, Montselice, Treviso, Bassano, and Verona, and 
 reaped, in every direction, the most abundant fruits. On 
 all sides sinners were converted, morals reformed, and 
 the faith rekindled. 
 
 Nevertheless, the war continuing to rage, the year 
 passed away, and the little band was thus involuntarily 
 relieved from the obligations of their vow to preach the 
 word of God to the Infidels in Palestine ; but they still 
 had another obligation that they could fulfil, that of 
 placing themselves at the disposal of the Sovereign Pon- 
 tiff. Ignatius, Lefevre, and Laynez went tu Rome; the 
 other seven betook themselves to the most celebrated 
 universities of Italy, with a view of therein obtaining 
 
 new members to join the society, but, above all, to com- 
 3* 
 
12 HISTORY OF THE SOCIETY OF JESUS. 
 
 bat vice and repel heresy. Previous to bidding his fol- 
 lowers farewell, on his departure from Yieenza, Ignatius 
 of Loyola called them around him, and said : " To those 
 who ask us what we are, we will reply, we are soldiers 
 of the Holy Church, enrolled beneath the banners of 
 Jesus Christ, and we form ' the Society of Jesus.^ " * 
 
 III. 
 
 The holy founder of the Order proceeded to Rome, 
 ignorant of the reception that awaited the society, whose 
 services he went to tender to the Church of Christ, He 
 felt, nor could he for a moment doubt, that the concep- 
 tion of the design, for the execution of which he had so 
 earnestly and courageously labored during fifteen years, 
 and for which he had sacrificed so much, did not origin- 
 ate with him, but was dictated from above — that it was a 
 Divine inspiration ; but, at first, his great humility re- 
 volted against looking upon it in this light. 
 
 Ignatius, who, since his departure from Vicenza.^ had 
 prayed incessantly for the success of his undertaking, felt, 
 on approaching his destination, a strong desire to visit the 
 village of La Storta before entering the Eternal City, from 
 which he was separated by but a few thousand steps. On 
 entering the church of that village, in company with Lay- 
 nez and Lef6vre, he begged of our Lord to direct him 
 aright in the difficult and important mission which had been 
 confided to his care. 
 
 While thus in profound meditation a.nd prayer, he 
 is dazzled by a brilliant light, and beholds our Divine 
 
 *Thi9 is now the recognized name, in the English language, for 
 the society founded by St. Ignatius. The word Compagnia, in Ital- 
 ian, Co7npagnie in French, would have been more properly rendered 
 Company ; for the idea of the Saint was that of a band of soldiers, 
 a company, bearing the special name of their commander-in- 
 chief.— Tr. 
 
ORIGIN AND FOUNDATION OF THE ORDER. 13 
 
 Saviour himself, bearing His cross, and pointing to it as 
 the emblem of suffering and humility. At the same time 
 he sees the first person of the adorable Trinity, present- 
 ing Ignatius and his companions to His Divine Son, to 
 whose all-powerful protection He confides them, at the 
 same moment pointing toward Ignatius, who hears these 
 words: "I wish him to be your faithful follower." Then 
 our Divine Lord, casting a look of tenderness and love 
 on Ignatius, replied: "I desire that thou wilt serve me." 
 "When He had uttered these fortifying words, He cast a 
 look full of love upon the young disciples of Ignatius, 
 saying, "I will befriend you at Rome." 
 
 Ignatius quitted the church, his countenance beaming 
 with gladness, and his eyes streaming forth tears of holy 
 joy. Turning to Lef^vre and Laynez, he observed: "I 
 know not what sort of reception awaits us at Rome. We 
 may be subjected to many persecutions; but of this I am 
 sure, that our Divine Lord will be with us and aid us ; 
 let us, then, not be downcast." He then related the vi- 
 sion he had just been permitted to witness. The entire 
 history of the Order is but the development and realiza- 
 tion of that prophetic vision. On the evening of the 
 same day, toward the end of the month of November, 
 1537, the three travellers entered the Eternal City. 
 
 At an epoch when the heretical teachings of Luther 
 had aroused, on all sides, a spirit of revolt against the 
 spiritual and temporal power of the Pope, the Pontiff was, 
 doubtless, nowise loath to receive these men, who came to 
 dedicate their scientific learning, their great talents, their 
 burning zeal, and indefatigable devotion to the support 
 of his power and the defense of the Church. Paul III, 
 who could well appreciate such offers, at such a time, at 
 once accepted their proffered services. He confided to 
 James Laynez a professorship at the College of La Sa- 
 pienza; to Lef^vre was assigned the expounding of the 
 
14 HISTORY OF THE SOCIETY OF JESUS. 
 
 Holy Scriptures, while to Ignatius Loyola was intrusted 
 the task of reforming the morals of the people of Rome: 
 this was, of all, the task the most diflficult and important, 
 as at that time the people were much demoralized, and in- 
 dulo;ed in the most frightful. excessoH. 
 
 Ignatius commenced his mission by preaching not only 
 in the churches throughout the city, but in the streets 
 and market-places. x\t first, the people who crowded 
 around to hear him, ridiculed him for the broken accent 
 in which he enunciated the Italian, and for the simplicity 
 of his style ; but, ere long, won over by his goodness, and 
 convinced by the simple truths that flowed from his lips, 
 their hearts were touched ; they threw themselves at his 
 feet, and were converted ! In fact, unable to satisfy the 
 numbers that crowded around him, he found himself 
 compelled to summon his disciples from the principal 
 cities in Italy, and they accordingly joined Ignatius at 
 Rome, toward the close of the month of March, 1538. 
 
 At this period new and vast regions of territory had been 
 discovered and conquered by the Spaniards in America, 
 9nd by the Portuguese in Asia. Ignatius of Loyola 
 burned with desire to evangelize those distant nations, and 
 reclaim them from their fearful barbarism. At the same 
 time he longed to wrestle with the many heresies which 
 then beset Europe on all sides. He wished to revivify 
 the faith in the souls of men, and to reestablish those 
 principles of submission and discipline which alone can 
 insure obedience to legitimate authority; in fine, he sought 
 to reform the monastic orders, and reanimate the priest- 
 hood with a holy fervor. Hence, he wished his society to 
 devote themselves to distant missions, beyond the seas; 
 yield an implicit obedience to the Holy See in all things, 
 holding themselves ready, at a word, to go to the end of 
 the world; strive to acquire the knowledge necessary to 
 the successful refutation of all heresy; devote them- 
 
ORIGIN AND FOUNDATION OF THE ORDER. 15 
 
 selves to the education and training of the young, and 
 thus to ameliorate and advance future generations; and, 
 lastly, that each member of the society should labor in- 
 cessantly for his own perfection, in order the better to 
 labor for the sanctification of others. 
 
 The plan of the holy founder was as vast as the world. 
 The time had come to make it known to his disciples. 
 He called them all together, and pointed out to them the 
 immense field open to their labors, wherein they could ex- 
 ercise their talents and zeal for the advancement of re- 
 ligion and the glory of our Holy Church. He first urged 
 upon them the importance of selecting a Superior, in 
 whom they had full confidence, so that, when far removed 
 from each other, in distant countries, they should continue 
 to be, as it were, but one undivided body, having only a 
 single mind in complying with the mandates of their Su- 
 perior at home. He also intimated to them his desire of 
 submitting the project for the formation of the society to 
 the Holy See, and that it should be established as a relig- 
 ious order; and, finally, he desired that they should all 
 pray to Almighty God, during three days, in order to ob- 
 tain from Him that enliahtenment and those graces so 
 necessary to the perfect forming of a society of such vast 
 importance and magnitude. 
 
 Ignatius having committed to writing his plan of 
 thorough organization, and submitted it to his disciples, 
 they entirely approved of it, and proceeded at once to 
 elect a Superior. All, with one accord, voted for Ignatius, 
 thus recording their admiration for and confidence in him 
 whose pure and generous mind first conceived the idea of 
 forming a society which was destined to accomplish so 
 much for the sanctification and salvation of souls. 
 
 The Pope, however, being at this time absent, they were 
 unable to proceed further with the great work, and im- 
 patiently awaited his return. During the interim, the new 
 
16 HISTORY OF THE SOCIETY OF JESUS. 
 
 apostles exercised their holy functions in the capital of 
 the Christian world, and it pleased Almighty God to 
 crown their labors with the most edifying success. Igna- 
 tius himself preached in the Spanish language, at the 
 Church of Our Lady of Mont-Serrat. The others 
 pre.-iched in Italian : Lefevre and Xavier, at St. Lorenzo- 
 in-Damaso; Lejay, at St. Louis-des-Fran9ais ; Laynez, at St. 
 Saviour-in-Lauro; Salmeron, at St. Lucy's; Rodriguez, at 
 St. Angelo-nel-la-Pescheria ; and Bobadilla, at St. Celsus. 
 In addition to his chair at La Sapienza, and to his ser- 
 mons and confessions, Laynez was directed by Cardinal 
 Savelli to visit the various parishes of Rome, with a view 
 to reform any abuses that might be therein found. 
 
 While these ten apostles thus incessantly labored for 
 the advancement of the greater honor and glory of God, 
 in the Eternal City, a Brother Augustine, of the Order of 
 the Hermits of St. Augustine, was likewise preaching to 
 the people. Although he was much applauded by those 
 who thronged to listen to him, it was found that the fruits 
 of his sermons fell materially short of the popularity he 
 had acquired as an orator; for, while his essays were brill- 
 iant and affecting, it was soon found that there lurked 
 beneath these attractive qualities the pernicious venom of 
 heresy. All listened with admiration and astonishment; 
 but when the more thinking portion of his hearers came 
 to investigate the tenets advocated, they were not slow 
 in discovering that the eloquent and plausible preacher 
 was insidiously promulgating the heretical doctrines of 
 Luther. Ignatius is soon informed of the fact. Laynez 
 and Salmeron, in order to judge for themselves, go to hear 
 the celebrated orator, through whose wily logic and win- 
 ning manners they are not slow in discerning the deadly 
 venom of heresy. Ignatius, with all the kindness and 
 consideration that charity could dictate, cautions the de- 
 luded hermit to desist from his dangerous and wicked 
 
ORIGIN AND FOUNDATION OF THE ORDER. 17 
 
 course. Brother AuGjustine, however, received these gentle 
 admonitions in a very different spirit from that with which 
 they were given. He became infuriated ; but, dreading 
 the action of the Inquisition, and, in order to escape the 
 punishment which he felt he had incurred, he hud the 
 temerity to denounce from his pulpit Ignatius and his 
 priests as the real introducers of the heretical doctrines 
 which they had accused him of promulgating. He had 
 the audacity to go further, and assert that he could ad- 
 duce the most positive proof that the sole object of Igna- 
 tius and his followers was the perversion of the faith. 
 
 At first the populace blindly believed these calumnious 
 and bold assertions, put forth from the pulpit, whence 
 should have emanated nought but Gospel truth itself, and 
 these, too, uttered against holy priests, who, but a few days 
 before, had been venerated and respected by the very same 
 people who now regarded them not only witK distrust, but 
 even with loathing. 
 
 But the noble little band was not to be so easily cast 
 down. Our Divine Lord Himself, the chosen Master, of 
 whom they were the adopted sons, in pointing out to 
 Ignatius, in the holy vision with which he had been fa- 
 vored, the Cross, the emblem of salvation, had promised 
 His all-powerful assistance to the newly-created Order; 
 and they, one and all, well knowing and feeling that Al- 
 mighty God is ever faithful to His promises, wavered not, 
 but had full confidence and faith. Ignatius, meeting his 
 companions, said to them : '^ You are quite right in main- 
 taining your self-control and presence of mind; but, if 
 we are destined to accomplish the great work in which 
 we have embarked, we must not only labor, but maintain 
 our reputation unsullied; for, unless we do so, we can ac- 
 complish nothing. Hence it is incompatible with the end 
 we have in view to remain under the ban of the infamous 
 slanders that have been hurled against us ; and, in order 
 
18 HISTORY OF THE SOCIETY OF JESUS. 
 
 that the greater honor and glory of Almighty God may 
 be advanced, it is our bounden duty to seek our justifi- 
 cation." 
 
 Four Spaniards, avowed enemies of the holy founder 
 of the Order, bribed by the aforesaid Brother Augustine, 
 declared that they knew, of their own certain knowledge, 
 that Ignatius had been burnt in effigy in the cities of 
 Alcala, Paris,, and Venice, for sorcery and heresy. One 
 of these, named Miuuel Navarro, went so far as to assert 
 that he was an eye-witness of the proceeding, and that 
 he was prepared to produce proof of what he asserted. 
 
 Ignatius then sought an interview with Benedetto Con- 
 versini. Bishop of Bertinoro, then Grovernor of Rome, of 
 whom he requested that he might be confronted with his 
 calumniators and accusers. It was not denied that Igna- 
 tius had been denounced in the cities named, but he had 
 not only refuted the accusations preferred against him, 
 but his innocence had been widely and publicly pro- 
 claimed. Not only was this the fact, but, by a providen- 
 tial coincidence, it so happened that the very persons be- 
 fore whom he had been arraigned were at the very time 
 in Rome. These were Don Juan de Figueroa, Vicar- 
 general of Alcala ; Mateo Ori, Grand Judge of the In- 
 quisition ; and Gaspar de Doctis, Assessor to the Nuncio 
 at Venice. All these testified in favor of the holy apos- 
 tle. In like manner, from the various places in Italy, 
 where Ignatius and his disciples had preached to the 
 people, poured in the strongest protestations against the 
 infamous and cruel calumnies that had been spread 
 against them and the doctrines they had preached. 
 Nobles and people, with one accord, bore willing testi- 
 mony to the virtues and holiness of Ignatius and his fol- 
 lowers. At length his enemies, filled with remorse and 
 self-condemnation, were abashed, and acknowledged them- 
 selves guilty of the falsehoods imputed to them. Brother 
 
ORIGIN AND FOUNDATION OF THE ORDER. 19 
 
 Augustine himself* not only openly avowed that he was a 
 Lutheran, but his accomplices were tried, found guilty, 
 and condemned. 
 
 But it w^as the Divine will that these new disciples, 
 who had devoted their labors to the further advancement 
 of the Church of God, should shine forth in still more 
 resplendent brilliancy. 
 
 The winter of the year 1538 was unprecedentedly se- 
 vere at Rome : besides the suffering thus caused, a fam- 
 ine followed. The poor were to be seen wending their 
 way in every direction through the city, in anticipation of 
 that death to which they were certainly destined. So 
 downcast and dejected were they, that they had not the 
 moral courage or energy to seek the aid and assistance 
 they so much needed. Ignatius and his followers, al- 
 though themselves sustained by the bread of indigence, 
 on witnessing so much suffering around them, are un- 
 mindful of their self-imposed poverty, or, rather, they 
 feel that Almighty God ever showers down His choicest 
 blessings upon those who with confidence place their 
 whole hope and reliance on Him. 
 
 The good Fathers went about the streets of the city, 
 collecting the dead, upon whom they bestowed Christian 
 burial, and offered up the holy sacrifice and prayers for 
 their eternal welfare, while the diseased and dying they 
 conveyed to their holy and peaceful retreat, where they 
 bestowed upon them all the care and attention that hu- 
 manity and piety could dictate. By these means they 
 collected in their humble dwelling more than four thou- 
 sand of the poorest and most destitute. The wealthiest 
 nobles of the city were struck with amazement on behold- 
 ing so much pure and disinterested charity. They vis- 
 ited the good Fathers, whom they followed to their hum- 
 ble homes, in the greatest admiration of their good 
 deeds, but for which thousands would have perished, in 
 4 
 
20 HISTORY OP THE SOCIETY OF JESUS. 
 
 the very streets of Rome, from sheer want and disease. 
 Such an effect had this holy example upon the wealthy 
 and the great, that they vied with each other in affording 
 assistance to their less fortunate fellow-creatures ; and 
 even before leaving the poor retreat of the humble apos- 
 tles, they devoted some part of their worldly possessions 
 to the benefit of the unfortunate sufferers from famine 
 and sickness. One would lay down so much in money, 
 while others of the admiring crowd handed in the rich 
 and costly jewels with which their persons were adorned, 
 and some even gave a part of their clothing. Thus it 
 was that the very men who had lent such a willing ear 
 to the vile calumnies so cruelly and wickedly promul- 
 gated by designing and bad men, became all at once 
 the greatest admirers of those whom they had wronged ; 
 for they felt that they had Been the true benefactors of 
 the people, in the time, of their direst necessity. The 
 latter, in their turn, followed the zealous priests through 
 the streets of Rome, expressing their gratitude and offer- 
 ing them many marks of homage and admiration. 
 
 At length the Holy Father returned to Rome, and Ig- 
 natius lost no time in submitting to him, through Cardinal 
 Contarini, the plan for the organization of the society. 
 On examining it, the Pope, who was manifestly struck 
 with the sublimity of the idea, exclaimed : " The finger 
 of God is here !" . Forthwith he appointed a commission 
 of three cardinals thoroughly to examine the merits of 
 the proposed institution; but one of the commission, Car- 
 dinal Guidiccioni, the President, opposed the formation 
 of a new religious order, and would not even deign to 
 give any consideration to the proposition to establish the 
 Society of Jesus. 
 
 At the same time, many bishops, who had been struck 
 with admiration at the untiring zeal and heroic humility 
 of the ten missionaries, sought, by every means in their 
 
ORIGIN AND FOUNDATION OF THE ORDER. 21 
 
 power, to encourage them in their labors. Upon the earn- 
 est solicitation of Cardinal St. Angelo, the Pope, with 
 the concurrence of Ignatius, permitted Fathers Laynez 
 and Lefevre to accompany him in a mission to Parma, 
 whither he proceeded for the purpose of refuting more 
 effectually the dangerous heresies with which that city 
 was menaced. Laynez and Lefevre were soon at their 
 holy work. They preached in the churches throughout 
 the city, and it was not long before the good fruits of 
 their labors were seen ; religion and true piety were once 
 more revived throuuhout Parma. The wealthiest and 
 most distinguished men of the city flocked in great num- 
 bers to the spiritual retreats, and soon their hitherto 
 loose habits and tepidity were reformed. Noble ladies, 
 of the highest rank and fashion, were induced to lead a 
 life of self-denial, and to do many wonderful works of 
 charity. The clergy, in like manner, animated by the 
 edifying example of their flocks, soon felt themselves in 
 need of reform. It was not long before they, in their 
 turn, followed the example set them, and once more they 
 returned to a life of self-denial, and the practice of those 
 holy works so edifying and necessary in those who exer- 
 cised, as they did, the holy functions of a priest ; in fact, 
 so great was the happy change that had been effected in 
 the morals and habits of all, that the Parma of old was 
 scarcely recognizable. 
 
 The Pope also sent Bobadilla to the island of Ischia, 
 to quell the strifes and dissensions that unhappily existed 
 at the time among the inhabitants. So successfully did 
 he accomplish his mission of pacification, that the inhab- 
 itants of the island were loth to part from him. 
 
 Lejay was ordered to Brescia, there to combat and re- 
 fute the Lutheran heresies. To Pasquier Brouet was 
 confided the task of reforming the abuses which had crept 
 into one of the religious houses at Sienna; while Rodri- 
 
22 HISTORY OF THE SOCIETY OF JESUS. 
 
 guez and Xavier, at the request of Jolm III, took tlieir 
 departure for Portugal, thence to embark for India. 
 
 From every direction where these holy missionaries 
 labored for the advancement of religion and the glory of 
 Almighty God, arose a unanimous voice of praise and 
 admiration, which spread throughout Italy, and all over 
 Europe. At length, struck by the reports of the won- 
 derful effects of the labors and preaching of the new so- 
 ciety, the heart of Cardinal Guidiccioni is touched; he 
 examines the plan which he had refused to see ; he ad- 
 mires it, and, like Paul III, recognizes therein the finger 
 of God. He goes to the Pope, and declares that, although 
 his sentiments are unchanged in regard to the formation of 
 new religious orders, he is forced to make an exception 
 in favor of the Society of Jesus. " It appears that this 
 society is absolutely necessary for the eradication of those 
 abuses with which the Church is afflicted." 
 
 All opposition to the formation of the society being 
 now at an end, Pope Paul III, by a bull, bearing date 
 September 27, 1540, formally established the Society of 
 Jesus, as a religious order, and this, contrary to all prece- 
 dent, he did before being cognizant of the laws by which 
 it was to be governed, leaving all to the judgment and dis- 
 cretion of him whom it had pleased Heaven to inspire with 
 the sublime idea of founding so glorious an order. Up to 
 this time the society had no written laws, but the Holy 
 Father felt that the obedience it promised to his authority 
 was a sufficient guarantee. By the conditions of the bull, 
 the number of members was not to exceed sixty. It was 
 not long, however, before this restriction was removed, for 
 it became evident that the new society, enlisted under the 
 banner of Jesus, was destined not only to combat the 
 enemies of the Church, but daily to augment the number 
 of her followers. Its ranks, therefore, had to be re- 
 cruited, so as to increase their numbers until they should 
 
ORIGIN AND FOUNDATION OF THE ORDER. 23 
 
 form a phalanx that would strike terror into the enemies' 
 of the Church. 
 
 As every organized body must needs have a leader, or 
 general, it now became necessary for the society to choose 
 its head. Few of the members were at this time at Rome. 
 Xavier and Rodriguez were in Portugal ; but, prior to 
 their departure, they had placed in the hands of Father 
 Laynez a sealed document in favor of Ignatius, with a 
 request that it should not be opened until the day ap- 
 pointed for the election, Lefevre had left Parma by 
 direction of the Pope, for the purpose of sustaining and 
 defending the doctrines of the Church in a controversy 
 then being carried on between Catholics and Protestants, 
 at the Diet of Worms. The inhabitants of Ischia had 
 obtained from the Sovereign Pontiff a promise that Father 
 Bobadilla should not be removed from among them. 
 The good Father, on the other hand, asked leave to take 
 part in the election of a Superior of the Order, and so 
 much time was occupied in this friendly controversy, 
 that his vote, after all, arrived too late. Lefevre's vote 
 had been forwarded from Worms to Father Laynez. 
 
 Ignatius of Loyola, James Laynez, Claude Lejay, Pas- 
 quier Brouet, John Codure, and Alphonsus Salmeron 
 were the only members actually present at Rome when 
 the election took place. Prior to the event, they spent 
 three days in prayer, fasting, and mortification, in order 
 that they might be directed in their choice by the Divine 
 will of God. On the fourth day each presented his vote 
 in writing, toii:ether with those of the absent members. 
 On counting the ballots, it was discovered that all, with 
 the exception of the founder himself, had cast their votes 
 for Ignatius. He, in his humility, could not be prevailed 
 upon to accept the dignity of this high ofiice, and to as- 
 sume that authority which he well knew to be so neces« 
 sary for properly governing the society. His plea for 
 4* 
 
24 HISTORY OF THE SOCIETY OF JESUS. 
 
 "refusing was, that he could not see that he possessed one 
 of the qualities or virtues so essential for exercising the 
 duties of such an exalted position ; and, at his earnest so- 
 licitation, a second election took place, with precisely the 
 same result as the first. Ignatius, on being informed of 
 the fact, with tears implored his brethren to excuse him ; 
 but Father Laynez arose in the assembly, and addressing 
 Ignatius in a tone of authority, said: "Father, accept the 
 position to which you have been chosen, or our society 
 will be dissolved ; for, in the name of all, I declare that 
 we are resolved to acknowledge no other Superior than 
 the one whom God Himself hath selected." Ignatius was, 
 therefore, constrained to submit to the decision, althouo-h 
 so little in accordance with his feelings of humility. 
 Nevertheless, he did not finally enter upon the duties of 
 his new position, nor, indeed, agree to do so, until he had 
 made a retreat of three days in the Franciscan Monas- 
 tery of St. Peter di Montorio, and at last yielded, under 
 the direction and by the express command of his con- 
 fessor. 
 
 The second election took place on Holy Thursday, 
 April 14, 1541, and Ignatius was finally installed on 
 Easter Tuesday, the 19th of the same month, at which 
 time he was about fifty years of age. 
 
 On the Friday following, the little society made visits 
 to the seven privileged churches, concluding with that 
 of St. Paul, outside the walls, where the holy sacrifice of 
 the mass was ofi"ered up by the General of the Order, at 
 the altar of the Blessed Virgin, in the presence of the 
 Fathers, who knelt around the sanctuary. Among the 
 numerous attendants on the occasion could be seen many 
 who were distinguished for their profound erudition and 
 high order of talents: youths of the noblest families, not 
 only of Italy, but of Spain and Portugal; priests renowned 
 for eloquence, and revered for their distinguished virtues. 
 
ORiaiN AND FOUNDATION OF THE ORDER. 25 
 
 All had taken part in the spiritual exercises which had 
 been conducted by the Fathers, feeling that they had 
 been called by God for his especial service in the society, 
 and longing for the time when they, too, might be ad- 
 mitted as members. Before the communion the Father- 
 General turned toward those who were present, holding 
 in one hand the adorable body of Jesus Christ, and in 
 the other the form of the vows, which he read in a loud 
 voice, so as to be heard by all, after which he received 
 the holy communion. Again turning toward the attend- 
 ants, he held the paten, on which were deposited five sa- 
 cred hosts, and each one of the Fathers separately repeated, 
 in a distinct and audible voice, the formula of the vow, 
 and received from the hands of his Superior the holy 
 communion. Thus was completed the founding of the 
 Society of Jesus.* 
 
 The house occupied by the society at the time of its 
 foundation was called Melangolo, and was situated in the 
 Piazza Morgana, near St. Catharine dei Fanari. 
 
 ^Onl}' a brief account is here given of the institution of the so- 
 ciety. More detailed and interesting particulars will be found in 
 the Life of St. Ignatius of Loyola. 
 
26 HISTORY OF THE SOCIETY OF JESU3. 
 
 (Smerals^ip 0f Bl Ignatius 0f fapk* 
 
 154.1 — 1556. 
 
 Immediately contiguous to the Melangolo were some 
 extensive buildinss, where a novitiate had been established, 
 and into which, on the very day of the foundation of the 
 society, twelve members were admitted, who had, for a 
 long time beforehand, been duly instructed under the zeal- 
 ous care and direction of the Fathers. Of the newly- 
 admitted members, the first was Don x\ntonio, of Araoz, 
 nephew of the holy founder. There were many other as- 
 pirants for admission into the society, but they had to 
 bide their time. As has been stated, the General had 
 but five professed members at Rome. These were totally 
 insufficient for the necessities of the house, and he was 
 considering the propriety of recalling at least one of the 
 absentees. While thus determining, he was unexpectedly 
 summoned to the Vatican, the Pope being desirous of 
 conferring with him without delay. Ignatius lost not a 
 moment in responding to the summons. 
 
 On meeting him. His Holiness was deeply afiected, 
 even to tears, and addressed him in a tremulous voice. 
 Heart-rendins: details had just been received at the Vati- 
 can, through Robert, Archbishop of Armagh, of the 
 cruel persecutions sustained by the Catholics of Ireland 
 at the hands of Henry VIII, King of England, in 
 which the victims of the tyranny of that cruel monarch 
 were counted by thousands. Sympathizing deeply with 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 27 
 
 those heroic Christians, who, hesitating not to sacrifice 
 all for their faith, were willing to lay down their lives 
 in its defense, with a heroic courage worthy the primi- 
 tive martyrs, the Pope, as the common Father of Chris- 
 tianity, was desirous of affording to this persecuted people 
 some consolation and encouragement. For this purpose 
 it was deemed desirable to send amonor them two leiiates, 
 in whom should be vested such authority as the exigencies 
 of the circumstances called for — two apostles, whose zeal 
 would equal their learning, and whose self-denial and in- 
 trepidity would far surpass the difficulties they would 
 have to overcome, and defeat the dangers with which 
 they were sure to be assailed. Where could such apostles 
 be found better than in the Society of Jesus ? And with 
 this feeling it was that the Sovereign Pontiff had recourse, 
 in the hour of need, to that society. 
 
 Ignatius of Loyola, deeply afi'ected by the heart-rend- 
 ing account he had heard, and regardless of the urgent 
 necessities of his own house and novitiate, immediately 
 placed at the disposal of the Holy Father two of his co- 
 laborers. Fathers Codure and Brouet. While the neces- 
 sary instructions and documents were being prepared at 
 the Vatican, Father Codure died, and Father Salmeron 
 was selected to take his place in the proposed embassy. 
 The titles and dignities appertaining to the high office 
 of Apostolical Legate in nowise affected the habitual 
 humility and self-denial of the two holy men: they 
 would take their departure on foot, staff in hand ; a 
 dependence upon the charity of the world being their 
 only purse, and the breviary, and full confidence in God, 
 their only outfit. 
 
 It was a novel sight in Rome to witness the departure 
 of two such humble individuals in such a high diplo- 
 matic capacity as that of envoys from the Holy See 
 to a foreign court ; for the two Jesuits were to proceed 
 
28 HISTORY OF THE SOCIETY OF JESUS. 
 
 to the court of James Y, of Scotland, previous to visit- 
 ing Ireland, there to console and strengthen the perse- 
 cuted Catholics. Amono: those who desired to enter 
 the order was Francesco Zapata, Notary Apostolic, who 
 pointed out to the Father-General that the voyage of the 
 envoys would be dangerous in consequence of the existing 
 critical state of affairs, and that it would be more advis- 
 able to pay whatever might be required for their convey- 
 ance by sea, the better to avoid suspicion; and he offered 
 himself to defray the entire expenses of the voyage, so- 
 liciting at the same time permission to accompany the 
 two Fathers, and to share their labors and their dangers. 
 This favor was granted him, and thus he entered upon 
 his novitiate. 
 
 Ignatius of Loyola did not trouble himself as to the 
 nature of the confidential instructions given to the two 
 nuncios by the Holy See ; his only solicitude was that 
 his brethren should faithfully preserve the spirit of the 
 society, while, at the same time, they proved themselves 
 worthy of the high and important mission with which 
 they had been intrusted. In order to aid them in at- 
 taining this double end, he gave them his written advice, 
 which was worded with admirable wisdom and ability.* 
 The two legates, accompanied by Francesco Zapata, com- 
 menced their journey on foot, on the 10th September, 
 154:1, f their great mark of distinction being their extreme 
 humility and evangelical poverty. 
 
 Thanks to Divine Providence, who watched over and 
 protected them, the holy trio reached Scotland in safety. 
 James V, who expected them, gave them a reception 
 becoming their high mission. He pledged himself to 
 
 *This document will be found in the published history of St. 
 Ignatius of Loyola. 
 
 t This date is stated by Father Genelli to be the 16th of Sep- 
 tember. 
 
GENERALSHIP OP ST. IGNATIUS OP LOYOLA. 29 
 
 remain true to the faith of his fathers, and pUiced at 
 their disposal the necessary means for proceeding to Ire- 
 hmd. 
 
 Deprived of their pastors, and having no priests to 
 preach to them the Word of God, to administer the sacra- 
 ments, to enable them to bear up against the troubles of 
 life, or to prepare them for death, the Irish people at this 
 time groaned beneath the weight of a persecution the most 
 cruel and oppressive ; yet, with all this, and although lit- 
 erally deprived of all spiritual succor, they fearlessly and 
 gloriously preserved their faith. The ambassadors of the 
 Sovereign Pontiff, knowing how matters stood, doubted 
 not that they would be gladly welcomed by this oppressed 
 and forsaken people. But such was not the case. At 
 first, every one, looking upon them as the disguised emis- 
 saries of their persecutors, refused to receive them ; and 
 thus they were without shelter, in a foreign land, where 
 hospitality and charity were punished with death, unless 
 bestowed upon heretics. 
 
 But the Fathers were in nowise discouraged, nor was 
 their zeal diminished ; on the contrary, their Christian 
 patience, fortitude, humility, and, above all, indomitable 
 courage and perseverance amidst so many trials and afflic- 
 tions, at last convinced the Catholics of the real purpose 
 of their visit, and won their confidence. 
 
 The Jesuits spent thirty-four days in the assiduous and 
 unremitting discharge of their sacred duties, hearing con- 
 fessions, giving instructions, and consoling and fortifying 
 those whose faith had been so sorely tested. 
 
 Henry VIII, having been informed of their arrival 
 in Ireland, and of the purpose of their visit, set a price 
 upon their heads. The people, becoming alarmed, im- 
 plored them, as they valued their own safety, and if they 
 would not draw down upon their unhappy country re- 
 doubled persecutions, to depart, for the tyrant monarch 
 
30 HISTORY OF THE SOCIETY OF JESUS. 
 
 had threatened death and the confiscation of personal 
 property to such as should dare afford shelter to the apos- 
 tolical legates. The Fathers submitted. They had the 
 consolation of knowing that they had traversed the entire 
 island, and of having enlightened many a Christian soul, 
 and strengthened, encouraged, and imparted a blessing to 
 them all, in the name of the common Father of the faith- 
 ful — in fact, of having accomplished their mission ; for 
 they were instructed that, should their presence in Ireland 
 be made a pretext for the infliction of fresh persecutions, 
 they should return to Italy. With heart-felt sorrow and 
 reluctance they tore themselves away from those faithful 
 but desolate souls, which were filled with grief at their 
 departure. 
 
 In the excess of their devotedness and charity, the two 
 Jesuits conceived the impracticable idea of proceeding to 
 London, and there seeking an interview with the very 
 monarch who had decreed their death. They would fain 
 have confronted him, and, with all the power of truth, and 
 all the eloquence that charity could dictate, conjured him 
 to desist from his cruel persecutions. Such a course 
 would have exposed them to the risk of immediate death; 
 but this could not deter them, for they felt that their lives 
 were consecrated to God, and they would have been but 
 too happy in sacrificing them for such a cause. 
 
 They set out with this intention, but, on arriving in Scot- 
 land, they found themselves compelled to renounce their 
 heroic project. The Scotch had risen in great numbers, 
 and declared in favor of the new heresies. The Fathers, 
 thus thwarted, and unable to make their way through any 
 part of the country, were compelled to proceed to France. 
 They landed at Dieppe, and made their way to Paris, 
 where they left Francesco Zapata, in order that he might 
 complete his studies. 
 
 Francis I was at this time at war with Charles V. 
 
GENERALSHIP OF ST. IGNATIUS OP LOYOLA. 31 
 
 When the two Jesuits made their appearance at Lyons, 
 the people became suspicious and excited at the appear- 
 ance of two men whose tattered garments indicated ex- 
 treme poverty and want, but w^hose hmguage proclaimed 
 them to be persons of the most highly cultivated talents 
 and learning. The fact that one of them was a Spaniard 
 was more than sufficient to suggest the idea that they 
 were spies of Charles V. They were forthwith consigned 
 to prison. They appealed to Cardinals de Tournon and 
 Gaddi, who resided in the city, and who, recognizing the 
 two Jesuits, had them treated with the honor and re- 
 spect due to the high position they filled. Immediately 
 horses and guides were furnished them, in order that they 
 miiiht reach the frontier without further molestation, and 
 continue their journey in safety to Rome. Besides, al- 
 though despite the protestations of the two Fathers, they 
 were prevailed upon to accept a sufficient sum of money 
 to defray the expenses of the journey. 
 
 II. 
 
 Italy was threatened on all sides with heresy, and, 
 toward the end of the year 15il:2, information reached 
 Rome that it had found its way into several towns, and 
 that the people of Foligno and Faenza had suffered 
 themselves to be almost totally led away by it. Paul III 
 was desirous of reclaiming those who had been seduced 
 beyond the pale of the Church; but Ignatius Loyola could 
 spare for this service only Fathers Brouet and Salmeron, 
 before whose zealous preaching heresy wag put to flight. 
 The Bishop of Modena likewise solicited the services of 
 one of the Jesuit Fathers for his diocese, and Father Sal- 
 meron was placed ^t his disposal, through whose labors, 
 heresy, that scourge of souls, was triumphantly repulsed. 
 Brouet was ordered to Montepulciano, where the same 
 happy results were effected; after which, by the direction 
 5 
 
32 HISTORY or THE SOCIETY OF JESUS. 
 
 of Cardinal Carpi, he proceeded to Reggio, there to reform 
 abuses which had crept into one of the monasteries. 
 
 Laynez, during all this time, became the admiration of 
 the city of Venice. He resided at the hospital, notwith- 
 standing the urgent solicitations of the Doge, Pietro 
 Lando, that he should take up his abode at the palace. 
 In the morning he preached in turn at the various 
 churches throughout the city, and devoted his evenings 
 to expounding the Gospel according to St. John, in the 
 Church of the Saviour. His animated and brilliant elo- 
 quence excited so much enthusiastic admiration, that 
 crowds waited the entire night around the church where 
 he was to preach, in order to obtain admittance in the 
 morning; and even the Lutherans themselves thronged to 
 the Church of the Saviour in the evening, for it was there 
 that he attacked and unmasked their doctrines with a 
 power of eloquence and a force of logic which they 
 could not but admire. Father Laynez was master of 
 Yenice. One single instance will suflBce to demonstrate 
 the fact. 
 
 The holy season of Lent was at hand: the zealous 
 missionary conjured the Venetians, in the name of the 
 sorrowing Church, at the then approaching penitential 
 season, to give up the pleasures of the Carnival. This 
 was, for such a people, to demand one of the greatest 
 sacrifices and acts of self-denial; but, nevertheless, the 
 Venetians could refuse nothing that might be demanded 
 of them by their beloved apostle. For that year the 
 usual three days' festivities and trivial amusements were 
 replaced by exercises of penance and practices of piety. 
 
 It has been already stated that the Doge had made 
 frequent and urgent solicitations to the Jesuit Father to 
 make the palace his home. Many of the nobles had 
 made similar overtures, with no better result; among 
 these was Andrea Lipomani. The Utter, however, sue- 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 33 
 
 ceeded in winning tlie heart and confidence of the mis- 
 sionary: he persevered in his importunities, and Laynez, 
 impelled by Providence, could no longer refuse. Leaving 
 the hospital, he spent the remaining days of his sojourn 
 at Venice, at the palace of Lipomani. His host, desirous 
 of evincing his gratitude, presented the Priory of Padua 
 to the Jesuits, for the purpose of founding a college. 
 
 The zeal and learning of Father Laynez had succeeded 
 in restorins; to the Church all whom the heretical teach 
 ings had seduced : the strayed sheep had once more en- 
 tered the fold. The mission of the apostle was accom- 
 plished. 
 
 From Venice he hastened to Padua, where he rendered 
 to the Church the same brilliant services which had sig- 
 nalized his stay in the capital he had just left. Here 
 he also organized the college which Andrea Lipomani had 
 founded. He next went to Brescia, where he encoun- 
 tered an apostate monk, to whose seductive eloquence 
 many had already fallen victims. The wide-spread repu- 
 tation of Father Laynez, the victories he had achieved 
 over heresy at Venice and Padua, as well as the admira- 
 tion he had won, were well known at Brescia. The apos- 
 tate monk was in nowise disconcerted on learning the 
 sensation caused throughout the city by the arrival 
 of the learned Jesuit; on the contrary, he boldly an- 
 nounced that he was ready to meet him and to refute 
 his teachings. "Let me only be permitted to propound 
 to him a few objections on the doctrine of Purgatory, 
 and I will soon silence him! He will soon acknowledge 
 himself a Lutheran!" Laynez had heard of the defiant 
 challenge, which he accepted. The controversy was 
 commenced, and crowds thronged from all parts to hear 
 the two champions who had met face to face. 
 
 Father Laynez, standing in front of his adversary, 
 listened to his arguments without once interrupting him, 
 
34 HISTORY OF THE SOCIETY OF JESUS. 
 
 with eyes bent on the ground, a calm countenance, and 
 a firm though modest bearing. The apostate, rejoicing 
 over this silence, proceeded to propound his arguments, 
 with rapturous and brilliant sallies, which, for the time, 
 seemed to presage a triumph over his adversary. The 
 audience awaited in breathless anxiety; the stolid immo- 
 bility of the Jesuit kept every hearer in a state of sus- 
 pense. The monk himself became fatigued with his own 
 effort, and was amazed at the silent patience displayed by 
 Father Laynez, on whom, finally, the whole attention of 
 the audience was concentrated. At length the monk 
 stopped : he had concluded his argument, and called upon 
 the Jesuit to answer him, if he could. 
 
 Father Laynez, who was gifted with a most prodigious 
 memory, arose, took up each of the objections in pre- 
 cisely the same order in which they had been presented 
 to him, and refuted them so clearly and so triumphantly, 
 one after the other, that his adversary acknowledged his 
 defeat, reentered the bosom of the Church, and became 
 the most devoted friend of his victor. 
 
 The Holy See could not Hut be struck by all' these ex- 
 traordinary successes. Perceiving how much the Church 
 might expect from the new Order, the restriction which 
 limited the number of its members to sixty had been 
 already removed. Henceforth it was to be at liberty to 
 enroll as many members as might be deemed worthy of 
 joining its ranks. This step was rendered not only de- 
 sirable, but indispensable, for the Pope was importuned 
 from all quarters to send priests of the Society of Igna- 
 tius of Loyola to sustain the pending struggle against 
 the Lutherans, who were propagating their baneful doc- 
 trines and influence throughout the entire extent of Eu- 
 rope, thereby causing piteous desolation in the Church. 
 Providence had foreseen this. The number of novices 
 increased daily. Ignatius himself watched over their 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 35 
 
 spiritual progress, subjected them to the severest tests, 
 in order to strengthen their virtue, and it was not until 
 they had passed through this sanctifying ordeal that he 
 allowed them to enter upon their studies. The result 
 was most happy; for these trials, far from disheart- 
 ening the novices, served rather as an additional attrac- 
 tion. 
 
 III. 
 
 In accordance with the plan of the holy founder of the 
 Order, the Society of Jesus was bound to have colleges 
 possessing the same privileges as the universities ; but, 
 at the same time, such colleges were to be the fruit of 
 its own development. In the mean time, it was provided 
 that the novices were to be distributed among the various 
 universities, there to pursue their studies, and take their 
 degrees. 
 
 This providential provision tended materially to aug- 
 ment the members of the societ3^ 
 
 The first Fathers of the Order had established such a 
 reputation for themselves at Paris, that it was impossible 
 ever to obliterate it. There it was that their learnino: was 
 eulogized, their virtues admired, their persons beloved, and 
 a lasting friendship established between them and those 
 who were so fortunate as to have made their acquaintance. 
 Ignatius had sent to the French capital several of his nov- 
 ices, appointing as their superior the eldest and most 
 perfect among them, his personal friend, Diego of Eguia. 
 Their edifying life, their gentle and simple manners, and 
 the brotherly love which reigned among them, revived rec- 
 ollections of those first beloved Fathers, and caused them 
 to be similarly sought for and esteemed. They took ad- 
 vantage of the good-will and favor of their friends to 
 induce them to unite in spiritual retreats, and ere long 
 they reaped a rich harvest, enlisting many recruits for the 
 5* 
 
36 HISTORY OF THE SOCIETY OF JESUS. 
 
 Order from amonsr the most learned and distinguished 
 
 Classes. 
 
 In the year 1545, William Duprat, Bishop of Clermont, 
 one of their warmest admirers, tendered them his man- 
 sion at Paris, for the purpose of establishing a college ; 
 but the University and the Parliament being opposed to 
 its formation, the Bishop invited the Jesuits into the dio- 
 cese, and, at his own cost, established one of their col- 
 leges at Billom. This was the first Jesuit college founded 
 in France. 
 
 Most of the universities were opposed to the Jesuits as 
 a body of teachers, for the latter had acquired so great 
 a reputation for eloquence and learning, that the most 
 profound among the professors could consider them in 
 no other light than that of rivals. The Parliament at 
 Paris joined in the opposition offered by the universities. 
 The spirit of independence of these two bodies would not 
 allow them to receive or associate themselves with a body 
 of men who so openly avowed their entire submission to 
 the Holy See. Their sole aim and desire, therefore, was 
 to repudiate them. 
 
 The holy founder, feeling in his heart that the time de- 
 creed by Almighty God had not yet arrived, contented 
 himself with the good his novices were doing at Paris, 
 permitting, however, a sufficient number of them to remain 
 in order to open a college at the Palace of Clermont,^ so 
 soon as circumstances would permit. 
 
 In Spain the Jesuits did not meet with the same op- 
 position. Don Antonio of Araoz was the first who took 
 the vows after the first ten members of the society. Be- 
 ing compelled to visit his native country, he was preceded 
 
 * Thus was designated the Palace of William Duprat, Bishop of 
 Clermont, used, at the present time, as the College of Louis Le 
 Grand. 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 37 
 
 at Barcelona by a letter from Ignatius of Loyola, an- 
 nouncino- his coniinf: to Donna Isabella dc l\osello. This 
 information spread rapidly throughout the city, in which 
 Ignatius had left so many affecting recollections. Both 
 rich and poor eagerly flocked to welcome to their city the 
 beloved nephew of the Apostle of Barcelona. Scarcely 
 had Antonio of Araoz made his appearance, when he was 
 surrounded by the. multitude and received with acclama- 
 tions of joy. On the very first day after his arrival, he 
 was constrained to preach, in order to satisfy the eagerness 
 of the Barcelonians ; and, as they expressed a wish, above 
 all, to have some tidings of Don Ignatius of Loyola, he 
 selected as the theme of his discourse the fruits already 
 reaped by the society of which Ignatius was the founder. 
 But, as the entire city were anxious to hear him relate 
 these marvels, he was requested to repeat his discourse, 
 and every day he preached at the different churches. 
 Even this did not suffice : the churches were too small to 
 accommodate the vast multitudes that poured in from all 
 parts ; he was, therefore, compelled to address them from 
 a platform, erected in the largest public square of the 
 city. Not only was the vast open space crow^ded, but every 
 window of the surrounding houses was filled with anxious 
 listeners, and even the tops of the houses were occupied. 
 The enthusiasm of the people increased the Father's elo- 
 quence. It was decided on the spot that a house of the 
 society should be founded in the city of Barcelona. Every 
 purse was freely opened, the house was founded, and all 
 that was required now was the arrival of the anxiously- 
 looked-for Fathers to conduct it. 
 
 Araoz continued his journey through Castile. At 
 Burgos and Valladolid he was urged to address the peo- 
 ple, as he had done at Barcelona : he did so, and with 
 similar results. Each of these towns collected the re- 
 quisite funds for founding a house of the Society of 
 
38 HISTORY OF THE SOCIETY OF JESUS. 
 
 Jesus. In tlie Basque Province he was obliged to )'ielcl 
 to the wishes of the inhabitants, whom he addressed in the 
 open country, and where every surrounding tree was laden 
 with anxious and attentive listeners. The Viceroy of 
 Catalonia, Don Francis of Borgia, Duke of Gandia, hav- 
 ing been present at one of Father Araoz's sermons, inti- 
 mated his desire to have a private interview. Father 
 Araoz consented, and read to the Viceroy the bull of Pope 
 Paul III, including the object and plan of the society. 
 The Viceroy replied that it appeared to him to be of 
 heavenly origin, and promised to use all his influence for 
 its propagation in Spain. 
 
 As early as 1540, John III, King of Portugal, had 
 requested of the Pope to send him priests of the society 
 to preach the Gospel to the people of the Portuguese 
 colonies, in the East Indies. Don Pedro, of Mascaren- 
 has, the Portuguese Ambassador at Rome, was also in- 
 structed to solicit six of the missionaries, whose reputa- 
 tion had already spread all over Europe. " As yet," 
 replied the holy founder, "we number but ten members ; 
 if we give you six, how many shall we have left for the 
 rest of the world ?" The future of the Society of Jesus 
 was predicted in this reply. We have seen that only 
 two members of the young society had been placed at 
 the disposal of the King of Portugal. One of these, it 
 is true, was Francis Xavier. Every-where, and at all 
 times, the followers of Ignatius carried out the mission 
 to which they had consecrated their lives. Rodriguez 
 took shipping for Lisbon, and although, during the voy- 
 age, he was sutFering from a severe attack of intermittent 
 fever, he preached, heard confessions, and reclaimed sin- 
 ners, nursed the sick, comforted the dying, and won for 
 himself the good wishes and blessings of all on board. 
 Francis Xavier, who travelled by land, in company with 
 the ambassador and his numerous suite, endeared him- 
 
GENERALSHIP OP ST. IGNATIUS OF LOYOLA. 39 
 
 self to all, and appealed so forcibly to their consciences, 
 that he was obliged to halt by the wayside to hear the 
 confessions of those of the attendants whom he had won 
 over to God, and in the inns to shrive those more im- 
 mediately attached to the person of Don Pedro Masca- 
 renhas. 
 
 On their arrival at Lisbon, the two Fathers beo:tjed 
 alms in the streets, and took shelter at night in the Hos- 
 pital of All-Saints. They continued to preach and hear 
 confessions with so much success, that it became impos- 
 sible for them to respond to the masses who so eagerly 
 sought their assistance. The King made many fruitless 
 attempts to induce them to take up their abode in his 
 palace. Faithful to their vows, they declined any asylum 
 but that of poverty. By the holiness of their lives, com- 
 bined with their powg^s of reasoning, they soon succeeded 
 in making many converts, and effecting most important 
 reforms. The King was most desirous that they should 
 not leave Portugal ; that they should enlist novices, found 
 new houses and colleges, and that, at some future day, 
 they should be enabled to send these new missionaries, 
 instructed and prepared by them, to the colonies of In- 
 dia. But such was not the will of God. Ignatius con- 
 sented to allow Father Rodriguez to remain ; but Father 
 Xavier was ordered to the Indies. At the request of the 
 King, the Sovereign Pontiff conferred upon him the title 
 of Apostolic Nuncio for the entire East, and he embarked 
 on the 7th of April, 1541, to the great sorrow and regret 
 of the court and the people. On this very day he had 
 completed his thirty-fifth year. 
 
 The two Jesuits had already enlisted some new dis- 
 ciples. Two of them accompanied Francis Xavier to India ; 
 the rest remained with Father Rodriguez. The year fol- 
 lowing, the King gave them the house of St. Anthony- 
 Abbot, at Lisbon, and so rapidly did their numbers 
 
40 HISTORY OF THE SOCIETY OF JESUS. 
 
 increase, that, a few months after, they founded the cele- 
 brated College of Coimbra, which was destined to become 
 a nursery for Indian missionaries. 
 
 In less than two years from this time, including fathers 
 and novices, they numbered sixty. Their good works, 
 zeal, and personal piety became so generally known, that 
 the King frequently exclaimed : " I wish there was a 
 house of the Jesuits in every town in my kingdom." 
 
 IV. 
 
 It will be remembered that Father Lefevre left Rome 
 in October, 1540, by order of the Pope, to accompany 
 Don Pedro Ortiz, the Ambassador of Charles V, to the 
 Diet of Worms. Lefevre arrived there, bearing the title 
 of Theologian of the Holy See, in order to take part in 
 the discussion proposed by the Lutherans. These con- 
 ferences were mainly brought about by the heretics, in 
 sheer opposition to the Church of Rome. Some of them 
 quickly withdrew; the others either refused or eluded 
 all serious discussion, seeking only to try the patience of 
 the Catholic doctors. Father Lefevre, seeing their dis- 
 honesty, determined to devote himself to some other mis- 
 sion. He found that the spread of heresy in Germany 
 was mainly attributable to the ignorance of the people, 
 and, more dangerous still, to the shortcomings of a priest- 
 hood abandoned to the gratification of their own passions. 
 
 In the entire city of Worms there was but one priest 
 worthy of respect; this was the Dean of the Chapter, 
 who bore also the title, and exercised the functions, of 
 Vicar-General. Disheartened by the indifference of the 
 people, and the bad example of the priests, he was about 
 to abandon both to the enemies of the faith. Lefevre 
 consoled him, tendering his zealous assistance to bring 
 about a reform in this lamentable state of affairs. The 
 Dean was encouraged, and, through the active and untir- 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 41 
 
 ing zeal of the Jesuit, the stray sheep were brought back 
 to him. 
 
 Lelt^vre next proceeded to Spires, where he also reaped 
 a rich and abundant harvest. His stay was not long, be- 
 ing called away to llatisbon, there to assist at the synod 
 which was to be held by the Catholics and Protestants in 
 the presence of the Emperor. He employed himself dur- 
 ing the journey with the spiritual welfare of the officers, 
 and others, who accompanied him; for every moment of 
 his life was to be employed in promoting the greater 
 glory and honor of God. 
 
 The Diet of Ratisbon was, in every respect, similar 
 to that which had been held at Worms. The dishonesty 
 of the Protestants prevented any important result. Father 
 Lef^vre, therefore, felt that it was his duty to enter upon 
 a more active and more fruitful ministry. He catechised, 
 preached, and gave spiritual retreats to the bishops, 
 princes, doctors, ambassadors, and to the members of 
 the Diet. All, charmed with his convincing and persua- 
 sive eloquence, thronged daily around his pulpit to listen 
 to his consoling discourses. They, one and all, even 
 Prince Charles of Savoy, the son of the King, confided 
 their spiritual direction to him. 
 
 The next field of his labors was Nuremberg, where, 
 just as he was about to see a change brought about by 
 his zeal and devotion, he received orders to proceed to 
 Spain. 
 
 As it had been decided that Father Lefevre was to quit 
 Germany, Ignatius of Loyola, not wishing to leave that 
 fruitful field uncultivated, sent thither Claude Lcjay and 
 Nicolas Bobadilla. 
 
 * 
 
 Father Lefevre had worked much good among the 
 higher clergy and nobility in Katisbon : time had not al- 
 lowed him to extend his labors among the other classes. 
 This field was left open to Father Lcjay. But no sooner 
 
42 HISTORY OF THE SOCIETY OP JESUS. 
 
 did he attempt to call those recreant priests to a sense of 
 the duties of their state, than all indignantly arose against 
 him. The heretics, too, readily availed themselves of 
 this opportunity, and cried out, "Death to the Jesuits!" 
 They threatened to throw him into the Danube; and the 
 apostle was cautioned; but he replied: "What does it 
 matter, whether I go to heaven by land or by water?" 
 And he continued his labors with even more success than 
 he had dared to hope for. 
 
 Father Bobadilla accompanied Ferdinand I, King of 
 the Romans, to the Conference of Vienna. He preached 
 daily in Latin or Italian, and held discussions with the 
 most learned heretics, in presence of the king. He sub- 
 sequently accompanied the Pope's Nuncio to the Diet 
 of Nuremberg, and afterward, by order of King Ferdi- 
 nand, went with his ambassador, the Bishop of Passau, to 
 the Diet of Spires, and thence proceeded to Worms. 
 These assemblies concluded, the bishops contended among 
 themselves as to which of them should be favored with 
 the services of the Jesuit Father, each one desiring to 
 have him in his diocese, to oppose the eiforts of the Lu- 
 therans ; but Bobadilla, yielding to the solicitations of 
 the King, returned to Vienna, where he undertook the 
 charge of reforming the priesthood. AlmigUty God show- 
 ered such signal blessings on this glorious mission, that 
 Ferdinand, enchanted at his success, appointed him his 
 theologian at the new Diet of 1543. He there refuted 
 the heretical doctrines, fortified the faith, and rekindled 
 true piety in the hearts of the Catholics. This accom- 
 plished, he proceeded to the Diet of Ratisboii, where he 
 met Father Lejay. 
 
 On the arrival of the theologian of King Ferdinand, 
 the Pope's Nuncio felt that he could dispense with his 
 own. He dispatched Father Lejay to Ingolstadt, then be- 
 
GENERALSHIP OF ST. IGNATIUS OP LOYOLA. 43 
 
 set with heresy. Shortly afterward, a synod being about 
 to be convened at Saltzbiirg, the Archbishop of the place, 
 who was brother to the Duke of Bavaria, desired to have 
 Lejay for his theologian; and the Father, according to 
 his desire, proceeded thither. All the assembled bish- 
 ops, struck with admiration at the profound erudition of 
 the retiring and humble missionary, sought daily his 
 counsel and advice, prior to the opening of their deliber- 
 ations. Moreover, at their request, he wrote out for them 
 a summary of his arguments and opinions on the various 
 points that were brought forward for discussion by the 
 Emperor. His advice was adopted and acted upon by the 
 assembled prelates. 
 
 Germany, at this time, was in a very critical position. 
 Notwithstanding the untiring energy and unceasing labors 
 of Fathers Lejay and Bobadilla, it was impossible for 
 them to respond to all the calls made upon them to de- 
 fend the faith and combat heresy. At the urgent solicit- 
 ation of several bishops and princes, Father Lefevre, who 
 had accompanied the Emperor's embassador to Spain, was 
 recalled by order of the Pope. Although unable to de- 
 vote more than a short time to each of the towns through 
 which he passed with the ambassadors, he accomplished 
 much for the instruction of the poor and the education 
 of the young. While absent, he had been introduced to 
 the Princesses Mary and Jane, daughters of Charles V, 
 and did not fail to profit by the opportunity thus afforded 
 him of imparting to them such counsels as were calcu- 
 lated, at some future time, to produce the most salutary 
 results. It was at this particular juncture that, in obe- 
 dience to the commands of the Sovereign Pontiff, he re- 
 turned to Germany. Two priests, Don Juan d'Aragon, 
 and Alvarez Alfonso, attached to the royal chapel, ac- 
 companied him, and, shortly after their arrival in Gcr- 
 6 
 
44 HISTORY OF THE SOCIETY OF JESUS. 
 
 many, joined the Order, the humility and poverty of its 
 members havins; more attractions for them than all the 
 riches and pomp of a court. 
 
 The arrival of Lefevre at Spires, in October, 1542, 
 struck terror among the clergy, who, ignorant and de- 
 praved as were the German priesthood in general, per- 
 suaded themselves that the mission of the Jesuits was 
 to enlighten them and bring about a reform in their 
 lives. In this they were not mistaken. The task was 
 not an easy one, especially in the then agitated and ex- 
 cited state of the public mind. As was his wont, the 
 good Father was the very model of humility, docility 
 and charity : he soon found a means of touching the 
 hearts of the most hardened, and of gaining the full con- 
 fidence and friendship of all ; the consequence was, that 
 his spiritual retreats were productive of the most happy 
 effects, causing p, thorough reform throughout the city. 
 At this juncture, Albert of Brandenburg, Archbishop of 
 Mayence, summoned him to that town. He obeyed the 
 call, but it was with feelings of the deepest regret that 
 he tore himself away from the pastors and their flocks, 
 whom he had been the means of restoring to the friend- 
 ship of Almighty God. On his arrival at Mayence, he 
 found that the irregularities that existed were innumer- 
 able. Again did his gentleness, zeal, and piety produce 
 the most extraordinary and happy results. The people 
 reentered the bosom of the Church, while the priesthood 
 consecrated to penance and study the time which they 
 had been accustomed to devote to idle pleasures. May- 
 ence was regenerated. The Archbishop lacked words to 
 express his gratitude. 
 
 Hermann von Weiden, Archbishop of Cologne, at- 
 tracted by the laxity of the Lutheran doctrine, wavered 
 in the faith. The Catholics of the diocese, taking alarm 
 lest the defection of their chief pastor should spread 
 
GENERALSHIP OF ST. IGNATIUS OP LOYOLA. 45 
 
 among his flock, begged imploringly that Father Leftivre 
 would come and rescue them from the terrible affliction 
 with which they were menaced. LefcJvre immediately re- 
 sponded, and went to Cologne, but, alas ! too late to save 
 the chief pastor of the diocese from the abyss into which 
 he had allowed himself to be drawn ; but, thanks to the 
 eloquence and exertions of the good Father, the people 
 were less easily led away, and remained faithful to the 
 Holy Catholic Church. 
 
 A marriage alliance being about to take place between 
 Prince Philip, son of Charles V, and the Princess Mary, 
 daughter of the King of Portugal, John III requested 
 the Pope and Ignatius to allow one or two Jesuits to ac- 
 company the Princess to Castile ; above all, he desired that 
 Father Lefevre, in preference to any other, should be 
 appointed. Accordingly, the Pope gave the necessary 
 order to that Father to proceed to Lisbon. The humble 
 religious had nothing to say; he left all to the judgment 
 of Ignatius, and the wish of the Holy Father. The 
 Nuncio urged him to remain in Cologne, where he had 
 done so much good ; but Lefevre simply replied that he 
 had taken a vow of obedience, and started on his journey 
 toward Lisbon. On reaching Louvain, he was attacked 
 with a violent fever. The novices of the society, who 
 were pursuing their studies in the university of that 
 town, bestowed upon him every care and attention, and 
 when the fever was at its height, totally disabling him 
 for any exertion, he appointed one of them. Father Fran- 
 cesco Strada, to give public spiritual exercises, with a 
 view to reanimate the fervor of the Catholics of Louvain. 
 The result was, that crowds, whose hearts had been 
 touched, flocked to the sick man's chamber, to whom, 
 notwithstanding the severity of his sufferings, he afforded 
 spiritual advice and consolation. His efforts were blessed 
 in a marked manner by Almighty God. No less than 
 
46 HISTORY OF THE SOCIETY OP JESUS. 
 
 twenty-one youths of the most distinguished families 
 joined the society. 
 
 The finger of Providence was manifest in the apparently 
 accidental circumstance that prevented Lefevre from pro- 
 ceeding to Portugal. He was compelled to return to Co- 
 loune, where a sorrowful event awaited him. The Arch- 
 bishop, although he had not openly declared his change of 
 religion, not only favored the heretics, but secretly author- 
 ized them to preach their pernicious doctrines. On his 
 arrival, Lefevre encountered three of the most celebrated 
 of the heretical preachers, namely, Bucer, Pistorius, and 
 Philip Melancthon. In his attack upon them he dis- 
 played so much spirit and learning, that, after an un- 
 precedentedly energetic discussion, he came off the victor, 
 his opponents being shamefully put to flight. With a 
 view to fortifying himself, and to enlisting new cham- 
 pions, who should be ever ready to battle for the truth, 
 in a city so exposed to the onslaught of the enemy, 
 Lefevre established a college, of which Leonard Kea^ler 
 was appointed superior. The learned Canisius was a 
 member of this college. Lefevre could now leave Co- 
 lo«:ne with full confidence. Again the Kino; of Portu2;al 
 requested his services. He quitted Cologne on the 12th 
 July, 154L 
 
 After his departure, the Lutherans, thinking that the 
 field was again open to them, reappeared with more con- 
 fidence than ever ; but Canisius came forward and refuted 
 them with an ability and force equal to that of Lefevre. 
 Although the Archbishop took sides with them, the Jes- 
 uit did but display greater zeal and energy in the discus- 
 sions. The heretics, feeling themselves worsted, shouted, 
 "To arms!" and, recollecting an ancient decree against 
 the establishment of new religious orders, urged the civil 
 authorities to issue a decree for the expulsion of the 
 Jesuits. The Fathers, thus chased from their homes 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 47 
 
 took refut^^e, some with the Carthusians, and others else- 
 where. They all, however, remained in the town, subsisting 
 on alms, and suffering all manner of privations, but with- 
 out once faltering in their labors for the salvation of souls. 
 They exercised their holy calling with as much devotion 
 and confidence as before. Struck by their patience and 
 heroic courage, the magistrates reproached themselves, and 
 withdrew their decree of banishment, and restored to the 
 Jesuits their college. 
 
 This circumstance had the effect of exposing the base 
 treachery of the heretics. Archdeacon Gropper and the 
 clergy became alarmed, and begged of Canisius, in the 
 name of the Electorate, to go and lay the grievances of the 
 Catholics before the Emperor, and the Bishop of Liege, 
 George of Austria, who was uncle to Charles V, and son 
 of Maximilian I. His mission was entirely successful. 
 The Emperor deprived the Archbishop of his title, and 
 he was also excommunicated by the Pope : he was suc- 
 ceeded by Adolphus of Schaumburg. 
 
 In the mean time, Father Lefevre had arrived at Lisbon, 
 where he found Antonio of Araoz, whose learning and 
 eloquence attracted large numbers from all parts. He 
 proceeded without delay to Evora, the residence of the 
 court. The King was desirous of conferring upon Lefevre 
 the title of Patriarch of Ethiopia. So fully did he appre- 
 ciate the intentions and importance of the society, that 
 he was solicitous of confiding to its members all those 
 delicate and difficult missions in which the glory of God 
 mi^ht be involved. It was his desire that Lefevre should 
 preach at the court and throughout the town. After 
 having complied with the King's command, and visited 
 the college of Coimbra, where daily application was made 
 by members of the highest families for admission, Lefevre 
 and Araoz returned to Portugal, passing through Spain, 
 preaching, receiving converts to the faith, hearing con- 
 6^ 
 
48 HISTORY OF THE SOCIETY OF JESUS. 
 
 fessions, and leaving every-whero behind them an ex- 
 ample of the highest virtues. During their travels their 
 only home was with the poor in the hospitals. These 
 religious, whose celebrity had become European, for the 
 possession of whom princes and crowned heads disputed, 
 whom the nobility and the people admired and fondly 
 cherished, took care not to lose any of that spirit which 
 had made them so powerful for good ; their great de- 
 sire was to preserve that humility which was their 
 greatest glory, that poverty which was their only riches. 
 In many of the places through which they journeyed, 
 they were solicited to establish colleges, and funds for 
 that purpose were placed at their disposal. It was in the 
 midst of these successes that Father Lefevre received or- 
 ders to attend the Council of Trent, at which Laynez and 
 Salmeron were also present, by order of the Sovereign 
 Pontiff, in the capacity of Theologians of the Holy See. 
 
 Lefevre was but forty years of age, but the fatigues and 
 hardships he had endured had completely broken down 
 his constitution. His friends endeavored to prevail upon 
 him to forego his intended journey. " To travel in your 
 condition," said they, " would be death ! " 
 
 "It is not necessary that I should live," replied he; 
 " but it is necessary that I should obey." 
 
 He took his departure, preaching by the way, notwith- 
 standing that he suffered incessantly from the fever which 
 was upon him. He embarked at Barcelona at the begin- 
 ning of July, reached Rome by the end of the same 
 month, and breathed his last in the arms of his Father, 
 Ignatius, August 1, 1546. He had obeyed; he died 
 happy, and left his brothers deeply afflicted at the pre- 
 mature loss of the eldest of their large family, who, in so 
 short a time, had rendered such important and lasting serv- 
 ices to the Church. Their fear was that he never could 
 be replaced. 
 
GENERALSHIP OP ST. IGNATIUS OF LOYOLA. 49 
 
 "lie will be," said Ignatius, whose noble countenance 
 was bathed in tears, " a great personage, will join the So- 
 ciety, will contribute largely to its support and prop.-iga- 
 tion, and, by his eminent virtues, will become an edifica- 
 tion to us all." 
 
 It had pleased Almighty God, at this moment, to re- 
 veal to him the vocation of the Duke of Gandia. While 
 his disciples refuted the heretics, reclaimed souls who had 
 strayed from the bosom of the Church, brought about 
 reforms among the clergy and monastic orders, converted 
 sinners, evangelized heathen nations, and established new 
 houses, the holy founder framed the laws for the govern- 
 ment of the Order, and left imperishable monuments in 
 the Eternal City. 
 
 He founded a house of catechumens for those Jews 
 who, wishing to enter the Catholic Church, were deprived 
 of their possessions and left without the means of sub- 
 sistence. From the very moment of its foundation, this 
 house had yielded abundant fruits. He also established 
 the Convent of St. Martha as an asylum for women who 
 were not called to a religious life, and likewise St. Cath- 
 arine's, for young women whose poverty exposed them to 
 the temptations of the world. He founded also two or- 
 phanages, one for boys and one for girls. 
 
 All these labors, however, did not prevent his constant 
 solicitude for, and watchfulness over, the spiritual ad- 
 vancement of his novices. He was ever ready to afford 
 them advice and consolation in their trials and tempta- 
 tions, as well as to assist their teachers in irabuino- them 
 with those virtues that constitute the saint. At the same 
 time he had entire charge of the affairs and of all the 
 houses of the society, he corresponded with many of the 
 princes and sovereigns of Europe, and was constantly 
 consulted by bishops, cardinals, and even by the Sover- 
 
50 HISTORY OF THE SOCIETY OP JESUS. 
 
 eign Pontiff himself. He seemed to possess an elasticity 
 that was equal to every emergency. 
 
 The labors of Francis Xavier in India were a repeti- 
 tion of the marvellous preachings of the first apostles of 
 Jesus Christ. Each step he took was a victory over hell. 
 The most astounding prodigies accompanied and confirmed 
 his powerful words. The Indians surnamed him the "God 
 of nature." In the short space of ten years he had ex- 
 tended the Gospel over an area of nine thousand miles, 
 saved innumerable souls, filled the world with the wonder 
 of his miracles and the sublimity of his apostleship ; finally. 
 he won for himself those glorious titles which were awarded 
 him by the voice of the Church in after years, of Apos- 
 tle of the Indies and Japan, and Defender of the East. 
 In fact he placed the Society of Jesus on so firm a basis 
 in the Indies, that the novices of Goa were in nowise in- 
 ferior to those of Rome, and, at the death of the great 
 Xavier, (1552), the Society of Jesus had the glory of 
 numbering many martyrs among its ranks. 
 
 In the year 1550, the Badages made an attack upon 
 the Christians on the Fishery coast in Travancore. Father 
 Antonio Criminalis directed all his new converts to seek 
 refuge on board the Portuguese vessels, he himself re- 
 fusing to depart until he had seen them all in safety. 
 The barbarians pursued them to the sea-shore, when the 
 missionary, seeing no more hope of saving his children, 
 turned to their pursuers, and offering himself as a sacri- 
 fice, begged mercy for the Christians. The Pagans rushed 
 upon the holy Jesuit; some pierced his body with their 
 lances, while others directed their arrows against him, and, 
 believing him to be dead, commenced stripping him of his 
 garments ; but Father Criminalis still lived, and assisted 
 his murderers in taking off the humble habit in which he 
 was clad, after which his soul departed to the realms of 
 bliss. 
 
GENERALSHIP OP ST. IGNATIUS OF LOYOLA. 51 
 
 In the same year, Father Niinhez Ribeira met with his 
 death, by poison, at the hands of some savages at Amboyna. 
 The year following was destined to witness the martyrdom 
 of Melchior Gonzalez ; he was poisoned by a Pngan, and 
 met his death with a holy confidence in God. In an in- 
 credibly short space of time he had converted to the true 
 faith over four hundred Pagans at Ba9ain, where he also 
 built a church in honor of the Blessed Virgin, founded 
 a college for Christian children, and converted the greater 
 part of the island of Salcete. To this holy man can be 
 traced the foundation of the Society of the Holy Child- 
 hood. Finding that the Indians of Tana were in the 
 habit of selling their children to the Mussulmans, who 
 made slaves of them, touched with compassion, he ap- 
 pealed to the Christians for assistance, received their alms, 
 and became himself the o;uardian of those little innocents, 
 whom he consecrated to Jesus Christ. He had thus been 
 the means of saving multitudes of souls, and God re- 
 warded him with the crown of martyrdom. 
 
 In 1552, Brother Louis Mendez, a catechist, was put 
 to death by the Badages. While he was engaged in 
 prayer, they attacked and severely ill-treated him, after 
 which they beheaded him. Father Paul Vallez suffered 
 a similar martyrdom through the cruelty of the same sav- 
 ages. Already the Society of Jesus counted six martyrs 
 in India, and thus felt its power and strength increas- 
 ing. 
 
 While Francis Xavier preached the Gospel of Jesus 
 Christ in the Empire of Japan, Brazil offered a fruitful 
 field of labors to his brothers. In 1549, Emmanuel 
 Nobrega, Juan of Azpilcueta, Antonio Perez, Leonardo 
 Nunhez, San Diego, and Rodriguez accompanied a Portu- 
 guese flotilla, which .was going to establish a town in the 
 Gulf of Bahia. As a matter of course, this new settle- 
 ment was to be composed of Catholics, and, before it 
 
52 HISTORY OP THE SOCIETY OF JESUS. 
 
 could be inhabited, the people had to be civilized. The 
 Jesuits, with their wonted zeal, offered their services, in 
 order to accomplish this work, difficult and perilous as it 
 was. The new town, which was called St. Salvador, was 
 soon established, and the Jesuits, having rapidly acquired 
 a knowledge of the Brazilian language, began to preach 
 and instruct the inhabitants. 
 
 Notwithstanding that the Brazilians were a cruel and 
 barbarous race, even devouring the dead bodies of their 
 enemies, and giving themselves up to the most extrava- 
 gant superstitions, the Jesuits not only succeeded in 
 regenerating and civilizing them, but caused themselves 
 to be beloved and revered by them. They penetrated 
 into their haunts in the forests, where those savages lived 
 in a state of degradation and brutality; they conversed 
 with them with a gentleness and Christian charity that 
 completely fascinated them, and, after a year of unceas- 
 ing labors, patience, and unheard-of self-denials, suc- 
 ceeded, under the direction of Father Nobrega, in erect- 
 ing three houses of the Order — one at St. Salvador, and 
 two others in the vicinity of that town. In the in- 
 terior of these vast territories there still remained much 
 to be done ; there were peoples to be discovered, and souls 
 to be saved. Father Nunhez sought, found, and saved 
 them. 
 
 Brazil had been conquered by Don Pedro de Correa, 
 a member of one of the most ancient Portuguese families ; 
 who, although he had lived there for a long period, had 
 given himself but little trouble to civilize the people by 
 the introduction of Christianity among them. His sole 
 aim was so to employ the natives as to enrich the treasury 
 of Portugal. It was left for Father Nunhez to demon- 
 strate to him the influence which the inculcation of 
 Christianity and the charity of apostolical teaching could 
 exercise over those rude and savage natives. Don Pedro 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 53 
 
 was struck with admiration by the Jesuit's zealous labors 
 and self-denial, and could well appreciate the reward such 
 labors merited in the world to come, and henceforth he, 
 too, was ready to labor for the greater glory of God and 
 the salvation of souls, even at the risk of his own life. 
 Here was another great triumph; Don Pedro entered the 
 Society of Jesus. 
 
 Following the practice of the illustrious St. Francis 
 Xavier, the Fathers had arrancfed in hvmns the funda- 
 mental truths of Christianity, which they caused the 
 children to sing in the streets and forests. By this 
 means the parents soon became familiarized with these 
 hymns, which they learned for the sake of the music, and 
 so gained a knowledge of that which, otherwise, it would 
 have been impossible to impart to them. Among these 
 people were some tribes addicted to cannibalism. The 
 Jesuits attempted to oppose this inhuman practice; but 
 the savages, enraged at the mere suggestion, became hos- 
 tile to the missionaries, and threatened to take their lives, 
 adding that they, too, should soon be devoured. Nothing 
 daunted, the Jesuits persevered in their work of charity 
 and benevolence, succeeded in surmounting every obstacle, 
 and finally caused the savages to submit to the teachings 
 of Divine truth. In the year 1553, St. Ignatius constituted 
 the Brazils a province of the society, with Father Nobrega 
 at its head. Several schools were erected for the educa- 
 tion and instruction of children. Already two religious 
 houses were founded in the colony of St. Vincent, and 
 the mission rapidly progressed. 
 
 V. 
 
 On the 13th December, 1545, the Cathedral of Trent 
 presented a most imposing spectacle. Among those as- 
 sembled in it were six Cardinals, three of whom were Leg- 
 ates, and afterward filled the chair of St. Peter ; eleven 
 
54 HISTORY OF THE SOCIETY OF JESUS. 
 
 Archbishops, sixty-niue Bishops, six Ambassadors, two 
 Episcopal Deputies, six Abbots, seven Generals of relig- 
 ious orders, eight Canonists, twelve Theological Profess- 
 ors, twelve Theologians of the Dominicans, fourteen of 
 the Friars Minors, eleven Conventual Friars, six Francis- 
 can Fathers, nine Carmelites, and five Servites. All these 
 were assembled at the celebrated council, for which the 
 Church had appealed, in order to decide certain points 
 in dispute between the heretics and Catholics, and by 
 this means to strengthen the faith of those who wavered 
 in it. 
 
 In the course of the month of May following, (1546), 
 there were added to this assemblage of eminent per- 
 sonages three priests, whose outward appearance of pov- 
 erty contrasted strangely with the profuse display of 
 spleador with which they were surrounded. They wore 
 the habit of secular priests; but, by their calm and 
 serious expression of countenance, their modest bearing, 
 and great humility, it was easy to discover that they were 
 members of a regular order. No sooner had they made 
 their appearance, than Don Diego Ilurtado of Mendoza, 
 Ambassador of Charles V, stepped forward and shook 
 each by the hand most affectionately: the cardinals like- 
 wise appeared to be perfectly well acquainted with them, 
 while several of the bishops treated them as intimate 
 friends. 
 
 At first many of the strangers present inquired of each 
 other who those young priests could be, who were so cor- 
 dially greeted by such eminent personages, and who did 
 not hesitate to take their places in the midst of the au- 
 gust assembly, clothed as they were in the garb of poverty. 
 
 The mystery was soon solved : it was whispered on 
 every side, " Two of them are the Theologians of the 
 Pope, and the other that of Cardinal Otho, Bishop of 
 Augsburg; they belong to the Society of Jesus." 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 55 
 
 Extreme surprise now took the place of doubt. The 
 Society of Jesus had been in existence but five years, 
 and had but a very limited number of professed mem- 
 bers, and yet, it was from, that body that the Pope had 
 selected his legates for the most difficult, important, and 
 perilous missions; it was also from among the members 
 of the same Order that he chose the Theologians to rep- 
 resent him and speak in his name in an (Ecumenical 
 Council, convened to defend the faith and discipline of 
 the Church, as well as to sustain the rights and preroga- 
 tives of the Apostolic See. Notwithstanding the many 
 and exalted virtues of the young Fathers, it was much to 
 be apprehended that such honors would excite much jeal- 
 ousy. Father Laynez was but thirty-four years of age, 
 while Father Salmeron was only thirty-one, and yet both 
 had been selected by the Pope for this most solemn occa- 
 sion. Father Lejay was present as the representative of 
 the Bishop of Augsburg. 
 
 St. Ignatius, alarmed lest so much honor and distinction 
 should, in the least, impair the humility of the members 
 of the society, had given admirable instructions to the 
 three Fathers who were to take part in the council,'-^ ad- 
 vice which these fervent religious determined to follow 
 to the letter. They were constantly to be seen nursing 
 the sick in the hospitals, visiting the prisoners, instructing 
 the young, begging for the relief of the indigent, preach- 
 ing, and hearing confessions ; and all this without ever 
 for one moment neglecting the important and onerous du- 
 ties of the council. 
 
 Consulted daily by the cardinals, prelates, and doctors, 
 they had to be always ready to solve the most difficult 
 cases, and explain the most intricate questions. To Lay- 
 nez, who had an extraordinary memory, was intrusted the 
 
 * This document will be found in the Life of St. Ignatius of Loyola. 
 7 
 
56 HISTORY OF THE SOCIETY OF JESUS. 
 
 task of preparing a summary of eacli clay's discussion ; 
 and the manner in which he acquitted himself of the 
 laborious undertaking from the very commencement, cre- 
 ated such a deep impression, that it was decided that the 
 work should be continued, preserved, and entered on the 
 records of the council, word for word, as it came from 
 the pen of Laynez. 
 
 The duty of the two Theologians of the Pope was to 
 examine the acts of the various councils, the Pontifical 
 Bulls, the opinions of the Doctors and Fathers of the 
 Church, upon which they were to depend for their argu- 
 ments in defense of Catholic doctrines against the heret- 
 ical teachinojs. While the two Fathers were en2:aged in 
 
 O CD CD 
 
 this laborious work. Father Salmeron delivered a dis- 
 course in Latin, which caused an immense sensation and 
 unbounded enthusiasm. The bishops, one and all, were of 
 opinion that a production of such vast importance should 
 not be lost to posterity ; it was, accordingly, published, 
 and is still extant. 
 
 As a rule, but one hour was accorded to each speaker. 
 After several times hearing Father Laynez, whose elo- 
 quence was equal to his erudition, and whose iron logic 
 completely annihilated his opponents, it was agreed that 
 this rule should not apply to him, and that, to shorten the 
 discussitDns, he should be allowed three consecutive hours. 
 
 About this time, a contagion spread throughout the 
 city of Trent and its environs, and the council, on the 
 11th of May, 15J:7, adjourned to Bologna. Charles V 
 disapproved of the removal of the council, and several 
 of the Spanish and German bishops returned to their re- 
 spective dioceses. The General Synod was suspended, and, 
 in the mean time, the bishops and doctors who had ad- 
 journed to Bologna could do nothing but prepare for the 
 labors of the ensuing; session. Three entire months were 
 employed in discussing dogmatical questions on Penance 
 
GENERALSHIP OF ST. IGNATIUS OP LOYOLA. 57 
 
 Father Laynez threw so much light upon the subject, that, 
 at the request of the cardinal legates, he committed to 
 writino- his arirumcnts on each of the Sacraments. He 
 aceomplivshcd this task with such ability as to win the ap- 
 proval and plaudits of the entire synod, and upon his 
 opinions were based most of the decrees issued by the 
 council. These new triumphs in nowise diminished the 
 humility of the disciples of Ignatius. Outside those as- 
 semblies they were to be found as before, ever poor, ever 
 simple and unassuming, instructing the young, enlighten- 
 in"- the ijrnorant, consolins; and taking care of the sick, and 
 beiTiiinii' for those who were in need. The legates had 
 prevailed upon them to accept, as a charity, new habits 
 more suitable to the rank and position they held amid 
 the doctors of the council. To this they yielded — only, 
 however, wearing their new apparel while actually pres- 
 ent at the council, and changing it for their own poor 
 garb as soon as they returned to their abode, so that 
 they might not lose the slightest portion of their spirit 
 of poverty. 
 
 On the' 10th September of the same year, 1547, the 
 Duke of Parma was assassinated, to the cry of '-'• Liberty V^ 
 Every one rushed to arms. The insurgents took posses- 
 sion of the ducal palace, and the whole of Italy was 
 menaced with civil war. Under these circumstances it 
 was indispensably necessary to adjourn the council, and 
 await the advent of more peaceful times before again 
 reassembling it. 
 
 While Father Claude Lejay expounded before the 
 council the teachings of St. Paul on Grace, the diocese 
 of Trieste became vacant by the demise of the bishop. 
 Ferdinand I made immediate application for a member 
 of the Order of Jesus to succeed to this important See, 
 and he made special mention of Lejay as being best 
 qualified to repulse the heretics who threatened that 
 
58 HISTORY OF THE SOCIETY OF JESUS. 
 
 portion of his dominions.-!^ He was aware of the pro- 
 digious success which Lejay had met with at Ratis- 
 bon, Ingolstadt, and Nuremberg. He knew that the 
 Lutherans dreaded equally the talents and the zeal of the 
 good Father, and that they regarded him as their deadliest 
 enemy. It was then Lejay whom he sought to establish 
 at Trieste, as a rampart to defend the faith against the 
 attack of the enemy. 
 
 Ferdinand wrote to the Jesuit, begging him, in the name 
 and for the cause of religion, to accept the vacant bishopric. 
 Dreading the honor thus attempted to be thrust upon 
 him, Father Lejay immediately replied that it would be 
 impossible for him to accept a burden which he was too 
 weak to support. He then addressed a letter to his be- 
 loved Father Ignatius, imploring him to use all the influ- 
 ence in his power to avert the calamity with which he 
 was threatened, and which he so much dreaded. The re- 
 fusal of the Jesuit did but increase the desire of the 
 King to possess him. He wrote to the Pope, setting forth 
 the motives which influenced him, and urging the PontiflF 
 to command the Jesuit Father to accept the proposal. The 
 Pope yielded to the King's wishes; but Ignatius of Loy- 
 
 *The King of the Romans offered the See of Trieste to Father 
 Bobadilla, to whom it had first been tendered. M. Cretineau Joly 
 says that the bishopric of Trieste was refused by Lejay, and that, 
 the following year, Bobadilla declined that of Trent. This must 
 be an error of name and date. On the 5th September, 1546, Boba- 
 dilla wrote word to St. Ignatius that King Ferdinand had offered 
 him the bishopric of Trieste, and he added : " I declined it, say- 
 ing to the King's messenger, that we are men called to humility 
 and poverty, not to honors." It vvas on the 13th of the same month 
 that Lejay wrote to the holy founder that he had received and re- 
 jected the same proposal ; and elsewhere we find, in a letter from 
 Ignatius to the Duke of Bavaria, cited by Father Genelli : " The 
 King of the Homans, after having tendered the bishopric of Trieste 
 to several of us, has given up the idea. As to the See of Trent 
 there is no question." 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 59 
 
 ola, who feared nothing more than the bestowal of eccle- 
 siastical honors and dignities on members of the society, 
 appealed to Margaret of Austria, whose Director he was, 
 and conjured her to obtain from the Sovereign Pontiff, 
 at least a postponement in the appointment of Lejay. 
 " Let His Holiness," said he, ''but deign to accord me time 
 to write to King Ferdinand, and receive an answer from 
 His Majesty before finally deciding. I will pray, and cause 
 others to pray, in the interval, and God our Lord will, I 
 hope, avert from us this scourge of dignities, which will be 
 the ruin of our young society." 
 
 The Princess having obtained the delay required, Ig- 
 natius wrote to the King,^ and so forcibly pointed out 
 to him the danger to which episcopal honors would ex- 
 pose the society, the object of which differed from that 
 of any other order, that the King felt constrained to 
 yield to the humility of the holy founder. He, there- 
 fore, addressed a letter to Paul III, to -the effect that, 
 overcome by this humility, he withdrew his request. Ig- 
 natius of Loyola did not stop here. Other princes might 
 entertain like ideas, and should the Pope yield to their 
 demands, the company would be deprived of its most effi- 
 cient members; and if the road was thus once opened to 
 ambition, what would become of that spirit of humility 
 and poverty which was to be the main strength of this 
 chosen band ? 
 
 Ignatius, therefore, hastened to the Vatican, pleaded his 
 cause, and finally obtained from the Holy Father a prom- 
 ise that he would never compel a member of the Society 
 of Jesus to accept ecclesiastical dignities. f After the 
 
 * This remarkable letter will be found in the Ilisioty of the Society of 
 Jesus, by M. Cretineau Joly ; or in the History of St. Ignatiics of Loyola. 
 
 ■f The Jesuits, by their rules, are prohibited from accepting eccle- 
 siastical dignities, unless commanded to do so by the Sovereign 
 Pontifl", under pain of sin. 
 7* 
 
60 HISTORY OF THE SOCIETY OF JESUS. 
 
 holy founder liad retired, Paul III, it is said, exclaimed, 
 " This is the first time a Sovereign Pontiff ever had such 
 a request made to him." 
 
 As a thanksgiving to God for the success he had met 
 with, Ignatius caused the Te Deum to be chanted. 
 
 VI. 
 
 After having for a long time spared the Lutherans, 
 of whom he feared to make enemies, Charles V discov- 
 ered, at last, that their doctrines not only attacked the 
 authority of the Church, but insidiously sought to sub- 
 vert the bases o-f temporal power. In order to put a stop 
 to them, he threatened to have recourse to arms. They 
 implored him to accord them another conference, in which 
 they contended that they would be able to convince the 
 Catholics that the truth was on their side; '-then," added 
 they, " they will leave the Church of Home m a body, 
 and peace will 'be restored." The Emperor acquiesced, 
 and the conference was appointed to take place at Ivatis- 
 bon, on condition that all the decisions were to be sub- 
 mitted to the Council of Trent for final approval. He 
 then sent for Father Bobadilla, and confided to him the 
 defense of the Church and the Holy See in the forth- 
 comin"; contest with the Protestants. Bobadilla hastened 
 to his post, and spoke in the midst of an assembly com- 
 posed of princes, bishops, and doctors, and soon refuted 
 all the erroneous doctrines put forth by his adversaries, 
 who, being unwilling to acknowledge their defeat, at- 
 tempted to temporize and divide the Catholics. The dis- 
 honest tactics thus resorted to, being highly offensive — in 
 fact, insulting — to Charles V, he declared war against the 
 Duke of Saxony and the Landgrave of Hesse. The Pope 
 united his forces, commanded by the Duke Octavius Far- 
 nese, with those of the Emperor; Cardinal Alexander Far- 
 nese being nominated legate to the two armies. 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. Gl 
 
 On the 23d of April, 1557, the army crossed the P^lbe. 
 AnionGi; tlie foremost ranks, under the command of Prince 
 Farnese, was a priest, who was distinguished by'his <>Tave 
 and humble bearing, as well as by his air of fervent piety. 
 He addressed the soldiers, excited their courage, and pre- 
 dicted for them victory. Perceiving one of them fall, 
 wounded by a bullet, the priest rushed to his assistanc?, 
 bore him to the rear, and was himself quickly again in 
 the thickest of the fight. The dying were falling around 
 him ; he consoled them, and gave them the last rites. The 
 wounded awaited him on every side, and he went from 
 one to the other like a ministering angel, doing good to 
 all. At length, arrived on the field of Muhlburg, the bat- 
 tle commenced. It was a most sanguinary one. Again 
 the priest is seen on the bloody field, in the thickest 
 of the fight ; and those who hear the sound of his voice, 
 or see the waving of his hand, march forward with greater 
 courage and more confidence than before, even unto death. 
 They no longer fear the foe, all feeling that, should they 
 die beneath the fire of the German heretics, they would 
 receive the holy consolations of religion in their last mo- 
 ments. Suddenly the priest is seen to fall ; he has re- 
 ceived a wound in the head, from which blood flows freely ; 
 but what of that? This priest is a disciple of Ignatius of 
 Loyola ; he is a hero ! It was Father Nicolas Bobadilla ! 
 He raised himself from the ground, and, though covered 
 with blood, he attended to several soldiers who had fallen, 
 like himself, beneath the enemy's fire. He dressed the 
 wounds of some, heard the confessions of others, while on 
 the dying he pronounced a last benediction. He had 
 foretold that the Catholics would be victorious, and the 
 issue verified the truth of his prediction. On the 24tli 
 of April, 1547, the Duke of Saxony was taken prisoner by 
 the Imperialists. 
 
 Bobadilla, though severely wounded, did not wait to 
 
62 HISTORY OF THE SOCIETY OF JESUS. 
 
 have his wounds dressed, but immediately after the vic- 
 tory preached at Pnssau, most of the inhabitants of which 
 were Lutherans. He ordered a solemn thanksgiving for 
 the success of the Catholic arms, which was complied 
 with. He next travelled through Germany, combating 
 heretical doctrines, and bringing back to the fold of the 
 Church many who had strayed beyond her pale, thus 
 reaping an abundant harvest to the greater glory of God. 
 
 On the arrival of Bobadilla at Vienna, Charles Y was 
 about promulgating a formula of faith which he had him- 
 self conceived, and to which he wished every one to con- 
 form, until the Council of Trent had arrived at a decision. 
 The Emperor, always rather inclined to favor the Luther- 
 ans, whose independent spirit and tendency to revolu- 
 tion he feared, had, by this formula, called the ^^Intei-im," 
 upon his private authority and personal responsibility, 
 tolerated the marriage of priests and communion under 
 both species. 
 
 On reaching Vienna, Father Bobadilla heard that the 
 Protestants complained of the few concessions that had 
 been made in favor of their tenets, in this " Interim.'' 
 He forthwith replied to them in a pamphlet, in which 
 he refuted even those very concessions, and, in so doing, 
 did not spare the royal authority whence they emanated. 
 He even attacked and combated this formula in the pres- 
 ence of the Emperor himself, who was not accustomed 
 to allow his actions to be criticised. The Emperor, 
 irritated at this bold step, ordered Bobadilla to leave 
 the court on the instant, and forthwith to quit his domin- 
 ions. Bobadilla hastened to Rome, and souirht admit- 
 tance into the house of the Order, but the Father-General 
 would not receive him ; and, although the step taken by 
 the Jesuit met with the entire approval of the Sovereign 
 Pontiff, Ignatius persisted in condemning it. " If he 
 was right in the principle," said he, " he was wrong in 
 
GENERALSHIP OF ST. IGNATIUS OP LOYOLA. 63 
 
 the form. We must never, even in tlie defense of the faith 
 and the interests of the Church, be wanting in that re- 
 spect which is due to royalty and majesty." 
 
 The check tlius applied to the over-zealous Jesuit was 
 a source of crreat exultation to the heretics — a fortunate 
 occurrence for the enemies of the society. Never was 
 intelligence spread with such rapidity — never a circum- 
 stance seized with so much avidity by the malicious. 
 The new Order had obtained too much popularity and re- 
 nown in the world not to have envious enemies; besides, 
 from its very origin, its Divine Chief had pointed to the 
 Cross as the emblem of persecutions and trials which 
 would beset them in their onward course. The disciples 
 could not expect better treatment than the Master ; but, at 
 the same time, let us not forget the Divine promise, " I 
 will befriend you." 
 
 The Jesuits were established in several of the towns 
 of Spain, Salamanca, not wishing to be behindhand, had 
 likewise applied for a college, and, in the early part of 1548, 
 Fathers Sevillan, Sanchez, Capella, and jMiguel de Torres 
 were sent there to establish one. But the minds of the 
 people had been so powerfully acted upon, that the good 
 religious, on arriving at their destination, found the house 
 which was intended for their reception completely stripped. 
 They had a chapel whose only decoration was the four 
 bare walls. One of the Fathers made a drawing of the 
 Blessed Virgin, on paper, which he attached to the wall, 
 as an altar-piece, and there, before this poor representa- 
 tion of the ever-blessed Mother of God, the four Fathers 
 offered up the holy sacrifice of the mass, relying upon 
 Providence to provide them with the means of more fit- 
 tingly worshiping and paying due homage and respect to 
 the Divine Mnjesty. 
 
 This incident may convey some idea of the personal 
 privations they had to suffer. Frequently they were 
 
64 HISTORY OF THE SOCIETY OF JESUS. 
 
 .without the common necessaries of life. But, neverthe- 
 less, they never faltered nor wavered in their meekness 
 and habitual benevolence ; on the contrary, their zeal and 
 devotion for the salvation of souls, and the welfare of 
 mankind, were fortified and increased. Their attentions 
 to the unfortunate sick in the hospitals, their care of the 
 poor children, and all their many other occupations, were 
 as zealously discharged as if they received the highest 
 pecuniary reward. So many estimable virtues were bound 
 to secure for tnem the respect of every class, and, in fact, 
 very soon they were beloved and courted by all. Avail- 
 ing themselves of the good-will thus evinced toward 
 them, they took occasion to draw the hearts of those 
 they had thus touched more closely to God. Such was 
 the state of affairs when, all at once, as sudden, as unex- 
 pected, and as astounding as the shock of an earthquake, 
 a report was spread that the Jesuits were no others than 
 the precursors of Antichrist ! The truth of this was 
 proved by a pamphlet written by one Doctor Melchior 
 Cano, a learned Dominican and popular preacher. The 
 thing was so certain, that this same doctor had just pro- 
 claimed from his pulpit these words, which were listened 
 to and repeated by the people : " Brethren, the day of the 
 last judgment is at hand ! Antichrist is about to appear, 
 and we already behold his precursors among us. All the 
 signs by which he is to be known I can discover in the 
 priests of the Society of Jesus ; and it is I, Melchior 
 Oano, who have been designated in the Holy Scripture to 
 expose these hypocrites." For the popular credulity of 
 Spain, this was an astounding and alarming revelation. 
 Unless the Jesuits were burned alive, Spain was irretriev- 
 ably lost. Her sons would be handed over, body and 
 soul, to the infernal spirits. No one dreamed of reply- 
 ing to Melchior Cano's assertions, and pointing out to 
 him that his absurd accusations were only a repetition of 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. G5 
 
 the same assaults to which every religious order had been 
 subjected, from its very foundation, not excluding his 
 own, the Dominican. Not one member of his own mon- 
 astery shared in his views and feelings against the Jes- 
 uits, yet they could not prevail upon him to desist from 
 publicly attacking them. 
 
 Very soon, however, the Superior of the Friars Preach- 
 ers interfered, and personally intervened in favor of the 
 Jesuits, by addressing an encyclical letter to the religious 
 of his Order. This letter bore date December 10, 1548. 
 Melchior Cano, blinded by prejudice, would not even listen 
 to the voice of his Superior, and disregarded even that of 
 the Holy See. In 1552 he was consecrated Bishop of the 
 Canary Islands. This nomination was attributed to the 
 Jesuits, but it has never been proved that it was made at 
 their solicitation. 
 
 The calumnies of Melchior ao;ainst the Jesuits had 
 resounded throughout Spain. Every-where the world is 
 the same : what they most admire one day, they totally 
 disregard the next. During the time that the Society of 
 Jesus was thus persecuted by its enemies, Providence 
 deprived them of their most powerful protector, by the 
 death of Pope Paul III, who was succeeded by the Car- 
 dinal del Monte, under the title of Julius III. 
 
 VII. 
 
 Francis Borgia, Duke of Gandia, grandson of the King 
 of Naples, and closely allied to all the sovereigns of Eu- 
 rope, arrived at Eome, at the end of September, 1550, and 
 proceeded to the house of the Jesuits, accompanied by 
 the cardinals and Roman princes who had gone forth to 
 welcome him. He was attended by his suite and servants, 
 to the number of fifty. For two years the Duke had 
 been connected with the society by secret vows ; but, by 
 the advice of Ignatius, he had remained in the world for 
 
66 HISTORY OP THE SOCIETY OF JESUS. 
 
 the purpose of attending to the affairs and interests of 
 his eight children, and properly disposing of his posses- 
 sions. The time, however, had now arrived when he was 
 to make his solemn vows, and openly declare himself a 
 member of the Order. He, therefore, on the 15th Jan- 
 uary, 1551, addressed a letter to Charles V, soliciting per- 
 mission to resign his office, the honors of the court, and 
 the world, in order that he might consecrate his life, in 
 the Society of Jesus, to the service of Almighty God and 
 of the Church. The Emperor answered, without delay: 
 " I will not contend for you with the great Master you 
 have chosen." 
 
 But Francis Borgia did not remain at Rome until the 
 imperial answer arrived. Pope Julius III, to whom his 
 intentions were known, wished to ofier him a cardinal's 
 hat, and acquainted him with his intention. The Duke, 
 who, in his humility, had no higher ambition on earth 
 than to become a Jesuit, had sought and obtained per- 
 mission to quit Rome at as early a day as possible, and 
 to return to his own country, in order to escape the im- 
 portunities of the Pontifical Court. ^ 
 
 The fact of the Viceroy of Catalonia becoming a mem- 
 ber of an Order which had, during the two preceding years, 
 been so loudly decried throughout several towns of Spain, 
 caused considerable surprise. The holy life which Fran- 
 cis Borgia led was generally known. His selection of the 
 Society of Jesus appeared to give to the calumniators of 
 that Order the most positive contradiction of the slanders 
 that had been circulated airainst it. Soon he estab- 
 lished- colleges, or houses of the Order, in all the large 
 towns which he visited ; and youths of the most noble 
 birth hastened to him in numbers, seekino; admission into 
 the society. He had a happy tact in attracting around 
 
 * See Life of St. Francis Borgia. 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 67 
 
 him young noblemen, and in forming them to habits of 
 the most solid virtue. Among his disciples were Don 
 Sancho of Castile, Don Pedro of Navarre, and Don Bar- 
 tolomeo of Bustamente. The celebrated Juan of Avila, 
 the intimate friend of Ignatius of Loyola, and of the Duke 
 of Gandia, feeling himself unworthy to join the ranks of 
 this chosen society, which he could not but admire, re- 
 cruited for it many noble and worthy members from 
 among the learned and pious men who were under his 
 direction. Of these were Don Diego de Guzman, and 
 Don Gaspar Loarte. The latter was one of the most 
 learned doctors of that period. At the same time, Don 
 Antonio de Cordova, Rector of the University of Sala- 
 manca, for whom Charles V had solicited the dignity of 
 cardinal, declined that honor, solely that he might bid 
 adieu forever to the riches, pomps, and honors of the 
 world, by assuming the humble habit of the Jesuit. 
 
 Before the end of the year 1552, the Institution of St. 
 Ignatius was in as flourishing a condition in Spain as it 
 was in Portugal, where no opposition presented itself to 
 its propagation, and where, moreover, the vocations were 
 so numerous, that the College of Coimbra alone was able to 
 furnish missionaries to all the colonies of Asia, Africa, and 
 America. The Cardinal-Bishop of Evora, brother of the 
 King, being desirous of having a college of Jesuits in his 
 diocese, conferred thereupon with Louis of Grenada. 
 " Your Eminence could not do better," replied the illus- 
 trious Dominican; "for it is an Apostolical Order, which 
 labors with all its power to reenkindle the faith and to 
 save souls." 
 
 In the mean time. Pope Julius III had ordered the de- 
 liberations of the council to be resumed; and, accordingly, 
 the first sitting was held at Trent, on the 1st of May, 
 1551. In the following July, Fathers Laynez and Sal- 
 meron joined the council, in the same capacity as before, 
 8 
 
68 HISTORY OP THE SOCIETY OF JESUS, 
 
 of Theologians of the Holy See, Julius III had judged of 
 their qualifications' from their conduct in the first council, 
 at which he was present, while yet Cardinal del Monte, and 
 he, therefore, felt that he could not do better than adopt 
 the selection of his predecessor. The title of Orators of the 
 Sovereign Pontiff was conferred upon them, giving them 
 precedence of speech over other members of the council. 
 Father Laynez, in his first address to the assembly, said : 
 "As the dogmas of the faith can only be defined by the 
 Holy Scriptures and the writings of the Fathers of the 
 Church, I declare that I will not quote, in support of my 
 opinion, any text of any Father or Doctor of the Church 
 whose entire works I shall not have first read, or from 
 which I shall not have extracted all the passages which 
 give evident proofs that such is really the opinion of the 
 author." 
 
 This declaration produced the most profound astonish- 
 ment. Each one put to himself the question, how it could 
 be possible to grapple with and accomplish such gigantic 
 mental labors, and at the same time exercise not only the 
 priestly functions, but, also, practice works of mercy and 
 charity with such ardent and zealous devotion ? In that 
 session, as in the first one, the learned Jesuit excited the 
 most enthusiastic admiration. 
 
 The effect of these herculean labors at length told upon 
 his constitution, and Father Laynez was prostrated with 
 illness. Tliereupon the council decided that the regular 
 sittings should be discontinued until he was again in a po- 
 sition to enlighten them with his extraordinary talents. 
 This was the highest compliment that the prelates and 
 doctors could pay to the learning and eloquence of the 
 humble Jesuit. The Bishop of Modena, at the same time, 
 wrote as follows : " Fathers Laynez and Salmeron have so 
 wonderfully refuted the Lutheran heresies on the doctrine 
 of the Holy Eucharist, that I esteem myself highly favored 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 69 
 
 in having been permitted to live for a time with these 
 learned and holy Fathers." 
 
 In the month of April, 1552, the heretics took up arms 
 against their sovereign, and, after having gained posses- 
 sion of Augsburg, they threatened Innspruck and Trent. 
 It was impossible for the council, in the midst of such 
 dangers, to resume its sittings ; it was, therefore, sus- 
 pended, and finally indefinitely adjourned. 
 
 Charles V could no longer be in doubt as to the se- 
 cret intentions of the Protestants. He perceived, too 
 clearly, that it was the very basis of authority that they 
 sought to undermine and destroy. In the first instance, 
 it was the authority of the Church they attacked, but, 
 finding themselves defeated in every discussion by the 
 glorious champions of the Society of Jesus, they threw 
 ofi" the mask of hypocrisy, and attacked the Emperor 
 himself, in his city of Innspruck. The final measures 
 taken by the Duke of Bavaria to save his states from 
 the effects of their pernicious doctrines were, perhaps, 
 not unconnected with the immediate cause of this insur- 
 rection. 
 
 Duke William of Bavaria had confided two theological 
 professorships in the University of Ingolstadt to the 
 Jesuits, who were looked upon by the Lutherans as their 
 most formidable adversaries and inveterate enemies. 
 These chairs were filled by Salmeron and Canisius, with 
 a superiority of talent that was never questioned by either 
 their enemies or their rivals, and each day they regained 
 a portion of that which the heretics had wrested from the 
 Church. The holiness of their lives added still more to 
 their success, and attracted the hearts of all. 
 
 In the following year, 1550, Canisius was prevailed 
 upon to accept the office of Rector of the University ; 
 but, nevertheless, he still continued to lead a life of hu- 
 mility, and all the emoluments arising from this office 
 
70 HISTORY OF THE SOCIETY OF JESUS. 
 
 were employed in good works. The Lutheran partisans 
 had insinuated into every department of education the 
 venom of their doctrines. Father Canisius quickly dis- 
 covered and extirpated the evil. He also brought about 
 reforms, eifected many important improvements, and did 
 so much good, that in the University Register of Ingol- 
 stadt, which is still extant, will be found testimony of 
 the veneration and gratitude which the young rector had 
 merited. On the pages which bear his name he is desig- 
 nated the "incomparable Father Canisius." 
 
 After Canisius had completely removed the scourge of 
 heresy from the town of Ingolstadt, several German 
 bishops solicited him to come into their dioceses, to aid, 
 by his learning and zeal, in reforming the people. Duke 
 William was succeeded by his son Albert, to whom 
 Canisius communicated the request that had been made 
 to him by the bishops, and to which the Duke refused to 
 accede. King Ferdinand, brother-in-law to the Duke of 
 Bavaria, wrote to Ignatius of Loyola, and begged him to 
 allow the learned Canisius to proceed to Vienna, which 
 heresy threatened to invade. Ignatius replied that he 
 could not afford to part entirely with the learned Father, 
 but that he might go for a time; and, accordingly, Cani- 
 sius set out for the Austrian capital. This was far from 
 proving satisfactory to the King, who well knew that, 
 although heresy would be refuted and repulsed by the 
 learned Father, it would not be long in finding its way 
 back after his departure. It was, then, of the highest 
 importance that there should be opposed to these heretical 
 teachers a body of volunteers ever ready to meet them, 
 and vigorously to defend the faith of the Holy Catholic 
 Church. The only way in which this could be at- 
 tained was to establish in the capital itself a college of 
 the Jesuits. 
 
 Having this all-important end in view, Ferdinand, in 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 71 
 
 the most courteous but pressing terms, urged upon Igna- 
 tius to spare him some members of the Order, which he 
 finally did, to the number of ten. To Father Lejay was 
 intrusted the organization of the college. On the 6th 
 of August, 1552, however, this holy man was called to 
 receive the rewards of his arduous labors, and the many 
 virtues which adorned his character as a true religious. 
 His work in Vienna was far from completion, and the 
 duty of continuing what he had so well begun devolved 
 upon Father Canisius. 
 
 For more than twenty years not a single priest had 
 been ordained, and the clergy were gradually dying away, 
 without being replaced ; the Catholics were living with- 
 out instruction or the practice of their religion. Canisius 
 not only preached in the churches, but taught in the 
 University, enlightening and converting many, having 
 ever before him the necessities of future generations. 
 He won the affections and the confidence of the young, 
 whom he encouraged and fortified, and from amons; them 
 selected fifty, whom he placed in a suitable building ad- 
 joining the college, where he set them to study, and to 
 prepare themselves to enter the service of Almighty God; 
 and their vocation, developing itself in this atmosphere 
 of learning, piety, and virtue, gave hopes of the most 
 beneficial future for religion. This seminary was estab- 
 lished on the same plan as that adopted by St. Ignatius 
 for the Roman College.^ 
 
 Ignatius, constantly occupied in providing for the fu- 
 ture necessities of religion, by the education of youth, 
 and greatly afflicted at the dangers that threatened the 
 faith in Germany, where there was such a lack of priests, 
 and where the Jesuits were totally inadequate to .the ar- 
 
 * A full account of the foundation of this college will be found in 
 the History of St. Ignatius. 
 8* 
 
72 HISTORY OF THE SOCIETY OF JESUS. 
 
 duous duties of the mission, conceived the idea of erect- 
 ino" a colleire wherein should be educated such youths of 
 Germany as had returned to tlie bosom of the Church. 
 This college was, in fact, to become a nursery for priests, 
 wherein the German clergy would be renewed, and the 
 Catholic faith be sustained or reestablished in the various 
 states which had been demoralized by the baneful effects 
 of heretical teachings. 
 
 Ignatius had not, at that time, the means at his dis- 
 posal, necessary for the erection of this college, but Provi- 
 dence, who had inspired him with the noble idea, also 
 furnished him with the means of carrying it out.* On 
 the 31st of August, 1552, Pope Julius III issued his 
 bull founding this important institution, and empowered 
 the rector to confer the degree of Doctor on all those 
 students who proved themselves entitled to the distinc- 
 tion. In the following October the college was opened, 
 and eighteen students were admitted, which number, a 
 few days afterward, had increased to thirty. When the 
 intelligence of the formation of this new college reached 
 the ears of the heretics, their anger 'knew no bounds. 
 "Had not, then, Ignatius enough with his own society?" 
 exclaimed Kemnitz, one of their principal leaders. " Was 
 it not sufficient that he should have us attacked by 
 strangers, that he must now set our own countrymen 
 against us ?" 
 
 VIII. 
 
 The Cardinal-Bishop of Paris, John de Bellay, was 
 held in high estimation at the Court of Francis I ; and, 
 at the decease of that monarch, he essayed to turn to the 
 best account the royal friendship with which he had been 
 
 * See History of the Society of Jesus, by M. Cretineau Joly ; also, 
 History of St. Ignatius. 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 73 
 
 honored, and brought into play all the resources at his 
 disposal to win the favor and patrona<:;e of Henry II. 
 But he soon discovered that Cardinal de Lorraine enjoyed 
 the confidence and iriendship of the King to such a de- 
 gree as to leave no hope for him to rank more than sec- 
 ond in the good graces of his sovereign. With this the 
 Cardinal could not feel satisfied; and, despairing of ever 
 being able to compete successfully with his rival, he de- 
 sired to leave the capital, and even France itself, and to 
 take refuire in Rome, where he obtained the consent of 
 the Sovereign Pontiff to resign the bishopric of Paris 
 in favor of one of his relations, Eustache de Bel lay, 
 President of the Parliament. 
 
 On accepting the bishopric, Eustache, however, unhap- 
 pily, did not forget his feelings of resentment against the 
 Cardinal de Lorraine, whom he looked upon as an enemy, 
 simply because he was esteemed and consulted by the 
 King; or, rather, perhaps, for the reason that, under the 
 old regime, the Bishop of Paris was all-powerful, pos- 
 sessing great privileges, while, under Henry II, he was 
 simply Bishop of the First Diocese of France. This was 
 another illustration of the fact that the ambitious are 
 never satisfied. But, besides this, Eustache had es- 
 poused the cause of his predecessor and relative, and he 
 was not of a character to yield one iota. The Cardinal 
 loved and appreciated the Jesuits, and desired to sec 
 them established in Paris, that tlie youth might, under 
 them, be instructed and modelled into true Christians; so 
 that heresy might find io them an impassable barrier; for 
 every effort was being made by the heretical teachers to 
 insinuate themselves into the University. The King en- 
 tirely concurred in the views of the Cardinal, and had 
 granted letters patent authorizing the establishment of 
 the Jesuits in the French capital; but the Parliament 
 was opposed to this, and refused to record them ; they 
 
74 HISTORY OF THE SOCIETY OP JESUS. 
 
 contented themselves with simply sending a remonstrance 
 upon the subject to the King. The King insisted, but 
 the Parliament again refused to comply, and renewed its 
 remonstrance, and, in addition, appealed to the Theolog- 
 ical Faculty, and to the Bishop of Paris. 
 
 The prelate, thus finding an excuse for openly oppos- 
 ing the King, Cardinal de Lorraine, and the entire court, 
 did not allow the opportunity to pass by. On the one 
 hand, the Kino- and the Cardinal were in favor of the 
 Jesuits ; while, on the other, Eustache de Bellay was op- 
 posed to them, and, consequently, took sides with the 
 Parliament and the University. The King, however, was 
 not the less firm in urging Parliament to yield; and then 
 it was that there arose against the Order of the Jesuits 
 the most violent storm of opposition that it had as yet 
 encountered. The theologians of the University declared 
 the society to be dangerous to the faith and royal 
 power, as well as to all religious orders. It was de- 
 nounced from the pulpits, and by the curates, as the 
 promulgator of several heresies, and as the teacher of 
 the most dangerous doctrines. There was issued against 
 it a host of pamphlets and infamous libels, which were 
 secretly slipped under the doors of the houses, and dis- 
 tributed by thousands in the streets. They even went 
 so far as to circulate the same documents in the churches. 
 The Protestants were jubilant, and loudly applauded this 
 proceeding; and the theologians of the University, the 
 curates, and the Bishop of Paris, siding with them, they 
 triumphantly laughed at the persecuted Jesuits. 
 
 The Holy See, true to its promise to be the protector 
 of the society, defended it at the French court ; but 
 Eustache de Bellay, in order to gratify his self-love, did 
 not hesitate to place himself in opposition even to the 
 Sovereign Pontiif ; he even prohibited the Jesuits from 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 75 
 
 exercising their priestly functions throughout the extent 
 of his jurisdiction. The Jesuits, thus pursued and per- 
 secuted, crossed the Seine, there to beg shelter at the 
 Abbey of St. Germain-des-Pres, which was held directly 
 from the Holy See, and the jurisdiction of which ex- 
 tended over the entire Faubourg St. Germain. The abbot 
 received them with open arms, and gave them full au- 
 thority to continue their labors, from which had resulted 
 so much good since their arrival in Paris. Cardinal de 
 Lorraine, who had been sent to Rome by the King, had 
 just reached the Eternal City, accompanied by Rene 
 Benoit, Claude Despence, Jerome de Sauchieres, (subse- 
 quently elevated to the dignity of Cardinal), and Crespin 
 de Brichanteau, four of the most learned and renowned 
 Doctors of tne Sorbonne, and all of whom had signed 
 the decree. The Society of Jesus was the more formi- 
 dable as a rival, that its members were most celebrated 
 for their learning and rare qualities. 
 
 Ignatius sought an interview with Cardinal de Lorraine, 
 to whom he clearly explained the plan and end of the so- 
 ciety, and begged that a conference might be held between 
 the four theologians who had accompanied him, and four 
 members of the society. Finally this was agreed upon, 
 and the conference was held in the presence of the Cardi- 
 nal. The theologians appointed by the Jesuits were Fa- 
 thers Laynez, Olave, Polanco, and Frusis. Father Olave, 
 who was a Frenchman, and a Doctor of the Sorbonne, was 
 too happy to enter the lists in such a cause, and to combat 
 such opponents; victory appeared to him certain. The 
 other three had also studied and taken their deiirrees in 
 Paris. The triumph of the Jesuits in the conference was 
 complete. The University theologians, forced to acknowl- 
 edge their defeat, declared that the decree had been issued 
 in ignorance of the real facts. Such a declaration, written 
 
K 12 
 
 7d HISTORY OF THE SOCIETY OF JESUS. 
 
 and signed by adversaries of such high standing^ was not 
 only valuable at the time, but was calculated to prove of 
 inestimable utility for the future. 
 
 Since the suspension of the sittings of the Council of 
 Trent, Father Laynez had resided at the College of Padua. 
 He was devoting himself, with his accustomed zeal, to the 
 exercises of the holy ministry, and to the duties imposed 
 upon him by the bishops, preparatory to the next meeting 
 of the Council, when he was nominated Provincial of Italy, 
 in the place of Father Brouet. 
 
 Father Laynez, whose humility was only equalled by his 
 learning, could not, at first, be prevailed upon to accept 
 this charge, and wrote ih his beloved Superior, the Gen- 
 eral, begging him to make choice of one of his brothers 
 more worthy of the responsible office, addlhg : " I feel 
 that as yet I do not know how to obey well enough to be 
 able to command well." But Ignatius insisted, and com- 
 manded him, under pain of disobedience, to accept the 
 charo-e which had been assigned him. There was no 
 choice but to submit, which he at once did. 
 
 It was not long before he complained to his Superior 
 that his most distinguished and gifted members were taken 
 from him and sent to Home, where, he thought, they were 
 less needed than in his own province. To this complaint 
 the holy founder replied : " The house at Rome is the 
 centre and very home of the society. It is from the Pon- 
 tifical City that nearly all our Fathers have been sent 
 forth to spread themselves in every part of the world ; it 
 is, therefore, at Rome that our brightest lights must 
 shine." To Laynez these motives were far from proving 
 satisfactory, and he rejoined, adding other remarks, in 
 which he endeavored to point out the necessity of retain- 
 ing in his province learned professors and preachers, capa- 
 ble of combating victoriously the enemies of the Church. 
 St. Ignatius, after reiterating the explanations he had 
 
GENERALSHIP OP ST. IGNATIUS OF LOYOLA. 77 
 
 already given, censured the persistence of Laynez, and 
 concluded thus : " Keflect thereupon, and inform nie if you 
 feel that you have been in fault; and if you consider your- 
 self guilty, tell me what penance you are disposed to un- 
 dergo for your fault." 
 
 Father Laynez was one of the first disciples of Igna- 
 tius, his bosom friend, and one of the most energetic and 
 able members of the society — a shining light of the 
 Church ; but, for all this, he was the more humble. The 
 letter of his beloved General reached him at Florence. 
 The efi'ect that it produced upon him, and the profit he 
 derived from it, will be better understood from his own 
 words. Here is his answer : 
 
 "Father: 
 
 '* When the letter of your reverence reached me, I turned to 
 God; and, after offering up a prayer, with eyes overflowing with 
 tears — a rare occurrence with me — this is the decision I have come 
 to, and which I now confirm, with tears in my eyes : I desire that 
 your reverence, in whose hands I place myself, unreservedly, I 
 desire, I say, and I ask it for the love of Jesus, that, as a punish- 
 ment for my sins, and to subdue my unruly passions, which occa- 
 sioned them, you would withdraw me from the government of the 
 province, from preaching and study, so as to divest me of every 
 thing but my breviai'y; that you would make me beg my way to 
 Rome, and that there you would employ me until my death in the 
 lowest occupation of the" house ; or, should I be unfit for that, that 
 3"0U will order me to spend the remainder of my life in teaching 
 the elements of grammar, having no consideration for me, and 
 never looking upon me but as the dust of the earth. This is what 
 I choose, first of all, for my penance." 
 
 Thus he wrote, and thus he condemned himself — he 
 who had attracted the admiration of the entire Council 
 of Trent; he whom the Sacred College had solicited the 
 Sovereign Pontiff" to clothe with the Roman purple, in 
 order that they might be enlightened by his brilliant 
 talents and superior knowledge. Such were the virtues 
 
78 HISTORY OF THE SOCIETY OF JESUS. 
 
 of the disciples of St. Ignatius ; such were the examples 
 they left to their successors. The holy founder would 
 not entertain the severe self-imposed penance thus sug- 
 gested by his dear son. Born a lover of study, to de- 
 prive Laynez of his books, of his mental food, would 
 have been at once to do injustice to the best interests of 
 the Church, to detract from the honor of the society, 
 and to injure also the precious life of the humble and 
 gifted Jesuit. In lieu of the severe penance thus sought, 
 Ignatius ordered him to prepare a system or compendium 
 of theology, and, in order to facilitate the work, he ac- 
 corded him two assistants, inspectors of colleges, Fathers 
 Viole and Martin Olave. 
 
 On the 23d of May, 1555, Cardinal Carafa, General of 
 the Order of Theatines, was raised to the Popedom, under 
 the title of Paul IV. He had always been considered as 
 unfavorable to the Jesuits, and it was anticipated that he 
 would oppose them ; and Ignatius himself was, at first, 
 fearful of this, but he very soon discovered that he was 
 mistaken. True, the General of the Theatines miijht 
 have seen with feelings of rivalry the wonderful prog- 
 ress and success of a society which, although so re- 
 cently founded, had become so celebrated and popular 
 throughout the entire world ; but, when elevated to the 
 chair of St. Peter, he only saw the great and important 
 services rendered to the Church by the valiant and he- 
 roic members of that chosen society. His first solicitude 
 was to secure the cooperation of the talented Father 
 Laynez in his counsels, and he expressed a desire to 
 create him Cardinal. This fact having been intimated 
 to Laynez, it caused him much uneasiness, and he com- 
 plained to his good Father, St. Ignatius, of the honors 
 which were threatened to be heaped upon him. The 
 holy founder wrote to console him, saying: "The Pope 
 is too just to do violence to the humility of our little 
 
GENEllALblUr OF ST. IC.NATIL'S OF LOYOLA. 79 
 
 society." But Paul IV, although eighty years of age, 
 was not the less inflexible in his will. It appeared to him 
 unaccountable that a Jesuit should refuse a dignity which 
 so many others were ambitious of obtaining, and resolved 
 within himself to overcome an opposition to which his 
 predecessors had succumbed. In order to accomplish 
 this, and to carry his point, he thought that all that was 
 necessary, was to familiarize Laynez with the splendor 
 and pomp of the Pontifical Court ; he, accordingly, took 
 the necessary means to attract him thither, by ordering 
 him to occupy an apartment at the Vatican, where he 
 desired to engage him on a special and important busi- 
 ness concerning the benefices of bishoprics and abbeys. 
 Many grave and serious abuses had crept into the ad- 
 ministration of this department, but Laynez was not long 
 in discovering them, and, after pointing out their dangerous 
 tendency, indicated the best means of bringing about re- 
 forms and ameliorations ; however, he soon perceived that, 
 besides this occupation, the Pope and Cardinals entertained 
 other views regarding himself ; and surrounding circum- 
 stances led him to believe that they had not abandoned 
 their original project of making him a member of the 
 Sacred College; he, therefore, fully comprehended the posi- 
 tion in which the Pope had placed him. But Paul IV, 
 as has been said, possessed an inflexible will, and it might 
 have been imprudent to oppose him. Of this Laynez 
 was not ignorant, yet he felt, above all, that he was a 
 member of the Society of Jesus. He pondered well in 
 secret meditation all the circumstances by which he was 
 surrounded, and calculated the consequences. He felt that 
 he had but one course to pursue, and he adopted it : he 
 fled from the Vatican, and took refuge with his Father- 
 General. The will of Paul IV, who could not miscon- 
 strue this sudden flight, for once yielded before the hu- 
 mility of this simple religious. 
 9 
 
60 HISTORY OF THE SOCIETY OF JESUS. 
 
 IX. 
 
 On Wednesday, in Easter Week, 1555, the town of 
 Saragossa, the capital of Aragon, presented a scene 
 which contrasted strangely with the feasts and rejoicings 
 of the preceding days. A procession, composed of a 
 numerous body of the clergy and monks, preceded by a 
 cross draped in black, followed by an exasperated crowd, 
 wended its way through the different streets of the 
 city, singing the CVIIIth Psalm, which was repeated by 
 the people, verse by verse, in loud and angry voices. 
 Ever and anon arose a roaring noise as of distant ar- 
 tillery, amidst which could scarcely be distinguished the 
 cry of "Mercy! mercy!" Others shouted "Malediction! 
 malediction!" while the clergy and religious continued 
 their lugubrious and reprobating chant. What had be- 
 fallen that town, where but yesterday peace and joy 
 beamed from every countenance, and filled every Christian 
 soul, and where every church reechoed with the sounds of 
 their triumphant and glorious Alleluias ! 
 
 The fact was, that the Vicar-General had just an- 
 nounced that the town had been infected and profaned 
 with heresy, by the simple fact of the presence among 
 them of the Jesuits. The citizens of Saragossa were not 
 ignorant of the good that the members of the society had 
 effected throughout Spain. They had been eye-witnesses 
 of the marvels which the preaching of Francesco Strada 
 had wrought in their own town, hence they had solicited 
 that a house of the Order should be conceded them, 
 they offering to defray all the cost of its establishment; 
 but, while the Archbishop of Aragon shared in this wish, 
 there existed a law prohibiting the erection of a chapel 
 or monastery within a certain distance of an established 
 parish church or religious community. This measure had 
 been deemed necessary for the prevention of disputes as 
 
GENERALSHIP OP ST. IGNATIUS OP LOYOLA. 81 
 
 to precedence. The churches and monasteries in Sara- 
 gossa were so niuncrous, that the property proposed to 
 be given to the Jesuits was found to be situated within 
 the prescribed limits, and it was this fact that delayed 
 the establishment of the Jesuits in the town, while, at the 
 same time, the people became more anxious to possess 
 them. 
 
 At length, in the year 1555, a suitable dwelling, situ- 
 ated beyond the prescribed limits, was purchased, and, to 
 the inexpressible joy of the people of Saragossa, the 
 Jesuits were called thither by the Archbishop, and Easter 
 Wednesday was fixed upon for the inauguration of their 
 chapel. All applauded the course taken by the good 
 prelate, in selecting one of those days on which the 
 Church celebrates the greatest triumph of Christianity. 
 On the preceding evening, Don Lopez Marco, Grand 
 Vicar, forbade Father Barma, Superior of the new house, 
 to inaugurate the chapel until further orders. 
 
 " The Augustinians," he added, "have made complaint 
 that you are too near them." 
 
 "I can not submit to such an injunction," replied the 
 Superior, "as it is not supported by any reasonable mo- 
 tive. We are in order, and fully authorized by the Lord 
 Bishop, who himself made the arrangement, and ordered 
 us to take possession ; moreover, here are our privileges." 
 
 " I formally object to the inauguration," replied Don 
 Lopez; "you can not establish yourselves here; endeavor 
 to remove further." 
 
 " Let us, first of all, consult the most learned canon- 
 ists," rejoined the Father. 
 
 The canonists, who were consulted on the same day, 
 decided that the Augustinians had no ground of com- 
 plaint, and that the Jesuits might continue. 
 
 " I hold to my opposition," exclaimed Don Lopez. 
 
 " But we can not conform to it," replied the Father. 
 
82 HISTORY OF THE SOCIETY OF JESUS. 
 
 The Guardian of the Franciscans defended the Augus- 
 tinians, and supported their claims. On the following 
 day he presented himself to Father Barma, and made the 
 most of the prohibition of the Grand Vicar; but, per- 
 ceiving that he could make no impression upon the 
 Jesuit, he said : 
 
 "Well, then, you will all be excommunicated!" 
 
 " We appeal to the Holy See," said the Jesuit, with 
 becoming dignity; and, regardless of the threat of ex 
 communication, he proceeded with the ceremony. An 
 immense concourse of people thronged the chapel and 
 congregated around the house, ignoring the unforeseen 
 difficulties which had arisen since the preceding evening. 
 While Father Barma celebrated mass in the chapel, Don 
 Lopez Marco placarded about the town a printed notice, 
 prohibiting the people, under pain of excommunication, 
 from entering the chapel of the Jesuits. The Fathers 
 were declared accursed, and anathema was hurled against 
 them. In that age of faith, the word of a dignitary of 
 the Church was all-powerful with the masses of the peo- 
 ple, and Christians did not ordinarily hesitate to prefer 
 death to excommunication. It was like a clap of thun- 
 der to the people when they learned, on leaving the 
 chapel, of the penalty which awaited those who should 
 have the temerity to enter it again, and thus, when the 
 procession above referred to made its appearance, they 
 felt bound to support the sentence which had been pro- 
 nounced against the Jesuit Fathers. Thus it was that 
 they joined their voices with those of the priests and re- 
 ligious, who, in their anger, called down maledictions upon 
 those who had brought them the blessings of heaven, but 
 in whom they could now only perceive men of guilt, 
 meriting the tortures of the Inquisition. 
 
 The more enlightened among the people, while they la- 
 mented the existing state of affairs, felt that, eventually, 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 83 
 
 it would turn to the still greater triumph of the Jesuits. 
 The dignity of Don Lopez being thus wounded, he did 
 not stop here. Not only had Father Barma disregarded 
 his authority, but the threat of the Guardian of the Fran- 
 ciscans had had no effect, and it was necessary, at any 
 cost, to devise means whereby to compel him to depart. 
 Strange measures were resorted to. Pjffi";ies of the Jes- 
 uits being precipitated into hell by legions of devils 
 were exhibited in the streets, and it was even inculcated 
 among the people that the town was profaned by the 
 presence of the Jesuits, who, it was declared, had brought 
 heresy into it, and that the whole of Saragossa was un- 
 der excommunication, and would so remain until they 
 left it. These extravagant absurdities were paraded and 
 placarded all over the town, and were the general theme 
 of conversation on all sides. At length the populace, 
 whose feelings had been thus worked upon, became more 
 violent, and, proceeding to the house of the Jesuits, they 
 threw stones, breaking the panes of glass, and threaten- 
 ing the inmates with their vengeance, while a procession, 
 similar to the one already described, paraded round the ill- 
 fated house, uttering cries of disapprobation, reproach, and 
 condemnation. 
 
 These absurd but aggravating demonstrations having, 
 within a fortnight, been several times reenacted, the good 
 Father felt it to be his duty, by quitting the place, to put 
 a stop to the disgraceful proceedings, which had already 
 created too much commotion and excitement to be ignored 
 by the court. 
 
 The Archbishop, Ferdinand of Aragon, the Pope's 
 Nuncio, and the Princess Jane, who was Regent in the 
 absence of Charles V, instituted an investigation into the 
 cause of these troubles, and the Ecclesiastical Tribunal de- 
 clared that the Augustinians were in the wrong, as well 
 as the Guardian of the Franciscans and the Grand Vicar. 
 9* 
 
84 HISTORY OF THE SOCIETY OF JESUS. 
 
 Don Lopez, thereupon, was compelled to remove the ban 
 of excommunication, after which the Jesuits were invited 
 to return, and take possession of their house ; their here- 
 sies were forgotten, and the people only remembered their 
 zeal, their charity, and the sanctity of their lives, and 
 the solicitations for their return were accompanied with 
 tears of regret for the past, and of hope for the future. 
 The clergy, the nobility, and magistrates proceeded, in a 
 body, to the gates of the city, to give them a public re- 
 ception, and conduct them to their house, where the Vice- 
 roy was in attendance to receive them, and to deliver 
 up the keys. Among those who rendered this public 
 homage to the Jesuits was Don Lopez Marco himself. 
 
 From this moment commenced the mission of the o-ood 
 Fathers, which, by the grace of Almighty God, was 
 abundantly productive of the best results. Their virtues 
 soon drew around them new disciples, and neighboring 
 towns seeking missionaries from the society, it soon be- 
 came necessary to respond to their solicitations, by erect- 
 ing new colleges and establishing new novitiates; in fact, 
 the desire of the people, throughout Spain, to secure the 
 services of the Jesuits, spread like a holy contagion. 
 
 X. 
 
 Joseph Anchieta, who had barely attained his twen- 
 tieth year, and who had just entered the Society of Jesus, 
 in Brazil, was sent, by Father Nobrega, to propose terms 
 of peace to a savage race, known as the Tamuyas ; but 
 these cannibals, far from listening to such a proposition, 
 replied to the young novice by fixing the day on which 
 they would devour him, which they proposed doing while 
 celebrating one of their horrible and revolting orgies. 
 On hearing this from a people whose eternal welfare he 
 sought to promote, he betrayed not the slightest emotion, 
 and a simple and benign smile illumined his counte- 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 85 
 
 nance, as he replied, with great gentleness, but in a firm 
 voice : " I have nothing to fear but from God alone, and the 
 hour of death has not yet arrived for me." 
 
 He remained among the Tamuyas, from whom he could 
 easily have escaped, and they were struck with amazement 
 at the coolness and courage displayed by the young Jesuit, 
 in the face of the vengeance with which they threatened 
 liiiu. The youtliful hero spoke to them upon the truths 
 of the Gospel, which he had come to preach to them, and 
 of the Cross of Jesus Christ, the emblem of the world's 
 redemption, pointing out how they, too, might be saved by 
 it. At length, having gained their confidence, he was 
 listened to with eager attention, and finally succeeded 
 not only in making them esteem and love him, but, far 
 more important still, in converting them to the Christian 
 faith. Another tribe, the Carriges, hearing of the won- 
 derful results of the labors of the missionaries, were at a 
 loss to comprehend the existence of so much goodness and 
 virtue ; but, savages as they were, they came to the con- 
 clusion that the religion inculcated by the Fathers must 
 be the true one, as nothing could resist it, and they, in 
 their turn, expressed a desire to become Christians. As 
 their request to have one of the Fathers among them 
 could not, at the time, be complied with, they determined 
 to 2:0 to the missionaries. Two hundred of them accord- 
 ingly set out for the nearest mission, seeking to be bap- 
 tized. Some Spaniards who, yielding to their passions, 
 lived among these savages, tendered their services to es- 
 cort them to a Christian settlement ; but, on their way, 
 they were attacked by a horde of savages, who fell upon 
 and massacred the greater number, reserving the remain- 
 der for their abominable orgies. The Jesuits, being in- 
 formed of this circumstance, dispatched two of their mem- 
 bers, Fathers de Souza and Correa, who, arriving in the 
 midst of the savages, secured the liberation of the pris- 
 
86 HISTORY OF THE SOCIETY OF JESUS. 
 
 oners, conducting them in all safety to their house-. 
 Among these prisoners was a Spaniard, whom the con- 
 version of the Carriges had deprived of the means of grat- 
 ifying his depraved inclinations and passions ; and, to 
 revenge himself upon the missionaries who had thus saved 
 his life, and compel them to retire from among a people 
 who yielded with so much docility to their b dy. teaching, 
 this apostate had recourse to the foulest calumnies. 
 
 " The Fathers deceive you, and take advantage of your 
 credulity," said he to them ; " their object is cot the sal- 
 vation of your souls, as they would lead y:a to believe, 
 but to conquer and subjugate you, and reduce you to the 
 condition of slaves." Thus worked upon, the Carriges 
 believed that they had been duped, and, in t' .eir maddened 
 fury, rushed upon the missionaries and xartyred them. 
 
 It was not long before Europe heard of the successes 
 and the reward of the missior.aries whom she had sent 
 to the Brazils ; and the Jesuits, whose zeal was inflamed 
 at the recital of these glorious victories, eagerly sought 
 the happiness of replacing, in this hazardous but glo- 
 rious mission, those of their brothers who had gone to 
 heaven. 
 
 Public rumor soon brought to the ears of Calvin the 
 marvellous and extraordinary successes of this blessed 
 ministry in the Brazils, and he inwardly resolved to ex- 
 ercise every means in his power to disseminate his own 
 doctrines in all those places into which the Jesuits had 
 penetrated. Nicolas Durand de Yillegagnon, an apostate 
 Knight of Malta, for this purpose offered to set out for 
 the Brazils with a little colony of heretics. Calvin read- 
 ily accepted the proposition, and hastened to expedite 
 their departure, and, toward the end of November, 1555, 
 they made the coast of the Portuguese possessions in the 
 new world. Two Protestants had anticipated Calvin'a 
 scheme, and were already settled in the Brazils, when the 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 87 
 
 expedition arrived ; but neither of them had as yet been 
 able to make a eingle convert. Differing from each other 
 upon certain points of doctrine, each tried to convince the 
 otlier of his error, and these discussions occupying their 
 time day after day, they made no progress in the conver- 
 sion of others. .Villegagnon's first effort, on arriving, was 
 to reconcile the two disputants ; but he soon discovered 
 that both equally differed with him in their views, and 
 that there was no hope of their ever agreeing. The dif- 
 ference of opinion thus existing among the three men who 
 appeared in the quality of leiders of the new religion, was 
 far from tending to make it popular. While thus en- 
 gaged in discussing their different points of belief and 
 'Interpretations of Holy Scripture, the Jesuits, who were 
 ever united, labored with an earnestness, a zeal, and a 
 unanimity, that almost trebled their forces. They built 
 new residences, erected churches, increased the number 
 of their hospitals, schools, and religious houses. The 
 newly Christianized colonies increased each day, while 
 the miracles of Father Anchieta, frequently corroborating 
 the doctrines they inculcated, left little for the Calvinists 
 to hope for from their own preaching. The very knight 
 who had been sent to frustrate their works was struck 
 with admiration of their wonderful progress and success, 
 juid the question suggested itself to him, how it was pos- 
 sible that he should have denied and persecuted a religion 
 which could produce such men; at length, being unable 
 Ioniser to resist his remorse of conscience, he cast himself 
 at the feet of one of the Jesuits, and returned to the 
 bosom of the Church. 
 
 The Society of Jesus spread not only throughout Eu- 
 rope, Asia, and America, but penetrated into the wilds of 
 Africa, where, as in every other place, it numbered heroes 
 and martyrs in its ranks. 
 
 As early as the year 1546, the Emperor Claudius, of 
 
88 HISTORY OF THE SOCIETY OF JESUS. 
 
 Abyssinia, who was called Priest John,* had applied to 
 the King of Portugal for Catholic priests. The Chris- 
 tianity of the ancient Abyssinians had disappeared in a 
 mixture of the errors of Eutyches and Dioscorus. Besides 
 these sectaries, the population comprised a great number 
 of Pagans, Jews, and Mussulmans. The Emperor had re- 
 mained true to the Catholic religion, and, obedient to the 
 advice of his father, the Emperor David, refused to recog- 
 nize the schismatic bishop, who had been sent to the 
 Christians by the Patriarch of Alexandria. 
 
 The King of Portugal had urged Ignatius of Loyola 
 to make choice of a patriarch and priests from the society, 
 to send to the Emperor Claudius, and the holy founder, 
 perceiving nothing but perils, humiliations, and poverty in 
 the dignity of Catholic Patriarch in an Infidel country, 
 willingly yielded to the expressed desires of John III 
 and the command of the Sovereign Pontifi". Father Nun- 
 hez, with the title of Patriarch, and Andrew Oviedo and 
 Melchior Carnero, as Coadjutor Bishops, left Rome in tee 
 month of March, 1555, accompanied by ten other F^iti c rs, 
 to assist them in this perilous and difiicult mission. On 
 their way they stopped at Goa, where they instructed 
 Gonzales Rodriguez to proceed to Ethiopia, and report 
 upon the condition of affairs there. 
 
 Pending these negotiations, and during their journey, 
 the schismatics had succeeded in persuading the Empcmr 
 that the Jesuits were but the precursors of a European in- 
 vasion, and that Abj'ssinia would be conquered by them, and 
 its sovereign reduced to a mere tributary of the northern 
 conqueror. When Father Rodriguez arrived, he was pre- 
 sented to the Emperor, who confronted him with some 
 of the learned schismatics, and, after listening to his 
 
 *In the Ethiopian language, " Priest John " signifies "Great and 
 Precious." 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 89 
 
 arguments, dismissed him with a letter to the King of Portu- 
 gal. Claudius no longer desired the service of tliese Catholic 
 priests, whom, before, he was so anxious to have, and whom 
 he had brought so great a distance from their homes. Rodri- 
 guez, therefore, set out on his return for Goa, where we shall 
 leave him for the present. 
 
 XL 
 
 To the great dismay and chagrin of the Lutherans, the 
 Jesuits continued to make rapid progress in Germany. 
 The disasters and ravages of war were succeeded by a 
 plague, which carried great devastation throughout the 
 city of Vienna. As ever, the Jesuits were at their post, 
 and devoted themselves with a zeal and self-abnegation 
 hitherto unparalleled in that country, and their tender 
 charity and incomparable devotedness to the cause of re- 
 ligion tended as much to the good of the Church, as had 
 their courageous contests Avith the heretics. The preach- 
 ing of true evangelical charity is irresistible. The Lu- 
 theran ministers possessed it not, hence they could not 
 compete with the followers of Ignatius in this sphere of 
 suffering and danger. They fled precipitately, abandoning 
 those whom they had misled, leaving them to be cared for by 
 their reputed enemies. 
 
 By this 'time the full value and importance of the 
 Jesuits was duly appreciated throughout Germany, where 
 their learning, their eloquence, and their gentle and 
 heroic virtues had won for them the admiration of all. 
 [t was then sought to form houses of the Order through- 
 out the country, and urgent applications poured in from 
 all sides. At the request of the bishops, Father Canisius 
 went from one diocese to another, preaching, hearing con- 
 fessions, extending aid and consolation to all, thereby 
 adding daily to the brilliancy of his reputation. On the 
 death of the Bishop of Vienna, the King of the Romans 
 
90 HISTORY OF THE SOCIETY OF JESUS. 
 
 begged Ignatius to allow Canisius to fill that important 
 See ; but uj^on this point Ignatius was inflexible, and gave 
 his positive refusal. The King did not urge the matter 
 further ; but the condition of the diocese still needed 
 much the wise and judicious counsels and direction of 
 such a mind as that of Canisius, and Ferdinand conjured 
 Ignatius to permit him to remain in the diocese for a 
 short time, as Administrator. To this the holv founder 
 consented, and directed Canisius to accept the position, 
 but, at the same time, never to appropriate any of the 
 rich revenue attached to it. Canisius well knew the wants 
 and necessities of the diocese, and being aware of the means 
 he could employ to meet these, and remedy existing evils, 
 he applied himself vigorously to the task, and accomplished 
 wonders. In the mean time the Vaivode of Transylvania 
 sought the services of the Jesuits for his states, and 
 the Archbishop of Grau and the Bishop of Breslau made 
 similar solicitations — the former for Hungary, and the 
 liUter for Silesia ; the Poles, likewise, asked for missionaries. 
 From the very commencement of the year 1556, Germany 
 became a province of the society, with Father Canisius as 
 Provincial. 
 
 Corsica, having fallen into a state of semi-barbarism 
 by the extreme ignorance and depravity of its iiihubit- 
 ants, was a continual source of anxiety to the Genoese 
 Republic, to whose yoke it reluctantly submitted. There 
 appeared to the republic but one means by which this 
 untractable people could be brought into subjection, and 
 that was to send among them the Jesuits. Accordingly. 
 Ignatius was applied to by the Genoese government, upon 
 which Fathers Sylvester Landini and Emmanuel de Monte- 
 Mayor were selected by him, and at once proceeded to 
 the field of their labors, with the title of Visitors Apos- 
 tolic. They scoured the forests, visited the villages, 
 went into the mountains, and penetrated into the most 
 
GENERALSHIP OF ST. IGNATIUS OF LOYOLA. 91 
 
 out-of-the-way places, wherever they were likely to find 
 a sinner to be converted, a soul to be saved, or the igno- 
 rant tO instruct. By this means, combined with persever 
 ance, patience and charity, they succeeded in entirely 
 reformin<>; those half-savaire natures. In fine, Corsica re- 
 turned to God* reentered the bosom of the Church, and 
 was once more civilized, and all this was the work of the 
 followers of Ignatius, whose gentleness and humility nothing 
 could resist. 
 
 While these two apostles, by the most mild and gentle 
 means, succeeded in subduing a people the most rebel- 
 lious, Father Francis Borgia, by a simple word, over- 
 came the self-will and stubbornness of a prince who pos- 
 sessed the reputation of never yielding. Charles V had 
 given to his son, Philip II, the Kingdom of Naples and 
 the Duchy of Milan ; and the new monarch was sol- 
 emnly acknowledged on the 25th of July, 1554, when he 
 was about contracting an alliance with Mary of England. 
 On the occasion of his elevation to the throne, and his 
 marriage with the English princess, he desired to see the 
 Roman purple conferred upon his relative, the Duke of 
 Gandia, who had entered the Order of Jesus, as the hum- 
 ble Father Francis. The Pope was willing, but not so 
 Francis Borgia, who dared refuse to Philip II what 
 he had deni-ed to Charles V. Inflexible in his will, the 
 King of Naples commanded him to obey, to which the 
 Jesuit simply replied: "I am but a poor sinner, but I 
 can not obey your Majesty in this." Thus, by the hu- 
 mility of the holy Jesuit, Philip, like Charles V, was de- 
 feated. The result was, that the holy founder once more 
 saw his society preserved from that which he regarded 
 and called a scourge. At this time the general health of 
 Ignatius of Loyola was visibly declining. There were 
 three things he had desired to see accomplished before 
 he died, namely : the sanction of the society by the Pope, 
 
 the book of Spiritual Exercises approved by the same 
 lU 
 
92 ' HISTORY OF THE SOCIETY OF JESUS. 
 
 authority, and the constitutions known and enforced wherever 
 a member of the society was found. These three he had 
 seen accomplished. Almighty God had even granted more 
 than this holy man had ever hoped to accomplish, for 
 he saw his society spread all over the known world. Al- 
 though in existence barely sixteen years, it already num- 
 bered more than a thousand members, possessed a hundred 
 houses or colleges, and comprised twelve provinces, includ- 
 ing the Brazils. 
 
 Ignatius had the happiness of living to see the Roman 
 College in such a prosperous condition that, at the end 
 of 1555, the first hundred pupils, most of whom were 
 employed in the society, had spread themselves over the 
 world, to labor for the glory of God, while they were 
 replaced at college by two hundred others. In the fol- 
 lowing year, Paul IV accorded to this institution all the 
 privileges enjoyed by universities. It was the desire of 
 the holy founder that the colleges of his Order should 
 follow the same system as that employed in the University 
 of Paris, and it was on this account that he always selected 
 professors educated there. 
 
 The German College was equally prosperous, and was 
 the hope of Germany. The cardinals and bishops, ad- 
 miring the organization of this seminary, and the perfect 
 administration of its affairs, decided, in the Council of 
 Trent, that it should serve as a model in the formation of 
 the diocesan seminaries. 
 
 Ignatius now felt his end approaching, but, preserving 
 all the vigor of his mind, he still employed his time in 
 the business appertaining to the government of the Order, 
 not one of his religious believing that his end was so near. 
 On the 30th July, 1556, while still on his bed of sufiering, he 
 was earnestly laboring for the good of his society, assisted by 
 Father Polanco, his secretary. At five o'clock on the fol- 
 lowing morning, while pronouncing the holy name of Jesus, 
 he quietly expired, at the age of sixty-five. 
 
GENERALSHIP OP FATHER JAMES LAYNEZ. 93 
 
 6cwralsMp of |atkr |amcs f iignc^, 
 
 SECOND GENERAL. 
 1556 — 1565. 
 
 I. 
 
 Charles V had just abdicated and retired to the Mon- 
 astery of Yuste, in Estremadura, leaving the imperial 
 throne to his brother Ferdinand, and the crown of Spain 
 to his son Philip, who already occupied the throne of 
 Naples and the dukedom of Milan. At the time the 
 holy founder of the society w^ent to receive the reward 
 of his holy and laborious life, Philip was at open war 
 with Pope Paul IV. It was naturally to be feared that 
 this existing state of hostility would lead to a difficulty 
 in the speedy election of a successor of the deceased 
 General. 
 
 The month of April, 1557, was fixed upon for the 
 election, for which purpose the members were convened; 
 but it soon became known that the King of Spain had 
 not only prohibited the Spanish Jesuits from going 
 to Rome to take part in the election, but that he had 
 actually forbidden them to pass beyond the frontier of 
 his kingdom. This was equivalent to an indefinite post- 
 ponement of the General Assembly. The question arose 
 with the Fathers in Rome, whether, in order to obviate 
 the delay in the election of a new General, it would not 
 be advisable to convene in Spain; but the Pope and the 
 Sacred College loudly protested against such a step, it 
 
94: HISTORY OP THE SOCIETY OF JESUS. 
 
 having already been suggested to the Sovereign Pontiif, 
 by the opponents of the society, that they sought to es- 
 tablish their mother house in Spain, and thus be with- 
 drawn from the authority of the Holy See. The Pope, 
 therefore, ordered that the Jesuits should not leave Rome 
 without his permission, and, moreover, required that their 
 rules should be submitted to him : hitherto, those rules 
 which were observed throughout the entire Order were 
 not legally binding. It had been the desire of Ignatius 
 that they should be in force in the society for a time, so 
 that, afterward, such modifications as might be deemed 
 necessary might be made in them. For this purpose, he 
 had provided that the rules and constitutions should be 
 submitted to the second General Assembly for final approval 
 and adoption, and it was this assembly which was to elect 
 a new General. They could not meet in Rome until the 
 conclusion of a treaty of peace between the Holy See 
 and the King of Spain. The Congregation, or General 
 Council, commenced its sittings on the 19th June, 1558, 
 and, on the 22d July following, Father Laynez, who, since 
 the death of Ignatius, had acted as Vicar-General of the 
 Order, was duly elected General. 
 
 In his retirement, Charles V regretted the step he 
 had taken in allowino- the Duke of Gandia to embrace a 
 religious life. He felt that it would be a consolation to 
 have him near himself, and frequently expressed a desire 
 to send for him, thinkinii; that, if he could but see him 
 privately, he might prevail upon him to leave the society, 
 and to retire to the Monastery of Yuste. Kventually he 
 wrote, begging him to come and see him. Francis Rorgia 
 acceded to this request, and spent three days with the 
 monarch, who overwhelmed him with marks of afiection ; 
 but Francis Rorgia evinced so strung an attachment for 
 the Society of Jesus, that the Emperor no longer urged 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 95 
 
 him to make the sacrifices he had suggested* Francis 
 was both beloved and respected at the court of Portugal. 
 King John III had just breathed his last, and Charles V 
 begged the former duke of Gandia to visit Queen Catha- 
 rine, and offer her spiritual consolation in her severe afilic- 
 tion. Francis Borgia delayed not a moment in complying 
 with this request, and hastened to the Queen, who was the 
 sister of Charles V. This mission fulfilled, he next visited 
 the various houses of the society, which were even more 
 prosperous in Purtuj^al than elsewhere. But he was sud- 
 denly called back to Spain. Charles V was at the point 
 of death, and having appointed Francis Borgia his exec- 
 utor, he desired to see him, bid him a last farewell, and 
 receive at his hands, in his last moments, consolation and 
 his final blessing. The holy Jesuit proceeded, in all haste, 
 to perform this last duty to the Emperor, and to prepare 
 him finally for his entrance into eternity. After his de- 
 cease, he delivered his funeral oration in the presence of 
 the whole court. 
 
 The enemies of the society beheld no longer in Francis 
 Borgia the fornter Duke of Gandia ; he was only the hum- 
 ble Jesuit, and they looked upon all the marks of honor 
 and respect which he had received from the sovereign, 
 whose intimate friend he had remained to the last, but as 
 honors paid to the entire Order. On the other hand, the 
 envy o^ che enemies of the society had been excited by 
 its successes in other respects. Thus, in the single year 
 of 1558, thirty-four doctors of the University of Alcala, 
 among whom were the most celebrated, had renounced 
 the honors and riches of the world, in order to embrace a 
 life of humility and poverty in the Society of Jesus. 
 
 * See History ot St. Francis Borgia, which contains an interesting 
 ccrount of tbio interview oecweeu the holy Jesuit and the Emperor 
 in the Monacie^y ol i uste. 
 10* 
 
96 HISTORY OF THE SOCIETY OF JESUS. 
 
 A short time after this, the Queen of Portugal and her 
 brother-in-law, Cardinal Don Henrique, urged Father Lay- 
 nez to allow Father Louis Gonzales da Camara to pro- 
 ceed to the court for the purpose of superintending the 
 education of the young King, Don Sebastian. KnoAving 
 the character and disposition of the Prince, and foresee- 
 ing the difficulties of the position, Father da Camara 
 declined to go to the court, but the Father-Creneral, Fran- 
 cis Borgia, and all the Provincials, came to the conclusion 
 that the society could not, without ingratitude, refuse 
 such a service to the son of John III, and the nephew 
 of Charles Y. Father da Camara thereupon obeyed. 
 
 Success is a fault which the envious forgive with re- 
 luctance. It was now all-important to make the society 
 atone for the celebrity it had attained by the learning and 
 sublime virtues of its members. As not a single accusa- 
 tion could, in truth, be brought against it, its enemies 
 had recourse to calumny, and, in order the more eflfectu- 
 ally to attain their wicked ends, they allied themselves to 
 the heretics. 
 
 Some sectarians had succeeded in secretly entering 
 Spain, and there publishing their books and pernicious 
 doctrines, had already misled many independent minds; 
 but the Jesuits, having been advised of the fact, imme- 
 diately made their appearance, and soon succeeded in 
 repelling the enemy. A report was spread in ''eville 
 and Valladolid that the heretical books had been intro- 
 duced by the Jesuits, and that they merely aflfected great 
 zeal in favor of the Pioman faith, in order to remove 
 from themselves all suspicion of the heresy of which they 
 were the propagators. It was not the first time that 
 such reports had been spread, and, absurd as they were, 
 they were received with the same credulity as before, and 
 the calumniators did not hesitate to point ^.ut Franci* 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 97 
 
 Borgia as the head of these disseminators of heresy, as- 
 serting that it was only out of respect for the crowned 
 heads with whonj he was rehited, that he was not con- 
 demned to the stake. 
 
 Previous to joining the society, Francis Borgia had 
 written two religious books, which, until this time, during 
 twelve years, had been read with edifying effect : even the 
 Inquisition itself had nought to say against them; but, all 
 at once, they discover that they are very objectionable, 
 and, for the first time, find out that they contain mon- 
 ^crous errors! What could be the reason? Why had not 
 :.hcse books been condemned before? "It is," said they, 
 '• because the Jesuits have taken possession of the Tri- 
 bunal of the Inquisition; they hold their court and con- 
 duct their proceedings in secret, and this is the reason 
 the Archbishop of Seville, who is, at the same time, 
 Judge of the Inquisition, has just decreed that the doc- 
 trine of the Society of Jesus is that of the Catholic 
 Church, and that all that has been said against this in- 
 stitution is pure calumny." 
 
 This supposition was a most happy one for the enemies 
 of the society, who every-where spread the report that the 
 Jesuits were members of the Inquisition. The Jesuits 
 treated this report with silent contempt. The works of 
 Francis Borgia were submitted to the Inquisition, and 
 condemned. The pious author felt some surprise that 
 the Tribunal had delayed his condemnation so long; 
 the books were produced and the errors they contained 
 pointed out to him, and he at once discovered that the 
 books had been most wickedly interpolated, altered, and 
 falsified, before their condemnation by the Inquisition. 
 The unscrupulous enemies of the society were in nowise 
 disconcerted. It was then well known that the Jesuits 
 were neither Inquisitors nor heretics; it now becomes the 
 
98 HISTORY OF THE SOCIETY OF JESUS. 
 
 aim of tlieir enemies to make thejn out accomplished ccn- 
 spirators. 
 
 During his sojourn in the Netherlancis, Pliilip IT had 
 confided the regency to the Infanta, whose custom it wa^j 
 to consult Francis Borgia, and to be guided by his coun- 
 sels. This appeared to afford good material to work upon, 
 and, accordingly, Father Francis was forthwith denounced 
 to Philip II, as having abused the confidence reposed in 
 him by the Infanta, to the profit of the enemies of Spain, 
 with whom he had secret communication through the me- 
 dium of the society to which he belonged. This ne:7 
 calumny was treated by Father Francis with the contempt 
 it deserved, and, in compliance with an order from the 
 Sovereign Pontiff and Father-General, he prepared for a 
 journey to Rome; but, just as he was about to set out, he 
 was detained by the Prince of Eboly and the Duke of 
 Feria, who were his intimate friends. 
 
 "What are you about to do. Reverend Father?" said 
 the Prince. " The King looks to you for a justification of 
 your acts, and you leave Spain without assuring him of 
 your fidelity." 
 
 " The King knows well that I am not guilty," replied 
 the Father. " Why should I seek to defend myself against 
 an imaginary crime?" 
 
 " The King, indeed, is fully aware that the accusations 
 against you are nothing but foul calumnies, but, for the 
 sake of appearances, he desires that you should exculpate 
 yourself." 
 
 " The interest of the society is at stake," added the 
 Duke of Feria; "for it can not but suff'er from the dis- 
 pleasure which the King would feel himself obliged to 
 assume." 
 
 "There is nothing that I will not do," replied the holy 
 Jesuit, "for the society; and, to secure its peaceful prog- 
 ress, I will forthwith write to the King." 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 99 
 
 Accordingly, he did so ; but, being anxious to obey the 
 orders cf the Pope and tlie Father-General, he quitted 
 without the formal consent of the King, contenting him- 
 self with merely announcing his immediate departure. 
 Philip, thereupon, displayed much dissatisfaction, and the 
 sudden departure was represented to him as a flight. 
 Then matters grew worse at the court, and the enemies 
 of the society, taking advantage of the circumstances, 
 used every means in their power to make the King be- 
 lieve that the Jesuits sacrificed the best interests of Spain 
 to those of France. The monarch gave ear to these cal- 
 umnies, which he fully credited, and openly reproached 
 the society. On the other hand, the society was censured 
 by France for their too close attachment for Spain to the 
 detriment of France. 
 
 On the 19th of Auixust, 1559, Paul IV breathed his 
 last. So soon as the usual conclave was convened, the 
 intrigues of the various powers were brought into play, 
 and the consequence was that nothing was decided upon, 
 and all, for a long time, remained in a state of uncer- 
 tainty. The Catholic world awaited the result with impa- 
 tience and anxiety; the minds of all were agitated and 
 alarmed at a ^prolongation of the sittings, to which, it ap- 
 peared, there was to be no end. In this state of affairs. 
 Cardinal Othc Truschez, Bishop of Augsburg, proposed 
 to consult the General of the Jesuits, and accordingly 
 sent for him. When the learned and pious Laynez made 
 his appearance, the cardinals, who remembered him in the 
 Council of Trent, were all struck with the same idea, that 
 of makinii the humble Jesuit the choice of the conclave. 
 The idea met the approbation of all, and was about being 
 acted upon, when, all at once, it occurred to them that a 
 custom, from which they could not depart without expos- 
 ing themselves to serious diflficulties, required them to 
 elect the successor of the deceased Pontifl" from among 
 
100 HISTORY OF THE SOCIETY OP JESUS. 
 
 the members of the Sacred Colleire. Upon this, all the 
 votes that were to have been east for the General of the 
 Jesuits were given in favor of Cardina. Iledici, who was 
 duly elected, and took the name of Pius IV. 
 
 II. 
 
 The three first years of the Generalship of Laynez 
 were about to expire. Paul IV had expressed a wish that 
 the election of a General should be triennial ; and, although 
 such a clause had not been incorporated in the constitution 
 of the society, Laynez, being aware of the fact, felt it to 
 be his duty to intimate to the newly-elected Pope, and to 
 the society, his intention of resigning his charge. By this 
 proceeding he showed entire submission to the Pope, and 
 again brought forward this important question for final 
 solution. Pius IV would not listen to the proposed 
 resignation of Laynez, and the assistant Provincials took 
 the same view ; but Laynez, desiring that the question 
 should be settled for the future, ordered au the professed 
 members of the society, in virtue of holy obedience, to 
 send in their opinions, in writing, upon this important 
 point, and added that he had appointed a commission to 
 receive and collect these opinions, he himself only desir- 
 ing to know the conclusion arrived at. Without a single 
 exception, all desired that the Genera! shoull continue to 
 hold his office for life. Father Bobadilla, who was at the 
 time at Ragusa, addressed his answer to Laynez person- 
 ally, and the peculiarity of this document warrants its 
 quotation here. 
 
 "As for the Generalship,'' wrote he, ''my opmion is, 
 that, according to the requirements of the constitution, t 
 should be for life. I would desire that it might be so 
 lasting in your hands that you might hold it for another 
 hundred years ; and, if after your death it were permitted 
 to you to rise again, my opinion is that it should be re- 
 
QENERALSUIP OF FATHER JAMES LAYNEZ. 101 
 
 stored to you, and tliat you should hold it until the Day 
 of Judgment. And I implore you, by your love of Jesus 
 Christ, to retain, with peace and gladness, the charge which 
 has been imposed upon you. These sentiments, which 
 are deeply engraven on my heart, I here subscribe with 
 my own hand, ad perpetuam rei memoriam.^^ 
 
 The Sovereign Pontiff had decided that the General 
 should hold his office for life, and in this view the society 
 unanimously coincided. Father Laynez was, therefore, 
 compelled to retain his position. The Holy Father not 
 only tenderly loved the society, but regarded it as a great 
 glory to the Church, and on all occasions evinced for it 
 the most paternal solicitude, ever aiding it by his power- 
 ful protection. 
 
 The houses and colleges of the society went on increas- 
 ing without intermission, and there arose frequent disputes 
 with other religious orders in regard to the distance that 
 should separate the foundation of one Order from that of 
 another. The distance that had been legally fixed upon 
 was one hundred and forty rods (^canncs).^ Pope Pius 
 IV made an exception to this regulation in favor of the 
 Jesuits, ani, by a Bull, bearing date April 13, 1561, 
 authorized them to establish houses and extend the so- 
 ciety, gaaranteeing them from a repetition of the perse- 
 cutions to which they had been subjected, on this score, 
 
 at L5araL>ossa. 
 
 It was a common occurrence for the universities to re- 
 fuse to confer the degree of Doctor upon candidates who 
 had made their studies under the Jesuits. The society 
 taught gratuitously, while the universities placed so high 
 a price on the conferring of degrees, as frequently to pre- 
 clude the possibility of many of the students meeting the 
 heavy demand. Moreover, in several cities they required 
 
 * The canne measures about one metre and seventy centimetres. 
 
102 HISTORY OF THE SOCIETY OF JESUS. 
 
 them to take an oath which was repugnant to their con- 
 science. Laynez, therefore, implored the Pope to free the 
 society from this entire dependence upon the universities, 
 and, by a Bull, dated August 19, 1561, Pius IV granted 
 the privilege, in perpetuity, to the General of the society, 
 either personally or by delegation, to confer on the mem- 
 bers of the Order and the students of their colleges the 
 degrees of Bachelor of Arts, Licenciate, Master of Arts, 
 and Doctor ; but, at the same time, it was provided that 
 the rich should pay to the universities the usual tax fixed 
 for the various grades. This Bull, the necessity for which 
 was beyond all dispute, tended, as a matter of course, to 
 exasperate the universities, and to increase and perpetuate 
 their feelings of animosity toward the Jesuits. 
 
 In the mean time, the society was making rapid strides 
 in France. Upon the death of Henry II the disciples of 
 Calvin seemed to revive, and exerted themselves with 
 more than ordinary vigor. They had succeeded in insin- 
 uating themselves into most of the public bodies througli- 
 out the country, and had even obtained a footing among 
 some of the religious orders. They had made proselytes 
 in numbers, and every-where they had caused the most 
 deplorable ravages. In the midst of this calamity, the 
 idea suggested itself to several bishops that the best and 
 only remedy for the deplorable state of things was to se- 
 cure the services of the Jesuits in their respective dioceses, 
 and Robert de Pelleve, Bishop of Pamiers, was commis- 
 sioned to solicit their assistance. He accordingly wrote 
 to Father Laynez, setting forth the deplorable condition 
 of things in the south of France, and imploring him to 
 send to their aid some members of the society; and he 
 urged particularly that Father Edmond Auger might be 
 of the number, for he felt assured that, from his many 
 attractive qualities, he was mo^e likely to meet with suc- 
 cess. The Calvinists, on learning that the Jesuits were 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 103 
 
 expected, offered public indignity to the prelates wlio hud 
 invited them. In order to avoid these attacks, the Bjshop 
 withdrew from Pamiers, and when, in the month of Oc- 
 tober, 1559, the Fathers arrived, they found themselves 
 in a strange city, without a shelter, devoid of resources, 
 and without protection. There were three Fathers who 
 came on this arduous mission — Pelletier, Emond Auger, 
 and John Roger — who, notwithstanding their lonely con- 
 dition, were no more disconcerted by it than they were 
 with the open insults and jeers with which they were as- 
 sailed by the sectarians, whose favorite epithet applied to 
 them was Papist. To this the Jesuits simply but firmly 
 replied, that devotion and attachment to the Holy See was 
 their glory, adding that they were prepared to sustain 
 and defend its rights, and that this was part of their 
 mission. This declaration excited public curiosity. The 
 Fathers preached, carrying conviction home to all who 
 heard them. The Catholics renounced the heretical errors, 
 and once more the faith was revived and fortified in the 
 city of Pamiers. In compliance with the desire of the 
 Bishop, a college of the society was founded in the city, 
 and was soon filled with students, who flocked in numbers 
 from all parts. Finally, through the untiring exertions 
 and zeal of these holy men, the entire district was saved 
 from the fatal errors with which it had been menaced. 
 The next field of labor was Toulouse, whither Father 
 Pelletier proceeded alone. He preached during Lent, and 
 was so entirely successful in his efi'orts against heresy, 
 that its ministers abandoned the place. At the same time, 
 Cardinal de Tournon summoned Father Emond to Dau- 
 phiny, where his labors resulted in the entire expul- 
 sion of the heretical teachers from that province. In fact, it 
 is fully borne out by history that wherever the Jesuits 
 preached they succeedjid in bringing back the Calvinists 
 to the bosom of the Church ; their books were destroyed 
 11 
 
104 HISTORY OF THE SOCIETY OF JESUS. 
 
 and their preachers compelled to flee. But, as yet the 
 number of the disciples of St. Ignatius in France was 
 limited. 
 
 In Paris, the Protestants, feeling themselves sustained 
 by the Prince of Conde, several members of Parliament, 
 and the partisans of the universities, had become exact- 
 ins:, and sought to enter into neji^otiation with the court 
 as on an equal footing. They wished to have entire 
 freedom in the propagation of their doctrines, and con- 
 trol of their clergy. They also demanded houses of wor- 
 ship, and it was well known that, in case of necessity, 
 they would have recourse to arms to enforce that which 
 might be refused to them. They had already seen 
 princes obliged to use them as political instruments. 
 Francis I had employed them against Charles V, who, 
 in his turn, used them against the Popes ; they, theie- 
 fore, were fully aware of their power. The court sought 
 to come to an understanding with them, but was far from 
 being willing to yield to their exacting demands. They 
 had already held conferences in Germany, and they asked 
 to hold similar meetings in France, as a means whereby 
 their public speakers could address themselves directly to 
 persons of the highest distinction, as well as to the most 
 learned divines ; and by this means they hoped to win 
 some of them over. They succeeded in obtaining this 
 concession, and the conference was appointed to take 
 place at Poissy, on the 31st of July, 1561. 
 
 The Pope, who beheld with regret and pain these meet- 
 ins-s, which were alwavs without result, and desirinir that 
 all should await the final and sovereign decision of the 
 Council of Trent, commanded the General of the Society 
 of Jesus to repair to the synod, and to use his best efforts 
 to bring its labors to a speedy close. He thought, also, 
 that his presence in Paris might hasten the admission o^ 
 the Jesuits into that diocese. 
 
GENERALSHIP OF f'ATIIER JAMES LAYNEZ. 105 
 
 Lnjnez, prior to his departure, confided the charge of 
 Vicar-General to Francis Borgia, who had then just ar- 
 rived in Rome, and possessed the full confidence of the 
 Roman court, and particularly that of Cardinal Charles 
 Borromeo, the Pope's nephew. This afi"air settled, the 
 Father-General quitted Rome, accompanied by Father 
 Polanco, and by Cardinal Hippolito d'Este, who was 
 likewise going to take part in the conference at Poissy. 
 
 III. 
 
 The contest continued between the court and the Jes- 
 uits, on the one hand, and the Bishop of Paris, the 
 University, and the Parliament on the other, without lead- 
 ing to any result. The court renewed its application to 
 Parliament for the judicial approval of the letters patent 
 granted by the King to the Jesuits, while the only action 
 taken by the Parliament was a reiteration of its remon- 
 strance ; thus the question remained undecided, not hav- 
 ing advanced one step. After the death of Henry II, 
 Father Ponce Cogordan urged Catharine of Medicis to 
 show a bold front against the incursions of heresy, by at 
 once compelling the Parliament to acknowledge and re- 
 ceive the Jesuits. The Queen was fully aware of the 
 delicacy and perils of the position in which she was 
 placed. She promised her authority and protection, for 
 she could not help seeing the indifference of the majority 
 of the clergy, in the face of the continual and daily in- 
 creasing progress of Calvinism. 
 
 On the 12th of February, 1560, new orders were given 
 to Parliament to record the letters patent granted by 
 Henry II, which had been deposited in the archives eight 
 jears before ; but the Parliament was as intractable as ever. 
 On the 25th of April following, Francis II issued new let- 
 ters patent, with orders for their immediate enrollment, 
 *' notwitlistanding the remonstrances of the Assembly and 
 
106 HISTORY OF THE SOCIETY OF JESUS. 
 
 of the Bishop of Paris." Parliament replied that these 
 letters, and the statutes of the students of the Jesuits, 
 should be communicated to the Bishop of Paris, and 
 Eustache de Bellay submitted them to the four faculties 
 of the University. Thus was displayed a determination, 
 on one side and the other, not to submit even to the 
 authority of royalty. The four faculties came to the 
 conclusion that the Jesuits were inadmissible, on the 
 irround that that Order " had excessive privileges ac- 
 corded them to preach, and yet no particular practices 
 by which they could be distinguished from the laity, or 
 common people, and that they had not the approval of 
 any council, either general or provincial." These reasons 
 were very trifling. The Jesuits soon removed the ob- 
 stacle by addressing a petition to the King, in which they 
 set forth that they would use their privileges only in so 
 far as they were in conformity to the laws of the country 
 and to the Church in France ; and they declared jtheir 
 willingness to renounce all others. Eustache de Bellay 
 had no further objection, and was about to yield, when 
 the idea suggested itself of exacting from them a condi- 
 tion that they would cease to bear the name of Jesuits, 
 or to apply to their society the name of Jesus ; and that, 
 moreover, they should not be considered as a religious 
 order in the diocese of Paris, but be designated simply 
 as members of a society. The Parliament, coinciding in 
 these views, would yield to the King's desire only on these 
 'conditions. 
 
 After the death of Francis II, Charles IX being a minor, 
 the Queen mother was appointed Eegent. Father Co- 
 gordan renewed his entreaties both to her and to her 
 council. The new King then applied to Parliament to 
 have them recoirnize the Jesuits at once, or to make known 
 the reasons of their refusal within a fortnight. The 
 
GENERALSniP OP FATHER JAMES- LAYNEZ. 107 
 
 Parliament, unable lon2;er to defer action in the matter, 
 isumnioned Cogordan to appear before it. 
 
 " Tell us," said the President to Father Cogordan, 
 " strange men that you are, what means of existence 
 have you to depend upon, in these calamitous times, 
 when the charity of many has grown cold?" 
 
 " The charity of several, doubtless, has cooled," an- 
 swered the Jesuit, " but not that of all. Our Lord will 
 never refuse the necessaries of life to the indiirent who 
 serve Ilim piously and uprightly, no matter whether they 
 be poor from necessity or from choice." 
 
 The President then read the decree of the Sorbonne, 
 stopping at the conclusion of each sentence to ask the 
 Father what reply he had to make. Father Cogordan ad- 
 dressed the assembly, with so much eloquence, and so clearly 
 and energetically exposed the plans and projects of the Cal- 
 vinists, in this affair, as well as the machinations and col- 
 lusions existing between them and the University for the 
 purpose of attaining their ends, that several of the mem- 
 bers declared the decree to be " futile and erroneous." 
 It was decided that the matter should be referred to the 
 States General, or to the next National Council, In the 
 interim, the nobility of Auvergne entreated that the Jes- 
 uits might be admitted into all the towns of the province, 
 saying, " Unless the King wishes the whole of Auvergne 
 to fall into heresy, it is necessary that the Society of Jesus 
 should be admitted into France." 
 
 Meanwhile, the National Council was opened at Poissy 
 on the day fixed upon, and held its first sitting in the 
 refectory of the Royal Monastery of the Dominicans. 
 Cardinal de Tournan presided, and there were present 
 the Queen Regent, the King, and the entire court, while 
 Cardinals d'Armagnac, de Bourbon, de Lorraine, de Chat- 
 tillon, and de Guise, forty Archbishops and Bishops, 
 11* 
 
108 HISTORY OF THE SOCIETY OP JESUS. 
 
 and a great many Doctors, took part in the prcceedings. 
 The most celebrated Calvinist ministers were also col- 
 lected there by their partisans, at the head of whom were 
 the Kins of Navarre and the Prince of Conde. 
 
 Father Laynez had been in the synod but a few days, 
 when, on the 26th of September, he was much shocked and 
 grieved by the fearful blasphemies which had fallen from 
 the lips of one Peter Martyr, an apostate monk. In the 
 presence of the Queen and young King, the good Father 
 delivered a scathing and vehement discourse upon the 
 dangers of such assemblies, and addressed himself in a 
 forcible manner to the Queen, who, yielding to the solicit- 
 ations of the heretics, had sanctioned them. He pointed 
 out to her, and expatiated upon, the indecency and danger 
 of this sort of discussions, more particularly at a time 
 when the Council of Trent, which had been convoked by 
 the Sovereign Pontiif, was about definitely to settle all the 
 questions in dispute. He addressed the apostate monk as 
 Brother Martyr, and by his pungent remarks caused a 
 blush to suifuse his countenance. He then dwe'tupon the 
 impropriety of permitting any but theologians 10 be pres- 
 ent at these meetings. ''There would be this ad'l'tional 
 advantage," said he, " that your Majesty and these right 
 honorable nobles would be spared the tediousness of such 
 protracted and intricate discussions." This was in plain 
 language, intimating that neither the presence of Catha- 
 rine de Medicis nor that of the youthful King were desir- 
 able in such an assembly. The Queen, unaccustomed 
 to be addressed thus plainly and openly, could not conceal 
 her displeasure, which was unmistakably indicated in her 
 manner, and by the expression of her countenance, and, in 
 spite of her eifort to conceal her feelings, she was seen to 
 shed tears. But this did not, in the least, aifect the Jesuit 
 Father. On the following day, the Prince de Conde, who 
 was much attached to the Father General, said to him : 
 
GENERALSHIP OF FATHER JAMEfe LAYNEZ. 109 
 
 "Fatlier, are you aware that the Queen is much dis- 
 pleased with you, and that you have caused her to weep ?" 
 
 " I know Catharine de Medicis too well," replied Father 
 Laynez, smiling. She is a great dissembler; but, fear 
 not; she can not deceive me." 
 
 The Queen, the King, and the nobles of the court ap- 
 peared no more at the discussions. 
 
 The result of the conferences was the adoption of a 
 Rule of Faith on the doctrine of the Holy Eucharist, to 
 which the Protestants had agreed to subscribe as well as 
 the Catholics ; but, when the time came, they refused to 
 sign it, and the Synod was dissolved on the 14th of Oc- 
 tober. 
 
 A few days before, on the 30th September, Calvin, who 
 had been fully informed of all that had taken place in 
 the assembly, thus wrote to one of his coreligionists: 
 " Use your best endeavors to rid the country of these 
 zealous scoundrels, who not only induce the people, by 
 their speeclies, to rise against us, but blacken our char- 
 acters, impugn our motives, and represent our creed as 
 visionary. Such monsters should be dealt with as was done 
 here in the execution of Michael Servetus, the Spaniard." 
 It was well known that the latter was burned alive by the 
 order of Calvin. Such was the speedy method which he 
 suggested to " rid the country of these monsters," who, by 
 their apostolical zeal, impeded the progress of his perni- 
 cious doctrines. Such henceforth was the toleration of 
 those who had never ceased to accuse the Catholics of 
 intolerance. Calvin ought to have known that if he burned 
 one Jesuit ten more would have immediately come forward 
 to seek the like honor. 
 
 Father Laynez prolonged his stay in Paris, in order, by 
 his preaching and by the influence he had acquired at the 
 court, to fight against the errors of Calvinism. The here- 
 tics asked for places of worship, but the council of the 
 
110 HISTORY OF THE SOCIETY OF JESUS. 
 
 Queen refused to comply with the request. Laynez ad- 
 dressed a memorial to the Queen upon this subject, and 
 pointed out to her so forcibly the danger to the Church 
 and state that such a concession would entail, that, appre- 
 , dating his arguments, she refused to sanction the erec- 
 tion of Protestant places of worship. The refusal led 
 to the conspiracy of Amboise. The heretics, fully aware 
 of their power, did not hesitate to throw off the mask, 
 and to have recourse to arms against the royal author- 
 ity ; and, as they had succeeded in their revolt in Ger- 
 many, so, in like manner, did they accomplish their ends 
 in France, which was weak enough to yield to their de- 
 mands in order to induce them to lay down their arms. 
 But it was not long before she repented of the step. 
 The Prince of Conde had foreseen this result. In his ap- 
 prehensions of the incalculable evils which would follow, 
 he had consulted Father Laynez on the best means to be 
 adopted to avert them. The Jesuit Father assured him 
 that he saw no other remedy than in the return of the 
 heretics to the bosom of the Church. In jrder to bring 
 this about, it was desirable that their leaders and divines 
 should meet in that conference which they had so long 
 sought, and of which, when granted, they w .uld not avail 
 themselves. Had they been honest in their ii/entions, 
 they would have been convinced of their er:ois. "To 
 see this much-desired union," said Father Laynez to thf» 
 Prince, " I would sacrifice a hundred lives, if i had as 
 many to offer." 
 
 In the mean time, the prelates who were present at the 
 Council of Trent, which had resumed its discussions since 
 the 8th of January, 1562, sought the benefit of the learn- 
 ing, logic, and eloquence of Father Laynez. The Pope, 
 therefore, ordered him to accede, with as little delay as 
 possible, to the wishes thus expressed, and the legate 
 having made every necessary arrangement for his journey, 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. IH 
 
 in order to hasten his arrival, he reached Trent about the 
 middle of the month of August, 1562, and, on making his 
 appearance in the august assemblage, the Cardinal Leg- 
 ates assigned to him the first place before the generals 
 of the religious orders ; but the humble Jesuit, with a 
 modest bow, retired and took his seat on the lowest 
 bench. The prelates, however, insisted, and Laynez, at 
 once perceiving the effect produced by this mark of 
 distinction, which elicited murmurs of disapprobation 
 among the generals, entreated the legates to allow him to 
 retain the seat he had selected: "I conjure your emi- 
 nences to urge me no further, but to have some regard 
 and respect for the seniority of the other orders." " If 
 we give way to the humility of your Reverence, Father," 
 replied the legates, " it might establish a precedent in 
 the hierarchy for the future, and to that we can not con- 
 sent ; in order, therefore, to conciliate all, we insist upon 
 your Reverence taking your place among the bishops." 
 
 Such respect paid to the learning, talent, and virtue of 
 the General of the Society of Jesus by the Legates of the 
 Holy See, and concurred in by the entire episcopacy pres- 
 ent, was a real coup d'etat in favor of the entire Order, 
 and, therefore, well calculated to create new rivalries ; for 
 human nature is ever the same, and, unless humility pre- 
 dominates over all other virtues, it is next to impossible 
 for an individual to overcome that greatest of all trials — 
 jealousy; especially when he feels that a slight has been 
 passed upon the body to which he belongs, or its repu 
 tation impugned. 
 
 The monastic orders claimed precedence, on the ground 
 that they were of ancient while the Jesuits were but of 
 recent date in the Church. It, therefore, became necessary 
 for the council to settle this dispute forthwith ; ar d al- 
 though, as regards any benefit to the society, the fact was 
 purely accidental, still it was probable that it entered into 
 
112 HISTOJIY OF THE SOCIETY OF JESUS. 
 
 the views of the prelates and cardinals composing the 
 majority of the assembly, who gladly availed themselves of 
 this happ3^ opportunity to recognize, in the name of the 
 Church, the essential services she had received from the 
 Jesuits, and to bear a solemn testimony of gratitude to an 
 order so envied and calumniated.^ They published a df- 
 ploma setting forth the case, and, among other things, 
 said of the Society of Jesus: "This society, to the great 
 advantage of souls, embraces numbers of Christian and 
 Pagan countries. Almighty God protecting the work which 
 they have commenced." 
 
 St. Charles Borromeo wrote to the cardinals assembled 
 at Trent : 
 
 "I deem it superfluous to adduce the motives which move the 
 Sovereign Pontiif to cherish the society, and to desire its admission 
 into all the Catholic provinces. As feelings of aversion are enter- 
 tained in France against the Jesuits, the Sovereign Pontiff hopes 
 that the council, when it deals with the regular orders, will make 
 honorable mention of the society, in order to recommend it." 
 
 The members of the council spoke from their places, 
 thus preventing all commotion, and preserving that calm 
 demeanor and dignity so essential in discussions of the 
 grave nature of that in which they were engaged. The 
 General of the Society of Jesus having to speak in the 
 discussion on the Holy Sacrifice of the Mass, the Cardinal 
 Legates, at the request of the bishops, had a pulpit pre- 
 pared for him, in order that no one should miss a single 
 word of his discourse. This was an additional trial to 
 
 * At the same time the apostate Brother Paolo Sarpi wrote, for the 
 information of all, ''There is nothing of more importance than to 
 ruin the reputation of the Jesuits ; in destroying it, you ruin Rome, 
 and if Rome is ruined, religion will reform itself." The advice here 
 given has been followed in all periods, but the constant work of three 
 centuries has not been able to accomplish the utter " ruin of the 
 rejiutation of the Jesuits or of the power of Rome." 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 113 
 
 the Jesuit's humility ; hut, the legates insisting, Layncz 
 had to obey. His pale complexion and his long and 
 attenuated face gave proofs of much suflfering, while his 
 high and largely-developed forehead, his strongly-marked 
 aquiline nose, his brilliant and piercing eyes, betokened 
 the man of deep thought and lofty intelligence ; the mild- 
 ness of his look, his benevolent smile, his quiet and modest 
 hearing, inspired confidence, and caused him to be re- 
 spected and beloved as a man and as a religious. 
 
 When he ascended the pulpit which had been prepared 
 for him, every eye was fixed upon the Jesuit, whose ap- 
 pearance was so poor and unassuming, but whose celebrity 
 was European. He betrayed not the least emotion. The 
 sole honor he sought in that vast assemblage of illustri- 
 ous personages and most learned men was the glory of 
 God ; his only ambition the triumph of the Church, He 
 spoke for two hours and a half, and kept the whole as- 
 sembly in a state of suspense and surprise by the brill- 
 iancy of his discourse. Never before did he display such 
 eloquence ; never had 'his logic been used with greater 
 vigor and conclusiveness. 
 
 At the close of his address, a murmur of admiration 
 resounded throughout the council-chamber. " He has 
 answered every objection," said some. " He has dis- 
 pelled every doubt," said others ; " he has left nothing 
 to answer." He was assailed with congratulations on all 
 sides ; his triumph was complete. Providence had re- 
 served for him another, which would equally reflect upon 
 the whole society. 
 
 Cardinal Hercules de Gonzaga, the legate who presided 
 at the council, being taken aangerously ill, expressed a 
 desire to have the spiritual attendance of Father Laynez. 
 He wished I'or his exhortations and consolations in his 
 last moments, to prepare him for his entrance into eter- 
 nity. This preference shown for the Jesuit over all the 
 
114 HISTORY OF THE SOCIETY OP JESUS. 
 
 princes of the Church congregated at Trent, was such a 
 mark of high esteem for the society that its enemies and 
 rivals took oiFense at it — an offense which was easily un- 
 derstood. They ceased not in their endeavors " to ruin 
 the reputation of the Jesuits," in which they hut carried 
 out the instructions given them by the apostate Sarpi, in 
 order to " ruin Rome," while, in fact, all their efforts 
 tended only to the triumph of Rome and the increase of 
 the reputation of the Jesuits. 
 
 It was not sufficient that the council had cleared up 
 all the questions that had been submitted to it ; it had 
 also investigated the cause of the evils which afflicted the 
 Church. It had discovered that these causes were, prin- 
 cipally, the ignorance and immorality of a great portion 
 of the clergy and the monastic orders, and it had de- 
 cided that the best remedy for this great evil was to 
 prepare Christian generations by a good system of educa- 
 tion. The majority of the bishops requested that the 
 number of the seminaries and colleges of the Society of 
 Jesus should be increased every-where ; and the Count 
 Lune, a German, and ambassador of Philip II, being con- 
 sulted as to the means of ameliorating the condition of 
 Germany and Spain, and of securing them against her- 
 esy, answered: "I know only two methods: train good 
 preachers, and propagate the Society of Jesus." Other 
 ambassadors made similar replies. 
 
 The Council of Trent closed its sittings on the 4th of 
 December, 15G3. 
 
 IV, 
 
 Francis de Beaumont, Baron des Adrets, finding the 
 doctrine of Calvin easier than that of the Church, and 
 its morals more in accordance with his taste and passions 
 than those of the Gospel, had become a Huguenot. He 
 traversed Dauphiny at the head of a few thousand fanat- 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 115 
 
 ical peasants, who had been misled by the ministers of 
 Calvin. They burned clmrches, persecuted the Catholics, 
 •whom they massacred without pity, pillaged their towns, 
 and carried desolation into villages, putting all to fire 
 and sword. Jle was the terror and the scourge of the 
 southern provinces. 
 
 While in the midst of the frightful ravages which he 
 was committing, he one day.gathered his soldiers around 
 him, and, haranguing them, directed them to attack 
 Valence: their reward would be worthy of their cruelty; it 
 ife a Jesuit that is promised them. At the name of Jesuit, 
 the infuriated soldiery shouted with fiendish delight, and 
 directed their march for Valence. 
 
 Lamothe Gondrin, Lieutenant of the Province, being 
 warned of the proposed attack, repaired to that place, 
 where he arrived in time to make a defense of the town. 
 But all his efforts could not save it from the invasion of 
 the Protestants, and he himself was taken prisoner by 
 the Baron des Adrcts, who. although promising to spare 
 his life, had him foully assassinated. Thus did the Baron 
 prove himself as true to his word as he was to his faith. 
 He next sought the Jesuit whom he had promised to de- 
 liver into the hands of the murderers composing his 
 army. His search was not a diflficult one, for he whom 
 he sought was to be seen on the field of carnage, there 
 bending over the wounded and the dying, offering them 
 spiritual consolation, and preparing them to receive their 
 reward in heaven. It was the good Father Emond Auger, 
 whose name was known and venerated throughout the 
 whole of Dauphiny. The soldiery were about to rush upon 
 and mercilessly massacre him, when the Calvinist ministers 
 cried out : 
 
 " Hold ! A Jesuit merits not so honorable a death ; the 
 gallows alone is fit for him ! " 
 
 Immediately the Protestants applauded, and made the 
 12 
 
116 HISTORY OF THE SOCIETY OF JESUS. 
 
 streets resound with tlie cries of "To the gallows! tlie 
 Jesuit to the gallows!" The soldiers rushed upon their 
 victim, placed a cord about his neck, and thus conducted 
 him to the place reserved for the execution of criminals — 
 the populace following and continuing the diabolical cries 
 they had before set up, " To the gallows ! to the gallows 
 with the Jesuit! " 
 
 The good Father Emond, a^ he was called by the Cath- 
 olics, did not betray the least emotion. With firm step, 
 and humble though dignified bearing, he went calmly and 
 boldly to death ; an angelic serenity was difi"used over 
 his whole countenance. Arrived at the place of execu- 
 tion, he ascended the scaflFold, and cast a gentle and 
 modest glance on the sacrilegious crowd who desired his 
 death; Jie then raised his eyes toward heaven, with a 
 countenance beaming with inefi"able sweetness, and, once 
 more turning toward the assembled multitude who were 
 thirsting for his blood, he addressed them in a clear 
 voice. He defended truth, called upon all those who had 
 abandoned the faith to repent, and exhibited a holy joy 
 in the very face of the death which awaited him, and of 
 which he considered himself unworthy. He felt happy in 
 being thus condemned to an ignominious death for a 
 cause to which he had consecrated his life. H's inspired 
 air, the sweetness of his voice, and the sublimity of his 
 expression puzzled and bewildered the ministers of Cal- 
 vin. The crowd are deeply affected and moved, even to 
 tears; an emeute may ensue. On the- other hand, what a 
 triumph for the cause of the Reformation, if, instead of 
 putting the Jesuit to death, they should succeed in making 
 him an apostate ! This appears to them a happy idea, and, 
 accordingly, they set to work to attempt its accomplishment. 
 
 The Calvinist ministers were so many apostates, who 
 hoped to lead astray a disciple of Ignatius of Loyola by 
 the same means by which they themselves had been se- 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 117 
 
 duced. In this idea they were not very far-seeing ; but 
 how can we expect to receive light from darkness? 
 
 Peter Viret, one of the preachers, proceeded in all 
 haste to the Baron des Adrets, and requested an order 
 adjourning the execution of the Jesuit, The enraged 
 Huguenot listened with a frown, without deigning so 
 much as to look at Viret, whom he did not even answer. 
 Viret continued : 
 
 "I only ask you," added he, "for the time necessary 
 to discuss a few points of religion with him, in order to 
 confound him publicly, and force him to avow his defeat." 
 "Do what you like with him!" thundered forth the fe- 
 rocious des Adrets, hastily dismissing the apostate. 
 
 Peter Viret returned to the place where he had left the 
 Jesuit; he caused him to descend from the scafibld, near 
 which he had remained. They overwhelmed him altern 
 ately with caresses and threats, flatteries and arguments. 
 Nothing was omitted to induce him to yield; but the good 
 Father was proof against all their wily assaults. 
 
 " We spare your life until to-morrow," said one of the 
 apostates to him; "perhaps you will reflect upon it." 
 
 " The dun<z;eon is useful to collect one's thoughts and to 
 lead to reflection," said another. They then confined the 
 angelic Father Emond in one of the dungeons usually 
 assigned to the most dangerous malefactors. 
 
 On the following day they proceeded frantically to the 
 prison. The dungeon was empty ! God had refused the 
 crown of martyrdom to his young apostle. He had assisted 
 the Catholics of Valence to enter the prison during the 
 ni"ht, and to liberate their beloved Father, conduct him 
 outside the town, and place him beyond the reach of his 
 blood -thirskty enemies. 
 
 Some days after. Father Emond was in Auvergne, where 
 he publicly preached at Clermont, whence he proceeded 
 to Riom, and thence again to Issoire, there to reanimate 
 
118 HISTORY OF THE SOCIETY OF JESUS. 
 
 the faith among the Catholics and preserve them from the 
 contagion of heresy. Very soon the Marshal de Vielle- 
 ville, and the Chapter of the Cathedral of Lyons, called 
 him to that city, where the Catholic worship appeared to 
 have been abolished forever by the cruel tyranny of the 
 Protestants. 
 
 Father Emond, on arriving, in the month of July, met 
 Father Possevin, who had been likewise called to the aid 
 and comfort of the Catholics. Neither one nor the other 
 feared the death with which they were threatened ; they 
 were ready to brave it in defense of the faith — happy and 
 proud of such a mission. They preached with marvellous 
 success, regaining all those who had been led away from 
 the true fold, and giving fresh confidence and encourage- 
 ment to the weak and faltering. The city assumed a new 
 aspect, Catholic worship was reestablished, and the names 
 of the Fathers were blessed and venerated by all. But 
 suddenly the plague, which had made fearful ravages in 
 France, broke out in this city, in a most violent form, 
 and paralyzed the energy of the entire population. 
 Every one who could, fled precipitately from the city, 
 abandoning the poor, who had no other alternative but 
 to remain in the town, not possessing the means of pro- 
 viding themselves a home in a purer atmosphere. 
 
 Father Possevin had just left the city for Avignon, and 
 Father Emond Ausrer found himself alone in face of this 
 cruel scourge. He, in nowise discouraged, went from 
 house to house, comforting the sick, consoling and strength- 
 ening them, not only with his spiritual aid, but distrib- 
 uting alms and relieving the temporal necessities of all ; 
 the only person to second these almost superhuman eflForts 
 being Andre Amyot, the priest who had received him 
 and given him shelter in this strange place. 
 
 It would be difficult to comprehend how two men could 
 suffice for the accomplishment of this immense and heroic 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 119 
 
 labor, if the History of Lyons, by de Rubys, did not 
 give the details of " the admirable devotion of Father 
 Eraond Auger during the continuance of the plague." 
 Historians assert that the number of deaths exceeded 
 six thousand. At one time the terror became so great 
 that the voice of the Jesuit, so much beloved, entirely 
 failed in tranquillizing the public excitement and restoring 
 confidence. It was then that the good Father had re- 
 course to Divine aid. He made a solemn vow, in the 
 name of the city of Lyons, to Nutre Datne-dn-Fuy en Ve- 
 la 7/ ; immediately the plague disappeared, and Lyons was 
 saved. The good Father proceeded immediately to Puy, 
 there to deposit, at the feet of the Divine Mother of God, 
 the vow of the people of Lyons. 
 
 The Lyonnese desired that the apostle, whom they 
 called their Father, and to whom they were indebted for 
 the cessation of the plague, should, on his return, receive 
 a lasting memorial of their heart-felt gratitude. They 
 wished to make him a present worthy of acceptance by a 
 member of the Society of Jesus, and one which, they felt 
 assured, he would receive with pleasure, no matter how 
 great might be his humility, or his devotion to holy pov- 
 erty, the more so because he had just been made Provin- 
 cial of Guyenne. On his arrival at Lyons, the functiona- 
 ries of that city went out to meet him, and presented to 
 him some keys on a silver salver, the Provost addressing 
 him in the following words : 
 
 " Father, the citizens of Lyons, penetrated with grati- 
 tude for the spiritual good you have done to them, and 
 in acknowledgment of your heroic devotion during the 
 plague, from which you have delivered them entreat your 
 Reverence to accept Trinity College. His Grace, tho 
 Archbishop,^ unites with us in offering this mark of re- 
 
 *' Antoine d'Albon. 
 12* 
 
120 HISTORY OF THE SOCIETY OF JESUS. 
 
 spect to the Society of Jesus, to whom it will henceforth 
 belong, and who will have its future control." 
 
 " I willingly and gratefully accept it, in the name of the 
 society," replied Father Eraond; "but on one condition: 
 the Calvinists send their children to this college, which 
 is public property; the deed of gift must secure them the 
 right of gratuitously educating their children there, as 
 beibre." 
 
 The Protestants did not desire this clause in their 
 favor; they saw in it but an additional argument against 
 them, for education was far from being gratuitous in their 
 own schools. 
 
 The plague, which had caused great desolation in the 
 city of Lyons, visited Paris, and, among other victims, 
 carried off one of the first companions of Ignatius of Loy- 
 ola — Pasquier Brouet — who, while engaged in bestowing 
 his tender care upon the sufferers from the infectious 
 disease, caught the contagion, and thus died in the exer- 
 cise of that Divine charity to which he had devoted him- 
 self. Wherever the fearful epidemic had made its ap- 
 pearance, the inhabitants fled. The Jesuits hastened to 
 the very scene of its ravages with that zeal, self-abnega- 
 tion, and tender charity the secret of which they alone 
 seemed to possess. In all those places where the people 
 had felt the consoling effects of their presence, during the 
 prevalence of the disease, heresy lost all that it had pre- 
 viously acquired, and as soon as the plague had disap- 
 peared, the people, with one accord, asked for the estab- 
 lishment of a house of that Order to which they were 
 indebted for such benefactors. While the universities 
 sided with the heretics in repelling the Society of Jesus, 
 the bishops, magistrates, nobility, and people ardently de- 
 sired it. Several of its colleges in France, Belgium, the 
 Rhenish Provinces, and elsewhere, had no other origin 
 than the heroic devotion of the Jesuits during the ravages 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 121 
 
 of the plague, wliich at that time infected a great pari 
 of Europe, and to which a vast number of all clatjses of 
 society fell victims. 
 
 Y. 
 
 In Poland, Father Canisius had just gained a brilliant 
 victory over heresy, in the presence of King Sigismund 
 and the whole court, at the Diet of Petrilcaw. This as- 
 sembly, like the preceding ones, had been held at the 
 solicitation of the Protestants, and served but to expose 
 their dishonesty and to give new triumphs to the Church. 
 At the close of the Diet, Canisius repaired to Augsburg, 
 there to resume the contest against the enemies of Catholi- 
 cism. One of these, Stephen Agricola, a disciple and 
 friend of Melancthon, desired to see and privately to con- 
 verse with this humble religious, for whom sovereigns and 
 princes contended, whom bishops and cardinals consulted, 
 whom the Pontifical Court honored with its confidence, and 
 whose advice was sought by all the great personages of 
 the time. The reception which Father Canisius gave him 
 was marked with the meekness and the simple though dig- 
 nified demeanor which he possessed in a high degree, and 
 which attracted all toward him. The heart of the here- 
 tic was touched ; he made known his doubts, listened to the 
 Father's advice, abided by his decisions, and gave himself 
 up so unconsciously to his direction, that, shortly after- 
 ward, he openly declared himself the disciple and friend of 
 that same Jesuit of whom he had been the avowed enemy. 
 This conversion carried dismay into the ranks of the Lu- 
 therans, who vowed vengeance against Canisius for having 
 thus robbed them of so great a prize. Upon this subject 
 the good Father thus wrote to Father Laynez : 
 
 " Blessed be the Lord, who makes his servants illustrious by 
 the hatred which the heretics excite against them in Poland, Bo- 
 hemia, and Germany. By the atrocious calumnies they propa- 
 
122 HISTORY OF THE SOCIETY OF JESUS. 
 
 gate against me, they try to deprive me of a reputation. which I 
 do not pretend to possess. They pay the same honor to all the 
 other Fathers. Soon, perhaps, these threats may lead to blows 
 and the most deplorable results. Heaven grant that the more 
 they try to abuse us, the greater mny be the efforts we make to 
 prove to them our Christian charity! They are our persecutors, 
 but they are also our brothers. We must love them for the love 
 of Jesus Christ, who shed His blood for them, and because, per- 
 haps, they sin only through ignorance." 
 
 The day after Father Canisius wrote these lines, the 
 Diet of Augsburg was opened, which he attended in the 
 capacity of theologian to the Emperor. Subsequently, at 
 the request of Cardinal Osius, legate of the Holy See, 
 he accompanied him to Vienna, where he undertook the 
 task of effecting a reconciliation between the Empire and 
 the Roman Court. 
 
 These pacifications effected, he paid a visit to the Duke 
 of Bavaria, who, desiring to consult hiiu, had invited him 
 to his court ; he then returned to Augsburg. But, ere- 
 long, the Governor of Suabia implored his powerful aid 
 in his provinces, all of which were subsequently visited 
 by Canisius, who preached throughout the cities and vil- 
 lages, visiting even the poorest hamlets, every-where 
 succeeding, in spite of all obstacles, in eff'^cting the most 
 salutary reforms, and in comforting, consoling, and cheer- 
 ing every Christian heart. On returning to Augsburg, 
 the bishop announced to him that he gave the direction 
 of the University of Dillingen to the Soaiety of Jesus. 
 In the deed of gift, the Cardinal Bishop desired thus to 
 explain his motives : 
 
 "That which has particularly induced me to perform this good 
 work is the close bond of friendship which has bound me to 
 Father Peter Canisius, a doctor so celebrated for his eminent 
 piety, his rare learning, and the incredible fruits which he has 
 produced in the city of Augsburg, and throughout my diocese^ 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 123 
 
 whether in the conversion of heretics, in the preservation of the 
 faith in its pristine purity among the Catholics, or in the in- 
 stitution of good works of every description, to wliich end he has 
 incessantly, and with indefatigable zeal, applied himself, and 
 with a success which it is impossible to overrate or sufficiently 
 to admire." 
 
 While the Society of Jesus struggled with so much 
 success against the efforts of the heretics all over the 
 continent of Europe, several of its members clandes- 
 tinely, at the peril of their lives, devoted themselves to 
 succoring the Catholics of Ireland. Some even went over 
 to England ; at one time in the garb of a peddler, at 
 another in some different disguise ; but ever with the cer- 
 tainty, should they be detected, of being handed over to 
 the executioners of Elizabeth. 
 
 The heretics, as has been already shown, had vowed 
 vengeance not only against Peter Canisius, but against 
 the entire society; for, wherever they appeaired, they were 
 sure to encounter a Jesuit, ready to combat their errors, 
 and wrest from them whatever conquests they might have 
 made, and thus serve as a safeguard to those Catholics 
 who wavered in their faith. 
 
 The heretics, feeling confident of having as auxiliaries 
 the universities, as well as the disaffected clergy, only 
 awaited the opportunity of once more essaying the total 
 destruction of the Society of Jesus ; nor was it long be- 
 fore this looked-for opportunity presented itself. 
 
 Cardinal Borromeo, the Pope's nephew, had submitted 
 himself to the spiritual control and guidance of the Jes- 
 uits. He had gone through the Spiritual Exercises^ from 
 which time he had made rapid progress in spiritual per- 
 fection. This was sufficient for those whom hell had 
 chosen as its instruments. The report was spread abroad 
 that the Jesuits were endeavorino; to induce the Cardinal 
 to join their society, for the purpose of possessing them- 
 
124 HISTORY OF THE SOCIETY OF JESUS. 
 
 selves not only of liis great riches, but also of his person. 
 It, therefore, became desirable to inform the Pope of this 
 pretended snare, and a bishop was found with sufficient 
 credulity and hardihood to consent to be the bearer of 
 these tidings to the Sovereign Pontiff, whom he assured 
 that he had it from good authority, and that there was 
 no doubt about it. 
 
 The Pope was greatly moved by the intelligence, for 
 he tenderly loved Cardinal Borromeo, and was solicitous 
 to retain him near himself in the Sacred College, and 
 yet the Jesuits sought to remove him! His Holiness 
 did not hesitate loudly to express his displeasure, and even 
 to allude to the fact as one of ingratitude on the part of 
 an order upon which he had always so freely lavished 
 his favors. This was the culminating point of the d«^- 
 signers of the plot. Could they but succeed in prejudic- 
 ing the Pope against the society, they might well hope to 
 accomplish their base ends ; all that was necessary was to 
 know how to take advanta2;e of the dissatisf^i. tion which 
 had thus been aroused. It was then that all the old cal- 
 umnies which had been propagated against the society, 
 ever since its oriuin, were airain revived. But these false- 
 hoods, which had always been so triumphantly refuted, 
 might be again disproved. It was, consequently, deemed 
 advisable to invent new ones ; and, all infamous and in- 
 credible as they were, they were listened to and repeated 
 until they reached the Vatican. 
 
 During the time of these fresh trials, Father Laynez was 
 sick, but so soon as he was sufficiently recovered, he pre- 
 sented himself to the Sovereign Pontiff, and pointed out 
 to him the gross absurdity of these vile calumnies. The 
 Pope was apprehensive of the influence of Father Ki- 
 beira over Cardinal Borromeo. Father Ribeira received 
 orders to proceed to the Indies, and he set out, with a 
 light heart, for a mission, which had already furnished the 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 125 
 
 crown of iiiartyrdom to many members of the society. 
 As to the extreme fervor of the Cardinal, the Jesuits 
 had, from the. very first, endeavored to restrain it, espe- 
 cially in regard to bodily austerity, and never had they 
 attempted to induce that Prince of the Church to enter 
 the society. "As to the rest," said Father Layncz, "it 
 is not surprising that the enemies of the Church should 
 be also our enemies. They attack it incessantly, and we 
 are never weary of defending it. They seek to overthrow 
 the authority of the Holy See; we employ all our zeal 
 to uphold it. They endeavor to weaken and destroy the 
 faith of Christian souls, and day and night we labor to 
 reanimate and maintain it in all its purity. What is 
 there astonishing in the fact that the heretics ally them- 
 selves with the Proressors of Rome to ruin us and to 
 bring about the destruction of our society?" 
 
 Pius lY, easily convinced by the simple and dignified 
 words of the General of the society, reproached himself for 
 having manifested any displeasure toward it, especially for 
 having listened for a moment to such calumnies, and he 
 felt called upon to make some atonement, which he most 
 magnanimously did. He visited all the houses of the so- 
 ciety in Rome, and, not satisfied with publicly expressing 
 his high admiration for the Jesuits, he wished to give them 
 a more tangible and lasting proof of his confidence, by 
 intrusting to them the seminary which he had just estab- 
 lished. Nay, he did still more; he ordered Cardinal Sa- 
 vclli to summon before his tribunal the bishop who had 
 propagated the odious accusations which had been concocted 
 against the Society of Jesus. The prelate submitted that 
 he could produce witnesses to support his statements, and 
 the Cardinal had them brought forward. They were 
 some young men who had been dismissed from the Jesuit 
 colleges or seminaries. They were called upon to furnish 
 proof of their charges, in which they essentially and 
 
126 HISTORY OF THE SOCIETY OF JESUS. 
 
 signally failed, and, in the end, the calumniators were 
 compelled to retract their base assertions. A publication 
 had been widely circulated in Italy, Bohemia, and through- 
 out the German states, in the hope of destroying forever 
 the reputation of the children of St. Ignatius. The au- 
 thor of the foul and infamous libel was condemned to a 
 long imprisonment. The Sovereign Pontiff addressed a 
 brief to the Emperor Maximilian, dated the 29th of 
 September, 15'34, by which he expressed his deep regret 
 at the defamatory libels which had been circulated 
 throughout the German Empire and Italy, and informed 
 him of the measures that had been taken to make known 
 the truth and confound the calumniators.* 
 The triumph thus achieved was complete. 
 
 VI. 
 
 The good work commenced by Francis Xavier was 
 courageously continued by his successors in the Indies 
 and Japan. Christianity prospered, and spread daily its 
 peaceful influence under the protection of the great Apos- 
 tle of the East, and of the early martyrs of the society. 
 The people of the island of Ceylon were all Christians. 
 Those of the interior, north of Goa, had requested mis- 
 sionaries to be sent out to them, and they sought to be 
 baptized. At Tana, the newly converted had built a 
 town, which consisted entirely of Catholics, while at Cu- 
 man they erected a college. The aboriginal inhabitants of 
 the island of Ciorano also ardently wished to have the 
 Jesuit Fathers among them ; but the number of the society 
 was too limited, and they were compelled to retard their 
 compliance with the urgent desire of this people. Not 
 long afterward, the port of Goa was literally crowded by 
 
 *Thi3 brief will be found in exienso in the History of the Society 
 of Jesus, by M. Cretineau Joly. 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 127 
 
 the arrival of numerous Indian vessels (^tones'), freighted 
 with men, women, and children, who loudly called upon 
 the good Fathers to come and aid them. They were the 
 inhabitants of Ciorano, who, as the Jesuits could not go 
 to them, had come to seek at their hands the exposition 
 of the truths of Christianity and to request baptism. 
 
 The Badages had renewed their inroads upon the Fish- 
 ery Coast, and continued to rob and plunder the Pallawars. 
 In one of their attacks they seized upon Father Mesquita, 
 whom they severely wounded with their lances, and then, 
 before his eyes, cruelly massacred many of the Christians, 
 who bore their fate with a holy and courageous resigna- 
 tion, begging a last blessing from their apostle, who had 
 become the slave of their Infidel persecutors. 
 
 The island of Moro* had been conquered by the King 
 of Gilolo, who would not hear of the introduction of the 
 Christian religion. The Moreans, lacking moral courage, 
 had abandoned their faith, for their missionary was no 
 longer among them to preserve them, by his exhortations 
 and encouraging example and precepts, from the misery of 
 falling into apostasy. Father Beira had gone to Am- 
 boyna tob solicit succor from the Portuguese. This was 
 speedily granted. The Portuguese hastened to their as- 
 sistance, and reconquered the island from the King of 
 Gilolo, whom they took prisoner, and were about to pun- 
 ish the Moreans for their cowardly submission to the In- 
 fidel Prince. Beira at once interposed, declaring him- 
 self their protector and Father, saved them from the 
 chastisement with which they were threatened, and, finally, 
 succeeded in reconciling them to Grod, by repentance. 
 Father Alfonso de Castro had preached the Gospel most 
 successfully during nine years in the Moluccas ; he had 
 even succeeded in converting the King of Bachian and 
 
 * One of the Moluccas. 
 13 
 
128 HISTORY OF THE SOCIETY OF JESUS. 
 
 all his subjects ; but the Saracens, infuriated at the suc- 
 cess of the Christian religion in the surrounding countries, 
 carried off the missionary, kept him in close confinement, 
 and, finally, toward the end of January, 1558, by order of 
 the Sultan, put him to death, at Ires, near Ternat. 
 
 In the island of Celebes, where the missionaries had 
 been so much desired, the King and fifteen hundred of 
 his subjects were baptized by Father Magalanes. The 
 Kins of Siao, to the north of Celebes, desired to become 
 acquainted with a religion which had produced such apos- 
 tles, and yielding to its influences, he and his subjects 
 were converted. In like manner the islands of Sonda had 
 yielded to the gentle teachings of the Jesuits ; the King 
 of Banca also embraced the Christian faith, and his peo- 
 ple soon followed his example. In the Calamines, near 
 the Philippines, the people of Divaran, to the number of 
 one thousand two hundred and seven, at their own solicita- 
 tion, received the grace of baptism. 
 
 Several Fathers of the society had gone to Japan, there 
 to second the labors of Cosmas de Torrez, and Juan Fer- 
 nandez. A furious war raged between the sovereigns of 
 that vast empire. The Bonzes, irritated at the access of 
 the missionaries, charged them with being the cause of the 
 war, by perpetuating discord and secretly influencing the 
 minds of the people, that, finally, they might work the 
 entire ruin of the empire. The same unscrupulous Pagans 
 charged the Jesuits with the perpetration of crimes of 
 which themselves alone were capable. The tactics of the 
 evil one were ever the same ; those which he had suggested 
 to the heretics in Europe were, in like manner, employed 
 by the base minds and hearts of the Pagans of Japan. 
 
 The town of Amanguchi had been twice captured and 
 delivered to the flames; Fucheo was inundated with blood; 
 the kingdom of Firando was distracted and torn asunder 
 by turbulent factions and party strifes, while insurrection 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 129 
 
 momentarily threatened to break out in Fucata. The 
 Bonzes, every-where else baffled in their calumnious efforts, 
 ■which only redounded to their own disgrace, were more 
 successful at Fucata, where they succeeded in exciting the 
 people against the Jesuits, by declaring that all the trouble 
 and desolation which had spread over their country was 
 caused entirely by the Christian Bonzes^ The infuriated 
 populace rushed upon the churches and the houses of the 
 missionaries, setting them on fire. This occurred about 
 the month of April, 1559. Fathers Villela and Baltha- 
 zar Gago were happily rescued from the violence of the 
 infatuated mob, as were, in like manner, the brothers of the 
 Order. 
 
 The inhabitants of Mount Jesan having repeatedly ex- 
 pressed their desire that some of the Christian Bonzes 
 should come among them, Fathers A^illela and Gago had 
 gone on this mission. After shaving off their beards, they 
 muffled themselves up in the costume of the Bonzes^ and 
 took passage on board a vessel bound for Sacai; but even 
 under this disguise they were recognized. When out at 
 sea they encountered a dead calm, which the sailors at- 
 tributed to the presence of the European Bonzes^ which, 
 they averred, had irritated the gods of Japan, thus bring- 
 ing upon them this annoying delay, and declared that 
 nothing short of throwing them overboard would appease 
 their anger. The venerable apostles were insulted, buff- 
 eted, and maltreated in every imaginable manner ; but 
 God, ever watchful over those whose hearts are turned 
 toward him, prevented the cruel threats from being carried 
 into execution. The calm ceased, and a favorable breeze 
 wafted the vessel safely to the desired port. Immediately 
 on landing, the Fathers directed their steps toward Mount 
 Jesan, where all they had to do was to plant the seed of 
 the Gospel in order to insure abundant fruits. Indeed, 
 they were soon enabled to extend the field of their labors, 
 
130 HISTORY OF THE SOCIETY OF JESUS. 
 
 until, on the 30th November, 1559, they reached Meaco. 
 On arriving at that place, Father Yillela introduced him- 
 self to the Cuho-Sama, and requested permission to an- 
 nounce publicly, to both young and old, the doctrine of 
 Jesus Christ, the only Sovereign Lord of Heaven and 
 Earth. His request was granted, and, after the example of 
 the Holy Apostle of the East, crucifix in hand, he went 
 from street to street, preaching the doctrine of the one 
 true and living God. The people followed him in crowds, 
 seeking with avidity, but with respectful bearing, to catch 
 the words of truth that fell from him, listening to his in- 
 structions and admonitions with a docility which was truly 
 consoling and encouraging. This annoyed the Bonzes, 
 who offered the greatest indignities to the missionary ; but 
 a distinguished nobleman of the court, who enjoyed the 
 special friendship of the Emperor, took the Jesuits under 
 his protection, representing their merits in the most favor- 
 able manner to the Emperor. The Prince having ex- 
 pressed a desire for an interview, the good Father, on 
 being informed of the fact, at once proceeded to the palace. 
 Father Villela was, in manner, simple and unassuming, 
 of an extremely gentle and amiable disposition, and his 
 interview produced most satisfactory results. The Em- 
 peror, who was much taken with him, and greatly pleased 
 with his conversation and manners, issued a decree com- 
 manding all his subjects to respect the Christian Father, who 
 had come so great a distance in order to impart to them the 
 truths of Christianity. Thus supported and encouraged, 
 the missionaries prosecuted their labors with renewed 
 zeal and in entire safety. Teaching as much by example 
 as by precept, they went about incessantly among the 
 poop, whose necessities they relieved, as well as instructing 
 the young and visiting the sick, for whom they erected an 
 hospital, wherein they nursed them bodily and consoled 
 them spiritually, with a zeal and devotion unknown to the 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 131 
 
 Japanese, and which excited universal admiration. Many 
 of the Bonzes soiiiiht to learn soraethiriii; about a reliuion 
 which hud brought forth so many virtues, and gladly 
 embraced it, the people following their example. Father 
 Villela was soon in a position to found a house of the 
 society at Meaco. He afterward preached the Word of God 
 in the town of Sacai, with wonderful success. 
 
 The King of Omura was also converted to Christian- 
 ity in the course of the same year, through the preaching 
 of Father Torrez. So highly did this Prince esteem and 
 admire the Christian religion, that he publicly inculcated 
 it among his officers, in the midst of the camps, to which 
 the existing strifes and war had called him. On the other 
 hand, the King of Arima, and the greater portion of his 
 subjects, embraced Christianity, under the teaching of 
 Brother Louis Almeida. It was soon found necessary to 
 obtain reinforcements of missionaries, each of the Fathers 
 beffoino; the Provincial to send fresh laborers into a 
 vineyard which promised such a rich and abundant 
 harvest. 
 
 The missions in the Brazils were equally productive, 
 and the Holy See had created a bishopric there, besides 
 which, the number of missionaries had been increased, 
 and all augured well for the future of Christianity in 
 that beautiful country. But, unfortunately, in Africa the 
 case was widely different. Andrew Oviedo had essayed 
 to penetrate into Ethiopia. The Emperor Claudius, named 
 also the Priest John, through fear of irritating his sub- 
 jects, prohibited him from preaching, and thus the mis- 
 sionary was compelled to proceed to a greater distance, 
 in order to conceal himself and secretly to minister to the 
 spiritual w^ants of the Catholics. Not long after, Claudius 
 died, and the crown descended to his brother Adamar, a 
 cruel Prince and an inveterate enemy of the Church. He 
 was not long in discovering the retreat of the missionary, 
 13* 
 
132 HISTORY OF THE SOCIETY OF JESUS. 
 
 whom lie caused to be brought before him, and whom ho 
 would have beheaded with a single stroke of his cimeterj 
 had not the Empress interposed and begged mercy for 
 the apostle, whose life was thus preserved. The cruel 
 despot was content with ordering him, and the Father and 
 Brother who accompanied him, to be banished to a dis- 
 tant desert, where they were so confined and guarded as 
 to be unable to communicate with any one outside the 
 prescribed limits. It was worse than mere exile; it was, 
 in fact, sequestration, for they could neither send nor re- 
 ceive letters. In consequence of receiving no communica- 
 tion from, or intelligence of, their brothers of Abyssinia, 
 and, being aware of the cruelty with which the Sultan, Ad- 
 amar, persecuted the Christians, the Fathers of Goa sent 
 a member of the society to seek information of them; 
 but this missionary was seized, carried off, and sold as a 
 slave by the Saracens. Father Nunhez Barretto, Patri- 
 arch of Ethiopia, died at Goa on the 22d December, 
 1561, before accomplishing the object to which he had as- 
 pired for the six years preceding his demise. Andrew 
 Oviedo was named as his successor, but it was difficult, dur- 
 ing his exile, to convey to him, the intelligence. However, 
 Almighty God was pleased to permit him to be informed 
 of the fact, which, when it did at length reach him, was 
 an additional affliction to his heart; for, in his banishment, 
 what could he do — chief pastor, as he then was — for the 
 unfortunate flock committed to his charge, and for whose 
 salvation, so tenderly did he love his children, he would 
 willingly have shed the last drop of his blood? It was an 
 impossibility for him to pass beyond the limits which had 
 been prescribed by his cruel persecutors, who guarded 
 him with the strictest watchfulness. But, withal, the Jes- 
 uit was not idle. He found work in his retirement ; he 
 made himself beloved by the negroes and slaves, and, 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 133 
 
 profited by their confidence, to labor for the eternal salva- 
 tion of their immortal souls. 
 
 When the Sovereign Pontiff heard of the martyrdom 
 to which Father Oviedo was condemned, he felt that his 
 talents and zeal could be much more beneficially employed 
 elsewhere, and he therefore directed him to quit the un- 
 grateful soil of Abyssinia as soon as possible, and proceed 
 to China or Japan. Pius IV was not aware of the depths 
 of misery to which these exiles of the African Desert had 
 been reduced; he was ignorant of the fact that they were 
 without necessary food or clothing. So great was their 
 privation that, in order to reply to the Pope's communi- 
 cation, Oviedo was compelled to tear from his breviary 
 the few strips of blank paper that still remained, upon 
 which he wrote, in pencil, the following lines : 
 
 "Holy Father, I know not of any means of flight. The Moham- 
 medans surround us on all sides. Not long ago they killed one of 
 our number, Andrew Gualdamez. But, whatever may be the trib- 
 ulations which beset us, I have a great desire to remain on this 
 ungrateful soil, so as to suffer, and perhaps to die, for Jesus Christ." 
 
 "While Ethiopia thus massacred the Jesuits, or sub- 
 jected them to hardships and cruelties worse than death 
 itself, CafFraria proclaimed their merits, and loudly called 
 for their spiritual aid, thus affording ample hopes of yield- 
 ing abundant results to the honor and glory of God. 
 
 Gamba, King of Tonga, finding, on the return of his 
 son, after a long absence, that he had much improved, in- 
 quired the cause, and was not long in discovering that 
 the total change that had taken place in him was attrib- 
 utable to his having become a Christian. He had gone 
 to Mozambique, where he met men who were celebrated 
 for their srreat learnino; and ana;elic virtues. He there 
 learned that wherever these men made their religion 
 
134 HISTORY OF THE SOCIETY OF JESUS. 
 
 known, and caused it to be practised, the people became 
 mild and docile, and were easily governed ; rulers became 
 good, and made their subjects happier than before. He 
 had desired to become acquainted with a religion that led 
 to such results; he admired it, and earnestly sought to 
 be a member of it; had received baptism at his own solicit- 
 ation, and had become a Christian ! 
 
 Gamba, who was much struck with the details related 
 by his son, dispatched an ambassador to Goa, to solicit 
 the services of some Jesuit Fathers for his states. The 
 result was that Fathers Gonsalvo Silveira, Andrew Fer- 
 nandez, and Acosta were accorded to him, and they arrived 
 at their destination in the month of March, 1560, where 
 they were received and welcomed by the King with every 
 mark of respect and joy. They immediately applied 
 themselves to their labors, and preached with extraordi- 
 nary eifect and such gratifying results that Father Silveira 
 requested to be allowed to extend the field of his labors. 
 Leaving Father Fernandez and Acosta with the Mosaran- 
 ges, he took with him one of the brothers and set out for 
 Monomotapa, where he arrived in the month of December, 
 1560. He forthwith presented himself to the King, to 
 whom he exhibited a statue of the Blessed Virgin, and 
 begged him to accept of it as an humble gift to his 31ajesty. 
 Twenty-five days after this interview, the King and Queen, 
 and three hundred of the principal personages of the 
 state, embraced the faith, receiving, at their own solicita- 
 tion, the sacrament of baptism. Father Silveira recog- 
 nized another illustration of the goodness and power of 
 the intercession of the ever-blessed Mother of God in this 
 ready submission of princes and nobles to the law of the 
 Gospel. 
 
 The Saracens, exasperated at this result, sought an 
 audience of the King, and endeavored to persuade him 
 that it was not of his own free will that he had asked for 
 
GENERALSHIP OP FATHER JAMES LAYNEZ. 135 
 
 baptism, but through the influence of witchcraft, which the 
 missionaries had employed to blind and deceive him. The 
 King became uneasy, and sought to explain to himself 
 the influence which had been exercised by Father Silveira 
 over him and all those who had become Christians ; and, 
 being unable to do so, he became mistrustful, and per- 
 mitted himself 'to be so influenced by the Mussulmans as 
 to give them permission to do as they saw fit with the 
 European magicians, as they designated the Jesuits. The 
 good Father was warn'ed that the Infidels threatened his 
 life and intended to attack him suddenly during the night. 
 He was not in the least disconcerted, and made no attempt 
 to avert the fate with which he was menaced ; but, calmly 
 putting on his alb, he lighted two wax tapers, placed his 
 crucifix in the midst, and, kneeling down in holy contem- 
 plation and prayer, prepared to meet his God. Midnight 
 arrived, and not hearing his enemies approach, he quitted 
 his dwelling, desiring to encounter them ; but they were 
 nowhere to be seen. He returned to his couch and was 
 soon in a peaceful slumber. He had not long remained 
 thus when he was awakened by the fanatical Mussul- 
 mans, who, at the command of their chief, Macruma, placed 
 a cord around the neck of their victim, strangled him, and, 
 attaching a stone to the cord, threw the body of the mar- 
 tyr into the river Mosengessem. This occurred on the 
 16th March, 1561, on which day fifty of the new converts 
 were subjected to a similar death. 
 
 It was not long before the King repented of his cul- 
 pable weakness, and, desiring to avenge Father Silveira's 
 death, caused a general massacre of the Saracens. 
 
 Father Acosta soon followed the martyr of Monomo- 
 tapa ; he fell a victim to a virulent fever, and those 
 whom he had converted to the true faith were deprived of 
 his holy consolation and encouragement, being left solely 
 dependent on the good Father Fernandez, who had hap- 
 
136 HISTORY OF THE SOCIETY OF JESUS. 
 
 pily escaped the disease. Unfortunately the King aban- 
 doned himself to the indulgence of his passions, and the 
 nobles and people, feeling justified in following the ex- 
 ample thus shown them, threw off the restraint which had 
 kept them in the right path, and turned a deaf ear to the 
 teachings of Father Fernandez, whose exhortations and 
 counsel they henceforth disregarded. The missionary, 
 unwillins; to be a witness of the disorders and evils which 
 he could not prevent, returned to the Indies. 
 
 At this time the Sultan of Ang(^a gladly received four 
 of the Fathers of the society, whose services he had re- 
 quested, and who were introduced to him by the Portu- 
 guese ambassador, Paul Diaz de Novaez. The Prince 
 wished Francis de Govea, Superior of the mission, to un- 
 dertake the education of his son, to which, for the cause 
 of Christianity, the Jesuit Father consented. 
 
 The most beneficial results were being produced by this 
 mission, when fresh victories, gained by the Portuguese 
 along the adjacent coasts, caused misgivings to arise iu 
 the mind of the sovereign ; and the Mussulmans, taking 
 advantage of this circumstance, persuaded the King that 
 the missionaries were nothing more nor less than the se- 
 cret agents of the King of Portugal, and that erelong the 
 Kingdom of Angola would be reduced to the condition ot 
 a mere Portuguese colony. Nothing more was needed to 
 bring upon the Jesuits renewed persecutions, and Paul 
 Diaz, the ambassador, advised their immediate departure 
 for some other field of labor. 
 
 " The whole African race," added he, " are not equally 
 suspicious. Your ministry here is doomed henceforth to 
 sterility. You will reap more abundant fruits in the 
 other states along the coast." 
 
 " Scnor,'^ replied Father Govea, " if the soldier, with 
 the sole view of winning the favor of his superiors, does 
 not hesitate in his obedience, still less can we, Christians, 
 
GENERALSHIP OF FATHER JAMES LAYNEZ. 137 
 
 priests, and religious, in our submission to God and to 
 those whom He has placed over us. Our superiors have 
 assigned us this post, and here we will remain, at the 
 peril of our lives, so long as we shall not have received 
 orders to leave it." 
 
 And these heroic ministers continued their labors 
 among this barbarous people, from whom they received 
 the most disgraceful treatment, suffering all kinds of pri- 
 vations and trials; but never for a moment did their cour- 
 age fail them. Their meekness wai5 unalterable ; their 
 patience proof against every attack. 
 
 The Jesuits in Egypt were not much more successful. 
 The Patriarch of Alexandria, desirous of uniting the 
 Copts to the Church of Rome, had requested the Sover- 
 eign Pontiff, in 1560, to send him missionaries whose 
 learning might be used in bringing home conviction to 
 the minds of the people. The Pope applied to Father 
 Laynez, who had selected Christopher Kodriguez and 
 John Baptist Elian for this mission. Pius IV conferred 
 upon them the title and vested in them the powers of 
 Apostolic Legates, in which capacity they arrived at 
 Memphis, the residence of the Patriarch, in the month 
 of November, 1561. They immediately entered into con- 
 ference with the most learned among the Copts, who, 
 foreseeing their defeat, excited the people to revolt 
 against the envoys of the Holy See. They were attacked 
 and insulted in the public streets. The Jews joined in 
 the popular indignation, and the two Jesuits, having only 
 time to redeem some Christian captives, whom they con- 
 ducted in safety on board a vessel, returned to Rome. 
 
 The Society of Jesus had ever before its eyes the last 
 wishes and prayers of the illustrious Francis Xavier in 
 regard to the Chinese Empire. It was its ardent desire, 
 at any cost, to carry into that region the truths of the 
 Gospel of Jesus Christ, and its hope of success was 
 
138 HISTORY OP THE SOCIETY OF JESUS. 
 
 founded upon its confidence in the protection of the 
 great Apostle of the East. 
 
 In the year 1556, Father Nunhez succeeded in enter- 
 ing Canton, where he explained the religion of Jesus 
 Christ to the Mandarins, and thus paved the way for 
 future missions. 
 
 In 1563, the King of Portugal, carrying out the ex- 
 pressed desire and earnest prayer of Francis Xavier, sent 
 an ambassador with costly presents to the Emperor of 
 China. Three Jesuits formed part of the embassy, but 
 they were not permitted to remain after the departure of 
 the embassador himself, much less to teach a new religion. 
 Yet, nothing discouraged, they were entirely resigned to 
 the trials that beset them on every side ; they waited 
 patiently, under the firm conviction that eventually they 
 would succeed, and that it would be impossible to resist 
 their zeal and perseverance. 
 
 In the mean time, the health of Father Laynez, Gen- 
 eral of the society, had given way, exhausted, as he was, 
 by excessive labor. His mind alone retained its full vigor. 
 He saw, with a holy calm, his end approaching. From 
 the early part of January, 1565, he gradually but visibly 
 drooped, until the 19th of the same month, when he 
 peacefully expired, with his last, gentle look fixed on 
 Father Francis Borgia, whom he seemed thus to desig- 
 nate as his successor. 
 
 At the time of his death, Father Laynez was but fifty- 
 three years of age. He left the society in the most pros- 
 perous and flourishing condition, with every prospect of 
 still greater success in the future. At this time it had 
 only been in existence twenty-four years, and it numbered 
 one hundred and thirty houses, and upward of three thou- 
 sand five hundred members. 
 
QENERALSIIIP OP ST. FRANCIS BORGIA. 139 
 
 (Stncnilsljij of SI. |r;intis §0rgia, 
 
 THIRD GENERAL. 
 156 5 — 1573. 
 
 I. 
 
 On the very day following that* on which Father Lay- 
 nez breathed his last, the professed members at Rome 
 appointed Father Francis Borgia Vicar-General during 
 the vacancy of the Generalship. At the same sitting, 
 the General Congregation for the election of the future 
 General was convoked for the 21st of June of the same 
 year, 1565 ; and, on the 2d of July, the feast of the Vis- 
 itation, Francis Borgia was duly elected and proclaimed 
 General of the Society of Jesus. 
 
 He was fifty years of age, but the austerities of hia 
 life, and his arduous labors, gave him the appearance of 
 being much older. Exhausted by his life of incessant 
 labor, he was feeble in body, but strong in mind and 
 heart. On hearing the decree proclaiming him General, 
 he was seen to change countenance ; his eyes overflowed 
 WMth tears, and the announcement appeared to produce 
 upon him a sort of stupefaction. A few hours afterward, 
 on perceiving the Fathers preparing to proceed to the 
 Vatican, to announce their decision to the Sovereign 
 Pontifi", raising his eyes toward heaven, with an inspired 
 and sweet expression, he exclaimed : 
 
 " I l\ad always desired the Cross, but never did I an- 
 ticipate a cross so heavy as this ! " 
 14 
 
110 HISTORY OF THE SOCIETY OF JESUS. 
 
 On hearing of the choice .the society had made, the 
 Pope said to the Fathers, who conveyed the intelligence 
 to him : 
 
 " The Congregation could have done nothing more 
 useful for the good of the Church, more advantageous 
 for your Institution, or more pleasing to the Apostolic 
 See. I ^viil, on every occasion that oflers, prove to you 
 how much I am pleased by the admirable selection you 
 have made." 
 
 These words of the Holy Father were truly encourag- 
 ing to the humble General. He accepted this heavy 
 cross, and it was soon apparent that Almighty God was 
 with him, and gave him strength and courage to bear it. 
 
 The Cardinal- Archbishop of Augsburg was overjoyed 
 on hearing of the election of Father Borgia, and ordered 
 a Te Deum to be chanted in all the churches in his 
 diocese, in thanksgiving to Almighty God for this great 
 blessing. The sovereigns united in this general thanks- 
 giving and rejoicing, and Cardinal Hosius thus wrote to 
 the newly-elected General : 
 
 "I thank God for having thus provided for the wants, not only 
 of this holy society, but of the whole Catholic Church, by the 
 selection of one who is so distinguished by the integrity of his 
 life, and by his gravity and prudence; of one whose solicitude and 
 diligence will provide for all the Churches, in seeing that they are 
 always furnished with preachers of the Divine Word, dist?in- 
 guished among all others, not only by the holiness of their lives, 
 but by their profound leai-ning. As my diocese appears more 
 iirgently in need of such than all the others, it is one of my most 
 pressing duties to offer my solicitations to your Reverence, and to 
 congratulate myself upon this; for I have every confidence that 
 tiie society will take care that neither the other Churches nor my 
 own shall be without faithful laborers to work in the vineyard of 
 the Lord." 
 
 On the 9th of December, 1565, Pius IV breathed his 
 last in the arms of St. Charles Borromeo, his nephew, and 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 141 
 
 assisted in his last moments by St. Philip Neri. He was 
 succeeded, on the 7tli of January followinfi;, by Cardinal 
 Ghislieri, a Dominican, under the name of Pius V. 
 
 The adversaries of the society were elated, and rejoiced 
 at this election, in which they saw a presaoje of their tri- 
 umph, and of the final destruction of the Order. They 
 had long sought to excite a rivalry between the Domini- 
 cans and Jesuits. They believed that they had suc- 
 ceeded, and they regarded the elevation of a son of St. 
 Dominic to the chair of St. Peter as a death-blow to 
 the children of St. Ignatius. They forgot that what 
 had made the holy religious Ghislieri a Cardinal was 
 precisely that which rendered the Jesuits so formidable. 
 It was his austere and holy life, his brilliant talents, his 
 zeal for the reformation of the clergy and the preserva- 
 tion of the faith, that had placed him in the elevated 
 position he occupied. But passion and prejudice are ever 
 blind, and reason not. Even the friends and admirers 
 of the society were alarmed at this election, when they 
 called to mind the persecutions inaugurated against it by 
 the Dominican Melchior Cano. Both friends and foes 
 awaited, in breathless anxiety, their defeat or their tri- 
 umph. 
 
 Pius V was not ignorant of the position of affairs. He 
 knew that the report had been circulated that he was 
 about to destroy — to annihilate — a society which his pre- 
 decessors, it was said, had favored to the prejudice of 
 other orders. 
 
 Immediately after the conclusion of the ceremonial of 
 his exaltation, the new Pope, on his way to the Basilica 
 of St. John Lateran, surrounded by all the pomp and 
 splendor usually displayed on such occasions, himself 
 seated upon a throne, surrounded by the cardinals, or- 
 dered the procession to halt directly in front of the house 
 of the Jesuits. This was a violation of the accustomed 
 
142 HISTORY OF THE SOCIETY OF JESUS. 
 
 practice at such a ceremonial — an infringement of a cus- 
 tom which was regulated by law and long usage. It 
 was, in fact, a proceeding unheard of in the history of 
 the Holy See. The grand, the majestic procession halted 
 in its solemn march, and the immense multitude, which 
 filled the streets and squares through which it was to 
 pass, were amazed at this deviation, and asked each other 
 what could be the cause of this incident, unparalleled in 
 the annals of the Eternal City. The Piazza del Gesii 
 was crowded with spectators. The Pope desires to speak 
 with Don Francis de Borgia, and the General of the so- 
 ciety immediately makes his appearance in front of the 
 portable throne. The Sovereign Pontifl' receives him with 
 marked respect, and having alFectionately embraced him, 
 speaks in an audible voice of the services rendered to 
 the Church throughout the world by the children of St. 
 Ignatius, and concludes by saying that he would be ever 
 anxious and ready to encourage their holy undertakings, 
 and that he relies on their persevering in their merito- 
 rious labors. He then orders the procession to resume 
 its march. 
 
 Both the friends and enemies of the society now saw 
 what they had to expect. The character of the Pope was 
 well known. His will, which was ever inclined to good, 
 was inflexible. Human considerations had no influence 
 upon him, except so far as they might tend to the end 
 he had in view — the greater glory of God, and the good 
 of the Church. He had seen the laborious efi'orts of the 
 Jesuits; he had formed a great opinion of them, and, in 
 the best interests of Catholicity, he sought to give them 
 all the support in his power, and hence he openly de- 
 clared himself their friend, benefactor, and protector. 
 He soon gave them a public proof of his confidence, by 
 requesting the General to send him a preacher qualified, 
 by his learning and holiness of life, to remind the Pope 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 143 
 
 and cardinals of the important duties devolving upon 
 them hy virtue of their high offices, and to expatiate upon 
 the virtues which their elevation to so lofty a position 
 demanded, not only for themselves personally, but for the 
 edification of the world. 
 
 For this all-important and responsible task, Francis 
 Borgia selected Father Salmeron and Father Tolet. The 
 Pope and cardinals, equally enchanted with both one and 
 the other, openly expressed their entire satisfaction. His 
 Holiness likewise made choice of a Jesuit to preach be- 
 fore the officers of the Pontifical Palace. 
 
 In the course of the year 1566 a contagion, hitherto 
 unknown, desolated the city of Rome. The victims of 
 this unknown plague were first attacked with a languor 
 from wdiich they never recovered, and which produced 
 almost instantaneous death. As is frequently the case, 
 in such emergencies, terror paralyzed every one. The 
 people shut themselves up in their houses, leaving those 
 who were stricken with the fatal disease to their inevita- 
 ble fate. The poor were without food, and hunger only 
 added to the fury and ravages of the epidemic, until 
 the streets, even to the very doors of the opulent, which 
 were closed against the sufl'erers, were strewed with the 
 dead bodies of the unhappy victims. From the first ap- 
 pearance of this frightful plague, the Jesuits had hast- 
 ened to the assistance of the people. Accustomed, as 
 they were, to brave every danger, to devote their lives to 
 works of zeal and Christian charity, they, on this occasion, 
 manifested the most magnanimous self-devotion and un- 
 heard of self-denial. From the Father-General down 
 to the least of the brothers, all went forth, and most hero- 
 ically disputed, step by step, with the devouring plague 
 for the possession of its victims. They visited the houses 
 of the rich and the great, besffino; assistance and succor 
 
 for the poor and lowly ; they nursed and consoled the 
 14* 
 
144 HISTORY OF THE SOCIETY OF JESUS. 
 
 sick, or exhorted and blessed the djinj^. In a word, they 
 showed themselves in this instance, as they had ever been 
 under similar afflictions, true heroes of charity. The 
 Pope, struck with admiration by such devotion, could 
 think of but one reward which he could tender these 
 apostles of Christian charity. As soon as the plague sub- 
 sided, he said to his friend Francis Borgia : " If it should 
 please Divine Providence again to visit the States of the 
 Church with similar calamities, your heroic society shall 
 be the first called to the scene of danger. This I promise 
 
 you." 
 
 Pius V was not only a great Pope, he was more; he 
 was a great saint, whom the Church has canonized. The 
 pledge Jie had thus made to the society was alike worthy 
 of him and of the Society of Jesus.* The Pope, who 
 had ever at heart the reformation of the clergy, appointed 
 as apostolical inspectors, or visitors, of the dioceses of the 
 Church, four bishops of eminent virtue, and enjoined the 
 
 * The heretics were so embarrassed by the zeal and self-devotion of 
 the Jesuits, that they had recourse to calumnies. Doubtless they 
 knew that the registry of the town of Geneva preserved for posterity 
 undeniable testimony of their egotism and weakness. It was there 
 shown that, during the plague of 1543, " the ministers of the Refor- 
 mation came forward and acknowledged it to be their duty to visit 
 and console those infected by the contagion, but none of them having 
 courage enough to do so, they begged the Council to pardon their' 
 weakness, God not having accorded them the grace to witness and 
 confront the danger." Ought they not have concluded, from this, 
 that the Catholic religion was more pleasing to Almighty God than 
 their own, as He had accorded so abundantly to the Jesuits that 
 grace which was denied the Protestant ministers ? 
 
 Calvin did not admit so much ; he considered himself better in- 
 spired in causing the Town Council to prohibit him from the exer 
 cise of works of charity, under the astounding pretext that " the 
 Church and the State had too much need of him to permit him to 
 risk his life in succoring the victims of the plague." It would have 
 been difficult to place a more exalted estimate upon his own im- 
 portance. 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 145 
 
 Jesuits to assist and enlighten them in this important 
 undertaking. The holy religious acquitted themselves of 
 this mission with so much success that the bishops of 
 Italy entreated the Sovereign Pontiff to provide the same 
 means of reform for their respective dioceses, with which 
 request the Sovereign Pontiflf complied by appointing some 
 Jesuit Fathers to the office ; and scarcely had they entered 
 upon their duties, so delicate and so difficult, when the 
 prelates found cause to congratulate themselves on the 
 step they had taken. They wrote to Rome that the mem- 
 bers of the society were accomplishing wonders, making 
 themselves beloved, revered, and blessed as so many 
 heavenly messengers. 
 
 The army and navy were without regular chaplains. 
 In time of war, some priests, either regular or secular, 
 had volunteered their services, but there was no provision 
 securing to these two branches of the public service regu- 
 lar spiritual assistance. By direction of the Pope, the 
 duty of providing for this long-felt want devolved upon 
 the society. In fact, the implicit confidence which His 
 Holiness had in the virtues, prudence, talents, and zeal 
 of the children of St. Ignatius was so manifest on every 
 occasion that it confounded their enemies, though it did 
 not discourage them. They were ever secretly at work, 
 hoping for better times, whereas the Society of Jesus, 
 relying upon the Divine promise made to its holy founder 
 in the Church of La Storta, knew that it had nothing to 
 expect but the cross ; it knew also that its Divine Mas- 
 ter would " befriend it." The society was then aware 
 that it would always have enemies and persecutions, but 
 was confident of triumphing over them in the end, often 
 so fully as to conquer their love, even to the point of see- 
 ino- them become its stanchest defenders and volunteers 
 in its ranks. 
 
146 HISTORY OF THE SOCIETY OF JESUS. 
 
 II. 
 
 The Moors of Granada had revolted against Philip II, 
 of Spain. Mohammedan at heart, and Catholic by com- 
 pulsion, they conspired incessantly against the sovereign 
 of a country which their fathers had conquered, and from 
 which they desired to exterminate every Christian. 
 
 The Jesuits, established at Alrezin since the year 1559, 
 had devoted themselves to the conversion of this race, 
 and had already commenced to reap some of the fruits 
 of their labors, when a fresh insurrection compelled them 
 to abandon their homes and seek refuge in the city of 
 Granada, where they resumed their preaching and labors 
 for the conversion of the Mussulmans. Their influence 
 was soon apparent. They succeeded in making many con- 
 verts, and several of these Arabian neophytes, to whom 
 riches were more precious than life itself, presented them- 
 selves to the Fathers, at whose feet they deposited their 
 ill-gotten wealth, praying them to restore it to its right- 
 ful owners. 
 
 In the same year, the government, dissatisfied at the 
 state of the public mind, and fearing an outbreak among 
 the people, thought, by adopting stringent measures, to 
 avert such a calamity. Accordingly, a decree was issued 
 compelling the Moors to destroy their baths, to discon- 
 tinue the use of the Arabian language, and directing 
 the women to adopt the Spanish costume. Nothing more 
 was necessary to cause the breaking out of the appre- 
 hended revolt. The Moors assembled in the mountains, 
 and armed themselves against the city, which they sud- 
 denly attacked, to the cry of " Liberty and Mohammed ! " 
 The Jesuits had made many sincere converts among them, 
 and hence they would be sought for as their first victims. 
 They attacked their peaceful dwelling with blasphemous de- 
 nunciations, tore down and sacrilegiously trampled under 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 147 
 
 foot the cross which surmounted it, and were about to 
 raze it to the ground, when the Spaniards hastened to 
 the assistance of the beloved Fathers, and the Moors, who 
 were most galhintly repulsed, abandoned the city, spread- 
 ing themselves throughout the neighboring towns, pro- 
 faning the churches, pillaging the monasteries, sacrificing 
 to their brutal fury priests and religious, and at last re- 
 treated into the mountain passes of Alpuxara. 
 
 Philip II, fearing an invasion by the African Moors, 
 who had threatened to come to the assistance of those 
 of Spain, sent against them Don Juan of Austria. Don 
 Louis de Kequesens, Admiral of Castile, commanded the 
 fleet for the defense of the coast. The Jesuits accompa- 
 nied them, and took upon themselves the spiritual care 
 of the two squadrons. Father Christopher Rodriguez, 
 who was on that which guarded the coast, hearing that 
 there were more than seven hundred sick and wounded 
 soldiers in the hospitals of Malaga, hastened, in company 
 of some other Fathers, to afford them spiritual consolation, 
 and to aid them in making their peace with God, that they 
 might die the death of good Christians. The galleys were 
 filled with condemned prisoners, whose term of punish- 
 ment had expired, but who, through the gross and cul- 
 pable neglect of the authorities, had been unable to ob- 
 tain their liberty. Father Christopher, on visiting the 
 galleys, hearing of this hardship, could not rest until he 
 had the matter investigated and the evil remedied. With- 
 out money it is often impossible to effect the cure of cer- 
 tain evils; it was the case here. The Jesuits went about 
 begging alms for the cause, and succeeded in collecting 
 sufficient funds. The unfortunate prisoners were set at 
 liberty, and departed, heaping benedictions on the heads 
 of the holy missionaries, whom they called, not only their 
 Fathers, but their saviors. 
 
 At length the Moors, defeated by the royal arms, were 
 
148 HISTORY OP THE SOCIETY OF JESUS. 
 
 banished from the kingdom of Granada, and were dis' 
 geminated throughout the provinces which had been as- 
 signed them by the royal authority. Cursed by the 
 Spaniards, they lived isolated lives, groaning under the 
 greatest misery, when a contagion, which had made fatal 
 ravages throughout Europe, found its way into Spain, and 
 the Moors became its first victims. The people, feeling 
 persuaded that it was the followers of Mohammed alone 
 who had drawn upon them this formidable scourge, aban- 
 doned them, and even refused them all succor. Again 
 were the Jesuits in the midst of danger, devoting them- 
 selves to the care of these forsaken creatures. On the first 
 intimation of this heartless conduct, their collegiate duties 
 were suspended, and the Mussulmans were visited, cared for, 
 and consoled by those of whom they had been the avowed 
 enemies and persecutors. It needed no consultation among 
 the Fathers to give to the world this example of true 
 heroism ; it sufficed that they knew of the existence of 
 the sufi"ering to at once induce them to succor and re- 
 lieve it. At Salamanca, Alcala, and at Guadalaxara, 
 every-where, they extemporized hospitals in their own 
 dwellings, and they were to be seen going about the streets 
 bearing off the plague-stricken people on their shoulders, 
 encouraging them by gentle words of hope, and tenderly 
 placing them upon the couches which had been provided 
 by their unexampled charity ; watching and tending day 
 and night by the beds of the sick and dying, contributing 
 alike to their temporal wants and spiritual necessities. 
 The Spaniards, struck by such glorious examples, tendered 
 their assistance to the Fathers in their dangerous, laborious, 
 and self-imposed task ; they, too, would devote themselves 
 to the same cause of charity. Several of the Jesuits fell 
 victims to the disease, but no sooner had one been taken 
 away to receive his reward in heaven, than his place was 
 immediately filled. Never was a vacancy allowed to re- 
 
GENERALSHIP OP ST. FRANCIS BORGIA. 149 
 
 main. The plague made such fearful ravages at Toledo, 
 that it was impossible to find sufficient accommodation for 
 the numerous victims. These unfortunates were packed 
 together in such a manner, that the holy priests were 
 compelled to scramble over many bodies to reach others 
 who were dying ; and, in order to hear their confessions, 
 they were obliged to place their faces close to the plague - 
 stricken penitents. On one occasion, the 29th of April, 
 1571, Father Juan Martinez, after having thus assisted 
 several in their last agonies, was observed to remain mo- 
 tionless, instead of proceeding to others. The attendants 
 approached, spoke to him, but he made no answer ; they 
 raised him up — he was dead ! The martyr of the secret 
 of the confessional had won the reward of his zeal, his 
 heroic self-denial, and devotion. 
 
 At Cadiz, the victims were no sooner attacked by the 
 disease than they died. The bishop, priests, magistrates, 
 and nobility had fled precipitately, abandoning the town 
 and its unfortunate people to the ravages of the pestilence. 
 But Cadiz also possessed its Jesuits, and, therefore, the 
 poor were not left desolate nor entirely forsaken. The 
 rector of the college, Peter Barnard, made an appeal to 
 several officers, with whose concurrence and assistance he 
 established a lazaretto, or pest-house, and, by his power 
 of persuasion, induced Sebastian Diaz, an eminent physi- 
 cian of Seville, to extend his professional services to the 
 poor plague-stricken people of the city. Thus was timely 
 assistance rendered to the unfortunate sufferers. Don 
 Roderick Franco, a priest of the city, and Father Diego 
 de Sotomayor, undertook their spiritual, while Brother 
 Lopez was charged with their temporal relief. In a short 
 time, however, the two missionaries, while in the zealous 
 discharge of their arduous and heaven-inspired work, ex- 
 pired beside the victims whose sufferings they had come 
 to alleviate. 
 
150 HISTORY OF THE SOCIETY OF JESUS. 
 
 To the superficial and narrow minds of the people, the 
 influence exercised by the Jesuits was inexplicable ; but, 
 had they taken the trouble to examine their past history, 
 they could easily have comprehended that which appeared 
 to them so unaccountable ; they would have met on each 
 page of that history the solution of the enigma, in these 
 two words : self-denial — self-sacrifice. 
 
 These glorious examples, while they excited general 
 admiration, tended to develop numerous vocations for the 
 society. As soon as the frightful contagion had disap- 
 peared, a young man of one of the most illustrious fam- 
 ilies of Madrid, Don Francisco d'Espagna, who had for 
 a long time sought admittance into the society, was re- 
 ceived into the novitiate of Alcala. His mother had 
 vainly used alternate endearments and threats, tears and 
 prayers, to dissuade him from his purpose ; but, finding all 
 of no avail, she made a formal complaint to the Presi- 
 dent of the Royal Council, Cardinal Spinosa, in which 
 she accused the Jesuits of having induced her son to 
 enter the society, without having first assured themselves 
 of his vocation, and, bursting into tears in the presence 
 of the Cardinal, she exclaimed : 
 
 " It is not my son that they want, it is his fortune. 
 Let them restore to me my Francisco but for four days, 
 and I will undertake to test his vocation." 
 
 The Royal Council, seeing no objection to according 
 this satisfaction to a mother, sent an order to the Fathers 
 of Alcala to send the young novice back to his family 
 for four days only. This order crossed Don Francisco 
 on his road to Madrid ; for the Jesuits, having learned 
 of the accusations made against them, and the decision 
 of the council thereon, had sent back the young novice 
 before receiving the official order, leaving him entirely 
 free to speak and to act according to the dictates of his 
 conscience. The order arrived in due time at Alcala, 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 151 
 
 and the suffragan of the Archbishop of Toledo, adminis- 
 trator of the diocese, and a relation of the novice, pro- 
 ceeded to the house of the society with a detachment of 
 soldiers, surrounded the building, and entering, accom- 
 panied by some of his armed escort, demanded, in his 
 mother's name, the novice, Don Francisco d'Espagna. 
 
 " Senor," replied the Father Rector, " we have sent 
 him to Madrid, to show that we had no intention of 
 keeping him against his will, as has been asserted, and 
 in order that he may freely reply to the questions which 
 may be put to him about us or about himself. He has 
 gone to Cardinal Spinosa." 
 
 « 
 
 " This is an idle excuse ! " ejaculated the prelate ; " a 
 mere subterfuge. We have the power to compel you to 
 pet at liberty this young man." And, without any more 
 ado, he issued an interdict against the college. 
 
 The report of this severe step spread rapidly through- 
 out the town, and the inhabitants and students of the 
 University had recourse to arms ; their indignation and 
 courage were aroused. They went in all haste to the 
 college, offered the Jesuits to defend and protect them, 
 and it was all that the good Fathers could do to appease 
 the anger of the people and prevent a general rising in 
 their favor. The danger was imminent. They conjured 
 them earnestly to lay down their arms, for the mother of 
 the novice had returned to Alcala, and had gathered to- 
 gether a faction. At this juncture the Father Provincial 
 appeared in the midst of the exasperated populace, and 
 informed them that he would immediatel}^ order the re- 
 turn of the young d'Espagna from Madrid ; that he should 
 be restored to his mother, that every thing should be 
 arranged, and that all should be enabled to satisfy them- 
 selves of the truth. 
 
 And so it was ; for only a few days elapsed before Fran- 
 cisco arrived at his mother's house, who did all in her 
 15 
 
152 HISTORY OF THE SOCIETY OP JESUS. 
 
 power to prevent him rejoining the society; but the young 
 man remained steadfast and unalterable in his resolution. 
 
 "As you will, at all hazards, give up forever your mother 
 and all your relations," said she, " quit this paternal 
 roof, which, for the future, will but shelter my despair ! 
 But you can not persuade me that the Fathers have not 
 sought to induce you to enter their society for the pur- 
 pose of appropriating your riches to their own uses. If 
 you wish me to believe in the sincerity of your vocation, 
 you have but to leave me full control over your worldly 
 possessions." 
 
 "Senora," replied Francisco, " your fortune is immense ; 
 mine would be of no use to you. I am no longer a child, 
 and my age authorizes me to make use of that which 
 belongs to me. Permit me, then, to dispose of it as I see 
 fit." But this firmness on the part of the novice did not 
 meet with the approval of the Jesuits. Their disinterest- 
 edness had been called in question by a mother, while under 
 the influence of violent feelings at the loss of her son. It 
 was all-important that this false and unmerited accusation 
 should be retracted. Although Francisco had absolute 
 control of his large fortune, the Jesuits required him to 
 relinquish it in favor of his family. This simple proceed- 
 in<r, more efficacious than all the arguments that could 
 have been put forth, restored perfect peace and tranquillity 
 to the mind of the disconsolate lady, and she no longer 
 offered any opposition to her son remaining peacefully irj 
 the Society of Jesus. 
 
 III. 
 
 Portugal did not escape the ravages of the plague 
 which had just devastated Spain, and with its first appear- 
 ance Lisbon was deserted. The citizens and the poor, 
 paralyzed by fear, and no longer able to provide for their 
 children, whose sufferings they had not the courage to wit- 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 153 
 
 ness, removed them to a distance from their homes, and 
 there left them to the mercy of Providence. These un- 
 fortunate innocents would, doubtless, have fallen victims 
 to hunger or disease, had not the Jesuits, ever vigilant in 
 such emergencies, hastened to their rescue. Night and 
 day they traversed the city, nursing the sick, administering 
 the sacraments to the death-stricken victims, carrying or- 
 phans and helpless children in their arms to the asylums 
 prepared for them, and there caring for them with almost 
 maternal solicitude. All human aid appeared to have for- 
 saken the fair city of Lisbon. The magistrates had fled, 
 leaving the management of the affairs of the capital in the 
 hands of incompetent subordinates. Confusion was at its 
 height, and called loudly for efficient remedies. The Jes- 
 uits saw the evil, and applied the remedy. They consti- 
 tuted themselves the administrators of the forsaken city, 
 reestablished order, infused new courage and calm into the 
 minds of the inhabitants, restored confidence, and imparted 
 on every side consolation and peace. In the exercise of 
 these acts of Heaven-inspired charity, seven professed mem- 
 bers, four coadjutors, and three scholastics met their deaths. 
 When the plague had subsided, the parents who had 
 abandoned their children had the happiness, through the 
 tender care of these saviors of the people, of again press- 
 ing them to their bosoms, and were at a loss to compre- 
 hend how despair could have reduced them to such an 
 abject state as to so cruelly abandon those who were so 
 dear to them. A great number of these little ones had, in 
 the mean time, become orphans, and were retained in the 
 asylums which charity had provided for them, and the 
 Jesuits obtained, from the generosity of the rich, the funds 
 required for their support. The poor gratefully remem- 
 bered all their indebtedness to the heroic self-sacrifice of 
 the Fathers, while the courtiers were oblivious of the 
 obligations which the royal city owed to the society. 
 
154 HISTORY OF THE SOCIETY OF JESUS. 
 
 We have seen that Father da Camara, in the first in- 
 stance, refused the proiFered honor of educating the young 
 King, Sebastian, and only accepted it through obedience, 
 the society feeling that they owed too much to the memory 
 of John III to grieve, by a refusal, the kind and generous 
 heart of his widowed Queen, Catharine. Father Louis 
 Gonzales da Camara, occupying, as he did, so high a po- 
 sition in the royal court, well knew that whatever might 
 be displeasing to the courtiers, would be attributed to the 
 influence of the King's preceptor, and hence to the entire 
 society. Ever since his arrival at the palace, he had en- 
 deavored, notwithstanding the difficulties by which he was 
 surrounded, to moderate the violent temper of Sebastian, 
 whose intractable character seemed to present almost in- 
 surmountable obstacles. 
 
 Father da Camara succeeded in gaining the love and 
 esteem of his royal pupil, and henceforth he was an ob- 
 ject of jealousy with the court. Sebastian, disregarding the 
 Father's judicious advice, showed a marked preference for 
 Don Martino da Camara, his brother, whom he appointed 
 Minister of State, in the place of Don Pedro d'Alcagova, 
 notwithstanding that the latter had filled that office with 
 distinction and ability during the preceding reign. The 
 injustice was glaring, and the courtiers at once attributed 
 this act to the influence of Father Louis, as the King's 
 preceptor was commonly designated, and accused the so- 
 ciety of desiring to rule in Portugal under the name of 
 Sebastian. As to the absurdity of such an accusation, 
 palpable though it was, none perceived it. To see it 
 needed reflection, and that is a quality rarely to be found 
 among courtiers, whose sole occupation is the pursuit of 
 their own aggrandizement. They were blind to every 
 thing but one — the influence of the Jesuit on the heart 
 of the sovereign. A Jesuit was beloved by Sebastian. 
 He was his director and his confessor ; therefore, the So- 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 155 
 
 ciety of Jesus sought to rule in Portugal. It was very 
 desirable that a union should be brought about between 
 the young King and a daughter of the Emperor Maxi- 
 milian, but Sebastian firmly objected, and obstinately re- 
 fused to yield to the frequent entreaties of those who 
 wished to effect the marriage. The Pope was appealed to, 
 and uro-ed to command Father Louis to use whatever in- 
 fluence he could toward inducing his pupil to give his 
 consent. Father Laynez, in his turn, wrote to the King's 
 preceptor, asking him to do all in his power to second the 
 expressed desires of the Queen and nobles in this regard ; 
 but Sebastian showed as little inclination to yield to his 
 preceptor as to his grandmother and his courtiers. Thence- 
 forth, therefore, it was the Jesuits who opposed the mar- 
 riage, and prejudice rose to such a pitch, that the Father- 
 General ordered the three Jesuits who resided at the 
 court to leave it without delay. However, the King and 
 Cardinal Henrique declared that they would not be de- 
 prived of their confessors. The Queen gave up hers, and 
 the General, yielding to the entreaties which reached him, 
 consented to allow the other two to remain. 
 
 At a period when the clergy and the monastic orders 
 set such an unhappy example of loose morals, the holy 
 life of the Jesuits must, by its own force alone, have 
 won for them great popularity. Their talents, and the 
 brilliant acquirements which accompanied their eminent 
 virtues, fascinated both rich and poor; and it is not diffi- 
 cult to understand that they should become the objects 
 of jealousy to those who, while not possessing their quali- 
 fications and merits, desired to share their influence. In 
 all the Catholic States, with few exceptions, the sover- 
 eigns insisted on retaining Jesuits near their persons for 
 the direction of their consciences. 
 
 In France, the Duke of Anjou declared that he fre- 
 quently had recourse to the wise counsels of Father 
 15* 
 
156 HISTORY OF THE SOCIETY OF JESUS. 
 
 Emond Auger, in the conviction that he could not find a 
 better or safer adviser, no matter how intricate and diffi- 
 cult the circumstances might be. One day, two delegates 
 from the University of Paris, Ramus and Galland, ap- 
 peared before the Lord High Constable of France, Annas 
 de Montmorency : 
 
 " My Lord," said they, " we have come to implore your 
 Lordship, in the name of the faculties, to expel the Jes- 
 uits from Paris and from France, or to exterminate them; 
 for they are the plague of the University. It is im- 
 possible any longer to use coercion toward the pupils, 
 without receiving for reply ' that they will go to the 
 Jesuits.' " 
 
 " How dare you make such a request of his Lordship?" 
 exclaimed the Duke de Damville, son of the High Con- 
 stable, while the latter added, in a most commanding tone 
 of voice : 
 
 " It would be more to your credit and honor to imi- 
 tate the Jesuits, instead of brino-ino; accusations a";ainst 
 them." 
 
 He was about to dismiss the deputation, when the Duke 
 of Damville, proposing that the Jesuits should have an 
 opportunity of conferring with their opponents in pres- 
 ence of his Lordship, they were sent for, and immediately 
 confronted with their adversaries and accusers, Doctors 
 Ramus and Galland. The discussion was warm. The 
 representatives of the University depended on the Prot- 
 estants ; the Jesuits, on the other hand, relied on the 
 faith of the Roman Church. Error was on the one side, 
 truth on the other. It was clear that the Fathers would 
 be the victors, and such was the result. The venerable 
 High Constable, turning toward the Jesuits, addressed 
 them thus : 
 
 " Reverend Fathers, I am not ignorant of all that your 
 society has had to suiFer in France, especially since schism 
 
GENERALSIIir OF ST. FRANCIS BORGIA. 157 
 
 has publicly shown itself; and you ought to bear those 
 persecutions so much the more willingly, as they are 
 similar to those to which the good are ever subjected; 
 and you know that all those who have labored success- 
 fully in the Church of God have, like you, encountered 
 innumerable obstacles. If you continue to serve the 
 Church and the country, with the same disinterestedness, 
 you will have nothing to fear. As far as I am concerned, 
 I shall ever be at your service." 
 
 The University felt this defeat sorely, and, considering 
 that it ought not to be allowed to pass unnoticed, sought 
 to avenge it. Father Perpinien held a professorship at 
 Paris, with a success that fully justified his high charac- 
 ter for learning and eloquence. His lectures on the ne- 
 cessity of upholding and maintaining the Catholic faith, 
 in all its purity, attracted so many Protestants, and re- 
 claimed so many who had strayed from the Church, that 
 the University became alarmed. Moreover, this was a 
 favorable opportunity to carry out their project, and they 
 embraced it. 
 
 The members of the University and the Calvinists came 
 to an understanding with each other. One day they at- 
 tended the Father's lecture, and scarcely had he com- 
 menced, when yells and hisses were heard on all sides, 
 which completely drowned the sound of his voice, and 
 called forth general indignation. The Jesuit did not ap- 
 pear to be the least disconcerted. He stopped, and turn- 
 ing toward the place whence arose the disturbance, he cast 
 a significant look, which seemed to say, " When you have 
 done, I will continue." But his hearers were not so pa- 
 tient. The Catholics rose en masse^ and ignominiously ex- 
 pelled the intruders, after which order was restored, and 
 the Professor resumed his lecture. But this did not suf- 
 fice. Providence had reserved another kind of victory for 
 the Jesuits. 
 
158 HISTORY OF THE SOCIETY OF JESUS. 
 
 In the summer of 1557, a distinguished noble arrived. 
 in all haste, at the College of Clermont, as one accustomed 
 to the place, and proceeded directly to the apartment of 
 the Father Provincial of France, Oliver Manare. His 
 face was pallid, his look gloomy, and his voice tremulous; 
 his whole demeanor betokened the deepest emotion. It 
 was Peter Kotska, who was related to St. Stanislaus, and 
 who subsequently became Bishop of Culm. 
 
 "Reverend Father," said he, addressing the Provincial, 
 "a diabolical plot is about to explode. We are on the 
 point of witnessing a most frightful catastrophe ! " 
 
 "What is the matter?" asked the Father, with his 
 wonted serenity. 
 
 " Nothing less, Father, than that the city is about to 
 be fired at different points, while a band of conspirators 
 will seize upon the person of the King, who, you are 
 aware, is at present at Meaux." 
 
 " Are you satisfied of the existence of this diabolical 
 plot?" 
 
 " Nothino:, Reverend Father, can be more certain. I 
 have the information from a Calvinist, an old friend of 
 mine, who has given me this timely warning that I may 
 take steps for my own personal safety, and I have hast- 
 ened to urge you to imitate my example ; for your house 
 will not be spared, and, as the hour is fixed for to-morrow 
 night, there is not a moment to be lost," 
 
 " This does not in the least astonish me," said Father 
 Oliver. " For the last few days I have observed a sort 
 of feverish agitation in the minds of the people, which 
 is always the precursor of an approaching violent commo- 
 tion. But let us trust in Providence. It can not be with- 
 out some wise design that you have been thus timely 
 warned of the danger, and that you have been providen- 
 tially inspired to communicate to us the notice you have 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 159 
 
 received. Let us proceed together, without delay, to con- 
 fer with the autliorities." 
 
 The secret of the Calvinists had been so carefully kept 
 that no one of the municipal magistrates had the least 
 suspicion of the wicked project. j\ special courier was 
 forthwith dispatched to Mcaux. Charles IX immediately 
 returned to Paris, and, at the approach of night, all the 
 houses and public buildings were illuminated. The con- 
 spirators knew that their plot had been detected, and they 
 were, consequently, afraid to take any step. A close 
 search of their houses resulted in the discovery of stores 
 of fire-arms and combustible materials, as well as a list 
 of the leading conspirators. 
 
 Catharine de Medicis and her son vowed to reveni:;e 
 themselves for this diabolical conspiracy, in which the 
 Prince of Conde and Admiral Coligny were implicated ; 
 and they were but too true to their word. The King, 
 however, was saved, as were likewise the city of Paris 
 and its inhabitants ; and the great services rendered to 
 the monarchy by Father Manare were duly appreciated 
 by the sovereign, who promised to reward them. 
 
 While Providence thus made use of the Provincial of 
 France to baffle at Paris the criminal plans of the Cal- 
 vinists, it elsewhere employed the Provincial of Guienne 
 under equally unforeseen circumstances. This provincial, 
 we have already said, was no other than the angelic 
 Father Auger, the beloved apostle of the south of France. 
 He had been at Toulouse, where he had electrified the 
 souls of all by his attractive eloquence, and arrived at 
 Lyons about the middle of September, when he was 
 warned that the Protestants were about to carry out a 
 dreadful and carefully concocted conspiracy. They held 
 secret communications with traitors within the city, who 
 were ready to throw open to them the gates, and to aid 
 
160 HISTORY OP THE SOCIETY OF JESUS. 
 
 them in setting fire to the town, pillaging and devastating 
 the churches and convents, and putting to death all those 
 who should attempt to oppose their sacrilegious furj. 
 
 The President, de Birague, was, at the time. Governor 
 of Lyons. Father Emond Auger at once warned him of 
 the plot of the Huguenots, and added : 
 
 " Keep on your guard ; make preparations to defend 
 yourselves; for I am sure of the reliability of the informa- 
 tion I have received.' ' 
 
 " To take measures for defense," said the Governor, 
 " would alarm the inhabitants, excite them, and, perhaps, 
 hasten the arrival of the heretics. However, we will see ; 
 I will confer with the authorities." 
 
 But a few days elapsed before Father Auger, whose 
 counsels appeared to have been forgotten, returned to the 
 Governor. 
 
 "Your Honor," said he, "there is no time to be lost. 
 
 . Lanoue has taken possession of Macon, where he has left 
 
 a strong garrison, and is marching on Lyons. This very 
 
 night the town, at a given signal, will be given up to 
 
 him." 
 
 " This night. Reverend Father?" 
 
 " This very night, your Honor. I can not tell you by 
 whom or in what manner I have been informed, but the 
 fact is only too true." 
 
 "Ah! Father, what can we do but sell our lives as 
 dearly as we can ? " 
 
 " Sir," replied the Jesuit, " you must obviate such a 
 calamity. Avoid bloodshed, the profanation of our sanc- 
 tuaries, sacrilegious murders, and all the crimes of which 
 hell awaits the terrible accomplishment." 
 
 " But yet. Reverend Father, by what means ? Can you 
 devise one ? I am ready to carry it out." 
 
 " Well, sir, the signal — " 
 
 At this moment it was announced to the Governor 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 161 
 
 that all the clock-makers of the city were assembled in 
 the guard-room. 
 
 "All the clock-makers of the city!" exclaimed he, 
 with astonishment. 
 
 " I was about to inform you," said Father Emond, 
 that I had requested them to meet here, in order to ques- 
 tion them in your presence ; for they alone are able to 
 preserve the unfortunate city from its impending fate." 
 
 " The clock-makers, Father ! " 
 
 " Yes, the clock-makers ; and for this reason : The 
 signal agreed upon between the Calvinists and the Lord 
 of Lanoue is the striking of the hour of midnight by the 
 clock of St. Nizier. Now, the idea has occurred to me, 
 in the absence of better counsel, to chancre the hours of 
 all the clocks of the city, so that it shall be impossible 
 for any one to ascertain the correct time." 
 
 The clock-makers, who were consulted on the spot, de- 
 clared the suggestion to be practicable, and received or- t 
 ders to proceed forthwith to carry it into execution. 
 
 Perplexed and confused at the disorderly chiming of 
 the bells, the traitors did not attempt to fulfil their prom- 
 ise of opening the gates. Lanoue perceived that he had 
 been betrayed, and retreated with his forces across the 
 country to Vienne and Valence. Thus was Lyons saved. 
 Thanks to the perseverance and penetration of Father 
 Auger, the Governor had been made acquainted with the 
 plan of attack, which he could not be brought to believe 
 until the last moment. Afterward he was able to adopt 
 the necessary means for guarding against any future 
 attempt. 
 
 The Catholics of Paris and Lyons could not sufficiently 
 express their gratitude to the Jesuits, whom they regarded 
 and proclaimed as their deliverers and protectors. It 
 was decreed by the King that henceforth the Society of 
 Jesus was authorized to avail themselves of all the be* 
 
162 HISTORY OP THE SOCIETY OP JESUS. 
 
 quests which might be made in their favor. Moreover, 
 the Jesuits were solicited by all the bishops to settle in 
 their respective dioceses ; and they became as popular in 
 France as they were every-where else. The hatred which 
 the heretics had conceived for the society was so appar- 
 ent that there could no longer be any doubt of the quar- 
 ter whence proceeded the opposition and persecution 
 which had followed them in all times and in all places. 
 
 IV. 
 
 Throughout Germany the labors of the Jesuits, under 
 the enlightened and zealous direction of the celebrated 
 Canisius, Superior of the Province, were productive of the 
 most encouraging results, notwithstanding the unceasing 
 exertions of the partisans of heresy to combat their in- 
 fluence. From all quarters the provincial received ap- 
 plications for residences and colleges, which cities and 
 princes volunteered to found and support. Thus, the so- 
 ciety extended, in a most wonderful manner, throughout 
 the northern states, where heresy had its first origin, and 
 where it numbered so many victims. Even Poland pos- 
 sessed houses and colleges of the Order, for she had heard 
 the ^^ Apostle of Germany ^^' as Canisius was surnamed, 
 and, wherever he appeared, his eminent holiness, brilliant 
 eloquence, and profound erudition called forth irresistible 
 and rapturous admiration for the Order of which he was 
 so bright an ornament. It seemed that by his mere pres- 
 ence he triumphed over all the calumnies which the her- 
 etics had industriously circulated against the Society of 
 Jesus. 
 
 Father Canisius had so completely won the respect and 
 confidence of all the German princes of whom he was 
 the friend and adviser, that the Pope appointed him his 
 Legate in that country, with a view to induce them to 
 openly receive the decisions of the Council of Trent. 
 
GENERALSHIP OP ST. FRANCIS BORGIA. - 163 
 
 Scarcely had he accomplished this important mission, 
 when he was ordered, in the same capacity of Let^ate, to 
 the Diet of Augsbur<2^, there to represent and uphold the 
 interests of the Holy See. 
 
 Worn out by excessive and unceasing labors, the good 
 Father appeared to have scarcely a breath of life. Nev- 
 ertheless, accompaniud by Fathers Natale and Ledesma, 
 he set out on his mission, and assumed his place in the 
 Diet, where he rendered important services to the Church, 
 not only by his vigorous and conclusive speeches against 
 the sectarians, but by his influence over the Princeis Elect- 
 ors, whose decisions he directed with admirable ability. 
 
 After leaving Augsburg, the three Fathers separated, and 
 
 entered upon their duties of combating heresy in differ- 
 ent directions throughout Germany. Under the influence 
 of their preaching, many of the nobles and their depend- 
 ents returned to the bosom of the Church. The heretics 
 desired no better pretext than this to accuse the Jesuits 
 of conspiracy against the Emperor. This idea, however, 
 had not even the merit of originality, but the spirit which 
 had always actuated the enemies and adversaries of the 
 society had never been satisfied or discouraged. The 
 Emperor could readily understand the object of such a 
 charge. On reaching the college of Dillingen Father 
 Canisius heard that a young Pole had just made appli- 
 cation for admittance into the society. The provincial 
 saw this youth, or rather this child — for he had scarcely 
 attained his sixteenth year — and was struck by his an- 
 gelic mildness, his heavenly expression of countenance, 
 and the extreme modesty of his address. This gentle 
 boy, descended from a noble and illustrious race, was the 
 object of persecution to an elder brother, who opposed 
 his religious vocation. To escape this persecution, he, 
 who one day was to shine as a brilliant light in the 
 Church and a model for the young, had sought shelter 
 16 
 
164 • HISTORY OF TUE SOCIETY OF JESUS. 
 
 in the college of Dillingen, to reach which he had freely 
 undertaken a long and fatiguing journey on foot. Father 
 Canisius, discovering in him unmistakable signs of a true 
 vocation, sent him to Rome, with a recommendation to 
 Father Bor2;ia. The antrel and the saint at once under- 
 stood each other, and at first sight their love was mutual. 
 But the angel preceded the saint in his ascent to heaven. 
 Scarcely had Stanislaus Kostka entered the novitiate of 
 St. Andrew, of which he was the most perfect model, than 
 his angelic soul took its flight to the home of the blessed, 
 on the Feast of the Assumption, 1568. 
 
 In the following year, while Father Canisius was 
 preaching the Gospel to the peasants of Elwangen, the 
 heretics suddenly declared that the illustrious Jesuit, 
 whom the Catholics gloried in calling the Apostle of 
 Germany, had at length opened his eyes to the truth. 
 A chosen soul, said they, like that of Canisius, could not 
 remain longer in the darkness of Popery ; he would soon 
 openly declare himself in favor of the Reformation. 
 
 This calumnious report spread with such rapidity that 
 the ecclesiastical authorities became justly alarmed, for it 
 might give rise to many and important defections. The 
 Cardinal Archbishop of Augsburg at once informed Ca- 
 nisius of the current report, and the latter lost not a 
 moment in repairing to Wurtzburg, whence the calumny 
 emanated. Having journeyed to the city on foot, he went 
 through the streets, inviting the people to assemble in the 
 cathedral, where he was soon followed by such a crowd 
 that not only was the edifice filled, but the people 
 thronged around it in great numbers. The holy apostle, 
 all covered with dust, as he was, after a long and fa- 
 tiguing journey, ascended the pulpit, and so forcibly and 
 vigorously refuted the base calumnies, that he was com- 
 pelled to repeat his discourse three times, in order to sat- 
 isfy the multitudes that poured in to listen to him. 
 
GENERALSlIir OF ST. FRANCIS BORGIA. 165 
 
 Thus were the purposes of the heretics defeated ; for, 
 in his own way, Father Canisius had completely refuted 
 their odious slander. But the Catholics were not yet 
 satisfied; they, too, wished to testify to their belief in 
 the doctrines of the Roman Church, and, desiring their 
 testimony to be not only authentic, but lasting, they 
 founded new colleges for the society. Such was the 
 success that attended the last maneuvre of the heretics — 
 a success far different from that which they had hoped to 
 obtain. 
 
 The venerable Apostle of Germany found himself over- 
 burdened with his arduous duties, and implored the 
 Father-General to relieve him from the onerous position 
 of Provincial, being fearful lest he should not discharge 
 its obligations as perfectly as he could desire ; especially, 
 as he had just been commanded by the Sovereign Pon- 
 tiff to refute a recently published heretical work, in which 
 the Church was vilely calumniated and ridiculed. He 
 was succeeded in the government of the German province 
 by Father Maggio, whose learning and eloquence had al- 
 ready done so much for the Church in German3^ 
 
 From his first entering upon the duties of Provincial, 
 the Pope confided to the latter a most delicate and im- 
 portant mission to the King of Poland. It was with sor- 
 row and regret that this prince saw the sterility of the 
 Queen ; and the Lutherans hoped to turn this unhappy 
 circumstance to the profit of the Reformation. At their 
 instigation, some of the lords of the court urged Sigis- 
 mond to repudiate the Queen, and suggested that, should 
 tl ere be any opposition or difficulty in the matter at the 
 Court of Rome, he had but to throw off its yoke and join 
 the Reformed religion, which sanctioned divorce. It was 
 the mission of Father Maggio to dissuade the King from 
 this course, to which he seemed seriously inclined. The 
 Jesuit entered upon this delicate undertaking, and con- 
 
166 HISTORY or THE SOCIETY OF JESUS. 
 
 ducted it with so much wisdom and prudence, that the 
 King declared, firmly and openly, that he would no longer 
 listen to the suggestion of repudiating the Queen, and 
 that his intention was to live and die in the bosom of 
 the Church of Rome. 
 
 In the following year, 1571, the King died, bequeath- 
 ing his library to the Jesuits. Here was another result 
 which the heretics had not foreseen, when, for the pur- 
 pose of getting the King to join their ranks, they had 
 urged him to divorce his royal consort. 
 
 Y. 
 
 The Spaniards, who had ruled Florida since its discov- 
 ery by Ponce de Leon, in 1512, had rendered their rule 
 odious to the Floridians, by their tyranny ; the result was 
 that the vanquished were continually revolting against 
 their victors. 
 
 Philip II, desirous of putting an end to these hostili- 
 ties, commissioned one of the oldest and bravest of his 
 captains, Don Pedro Menendez, to undertake the subju- 
 gation and pacification of Florida. 
 
 " I feel highly honored by the confidence your Majesty 
 is pleased to place in me," replied the brave Menendez. 
 " My arm and my life are at the King's service ; but. 
 Sire, the first element of submission and pacification is 
 Christianity, without which all my eiforts will be vain. 
 I beg of your JNIajesty to allow some priests of the Soci- 
 ety of Jesus to accompany me ; it is the only means of 
 converting these idolaters, and of maintaining Christianity 
 in the colony. With the Jesuits, I will answer for the 
 success of my mission, no matter how difficult it may be; 
 without them, I can do nothing in Florida for your Maj- 
 esty's service." 
 
 " Well," said the King, " I will ask Don Francis Bor- 
 gia to allow some Fathers to accompany you. You are 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 167 
 
 right; the Jesuits alone can subjugate this colony, Span- 
 iards as well as Floridians." 
 
 The King, accordingly, wrote to the General of the so- 
 ciety asking for missionaries, and Fathers Martinez and 
 John Roger, and the Coadjutor Francisco de Villareal, 
 were detailed for that service. 
 
 On the 8th of October, 156G, they were in sight of 
 Florida, but, for want of competent native pilots, it was 
 found necessary to reconnoitie, in order to select a suita- 
 ble point to disembark. The captain proposed to some 
 of his sailors to go on shore and explore the coast. 
 
 " We will go, willingly," replied they, " but on condi- 
 tion that the Reverend Father Martinez goes with us." 
 
 " ^Yhy do you want the Father to go with you?" asked 
 Menendez. 
 
 " Captain," said the oldest of the sailors, " the ferocity 
 of the natives has become proverbial in Spain. If we are 
 seen, we shall be killed, and if the Father is alon^ with 
 us, he might conciliate these idolaters and save us ; or, 
 at least, he will assist us to die well." 
 
 "Captain, I am ready!" exclaimed Father Martinez. 
 These sailors, nine in number, were all Flemings. 
 They entered the boat with the Jesuit, and rowed toward 
 the shore. They had but just landed, when a storm arose, 
 driving before it the vessel of Menendez, which was soon 
 out of sio'ht, and the sailors and Father Martinez found 
 themselves abandoned on the coast, where there was no 
 sign of human life to be found. Where they were they 
 knew not. Most ardently did they desire to meet one of 
 the Spanish settlers, but in vain. They longed for the 
 return of their vessel, but from shore to horizon not a 
 speck was to be seen. In this forsaken condition they 
 wandered over the island for four days and nights, hoping 
 against hope. Their provisions were exhausted, hun- 
 ger, with all its inexpressible accompaniments, and almost 
 16* 
 
168 HISTORY OF THE SOCIETY OF JESUS. 
 
 certain death, stared them in the face. Food they must 
 seek. On the fifth day they proceeded further inland, 
 ascended a stream, and reached the island of Tacatucura. 
 The Jesuit went in advance, bearing, at the end of a lance, 
 the holy image of our Saviour. But the islanders had 
 caught sight of the strangers, and in a moment they rushed 
 upon and surrounded them, drove them into the stream, 
 where they kept them until they were nearly drowned. The 
 good Father heroically encouraged his fellow-martyrs. 
 The savages comprehended the effect of his words on the 
 sailors, and they quickly sent his holy spirit to the 
 realms of bliss by beating him to death with clubs. Two 
 of the Flemings died near him ; the others succeeded in 
 effecting their escape, and," returning to the boat, sought 
 a more hospitable shore, to which, at length, Providence 
 directed them. 
 
 In the mean time, the vessel of Don Pedro Menendez, 
 which the tempest had driven as far as Cuba, was fortu- 
 nately enabled to reach one of the ports of Florida. 
 Scarcely had they disembarked, when Roger and de Vil- 
 lareal separated. The former went to preach the Gos- 
 pel at Carolina, the latter to perform the same Christian 
 work at Tequesta. Both one and the other planted the 
 Cross of Christ from place to place along their respective 
 routes, and took possession of those Infidel districts in 
 the name of Jesus Christ. The zeal of the Fathers soon 
 produced such abundant fruits, that they were obliged 
 to send for additional missionaries. Father Segura, as 
 Provincial, accompanied by several assistants, who were 
 ambitious to win the crown of martyrdom, joined them, 
 and it pleased God soon to afford these heroic souls an 
 opportunity of testifying their love and fidelity to Him by 
 the sacrifice of their lives. 
 
 The conduct of the Spaniards had been marked by so 
 much cruelty toward the Floridians, that they had just 
 
GENERALSHIP OP ST. FRANCIS BORGIA. 1G9 
 
 reason to fear their venireance. Toward the close of the 
 year 1570, fearing a conspiracy on the part of the Florid- 
 ians, they had nias.sacred several Caciques, and the brother 
 of one of their victims, the Cacique of Axaca, subjected 
 the missionaries to that punishment which the colonists 
 had, by their cruelty, merited. lie captured Father 
 Segura and put him to death, along with those who ac- 
 companied him, and who, with him, were devoting them- 
 selves zealously to the service of that province, which 
 famine had decimated. The martyrdom of these religious, 
 however, but tended to increase the propagation of the 
 Gospel in those countries whose soil was wet with their 
 blood. 
 
 The Spaniards, after discovering the immense wealth of 
 Peru, which they had conquered, saw it become the resort 
 of all the adventurers of the metropolis. The very dregs 
 of the people throng^ thither to seek their fortunes, and 
 the most depraved, whose vile passions had reduced them 
 to the direst necessities, did not hesitate, in order to satisfy 
 their cupidity, to plunder the Peruvians and subject them 
 to the most cruel tortures to compel them to give up their 
 treasures. 
 
 The King of Spain had sent out Dominicans, Augustin- 
 ians, and Franciscans to preach the Gospel to the con- 
 quered people; but the Peruvians, to whom the name of 
 Spaniard had become odious, rejected the religion which 
 the missionaries came to teach them, their only aim and 
 desire being to shake ofi the yoke of their conquerors and 
 return to their savage independence. They were in con- 
 tinual revolt, and the war was perpetual between the two 
 
 peoples. 
 
 Philip II could discover but one means of checking the 
 cruelties and disorders of the colonists, and to bring the 
 Peruvians into submission and civilization, and that waa 
 to send the Jesuits among them. He, therefore, wrote to 
 
170 HISTORY OF THE SOCIETY OF JESUS. 
 
 Francis Borgia, bejjGfins; that some members of the society 
 might be dispatched to Peru, and for that mission the 
 Father-General appointed eight of the Fathers, naming 
 Father Geronimo Portillo Superior of the mission. 
 
 The news spread among the Peruvians that the King 
 of Spain, touched with pity at the unhappy condition to 
 which they had been reduced by the tyranny of the Euro- 
 pean colonists, was about to seud to their assistance some 
 of the brothers of the great Apostles of the Indies — of 
 that Francis Xavier, whose name was blessed and revered 
 throughout every idolatrous country, and even throughout 
 America, to which the report of his miracles had pene- 
 trated. The Peruvians wept for joy on hearing the happy 
 news. They had buried their treasures in order to hide 
 them from the avidity of the Spaniards, but they were 
 ready to lay them all at the feet of the brothers of the il- 
 lustrious Xavier; they would build palaces, erect churches, 
 and lavish their wealth, their labors, and their devotedness 
 upon these Jesuits who were coming to save them. 
 
 Toward the end of the month of March, 1568, the mis- 
 sionaries of the Society of Jesus landed in safety at 
 Callao, near Lima, looking for that martyrdom which had 
 been promised them on their departure. But the name 
 of the great Xavier had smoothed the way for them, and, 
 under the protection of that venerated name, they found 
 themselves overwhelmed with homage, respect, and love. 
 The inhabitants of Lima immediately laid the foundations 
 of a church and college, which were to be of the most 
 magnificent character. Father Diego Bracamonte was ap- 
 pointed rector. In the mean time. Father Portillo, whose 
 eloquence completely captivated the populace, undertook. 
 the conversion of the Spaniards, while Father Louis 
 Lopez preached the Gospel to the natives. To another 
 Father was confided the instruction of the young. At the 
 same time the Fathers founded a confraternity for youths 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 171 
 
 of noble birth, and their zeal was so abundantly blessed by 
 Almighty God, in all their undertakings, that the city of 
 Lima became most moral and exemplary. One single year 
 had suiBced for the Jesuits to effect this marvellous chani-e. 
 The Archbishop of Lima, Don Geronimo Loaysa, a 
 Dominican, was, for a time, alarmed upon hearing of the 
 arrival of the Jesuits in Peru, as the parochial duties 
 were entirely under the control of the Dominicans. He 
 feared disputes, which are at all times to be regretted, but 
 especially when occurring between two religious orders; 
 and, besides, he was aware of all that had been done in 
 Europe to create rivalry between the Jesuits and the 
 Dominicans. His apprehensions were soon succeeded by 
 the most implicit confidence. The humility of the Jes- 
 uits, and their modest deference to those Dominicans who 
 had the charge of parishes, their spirit of self-denial, their 
 ardent zeal for the greater glory of God, and the heavenly 
 blessings which so marvellously seconded their Apostolical 
 labors, soon won for them the most profound esteem and 
 the sincere attachment of the pious prelate. Eight mis- 
 sionaries no longer sufficed, and, in 1569, St. Francis Bor- 
 gia sent over twelve more, who were received with so 
 much the more joy by the Peruvians that they spoke their 
 own language. The new missionaries had availed them- 
 selves of the time occupied in the voyage to make them- 
 selves acquainted with this tongue, in order to be •able to 
 exercise their holy ministry without delay, and with 
 greater efficacy, in the country places and among the for- 
 ests. Very soon the bishops, who witnessed the fruits of 
 salvation produced by the Jesuits, petitioned the General 
 of the Order for a still greater number of priests. The 
 Archbishop of Quito, Don Lopez de Solis, committed the 
 control of the seminary of that city to the Fathers, and 
 all expressed a desire to have colleges of the society in 
 their dioceses. 
 
172 HISTORY OF THE SOCIETY OP JESUS. 
 
 VI. 
 
 The Brazilian mission had produced the most satisfac- 
 tory results, notwithstanding the efforts of the Calvinist 
 ministers to counteract the mild influence exercised by 
 the Jesuits. There were several colleges in a state of great 
 prosperity, and promising the most beneficial results for 
 th< future. Father Iirnacio Azevedo, after visitinij; all the 
 houses of the Order in these countries, returned to Eu- 
 rope, where he excited an ardent zeal among the Portu- 
 guese Fathers to undertake the arduous and perilous 
 mission of America. He next went to Rome, to lay be- 
 fore Father Borgia and the Sovereign Pontiff the progress 
 of Christianity in the colonies of Brazil. He kindled the 
 same enthusiasm in the Eternal City as he had done in 
 Portugal, and, after obtaining from the Pope and the 
 Father-General all the favors he had come to solicit for 
 the New World, he left Rome to embark at Oporto with 
 a colony of seventy Jesuits. 
 
 The fleet "with which they sailed was commanded by 
 Admiral Vasconcellos. Ignacio Azevedo, with forty of 
 the missionaries, went on board the San Diego, and the 
 remainder, under the direction of Fathers Diaz and Fran- 
 cisco de Castro, divided their numbers between the Ad- 
 miral's ship and the galley which carried the orphans, 
 whom the plague in Lisbon had caused to be abandoned, 
 and whom the Jesuits had saved, protected, and adopted. 
 
 They had not been long at sea, when a violent storm 
 arose, causing the San Diego to part company with the 
 other vessels, which were soon out of si<j:ht. On nearins: 
 Palma, they were chased by five pirates, cruising under 
 James Sourie, of Dieppe. Sourie was a bigoted Calvinist, 
 and his reputation for cruelty was proverbially known 
 on the seas. His band of three hundred were the terror 
 of the ocean. The Sa7i Diego's crew consisted of only 
 
GENERALSHIP OP ST. FRANCIS BORGIA. 173 
 
 forty men, and, with this disparity of force, the com- 
 mander felt that his capture was inevitable; but he and 
 his men were determined to defend themselves to the last, 
 and, addressing Father Azevedo, he said: 
 
 " Father, there are a great many of you. Your young 
 companions are not all priests. Will you allow those 
 who are not ordained to take part in the almost hopeless 
 conflict in whicii we are about to engage? We are Cath- 
 olics, and the heretics would prefer our death to any 
 booty they might find." 
 
 "I am persuaded of that," said the Father; "but, nev- 
 ertheless, I can not allow that which you desire. Our 
 young companions, who have been brought up in the holy 
 quiet of the sanctuary, and who are called to a ministry 
 of peace, are unfit for w^ar, and would be useless to you. 
 They would render you much greater service by praying 
 for you all and attending to the wounded." 
 
 On the 15th July, Sourie arrived within hail of the 
 San Diego, and summoned the captain to surrender un- 
 conditionally. The San Diego replied by a broadside, 
 and the conflict commenced. Isnacio Azevedo stood on 
 the deck, holding: aloft an imao;e of the ever Blessed 
 Virgin, and exciting the ardor of the Catholic soldiery 
 who were fighting for the faith. He had directed the 
 younger portion to go below, and only eleven Jesuits re- 
 mained by his side. Sourie twice attempted to board the 
 vessel, and was twice defeated in his purpose. Enraged 
 at this failure, he ordered his whole force to board the San 
 Diego^ and, with fifty of his men, he leaped on the deck 
 of the Portuguese vessel, crying, in a voice of thunder, 
 "At the Jesuits! Death to the Jesuits! No quarter for 
 the dogs! They are going to Brazil to propagate their 
 false doctrines, and they must be exterminated!" 
 
 The struggle was most sanguinary. The captain of 
 the San Diego was among the first who fell. The Jesuits 
 
174 HISTORY OF THE SOCIETY OF JESUS. 
 
 were in the midst of the melee, receivins^ in their arms 
 and imparting a last benediction on the men as they sank 
 beneath the blows of the heretical pirates. Several of 
 the Fathers were themselves wounded, but, regardless of 
 their own sufferings, and of the innocent blood wl ich 
 flowed so copiously, they continued to bestow all their 
 care and attention upon the brave sailors who so hero- 
 ically faced death in defense of the faith. The combat 
 over. Father Azevedo collected around him his compan- 
 ions, for now the hour of their doom was at hand ; their 
 martyrdom was to be accomplished, and already the por- 
 tals of heaven were being opened to receive their sainted 
 souls. x\t the word of their chief, the Calvinists rushed 
 with fury upon the Jesuits. Benito de Castro was among 
 the first to fall, while repeating an act of faith. Tgnacio 
 Azevedo received a sabre cut, which laid open his head, 
 causing the blood to gush out over his brothers who sur- 
 rounded him, and the heroic martyr expired, saying : 
 
 " Angels and men are witness that I die for the defense 
 of the Holy Roman Catholic and Apostolic Church!" 
 
 On hearing these words, his fiendish executioners rushed 
 upon his lifeless corpse, and beat it with a demoniac fury. 
 Thev then massacred the remainder of their victims, dis- 
 patching some with the poniard and others by blows in- 
 flicted with the barrels of their blunderbusses. 
 
 Twenty-eight novices, by order of their Superior, had 
 taken refuge in the hold at the commencement of the 
 fight; two others, mortally wounded, joined them after- 
 ward. The heretics searched for and soon discovered them, 
 dragged them upon the deck, through the blood, and over 
 the dead bodies of their brothers, and neither could the 
 extreme youth, mildness, or modesty of the religious in 
 the least pacify or conciliate the followers of Calvin. Far 
 from it: they heaped upon them the grossest indignities, 
 and applied to them the most derisive and insulting epi 
 
GENERALSHIP OP ST. FRANCIS BORGIA. 175 
 
 thets. This memorable martyrdom took place on a Fri- 
 day, and the heretics thought to make these angelic 
 victims transgress the laws of the Church by forcing them 
 to eat meat; but the heroic youths and martyrs steadfastly 
 refused to yield to the commands of their persecutors. 
 The heretics forced into their mouths the prohibited 
 viand, but it was as quickly ejected and trampled upon. 
 Their enemies promised to spare their lives if they would 
 renounce their faith, but they answered by a look, the 
 expression of which was the strongest protestation of un- 
 flinching fidelity to the true faith. During an entire 
 hour, there, in the blood of their brethren who had just 
 preceded them to heaven, and beside their holy remains, 
 were they most grossly insulted and outraged, their piety, 
 humility, and angelic vocation scofied at. Their execution- 
 ers at last became tired of this gentle patience and indomi- 
 table courage. Those who were in orders they sacrilegiously 
 put to death, by crushing their heads in that place where 
 the hand of the bishop had marked and consecrated them 
 for the service of the sanctuary. Others were tied by the 
 feet, two by two, and thus conveyed to the edge of the ves- 
 sels, where their tormentors again assailed them with blows 
 and insults, and precipitated them into the sea without 
 ascertaining whether they were dead or alive. Two of them 
 were ill and on the very point of death, yet they received no 
 mercy; they were insulted, struck, ill-treated, like the rest, 
 and, like them, cast into the waves. They came upon one 
 who appeared as if he could not die, notwithstanding the 
 excessive cruelties that had been practised upon him. To 
 dispatch him, he was placed at the mouth of a cannon, 
 and his scattered remains were blown into the air. The 
 life of Brother Juan Sanchez, who acted as cook to the 
 missionaries, was spared, the Calvinists revelHng in the 
 idea of being served by a Jesuit. He was ordered to con- 
 tinue to follow his usual employment as cook, and, al- 
 17 
 
176 HISTORY OF THE SOCIETY OF JESUS. • 
 
 though this cruel fate was far worse than death to him, 
 he had no choice but to submit. 
 
 The horrible butchery was at an end. Thirty -nine mar- 
 tyrs of the Society of Jesus had just ascended to heaven, 
 there to receive their crown of martyrdom. Only one was 
 wanting to make the glorious phalanx of heroes complete, 
 since Brother Sanchez was doomed to survive those whom 
 he already looked up to with mingled feelings of envy 
 and regret. 
 
 " And I," suddenly exclaimed a young man, " I, also, 
 am of the Society of Jesus." 
 
 " You ! " said James Sourie. " You do not wear the habit 
 of those Papists; you do not deserve death." 
 
 At once the young man bent over the body of one of 
 the martyrs, which was still stretched on the deck of the 
 San Diego, stripped it of the blood-stained cassock, clothed 
 himself with the venerated garment, and said to the for- 
 midable and blood-thirsty pirate: 
 
 " Behold me now ! During the voyage, I admired and 
 loved the Jesuits, and felt mvself called to become one 
 of them. I asked Father Azevedo to receive me among 
 the postulants, which he promised to do, and I beg of 
 you now to fulfil his word." 
 
 In another second his heroism had received i'ts reward. 
 This young hero was the nephew of the captain of the 
 San Diego. ^ 
 
 * On the 21st September, 1742, Benedict XIV declared the following 
 forty Jesuits to be martyrs. Their names are here given as we find 
 them in the history of the Society of Jesus, by M. Cretineau Joly : 
 Ignacio d'Azevedo, Benito de Castro, d'Andrada, Alvarez, Ribeiro, 
 Fonseca, Mendez, Escrivan, d'Acosta, P. Alvarez de Covillo, D. 
 Jlermandez, Vaena, Antonio Suarez, Gonzalez Henriquez, J. Fernan- 
 dez de Braga, J. Fernandez de Lisbon, Juan de Majorca, Delgado, 
 Louis Correa, Em. Rodriguez, Lopez, Pedro Munhoz, JSIagallanes, 
 Dings, Gaspar Alvarez, Antonio A. Hernandez, Pacheco, Pedro de 
 Fontaura, Andres Gonzalvez, Perez, Antonio Correa, Amado Vaz, 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 177 
 
 James Sourie was in the service of Queen Jane d'Al- 
 bret, who conferred on him the title of Vice-Admiral. 
 We must add that this princess publicly censured the 
 horrible cruelty of the famous corsair, and commanded 
 him to set at liberty brother Sanchez and the Catholics 
 of the Sa7i Diego. 
 
 Admiral Vasconcellos, after having wandered on the seas 
 for sixteen months, at length made the coast of Brazil, 
 when he fell in with four French galleys and an English 
 vessel. This hostile squadron was commanded by the 
 pirate Capdeville, whose cruelty was only equalled by that 
 of Sourie, and who was not less devoted to the Calvinistic 
 cause. He was aware that several Jesuits accompanied 
 the Admiral's fleet, and that they were going to preach 
 the Gospel to some of the most distant savage tribes of 
 Brazil. His desire, therefore, was to prevent their land- 
 ing on a shore where they were awaited with so much 
 impatience. Above all, he sought the lives of the Jes- 
 uits, hoping, by this course, to cool the ardor and dimin- 
 ish the zeal of their brethren, and thus cause them to 
 abandon the great enterprise which had been so happily 
 commenced by their predecessors. He gave the order to 
 attack. The Portuguese displayed the most daring cour- 
 aire. Vasconcellos himself fou2;ht like a lion, but soon 
 fell dead under the hot and sustained fire of the French 
 galleys. The crew were dismayed at this great loss, and, 
 being very inferior in numbers, were finally defeated by 
 the heretics, and the Jesuits found themselves at the mercy 
 of their enemies. 
 
 Fathers Diaz and Francisco de Castro were immediately 
 put 'to death. The others were subjected to the most mer- 
 
 Oaldeira, Baeza, Fernando Sanchez, Perez Godoi, Zuraire, Juan de 
 Zafra, San Martino, and San Juan, who took the place of Brother 
 Sanchez. 
 
178 HISTORY OP THE SOCIETY OF JESUS. 
 
 ciless tortures during twenty-four hours, and, the angelic 
 patience they displayed during that time at length tiring 
 their persecutors, they were all massacred, without a 
 single exception. Thus, of seventy-one Fathers, novices, 
 or brothers. Brother Sanchez alone escaped the fiendish 
 barbarity of the Protestants, who spared his life only that 
 he might be a living martyr in being compelled to serve 
 them, and submit to their incessant insults, indignities, 
 and taunts. 
 
 And yet Protestants exclaim against the intolerance of 
 Catholics ! 
 
 The great work of the illustrious Xavier continued to 
 prosper, with undiminished success, throughout the East 
 Indies and Japan ; for it was impossible that the blood 
 of the martyrs should fail to produce good fruits from 
 the seeds so carefully sown by the missionaries amid so 
 many dangers. 
 
 In the Moluccas the Pa2:ans seconded the efforts of 
 the Mohammedans to arrest the progress of Christianity. 
 They eagerly sought the most trifling excuse to attack 
 the neighboring Christians, whose churches they demol- 
 ished, desecrating their crosses, and murdering the in- 
 habitants, who had no time to arm themselves for 
 defense. True, these latter could have saved their lives 
 by apostasy, but they preferred death to a renunciation 
 of the true faith. When circumstances allowed them to 
 defend themselves, and to resist the assaults of their 
 enemies, the missionaries always went in advance, bearing 
 aloft the Cross, which they displayed as a sign of encour- 
 agement, consolation, and hope, exhorting them to meet 
 death in a manner becoming the valiant defenders of the 
 Cross of Jesus Christ, which the Infidels had just torn 
 down and desecrated before their eyes. 
 
 In one of the engagements in the island of Ouby, in 
 the year 1568, Brother Vincente Diaz, all covered with 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 179 
 
 wounds, and bathed in blood, remained heroically on the 
 field of battle, where he bore aloft the emblem of salva- 
 tion, in order to inflame the ardor of the soldiers, utterly 
 regardless of his own sufferings, until victory had crowned 
 the efi"orts of the Christians. 
 
 Father Mascarenas, Superior of the missions, lavished 
 all his cares on the wounded, and aifurded spiritual con- 
 solation to the dying, having previously prayed fervently 
 that God would be pleased to grant the victory which 
 crowned the Christian arms that day. 
 
 Father Mascarenas had succeeded in saving from idol- 
 atry, or Islamism, the kingdom of Siokon, in the island 
 of Mindanao; that of Manado, in the island of Celebes; 
 and that of Sanghir, near the Philippines. These con- 
 quests had rendered his name formidable to the enemies 
 of Christianity. 
 
 The Pagans had declared they would put him to death. 
 The holy Father was as well aware of the ftict as he was 
 that martyrdom was what he had vowed to suffer for the 
 Cross of Christ. But who would sustain and strengthen 
 his converts, if he allowed himself to be taken by his 
 enemies ? Pastor of the flock which had been confided 
 to him, he could not abandon it to the mercy of those 
 who sought to persecute every thing Christian, and he 
 felt it to be his duty to await patiently the moment 
 marked by Providence, and to continue perseveringly his 
 apostolic mission. He, therefore, retired to the woods, 
 subsisting exclusively on wild herbs, and, alone with Al- 
 mighty God, apart from all human consolation, he prayed 
 and he forgave ; and he looked and hoped for that glorious 
 crown of martyrdom which they had held out as an in- 
 ducement to him when leaving his brethren, his country, 
 and Europe, to preach the Gospel to the nations of the 
 East. His ambitious desire was soon satisfied. Tracked 
 day and night by the idolaters, amid the recesses of the 
 17* 
 
180 HISTORY OF TEE SOCIETY OF JESUS. 
 
 woods which he had selected as his retreat, he was at 
 length discovered, and poisoned by them, on the 7th of 
 January, 1570. For eight entire days he had remained 
 in his wild and lonely retreat, suflfering unheard-of pri- 
 vations, and being exposed not only to the attacks of 
 wild beasts, but, also, to the inclemency of a most severe 
 season, 
 
 Christianity continued to spread throughout Japan, not- 
 withstanding the exertions of the Bonzes to arrest its pro- 
 gress. So great was the faith among the Christians, that 
 it was proof against threats, allurements, and even death 
 itself in those states where the sovereigns, having con- 
 tinued Pagans, allowed themselves to be ruled by the priests 
 of idolatry. True, such princes were few in number. It 
 pleased Almighty God to shower such manifold blessings 
 upon the holy apostleship of the missionaries, that the 
 majority of the Japanese princes had embraced the re- 
 ligion of the great Bonze JCavier, as they continued to 
 designate the Divine law introduced among them by the 
 Apostle of the East, whose memory was ever loved and 
 cherished whereve-r he had been. 
 
 His companion, friend, and co-laborer in this distant 
 mission, Father Cosmo de Torrez, still lived, and continued 
 to work with zeal in the same field which had been blessed 
 by the exertions of Francis Xavier ; but he was advanced 
 in years, and weakened still more by his long and arduous 
 missionary duties. He had resided at Xequi, in the island 
 of Amakusa, ever since his enfeebled state had prevented 
 him from fulfilling the duties of his position as heretofore, 
 and he requested St. Francis Borgia to appoint another 
 Provincial in his place. At that period, the means of 
 communication were much more difficult than at the pres- 
 ent day ; all correspondence was irregular and uncertain, 
 and Father de Torrez, who had requested to be allowed to 
 return to Europe, declined daily. In 1568, Father Yalla 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 181 
 
 landed in Japan, whore lie was received with transports of 
 joy, as were all the Jesuits who went tliither to labor fur 
 God's glory. To every Japanese Christian they were as 
 so many dear fathers. On his arrival, he sought the 
 Father Provincial, the veteran of the Japanese missions, 
 and, having been introduced, humbly prostrated himself 
 before him, saying: "Father, you M^ere the friend of our 
 illustrious and venerated Father Xavier ; you had the 
 happiness of accompanying him in his perilous travels, of 
 sharing the labors and dangers of his glorious apostleship, 
 of enjoying his holy conversation, his salutary encourage- 
 ment, and his admirable exaniDle. Allow me to embrace 
 your feet, and I beg of you to call down all the blessings 
 of God upon the labors I am about to undertake for His 
 glory." 
 
 Father Torrez gave him his blessing, and, raising him 
 from the ground, after having affectionately embraced him, 
 informed him that he intended him to remain at Xequi, to 
 attend the synod which he was about to convoke. He 
 called together all the Fathers who were distributed 
 throughout the empire, and, after having arranged the 
 affairs of the colonies, he assigned to each of the Fathers 
 a special mission, to which he should devote all his time 
 and care, and then patiently awaited the arrival of a new 
 Provincial. At length, in the course of the year 1570, 
 Father Cabral arrived at Xequi in that capacity, and pre- 
 sented to his predecessor the permission to return to 
 Europe, where he desired to end his days. The venerable 
 Father had spent twenty-one years of his life in the mis- 
 sion of Japan, during which time he had baptized, with 
 his own hands, more than thirty thousand idolaters, and 
 had erected fifty churches. Almighty God willed that 
 he should not leave his mortal remains on any other soil 
 than that upon which he had reaped such an abundant 
 harvest of immortal souls. When the vessel which was 
 
182 HISTORY OF THE SOCIETY OF JESUS. 
 
 to convey him to Europe was about to set sail, he was at- 
 tacked with greater weakness and a feeling of exhaus- 
 tion, clearly indicating that the only journey he was 
 likely to make was from this life to eternity. When this 
 fact was announced to him, he became ecstatic with joy, 
 and so continued until the moment of his death, on the 
 2d October, 1570.'-^ 
 
 VII. 
 
 The notions of independence inculcated by the heretics 
 tended to prolong civil war in the heart of Europe, and 
 to perpetuate discord among Catholic princes. The Turks 
 had attempted to profit by these commotions in attack- 
 ing the European coast, but, being vigorously repulsed 
 by. the Knights of Malta, they were compelled to return 
 to their own dominions, and, to all appearance, had given 
 up their project of invasion, when suddenly it was re- 
 ported that Selim II had declared his intention of attack- 
 ing the States of the Church and the Republic of Venice. 
 Pius V, far from being alarmed at the danger with which 
 Catholic States were menaced, saw in the very fact the 
 means of reestablishing peace between their sovereigns. 
 He called upon them to rally for the defense of the 
 standard of the Church — of the Cross of Jesus Christ — 
 quite certain that each and every one of them would be 
 eager to accept such an honor, and heartily to unite in 
 so holy a cause. 
 
 To negotiate an alliance of such vast importance, he 
 selected two members of the Sacred College, with whose 
 diplomatic ability he was woll acquainted. One was his 
 own nephew, Cardinal Alexandrini ; the other. Cardinal 
 
 * M. Cretineau Joly states that Father Cabral arrived in Japan in 
 1571. This is evidently an error, as Father Torrez died a short time 
 after his arrival, and the date of his death is certainly 1570, as con- 
 firmed by Father Charlevoix. 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 183 
 
 Commendon, who had the reputation of great learning 
 and wisdom. The two Legates were duly dispatched, 
 the former to the Kings of France, Spain, and Portugal, 
 the latter to the King of Poland and the sovereigns of 
 Germany. 
 
 Cardinal Commendon represented to the Sovereign Pon- 
 tiff the difficulties of such a mission, and begged, as a 
 favor, to be allowed the assistance of Father Tolet, a 
 learned Jesuit, whose wisdom and advice, he affirmed, 
 would be most useful in the undertaking. The Pope, ac- 
 cordingly, asked for and obtained from Francis Borgia 
 permission for the learned Father to accompany the Car- 
 dinal in his important mission. Cardinal Alexandrini had 
 higher pretensions. Father Borgia, being closely allied 
 to all the sovereigns of Europe, he alone, thought the 
 Cardinal, could, by his presence, smooth away all difficul- 
 ties, and favorably dispose the Kings of Spain and Por- 
 tusral. He, therefore, asked for the Father-General as his 
 assistant in his embassy. The Pope, while approving of 
 his nephew's project, felt, at the same time, a delicacy in 
 making it known to the quondam Duke of Gandia. The 
 health of this illustrious personage was visibly declining, 
 and he was entirely absorbed in the cares of the govern- 
 ment of the society; but, nevertheless, after having care- 
 fully reflected on the matter, and begged of Almighty 
 God to enlighten him, Pius V sent for Francis Borgia, 
 to whom he communicated the desire of Cardinal Alex- 
 andrini. 
 
 The holy religious was dying, but, at the command of 
 the Sovereign Pontiff, who addressed him in the interest 
 of the Church, Francis Borgia, ever unmindful of himself, 
 did not hesitate to undertake and brave the fatigues of the 
 journey, and the difficulties attending a mission of so 
 much importance and of so delicate a nature. He left 
 Rome on the 30th June, 1571, with the Cardinal Legate, 
 
184 HISTORY OF THE SOCIETY OF JESUS. 
 
 in company of a brilliant retinue of prelates and noble- 
 men. At the same time, Father Tolet took his departure, 
 with Cardinal Commendon, for the several courts of the 
 north. 
 
 The public mind in Germany was duly prepared by the 
 Jesuits to receive, with becoming respect, the Apostolic 
 Nuncio, who was about to appeal to their faith and courage 
 in the interests of religion. But heresy still had several 
 supporters among the electors, and it used all its endeavors 
 to impede and frustrate the objects of the Pontifical Em- 
 bassy. Up to this time, all the eflforts and manoeuvres of 
 the sectarians against the Jesuits had only served to in- 
 crease their triumph and extend the sphere of their use- 
 fulness. Protestantism witnessed new colleges and houses 
 of the society springing up all over Germany, and it be- 
 came more important and urgent for them to strike a de- 
 cisive and final blow against this chosen body, already so 
 celebrated in the world, and which they regarded as their 
 most formidable enemy. 
 
 The Electors being about to meet, for the purpose of 
 discussing the alliance proposed by the Pope, the first 
 aim of the Protestants was to prevent such an alliance 
 and this point once attained, it would be easy, during the 
 session of the Diet, to procure an order for the expulsion 
 of the Jesuits from all the German States. But the 
 princes who espoused the Protestant cause failed, most 
 essentially, from the very first. When one of them made 
 a proposition to banish the Jesuits, Maximilian of x\us- 
 tria, casting upon him a glance full of fiery indignation, 
 exclaimed: 
 
 " My duty is to fight the Turks, not to persecute the 
 Jesuits." 
 
 At a meeting of the nobles in Bohemia, the subject 
 of the alliance of princes caused a similar proposition 
 against the Jesuits to be introduced, and the Burgrave, 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 185 
 
 John Lebkowitz, after having vigorously and gallantly 
 scouted and repelled the idea, added these remarkable 
 words, which history has preserved: "Oh! had the Soci- 
 ety of Jesus been instituted two centuries sooner, and had 
 it penetrated into our Bohemia, we should not to-day 
 know what heresy is ! " 
 
 The Lutherans thus obtained nothing by their strategy 
 but an increase of favor for the Order whose destruction 
 they sought ; and there was every room to hope for the 
 success of a negotiation which met the full support of 
 the Jesuits, and in which Father Tolet was officially en- 
 gaged. This mission, in fact, met with all the success 
 that could be desired. All the Catholic princes entered 
 into the alliance proposed by the Sovereign Pontiff for 
 the defense of the Church and the Cross of Jesus Christ 
 against the Infidels and the Crescent of Mohammed. 
 
 On the other hand, Francis Borgia arrived at Barcelona, 
 with Cardinal Alexandrini and his suite, on the 30th 
 of August of the same year, 1571. On setting foot upon 
 his native land, Francis Borgia was received by his eldest 
 son, Don Carlos de Borgia, Duke of Gandia, who was 
 sent officially, by his sovereign, to receive him, and to de- 
 liver to him a letter, in which the King expressed to the 
 holy religious his entire satisfaction in the Sovereign 
 Pontiff's having chosen him to accompany the Legate, 
 adding : 
 
 " I feel great joy when I think that, before long, we 
 shall embrace each other. Those who have been intimate 
 from childhood are always happy to meet." 
 
 Indeed, the Kins: received him as the friend of his 
 youth, and Francis Borgia profited by the benevolent and 
 confiding disposition of his royal relation to advance the 
 interests of the Church. Having obtained the King's 
 promise to join the alliance of Catholic sovereigns, he 
 referred to another topic — that of the obstacles offered 
 
186 HISTORY OF THE SOCIETY OF JESUS. 
 
 by the Viceroy of Naples and Sicily to the reforms which 
 the holy Archbishop of Milan, Charles Borromeo, sought 
 to effect in his diocese. Until then the King had been 
 blind to the conduct of the Viceroy ; but the General of 
 the Jesuits pointed out to His Majesty, so clearly and 
 forcibly, all that was disadvantageous to the people in the 
 difficulties between their sovereigns and the Roman court, 
 that Philip promised to apply a prompt remedy against 
 this abuse of power. 
 
 Having accomplished their mission to the King of 
 Spain, the legation proceeded to Portugal. 
 
 The embassy of the General of the Society of Jesus 
 to the young King Sebastian was the more difficult and 
 delicate, as the minds of those around him, particularly 
 in his council, were more divided upon the subject of 
 the Jesuits. The Fathers were accused of encouraging 
 Sebastian in his martial predilections, and the General 
 of their Order came to propose to the King to engage 
 in a European war. They -were charged with dissuading 
 him from entering into an alliance with the House of 
 Austria, and the General had come to induce their sov- 
 ereign to marry a French princess. Humanly speaking, 
 the Society of Jesus in Portugal was playing a dangerous 
 game ; but worldly views were not allowed to influence 
 the actions of St. Francis Borgia, nor those of St. Pius 
 V, whom he obeyed. 
 
 At the first mention of the Catholic crusade against 
 the Turks, King Sebastian exclaimed that he would go, 
 in person, at the head of his army ; and when the Holy 
 General expressed to him the desire of the Sovereign 
 Pontiff to see him allied to the House of France, this 
 young prince — he was but seventeen — forgetting his strong 
 and constant opposition to such a match, promised to 
 espouse Margaret of Valois. 
 
 While the Cardinal Legate and Francis Borgia carried 
 
GENERALSHIP OF ST. FRANCIS BORGIA. 187 
 
 on these important negotiations at the Portuguese court, 
 Philip II commanded Don Juan of Austria to assemble 
 the allied squadrons at Messina, and thence proceed 
 against the Turks. 
 
 Andrew Doria, Admiral Barbarlgo, a Venetian, the 
 Marquis of Santa Cruz, and Mark Anthony Colonna held 
 the chief commands in the fleet. Father Murtino Becin- 
 gucci, a Jesuit, embarked on the flag-ship of Admiral 
 Barbarigo, Father Juan de Montoya accompanied Ad- 
 miral Santa Cruz, and Father Cristoval Rodriguez sailed, 
 with Don Juan of Austria, on board the royal galley. 
 Several other Jesuits were distributed among the remain- 
 ing vessels of the squadron, and some Capuchin Fathers 
 were attached to the Pontifical squadron. 
 
 On the 7th of October, 1571, they encountered the 
 enemy in the Grulf of Lepanto, and immediately engaged 
 him. The result was decisive. Admiral Barbarigo was 
 mortally wounded while standing near Father Becingucci, 
 who, as he fell, received him into his arms. The Turks 
 lost thirty thousand men and twenty ships on that mem- 
 orable day, the brilliant success of which was justly at- 
 tributed to the all-powerful protection of the holy Queen 
 of Heaven.^ 
 
 On the 20th of January, 1572, the Legate Alexandrini 
 and Francis Borgia arrived at Blois, where the French 
 court then was. They could not bring their double mis- 
 sion to a satisfactory conclusion. The fear of irritating 
 the Protestants, and the exactions of the civil war which 
 they were carrying on, prevented the King from joining 
 the alliance of the other Catholic princes, while, on the 
 other hand, Margaret of France was promised to Henry of 
 Beam, as a pledge of peace between the contending 
 parties. 
 
 * The Church has perpetuated the remembrance of this great vic- 
 tory by the institution of the Feast of Our Lady of Victory. 
 18 
 
188 HISTORY OF THE SOCIETY OF JESUS. 
 
 The Legate was preparing to set out for Italy, when he 
 received orders to return immediately to Rome. Pius Y 
 was dying, and he had already gone to receive the reward 
 of his eminent virtues, when Francis Borgia reached the 
 Eternal City, after a voyage the fatigues of which had 
 completely exhausted his strength. He very soon fol- 
 lowed the great Pope, who was succeeded by Cardinal 
 Buoncompagno, under the name of Gregory XIII. The 
 holy General arrived at Borne on the 22d of September, 
 1572, and expired on the 1st of October, surrounded by 
 his beloved brethren. The last words he uttered were 
 an aspiration for the peace of the Church, and a prayer 
 for the Society of Jesus. 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 189 
 
 FOURTH GENERAL. 
 iS-rS — 1580. 
 
 I. 
 
 Civil war continued to rage in France. No sooner 
 were the Calvinists defeated at one point than they rose 
 up in another, gathered their scattered forces, and attacked 
 anew, but always secretly and by surprise, the towns, vil- 
 lages, and feudal strongholds. They tore down crosses, 
 pillaged, profaned, and burned churches, ransacked and 
 destroyed castles and monasteries, tortured and massacred 
 the inhabitants who had remained true to the faith of 
 their fathers, and gave way to the most profligate and 
 odious excesses. And this they called " establishing the 
 Reformation.^^ 
 
 This grievous state of affairs caused the Catholics to be 
 mistrustful and ever on the watch, and demanded, on the 
 part of the clergy, an extreme prudence; for the Hugue- 
 nots had their spies every-where, even in private families 
 and monasteries. 
 
 One day, in the month of February, 1573, three priests, 
 accompanied by a layman, all habited in black, were trav- 
 elling together in the mountains of du Quercy, apparently 
 unconscious of the dangers they incurred, for they had 
 already traversed, unmolested, a considerable extent of 
 country. They were near the Chateau de Cardaillac, and 
 
190 HISTORY OF THE SOCIETY OP JESUS. 
 
 were followins: the skirts of a forest of chestnuts, when, all 
 at once, they were surprised by the sound of approaching 
 footsteps, and the cry of " 3Io7^t aux Papisf.es !" Q^ Death 
 to the Catholics!") which resounded throu^rh the woods. 
 The pious travellers were in the midst of the Huguenot 
 soldiery, who had suddenly come upon them from an 
 ambush. The chief of the gang, addressing the three 
 priests, demanded, with a menacing air, who they were, 
 whence they came, and whither they were going. Being 
 persuaded that they had been betrayed, and that they 
 could afford no information of which their enemies were 
 not already in possession, the priests remained silent, 
 
 " You do not answer," continued the Calvinist. " You 
 dare not say that you are Jesuits ! " 
 
 "We belong, indeed, to the Society of Jesus," said one 
 of the three. 
 
 " Where are you going ? " 
 
 "To Rome." . 
 
 " They are going to Rome to conspire against us and 
 against the Reformation," exclaimed the Huguenot chief, 
 addressing himself to his men ; but we are about to send 
 them somewhere else ; and, turning again toward his vic- 
 tims, he added : 
 
 " We are going to send you to the other world ; the 
 journey will be shorter, and you are sure not to be again 
 stopped on the way." 
 
 "Unless," said another, " they be ransomed by a hand- 
 some sum. If we were well paid, we might spare their 
 lives," 
 
 " It is true," said the chief, " we might gain more, and 
 it matters little whether there are three Jesuits more or 
 less in the world. We ought to be able to exterminate 
 them all." 
 
 The victims raised their hearts to God, and calmly 
 awaited the decision of their persecutors. The delibera- 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 191 
 
 tion was long, but concluded in the proposition for ransom. 
 They mentioned a sum to the prisoners. 
 
 " We do not estimate our lives so high," answered they; 
 "we prefer death! " 
 
 " Oh ! it is death you desire ! Very well, you shall 
 have it; but not without purchase, and you shall buy it 
 dearly." 
 
 The Reformer accompanied these remarks with blows 
 from his blunderbuss, knocking down and cruelly ill-treat- 
 ing his victims. The three Fathers were Gil Gonzales, 
 Provincial of Castile, Martino Guttierez, and Juan Suarcz. 
 Their companion was a lay brother. The latter, not attract- 
 ing the attention of the heretics, profited thereby, and, in 
 obedience to a sign from Father Gonzales, made his escape. 
 This was the only means they had of informing the soci- 
 ety of the circumstances that prevented them from pro- 
 ceeding to Rome to attend the election of the new General, 
 Shortly after this, the Jesuits of Lyons ransomed Gil 
 Gonzales and Juan Suarez, the latter of whom was dan- 
 gerously wounded. As for Martino Guttierez, he had 
 fallen a victim to the cruel treatment he had received at 
 the hands of the heretics. 
 
 The General Congregation for the election of the fourth 
 General of the society was held on the 12th April, 1573, 
 and, on the day following. Father Everard Mercurian, a 
 Belgian, sixty-eight years of age, was proclaimed General 
 by a majority of twenty-seven votes. To a vigorous in- 
 telligence he united rare prudence and unexampled gen- 
 tleness. The change of Generals inspired new hopes in 
 the heretics, the more so as there had also been a change 
 in the supreme head of the Church. Notwithstanding 
 their wily intrigues, they had been unable to injure the 
 Jesuits in the opinion of Pius V, and they attributed their 
 want of success to the former Duke of Gandia. The 
 present General of the society, not being of royal de- 
 18* 
 
192 HISTORY OF THE SOCIETY OF JESUS. 
 
 scent, the Protestants trusted to their ingenuity in work- 
 ing more easily upon the credulity of Gregory XIII. 
 They accordingly set about with renewed ardor, plying 
 the numerous machinations which they had at hand. 
 
 No sooner had the news of the election of Father Mer- 
 curian been received in Germany, than there was exhibited 
 in the principal cities of that vast empire the most de- 
 termined opposition against the Jesuit colleges. The peo- 
 ple became alarmed and their rulers surprised at this 
 movement. Confidence was shaken, and the Emperor, in 
 his weakness, yielding to the pressure, issued a decree pro- 
 hibiting the Jesuits from conferring academical degrees, 
 employing the same text-books as those in use in the Uni- 
 versity, or even from teaching at the same hours. The 
 University always sided with heresy when there was ques- 
 tion of injuring or opposing the Jesuits. Father Maggio, 
 Provincial of Germany, while at Rome, hearing of this 
 uprising against the society, hastened to Vienna, where he 
 sought an audience of the Emperor, and succeeded in con- 
 vincino; him of his error and obtaining the annulment of 
 the decree. The Protestants vowed to be avenged of this 
 check at Innspruck ; but there, again, truth triumphed 
 over falsehood. 
 
 No matter how great the zeal of the adversaries of the 
 Society of Jesus, they could no longer hope that, their 
 calumnies, the aim of which had been so fully exposed, 
 would ever be seriously listened to in Rome. Gregory 
 Xltl even felt it to be his duty to give the Jesuits a last- 
 ing proof of his entire confidence, which he did by ad- 
 dressing a brief to Father Canisius, in which, investing 
 him with the title of Legate, he commanded him to re- 
 pair to the respective courts of Austria, Bavaria, and 
 Saltzburg. " I make choice of you," wrote His Holi- 
 ness, " because I know how useful your wisdom and ability 
 may be on this occasion and under existing circum- 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 193 
 
 stances." This mission accomplished, Cardinal Muroni 
 requested that Father Canisius might be allowed to ac- 
 company him to the Diet of Ratisbon, and the Bishop 
 of Brescia subsequently begged that he would, in like 
 manner, go with him to Nuremberg. 
 
 The more the Jesuits sought to escape honors, the more 
 they found them thrust upon them. While their enemies 
 used all their exertions to ruin them, Providence ever 
 placed them in positions where they were sure to be honored 
 and admired. At the request of Queen Catharine, Father 
 Anthony Possevin was sent to the court of Sweden, in the 
 capacity of Legate of the Holy See, in order to demonstrate 
 to King John III the impossibility of according him the 
 concessions he sought as the condition of his return to the 
 Catholic Church ; and the Jesuit succeeded in obtaining 
 from His Majesty greater freedom for the exercise and for 
 the propagation of Catholicity in his states. 
 
 II. 
 
 Louis de Requesens, Governor of the Netherlands, had 
 just died, and no sooner was the fact known, than the re- 
 port spread that Philip II, King of Spain, had appointed 
 as his successor the young conqueror of Lepanto, Don Juan 
 of Austria. One day, in the early part of 1576, a sudden 
 excitement was manifested in the city of Antwerp. Every 
 one was on the tiptoe of anxiety and expectation, for the 
 news which was in circulation was so extraordinary that the 
 most credulous could not believe it. The people collected 
 in the streets in groups, public business was suspended, and 
 personal aifairs forgotten. 
 
 "Who would ever have suspected the Jesuits of such 
 treason?" said the people, as they met each other. 
 
 " Is it, then, really true ? I would not have believed it." 
 
 " Is it true ? It is, alas ! but too true. The college is 
 nothing better than an arsenal. They have secreted there 
 
194 HISTORY OF THE SOCIETY OF JESUS. 
 
 arms and ammunition sufficient for an entire army, and 
 they shelter and conceal in their house every traitor who 
 applies and gives the pass-word." 
 
 "Only think. Who would have suspected such a thing, 
 to hear them preach, and to see them so good, so mild, so 
 charitable ? I took them for perfect saints." 
 
 " And so did I. But it is clearly proved that they are 
 the veriest hypocrites, and that there is not one of them 
 who is not capable of any thing. It is all discovered now. 
 Every one knows of the conspiracy ; and the people are 
 even now about to attack the college, in order to take pos- 
 session of the arms and ammunition there concealed, and 
 all else they may discover." 
 
 In fact, at this moment, the people, ever too credulous, 
 were actually attacking the house of the Fathers. They 
 broke the windows, and endeavoured to force open the 
 doors, with the intention of setting the house on fire ; but, 
 fortunately, the Governor of the city, Frederick Perrenot, 
 the Margrave Gossvin, and Otho Count Herbenstein came 
 up at the critical moment, and succeeded in quelling the 
 tumult. On the same day, and at the very hour, similar 
 scenes were beinor enacted at Liesre. The Protestants were 
 aware that Don Juan of Austria was sincerely attached to 
 the Society of Jesus, and they took advantage of the inter- 
 regnum to calumniate the society and arouse the anger 
 of the people, thus destroying all the good that had been 
 accomplished by the zeal and labors of these apostles. 
 
 Don Juan of Austria, on coming to assume the reins 
 of government, was duly informed of the intrigues of the 
 Protestants against the Jesuits, and hoped, by severely 
 punishing the disturbers, to secure for the society that re- 
 spect to which they were so justly entitled. The Pro- 
 vincial of Belgium, Father Baudoin de I'Ange, on the 
 contrary, was in favor of a different course, and entreated 
 Don Juan to seek to calm the public mind by showing 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 195 
 
 clemency, instead of still further irritating it by the use 
 of severe measures. The prince yielded to the charitable 
 counsels of the Father, who avenged himself, as the Jes- 
 uits usually did, by returning good for evil. 
 
 But Don Juan could not continue in this scheme of 
 conciliation. Heresy soon openly declared itself on all 
 sides, and the Prince of Orange was approaching with his 
 forces to aid the Protestants in their revolt. The coun- 
 try was devastated, churches profaned, and the houses 
 plundered by the heretical bands, and it therefore became 
 absolutely necessary to oppose force to force. On the 
 31st December, 1577, Don Juan gained a victory at Gera- 
 bloux. The states appeared to submit, and, on the 21st 
 April, 1578, they published, at Antwerp, the peace of 
 Ghent, exacting, at the same time, from the citizens an 
 oath, to which the Jesuits refused to subscribe. This 
 oath appeared to them a trap especially laid for the Gov- 
 ernor-General, and they wished to remain faithful to their 
 prince. They were alternately threatened and flattered. 
 Indeed, nothing was left undone to remove their opposi- 
 tion; but they remained firm in their determination, and 
 on the 18th of May they were expelled the town, placed 
 on board a boat on the Scheldt, and landed at Mechlin ; 
 but Don Juan immediately ordered them back to Lou- 
 vain. Bruges and Tournay were under the dominion of 
 the Protestants, and from both these towns the Jesuits 
 were expelled with the like violence; while at Douay they 
 were ordered by the Senate to remove to some other place, 
 when the Rector of the University obtained the revocation 
 of this order.* 
 
 Louvain aiForded an asylum to all the Fathers who had 
 
 * Ranke, in his History of the Popes, says : " They found them- 
 selves compelled to leave Douay, and, although they returned in 
 eight days, it was, nevertheless, a triumph." A great triumph, 
 truly, for hereay ! 
 
196 HISTORY OF THE SOCIETY OF JESUS. 
 
 been expelled from the heretical towns until better times 
 should arrive. This, like the other large cities of the 
 Netherlands, had had its civil war, and it paid the usual 
 penalty — the plague — which so generally follows such 
 unnatural bloodshed. As heretofore, with that devoted- 
 ness and self-denial which ever marked the conduct of 
 the Jesuits, they hastened to the assistance of the plague- 
 stricken people. Fathers Usmar Boysson, John of Har- 
 lem, Anthony Salazar, and Elisha Heivod fell victims to 
 the pestilence while in the discharge of Christian charity. 
 Their deaths did but strengthen the zeal and animate the 
 ardor of their brethren, and, soon after, Fathers Nicholas 
 Minutier, Baudouin Hangart, James d'Ast, Arnold Ha- 
 sius, Andrew Boccaci, Beinier, Rector of the College of 
 Louvain, and Brother Louis, in like' manner, became vic- 
 tims of the same visitation, either at Louvain or Douay, 
 Liege or Brussels. The Protestants did not expose them- 
 selves to a like glorious death, but had, from prudential 
 motives, removed from the scene of danger. The rich 
 fled ; the ministers imitated their example. 
 
 On the 1st of October, in the same year, Don Juan of 
 Austria breathed his last, at a village near Namur, in the 
 thirty-third year of his age. Alexander Farnese, Duke 
 of Parma, succeeded him in the government of the Neth- 
 erlands, and was equally favorable to the society. Scarcely 
 a year had elapsed, when the Jesuits were reinstated in 
 the colleges and houses which they had been compelled 
 to abandon by the heretics. 
 
 The Chancellor of the University of Louvain, Michael 
 Bay, who, as was common in those days, had Latinized 
 his name, by calling himself Baius, had published a work, 
 portions of which had been condemned, not only at Rome, 
 but also at Paris, by the Sorbonne. The author appar- 
 ently acknowledged his errors, but, at the same time, the 
 doctrines which he continued to 'inculcate were identical 
 
GENERALSnir OF FATHER EVERARD MERCURIAN. 197 
 
 with those published propositions which had called forth 
 the condeuHKition of the Church. Father Robert Bellar- 
 mine was, consequently, sent to Louvain, for the purpose 
 of refuting these erroneous teachings. The Jesuit, not 
 wishing to irritate his adversary by an open attack, con- 
 tented himself with sedulously inculcating the truth. 
 Baius had created for himself a considerable party, which 
 was able to appreciate the considerate method of refuta- 
 tion adopted by Bellarmine, and the Chancellor himself, 
 silenced by the delicacy of his adversary, felt himself con- 
 strained to desist from his dangerous teachings. This 
 was a real triumph of truth over error ; but. Father Bel- 
 larmine having been recalled to Bome, Baius resumed the 
 promulgation of his false and erroneous doctrines. He 
 was immediately courted by the Protestants, who flattered, 
 applauded, and encouraged him. The Court of Bome was 
 advised of the danger which threatened the faith from the 
 Chancellor's teachings, and Father Tolet went to Louvain, 
 by the directions of the Pope and the King of Spain, who 
 was also sovereign of the Netherlands. Being vested with 
 full authority, he could at pleasure excommunicate this 
 already half-corrupted member, but he preferred to un- 
 dertake the eradication of the disease. He set about his 
 important work with so much zeal and delicate charity, 
 that the erring Chancellor, touched by the grace which 
 the inspired eloquence of the Jesuit had infused into his 
 soul, openly acknowledged his defeat, and, on the 24th 
 March, 1580, in presence of the fjiculties assembled at 
 the house of Father Tolet, retracted and condemned all 
 the propositions put forth in his works which had been 
 censured by the Holy See. Those professors and stu- 
 dents who had adopted these erroneous doctrines, in like 
 manner, signed their retraction, which Father Tolet lost 
 no time in laying at the feet of the Holy Father. 
 
 The Society of Jesus had achieved a victory which its 
 
198 HISTORY OF THE SOCIETY OF JESUS. 
 
 enemies would never forgive. Shortly afterward the Duke 
 of Parma, Alexander Farnese, thus wrote to Philip II : 
 
 "Sire: Your Majesty desired that I should cause a fortress to 
 be built at Maastricht; but I thought that a college of the Jesuits 
 would be a more suitable defense for the inhabitants against the 
 enemies of the altar and the throne. I have, therefore, built it." 
 
 In France, where the Parliament and the University 
 ever opposed their powerful influence to it, the society 
 again won a triumph, which the Protestants could neither 
 forget nor pardon. In 1577 the plague made its appear- 
 ance once more in the southern provinces — a sad result 
 of civil war. The Jesuits, after losing twelve of their 
 number, while devoting themselves with the most admirable 
 self-devotion to the alleviation of the sufferers, only be- 
 came the more zealous in their devotion to the assistance 
 of the plague-stricken people. At Toulouse, among the 
 other victims, a celebrated apostate was attacked by the 
 scourge, and was about to appear before his Eternal Judge. 
 His name was John de Montluc, a Dominican, once Bishop 
 of Valence, who had turned Huguenot. Sixteen times 
 had he served his sovereign in the capacity of ambassa- 
 dor. He was now dying, and had no thought of becom- 
 ing reconciled to God and to the Church which he had 
 abandoned. This was a great triumph for heresy, and 
 already was hell rejoicing in anticipation of the victim it 
 was about to claim for all eternity. But the Jesuits 
 prayed for that apostate soul, who, during life, had been 
 their enemy. Father Grandjean went to the death-bed of 
 the unhappy man, over whom he tenderly bent, called 
 him his brother, addressed to him such gentle and tender 
 words that, to the dying apostate, they seemed a message 
 of hope descending from heaven itself, and which, touch- 
 ing his heart, caused him to shed tears. The Father pressed 
 him to his heart, again breathing into his ear words of hope 
 
QENERALSIIIP OF FATHER EVERARD MERCURIAN. 190 
 
 and forgiveness, till, at length, the apostate acknowledged 
 bis great guilt, and, with tears of repentance and hope, 
 sincerely implored the Divine mercy. The Jesuit received 
 his recantation, reconciled him to the Church, and con- 
 tinued by his side, affording him spiritual consolation up 
 to the last moment, and only left him after he had seen 
 him depart this world a holy penitent. So many and such 
 admirable virtues could not but command respect and 
 veneration, and call forth feelings of gratitude and a de- 
 sire to see the society spread every-where. 
 
 In spite of the efforts of the Parliament, which was 
 opposed to it, in consequence of its submission to all 
 legitimate authority, and notwithstanding the hostility of 
 the University, which rejected it on account of its learn- 
 ing, and the purity of its doctrines, the Jesuit Order was 
 eagerly invited to found houses in all the towns of France, 
 and Lorraine even offered to furnish it with the neces- 
 sary establishments. Throughout Spain it prospered un- 
 molested, as it did likewise in Portugal, notwithstanding 
 the petty intrigues of the courtiers. 
 
 In Lombardy, where Charles Borromeo had caused the 
 Jesuits to settle, they obtained the most satisfactory suc- 
 cess. It had been the desire of the holy Archbishop to 
 have in his diocese colleges, a novitiate, and a professed 
 house of the society. His confessor, Father Adorno, was 
 a Jesuit, and, in his pastoral visitations, he was always ac- 
 companied by Father Leonti. He loved the Jesuits as 
 his spiritual fathers, and, before his death, gave them a 
 touching proof of his affection. He de§ired to celebrate 
 the holy mysteries for the last time in his native city, 
 Arona. His nephew. Count Renato Borromeo, occupied 
 the family mansion in that town, and he entreated the 
 Cardinal to sanctify, by his presence, the dwelling which 
 had been the cradle of his childhood. 
 
 *'No, my dear Renato," replied the saint, "I am in 
 19 
 
200 HISTORY OP THE SOCIETY OF JESUS. 
 
 too much need of spiritual consolation not to go where I ara 
 sure of finding it in abundance;" and he proceeded direct 
 to the house of the Jesuits, and there, in their church, 
 he offered up the holy sacrifice for the last time as he 
 had said his first mass in the church of the Jesuits, the 
 Gesu^ at Rome. Returning to Milan, he died in the arms 
 of Father Adorno, on the 1st November, 1584. 
 
 IIT. 
 
 Among the courtiers of Queen Elizabeth of England 
 was the youthful Thomas Pound. By his grace and ele- 
 gance, he had attracted the especial attention of the Queen, 
 and he consequentl}^ enjoyed more than an ordinary share 
 of the royal favor, in the possession of which he was 
 happy and proud. Toward the end of the year 1573, 
 at one of the court balls, Pound, making a false step, 
 slipped down in the presence of Her Majesty. A sar- 
 castic remark, uttered by the royal lips, wounded the 
 vanity of the young courtier. In that moment he per- 
 ceived the cruelty that lurked in the bosom of the woman 
 whose smile had such a strong attraction for many. He 
 recalled to mind all the martyrs she had made of those 
 of her subjects who remained faithful to the religion of 
 their fathers, and his soul was enlifjhtened. He had sfone 
 to the ball a Protestant; he left it at heart a Catholic. 
 From that very day he undertook to defend the unhappy 
 victims of the Queen, before his near relative, the Earl of 
 Southampton, and he rendered all the assistance and con- 
 solation in his power to the Catholic prisoners, and the 
 more he discharged this duty, the more was he suspected 
 by the spies of Elizabeth. He was aware of this ; but he 
 had renounced the Anglican Reformation, professed the 
 Roman Catholic religion, and was prepared to submit to 
 the consequences of his belief. Nor had he long to wait, 
 for, in his turn, he, toQ, was imprisoned. 
 
GENERALSHIP OF FATHER EVKUARD MEROURIAN. 201 
 
 During his confinement in the Tower of London, he re- 
 called all that he had witnessed of the sad fate of Catho- 
 lics in the three kingdoms. lie well knew the zeal and 
 abnegation with which several Jesuits, at the peril of 
 their lives, had devoted themselves to afford the consola- 
 tions of their ministry to the heroic victims. He knew, 
 also, that the very last, Father Hay, after being for a long 
 time tracked by the agents of the Queen, had been com- 
 pelled to fly, in order not to compromise those whom he 
 had come to console and bless. He was aware that Eliza- 
 beth had decreed that all the Jesuits who set foot on 
 British soil should be deemed guilty of high treason, and 
 dealt with accordingly. All these recollections of events, 
 which had occurred so recently, appealed, most eloquently 
 and strongly, to the heart of the young prisoner; but Di- 
 vine Grace spoke in still more forcible language to his 
 soul, nor could external distractions for a moment smother 
 that gentle though powerful voice, to the holy influence 
 of which he freely opened his heart. 
 
 Our young hero was occasionally visited in his solitary 
 retreat by a namesake, Thomas Stevens, a fervent Cath- 
 olic. Thomas Pound requested him to write to the Gen- 
 eral of the Society of Jesus, begging that he would ad- 
 mit him into the Order, although he had no opportunity 
 of joining a novitiate, in which he might prepare himself 
 for entering upon a religious life, and stating that his only 
 recommendation was his suffering imprisonment for the 
 cause of the Roman Catholic faith. ''Tell him," added 
 he, "that I love the Society of Jesus, without being ac- 
 quainted with its rules. I know its character only by 
 reputation, and, nevertheless, I feel such an ardent desire 
 to belong to it, that T conjure him to adopt me as one of 
 its children." 
 
 For nearly three years Father Mercurian, by contin- 
 ued suspense, tested the vocation of Thomas Pound, and, 
 
202 HISTORY OF THE SOCIETY OF JESTJS. 
 
 finding him ever patient, f\uthful, and ardently longing 
 to be admitted into the society, wrote to him, on De- 
 cember 1, 1578, announcing the fact of his admittance, 
 and concluding his letter by these significant words : 
 *' Prepare to sufi'er, and, if necessary, to die upon the 
 cross." 
 
 Elizabeth had little thought that, in making usu of the 
 youthful Pound to gratify her whims, she was converting 
 him into a Catholic apostle ; and when she heard how he 
 had already exercised his zeal in prison, and that he was 
 the consolation and support of his fellow-captives, she 
 directed that he should be interrogated again, and that, 
 if he persisted in his adherence to the faith of the Pa- 
 pists, he should not be spared the most rigorous treatment. 
 Her orders were strictly obeyed. While before his judges, 
 Thomas felt his fortitude increase, and he defended the 
 faith of the Church with a vehemence and courage 
 which irritated them, and for which they determined he 
 should fully atone. Pound was high-born, therefore 
 should he be humbled. He was condemned to traverse 
 the streets of London in irons, and was led from place to 
 place like a common felon, being pointed out to the peo- 
 pie as an object of curiosity and derision. But his cour- 
 age never failed him. He bowed to the mob who derided 
 and insulted him, and his calm and benign countenance 
 bore the impress of the purity and peace of his soul. 
 After being thus paraded, he was conveyed to the prison 
 of Newgate, and handed over to the executioners, who 
 awaited him. He was then submitted to the torture des- 
 ignated by the Protestants " the widow's alms.'' Thomas 
 steadfastly declared his attachment to the Church of 
 Kome, in the bosom of which he was determined to live 
 and die ; and such was his patience, under the horrible 
 tortures to which he was subjected, that he tired out the 
 cruelty of his inhuman tormentors. In the event of 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 203 
 
 punishment failing, Elizabeth had commanded that kind- 
 ness and promises should be employed, for she wished to 
 subdue the quondam courtier whom she had treated 
 with so much disdain. But the courtier had become a 
 Jesuit. He was supported by the prayers and the merits 
 of the Society of Jesus, and, by those prayers and those 
 merits, he obtained a superabundance of grace, which 
 made him triumph as easily over allurements and prom- 
 ises as he had done over the most cruel tortures. He 
 was next shut up in a dungeon, and his captivity appeared 
 to be unendurable ; but, so far from repining, he thanked 
 God for this martyrdom. He prayed for his persecutors, 
 and put his trust in Heaven. The proud Elizabeth, 
 chagrined by this heroic constancy, had him again inter- 
 rogated, but without any better result, when he was re- 
 moved to another prison, from which he was soon taken to 
 a third, until, finally, he was conveyed back to the Tower. 
 The persecutions at this period had compelled a great 
 many Catholics to take refuge abroad. A college had 
 been founded at Douay, for the education of English 
 youths destined for the priesthood, and who thence re- 
 turned to their native country, to exercise their apostle- 
 ship, in spite of all the dangers and persecutions with 
 which they were surrounded. The Queen had augmented 
 the number of her spies; the coasts were closely guarded, 
 and executioners were ever at hand to put to death such 
 Catholics as had the temerity to set foot upon English 
 soil. But as, notwithstanding this rigorous persecution, 
 some succeeded, from time to time, in entering the coun- 
 try, the attention of the heretics of Flanders was directed 
 to the college of Douay, and the promise of a rich re- 
 ward held out to such as would take part in its destruc- 
 tion. The college was, of course, attacked, pillaged, and 
 destroyed by the heretics. Cardinal de Lorraine, Arch- 
 bishop of Rheims, oflfered hospitality to the English who 
 19* 
 
204 HISTORY OF THE SOCIETY OF JESUS. 
 
 had thus been driven away from their abode, and Greg- 
 ory XIII founded a college for them at Rome. The 
 number of the fugitives was sufficient to furnish students 
 for these two establishments. 
 
 On the 23d of April, the fifty pupils of the college of 
 Rome many of whom were already in holy orders, re- 
 solved to embrace an ecclesiastical life, and devote them- 
 selves to the service of God and the Church in their own 
 country. Gregory XIII intrusted the direction of these 
 young Levites to the Society of Jesus, who also had the 
 direction of the college of Rheims. The Jesuits did not 
 conceal from their pupils any of the sufferings prepared 
 for Catholic priests who ventured into England. They 
 spoke to them in plain terms of the torture of the rack, 
 the application of the thumb-screw, the boiling oil, the 
 stake, hunger and thirst, and of the innumerable kinds 
 of torments which the Queen had commanded to be em- 
 ployed to exterminate Catholicity in her dominions. The 
 future apostles, far from being alarmed at the vivid por- 
 traying of these horrible torments, most ardently desired to 
 possess the happiness of undergoing them for the preser- 
 vation of the faith in their unhappy country. Queen Eliza- 
 beth knew all this, for her spies had insinuated themselves 
 every-where. They were to be found at Rheims and at 
 Rome, and in every place where English Catholics had 
 taken refuge — even in the midst of private families. In 
 consequence of the reports made by these spies, the 
 British coast was more strictly guarded than ever. In 
 order to prevent any mistake, the portraits of the stu- 
 dents of the two colleges named, of the professors, and 
 of all the English Jesuits, were placarded on the walls 
 of the seaport towns and the principal cities of the three 
 kingdoms. 
 
 On the 19th of June, 1580, a naval officer, with the 
 free and manly deportment natural to that profession, and 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 205 
 
 the assurance of one wlio was aware of his own import- 
 ance, introduced liimself to the Governor of Dover, and ad- 
 dressing him as one gentleman would another, said to him : 
 "I leave immediately for London. I have made an ap- 
 pointment to meet a merchant there upon important busi- 
 ness of state. He is expected to arrive in three or four 
 days, and I beg of your Honor to give orders that he may 
 not be delayed here, but be furnished with the necessary 
 means for proceeding to London without loss of time. I 
 make the same request for one of my men, who accom- 
 panies him." 
 
 "His name, sir?" asked the Governor. 
 "Edmund Patrick." 
 
 "Very well," replied the Governor. "The necessary 
 orders shall be given for their departure without delay." 
 
 Four days after, the merchant landed at Dover, and 
 was met on the shore by the agents of the Governor, who 
 communicated to him the order that he was to proceed 
 immediately to the capital. On arriving in London, he 
 was much surprised to j5nd himself received as a friend 
 by several young men, who shook hands with him most 
 cordially. 
 
 "My dear Edmund, here you are at last! We have 
 been expecting you for the last four days. Have you had 
 a happy voyage? " 
 
 " Yes, my friends ; so far every thing has been satis- 
 factory." 
 
 As they went along, his overjoyed friends said to him : 
 "Gilbert has bespoken you; we are all going to his 
 house to dinner. 
 
 "And you will make my house your home," added 
 Gilbert." 
 
 On reaching a point where they could not be overheard 
 by the passers-by, Gilbert suddenly exclaimed to the 
 stranger : 
 
206 HISTORY OF THE SOCIETY OF JESUS. 
 
 " Thank God, Reverend Father, you are safe !" 
 
 "And Father Parsons?" 
 
 " He is here. We are now going to see him." 
 
 The naval officer was, in fact, no other than Father 
 Robert Parsons, who had thus, so to speak, commanded 
 the Governor of Dover to facilitate the arrival of Father 
 Edmund Campian and Brother Emerson in London. Their 
 portraits, like those of many others, were placarded through- 
 out the seaport towns, as well as in the streets of London ; 
 but no one thought of looking for them under the disguise 
 of a naval officer and a merchant. Robert Parsons, on ar- 
 riving in London, had learned that the mission had been 
 denounced, that the most rigorous orders had been issued 
 against it, and that any Jesuit found landing would be 
 arrested and executed without even the form of trial. 
 
 This English mission, founded in 1579, by order of the 
 Holy See, at the urgent solicitation of William Allen, an 
 English Priest, who subsequently became Cardinal, con- 
 sisted of Fathers Parsons, Campian, Rudolph Sherwin, 
 Luke Kirby, and Edward Risthon. Brother Emerson, 
 four English priests, and two young laymen accompanied 
 them. They had separated so as to land at different ports, 
 to avoid arousing suspicion, and to escape the notice of 
 the officers of the Queen. We have seen how fortunate 
 Father Parsons was in reaching London in safety, and the 
 ingenious means he had employed to insure the safety of 
 Father Campian, who did not know one of the young men 
 who had met him on his arrival in the capital, but who 
 quickly understood the object of this reception. 
 
 The two Fathers, thus safely within the prohibited limits, 
 immediately commenced their labors. Father Parsons's first 
 visit was to the Tower, there to comfort and strengthen 
 Thomas Pound, who had become his brother. The joy of 
 the young convert can easily be imagined on finding him- 
 self visited by a member of that Society of Jesus to which 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 207 
 
 he was so happy and proud to belong. The interview was 
 too short for those two men, who were so closely united, 
 although they had never seen each other before. But the 
 minutes were counted for the prisoners, and it was neces- 
 sary to use the greatest prudence. After visiting several 
 families, and fortifying them in their faith, Robert Par- 
 sons went into the suburbs visiting the poor, whom he 
 exhorted and instructed, hearing their confessions, and ad- 
 ministering the sacraments. He then returned to the city, 
 where he had left Father Carapian. The latter, who was 
 gifted with extraordinary eloquence, had, in compliance 
 with the request of several gentlemen, preached at a meet- 
 ing of their friends, whom he completely electrified by his 
 oratory and erudition. The young men who were present 
 expressed the great delight they experienced in listening 
 to the admirable discourse of Father Campian, and other 
 Catholics sought permission to be present on like occasions 
 and share the same privilege. At length, in consequence 
 of the frequency of these meetings, suspicion attached to 
 the Jesuit, who was, therefore, watched, and it was high 
 time his Superior arrived in order to check his zeal. Father 
 Parsons ordered him to leave London immediately, to 
 change his dress daily, never to remain two days in the same 
 place, and to continue travelling until he was satisfied that 
 those who were watching him had lost all trace of his 
 whereabouts. 
 
 Elizabeth, informed by her officers of the presence of 
 the Jesuits, and desiring to stimulate the zeal of the her- 
 etics, caused the report to be circulated that the Society 
 of Jesus had sent emissaries into England, ostensibly 
 for religious purposes, but, in reality, to organize a con- 
 spiracy against her person, in conjunction with the mal- 
 content nobles; moreover, that they were furnished with 
 full powers by all the Catholic sovereigns, and were au- 
 thorized by the Pope. 
 
208 HISTORY OF THE SOCIETY OF JESUS. 
 
 In this state of affairs, it became necessary for the Jesuits 
 to leave London. Before quittino^ the capital, Father Par- 
 sons called a meeting of all the Catholic priests, at which he 
 conferred with them on the future well-beins; of their flock, 
 and announced the instructions of the Father-General, to 
 the effect that, under no circumstances, were they to inter- 
 fere in the affairs of the state. Immediately after this 
 meeting they left, and were sought for in all directions, 
 but in vain, when the authorities, coming to the conclusion 
 that they had embarked for the Continent, gave up their 
 search, and returned to London. 
 
 While the Fathers were thus pursued, another Jesuit, 
 Father Donnell, an Irishman, lauded at Limerick, his 
 native city. He had been sent by the Father-General to 
 reinforce the missionaries, who were totally inadequate 
 for the necessities of the three kingdoms. But no sooner 
 had he landed, than he was recognized, arrested, and con- 
 veyed to prison. 
 
 " You can regain your liberty," said the ojQBcial who 
 had been deputed to interrogate him, "if you will re- 
 nounce Popery ; but, if you persist in professing that 
 religion, certain death awaits you." 
 
 " By the grace of God," replied the missionary, " I will 
 never profess any other faith than that of the Catholic, 
 Apostolic, and Roman Church." 
 
 "And, moreover," continued the official, "your future 
 prospects would be most brilliant. Our Queen will heap 
 riches and honors upon you, if you will but publicly ac- 
 knowledge her to.be the supreme director of consciences, 
 for she has a perfect right to impose upon her subjects 
 the religion which she herself professes." 
 
 This proposition was most indignantly rejected by 
 Father Donnell, who again declared his firm and unal- 
 terable attachment to the Catholic faith ; whereupon, 
 they tied his hands behind his back, placed a cord around 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 209 
 
 his body, the two ends of which were held by a man, and 
 he was thus conveyed to Cork, where he was condemned 
 to death for his obstinate impiety in professing Catholicity 
 ill spite of the prohibition of the Queen. Such were the 
 words of the verdict. The Jesuit listened to the reading 
 of this sentence with an expression of happiness, and 
 joyfully gave himself up to his executioners, who placed 
 the cord around his neck. But the demon of darkness 
 did not ignore the all-powerful influence which the blood 
 of the martyrs had had in those lands of which he had 
 made conquest, and it was upon this heroic son of St. 
 Ignatius, whose glorious martyrdom might rob him of so 
 many victims, that he would now wreak his vengeance. 
 He infused into the hearts of these infuriated myrmidons 
 of the bigoted Queen a refinement of cruelty which our 
 pen hesitates to trace. The martyr still lives; they rip 
 open his body, and tear out his heart and bowels, which 
 they fling into the devouring flames of a bonfire! 
 
 Father Parsons, on hearing of this cruel martyrdom, 
 worthy the days of Nero, wrote to Father Everard Mer- 
 curian to send more Fathers to assist them in their labors. 
 ''We have so much to do here," added he, "that fre- 
 quently we have but two hours during the night wherein to 
 take rest." He well knew that the holy death of the glo- 
 rious martyr Donnell, far from alarming his brethren of 
 the society, would only still further stimulate their zeal. 
 
 IV. 
 
 The mission in Brazil had been interrupted by the mas- 
 sacre of seventy-one of the Fathers, who had been cru- 
 elly martyred by the Calvinists; but, a year after, in 1572, 
 Father Toledo landed on the Brazilian coast v/ith twelve 
 missionaries, of whom he was the Superior, and whom he 
 immediately distributed in the various localities indicated 
 by Father Joseph Anchieta. This holy missionary, who so 
 
210 HISTORY OF THE SOCIETY OF JESUS. 
 
 ardently desired their assistance, prayed fervently for theii 
 safe passage, since the disaster of the preceding year had 
 deprived his cherished savages of so many apostles. 
 He alone, by his individual exertions, had accomplished 
 marvels among the barbarous tribes of the interior, into 
 whose country he had fearlessly penetrated, after having 
 preached the Gospel to the inhabitants of the coasts, and 
 brought back to the bosom of the Church so many Eu- 
 ropeans whom cupidity and bad passions had estranged 
 from God. Barefooted, his rosary around his neck, his 
 crucifix by his side, his breviary under his arm, and 
 bearing on his shoulders his portable chapel, consist- 
 ing of a small altar and some vestments, he went for- 
 ward, without any guide but that all-sufficient one, the 
 grace of God. Whenever he saw one of the natives, he 
 advanced toward him with crucifix in hand. If a river 
 separated him from the object of his charity, he hesitated 
 not to precipitate himself into the stream, and to make 
 for the opposite bank, calling aloud to the poor Pagan, 
 whom he sought to win to God. If, at another time, 
 sharp rocks, thorny brushwood, or the densely-spiked cac- 
 tus were the impediment, he would work his way through 
 them with equal zeal, not unfrequently, in the eflfort, 
 leaving part of his clothing and lacerated flesh upon his 
 traces; and ever, when he attained the object of his 
 search, though his body might be torn and bleeding, and 
 worn down with fatigue, his heart would leap with a holy 
 joy. Did the savage, as was often the case, fly at his 
 approach, the good Father would follow him, calling upon 
 him, in gentle words of encouragement; and whenever he 
 came upon a tribe he would extend his arms toward them, 
 afi"ectionately address them, and speak to them of that God 
 who had loved them so much as even to die for them. Did 
 they repulse him, he would fall on his knees, and im- 
 plore them, with tears, to hear him. The Pagans, moved 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 211 
 
 by sucli tender proofs of his sincere desire for their eter- 
 nal welfare, in most instances yielded, and became Chris- 
 tians. By these, and the like means, he succeeded in con- 
 verting entire colonies. Almighty God, moved by his 
 zeal and the almost superhuman exertions he made for 
 His glory, accorded him the gift of miracles so abund- 
 antly that he seemed to spread them along his path; and 
 he has been justly surnarned the Apostle of the Brazils, 
 for the good which he effected was prodigious, and greatly 
 facilitated the future labors of the Jesuits in that part of 
 the world. 
 
 The Japanese mission was one of the most flourishing, 
 but yet it needed more missionaries. In 1573, the Gen- 
 eral of the society ordered Father Gonzalve Alvarez, who 
 was then at Macao, to proceed immediately, with three 
 other Jesuits, to Japan. Father Alvarez was attacked with 
 a serious illness, but that mattered not. It was of little im- 
 port to a Jesuit whether he died on land or at sea, provided 
 he died in the practice of obedience. Gonzalve Alvarez thus 
 answered Everard Mercurian : 
 
 "All are agi-eed in portraying this voyage to Japan as most 
 iangerous for me, on account of the state of my health. My suf- 
 ferings and my enfeebled state are such that I can scarcely stand 
 .0 otfer up the holy sacrifice of the mass. But, no matter; strong in 
 jbedience, I go, and am ready to do all that it may please God to 
 require of me. That which, above all else, consoles me, are the 
 words which you recently addressed to me: 'If it should so hap- 
 pen that you die in this undertaking, you will have no reason to 
 regret it.' " 
 
 "These lines were w^ritten by Father Alvarez, at the 
 moment of his embarkation. He was shipwrecked within 
 sight of Japan, together with the three Jesuits who ac- 
 companied him. The news of this serious loss greatly 
 afflicted the Japanese missionaries, and caused them to 
 redouble their labors, well knowing that a long time 
 20 
 
212 HISTORY or THE SOCIETY OF JESUS. 
 
 * 
 
 would elapse before further aid would reach them, and 
 their ardent desire was to extend their utility far and wide. 
 
 The King of Omura, Bartholomew Sumitanda, had 
 given battle to the Bonzes^ whom he wished to exterm- 
 inate, and, after defeating them, he called the Jesuits to 
 convert them. The neophytes begged of the Fathers not 
 to risk their lives in this useless attempt; but the Jesuit 
 is ever intrepid and fearless of danger. Three of the 
 Fathers went to Cori, a town occupied by the Bonzes, 
 and succeeded in converting them. 
 
 Civandono, King of Bungo, wished his son, who was 
 only fourteen years of age, to become a Bonze; but the 
 young prince declared his determination to embrace Chris- 
 tianity, whereupon the King sent for Father Cabral to 
 instruct and baptize him. The Father also had the hap- 
 piness to see all the high personages of the court who 
 attended his instructions ask to be baptized at the same 
 time as the young prince, who received the rrame of Se- 
 bastian. The King of Arima, struck by these examples, 
 imitated them, and was also baptized in the beginning of 
 the year 1576. About this time, the first monumental 
 church in Japan was erected at Meaco, the capital of the 
 empire, which, until -then, had possessed but very poor 
 chapels, totally inadequate to accommodate the great 
 number of Christian worshippers. All the Christians 
 were anxious to contribute toward the expense of the 
 building and decoration of this church, and they begged 
 that it might be dedicated in honor of the Assumpfion, 
 as a commemoration of the arrival of the great apostle, 
 Francis Xavier, who first set foot in Japan on that feast. 
 
 At length, in the year 1577, thirteen of the Fathers 
 came to devote themselves to the extension of Chris- 
 tianity in this promising locality, and Father Cabral 
 availed himself of this opportunity to erect a college 
 and a novitiate, which should become the nurseries of 
 
GENERALSHIP OF FATHER EVERARD MERCURIAN. 213 
 
 future holy martyrs. The fortune of Brother Louis 
 Almeida was applied toward this great and important 
 undertaking. Almeida was not in holy orders. A rich 
 merchant-seaman, he had known the illustrious and 
 holy Apostle of the East, was present at his death at San- 
 cian, and had conveyed his venerated remains on board his 
 vessel from Sancian to Malacca. He had witnessed the in- 
 numerable prodigies effected by the glorious saint during 
 the last months of his admirable life and after his heroic 
 death, and he had quitted the world in order to devote 
 himself to Almighty God as a member of the Society of 
 Jesus. In it he became a catechist and preacher, follow- 
 ing the missionaries on their stations, but had been al- 
 lowed to retain his fortune for a few years longer for the 
 necessities of the missions. Such was the position of 
 Louis Almeida, who was always called Father by the 
 Japanese, in common with the other members of the 
 society. 
 
 On the 28th August, 1578, Civandono, King of Bungo, 
 yielding, at last, to the secret promptings of his conscience 
 and to the exhortations of Father John, a Japanese Jes- 
 uit, received baptism, taking the name of Francis Xavier, 
 in memory of the saint whom he had so much loved. 
 His eldest son, Joscimond, was also baptized at the same 
 time. The King then relinquished the reins of govern- 
 ment into the hands of his son, and retired from the 
 court. He built a town in the kingdom of Fiunga, the 
 
 O 5 
 
 inhabitants of which were all Christians. The Queen of 
 Joscimond still continued in idolatry, but before long she 
 expressed a desire to be baptized. This was a grace 
 which the Jesuits accorded only after a long perseverance, 
 rendered necessary by the naturally inconstant character 
 of the Japanese. The King complained to Father Froez 
 of his protracted delay in satisfying the ardent desire of 
 his wife to become a Christian. 
 
214 HISTORY OF THE SOCIETY OF JESUS. 
 
 " You see, Prince," replied the Jesuit, " how widely our 
 law differs from that of the Bonzes. Where is the one 
 among them who, at the request of a King, like you, 
 would refuse to initiate the Queen in the mysteries of his 
 sect? But the Christians pursue a different course when 
 the eternal salvation of a soul is in question : they do not 
 act precipitately. The Queen is not yet sufficiently ex- 
 perienced in the practice of our holy religion, and those 
 of high rank are never allowed to become members of it 
 until they are prepared to serve as models to all by an 
 exemplary and edifying life." 
 
 At this period, 1579, Japan possessed twenty-nine Jes- 
 uits and one hundred thousand Christians. 
 
 The Grand Moo;ul, Akebar, desired also to learn the 
 doctrine which the renowned Xavier had introduced into 
 the East, and which his followers and brethren had so suc- 
 cessfully taught and propagated. He had requested the 
 Viceroy of the Portuguese settlements in India to send him 
 ministers of that religion, and Father Everard Mercurian 
 selected for that mission Fathers Rudolph Aquaviva, 
 nephew of Father Claudio Aquaviva, Anthony Montserrat, 
 and Francis Henriquez. 
 
 The three missionaries reached their destination in 
 1579, and were received with marked distinction and cor- 
 diality by the Emperor and the nobles of his court. But 
 they could not prevail upon them to embrace a religion 
 which condemned every vice and required the renuncia- 
 tion of every bad passion. The moment of grace was not 
 yet arrived for this people, who blindly abandoned them- 
 selves to their foolish pride; and, after having labored in 
 vain for some time, Father Rudolph requested to be al- 
 lowed to return to Goa. Akebar was much grieved at the 
 departure of the missionaries, whose society he greatly 
 relished, whose virtues and teachings he admired, but 
 
GENERALSHIP OF FATUER EVERARD MERCURIAN. 215 
 
 whose advice he had not the courage to follow. When 
 they were leaving, he permitted them to take with them 
 four Christian slaves, whose freedom had been obtained 
 by Father Kudolph, 
 
 On the 18th March, 1580, John Francis Bonhomi, 
 Bishop of Verceil, and Apostolical Nuncio in Switzerland, 
 communicated to the Holy See the condition in which he 
 found that unhappy country, which the preachings of the 
 apostate canon, Alderic Zwingle, had almost entirely 
 drawn over to error. "To remedy this evil," added the 
 Nuncio, " to destroy irreligious principles, and to bring 
 back faith and morals to their pristine purity, there is 
 only one means, which is to erect a college of Jesuits at 
 Freiburg." The Pope requested the General of the soci- 
 ety to send to Freiburg two of the Fathers from the Prov- 
 ince of Germany, and Peter Canisius was, consequently, 
 called from his seclusion to go and found this college, and 
 bring back to the Church those unhappy souls of which 
 heresy had deprived her. It was there that the illustrious 
 Canisius spent the last years of his life, preaching the Gos- 
 pel and educating the young — at one time climbing to 
 the very summit of mountains, at another wending his way 
 into valleys, spending the last days of his holy old age in 
 this humble apostleship, and leaving every-where an im- 
 perishable monument of his gentle virtues and eminent 
 piety.^^ 
 
 On the 1st Auprust, 1580, Father Everard Mercurian 
 resigned his soul to God, leaving the society in a state of 
 
 * After his death, the people visited his grave iu crowds, and, by 
 his intercession, obtained such signal graces, that the authorities v/ero 
 unable to arrest their enthusiasm, and prevent them from paying 
 a sort of public worship to hiin whom Germany and Switzerland 
 claimed respectively as their Father and Apostle. The Church has 
 since decreed ihe title of Blessed to Father Canisius. 
 20* 
 
216 HISTORY OF THE SOCIETY OF JESUS. 
 
 prosperity, which was the consolation of his last moments. 
 At this time the Society of Jesus numbered more than 
 five thousand members, one hundred houses, and twenty- 
 one provinces. 
 
 On the day following the death of Father Mercurian, 
 Father Oliver Manareo, who was Vicar-General during 
 the vacancy of the Generalship, convened the General 
 Congregation for the 7th February, 1581. 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 2IV 
 
 FIFTH GENERAL. 
 1G81 — 1615. 
 
 I. 
 
 Among the number of the professed members of the 
 society assembled at Rome for the General Congregation 
 were the last two surviving companions of Ignatius of 
 Loyola. Alfonso Salmeron and Nicholas Bobadilla still 
 lived, and were ci^led to the assembly to nominate and 
 appoint his fourth successor. A peaceful and happy old 
 age was that of these two veterans of the society. They 
 had seen its birth, growth, and rapid development, and 
 they beheld it shining forth with such dazzling brightness, 
 that each day seemed, as it were, a new and touching 
 realization of the Divine promise, " I iclll befriend youy 
 
 On the 19th February, 1581, Father Claudio Aquaviva 
 was elected fifth General of the Society of Jesus. He was 
 the son of Prince John Anthony Aquaviva d'Atria and 
 of Isabella Spinelli. Entering the society at an early age, 
 he possessed its spirit in an eminent degree. Providence 
 seemed to indicate, by this choice, the new struggles and 
 difficulties which the society would have to sustain. 
 
 Father Possevin had quitted Sweden, leaving several of 
 the Fathers there to continue his labors. During his so- 
 journ in that country he had won the love and veneration 
 of the Catholics, the esteem of the Lutherans, and the 
 affection of the King. He had come to give an account 
 
I'lB HISTORY OF THE SOCIETY OF JESUS. 
 
 of his mission to the Sovereign Pontiflf, and was about to 
 enter upon another, the interesting incidents of which we 
 regret being unable to relate. 
 
 The Czar of Russia, Iwan IV, had taken possession of 
 Livonia, and threatened Poland. Stephen, who had fore- 
 seen his designs for conquest, had hastened to encounter 
 him with a large army, and had succeeded in forcing him 
 to retreat to the other side of the frontier. Iwan, fearing 
 that the King of Poland might push still further his vic- 
 torious army, sought the most powerful mediator he could 
 think of, and, schismatic though he was, he determined to 
 appeal to the Pope, feeling persuaded that a sovereign so 
 attached to the Church of Rome as Stephen was, would 
 not ofifer any opposition to the interference of its supreme 
 head. With this object in view, he sent an ambassador to 
 Rome, in tke person of Thomas Severigene. The Pope, 
 hoping that some advantage might accrue to the Church, 
 agreed to act as mediator between the two belligerent 
 powers, and confided to his Legate, Father Anthony Posse- 
 vin, this difficult negotiation, instructing him to stipulate 
 with the Czar of Russia, as the basis of the treaty of 
 peace, that he should accord a free passage through his 
 states to the nuncios and missionaries who might be sent 
 by the Holy See to India, Tartary, and China, as well as a 
 guarantee for the free exercise of their religion for the 
 Catholic'priests and merchants of Muscovy. 
 
 On the 15th December, 1581, the conferences of the 
 Congress of Ambassadors was commenced at Chiverona- 
 Horca, near Porchow. Russia was represented by Duke 
 Demetrius, Peter Jeletski, and Romain Olpherius ; Poland 
 by Sbaraski, Palatine of Breslau, and Duke Albert Radzi- 
 vill ; and Sweden by Christopher Warsevicz, brother of the 
 Jesuit Father of that name. 
 
 Previous to the opening of the Congress, the whole of 
 the ambassadors attended mass, after which the session was 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 219 
 
 commenced. Father Possevin, in his cnpaeity of the Pope's 
 Le<2jate, presided, and, having received the credentials of 
 each of the plenipotentiaries, ordered that the negotiations 
 should be entered upon. The discussions were animated, 
 and frequently bitter and sarcastic; but the Jesuit, ever 
 calm and dignified, and always acting as the minister of 
 peace, showed himself master of the situation in which 
 he was placed, calmed the frequent storms and ebullitions 
 of feeling, and exercised such a mild influence over the 
 entire assembly that no one could take exception to his 
 proceedings. 
 
 Poland insisted that Russia should renounce all claim 
 to Livonia, and, moreover, urged her right to hold the 
 town of Veliki. If these propositions were refused, she 
 threatened to resume hostilities. The representatives 
 of Russia assured the Legate that their instructions em- 
 powered them to agree to the cession of Livonia, but that 
 they were not to sign this concession until the last mo- 
 ment, and that they could not go further without consult- 
 ing the Czar. Father Possevin, seeing the Congress pro- 
 longed, and fearing fresh delays, endeavored to reconcile 
 the parties to mutual concessions. Duke Demetrius dared 
 not, he said, exceed his instructions. The treaty was drawn 
 up, and ready to be signed. The moment was a critical 
 one. 
 
 " I can not agree to the relinquishment of Veliki, Rev- 
 erend Father," said he to the Legate. " What do you ad- 
 vise?" 
 
 " Your sovereign desires peace," replied Father Pos- 
 sevin ; " he desires it at any price, as you are aware, and 
 yet, for fear of incurring his displeasure, you hesitate to 
 exceed your instructions. Well, I will be responsible for 
 the risk you run. Write, and tell Iwan IV that it is I 
 who have induced you to exceed his instructions, and say 
 that, on my arrival at Moscow, according to the promise 
 
220 HISTORY OF THK SOCIETY OF JESUS. 
 
 I have made to his Serene Highness, I am prepared to 
 give my head, if he thinks I have gone too far." 
 
 It was agreed that, for the protection of the Russian 
 ambassadors, the question of the cession of Veliki should 
 be left to Father Possevin, or to one of the Jesuits who 
 accompanied him. But, at the very last moment, another 
 complication presented itself. The sovereigns of Europe 
 recognized the Czar of Russia simply as Grand Duke of 
 Muscovy, and the Polish ambassadors contended that the 
 wording of the treaty gave no other name to Iwan IV; 
 the title of Czar signifying Emperor, they refused to ac- 
 cord to him. The Russian ambassadors, on the other 
 hand, were instructed, in the event of the question cf this 
 title creating any difficulty, to refer it to the Jesuit Leg- 
 ate in order to have it recognized in the treaty. Faith- 
 ful to their instructions, they secretly sought an interview 
 with Father Possevin, during the nio;ht of the 31st De- 
 cember and 1st January, 1582, and had a long conference 
 with him on the subject. The Duke Demetrius, being 
 unable to bring him to his view of the question, said : 
 
 "But, Reverend Father, my sovereign has acknowl- 
 edged the Pope's title of Universal Pastor of the Chris- 
 tian Church. You, Father, who are his ambassador, can 
 not, surely, feel a greater repugnance in using your influ- 
 ence to have accorded to Prince Iwan the title of Czar." 
 
 "Your master," answered the Legate, "has given to 
 the Sovereign Pontiff the title with which every Catholic 
 prince honors him; but, up to this time, I know of none 
 who have accorded to the Grand Duke the title of Czar." 
 
 This reply put an end to the discussion. On the 15th 
 January the treaty was signed, and, according to the cus- 
 tom of the north, it was confirmed by the touching cere- 
 mony of the kissing of the cross. All the parties assem- 
 bled in the chapel, where Father Possevin said mass, after 
 which they placed upon the altar the official documents, 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 221 
 
 signed by tlie conti-cacting parties, and then the Musco- 
 vites passed up in rotation, and, kissing the cross which 
 the Legate held in his hand, they solemnly swore that 
 they accepted the conditions of the treaty. The ambas- 
 sadors afterward added, at the end of the treaty, 
 
 " We have gladly signed the treaty of peace, and we 
 have ratified it by the veneration of the cross, in the pres- 
 ence of the Reverend Father Anthony Possevin, Legate 
 of the Holy Roman Pontiff, Gregory XIII." 
 
 The ceremon}^ concluded, Stephen II said to the Leg- 
 ate : 
 
 " Reverend Father, it is to you, more than to her 
 arms, that Poland owes the possession of Livonia. I will, 
 therefore, place that province under the protecting care of 
 the Society of Jesus ; and I beg of you to send some of 
 your Fathers thither to establish colleges, for heresy is 
 there rampant, and I am confident the Jesuits will speed- 
 ily extirpate it." 
 
 Having .promised the King not to forget this request, 
 Father Possevin proceeded to Moscow, in order to com- 
 plete his mission. He was accompanied by the Russian 
 ambassador, and, along the entire route, he was addressed 
 by the title of Pacificator of the North. In fact, his jour- 
 ney to Moscow was one of triumph. The Czar, unable to 
 swerve from the promise he had made, said, although re- 
 luctantly: 
 
 " I grant you all that you ask in the name of the Sov- 
 ereign Pontiff — the passage through my states for his 
 nuncios and missionaries, the free exercise of their re- 
 ligion to the Catholic priests and merchants — but I do not 
 wish that my subjects be allowed to enter the churches or 
 chapels that you may erect. The deed of this concession 
 is about to be drawn up, and as it is you who have ob- 
 tained it, it is you, Anthony Possevin, who shall deliver 
 it to the Pope." 
 
222 HISTORY OF THE SOCIETY OF JESUS. 
 
 In his last interview, when taking leave of the Czar, 
 the Fatho" was loaded with the most costly and magnifi- 
 cent presents. He had gone on this mission for the glory 
 of God, and in obedience to his superior and the Sover- 
 eign Pontiif, but not for the honors and presents thus lav- 
 ished upon him. He had accepted these honors out of 
 respect for the Holy See, whose Legate he was, and he 
 received the rich presents in the same spirit; but those 
 which were presented to himself personally, he distributed 
 among the poor on leaving the Kremlin. To the Rus 
 sians, such disinterestedness was an enigma. 
 
 The Pope was more than satisfied with the results se 
 cured by the talent and diplomacy of the Jesuit; hence 
 he was unwilling that he should return. His Holiness 
 had just heard from the King of Poland the news of the 
 sad and deplorable condition of Livonia and Transylvania, 
 which were harassed and overrun by the Arians, Anabap- 
 tists, Lutherans, and Calvinists. He expressed his desire 
 of opposing to all these sectarians the learning and elo- 
 quence of Father Possevin, " whose able counsels," His 
 Majesty added, " were especially needed by himself, in 
 order to enable him to surmount the many obstacles which 
 had been raised around him by these various sectarians." 
 Gregory XIII, therefore, commanded Father Possevin to 
 proceed to Livonia, in compliance with the request of Ste- 
 phen II, and the Jesuit, having first obtained the sanction 
 and blessing of the Father-General, set out on his journey. 
 He made the journey from the Eternal City to the Court 
 of Poland on foot, and thence to Transylvania, and called 
 upon all the leading preachers of the various heresies to 
 assemble at Hermanstadt, where he proposed to hold pub- 
 lic conferences, which proposition they accepted. The 
 ultimate triumph of the learned Jesuit was not for one 
 moment doubted by any of the learned men present at 
 this controversy, and the sectarians, publicly convicted of 
 
GENERALSHIP OF FATHER CLAUUIO AQUAVIVA. 223 
 
 error, ignorance, and dishonesty, found themselves com- 
 pelled to retire. In order to consolidate his work, and 
 conform to the royal intentions, the victor founded col- 
 leges in that province, and also established a seminary at 
 Klausenburg. 
 
 In 1583, Anthony Possevin was present at the Grand 
 Diet of Warsaw, in the quality of Pope's Legate, where 
 he succeeded in obtaining important decisions in favor of 
 the Catholic faith. At this time Poland had become so 
 powerful as to be a cause of anxiety to Germany, and every 
 thing tended to indicate a fearful rupture between Rudolph 
 and Stephen. In order to prevent a war, which appeared 
 to be inevitable, the two sovereigns agreed to submit their 
 difference to the mediation of the Pope, begging, at the 
 same time, that he might be represented by Father Posse- 
 vin, in whom both had the most implicit confidence. 
 
 His Holiness acceded to the joint desire of the two mon- 
 archs in selecting the Jesuit Father as his representative, 
 and negotiations were at once commenced, and were pro- 
 gressing to the entire satisfaction of both parties, when 
 suddenly a clamor arose in the ranks of the heretics 
 throughout the country. The Sectarians expressed their 
 astonishment that the Germans descended so low as to 
 submit to the conditions imposed upon them by a man of 
 mean origin. It was, in their estimation, a humiliating 
 page in the history of the Empire, and one of which pos- 
 terity would feel ashamed. They also expressed their as- 
 tonishment that the Poles, whose sagacity was proverbial, 
 should submit to the contempt which the Society of Jesus 
 evinced for them in appointing such an arbitrator — one who 
 had elucidated the most difficult propositions and solved 
 the most intricate questions with a clearness and rapidity 
 unparalleled. The two sovereigns knowing the source of 
 these reports, heeded them not, and the negotiations were 
 21 
 
224 HISTORY OF THE SOCIETY OF JESUS. 
 
 continued. But the heretics did not cease to agitate. They 
 could not forgive the society for the influence and ability 
 of one of its most eminent members; and Father Aquaviva, 
 who was alarmed at this European celebrity of one of his 
 children, had an interview with the Pope, and begged of 
 His Holiness to recall Father Possevin. " The society," 
 said he, " was founded solely for the glory of God and of 
 his Church, and not to serve the political designs of sover- 
 eigns. To employ our Fathers in such negotiations is to 
 expose them to the danger of acquiring a taste for the 
 world totally incompatible with their vows ; it is launch- 
 ing them upon a perilous sea, and it might lead to conse- 
 quences deplorable for the institute and for the Church. 
 It is not for Possevin that I fear the plaudits of the world ; 
 his virtue is known to me. But there is dang-er for the so- 
 ciety, and your Holiness must preserve us from it." 
 
 Gregory XIII duly appreciated the apprehensions enter- 
 tained by the General, and, however much he might regret 
 it, consented to recall Possevin, or rather to relieve him 
 from his position of Nuncio. No sooner was he thus de- 
 livered from his arduous diplomatic duties, than he re- 
 sumed his apostolical mission, and devoted himself ex- 
 clusively to his holy ministry — at one time preaching the 
 Gospel to the country people, at another sojourning in the 
 towns, combating heresy and revivifying the faith, found- 
 ing colleges in the principal points along his route, until, 
 ^t length, he received the surname of Apostle of the North. 
 
 II. 
 
 One day, in the early part of May, 1581, a man, ap- 
 parently about forty years of age, presented himself at the 
 London residence of I^ord Walsingham, then Secretary of 
 State. His arrival was evidently not unexpected, for be 
 assumed the bearing of sl person of importance and stand- 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 225 
 
 ing. ITis name was George Elliot. Lord Walsingham, 
 without paying the ordinary courtesy of offering him a 
 seat, said, disdainfully : 
 
 *• Well, what information have you to communicate touch- 
 ing the well-being of the state?" 
 
 *' I have to inform your Lordship that I can perform a 
 service that can not be too well paid for, and, if it please 
 your Lordship to accede to what I may request, I will 
 undertake to render that service." 
 
 " Should your proposition be worth the value you set 
 upon it, it shall be entertained. Speak." 
 
 " It is this : Your Lordship is aware that searches 
 have in vain been made to discover the Catholic priests, 
 particularly the Jesuits ; and that, on the 29th of April, 
 during the night, the houses where they were supposed 
 to be secreted were forcibly entered, but without success. 
 There are, as you are aware, two Jesuits who do more 
 harm than all the rest of the Catholic priests united. 
 Robert Parsons and Edmund Campian have, in one year, 
 made more than ten thousand Catholics in England.* I 
 have this on the best authority. All your investigations 
 have produced no other result than the discovery of 
 Alexander Briant, their friend, f and of the chalice that 
 
 * A few weeks after this, Dr. Allen wrote : " The Fathers have made 
 more Catholics in England in one year than they could have done 
 elsewhere during their lifetime. It is computed that there are ten 
 thousand more Catholics in England now than there were a year 
 ago." 
 
 f Alexander Briant was twenty-eight years of age. He under- 
 went a judicial examination, was subjected to the punishment of 
 hunger and thirst, and to the torture of the " thumb-screw," to 
 make him reveal the whereabouts of the Jesuits; but in vain. 
 Aft«r each application of the torture, he replied : " I will not tell 
 you. Not that I do not know. I have seen them, and lived under 
 the same roof with them. Subject me to what torment you please, 
 you will never learn any thing more from me." 
 
226 HISTORY or the society of JESUS. 
 
 was used at the mass on the day preceding his arrest. 
 You see I am well informed." 
 
 "What do you desire?" continued the minister. "Be 
 brief. Can you secure them?" 
 
 " If your Lordship will insure me wealth and honor, 
 I will guarantee to discover, not Robert Parsons, whom I 
 io not know, and who may, therefore, escape me, but 
 Edmund Campian, whom I do know, and who is of far 
 more importance, as being the author of the ' Ten 
 Reasons.^ "* 
 
 "Are you sure to succeed ?" asked Lord Walsingham, 
 casting a withering look of contempt upon Elliot. 
 
 " Yes, my Lord, I am quite sure." 
 
 "You have, then, kept up correspondence with the 
 Papists?" 
 
 " I have, my Lord," 
 
 " Well, you shall have riches, if not honors ; that will 
 suffice, I presume?" 
 
 " Your Lordship will understand that I shall require 
 to be secured against the revenge of the Catholics, and 
 that the Government will assist me, should it be neces- 
 sary, to seize upon my prey whenever I may discover it." 
 
 "All requisite means shall be furnished you; but you 
 oflfer poor security for yourself. Take care what use you 
 make of the power given to you." 
 
 * This treatise had been privately printed in the house of John 
 Stonar, and subsequently extensively circulated in the city of Lon- 
 don. It combated the errors of Anglicanism with such ability and 
 moderation, and the style was so attractive, that its popularity was 
 extraordinary, and led to numerous conversions. The Protestant 
 ministers, unable to refute its arguments, declared it an offense 
 against the laws. They assumed that, under pretext of making 
 converts, the Catholics conspired against the Q-ueen, and that the 
 Jesuits, urged by the Pope and the King of Spain, were organizing 
 a plot against the life of Elizabeth. The author of this work was, 
 therefore, declared guilty of high treason. 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 227 
 
 "As a material guarantee, I at once hand over to your 
 Lordship John Payne, a Catholic priest. He is with his 
 parents, where you will find him." 
 
 " He who has always been your friend ? That is 
 enough. Go; your commission shall be sent to you." 
 
 These latter words were addressed to George Elliot, 
 in a tone of profound disgust. George had just betrayed 
 his benefactor as a pledge of his future infamy ! 
 
 A few days afterward, John Payne ascended the scaf- 
 fold, whence his soul took its flight to heaven. The 
 apostate informer received his royal commission, and 
 Elizabeth commanded the governors of the provinces to 
 obey his orders. 
 
 In the mean while, Robert Parsons had ordered Ed- 
 mund Campian, in order to evade the continuous search 
 that was being made by the spies of the Queen, to retire 
 to the county of Norfolk, where he was known only by 
 name. On his road, Father Campian had to pass by 
 Lyford House, which was occupied by a family named 
 Yates, where he had obtained permission to stop, in 
 order to satisfy the ardent desire of its members, who 
 had frequently entreated him to aiford them the consola- 
 tions of his ministry. After remaining some time, ad- 
 ministering the sacraments and comforting those who had 
 the advantage of his advice and spiritual aid, he was 
 about to take his departure, when the Catholics of the 
 surrounding localities earnestly entreated him to remain 
 over the following day, which was Sunday. The good 
 Father could not refuse, and consented to postpone his 
 departure. This was the 15th of July, 1581. 
 
 From an early hour on the following morning, the 
 
 servant who attended at the gate of the mansion noticed, 
 
 among those who came to attend mass, a person whom he 
 
 had formerly known in London, but whom he had not 
 
 21* 
 
228 HISTORY OF THE SOCIETY OF JESUS. 
 
 seen for a long time. After the interchange of the or- 
 dinary salutations, the new-comer said : 
 
 " Seeing many persons making toward the house, and 
 thinking, perhaps, that you were so happy as to have a 
 priest here, and to-day being Sunday, and all those who 
 have the opportunity being compelled to hear mass, I 
 thought I would request the favor of being allowed to be 
 present." 
 
 " Most willingly," answered the faithful domestic. 
 " Our master is but too happy to afford the opportunity 
 to all the Catholics of the country to attend the chapel, 
 for there is no danger of Catholics informino; aeainst 
 him. I will at once conduct you to the chapel." 
 
 " And who is the priest you are fortunate enough to 
 have here ?" asked the stranger. 
 
 " I do not know his name. He does not belonsr to this 
 country, for none of the Catholics here know him." 
 
 The visitor took his place in the chapel near the door, 
 and, during the mass, exhibited a feverish agitation. The 
 officiating priest was known to him. The mass over, the 
 same priest delivered an affecting discourse, which the 
 unknown visitor seemed to lis-ten to with distraction, or as 
 though he were preoccupied. A close observer would 
 have been alarmed at the expression of his countenance ; 
 the discerning physiognomist might have there read the 
 two words apostasy^ treachery; for that personage was 
 none other than George Elliot. No sooner was the service 
 concluded than he departed hastily, and sought the near- 
 est town, where he secured the services of the soldiery, 
 with whom he returned to Lyford, and had the house 
 surrounded. But Father Campian, who had seen the 
 soldiers approaching, said : 
 
 " It is I whom they seek, and God forbid that others 
 should suffer death with me or on my account!" 
 
GENERALSHIP OF FATHER CLAUDIO AQUA VIVA. 229 
 
 ""What are you doing?" said the lady of the mansion, 
 arresting the progress of the Father. " You are about to 
 present yourself to your executioners ! Wait, at least, 
 until they find you. Persecution has made us ingenious. 
 For our sakes, you must follow me. I am going to 
 conceal you." 
 
 Father Campian yielded ; and it was high time, for 
 scarcely had he attained his hiding-place, into which he 
 was accompanied by two other priests, when the apostate 
 traitor entered the house, preceded by the agents of the 
 Queen. He immediately instituted a thorough search 
 from cellar to attic. He questioned the servants, sounded 
 the floors, the walls, and the ceilings ; but no Jesuit was 
 to be found. Night approached, and he took his depart- 
 ure, but returned again the following day, and renewed 
 his search, without any better result. The traitor was 
 furious. He desisted from further investigation, and de- 
 termined upon quitting the place. In descending the 
 stairs, he uttered a last bitter imprecation, and dashed 
 against the wall the instrument which he had used to 
 probe the doors and hiding-places of the house. The 
 wall gave back a hollow sound, whereupon the soldiers 
 were orcJ.ered to break it in, the apostate himself striking 
 it with maddened frenzy. The edifice appeared to trem- 
 ble, and, a few stones being removed from their original 
 position, fell to the ground, causing an aperture, from which 
 Edmund Campian made his appearance, with his hands 
 and eyes raised toward heaven. Two secular priests were 
 by his side, for they had accompanied him to his hiding- 
 place, and would now share his fate. Elliot at once com- 
 manded the Queen's agents to seize the three Papist priests, 
 and he had them incarcerated provisionally in the prison 
 of the nearest town. Soon afterward, orders were issued 
 by Elizabeth for the removal of the Jesuit to London. 
 
 The 22d of July was a Saturday, and at an early hour 
 
230 HISTORY OF THE SOCIETY OF JESUS. 
 
 of the morning, when the market was thronged with an 
 influx of the lower orders, the apostle prisoner, in custody 
 of his guard, arrived at the gates of the city. At the 
 same time, the populace, who had been bribed for the 
 purpose, sent forth loud and continuous plaudits for the 
 Queen, which were followed by vociferations and mal- 
 edictions against the Church and the Jesuits. Upon 
 the good Father, who was a perfect stranger to them, 
 they heaped imprecations and abuse. All they knew was, 
 that some one had propagated the report that he was a 
 dangerous conspirator. 
 
 The Jesuit, ever gentle and humble, but, at the same 
 time, grave and dignified, was to be seen in the distance, 
 bound like a felon, and placed on a tall horse, his hands 
 tied behind his back, his feet fastened together with a cord, 
 while upon his head was placed a hat, to which was affixed 
 a placard, with the inscription, in large letters, " Edmund 
 Campian, a seditious Jesuit." The good Father smiled 
 at the ignorant rabble who surrounded him, and prayed 
 Almighty God to forgive tliem^ for that they knew not what 
 they did. But suddenly the fury of the populace was at- 
 tracted in another direction. It was no longer the pris- 
 oner ; it is no more that innocent victim of error and 
 tyranny that the crowd insulted and execrated — it is the 
 traitor apostate, George Elliot! He had sought to wit- 
 ness and gloat over the humiliation of that Jesuit whom, 
 in bygone times, he had called by the endearing term of 
 Father, and whom he had so recently betrayed and sold 
 for a few pieces of gold. Knowing the road by which 
 the apostle was to pass, he had stopped among the crowd 
 to add his invectives to those of the enraged mob, when 
 suddenly a loud voice was distinctly heard, above the rest, 
 crying out : 
 
 "Behold the man who betrayed him!" 
 
 "Who is it?" 
 
GENERALSHIP OF FATUER CLAUDIO AQUAVIVA. 231 
 
 " It is he. It is George Elliot. It is he who sold him 
 for money ! " 
 
 "Shame, you Judas! accursed, Iscariot ! To the river 
 with the traitor ! to the gibbet with the Judas ! No ; 
 to the stake!" 
 
 No one now took any more notice of Father Campian. 
 All they seemed to desire was to wreak their vengeance 
 on the traitor Elliot, who, on his part, had little expected 
 to hear such maledictions against himself.* 
 
 On arriving at the Tower, Edmund Campian was handed 
 over to the governor of that prison. Lord Opton, who had 
 him placed in a subterranean dungeon, which was so small 
 that he could not stand upright, and so contracted that he 
 could not stretch his limbs. Thus cramped up, deprived 
 of light, air, and the possibility of even stretching his 
 weary limbs, he remained imprisoned during nine long days. 
 
 On the night of the 2d of August, the agents of the 
 Queen made their appearance in his dungeon, and, having 
 ordered him to follow them, conducted him to the palace 
 of Robert Dudley, Earl of Leicester. The Queen's favor- 
 ite was accompanied by the Earl of Bedford and two of 
 the Secretaries of State. Edmund Campian, pale and 
 emaciated from excessive suffering, his hands still tied, 
 appeared before these high and mighty personages with 
 a noble and lofty bearing, which commanded their re- 
 spect. The Earl of Leicester commenced by asking him 
 this question : , 
 
 " With what mission were you and Father Parsons in- 
 trusted by the Pope ?" 
 
 *The only reward he received for his treachery was a few pieces 
 of gold, sent him by Lord Walsingham, who requested that he might 
 not be further importuned by him. Forsaken by all his former 
 friends, and becoming an object of contem})t and disgust to all, 
 George Elliot fell into such a low state of misery and wretchedness 
 that he was literally eaten up by vermin. 
 
232 HISTORY OF THE SOCIETY OF JESUS. 
 
 "To keep alive the faith in Catholic hearts, to bring 
 back to the right path those who had allowed themselves 
 to be led into the ways of error, and to defend Catholic 
 truths ao-ainst those who attacked them." 
 
 At this point another personage entered the chamber ; 
 it was the Queen. The prisoner saluted her respectfully, 
 but with a dignified manner that did not escape the pen- 
 etrating eye of Elizabeth. 
 
 " Do you believe that I am really Queen of England ?" 
 asked she. 
 
 Father Campian made an affirmative inclination, but 
 did not utter a single word. The Queen resumed, strongly 
 emphasizing every word : 
 
 " Well, I offer you life, liberty, wealth, and honors if 
 you will serve me." 
 
 " I shall ever be your subject," replied the distin- 
 guished Jesuit; "but, while I am an Englishman, I am, 
 first of all, a Christian — a Catholic ! " 
 
 Elizabeth retired, without uttering another syllable. 
 Her avowed end in the persecution of the Catholics was 
 the punishment of conspirators. She was conscious of 
 the odium that her cruel tyranny would attach to her 
 name, and she sought to justify it by political motives. 
 It was computed that, from the 15th July to the 31st of 
 August of the preceding year, 1580, fifty thousand Catho- 
 lics had been arrested and imprisoned, and deprived of 
 their property, by confiscation, for refusing to attend the 
 Protestant services and sermons. In the jail record this 
 was the only crime attributed to them, but in that crime 
 the Queen saw a conspiracy against her life. 
 
 Father Campian was conveyed back to his dungeon, at 
 the Tower. A few days afterward, he was taken to the 
 torture-chamber, where the magistrates put the following 
 questions to him, which they had previously committed to 
 
 writing 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 233 
 
 " At whose instigation, or by whose order, are you in 
 London? For what purpose are you here? Wlio are 
 those who have lodged, supported, and assisted you? 
 Where, and in what manner, have you had printed the 
 book entitled 'Ten Reasonsl Where, and in the pres- 
 ence of whom, have you celebrated mass? Who are those 
 whom you have converted to Popery? What are the sins 
 of those whose confessions you have heard? What is 
 your opinion of the Bull of Pius V?"* 
 
 All the implements of torture were there, and the ex- 
 ecutioners were beside them. Edmund Campian had 
 maintained a perfect silence, and waited impassibly until 
 the magistrates had exhausted their list of questions, 
 when he said to them, with the same serenity and dignity 
 which he had maintained throughout: 
 
 '■ Among the questions you have just propounded to 
 me, there are several which an honest man must leave 
 unanswered, and some which a priest must not under- 
 stand; but there is one which my conscience allows me 
 to answer, and I will do so. My treatise of the '■Ten 
 Reasons ' was sent by me to Father Johnson and Thomas 
 Pound." 
 
 This was, in fact, no answer at all. Johnson and 
 Pound being in prison, it was well known that they had 
 received this book. Orders were immediately given to 
 place Father Campian on the rack. The Jesuit under- 
 went the torture without even a murmur of complaint. 
 Eight days afterward, he was subjected to a repetition 
 of the same torment, which he bore with the same pa- 
 tience, fortitude, and serenity. When they considered 
 him sufficiently exhausted by excessive suffering, the 
 ministers contended that the Jesuit had not been put to 
 the test, for they knew that the Queen desired either his 
 
 * By this Bull, Piu3 V excommunicated Elizabeth. 
 
234: HISTORY OF THE SOCIETY OP JESUS. 
 
 death or his apostasy. He was, therefore, conducted to 
 the Parish church, where Alexander Newell, dean of St. 
 Paul's, and Doctor Day, rector of Eton College, were in 
 attendance to lay before him their charges and accusations 
 against Popery and the Society of Jesus. They hoped that 
 the learned Father Edmund, having no more strength, and 
 dragged thus before them in a dying condition, would be in- 
 capable of answering them, and that they might triumph- 
 antly publish his defeat. He was allowed the assistance of 
 Father Rodolph Sherwin, who was likewise a prisoner, in 
 order to prove the liberty of defense accorded him; but 
 he was prohibited from speaking upon any other points 
 than those upon which he was challenged. The attend- 
 ance on the occasion was numerous. Among the rest 
 was the Governor of the Tower. 
 
 When Father Campian appeared on the stand, every 
 eye was turned upon him, and the martyr, without utter- 
 ing a word, showed the weakness of his body and dis- 
 played the vigor of his faith. The appearance of his 
 limbs, which were either bruised or dislocated, plainly told 
 the tortures he had endured. 
 
 "You have scarcely been touched," said Lord Opton. 
 
 " I can speak of that more knowingly than you," re- 
 plied the sufferer; "for you have but given the orders." 
 
 The theological discussion was most animated, and was 
 supported by Father Campian with a power of logic and 
 eloquence which was little expected by his adversaries. 
 They had stated that there would be four days' discus- 
 sion, but this first sitting appeared to them more than 
 sufficient, and they declared that it should not be con- 
 tinued. Lord Opton had just asserted that the Jesuit, 
 under the torture of the rack, had revealed all that 
 they wanted. The illustrious martyr was not allowed the 
 opportunity of making known his protestations against 
 this infamous calumny, and was taken back to prison. 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 235 
 
 Thomas Pound received the information in his dungeon 
 that Father Canipian had betrayed not only family se- 
 crets, but even those of the confessional; but he refused 
 to give credence to the scandalous report. Nevertheless, 
 he informed his brother martyr of the trouble and the 
 affliction it had caused him. Father Campian immedi- 
 ately replied : 
 
 " I feel that I have the courage, and I trust that God 
 will give me the strength, never to allow them to force 
 from me, by all the tortures they may apply, a single 
 word that may be prejudicial to the Church of Jesus 
 Christ." 
 
 Lord Opton intercepted this letter, and used it to prove 
 the existence of a conspiracy of the Catholic sovereigns 
 and the Pope against the life of Elizabeth. 
 
 On the 18th September, Father Edmund was confronted 
 by two new opponents, in the persons of Doctors Good and 
 Folke, who were this time triumphantly to defeat and con- 
 found him. Indeed, in order to facilitate his overthrow, 
 they took the precaution of putting him to the torture for 
 the third time before conducting- him to the meetins;. But 
 they had not taken into consideration the all-powerful 
 assistance of Almighty God. The heroic apostle so vig- 
 orously sustained this new attack, and so courageously de- 
 fended the faith of the Church, that the Earl of Arundel, 
 son of the Duke of Norfolk, who attended the discussion, 
 unable longer to resist the convincing arguments of Father 
 Edmund, publicly declared himself a Catholic. 
 
 The holy martyr had to atone for this triumph by re- 
 newed tortures ; and, while the executioners tore his flesh 
 asunder, and dislocated his limbs, he sang the Te Deum^ 
 and his persecutors despaired of ever conquering his 
 sublime courage. On two subsequent occasions was he 
 examined, as were also several other Jesuits and some 
 secular priests, who, like himself, were state prisoners. At 
 22 
 
236 HISTORY OF THE SOCIETY OF JESUS. 
 
 length, on the 20th November, they were all brought up 
 before the Court at Westminster, where Father Campian, 
 as spokesman of the party, answered the six questions 
 that were put to the accused : 
 
 *' These are not the questions to put before this tribunal, 
 which was constituted for the purpose of tr3ing actual 
 deeds, and not of prying into secret thoughts. Its duty 
 is to try those brought before it by the production of wit- 
 nesses, and not by inquisition. The University, with theo- 
 logian against theologian, is the proper place for these dis- 
 cussions and controversies, which should be supported by 
 arguments drawn from Holy Scripture or the writings of 
 the Fathers. Among those who are to judge me from my 
 answers, I do not find one theologian, not even a literary 
 man. I have, then, no explanation to offer." 
 
 We will not enter into the horrible details of the tortures 
 which the missionary and his companions had to endure. 
 We will simply remark, that they never for a moment lost 
 their patience or serenity. And we would request the reader 
 to bear in mind these remarkable lines of the Protestant 
 Schaell : " In fine, by the means of one of those conspira- 
 cies which party spirit has ever been ready to invent, means 
 were found by which Campian and twelve of his pretended 
 accomplices were found guilty of high treason, and con- 
 demned to death. Campian, and some of his companions, 
 who might be charged with having sought, in their fanati- 
 cal ardor, the honor of martyrdom, but who were certainly 
 innocent of any political offense, were executed on the 1st 
 December, 1581. The execution of the others was post- 
 poned, in order to afford the people the occasional diver- 
 sion of a public execution."* 
 
 Yet Protestants complain of the intolerance of Cath- 
 olics ! 
 
 * Cours d'histoire des IJtats Europeens. Tome xviii, page 2. 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 237 
 
 When the news of the martyrdom of Edmund Campian 
 was announced in the English College at Rome, one com- 
 mon cry escaped from the young hearts of those future 
 apostles. They all requested to be allowed the honor of 
 replacing these valorous champions who had just ascended 
 to heaven ; but only a few obtained this favor. 
 
 III. 
 From the very foundation of the Society of Jesus, its 
 members had been accustomed to hear themselves ac- 
 cused of being the cause of all occurrences, misfortunes, 
 and plagues, as well as of all sorts of crimes. They were 
 then little surprised, in 1582, to learn that they were charged 
 with having caused confusion in the seasons, in order to suc- 
 ceed more surely and more quickly in destroying the world. 
 In every age calumny has delighted in taking advantage 
 of human credulity. A learned man of the period of which 
 we write. Dr. Lilio of Verona, had attempted to reform the 
 old calendar. The Pope had appointed a congregation to 
 investigate this proposition of reform, the carrying out of 
 which appeared to be beset with numerous and insur- 
 mountable obstacles, and His Holiness had intrusted a 
 Jesuit, celebrated for his astronomical and mathematical 
 knowledge, with the solution of these difficulties. This 
 Jesuit, who was a member of the congregation convened 
 by Gregory XIII, was Father Christopher Clavius of Bam- 
 berg, in Bavaria, then commonly called the Catholic 
 Euclid. The idea met the approval of Father Clavius, 
 and he changed Dr. Lilio's plan, so as to render the exe- 
 cution of this reform not only practicable but perpetual. 
 In order to convey some conception of the theory to the 
 Pope, he wrote his Computatio Ecclesiastlca. His plan, 
 which was admired as the solution of a problem which, 
 until then, had been regarded as insoluble, and the utility 
 of which would be invaluable to the entire world, was 
 
238 HISTORY OF THE SOCIETY OF JESUS. 
 
 definitely approved by Gregory XIII, who ordered that 
 henceforth it should serve to regulate the ecclesias-tical year. 
 
 The Gregorian calendar, as it was termed, was at once 
 adopted by the Catholic sovereigns ; but " the Protestants 
 of all denominations," says Voltaire, in his Essai sur hs 
 Moeiirs, "obstinately persisted in refusing to receive from 
 the Pope a truth which, had it been proposed by the Turks, 
 they would have willingly accepted." A general com- 
 motion against the Jesuits arose thereupon throughout 
 Germany. " Not satisfied with arresting every -where the 
 progress of the Reformation, and of restoring to Popery so 
 many Calvinists and Lutherans, the Jesuits have upset the 
 calendar, changed the seasons, and wish to turn the world 
 upside down. It is now our turn to overthrow the Jesuits, 
 by forcing them to disappear forever. Is it not enough, 
 added they, to rule both the people and kings, to consti- 
 tute themselves the arbitrators of nations, to determine be- 
 tween sovereigns whether there shall be peace or war? 
 Was there ever known a religious order that exercised such 
 influence? And what danger may not be feared from a 
 power which spreads itself over the entire universe? It 
 is high time that the society should be destroyed, annihi- 
 lated. In the mean while the calendar which they have 
 invented must be rejected." 
 
 These exaggerations spread even throughout Catholic 
 countries, and then, as now, instead of tracing them to their 
 true origin, the people implicitly and passively believed 
 them ; and then, as in our own time, no one questioned 
 whether the reports were probable or not. This would 
 have needed reflection, and, without investigating the 
 matter, they found it easier to receive an opinion already 
 formed than to take the trouble of examining for them- 
 selves. From time immemorial, the spirit of darkness has 
 seriously relied upon the general credulity, and it must be 
 admitted, no matter how humiliating to human pride the 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 239 
 
 fact may oe, that it has seldom been without some share 
 of success. 
 
 While the heretics were thus agitating in the ranks of 
 the Catholics the necessity of abolishing the Order of the 
 Jesuits, Pope Gregory XIII inaugurated, with great pomp, 
 the magnificent church of tlie G(^su, which Cardinal 
 Alexander Farnese had erected at his own expense. This 
 ceremony took place on the Feast of the Assumption, 
 1583. 
 
 This marked ftivor annoyed the Protestants still more, 
 and they resolved to strike a fatal blow against the soci- 
 ety. According to the calendar of which Father Clavius 
 was the author, Lent fell much earlier in 1585 than 
 usual. The Senate of Augsburg had adopted the calen- 
 dar without having previously consulted the butchers of 
 the city, most of whom were Protestants, and, conse- 
 quently, opposed to this innovation, which they refused 
 to acknowledge. On hearing of the alteration ordered 
 by the Senate, the butchers rebelled, under pretext that, 
 not having made their arrangements, for want of informa- 
 tion, with regard to the fast to be observed at an earlier 
 date than usual, they were entirely ruined. In order to 
 quell the mutiny, it was found necessary to have recourse 
 to force. 
 
 At Easter, their shops were all closed, and there was 
 no meat to be had. The Senate wished to compel them 
 to open the shops, but their answer was, that the proper 
 time of abstinence had arrived, and that the Catholics 
 must now do penance. The Senate immediately took 
 measures to remedy the inconvenience thus caused by the 
 Protestants ; but the butchers still persisted in declaring 
 themselves ruined, and suddenly attacked the house of 
 the Jesuits, threatening to demolish it, and to bury all 
 the Fathers in its ruins. They were soon aided and 
 abetted by the populace. 
 22* 
 
240 HISTORY OF THE SOCIETY OF JESUS. 
 
 " No," they cried, " do not pull it down. Set fire 
 to it!" 
 
 '-Yes! Fire! fire!" yelled the butchers. "Let us 
 burn the Jesuits and their accursed calendar !" 
 
 " No more Jesuits ! " repeated these madmen. ' No 
 more Jesuits ! no Pope ! but, above all, no new calendar !" 
 
 " Stop ! Hold ! The Duke of Bavaria ! the Duke of 
 Bavaria ! He is entering the city at the head of five 
 hundred horse ! " cried a woman in the crowd. 
 
 " Is it a fact? Are you sure it is he ? " 
 
 " It is certainly he. Beware of sedition ! " continued 
 the woman. 
 
 " Let us be off! Here is the Duke of Bavaria! Let 
 us be ofi"!" 
 
 And the crowd dispersed, as quickly as possible, in 
 every direction. In ten minutes perfect quiet prevailed 
 in all parts. The Duke of Bavaria did not make his 
 appearance. He had not shown himself any-where. But 
 the Senate was holding its sitting; the house of the Jes- 
 uits was about to be fired ; and a good woman, terrified 
 by the calamity which she saw was inevitable, thought she 
 would avert it by starting a false alarm, and anticipate 
 the arrival of the Duke, who, having been informed of 
 the tumult, could, doubtless, not fail to make his appear- 
 ance very soon. 
 
 In the midst of all these troubles, the society worked 
 for its only end, the greater glory of God. It already 
 counted in heaven too many holy martyrs and confessors 
 to fear any thing from the impotent rage of the demon 
 whom it had so triumphantly defeated every-where. 
 Nothing could stop it on its onward apostolical course. 
 
 China had just been opened to its zeal. The great 
 Xavier, when dying in sight of that land of promise, 
 which his heart burned to evangelize and convert, had 
 earnestly begged of Almighty God to open its vast field 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 241 
 
 to the labors of his brothers; and Fathers Michael Rug- 
 gieri and Pazia had the happiness of arriving among this 
 benighted people, the former in 1581, and the latter in the 
 succeeding year. They were followed, in 1583, by the cele- 
 brated Father Matthew llicci, of Macerata, On the 15th 
 of July, of the same year, the Society of Jesus witnessed 
 the glorious phalanx of its martyrs increased. Fathers 
 Rudolphus Aquaviva, nephew of the General, Pacheo, 
 Berna, Anthony Francisco, and Brother Arana, were im- 
 molated on the same day by the savages of the island of 
 Salcete, whom they had come to convert.^ 
 
 In Italy, the society enjoyed- a wonderful popularity, 
 and exercised an influence almost prodigious. One ex-- 
 ample will suffice to prove it : 
 
 At that period, Naples was under the Spanish rule, to 
 which she reluctantly submitted. She only awaited an 
 opportunity to throw it oflf, and endeavor to regain her 
 original independence. The Neapolitans, finally, finding 
 a pretext for an outbreak in the dearness of provisions, 
 took forcible possession of the market-stalls, and, rifling 
 them of their contents, traversed the streets uttering se 
 ditious cries. The Governor, Vincent Staraci, interposed 
 his authority, whereupon he was mercilessly massacred. 
 The rebellion was assuming a most alarming aspect, when, 
 at the critical moment, a Jesuit appeared in the midst of 
 the exasperated multitude, whom he addressed, in a voice 
 that was heard above the tumultuous riot, and succeeded 
 in calming the people maddened with fury. They desisted 
 from their violent proceedings and bowed their heads, on 
 hearing the words of the apostle ; listened to his rebukes, 
 approved his counsels, and no longer offered the slightest 
 opposition. This Jesuit was Father Charles de Mastrilli. 
 
 * Their precious remains were taken to Goa, and are still pre- 
 eerved. 
 
242 HISTORY OF THE SOCIETY OF JESUS. 
 
 He was still addressing tliein, when the other Fathers of 
 the college, as well as those of the professed house, were 
 seen approaching in procession and chanting the Litany 
 of the Saints. They passed through the congregated 
 mass, dividing it into two parts. One portion they con- 
 ducted to the cathedral, the other to the Church of the 
 Annunciation ; and there the people, who had yielded to 
 the counsel of a single Jesuit, and had allowed them- 
 selves to be led, as a docile child, to the foot of the altar, 
 manifested their heart-felt sorrow. They pledged them- 
 selves to return to their various occupations, and to be- 
 have, henceforth, as a submissive and faithful people. 
 They were true to their promise. 
 
 What army ever obtained a like victory over a people 
 in rebellion ? It is, nevertheless, this kind of influence, 
 so gentle, and yet so efficacious and salutary in its opera- 
 tion, that has ever been brought up against the Jesuits 
 as a crime, either by dishonest Protestants or by un- 
 thinking Catholics. We may be allowed to say that, among 
 those who are ambitious of popularity, few are friendly to 
 the Jesuits, and yet many would desire to possess their 
 power of winning the heart by convincing the mind. 
 Willingly would they excuse this influence in themselves, 
 which, in the Jesuit, they can never pardon, and which 
 is nothiniz: but the twofold influence of learning and 
 holiness. 
 
 The Sovereign Pontifi*, Gregory XIII, had never failed 
 to express his high regard for the Jesuits, and he had al- 
 ways evinced it by the confidence he reposed in and the 
 affection he felt for them. But the society was deprived 
 of all this support and succor by the death of the Holy 
 Father, Which took place on the 10th of April, 1585. On 
 the 24th of the same month, he was succeeded by Felix 
 Peretti, Cardinal of Montalto, who assumed the name of 
 Sixtus V. On the tomb of Gregory XIII was placed a 
 
GENERALSHIP OF FATHER CLAUDIO aQUAVIVA. 243 
 
 figure reprosenting Father Clavius presenting the Gregor- 
 ian calendar to the Sovereign Pontift", who had left it as an 
 inheritance to the whole of Christendom. Thus the learned 
 Jesuit was enabled to escape the glory he sought to shun. 
 Soon after, he was solicited by the citizens of Bamberg to 
 accept the mathematical chair in their University. They 
 offered, even, during his lifetime, to erect to his honor a 
 statue in bronze, if he would comply with their request. 
 This was sufl&cient to alarm the humility of Father Clavius, 
 who strongly rejected all entreaties on this subject, and 
 continued at his observatory in the Roman College. 
 
 The success of the Gref»;orian calendar continued to of- 
 fend the Protestants. The Senate of Riga had adopted 
 it, and declared that those who did not conform to it should 
 abide by the consequences. Against this decree the here- 
 tics revolted, and on the 24th of December, 1585, at eleven 
 o'clock at night, the conspirators assembled at the call of 
 a Lutheran minister, who, having harangued them for a 
 long time, very seriously told them, in conclusion : " You 
 now see that it is not the Senate that is guilty ; it only sub- 
 mits to the yoke of the Jesuits, whose power is unlimited. 
 The Jesuits change every thing in the universe — religion, 
 the sciences, languages, the march of time, and even the 
 course of the planets. We must exterminate them, in 
 order to put an end to this universal power. Lotus, then, 
 on to the Jesuits." 
 
 " On to the Jesuits! Down with the Jesuits !" shouted 
 the excited crowd. 
 
 Not one among those rioters had perceived the ridicu- 
 lousness of the language that had just been addressed to 
 them ; not even a smile had been elicited by this great 
 absurdity. It was midnight — the critical, the decisive mo- 
 ment. The conspirators proceeded to the church of the 
 Jesuits. Midnight mass had commenced. The celebrant 
 was dragged from the altar ; the church was pillaged and 
 
244 HISTORY OF THE SOCIETY OF JESUS. 
 
 sacrilegiously profaned ; the house ransacked. The Gover- 
 nor of the city, finding it impossible to quell the tumult, 
 thought it necessary to have recourse to arms, and for more 
 than a month the city was in a state of siege, Durins 
 this whole time, the Jesuits remained perfectly calm, 
 patiently awaiting the termination of the tumult. All that 
 the Protestants had succeeded in achieving was a disturb- 
 ance in the city, and the pillage or destruction of the pro- 
 perty of the good Fathers, who eventually, however, lost 
 nothing, for the Senate and all the Catholics readily came 
 forward to make good the damage that had beea done. 
 
 IV. 
 
 The Jesuits of France, in common with the other re- 
 ligious orders, had taken part with the League, seeing that 
 their only end was to maintain the Catholic religion in the 
 most Christian kingdom. Sixtus V, moreover, secured to 
 the support of the League all the monastic orders. But 
 Father Aquaviva, who could not ignore the political ten- 
 dency of the body, had ordered his religious to decline 
 taking any part with the factions that divided France. He 
 had even recalled Father Mathieu, the Provincial, of whose 
 services the princes had made use, notwithstanding his 
 reiterated warnings; 
 
 Thus was proved the firm determination of the General 
 to maintain the spirit of the society within the limits laid 
 down for its guidance by the holy founder. The Duke of 
 Guise understood it in this light. Nevertheless, feeling per- 
 suaded that Father Aquaviva would not give him a direct 
 refusal, he wrote to him, inclosing important documents 
 for the Pope and some of the Cardinals, which he begged of 
 him to deliver personally. But Father Aquaviva could not 
 himself do that which he had forbidden to those under his 
 control. The question of the League was involved in those 
 
GENERALSHIP OF FATHER CtAUDlO AQUAVIVA. 245 
 
 papers. He desired that the society should remain aloof 
 from taking any part in it, and he himself set the exam- 
 ple by refusing to do that which had been requested of 
 him. 
 
 Sixtus V, displeased at this species of opposition, com- 
 plained of the high power vested in the General by the 
 constitution of the society, and resolved to revise and 
 modify that instrument. The numerous alterations which 
 he desired to make would have totally destroyed the 
 economy of the Order, and essentially altered its spirit. 
 Indeed, the original society would have disappeared; it 
 would have become a new order. Father Aquaviva could 
 not consent to this. He expostulated, he protested, he 
 pointed out to the Pope the impossibility of reconciling 
 the intentions of the holy founder with laws so different 
 from those which he had given for the guidance of the 
 society, and he finally succeeded in obtaining a few con- 
 cessions. This, however, did not satisfy him. He insisted 
 in not yielding on any point, and Sixtus V was equally de- 
 termined to grant no more. The contest was prolonged 
 without any definite result, when several sovereigns, hear- 
 ing of the intentions of the Pope, wrote to entreat His 
 Holiness, not to make any alteration in the organization 
 of an order which had already produced such great men, 
 and rendered to the Church such eminent services. Sixtus 
 V was inexorable. Claudio Aquaviva prayed, and relied 
 upon assistance from Almighty Grod, ever contesting, but 
 with so much modesty in his firmness, and such respect in 
 his language, that it was impossible for the Pope to take 
 offense at this humble opposition. 
 
 "I consent that they shall retain the name of Jesuits," 
 the Pope frequently said, " among themselves, but I will 
 never consent that the Order shall be called the Society 
 of Jesus. Society of Jesus ! " exclaimed his Holiness. 
 
246 HISTORY OP THE SOCIETY OF JESUS. 
 
 *' What, then, are these Fathers, whom we can not name 
 without bowing our heads, or removing our hat? "* 
 
 It was a fixed intention, an inflexible determination, 
 to abolish the title of the Society of Jesus. The Sacred 
 College, feeling that the time for carrying into execution 
 this idea was approaching, made fresh efforts — entreated 
 and conjured the Holy Father, reminding him of all the 
 services rendered by the society, of all the heroes, learned 
 men, and martyrs that it had already given to the Church — 
 but the Pope was not to be moved. Nevertheless, he did 
 not wish that the Catholic Sovereigns, all of whom sup- 
 ported and defended the society, and who had begged that 
 its laws should not be altered, should attribute to him the 
 initiative in abolishing the name. Hence, he ordered the 
 General of the society so to word the decree, that it should 
 appear that the Pope had accorded the suppression upon 
 the request of Father Claudio Aquaviva. 
 
 This was to command him to throw the blame on the 
 venerated memory of the holy founder of his Order; this 
 was compelling him to ask for his own condemnation and 
 that of all the members of the society, who, since its 
 foundation, had gloried in this title. It was imposing 
 upon him the humiliation of taking upon himself alone 
 the responsibility of such a step, and sut)jecting him to all 
 the odium which would attach to its author. 
 
 It was a severe trial for Father Aquaviva, but it was 
 not beyond the greatness of his soul. Claudio Aquaviva 
 had taken a vow of obedience to the Sovereign Pontiff, 
 
 * It is the custom of those who glory in the name of Christian, on 
 hearing the holy name of Jesus, to pay honor to it — the men by re- 
 moving their h«*.s, the women by reverently inclining the head. 
 In France, since the Revolution, this custom has not been generally 
 observed, but it is still practised in a few of the southern provinces 
 where the people seem still to feel that, ^' at the name of Jesus, every 
 l(nee shall boxo, in heaven, on earth, and in hell." 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 247 
 
 and obedience is tliaractcristie of the Jesuit. He sub- 
 mitted, drew up the decree in accordance with instruc- 
 tions given him, signed it, and delivered it personally to 
 Sixtus V. The Pope, satisfied with this triumph, received 
 the document, which he read and locked it up in his bureau. 
 This was on the 18th of August, 1590. 
 
 On leaving the Quirinal, the Father- General repaired 
 to the Novitiate of St. Andrew, and directed the novices 
 to commence a novena on the following day, vpith a view 
 of begging Almighty God to protect the society from the 
 misfortune which hovered over it. On the 27th of August, 
 the last day of the novena, Sixtus V, who for some time 
 had been suffering from a fatal disease, and was exhausted 
 by continued labors and old age, expired at the very mo- 
 ment that the bell of the Novitiate called its members to 
 the recital of the Litanies. Thus he departed, before 
 having signed or promulgated the decree which would 
 have abolished the title of the society. The document 
 was found in the very place where the deceased Pontiff 
 had placed it, in the presence of Father Aquaviva, and 
 precisely as he had received it from the hands of holy 
 obedience. 
 
 The Romans saw in the death of the Sovereign Pontiff, 
 at this critical juncture, a direct intervention of Provi- 
 dence in favor of the Society of Jesus. This event made 
 such an impression on them, that the remembrance of it 
 has been always preserved. Ever since that memorable 
 day, whenever the Pope is dangerously ill, and the bells for 
 the prayers for departing souls are heard in a church of 
 the society, the people are sure to remark that "the Holy 
 Father is about to die, for there is the bell of the Jesuits, 
 tolling the Litanies.'^ 
 
 The successor of Sixtus V survived his election but 
 thirteen days, and had no time to show the Jesuits either 
 disfavor or support; but Cardinal Sfondrati, who was 
 
 J3 
 
248 HISTORY OP THE SOCIETY OF JESUS. 
 
 elected on the 5tli of December, 1590, under the name of 
 Gregory XIV, at once published a Bull, confirming the 
 name so loved and cherished, and so dear to the heart of 
 each member of the " Society of Jesus." 
 
 On the 21st of June, in the following year, an angel 
 threw off the coils of this mortal body, and winged his 
 flight to heaven. Without having taken an active part in 
 the struggles and battles of the society on earth, he went to 
 participate in that eternal glory prepared for it in heaven. 
 Aloysius Gonzaga, while tending the sick in the hospi- 
 tals, was seized with a fever, which soon carried him off, 
 at the age of twenty-three years, six of which he had 
 spent in the society. He had edified the world and the 
 cloister by the practice of heroic virtues and the charm of 
 angelic meekness. The learned Bellarmine, under whose 
 direction he was trained and formed for the society, begged 
 the favor of being interred at his feet, when the time 
 should arrive for him to join his departed brothers. 
 
 V. 
 
 On the 23d of December, 1588, the Duke of Guise was 
 assassinated in the Chateau of Blois. The following day 
 his brother, the Cardinal, also fell by the stroke of a 
 sword in the hands of an assassin. Both had been mur- 
 dered by the order of King Henry III. Immediately 
 France resounded, from one end to the other, with a cry 
 of malediction against the royal murderer. The Uni- 
 versities and the Parliament agreed that, as the King 
 had caused the chiefs of the League to be put to death, 
 he also deserved to die. Seventy of the doctors of Sor- 
 bonne declared subjects relieved from their oath of alle- 
 giance, and invoked on the head of the monarch all the 
 ^ratl> qi' lieaveq and of earth. On the 1st of August, 
 J^c(jues Glpmept, a Pominican, assassinated- Henry III, 
 and this rpgipide foupd qnjy admirers and paneg3^rists 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 249 
 
 in the Parliainent, the Sorbonne, and the Universities. 
 On the 6th of iVugust, but five days after the perpetra- 
 tion of the murder, the Council of Sixteen sent to the 
 preachers who were devoted to the League the following 
 recommendations, which they were to develop in their 
 sermons: "First, Justify and defend the act of the Jaco- 
 bin (Jacque Clement), on the ground that it resembled 
 that of Judith, so strongly set forth in Holy Scripture. 
 Secondly. Inveigh against thos^ who are in fjwor of the 
 King of Navarre, provided he consent to attend mass, 
 urging the impossibility of his succeeding to the kingdom, 
 being excommunicated and even excluded from that of 
 Navarre. Thirdly. Exhort the authorities to proclaim 
 that all those who would support the King of Navarre are 
 tainted with heresy, and shall be prosecuted upon that 
 charge." 
 
 Notwithstanding this, Henry of Navarre continued to 
 advance at the head of his army until, victory crowning 
 victory, he reached the very gates of the capital, where 
 the Parisians, even to the priests and religious, had taken 
 up arms to repulse him. The University had suspended 
 its studies, and directed that the professors and students 
 should contribute to the public defense. The Jesuits scru- 
 pulously abstained from taking any part. Their classes 
 were continued with the usual punctuality on the part of 
 both professors and pupils. This, in the eyes of the 
 Leaguers, was a crime. The society was charged with in- 
 difference for the Catholic cause, and of showing a partial- 
 ity for the King of Navarre, heir of the last of the Valois, 
 the assassin of the Princes of Guise. For the time being, 
 it was imputing to the Jesuits an unpardonable crime. 
 
 In the mean time, provisions became so scarce that a 
 famine seemed to be inevitable. Processions took place 
 for the purpose of appeasing the Divine anger, but they 
 were not participated in by the Jesuits, which was construed 
 
250 HISTORY OF THE SOCIETY OF JESUS. 
 
 into a fresh grievance. Almighty God, however, appeared, 
 as it were, relentless, and, the dearth of provisions increas- 
 ing, the people began to lose faith in the Sorbonne. 
 Cardinal Cajetani, Legate of the Holy See, was, therefore, 
 consulted. He, in his turn, conferred with the Jesuits, 
 whom he begged to determine whether the Parisians sub- 
 jected themselves to excommunication by acknowledging 
 the King of Navarre as their sovereign. Fathers Bellar- 
 mine and Tyrius, to whom was referred the solution of 
 this difficulty, decided negatively. The University and 
 the League, disapproving of the choice of those casuists, 
 took no notice whatever of the decision, and continued 
 the defense of Paris. 
 
 During the prolonged struggle between the besiegers 
 and the besieged, Henry IV determined to return to the 
 bosom of the Church, and on the 25th of July, 1593, he 
 abjured Calvinism in the Basilica of St. Denis. On the 
 27th of August, Peter Barriere, a soldier of the League, 
 attempted his assassination, for which he was arrested, 
 taken to Melun, and put to the torture, when he said he 
 had been advised to commit the crime by the Theologians, 
 whom he had consulted. Among these he named a Car- 
 melite and a Capuchin, Aubry, Doctor of the Sorbonne, and 
 others. He was asked to give the name of his confessor, 
 and he declared he had concealed from him the intention 
 of committing this crime. His name was Father Varadel, 
 a Jesuit. Peter Barriere was put to death on the wheel. 
 
 On the 17th of September following, the Society of 
 Jesus found itself under the necessity of making a sacri- 
 fice, and receiving an honor which it had so often feared 
 and so frequently rejected. The learned Father Tolet was 
 made a member of the Sacred Colleire. To all his en- 
 treaties, which were backed by those of Father Aquaviva, 
 to be excused from accepting this dignity, the Pope sim- 
 ply answered : " On this point, I am resolved. Father 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 251 
 
 Tolet must not, under pain of mortal sin, refuse to accept 
 the dignity of the Roman Purple." 
 
 Father Posse vin had just been recalled to Rome from 
 Padua, where he had filled the Professor's chair, with 
 brilliant success, since the year 1587. During his sojourn 
 in that city, he had met a young student who had become 
 much attached to him, and had begged of him to be the di- 
 rector of his conscience, which he entirely gave up to his 
 guidance. The young student was Francis de Sales, the 
 subsequent illustrious and holy Bishop of Geneva. It is 
 well known that he ever evinced for the Society of Jesus 
 a filial afi"ection, and spoke of it in terms of admiration and 
 veneration to his cherished daughters of the Visitation. 
 It appears astonishing that so many Christians, professing 
 the greatest admiration for St. Francis de Sales, entertain 
 quite a difi"erent feeling toward the society which he loved, 
 and of which he possessed the full spirit. Such, how- 
 ever is the inconsistency of worldly-mindedness. 
 
 Clement VIII had not yet taken off the ban of excom- 
 munication from Henry IV, whose abjuration of Calvinism 
 appeared to him to be influenced by ambition for the 
 crown of France. He heard that this prince was about 
 sending an ambassador to the Roman court, and that the 
 Duke of Nevers was to seek for that absolution without 
 which Henry could not be acknowledged by his new sub- 
 jects. The Pope sent for Father Possevin, whom he con- 
 sulted as to whether the Sovereign Pontiff could hold any 
 direct communication with the ambassador of an excom- 
 municated sovereign. The Jesuit replied that, as the 
 King of Navarre had renounced Calvinism, no one could, 
 in conscience, affirm that his recantation was insincere, 
 and that, in his opinion, the Pope might not only recog- 
 nize him and receive his ambassador, but could not with- 
 hold the absolution which he came to ask. To act 
 otherwise, he contended, would be to prolong, indefinitely, 
 23* 
 
252 HISTORY OF THE SOCIETY OF JESUS. 
 
 the war between the parties. The Sovereign Pontiff, 
 however, persisted in his refusal, and ordered Father Fos- 
 sevin to meet the Duke of Nevers, and inform him, in the 
 mildest terms possible, that his entrance into Rome was 
 prohibited. The Father immediately took his departure, 
 and so softened the refusal that the Duke did not under- 
 stand that he had been interdicted from entering the Pon- 
 tifical city, which he reached on the 19th of November, 
 1594. Clement VIII, on hearing this, expressed so much 
 displeasure that Father Possevin was under the necessity 
 of quitting Rome, secretly, during the night. He retired 
 to Ferrara, where he died in 1611. 
 
 The French minister at Venice, Philip Canage, subse- 
 quently wrote to Alincourt, ambassador of Henry IV : 
 " Father Possevin, besides his rare piety and erudition, 
 has used his best endeavors for the restoration of His 
 Majesty to grace, and with so much earnestness and af- 
 fection, that France owes him a debt of gratitude." 
 Father Possevin had quitted Rome leaving the Pope to 
 his own reflections, and His Holiness, becoming troubled 
 in conscience, summoned Cardinal Tolet, whom he well 
 knew had continued, heart and soul, a Jesuit. He it was 
 who at last succeeded in prevailing upon the Pope to re- 
 move the ban of excommunication, and to absolve the 
 King.^ 
 
 The Parliament and the University did not wait for the 
 result of the negotiations of the King with the court of 
 Rome to give in their adherence to the crown. Jacques 
 d'Amboise, the King's physician, was selected as the rep- 
 resentative of the University, and when, on the 22d of 
 
 * Cardinal Ossat thus wrote to Villeroi : " I neither can nor ought 
 to remain silent on the good services Cardinal Tolet has rendered in 
 his interviews with the Po{>e, as well as elsewhere. So much, in- 
 deed, has he accomplished, that it may in truth be said that His 
 Eminence has done more than all the others put together." 
 
GENERALSTTTT OF FATTIER CLAUDTO AQTTAVIVA. 253 
 
 April, 159-4, the dootnrs went to present tlicmsolves before 
 the Kiiiii', d'Aiiiboise beuired the pardon of those who 
 had so often sought the life of the King. Full of ze.il, 
 after this very submissive course, the members of the 
 University urucd the League and the religious orders to 
 subscribe to the oath which they had prepared. To this 
 the Jesuits demurred, declaring that they would not con- 
 sent to acknowledge the King until they had received the 
 permission of the Holy See to do so ; but they promised 
 not to oppose him. The University was jubilant at this 
 refusal, which it resolved at once to make use of in the 
 service of the common enemy of all good. Although the 
 other orders came to a similar decision, and returned 
 about the same answer, still, as it was the Jesuits alone 
 that gave umbrage to the University, by their devotedness 
 to the education of the young, the members of the Uni- 
 versity troubled themselves no more about the Capuchins, 
 or Carthusians, or any other order, and took up only the 
 refusal of the Jesuits. 
 
 On the 20th of May, they presented a petition to Par- 
 liament, in which they recapitulated all their grievances 
 against the Society of Jesus, and concluded thus : " May 
 it please the Court to direct that this sect may be exterm- 
 inated, not only from the said University, but also from 
 the kingdom of France." 
 
 In the month of July, a Calvinist, named Bungars, thus 
 wrote from Paris : " We are engaged here in expelling 
 the Jesuits. The University, the curates, and the entire 
 city, have united against these pests of society." Such, 
 henceforth, ^vas the hostile combination against the 
 Order of Jesus. The past sufficiently explains the 
 present. 
 
 On the 27th of December, of the same year, one John 
 Chastel attempted to assassinate Henry IV, but succeeded 
 only in wounding him slightly in the lip. When put to 
 
254 HISTORY OF THE SOCIETY OF JESUS. 
 
 the torture, Chastel admitted that he was educated at the 
 University, studied philosophy at the college of the 
 Jesuits, and returned to the University to read law. 
 The adversaries of the Society of Jesus could only un- 
 derstand one thins; : that the accused had attended Father 
 Gueret's course of philosophy ; hence, it was the society 
 who had placed the poniard in the hands of Chastel. 
 The matter appeared so clear to these crafty men, that 
 they hesitated not in demanding that the whole body of 
 Jesuits should be arrested. Until the last moment of 
 his life, Chastel protested against this accusation, and 
 asserted that no Jesuit had ever advised him to commit 
 the crime of which he had been guilty ; but his protesta- 
 tions were in vain. His attendance at the classes of the 
 Jesuits was of much shorter duration than at the Uni- 
 versity, where he was still residing when he committed 
 the deed. But, no matter ; it was the Jesuits who had 
 made him an assassin. The University had instigated all 
 its students to take up arms against Henry IV, telling 
 them that any Frenchman who should be found acknowl- 
 edging his allegiance to that prince should be excommu- 
 nicated. This doctrine, on the other hand, had not been 
 inculcated by the Jesuits, who, during the siege of Paris, 
 had continued their studies as usual, and had decided 
 that the Parisians incurred no penalty by acknowledging 
 Henry of Bourbon as King of France. Yet it was the 
 Jesuits who had counselled Chastel to assassinate Henry 
 IV. This was certainly far from being a logical conclu- 
 sion ; but the adversaries of the society have never been 
 very scrupulous on such points. Hurault Chiverny, who 
 was, at the time. Chancellor of France, and ought to have 
 been well-informed on this matter, thus speaks of it in 
 
 his memoirs : 
 
 « 
 
 '' Owing to the fact that John Chastel had studied a few years 
 at the college of the Jesuits, p.ud that the leaders of the Parlia- 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 255 
 
 nient had long felt ill-will toward them, only awaiting a pretext 
 for their ruin, that body commissioned some of its own members, 
 who were avowed enemies of the Jesuits, to search the college at 
 Clermont, where they, indeed, did find certain manuscripts against 
 the dignity of kings, and some writings against the deceased 
 monarch, Henry III, which, probably, and as some have supposed, 
 were placed there intentionally. 
 
 " The Parliament had the Jesuits arrested and taken to the 
 conciergerie, caused the Fathers of the college of Clermont to 
 be seized, and, in addition to the arrest of Chastel, ordered that 
 all the Jesuits should leave Paris within three days, and the 
 kingdom in fifteen days, threatening that, if found after that 
 time within the realm, they should be hanged." 
 
 It was not enough to have pronounced the condemna- 
 tion of the Jesuits, and decreed their expulsion, but it 
 was necessary, also, to impress more forcibly the public 
 mind by the execution of some members of the society, 
 and mark, with their blood, the page of history which 
 was destined to preserve the recollection of the regicide 
 Chastel. It was necessary to leave to posterity a testi- 
 mony which might be referred to, when occasion required 
 it, to bear witness of their complicity in his crime. 
 
 On the 7th of January, 1595, Fathers Gueret and 
 Guignard were cited to appear before the Parliament. 
 The latter, not having made any revelation during the 
 tortures to which he had been subjected, " the Court or- 
 dered," says I'Estoile, in his Journal de Henri IV, " that 
 the Jesuit should be hanged on the Place de Greve,^ 
 and that his body should be burned to ashes." The 
 same author is of opinion that Father Guignard was a 
 victim to the hatred of the enemies of the Society of 
 Jesus, and gives an affecting account of the holy death of 
 this martyr. 
 
 ♦ Place de Greve — a name given to the place of public execution 
 in front of the Town-hall of Paris. — Th. 
 
256 HISTORY OF THE SOCIETY OF JESUS. 
 
 Father Gueret and six others were submitted to the 
 most excruciating tortures, which they endured with pa- 
 tience and resio;nation until the day that the doors of their 
 dungeons were opened, in order to expel them from the 
 capital. Already their brothers were in exile. Lorraine 
 oflfered them a hospitable reception, while the University, 
 the Parliament, and the Protestants of Paris were divid- 
 ing their spoils among themselves. " They were banished 
 from Paris," says the Chancellor Chiverny, in his memoirs, 
 " not without causing a feeling of astonishment in many 
 and regret in several. The gentlemen of the Parliament 
 confiscated the property of the Jesuits, and, after having 
 seized upon and disposed of all, they erected a beautiful 
 pyramid in stone out of its proceeds, of which the afore- 
 said grandees of the Parliament made, free use during 
 the absence of the Jesuits from Paris." On either side 
 of the pyramid were inscriptions written by the Protestant 
 Joseph Scaliger, commemorating the crime of Chastel, 
 and attesting, in the name of the Parliament, the com- 
 plicity of the Jesuits therein. 
 
 It was a court of justice which thus condemned to the 
 maledictions of posterity an order of holy religious whose 
 every moment was consecrated to the salvation of immor- 
 tal souls ! The decree declared that their property 
 should be confiscated and appropriated to pious works. 
 The Parliament and the University came to the conclu- 
 sion that the most pious and meritorious work would be 
 to pension the heretics,,whose support had been so eflScient 
 to them in this unhappy afl'air. In order that the un- 
 derstanding existing between the Parliament, the Uni- 
 versity, and Calvinism should not be questioned in the 
 general plunder in which each took care of himself, two 
 Protestant ministers, Baugrand and Gosselin, a member 
 of the Universit}'^, Passerat, and some other enemies of 
 the society, established themselves at the college of Cler- 
 
GENERALSHIP OF FATHER OLAUDIO AQUAVIVA. 257 
 
 mont, where the learned Passerat died a few years after- 
 ward. 
 
 VI. 
 
 The persecution of tlie Catholics in England was 
 vigorously continued. Father Thomas Cottam had died 
 on the scaffold, after having undergone the torture called 
 " The Scavenger s Daughter.'' " It was," says Cr6tineau 
 Joly, in his History of the Society of Jesus, " a torture 
 to which those who applied it gave the name of its in- 
 ventor. It consisted of two semicircles of iron, joined 
 together at one end; the other end was turned in a con- 
 trary direction, and, by means of a link, the two formed 
 a hoop which could be contracted at pleasure. The vic- 
 tim was placed on his knees on the point where the two 
 semicircles were joined ; the executioner pressed down 
 the head and chest, and applied all the force of his body 
 upon the unfortunate sufferer, until he was able to join 
 together the two semicircles by the ends that were turned 
 outward. The victim was thus transformed into a sort of 
 ball, in which the human being could be discovered only 
 by the blood which gushed from his nostrils, hands, and 
 feet." 
 
 This horrible torture, intended for the most infamous 
 culprits, a Queen, a woman, caused to be inflicted upon 
 the apostles of the religion of Jesus Christ! English 
 historians do all they can to hold up the memory of 
 Queen Mary to the execration of posterity, because that 
 princess attempted to reestablish Catholicity in England 
 by force, while they have but eulogiums for Elizabeth, 
 who persecuted the Catholics with a cruelty which bears 
 comparison only with the first persecutions of the Church. 
 What blind infatuation and gross inconsistency! 
 
 Father Cottam suffered the cruel torments of the hor- 
 rible machine with a patience and submission truly an- 
 
258 HISTORY OF THE SOCIETY OF JESUS. 
 
 gelic ; but he never once avowed the slightest participa- 
 tion in any conspiracy against the life of the Queen. 
 This alone was proof enough of his culpability, and he 
 was, therefore, put to death, as were also three secular 
 priests. 
 
 Such executions were frequent, for the number of the 
 apostles appeared to augment in proportion to the cruelty 
 inflicted. The crown of martyrdom excited their ardor. 
 No sooner was one hero borne away by angels to the 
 realms of bliss, than his place was supplied by another. 
 These repeated persecutions and executions were more 
 than could be calmly endured by Elizabeth, who at one 
 time trembled for her reputation in Europe, and at an- 
 other for her future fame. She felt that the bloody pages 
 of the history of her reign needed justification in the 
 eyes of posterity; hence she ordered her minister, Cecil, 
 to write the work entitled " British Rights." The un- 
 dertaking was not unattended with difficulties, and Cecil 
 called in the assistance of Camden. In this book, which 
 was published in Latin and English, the authors assert- 
 ed, without, however, adducing any proof, that the Papist 
 priests and Jesuits who had been tortured and put to 
 death were guilty of high treason. Camden, in his "An- 
 nals of the Keign of Elizabeth," attempts a justification of 
 that princess, but makes admissions most fatal to the 
 cause he endeavored to defend. " It is true," says he, 
 " that recourse was had to fraud to discover the secrets 
 of hearts. Letters were fabricated, purporting to come 
 clandestinely from the Queen of Scotland and from the 
 banished Catholics. These were introduced into the 
 houses of the Papists, in order that they might there be 
 found and used against them. Numerous spies were to 
 be found in every direction, for the purpose of reporting 
 whatever might be said or done, and no matter who was 
 the informer, or how unimportant the iutelli<jence, he 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 259 
 
 was admitted as a witness. Numerous arrests were also 
 made on mere suspicion." 
 
 The Jesuit mission in Scotland was most successful, and 
 productive of immense good. Elizabeth called upon King 
 James to expel all the Catholic priests, and especially the 
 members of the Society of Jesus. James trembled at the 
 order of the cruel Queen ; but, while condemning his own 
 weakness, he sent away the Fathers. P]lizabeth, at length, 
 wishing to appear tired of these continued sanguinary 
 excesses, decreed that such priests and Jesuits as would 
 subscribe to the oath of obedience to the laws and statutes 
 of the Queen in religious matters, both present and fu- 
 ture, mi<i;ht remain in England without incurrino; the 
 royal displeasure. The Jesuits comprehended the snare. 
 They could not, in conscience, subscribe to this oath, and 
 were thus compelled to remain more carefully secreted 
 than ever. Such of them as were in prison were put 
 on board ships, and landed on the shores of neighboring 
 states. 
 
 But soon a voice was heard from Rome, which caused 
 England to quail. Heresy, unable to defeat the Society 
 of Jesus in theological discussions, had challenged them 
 on the field of martyrdom. There again heresy was 
 compelled to admit its defeat; for the apostolical heroes 
 succeeded each other with enthusiasm. * If one Jesuit 
 fell, immediately another took his place, many more fol- 
 lowed, and conversions became very numerous. Anglic- 
 anism, however, continued its persecutions, in spite of 
 its repeated failures, and, putting forth, in every part of 
 Europe, its doctrines of " British Rights," the Society 
 was compelled, in its turn, to attack, which it did, in a 
 formidable manner, by the pen of one of the most learned 
 and brilliant scholars of his day. Father Bellarmine, 
 whom Cardinals Sourdis, Ascoli, and Ilbaldini had sur- 
 named the firmest support of religion, the scourge of the 
 24 
 
260 HISTORY OF THE SOCIETY OF JESUS. 
 
 heretics, the bulwark of the Church, published his cele- 
 brated '■'■Theological Conftrencesy 
 
 At once, all the Anglican divines set to work, and, while 
 seeking to refute, are constrained to admire him. Whit- 
 taker, in dedicating to Sir K, Cecil his -Refutation of the 
 Conferences" of the illustrious Jesuit, says: 
 
 " I regard Bellarmine as a man of profound learning, great 
 genius, subtle judgment, and great reading, who treats his sub- 
 jects more plainly and frankly than Papists are in the habit of 
 doing, urging his argument with unparalleled vigor, while he 
 never departs from his subject. His writings have shown us more 
 clearly what is, as it were, the very marrow of Popery, which we 
 did not believe existed more deeply rooted in the heart of the Pope 
 himself than in that of the Jesuits." 
 
 The Queen could not help feeling that the Anglican 
 theologians, fiir from defeating their formidable opponent, 
 had been compelled to give way under the force of his ar- 
 guments; but, not wishing that Anglicanism should admit 
 its discomfiture, she, by the advice of David Parry, founded 
 a college at Oxford, with the special view of educating 
 youths to sustain arguments against Bellarmine, and, by 
 royal command, the college was called " The Anti-Bellar- 
 minian Academy." This was admitting before the world 
 that all the learned Anglicans were found unable to refute 
 the arguments that had been adduced. It was a triumph 
 for the Church of Rome, and a new title of glory for the 
 Society of Jesus. 
 
 While w^aiting for the college of Oxford to provide 
 champions capable of contesting with the learned Jesuits, 
 Elizabeth put forth a new edict of persecution, in which 
 she had the temerity to say, " I know positively that the 
 colleges of the Jesuits are the nests and hiding-places in 
 which the rebels take refuge." This decree, which was 
 dated October 18, 1591, caused the scaffolds to be once 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 261 
 
 more erected, and the number of the niart3'rs of the ?^o- 
 ciety of Jesus to be increased. Nor did the death of 
 Elizabeth, which took place on the 3d of August, 1603, 
 put a stop to the effects of this unjust proclamation. 
 
 VII. 
 
 Each day saw the faith spread more and more in the 
 vast empire of Japan, under the zealous ministry of the 
 Jesuits. Occasionally, the Bonzes succeeded in causing 
 a popular persecution against the Christians, first in one 
 state and then in another. But the Jesuits were not dis- 
 couraged by these frequent attacks of the enemy. They 
 would cross a river, or traverse a mountain, or even, at 
 times, pass into a neighboring state, in order to be near 
 their neophytes. At other times they would, as circum- 
 stances arose, brave the persecution, and thus were not 
 long in reclaiming from idolatry those who had been 
 momentarily taken from them. 
 
 In 1584, Father Valignani, at the time Provincial of 
 Japan, proposed to some Christian princes to send am- 
 bassadors to lay at the feet of the Sovereign Pontiff the 
 homage of their submission and respect. The Kings of 
 Bungo, Arima, and Omura yielded to the solicitations 
 of the Jesuits, and sent, as ambassadors, two of the royal 
 princes, Mancio Ito and Michael Singiva. Two other 
 envoys of high rank, Martin Fara and Julian Nacama, 
 were associated with them, and a Japanese Jesuit, who 
 had taken the name of George Loyola. Father Valig- 
 nani. whom the cause of religion and the interests of 
 the society called to Rome, started with the above em- 
 bassies on the 20th of February, 1582, and on the 20th 
 of March, 1585, reached the Eternal City, having passed 
 through Spain, where they were introduced to Philip II. 
 In 1587, the King of Omura and the aged Francis Xavier 
 Civandono, King of Bungo, both fervent Christians and 
 
262 HISTORY OF THE SOCIETY OF JESUS. 
 
 warm supporters of religion in their states, passed into a 
 better world, leaving behind them the example of emi- 
 nent virtues, which were crowned by the most edif^'ing 
 death. But, while the missionaries had to deplore these 
 two great losses, they were consoled by the protection 
 which the Emperor afforded the Christians. The converts 
 had increased so rapidly during these three years, thnt 
 they numbered no fewer than two hundred thousand. 
 Among them were several kings, princes, and others of 
 high rank, including three of the Emperor's ministers. 
 
 The Bonze Jacuin, who was commissioned to seek for 
 the most handsome women of the empire fur presentation 
 to the Emperor, in order that he might make choice 
 among them, desired to conduct, with the rest, two young 
 Christians of Arima, with whose beauty he had been 
 struck ; but they had declined that which the Pagans 
 looked upon as the greatest honor, and Jacuin denounced 
 them to Taicosama, saying : " This refusal of the women 
 of Arima is an insult to you. Prince — to you who pro- 
 tect the Christian law. It is precisely in obedience to that 
 law that they thus offend you. Let affairs be allowed to 
 proceed thus, and, when the Bonzes of Europe shall have 
 usurped all the power they are ambitious to possess, you 
 will find that your most legitimate desires will be treated 
 with contempt. Look at the law which commands us to 
 respect the ox. Europeans violate it continually by eat- 
 ing its sacred flesh. Ucondono, who is protected by the 
 Portuguese vessels and by the Christian Bonzes, will soon 
 replace you, and you will perish because you have so 
 willed it." 
 
 The Emperor, not a little alarmed, commanded his min- 
 ister, Justo Ucondono, to abjure Christianity, to which 
 the minister replied that he preferred exile, and even 
 death itself, to apostasy. He was condemned to exile, 
 his possessions were confiscated, and he and his aged 
 
GKNERAT.SIIIP OF FATHER CLAUDIO AQUAVIVA. 263 
 
 father, his wife and children, reduced to poverty. Friends 
 iirued liim, with tears, to conceal, for a time, his true sen- 
 timents, in order that the anger of the Kuiperor nii^ht 
 subside; but he was not to be moved. His family, like 
 himself, were also Christians, and they rejoiced with him 
 that they had the opportunity of offering to Almighty 
 God a proof of their lively faith. 
 
 Taicosama gave the Jesuits but twenty days to vacate 
 the Empire of Japan, and ordered that any of them who 
 might be found after that time should meet the doom of 
 traitors. Father Coelho made reply that, as there was no 
 vessel sailing, and, in consequence of the extent of terri- 
 tory over which the missionaries were spread, it would be 
 impossible to comply with the order by the time named. 
 Taicosama listened to this reasoning, and ordered all the 
 Jesuits to assemble at Firando, there to await an oppor- 
 tunity to embark. At the same time, he published an 
 edict prohibiting the exercise of the Catholic religion, and 
 announcing that he also banished the European Bon- 
 zes^ whose religion was that of the evil one, because they 
 used oxen for their food and destroyed the idols. A few 
 days afterward, another edict was promulgated, which con- 
 demned to exile or death every Japanese Christian who 
 refused to abjure the religion of Jesus Christ. The 
 Jesuits, compelled to obey, assembled at Firando, to the 
 number of one hundred and seventeen. Father Oraan- 
 tini and two others remained concealed, in order to sustain 
 the courage and faith of their Christians. The Portu- 
 guese vessel, by which the missionaries were ordered to de- 
 part, cast anchor in Firando Roads on the 1st of January, 
 1588; but the apostles of Japan could not, at the voice 
 of one man, so easily give up a mission so promising and 
 so flourishing. It had not been yet satisfactorily proved 
 to them that the whim of an idolatrous sovereign was the 
 
 manifestation of the will of God. They confided to the 
 24* 
 
264 HISTORY OF THE SOCIETY OF JESUS. 
 
 captain the resolution tlicy had come to, whereupon he 
 weighed anchor and put out to sea. 
 
 Taicosama, enraged at seeing his orders thus treated 
 with contempt, caused seventy churches to be burned, or 
 otherwise destroyed, and would not have left one standino^ 
 had he not feared a revolt of the Christians, whose num- 
 bers caused him just alarm. The King of Bungo, appre- 
 hending the anger of the Emperor, sent away five Jesuits, 
 to whom he had afforded an asylum at the commence- 
 ment of the persecution and apostatised. Joscimond went 
 further. In order to prove his sincerity to the Emperor, 
 he had two Christians put to death, Joachim Namura and 
 Joram Nacama, the first Japanese martyrs. 
 
 This first Japanese Christian blood, shed for the faith, 
 brought forth thousands of Christians in the kingdom of 
 Arima and Amacuza. Even the Kings asked for and solicited 
 to be baptized, declaring that until death they would be 
 the defenders of the relioion which the fjreat Xavier first 
 revealed to the Empire of Japan. In the midst of these 
 troubles and consolations, the Jesuits of the Japanese 
 mission lost their Provincial. Father Coelho was called to 
 the reward of his laborious apostleship, and was succeeded 
 by Father Gomez. 
 
 In the mean time. Father Alexander Valignani, return- 
 ing from Rome with the Japanese ambassadors, touched 
 at Goa, where he heard of the events that had transpired 
 in Japan during his absence. He was aware of the exist- 
 ence of a law by wliich, if any person condemned to death 
 could procure admittance to the Emperor's presence, he 
 was, by that fact, pardoned, and the pardon extended to 
 his family and friends. Father Valignani requested Don 
 Edouardo de Menesez, Viceroy of the Indies, to appoint 
 him as ambassador to the Emperor of Japan, and he forth- 
 with proceeded to Meaco. Taicosama, flattered by the 
 
GENERALSHIP OF FATTIER CLAUDIO AQUA VIVA. 265 
 
 honor thus paid him by the sovorei<z:ns of Spain, Portu- 
 gal, and the Indies, and, above all, enchanted to find that 
 the tTapanese ambassadors had spoken in Kurope of his 
 power and grandeur, received Father Valignani on con- 
 dition that he would not speak to him upon religion. On 
 the 3d of March, 1591, the Jesuit was carried to the im- 
 perial palace in a costly litter. The presents intended 
 for the Emperor preceded the ambassador, and the four 
 princes and Japanese nobles of his suite followed, bearing 
 splendid vestments, which the Sovereign Pontiff had given 
 them. The cortege was closed by two Jesuits. 
 
 Father Valignani presented to the Emperor the letters 
 of the Viceroy, and Taicosama, enchanted with the en- 
 comiums passed upon him by the Jesuits, consented to 
 allow them to remain in his empire. " But," added he, 
 "there must be no preaching, no public worship ; for there 
 are around me bitter enemies of the Christian religion." 
 These inveterate enemies were the Bonzes. The mission- 
 aries were henceforth compelled to exercise their apostle- 
 ship secretly, in order to avoid arousing suspicion, which 
 could end only in persecution. 
 
 In the month of February, 1592, Father Valignani left 
 Japan, leaving Father Gomez as Provincial. Not long 
 afterward, war was declared against Corea, and the general 
 selected by the Emperor to take command of his troops 
 was a Christian, who attached to his command two 
 Jesuit Fathers, and who had thus the privilege of first 
 planting the seeds of the Gospel in that country. 
 
 VIII. 
 
 On the occasion of the death of Cardinal Tolet, which 
 *ook olace on the 14th of September, 1596, Cardinal Ossat, 
 Bishop of Rennes, and ambassador of France to the Holy 
 See, thus wrote to the minister Villeroi: 
 
266 HISTORY OP THE SOCIETY OF JESUS. 
 
 "His Eminence, Cardinal Tolet, died on Saturday, the 14th in- 
 stant, by which event the Church has lost one of its brightest 
 ornaments, the Pope his chief counsellor, and the King and France 
 an invaluable friend." 
 
 Henry IV, receiving this intelligence in Normandy, 
 immediately sent an autograpli letter of condolence to the 
 Sovereign Pontiff, and ordered a grand funeral service, for 
 the repose of the soul of the Jesuit, to be performed in the 
 cathedral of Rouen, on the 17th of October, at which he 
 personally attended, accompanied by his suite. He also 
 commanded the parliamentary bodies of the kingdom to 
 render a like homage to the memory of the great man whom 
 God had just removed from the world. The Society of 
 Jesus had just lost a Cardinal, but his successor was al- 
 ready in the mind of the Pope and in the desire of the 
 Sacred Collefre. 
 
 On the 3d of March, 1599, Clement V^III commanded 
 Father Bellarmine to accept the Cardinal's hat. The holy 
 Jesuit, prostrate at his feet, begged, with tears, to be allowed 
 to remain in the humble position to which his vocation 
 had called him ; but the Pope was inexorable. Even the 
 Father-General himself, upon bended knees, had suppli- 
 cated the Sovereign Pontiff not to expose the society to 
 the ambitious ideas which such marked favors and dis- 
 tinctions mio-ht o-ive rise to in the minds of some. But he 
 could not prevail upon the Pope to yield " I have selected 
 him," said Clement VIII, " because the Church of God 
 does not possess one equal to him in learning." 
 
 This promotion, naturally, could not be pleasing to the 
 Sectarians, as it appeared in the light of a protestation 
 against the persecution with which they had incessano'y 
 honored the society. But a few months previous, they had 
 imputed to it one of those crimes which are the disgiac- 
 of humanity. It was on the following occasion: 
 
 One day, a laboring man. named Peter Panne, approached 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 2G7 
 
 the entrance of the pahice of Maurice of Nassau, and thus 
 addressed the guards : 
 
 " Where can I find the Duke of Nassau?" 
 
 The guards, perceiving his excited manner, suspected 
 that he was under the influence of liquor, and arrested 
 him. When examined. Panne admitted, without hesita- 
 tion, that he had been sent to Leyden by two of the lead- 
 ing inhabitants of Brussels, who had commissioned him to 
 assassinate the Captain-Greneral of the United Provinces. 
 The heretics eagerly seized the occasion, and promised 
 Panne a free pardon if he would charge the Jesuits with 
 having instigated him to commit the crime. 
 
 "Nothing will be more readily believed,'" said they, 
 "especially as you have a relative who is employed at the 
 college of Douay, and have been several times there." 
 
 The miserable fellow agreed to the infamous terms, and 
 accused the Fathers. He was, nevertheless, condemned to 
 death, and avenged himself on those who had deceived him 
 by retracting the false charge he had made. He was exe- 
 cuted on the 22d of June, 1598. 
 
 The Protestants, rejecting his dying asseverations, did not 
 fail to bring the formal accusation against the Jesuits. It 
 pleased Providence, however, that their want of tact should 
 lead to a betrayal of their dishonesty. They so confused the 
 names, dates, and places that it was not difficult to prove 
 the falsity of the infamous imputation. This was done by 
 Father Coster, with signal success. But the evil spirit, 
 who is at times sufficiently ingenious, suggested to the 
 Calvinist ministers the idea of turning to account the pam- 
 phlet of the Father, by using it to correct the signal mis- 
 takes they had made, and thus presenting a statement which 
 would appeal to the public credulity — a matter, unfortu- 
 nately, not too difficult of accomplishment. 
 
 Such are the documents upon which honest Christians 
 unwittingly rely when they become the mouthpiece of 
 
268 HISTORY OF THE SOCIETY OF JESUS. 
 
 prejudice, without giving themselves the trouble of investi- 
 gation. We will not accuse them of speaking without 
 knowing what they say. We will merely remind them that 
 it would be more reasonable, and more worthy of them, to 
 endeavor to get correct information, to reflect, and after- 
 ward to decide for themselves. 
 
 In the same year, 1598, some Lutheran cruisers, in the 
 pay of Prince Charles, Duke of Sudermania, seized upon 
 Father Martin Laterna, preacher of the King of Poland, 
 and threw him overboard. Subsequently, in 1600, while 
 the Catholic forces were besieging Ostend, the Dutch, 
 breaking through the intrenchments, perceived three Jes- 
 uits leaning over the wounded soldiers and offering them 
 the consolation of religion. They rushed upon the three 
 apostles and mercilessly butchered them. These martyrs 
 were Fathers Laurence Everard, Otho Camp, and Burelin. 
 
 While the Swedish Lutherans thus drowned the Jesuits, 
 on the one hand, and the Dutch Calvinists ferociously 
 murdered others, the Parliament of Paris, which was ever 
 in accord with the University, seeing the attachment of the 
 Provinces for the Fathers, who had kept all their colleges 
 out of its jurisdiction, on the 18th of August, 1598, "pro- 
 hibits and forbids all persons from sending scholars to be 
 educated at the colleges of the said self-styled society, 
 wherever situated, and orders that all the subjects of the 
 Kino- instructed and educated in the said colleges of the 
 aforesaid society, either within or without this kingdom, 
 shall not enjoy any of the privileges of the University, 
 being disqualified from receiving its degrees." 
 
 Families became indignant at finding their paternal au 
 thority thus ignored, and they declared that, if the colleges 
 of the Society of Jesus were prohibited and suppressed in 
 France, they would send their children to be educated in 
 foreign countries where such masters were duly appre- 
 ciated. On the 23d of September, the Parliament of Tou- 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 269 
 
 louse issued quite a contrary decree, forbidding any annoy- 
 ance or opposition to be offered to the Jesuits in their minis- 
 try or colleges. Bordeaux, Limoges, Lyons, Dijon, and all 
 the large cities, also protested against the restriction, and 
 took no notice of the threats of the University and the 
 Parliament of Paris. At the same time. Father Coton 
 vigorously attacked the heretics of Dauphiny, completely 
 silencing their most renowned theologians, and this in the 
 presence of the Parliament and the highest personages of 
 the province. Such defeats ought to have enlightened 
 them, but they had the contrary eff"ect of irritating them 
 still more. 
 
 Marshal de Lesdiguieres, Calvinist though he was, liked 
 to see Father Coton, whose learning and eloquence he 
 admired, and with whom he was so much taken, that he 
 frequently spoke of him to the King, in terms as warm as 
 could have been expressed by the most zealous Catholic. 
 On the other hand, the Pope demanded at the hands of His 
 Majesty reparation for the outrages committed against the 
 Jesuits by the decrees of the Parliament of Paris. Henry 
 IV had himself already felt the necessity of some such 
 measure, but still he desired to spare the Calvinists, who 
 were exasperated at his conversion to the Church. 
 
 In the mean time, he wished to become acquainted with 
 this Father Coton, who was the terror and the admiration 
 of the heretics. Their acquaintance ripened into friend- 
 ship, and the monarch took no step without consulting 
 the Father. The Archbishopric of Aries being vacant, 
 the King desired that it might be filled by his new friend. 
 "That is impossible, Sire," replied Father Coton, "On 
 entering the Society of Jesus, I made a vow never to accept 
 any ecclesiastical dignity, and the same vow is taken by us 
 all. It is on that condition alone that we can be members 
 of the society." 
 
 The King fully comprehended and appreciated the dis- 
 
270 HISTORY OF THE SOCIETY OP JESUS. 
 
 interestedness and humility which had inspired St. Ignatius 
 with the idea of inserting this clause in his constitution, 
 and he commanded his Council to take into consideration 
 forthwith the restoration of the Jesuits. In the month of 
 September, 1603, he presented to the society the chateau 
 of La Fleche for the purposes of a college and a residence. 
 The Parliament and the University became alarmed, for 
 they foresaw that the day of retribution was at hand, and 
 it was decided that remonstrances should be presented to 
 the Kino;. But these remonstrances were received with in- 
 diflference. The King replied, firmly, without sparing either 
 the University or the Parliament: " If people did not learn 
 better in their colleges than elsewhere, how comes it that 
 by their absence your University is deserted, and that, not- 
 withstanding all your decrees, they are sought for at Douay, 
 at Pont, and beyond the kingdom?" 
 
 The Parliament, forced to yield to the ro3^al pleasure, 
 thus energetically expressed, submitted, with a bad grace, 
 to the reestablishraent of the Jesuits in Paris, and, on 
 the 2d of January, 1604, reluctantly registered the royal 
 edict by which they were restored. In the year follow- 
 insr, the monument which had been erected to commera- 
 orate the crime of Chastel was demolished, by order of 
 the King, and the college of Clermont, which was again 
 opened and better attended than ever, became a brilliant 
 witness of the confidence still reposed in the Jesuits, in 
 spite of all the efforts of calumny. 
 
 Free, at length, to follow the bent of their apostolical 
 zeal, the Fathers labored actively for the future, by em- 
 ploying themselves in the education of youth. It was 
 not sufficient that they possessed colleges ; they found it 
 necessary, also, to pay some attention to the religious 
 training of young girls. Fathers de Bordes and Ray- 
 mond suiTirested to Madame de Lestonac the idea of 
 founding a religious congregation for this purpose, under 
 
OENERALSlllP OF FATHER CLAUDIO AQUAVIVA. 271 
 
 the title of Notre Dame. This institution, established 
 at Bordeaux in IGOtJ, is not the same as that bearintr 
 th'e same name, instituted by the blessed Pierre Fourrier. 
 This latter partially owes, also, its existence to the Society 
 of Jesus, for it was with the concurrence of Father Four- 
 rier, a Jesuit, and his relative, that the founder compiled 
 its constitution. It was likewise a Jesuit, Father Gon- 
 theri, who first conceived the idea of callins; the Ursu- 
 lines to France. Madeleine Lhuillier, of St. Beuve, made 
 him. an oflfer of her house, situated in the Rue St. Jacques, 
 for that important undertaking, and it was there that 
 were established the first religious of that Order in Paris. 
 
 The recall of the Jesuits to Paris was, to the society, 
 a triumph which its enemies could not pardon. One day 
 the King had Father Coton conducted to the mother 
 house in one of the court carriages. An unfortunate 
 fellow, who had watched the Father, made a thrust at 
 him with a sword, and slightly wounded him. The King 
 and the court showed such great interest for him that, 
 after his recovery, Henry IV said : " This thing has hap- 
 pened opportunely, to prove to Father Coton how much 
 he is loved." 
 
 In 1608, the King commanded the Sire of Potrincourt, 
 whom he had just named Governor of Port Royal, in 
 Canada, to take with him two Jesuits to preach the faith 
 in that colony. Potrincourt, who was ardently devoted 
 to the Calvinists, preferred Protestant ministers, and re- 
 solved to get rid of the Fathers by trickery. When 
 Fathers Biard and Masse presented themselves, on the 
 day appointed for the departure, the Governor had 
 already sailed. There being no other vessels in the 
 port of Bordeaux about to weigh anchor, the two mis- 
 sionaries went to Dieppe, and found a ship ready to 
 depart. They requested permission to embark in their 
 quality of bearers of dispatches from the King ; but 
 25 
 
272 HISTORY OF THE SOCIETY OF JESUS. 
 
 the owners of the vessel, being heretics, replied that 
 they were ready to give passage to any priest, provided 
 he were not a Jesuit. They knew the sympathy which 
 the Jesuits excited, wherever they appeared, and how 
 eagerly the idolaters sought them. This predilection 
 was the more to be feared for New France, as the preach- 
 ers of heresy w^ere already established there. 
 
 The Marchioness de Guercheville, whose zeal had ob- 
 tained Irom the King a mission of the society in that 
 colony, wished to complete the work which had been 
 commenced, and, the heretics opposing the departure of 
 the missionaries, she wished to compel them to facilitate 
 it. It sufficed for this to set before their eyes a little 
 gold, which she did. 
 
 Biencourt, son of the Governor, was desirous of enter- 
 ing into the fishing and fur trades, but he had not the 
 necessary funds. Madame de Guercheville oflFered to join 
 him in the enterprise, and to devote to it a part of her 
 large fortune, the only remuneration she required, as her 
 share, being the passage of the missionaries in the vessel, 
 which she would charter, and their maintenance in Can- 
 ada. In consequence of this arrangement. Fathers Biard 
 and Masse landed on the coast of New France on the 
 12th of June, 1612. 
 
 On their arrival, the Protestants learned, through Bien- 
 court, the conditions on which he brought them over, 
 and immediately calumny seized upon this fact, and spread 
 the report that the Jesuits, under pretext of preaching 
 ihe Gospel, had come to New France for the sole purpose 
 of trading for the benefit of their society, to the detri- 
 ment of the commerce of the Calvinists, whose ruin they 
 had vowed to accomplish. The Jesuits, accustomed to 
 the efi"orts of calumny, and strong in their intentions, 
 preached the Gospel to the savages, and made numerous 
 converts to Christianity. The English could not pardon 
 
GENERALSHIP OF FATHER CLAUDIO AQUA VIVA. 273 
 
 France the possession of an x\.mcrican colony, and, in 
 1613, they made a sudden attack along the banks of the 
 8t. Lawrence, destroying the villages of Pentecost and 
 Port Royal, and rejoiced at meeting the Jesuits, whom 
 they sought. They massacred the Brother-coadjutor, 
 Gilbert du Thet, and conveyed to England, as prisoners, 
 Fathers Biard and Masse. 
 
 The Jesuits were always ready to go wherever they 
 were desired. When the Emperor Rodolph, at war with 
 the Turks, offered the command of his army to the Duke 
 de Merca3ur, the valiant captain replied : 
 
 " I accept this mark of the confidence which your 
 Majesty reposes in me ; but. Sire, I ask you for Jesuits, 
 that I may be better assured of a victory ; for this society 
 has always the God of armies at its head, and my opinion 
 is that we are in need of that God to defeat the In- 
 fidels." 
 
 He obtained Jesuits, who assisted at the battle of Stuhl, 
 and whose devotedness for the wounded and prayers for 
 the success of the Christian host were acceptable to the 
 God of armies. The victory was brilliant, and the defeat 
 of the Turks complete. 
 
 IX. 
 
 The English Catholics had hoped that the death of 
 Elizabeth would put an end to persecution, but they were 
 mistaken. James Stuart, King of Scotland, her successor 
 to the throne of England, too weak to resist the influ- 
 ence or the intrigues of the ministers of Elizabeth, be- 
 came a tyrant and a persecutor like her, and even sur- 
 passed her in his cruelties. The Catholics were disheart- 
 ened, and some of them had appealed to the Sovereign 
 Pontiff and to the Catholic rulers, imploring their inter 
 vention ; but the representatives of England insisted that 
 the rule of their Government was mild, and that the Pa- 
 
274 • HISTORY OF THE SOCIETY OF JESTJS. _ 
 
 pists enjoyed perfect liberty. The foreign courts, with 
 the exception of the Holy See, appeared to be convinced 
 that there was an exaggeration on the part of the Catho- 
 lics in the complaints they made. 
 
 Some young nobles, after a last and fruitless attempt 
 to influence the ambassador of Spain, concerted together, 
 with a view of devising means of putting an end to the 
 afflictions under which their country suffered, and which 
 caused the desolation of so many fimilies in the three 
 kingdoms. The Jesuits preached submission and patience, 
 the glory and the joy of martyrdom, but religious liberty 
 appeared to these young minds a glory still more to be 
 coveted, and they desired, at any price, to secure it for 
 their country. They calculated that an insurrection would 
 be too difficult to organize, that it would be opposed by 
 the Jesuits, and that it was necessary that as few as pos- 
 sible should be made acquainted with their secret, so that 
 none should betray them to the Fathers. These young 
 gentlemen were Roger Catesby, aged thirty-three; Thomas 
 Winter, of the house of Huddington ; Thomas Percy, 
 of Northumberland,* and John Wright. After several 
 suggestions had been made, discussed, and rejected, the 
 preference was given to that of Roger Catesby. f The 
 execution of his plan required a long time and the most 
 absolute secrecy. As it involved the triumph of the 
 Catholic religion, the young fanatics considered it un- 
 necessary to make known their intentions to their con- 
 fessors, who, in their opinion, were much more inclined to 
 suifer martyrdom than to insure peace to their flocks. 
 The Catholics had presented a petition to Robert Ran- 
 croft, who thus replied: 
 
 * Distantly related to the Duke of Northumberland. — Tr. 
 f Catesby was descended from one of the oldest families in North- 
 amptonshire. — Te. 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 275 
 
 "In the time of Elizabeth, your tortures were but trifling, for 
 we did not know who would succeed the Queen. Now that the 
 King, who is father of several children, is in full possession of 
 the throne, we must see the end of the last Papist." 
 
 This cruel answer was conclusive for the conspirators, 
 and they commenced operations. One day, Thomas Win- 
 ter, who had become uneasy, conununicated to lloger 
 Catesby that his conscience was troubled, and that he 
 wished to have the advice of the Jesuits, in order to learn 
 if he could, without being guilty of sin, continue to give 
 his sanction to the conspiracy, for several Catholics would 
 perish by the same blow that would destroy the King and 
 his ministers. Catesby was no less alarmed at this ter- 
 rible consequence, and he conceived a method of consult- 
 ing the Jesuits without informing them of the facts. 
 Their plan was to place barrels of gunpowder in a cellar 
 under the Parliament House, and to cause them to be 
 io-nited while the members were there assembled, under 
 the presidency of the King, on the day of the opening 
 of Parliament. Catesby thus submitted his case to the 
 Jesuits and other Catholic priests: 
 
 " Suppose that before a fortress, which an officer is compelled 
 to take by storm, some Catholics should be placed in the foremost 
 ranks by the heretics, what would be his duty? Would he, in 
 order not to massacre his fellow-Catholics, be bound to spare the 
 guilty? or can he, without scruple, make the assault according to 
 the usages of war?" 
 
 The decision of the casuists was conformable to the 
 desires of those who consulted them. Father Garnet 
 answered in the most affirmative manner, feeling assured 
 there was nothing else involved but the case actually 
 submitted to him. The conspirators, being satisfied, re- 
 tired, swearing by the holy Evangelists to keep the secret. 
 25^ 
 
276 HISTORY OF THE SOCIETY OF JESUS. 
 
 They then went to Father Gerard, assisted at his mass, 
 received holy communion from his hands, and did not 
 reveal to him a single word of their horrible plot. 
 
 Christopher Wright and Robert Winter, brothers of 
 the conspirators, were admitted into the secret, but this 
 number did not suffice to surmount all the difficulties in 
 the way. They subsequently admitted Everard Digby, 
 Thomas Bates, Ambrose Rockwood, John Grant, Robert 
 Keyes, and Francis Tresham, all of whom, except Thomas 
 Bates, were of good birth, 
 
 Catesby, seeing that his plan prospered, aroused the ire 
 of the Catholics against their persecutors, and encouraged 
 revolt, while the Jesuits, on the contrary, urged patience 
 and submission. The leader of the conspirators perceived 
 that the voice of the Jesuits prevented his being heard, and 
 from that time the Jesuits were an obstacle to him. He 
 became their enemy, and inwardly declared against them 
 the most dangerous and disloyal opposition; for it was the 
 opposition of a secret enemy. Father Garnet, the Provin- 
 cial, on the 8th of May, 1605, thus wrote to Father Parsons : 
 
 " All are desperate. Divers Catholics are offended with Jesuits. 
 They say that Jesuits doe impugue and hinder all forcible enter- 
 pi'izes. I dare not informe myself of their affairs, because of pro- 
 hibition of F. General for meddling in such affairs. And so I 
 can not give you exact accompt. This I know by meare chance." 
 
 That which alarmed the good Provincial was the mys- 
 teiious language of the conspirators, announcing that the 
 moment of deliverance for the Catholics was at hand; that 
 in a short time the Church would shine in England in all 
 its splendor, and that the hour of justice would soon 
 arrive for all. The Father had entreated the Holy See 
 to threaten with excommunication all those who should 
 become associated in any conspiracy; but Clement VIII 
 had just died, and his successor survived his election but 
 
GENERAL8TTTP OF FATHER CLATTDIO AQUAVIVA. 277 
 
 a month, and, on the 15th of May, Caniilh^ Rorjihcsc was 
 proclaimed Pope, under the name of Paul V. All this 
 caused delay, and the London conspiracy continued its op- 
 erations. Catesby succeeded in keeping up hope. Father 
 Garnet was grieved at this, and thus wrote to his General: 
 
 "All the English Catholics are not obedient to the Pope's com- 
 mands. Even during the lifetime of Clement VIII, there were 
 some who presumed to inquire if the Sovereign Pontitf had the 
 power to prevent them from defending their own lives. They 
 openly say that they will take good care not to make known their 
 intentions to the priests. They complain more especially of us, 
 because we oppose their machinations." 
 
 Catesby, seeing that the Jesuits were sounding the dis- 
 position of the Catholic body, and that they feared the 
 existence of a conspiracy, sought a means to silence 
 them, and, believing he had hit upon a plan, sought to 
 put it into execution. He went to Father Oswald Tex- 
 mund, whom the English called . Father Greenway, and 
 revealed to him his plan, under the sacred secrecy of the 
 confessional. Father Texmund, struck with horror and 
 dismay, endeavored, but in vain, to bring him back to 
 rational and Christian reflections; but the fanatical con- 
 spirator could see, in the success of his scheme, only the 
 salvation of England, the glory of God, and the triumph 
 of the Church. Nothing could modify his mistaken no- 
 tions nor calm his enthusiasm. He would only make 
 one concession to the «:ood Father, which was that he 
 authorized him to confer with his Provincial, but always 
 under the sacred seal of the confessional. 
 
 Francis Tresham, as the day approached for the open- 
 ing of Parliament, feeling a remorse of conscience, could 
 not reconcile himself to the sacrifice of so many lives, to 
 the odium which he would thereby bring upon the Cath- 
 olics of Euirland, and to contract for himself and them 
 
278 HISTORY OF THE SOCIETY OF JESUS. 
 
 Buch a debt of blood, which the Protestants wouhi not 
 fail to revenge upon the Catholic religion. 
 
 Yielding to the dictates of his conscience, he gave in- 
 formation to Cecil, the Secretary of State, and then, re- 
 turning to his friends and companions, he intimated to 
 them that the minister was aware of the existence of the 
 plot, and informed them that they had but time to save 
 their lives by flight. His friends would not believe a 
 word of all this. Havino' arran2:ed for a rising of the 
 people, as soon as their fatal design should be eff"ected, 
 they persevered in their original plan. Percy and Winter 
 held themselves in readiness to head the London move- 
 ment; Catesby and John Wright went to lead that of 
 Warwickshire; while Fawkes, who passed for the servant 
 of Percy, undertook the desperate office of firing the mine. 
 
 On the 5th of November, the day upon which the 
 royal sitting was to be held, the High Bailiif of West- 
 minster, accompanied by a party of soldiers, descended 
 into the cellar, where they discovered the barrels of gun- 
 powder, and apprehended Guy Fawkes, who carried a 
 lantern and was furnished with matches ready to set fire 
 to the train.* He arrested him, and conducted him be- 
 
 •••The discovery of the plot is attributed, by the best authorities, to 
 the receipt of the following anonymous letter, addressed to Lord 
 Mounteagle, who had married a sister of Tresham : 
 
 " My Lord — Out of the love i have to some friends, i have a caer 
 of youer preservation ; therefor, i would advyse youe as youe tender 
 youer lyf to devyse some exscuse to shift youer attendance at this 
 Farleament, for god and man hath concurred to punishe the wicked- 
 nes of this tyme ; and thinke not slightlye of this advertisment, but 
 retyere youer self into youer contrie whear youe maye expect the 
 event in saftie : for thoughe theare be no apparance of anni stN'r, yet 
 i sayes they shall receyve a terribel blowe this Parleament, and yet 
 they shall not seie who hurts them ; this concel is not to be con- 
 temned because it may do youe good, and can dp youe no harme, for 
 the danger is passed as soon as youe have burnt the letter, and i hope 
 god will give youe the grace to mak good use of it, to whose holy pro- 
 tection i commend youe." 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 270 
 
 fore the Council of Ministers, presided over by the Kinj^. 
 Fawkes acknowledged his crime, which he called an act 
 of lawful defense against a heretic prince, who was the 
 persecutor of the Catholics, and who could not be the 
 Lord's anointed,* but he refused to discover his accom- 
 plices, and all the tortures to which he was subjected 
 could not extort from him the slightest revelation. On 
 the 7th of November, he heard that his associates had 
 taken up arms, and, it being impossible that their names 
 could longer be ignored, he revealed them. 
 
 At the same time, the Protestant ministers and the Scotch 
 Puritans rejoiced to possess the proofs of the existence of 
 a Catholic conspiracy, attributed its origin to the Pope 
 and to the King of Spain, whose instruments they declared 
 the Jesuits were, and, in their sermons, excited their hear- 
 ers to massacre the Catholics of the three kingdoms, espe- 
 cially the Jesuits, who had organized the plot, and sought 
 the extermination of all the Puritans and Anglicans. 
 
 Lingard adds, that Lord Mounteagle, after perusing the letter, 
 carried it to the Secretary of State, who, having read it, said it 
 was only a hoax to frighten them. The King was at that time on a 
 hunting party, but, on his return, the letter was shown to him, and 
 he thought more seriously of it. The meaning of " terrible blow" 
 he attributed to gunpowder, and it was resolved that a strict search 
 should be made in the houses and cellars adjoining the hall. 
 
 On the evening of the dth of November, the Lord Chamberlain, 
 whose duty it was to see that all was prepared for the opening of 
 Parliament, visited the hall, in company with Lord Mounteagle, and 
 they entered the cellar, as if by chance, and inquired by whom it 
 was occupied. Fawkes, who was present, replied that his master 
 had taken it as a wood-store; upon which the Chamberlain replied 
 that he had made abundant provision. They then departed, without 
 having given any signs of suspicion. Fawkes remained at his post, 
 ready to fire the mine on the following day, or immediately on the 
 appearance of danger. — Tk. 
 
 * A Scottish nobleman, say the English historians, asked him why 
 he had collected so much gu<npowder. He replied, "To blow the 
 Scottish beggars back to their native mountains." — Tr. 
 
280 HISTORY OF THE SOCIETY OF JESUS. 
 
 Nevertheless, the leaders of the insurrection found no 
 response in the hearts of the Catholics. However great 
 their enthusiasm, only a mere handful of men responded 
 to the call of the conspirators. On the 8th of Novem- 
 ber, their supply of powder being damp, it was placed be- 
 fore a fire to dry, prior to an impending engagement, 
 when a spark ignited, causing it to explode, severely in- 
 juring many of the party. Some among them, seeing in 
 this that Providence manifested itself against their fanat- 
 ical undertaking, fled precipitately across the field. The 
 others awaited the arrival of the King's troops, and rushed 
 daringly into the thickest of the fight. Catesby, Percy, 
 and the brothers Wright fell, mortally wounded ; the oth- 
 ers were made prisoners. 
 
 The object now was to compromise the Society of Jesus, 
 and prove, as well as possible, their participation in the 
 gunpowder plot. To this end, the ministers of King 
 James, the Anglican clergy, and the magistracy were pre- 
 pared to sacrifice all, even justice and truth itself. It was 
 necessary, at any cost, so to construe the answers or the 
 silence of the accused as to implicate the Jesuits in the 
 crime. Bates, seduced by the promises held out to him, 
 avowed that three of the conspirators had Jesuits for con- 
 fessors ; that these were Fathers Garnet, Texmund, and 
 Gerard ; and that, a few days before the 5th of November, 
 he, Thomas Bates, had seen Father Garnet in conversation 
 with Catesby. This was more than necessary to satisfy 
 the heretics. The three Fathers must be arrested. 
 
 The edict for their arrest set forth : 
 
 "From the examinations, it is evident and positive that 
 all three have been direct abettors of the conspiracy, and, 
 in consequence, are not less guilty than the actual perpetra- 
 tors and concocters of the plot." 
 
 In the examinations, they were not satisfied with taking 
 down the actual testimony of the accused, but they inter- 
 
GENERALSHIP OF FATUEIl CLAUDIO AQUAVIVA. 281 
 
 polated any thing that might tend to inculpate the Fathers, 
 and, when these written accusations were read over to the 
 accused, the latter protested against their falsity, declaring 
 that they had never averred that any of the Jesuits were 
 implicated in the plot. Fawkes, who had simply answered 
 the questions put to him, could not restrain his indignation 
 on hearing his evidence read over, " I do not wish to deny 
 that which applies to me personally," he exclaimed ; " but 
 I repudiate that portion which has been inserted in regard 
 to an afiair the conception and carrying out of which was 
 entirely our own. If any one among us has any thing 
 to make known against the Jesuits, let him state it, or else 
 do you state upon whose evidence you establish the fact of 
 their guilt. If you can not do this, what have the Fathers 
 to do in our trial ? and why is the attempt made to inter- 
 polate in our evidence that which is so opposed to the 
 truth?" 
 
 Until the last moment, the accused protested that the 
 Jesuits were in total ignorance of the conspiracy; but their 
 assertions and protestations were without efi'ect, in the 
 final adjustment of documents that were to be handed 
 down as authentic truths in the history of British justice. 
 Posterity must see, in the members of the society, traitors, 
 assassins, and conspirators; it was, therefore, important to 
 bequeath to it all that had the semblance of authenticity in 
 favor of those interested, and to endeavor to destroy all 
 that might serve to show their falsity. But Providence 
 did not permit this. On the 30th and 31st of January, 
 the prisoners died upon the scaffold, declaring to the crowd 
 by which they were surrounded the innocence of the 
 Jesuits. Some of their accomplices had, as we have seen, 
 managed to escape, and were cordially received by Domi- 
 nic de Vic, Governor of Calais. Unfortunately for Eng- 
 lish justice, these witnesses could and did speak. Fathers 
 
282 HISTORY OF THE SOCIETY OF JESUS. 
 
 Gerard and Oswald Texmund, after having run the great- 
 est risks, succeeded in reaching the Continent. Father 
 Garnet had been arrested at Hendlip, near Worcester, in 
 the castle of Thomas Abington. Father Oldcorne was 
 also arrested, as well as the two servants of these Fathers, 
 Owen and Chambers. John Owen, who was put to the 
 torture, expired in his agonies without uttering a single 
 word against the Jesuits, and his accusers had the effrontery 
 to assert that he committed suicide while in prison. They 
 imposed upon the public credulity so far as to state that 
 he ripped open his bowels, lest he should compromise 
 Father Garnet. 
 
 Father Garnet was examined more than twenty tildes, 
 in presence of the ministers, and always without affording 
 his enemies any advantage. It was important, however, 
 that he should be found guilty. To this end, the report 
 was spread that the Jesuit had, at last, avowed his crime ; 
 and, according to a letter of Father Baldwin,, dated the 
 15th of April, 1606, the secretary of King James informed 
 the British minister at Brussels that Father Garnet ad- 
 mitted that he was the first instigator of the plot. Nay, 
 they did even more. They assured the several ambassadors 
 that they might inform their respective governments of the 
 fact. These, however, were only words, and, as some ap- 
 pearance of proof was required, they had recourse to an 
 infamous expedient. 
 
 A villain represented himself to Father Garnet as a fer- 
 vent Catholic, deploring his captivity and the tyranny exer- 
 cised against the Roman religion, and offered his services 
 to facilitate any intercourse he might desire to hold with 
 those who were persecuted. By these means, he succeeded 
 in winning the confidence of the good Father, who availed 
 himself of the offer to write some letters. The traitor 
 took charge of them, and placed them in the hands of the 
 
GENEllALSUIP OF FATHER CLAUDIO AQUAVIVA. 283 
 
 King's minister; but they did not contain a single syllable 
 which could be turned to account. It, therefore, became 
 necessary to try another plan. 
 
 One day, the spy of Cecil informed his victim that Father 
 Oldcorne had just been transferred to the Tower, and that 
 he might, possibly, succeed in obtaining for him an inter- 
 view with his fellow-sufferer. Such a proposition ought 
 to have opened the eyes of the good Father, but, in the 
 simplicity of his innocence, he never, for a moment, sus- 
 pected the sincerity of this Judas, It never suggested 
 itself to his mind how it was that such an ardent Catholic 
 could be so trusted and possess so much of the confidence 
 of his persecutors. He fell into the snare, and accepted the 
 proposition. The traitor brought the two prisoners to- 
 gether. They were not in the same compartment; they 
 could only see and hear each other ; but they thought they 
 were alone. They conversed upon their position, their 
 sufferings, and the condition of religion in England. In 
 the exuberance of that interview, which might be their 
 last, Father Oldcorne, alluding to the plot and the exam- 
 inations he had undergone, put a question to Father Gar- 
 net, to which the latter ingenuously replied: "There ex- 
 ists no evidence that they made me acquainted with it j 
 there is but one living being can say so." 
 
 This was sufficient. Two persons were concealed in such 
 a manner as to hear all that was said. They had now all 
 that they desired. The traitor reappeared, and announced 
 to the Fathers that the time allotted to them had expired, 
 and that they must separate. Anglicanism triumphed. 
 Father Garnet was again examined. They accused him of 
 being cognizant of the plot and of not revealing it. They 
 repeated the words he addressed to Father Oldcorne. He 
 answered that he had not denounced it, because the secrets 
 of the confessional forbade him so to do. He was sub- 
 mitted to all sorts of torture, and they endeavored to force 
 20 
 
284 HISTORY OF THE SOCIETY OF JESUS. 
 
 him to testify to the correctness of the examinations in 
 which they made him guilty; but he refused, for, though he 
 had never read them, he was aware how much they had 
 been falsified. Being urged upon this point, he replied: 
 " Might not those who have dared to falsify the text of 
 Holy Scripture, also change the words and meanings of 
 men?" 
 
 The Anglicans had no reply to make to these remarks, 
 the logic of which completely crushed them. 
 
 The ministers resolved to spare his life for sixty days 
 more, in order to prepare the people for this execution. 
 During this interval, they invented letters by which they 
 made him avow his guilt, and they spread infamous libels 
 against the Holy See, as well as against the societ}', and 
 especially against Father Garnet. On the 3d of May, 1606. 
 the Provincial of England was conducted to the scaffold, 
 whence his pure soul ascended to heaven, while his vener- 
 able body was quartered by the Anglican executioners. 
 
 Father Oldcorne had met his death on the scaffold at 
 Worcester, on the 17th of April, on the charge that the 
 conspiracy having failed, he had neither approved nor con- 
 demned it, consequently, he had approved the plot, and 
 merited death. 
 
 Such are the facts of the gunpowder plot, unhappily so 
 celebrated in history. We regret being unable to afford 
 more space here, but the limits we have prescribed for our 
 work will not permit our doing so.* 
 
 On the 23d of June, Father Thomas Garnet, nephew 
 of the martyr Henry Garnet, Provincial, was executed at 
 Tyburn. He was guilty of no crime; but he was a Jesuit, 
 and, as such, a state prisoner, and condemned to exile. On 
 the eve of the day upon which he was to be shipped, Ban- 
 
 *M. Cretineau Joly, who has had at his disposal the necessary 
 documents, gives all the details that could be desired, in his History 
 of the Society of Jesus, 3d edition, vol. 3, page 60 to 105. 
 
GENERALSHIP OP FATHER CLAUDIO AQUAVIVA. 285 
 
 croft, Archbishop of Canterbury, visited his dungeon, and 
 hiid before him the oath imposed upon the Catholics, 
 promising him liberty on condition that he would subscribe 
 to it. The Father refused, adding that he was ready to 
 take another one, in these words : 
 
 "I declare, by word of mouth, before the Court of 
 Heaven, and it is the sincere expression of the true feeling 
 of my heart, that I will have toward ray lawful King, James, 
 all the fidelity and obedience due to His Majesty accord- 
 ing to the laws of nature, of God, and of the true Church 
 of Jesus Christ. If this pledge of my loyalty is deemed 
 insufficient, then I submit it to the judgment of God and 
 of the whole world. No King can require greater fealty 
 than that which the law of God ordains, and no subject can 
 promise and swear to the King an obedience greater than 
 that approved of by the Church of Jesus Christ." 
 
 This was enough in the eyes of the Anglicans to change 
 the punishment of exile into that of death. At the foot 
 of the scaffold, the Earl of Exeter endeavored to prevail 
 upon him to subscribe to the oath, adding, " You may even 
 use mental reservation." 
 
 "Life and liberty are of little importance to me," re- 
 plied the Father. " In these matters, there is no necessity 
 for dissimulation." 
 
 Then he gave an account of his short career. He re- 
 ferred to the consolations with which his soul was filled by 
 the hope of the happiness which awaited him. He moved 
 the hearts of all his hearers, and concluded with this af- 
 fecting prayer : 
 
 "0 Lord, my God, may thy anger against this king- 
 dom be appeased. Take not vengeance for my blood on 
 my country or my King. Domine ne statuas illis hoc 
 peccatum. Forgive the apostate priest, Rowse, who be- 
 trayed me; Cross, who arrested me; the Bishop of Lon- 
 don, who put me into chains; Wade, who desired my death; 
 
286 HISTORY OF THE SOCIETY OF JESUS. 
 
 Montague, and the witnesses. May I see them all in 
 Heaven ! " 
 
 With these last sublime words, the holy soul ascended 
 to the mansions of bliss. He had passed thirty-four years 
 on earth. 
 
 Shortly after, Almighty Grod called to himself another, 
 of whom Scotland had rendered herself unworthy. Father 
 John Ogleby had. devoted himself, with an ardent charity, 
 to the salvation of Scotland. One day, some Puritans of 
 Glasgow made known to him their desire to abjure Calvin- 
 ism, and desired his ministry forthwith. The good Father 
 immediately hastened to comply with their request, and the 
 Protestants, who had sent for him, delivered him up to the 
 officers, whom the ministers of the Kinu: had charged with 
 this cruel pursuit of the Jesuits. Condemned to death, 
 Father John Ogleby was executed, like a common malefac- 
 tor, on the 10th of 3Iarch, 1615. He was thirty-four 3'ears 
 of asre. 
 
 Beneath all the hatred with which the Society of Jesus 
 has been pursued, from its very origin down to our own 
 time, a careful examination and investigation will always 
 discover either heresy or envy, suggested by the evil one, 
 to prevent or to impede the work of God. 
 
 X. 
 
 The government of the republic of A^enice had been 
 excommunicated on the 17th of April, 1606. Excited, fo^ 
 a long time, by the writings, preachings, and discourses 
 of Brother Paolo Sarpi and Brother Fulgenzio, of the 
 Order of Servites, who were devoted, body and soul, to the 
 heretics, it only desired some pretext to throw off the 
 yoke of the Holy See. Not finding such, the Senate had 
 commenced the attack which would lend to the desired rup- 
 ture. They had just put forth three decrees in opposition 
 to ecclesiastical rights and immunities, and, upon its own 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 287 
 
 private authority, it had delivered up two priests to the 
 secular powers. Against this the Holy See had protested 
 in vain. Venice, or rather its government, sought to be 
 excommunicated, in order publicly to quarrel with Rome. 
 The Bull of excommunication was issued by Pope Paul V. 
 The Senate had prohibited any of the clergy, regular or 
 secular, from publishing or posting up the said excom- 
 munication. Nevertheless, during the nights of the 2d 
 and 3d of May, it was publicly placarded at the entrance 
 of five churches. 
 
 The Senate was satisfied ; it was excommunicated. War 
 was declared, and it was confident of victory. On the 6th 
 of the same month, the republic declared unjust and il- 
 legal the interdict which the action of the Senate had 
 drawn down upon Venice, and they ordered all regular and 
 secular priests to pay no regard to it, and to continue the 
 celebration of the services as usual, under penalty of ban- 
 ishment and confiscation. The Jesuits respected the Pon- 
 tifical brief, and resigned themselves to the will of Provi- 
 dence. On the 10th they were summoned before the 
 Senate. The Doge, Leonard Donato, examined them. 
 
 "What do you intend doing? Will you obey the de- 
 cree of the Senate, or will you submit to the interdict?" 
 
 "As long as the interdict remains in force," replied the 
 
 Superior, who responded for all, " we will not celebrate 
 
 mass, nor will we preach, and, if the authorities insist upon 
 
 ^compelling us to do so, we declare that we prefer exile and 
 
 confiscation." 
 
 On the same day, the decree banishing the Jesuits was 
 issued, and on the following day they quitted the city, to 
 the great delight of Brother Paolo and his followers. 
 
 " Toward the hour of the Angelus,^' wrote the Superior 
 
 to the Father-General, " the gondolas arrived, and we 
 
 placed in them the few articles we were permitted to 
 
 take with us, being all the time closely guarded by the 
 
 26* 
 
288 HISTORY OF THE SOCIETY OF JESUS. 
 
 officers, who were sent to watch all our movements. The 
 Vicar then came with the stewards. Then, having in our 
 church recited the litanies and the prayers for travellers 
 for a safe journey, we directed our steps toward the gon- 
 dolas. There were assembled all our sorrowing friends, 
 deploring our departure ; but none of them, however, were 
 allowed to come near us. Thus distributed, on four boats, 
 and intermingled with the soldiers who guarded us, we left 
 Venice." 
 
 The influence of the Jesuits was so great, that it was 
 thought necessary to give a twofold reason for their ban- 
 ishment. The Theatines, the Capuchins, and Minors were 
 not slow in imitating the example of the Jesuits, and these 
 were followed by other ecclesiastics, and the Patriarch had 
 retired to Padua ; hence, it became necessary to put a stop 
 to such an exodus, and to convince the people that this 
 state of affairs was all the work of the Jesuits. Brother 
 Paolo left nothing undone to produce the desired effect 
 upon the masses, and, guided by his counsels, the Senate 
 made public all their pretended grievances against the good 
 Fathers of the Society of Jesus. We the more willingly 
 reproduce them here, that these unjust imputations have 
 been repeated with a pertinacity well worthy of a better 
 cause, and that it appears to us but an act of justice to 
 trace back the merit of the invention to its original au- 
 thor, the Venetian apostate, Paolo Sarpi. Here are the 
 crimes of which the Jesuits were accused by the Senate 
 of A^enice : 
 
 1. A letter, most compromising for the safety of the 
 state, but, fortunately, intercepted by the government, 
 proved that the Superior of the Jesuits, well informed of 
 the secrets of the republic, betrayed them all to the 
 Pope, and made known to him that more than three hun- 
 dred youths, of the highest nobility, were ready to do all 
 
GENERALSHIP OP FATHER CLAUDIO AQUA VIVA. 289 
 
 that the Sovereign Pontiff might command. This clearly 
 showed that the Jesuits were plotting. 
 
 2. The Senate had discovered that they made use of 
 the confessional insidiously to pry into family and state 
 secrets. 
 
 3. They sent twice a year to their General a detailed 
 account of the state of the military forces, finances, and 
 resources of the republic. 
 
 4. They had asked the Pope to excommunicate the 
 Government of Venice. 
 
 As to proofs, they totally failed; but the popular cie- 
 dulity never requires them, and Paolo was aware of this. 
 On the 14th of June the Senate decreed that the Jesuits 
 were banished in perpetuity, and that their confiscated 
 property should be applied to charitable uses. On the 
 11th of July, Canage de Fresne, French ambassador at 
 Venice, wrote to Villeroi : 
 
 " The nullity and injustice of the excommunication are 
 preached on every feast, and in all parts of the city. Already 
 the people consider the Pope as the enemy of their salvation, 
 who would rather deprive them of the Christian faith than limit 
 his riches or ambition; already the confessions of the .Jesuits 
 are the theme of conversation in the taverns and drinking 
 houses; already, the authority of the Inquisitors is overthrown, and 
 license given to printers to publish all sorts of books which as- 
 sail the Pontificate. God knows how the Italian mind will ben- 
 efit thereby." 
 
 These books came from England and Geneva, addressed 
 to Brother Paolo and Brother Fulgenzio, his accomplice. 
 Both one and the other had formed an association of 
 independence, the end of which was to estrange the re 
 public from the Church of Rome, in order to make it 
 over to Protestantism. The latter point was a difiicult 
 one to attain with the Italians, whose expansive and 
 
290 HISTORY OF THE SOCIETY OF JESUS. 
 
 ardent nature require all the exterior pomp of Catholic 
 worship. 
 
 The confiscated property was to be appropriated to 
 charitable works. So the decree provided. But those who 
 had provoked the measure considered it more to their 
 advantage to take possession of it themselves. Brother 
 Fulgenzio, finding the example of the Protestants and 
 the members of the University a good one to imitate, 
 installed himself, of his own free will and responsibility, 
 in the house of the Society of Jesus. Cardinal Joyeuse, 
 who was charged by Henry IV to propose his mediation 
 between Rome and Venice, did not obtain the least suc- 
 cess. Far from it. The public mind was excited, and war 
 was about to be declared between the republic and the 
 States of the Church. 
 
 Father Aquaviva, seeing the obstinacy of the repub- 
 lic, and desiring, above all, the reconciliation of that state 
 with the Holy See, implored the Pope to pass over the 
 claims of the Society of Jesus, and to content himself 
 with urging the recall of the other orders. Paul V took 
 particular ofiense at the exclusion of the Jesuits, as it was 
 proved that they had been banished because they upheld 
 the rights of the Sovereign Pontiff; but the General of 
 the society prevailed upon him to accept the exclusion 
 of his Order, at least for the present. This concession 
 brought about peace, which the republic had no longer 
 any pretext for refusing. 
 
 The five Jesuits, who, as we have seen, went to carry 
 the help and consolation of their holy ministry to the 
 Catholic captives at Constantinople, had met their death 
 while bestowing the treasures of their sublime charity 
 upon the plague-stricken people. In 1609, Father Canilac 
 and four other Jesuits went to replace them. The Vene- 
 tian ambassador, desiring to merit the good opinion of 
 his government, sought to persuade the Porte that the 
 
GENERALSHIP OF FATHER CLAUDIO AQTJAVIVA. 291 
 
 Jesuits were merely spies of the court of Rome, who vis- 
 ited other countries under pretext of apostleship, but, in 
 reality, to incite the people to revolt against their sover- 
 eign. The Porte, finding itself sufficiently enlightened 
 by this absurdity, caused the Jesuits to be imprisoned. 
 However, the ambassador of the haughty republic was 
 soon contradicted by the ambassadors of France and Ger- 
 many, who demanded the immediate release of the prison- 
 ers, and an authorization for the holy religious to exercise 
 their apostolical ministry throughout the whole extent of 
 the Ottoman Empire. 
 
 Let us here again remark, that it is ever heresy that 
 backs up the attacks made upon the Society of Jesus. 
 This one was due to the apostate brother Paolo, while a 
 Catholic served him for an instrument and mouthpiece. 
 
 XI. 
 
 The Society of Jesus had had to sustain great contests 
 since the accession of Father Claudio Aquaviva. It re- 
 quired all the wisdom, ability, and virtues of that General 
 to direct the whole of its movements, in all quarters of the 
 globe, during that obstinate war of the spirit of evil, 
 which neither gave it peace nor relaxation, but which, 
 nevertheless, could not diminish its zeal or aifect its spirit 
 of charity. In Belgium, England, France, and Italy, and 
 even in the distant East, calumny, persecution, tortures, 
 exile, or death were the rewards of its glorious works, of 
 its indefatigable apostleship, and of its heroic devotion. 
 Strange fact ! this Order, so much abused, and, at the same 
 time, so much beloved, seemed to prosper by humiliation 
 and augment by calumny. Vocations daily increased for 
 this Institute, which had no other inducement to offer but 
 disgrace, persecution, and the scaffold ! For every re- 
 flecting mind, this was then, and is to-day, one of the 
 Divine marks of the Society of Jesus. 
 
292 HISTORY OF THE SOCIETY OF JESUS. 
 
 From the time of the reconciliation of the republic of 
 Yenice with the Holy See, peace appeared to be restored 
 to the Jesuits in the greater part of Europe. Father 
 Aquaviva took advantage of this truce, to urge the mat- 
 ter of the canonization of the holy founder of his Order, 
 and that of the great xlpostle of the Indies and Japan. 
 The sovereigns of all those countries where the Society 
 of Jesus was known and appreciated, conjured the Holy 
 See to grant that which was so much desired by the 
 Catholic world. Henry IV, ever ready to show his ven- 
 eration for the society, the spirit and constitution of 
 which he admired as much as he appreciated its learning 
 and labors, joined his entreaties to those of the Kings of 
 Europe and Japan. 
 
 The Calvinists could not forgive the King for this brill- 
 iant mark of his esteem for the societ}'^, and the Jesuits 
 soon had to answer for it. 
 
 On the 14th of May, 1610, a sinister rumor suddenly 
 agitated the city of Paris. Terror was portrayed in every 
 countenance ; every eye was moistened with tears, every 
 heart touched with grief. Consternation and grief were 
 universal. Henry IV was dead ! The best of kings had 
 been assassinated! To the Society of Jesus this was an 
 immense loss. Henry IV had protected, respected, and 
 sincerely loved the Institute, and was always happy to give 
 it proofs of his affection. Never had it experienced at his 
 hands but marks of encouragement and favor. It had all to 
 fear for its future position in France in the loss of the mon- 
 arch, who had ever been its defender and support. Father 
 Armand, the Provincial, and Father Coton, the King's con- 
 fessor, received from the Prince of Conti the heart of the 
 monarch, which he had bequeathed to them, and which, 
 according to his desires, they conveyed to La Fl^che. 
 
 During their absence, the Parliament and the Univers- 
 ity, without calling in question the inconsistency or the 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 293 
 
 absurdity of the calumny, spread tlie report that the as- 
 sassin of the King was the agent of the Jesuits. The cir- 
 cumstantial evidence was conclusive. Six months before, 
 Ravaillac had been seen talking in public with Father 
 Aubigny, in the church of the Professed House ! Hence, 
 Ravaillac was known to the Jesuits, and, as they were ac- 
 quainted with him, it was clear that, at their instigation, 
 he had assassinated the monarch, who, humanly speaking, 
 was their greatest support in France, and who, they might 
 well fear, could, for them, never be replaced. 
 
 This was not all. Ravaillac had once spoken to Father 
 Aubigny; hence, Ravaillac had read a work of Father 
 Mariana, published in Spain, in the Latin language, which 
 taught that the assassination of tyrants was permissible. 
 Ravaillac was ignorant of the Latin tongue, besides which, 
 to the very last, he asserted that he had never communi- 
 cated to any person in the world his project for the mur- 
 der of the King. This mattered not. The Parliament 
 and University, desiring, at all hazards, that the Jesuits 
 should be deemed responsible for this crime, endeavored 
 to prove their guilt by ordering that the work of Father 
 Mariana should be publicly burned by the executioner. 
 
 It suited both the Parliament and the University to 
 ignore the fact that the same book had been condemned 
 and disowned by the Society of Jesus. They forgot that 
 the doctrine of regicide was, at the time, a subject of con- 
 troversy in all the theological schools ; that it had its sup- 
 porters in every religious order,^ in all the universities, 
 and that the Calvinists and Lutherans openly professed it 
 in their sermons and teachings. In fine, they were obliv- 
 ious of the fiict that, during the League, they themselves 
 had maintained that doctrine with the greatest enthusiasm. 
 The doctors of the University of Paris should have borne 
 
 * Father Aquaviva had forbidden those of his Order to sustain the 
 proposition. 
 
294 HISTORY OF THE SOCIETY OE JESUS. 
 
 in mind how tliey Lad, at that time, accused the Jesuits of 
 indiifereuce on this point — an. indifference which then was 
 denounced as a crime. But all recollection of the cir- 
 cumstances seemed to vanish before the desire to accuse 
 .the Society of Jesus, which was the guilty cause of the 
 desertion that had taken place from the classes of the 
 University. Christian orators sided with them. Some, 
 excited by their friends of the Parliament or of the Uni- 
 versity, supported them by their eloquence, and, on the 
 6th of June, might be heard a quondam religious of the 
 Celestines, named Dubois, exclaiming, in a most pathetic 
 tone : 
 
 " Henry IV — another Alexander, great King, the terror 
 of the world — had you believed your faithful doctors, the 
 gentlemen of the Parliament, you would now be in the 
 full enjoyment of life. Henry, our good King, is dead. 
 I know it well. Who killed him, I know not. Who 
 were the instigators? Read, gentlemen, for yourselves. 
 The tiger is such an inveterate enemy to man, that, on 
 merely seeing his image, his fury is so great that he tears 
 it to pieces. These men, more cruel than the tiger, ene- 
 mies of God, could not bear to see the good King, His 
 image; hence they have had him put to death by an in- 
 famous assassin. Gentlemen of Paris, be no longer blind. 
 They have deprived us of our King. Let us preserve 
 the one we have, and the remainder of his posterity. 
 Let us pray God for the King, the Qneen, and all the 
 Council. Let us mortify ourselves, for God has afflicted 
 us; and let us look to ourselves, let us be watchful, for 
 they also seek to deprive us of this one. And do not allow 
 yourselves to be deceived by those fine pretensions, by 
 those confessions, those communions, those discourses, 
 and spiritual conferences; for they are' but the allurements 
 and ruses of the devil." 
 
 The Queen Regent, the Chancellor, and the Bishop of 
 
GENERALSHIP OP FATHER CLAUDIO AQUAVIVA. 295 
 
 Paris desired to put a stop to these absurd imputations. 
 The prelate, feeling it to be his duty to express his 
 views, published the following letter, of which the original 
 is still extant: 
 
 "Henry de Gondy, Bishop of Paris, Counsellor of the Kino 
 IN THE Privy Council of the State, etc.: 
 
 "As it appears that, since the cruel parricide committed on the 
 person of the deceased King, which God forgive, several reports 
 have been spread in this city of Paris, to the great prejudice of 
 the Jesuit Fathers, we, desirous of preserving the honor and rep- 
 utation of that Ordei", having fully seen that such reports have 
 originated only in ill-will, founded on animosity against the said 
 Fathers, do by these presents declare, to all those whom it may 
 concern, that the said reports are frauds and calumnies, mali- 
 ciously invented against them, to the detriment of the Roman 
 Catholic and Apostolic Religion; and not only that the said 
 Fathers are free from such blame, but, moreover, that their Oi^der 
 is, by its doctrine, as well as by its edifying life, of the greatest 
 service to the Church of God and to this state. In testimony 
 whereof, we have executed these presents, which we have signed 
 with our hand, sealed with our seal, and caused to be counter- 
 signed by our Secretary. 
 
 "Paris, this twenty-sixth day of June, one thousand six hun- 
 dred and ten." 
 
 The enemies of the Society of Jesus, seeing that the 
 court still protected it, and that Father Coton had just 
 been appointed confessor to the young King, in spite of 
 all the reports of the University and all the accusations 
 of the Parliament, conceived the most infamous fables to 
 destroy the Jesuits, and Father Coton especially, in the 
 estimation of the Regent. They put forth a libel entitled 
 Arti- Coton, which was attributed to Peter Dumoulin, a 
 Protestant minister, of Charenton, and printed by the 
 Calvinists. It was easy for Father Coton to defend him- 
 self against the odious calumnies of which he was the 
 object, and to produce proofs of his innocence; but it 
 27 
 
296 HISTORY OF THE SOCIETY OF JESUS. 
 
 was difficult for the author of the libel to advance, in hia 
 turn, the proofs of the statements he had dared to make. 
 He could not produce a single one, and found himself 
 quickly silenced. This did not prevent the Parliament 
 making fresh efforts to bring about the ruin of the Jes- 
 uits. But the clergy, princes, and nobility, as well as the 
 Council of the Regency, felt the necessity of educating 
 future Catholic generations, who should be able to resist 
 the attacks or allurements of heresy ; and the Jesuits, 
 being without rivals in the art of instruction, were re- 
 tained in France, in spite of the opposition of their en- 
 emies. 
 
 Father Coton was continued, in his capacity of confessor, 
 near the person of the young King; Father John de Suf- 
 fren was appointed confessor to the Queen Regent; and 
 Father Marguestaud, confessor to the Princess Elizabeth. 
 The court thus protested against the enemies of the Soci- 
 ety of Jesus, and this protestation was of the greatest 
 importance. 
 
 The Prince of Conde, who had abjured Calvinism, de- 
 clared himself in favor of the Jesuits, and aided and as- 
 sisted in sending them to Bern}^, in conjunction with Mar- 
 shal de la Chatre, while the Duke of Longueville favored 
 them in Picardy by augmenting their houses there. Car- 
 dinal Joyeuse. Archbishop of Rouen, being likewise de- 
 sirous of showing his confidence in the Jesuits, called 
 them to take charge of his seminary, and founded, at his 
 own expense, one of their houses at Pontoise. 
 
 At Paris, the University was more deserted than ever. 
 The public had confidence only in the mild and paternal 
 education of the Jesuit Fathers, and soon eleven of the 
 principal colleges of the Quartier Latin were united to 
 those of the Jesuits, whose triumph exceeded the most 
 ^anguine expectations of their friends. 
 
 ^0 any serious mind, ought not this to have clearly 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 297 
 
 shown the finger of God? Tlie Calvinists felt it, and 
 their hatred for the Jesuits was the more bitter. Com- 
 pelled to respect them in France, they endeavored to 
 compensate for it elsewhere. 
 
 On the 5th of July, IGll, an insurrection, headed by 
 the heretics, broke out at Aix-la-Chapelle. The insur- 
 gents threw open the prisons, took possession of the Town 
 Hall, and arrested the chief magistrates. Three Jesuits 
 were encountered by these men, who were maddened by 
 fury and thirsting for Catholic blood. The Jesuits were 
 Fathers John Fladius, Nicholas Smith, and Bartholomew 
 Jacquinot, Superior of the Professed House at Paris. 
 The rioters rushed upon them, crying out that they would 
 be avenged on the Papists. The Catholics rescued the 
 Fathers from their blood-stained hands; but, in the mid- 
 dle of the night, the college was attacked by the Protest- 
 ants. Father Philip Bebius desired to address the assail- 
 ants, but he fell under their blows, and the mob rushed 
 into the college. All the Fathers were made prisoners, 
 and dragged to the Town Hall. They were about to be 
 put to death, when a voice was heard, exclaiming that one 
 of the Fathers was a Frenchman. Immediately the lead- 
 ers, feeling sure that France would avenge the blood of 
 her children, decided that the French Jesuit should be 
 restored to freedom. * 
 
 "No!" replied Father Jacquinot, "I will never consent 
 to be separated from my brothers, all of whom are as 
 innocent as I am." 
 
 " We do not give you your liberty on account of your 
 innocence, but only because you are a French subject." 
 
 "In our society," rejoined the Father, "we recognize 
 neither German nor French. We are all brothers. Either 
 my brothers shall be set free with me, or I will die with 
 them." 
 
 The insurgents dared not go further. The assistance 
 
298 HISTORY OF THE SOCIETY OF JESUS. 
 
 asked by the Catholics to suppress the insurrection wag 
 soon at hand, and the Jesuits were restored to liberty; 
 but it was not until the 4th of December that they were 
 able to return to their house, and again take possession 
 of their church, which the sacrilegious Protestants had, 
 during some days, made the scene of their most ignoble 
 orgies. 
 
 In the same year, the Jesuits of Prague felt the effects 
 of the civil war which existed between the partisans of 
 the Princes of Neuburg and those of the Princes of 
 Brandenburg. The heretics, having taken up arms under 
 the pretext of repulsing the Imperial forces, rushed upon 
 the religious houses, and there gave themselves up to the 
 greatest excesses. The convents of the Dominicans, Bene- 
 dictines, and Canons Regular were ransacked, the churches 
 profaned, and the statues of the saints broken and burned. 
 They erected a sort of pile, consisting of the paintings, 
 ornaments, and statues taken from the churches, bound 
 fourteen Franciscans on this pile, to which they then set 
 fire, and watched the death-struggles of their heroic vic- 
 tims expiring under this horrible torture! 
 
 The toleration of heresy, and its respect for liberty of 
 conscience, did not stop here. A Protestant exclaimed 
 that three hundred soldiers, and a store of arms and am- 
 munition, were concealed at the Jesuits'. From the very 
 foundation of the society, this same bugbear had ever 
 formed part of the programme of every revolution, and it 
 succeeded as well at Prague as elsewhere. The Protest- 
 ant bands proceeded en masse to the college, where they 
 possessed themselves of all that was portable; but we 
 must, in justice to them, say that not one of the sacri- 
 legious plunderers ever dreamed of looking for the three 
 hundred soldiers and the munitions of war. Each one 
 was content in having his share of the profanation, pil- 
 lage, and devastation. The Fathers were torn by the 
 
GENERALSHIP OF TATHER CLAUDIO AQUAVIVA. 299 
 
 Catholics from the blind fury of these demented ruffians. 
 All the loss they sustained was their house and the church, 
 which they soon saw restored. But, no matter. Protest- 
 ant historians have written that the Jesuits had concealed 
 three hundred soldiers, and the rest, and there are some 
 Catholics who are simple enough to believe it, and to re- 
 peat it like harmless echoes. 
 
 XIT. 
 
 The metropolis of the Portuguese Indies, that city of 
 Goa which was so dear to the heart of its illustrious 
 Apostle, Francis Xavier, and which had the honor of pos- 
 sessing his venerated remains, was thrown into a state of 
 no common excitement on a certain day in the early part 
 of 1585. Portuguese, Spaniards, and Indians were equally 
 perplexed, and sought to discover the cause. From the 
 evening of the day previous, public curiosity had been 
 aroused by the arrival of a personage whose appearance and 
 cortege denoted his high rank. He had entered the city 
 mounted on a white elephant, caparisoned with so much 
 magnificence that every one wondered if any but the great 
 monarchs of Asia could presume to appear in such brilliant 
 and costly array. All the persons who composed his suite 
 were habited in the most splendid costume, and mounted 
 on the finest elephants. On the very day following his 
 grand entrance into the city, this high personage, all cov- 
 ered with gold and precious jewels, presented himself at 
 the palace of the government, and remained a long time 
 in conference with the Viceroy. Thence he proceeded to 
 the Jesuits, where he still was. His reappearance was 
 awaited with as much impatience as if each one had to 
 discover, in his countenance, the true cause of his presence 
 at Goa, and the purport of his visit to the Fathers of the 
 Society of Jesus. Very soon their curiosity was satisfied, 
 and here is what they ascertained : 
 27* 
 
300 HISTORY OF THE SOCIETY OF JESUS. 
 
 Father Riidolphus Aquaviva, as has been seen, waa 
 massacred at Salsette. The grand Mogul Akebar, who 
 had parted from him with regret, was plunged into the 
 deepest sorrow on hearing of his martyrdom, and he had 
 sent an ambassador to the Viceroy of the Portuguese In- 
 dies and to the Jesuits of Goa, to express to them his 
 feelings at their loss, and to convey to them his desire that 
 another priest of the Society of Jesus should come to his 
 court. This was the cause of the magnificent embassy 
 which had caused so much excitement. Father E-udolphus 
 Aquaviva had, apparently, reaped no other fruit from his 
 sojourn in the Mogul Empire but that of pleasing the 
 Emperor. And it is not to be pleasing to men alone that 
 the Jesuits make themselves beloved by mankind ; it is 
 to gain them to God. When they can not attain this end, 
 they carry elsewhere the gentle attractions of their apos- 
 tolic zeal. The Fathers of Goa thought it their duty to 
 defer, for a time, yielding to the expressed desires of 
 Akebar, and it was only in the course of the year 1595 
 that the Provincial sent him Father Geronimo Xavier, 
 nephew of the great apostle,* who, supported by the 
 saint's powerful protection, was more successful in his 
 apostleship than Father Aquaviva had been. The time 
 of grace had come, not for the sovereign, but for his sub- 
 jects. God, whose designs are always impenetrable and 
 ever adorable, had made use of the affection with which 
 the monarch had been inspired for Father Aquaviva to 
 prepare and facilitate the conversion of this people. 
 
 The blessings of Heaven descended abundantly upon 
 the efforts of the missionary, whose name seemed to give 
 assurance of success. In a few years the number of 
 Christians had become considerable. Father Geronimo 
 resided at the court, but the Emperor enjoyed little of 
 
 *L. Ranke — History of the Papacy. 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 301 
 
 his society. lie was taken up by the duties of his mis- 
 sion, and found it necessary to ask for a reinforcement 
 from Goa. In 1599, he solemnly celebrated, for the first 
 time, the Feast of Christmas, at Lahore. It was a sight 
 which produced wonderful results upon souls. Numbers 
 of Catechumens went in procession to the church, robed 
 in white, and bearing palms in their hands. They were 
 baptized by Father Xavier, and then conducted to the 
 crib, which was prepared in the church, and which there 
 remained exposed during twenty days. 
 
 The Emperor, though enchanted and struck by all the 
 pomp of the Catholic worship, persisted in his infidelity. 
 He had not the moral courage to renounce his passions. 
 Father Xavier had placed in the church a statue of the 
 ever Blessed Virgin, copied from the Madonna del Popolo 
 at Rome. The Emperor had it removed to his palace, in 
 order that it might be admired by his wives. He read, 
 with deep interest, a life of our Saviour, written in Persian, 
 by Father Geronimo ; but his admiration remained ever 
 most painfully sterile as regarded the state of his soul. 
 However, it tended, in a wonderful degree, to the propaga- 
 tion of the Gospel in his states, and, in 1610, immediately 
 after his death, three princes of his house solicited bap- 
 tism. When they were sufiiciently prepared. Father Ge- 
 ronimo Xavier, in order to make an impression on the 
 people, as much as through respect for the Imperial family, 
 went to receive them at the doors of the church, amid the 
 sound of trumpets and cymbals, and baptized them with 
 great solemnity. Christianity was permanently established 
 in the Mogul Empire. 
 
 Tartary had also her missionaries of the Society of 
 Jesus. In 1G03, Father Zgoda, who was then at Kame- 
 uitz, learned that an ambassador of the Great Khan of 
 Tartary, on his way to the court of the King of Poland, 
 had halted in that city. The Jesuit was touched. His 
 
302 HISTORY OF THE SOCIETY OF JESUS. 
 
 apostolic heart leaped for joy. He would go and see the 
 ambassador, and speak to him. The prospect was bright 
 before his eyes. The envoy received him. 
 
 "Would it be possible," asked the Jesuit, "for me to 
 obtain admittance into your country, at no matter what 
 price, in order to carry thither the true faith, to make 
 known to the people the true God of heaven and earth, 
 the Creator of the universe, the Redeemer of men?" 
 
 "There is no possibility," replied the Tartar, "except 
 by means of a iBrman of the Sultan, or as a prisoner." 
 
 The Jesuit was satisfied. He wrote to the K.in<i: of Po- 
 land, took his departure, and caused himself to be made 
 prisoner by the Tartars, to whom he spoke of Christ cruci- 
 fied. They listened to him in astonishment and curiosity. 
 And when the ambassador returned from Europe, he, in 
 the name of the King of Poland, asked for the freedom of 
 Father Zgoda and permission to preach the doctrine which 
 he had come to inculcate. Both favors were granted, and 
 soon the Apostle of Tartary was in a position to ofi"er to his 
 Divine Master and to his Church a new race of Christians. 
 
 In Madura, the celebrated Father Nobili, by a means as 
 strange as it was ingenious, and which his ardor for the sal- 
 vation of souls could alone have suggested, succeeded in 
 enkindling the light of the Gospel before the eyes of the 
 Infidels, who still slumbered in the shadow of death. 
 
 Father Nobili, nephew of Father Bellarmine, and whose 
 family was related to those of the Sovereign Pontifis Julius 
 III and Marcellus II, as also to the Emperor Otho III, 
 was born at Montepulciano, in 1577, and had entered the 
 Society of Jesus in his early youth. At his earnest request, 
 he was sent on foreign missions, being, at the time, only 
 twenty -eight years of age. Several Jesuits of Goa had al- 
 ready penetrated into Hindostan ; but their life of poverty, 
 their love for the Pariahs, who thirsted for their holy teach- 
 ings, and whose souls attached themselves with transports 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 303 
 
 t,o a religion which excluded no caste, had caused them to 
 be despised by the Brahmins and Rajahs. All their exer- 
 tions to reach the privileged castes had been fruitless. 
 
 Sent to Madura, in 1605, by his superiors, Father Nobili, 
 well knowing the experience of his brothers, thought he 
 ought to pursue another course. He was aware that the 
 penitent Brahmins, called Santassi, composed the caste 
 which was the most esteemed and honored. With the ap- 
 proval of his superiors and of the Archbishop of Cranga- 
 nor, he became a Saniassi. He assumed the costume of 
 the penitent Brahmins, adopted their exterior rule of life, 
 and spoke their mysterious language. He constructed for 
 himself a small hut, covered with grass, ate neither flesh 
 nor fish, and drank no liquors. He had his head shaved, 
 only preserving a small tuft of hair on the crown. His 
 head-dress consisted of a cap of cylindrical form, made 
 of a silken material of the color of fire, and surmounted 
 by a long vail, which hung down over his shoulders. Long 
 and rich ear-rings extended down his neck. He wore a 
 robe of muslin, and his feet were protected by sandals, with 
 wooden soles. To complete the illusion, he marked his 
 forehead with a yellow paste, made from the wood of 
 Sandanam. Thus disguised, he lived in solitude in his lit- 
 tle hut, secretly studying the language, manners, and cus- 
 toms of the pe'rsonages he was desirous of imitating. 
 
 Very soon he passed for a perfect Saniassi, and the 
 Brahmins themselves, wondering at such a rival, sought 
 his presence, and questioned him as to himself, his country, 
 and his family. Father Robert solemnly declared that he 
 was descended from an illustrious family. His oath ob- 
 tained for him admission among the most learned and holy 
 Brahmins of the East. They named him Tatouva-Podo- 
 gar-Souami — A master in the ninety-six qualities of the 
 truly wise. 
 
 He had, for a long time, resisted the importunities of 
 
30-4 HISTORY OF THE SOCIETY OF JESUS. 
 
 the curious, and refused to give the lessons of wisdom 
 which Rajah and Brahmin desired to receive, answering, to 
 both the one and the other, that he possessed a scien'ce 
 by which he could do without men, but which he could 
 not communicate to all, at least for a time. He at 
 last yielded, however, and opened a school. The multi- 
 tude flocked around him, to listen to his teachings, for 
 which they thirsted, and, after four years of the most ad- 
 mirable perseverance, he had the happiness of seeing the 
 Brahmins prostrate themselves before the Cross of Jesus 
 Christ. He had reason to hope that, with aid from above, 
 it would be possible soon to establish Christianity in these 
 countries. Even the King was disposed to embrace it. 
 But the Brahmins having perceived, with a kind of dread, 
 that Father Nobili would not accept any presents, and that 
 even those of the King were refused, calculated that they 
 themselves, in order to retain the respect of the people, 
 as well as that of the great, would be reduced to the same 
 life of privations led by the great Saniassi, if his religion 
 was generally adopted. To avoid that which they looked 
 upon as their personal ruin, they assassinated the King, 
 and contented themselves with admiring the wisdom of 
 the Jesuit, and listening to* his lessons, without desiring 
 to profit by them. Father Nobili, nevertheless, hoped 
 that grace would one day descend into their souls, for 
 which he so ardently prayed. 
 
 Father Mathew Bicci had been in China for several 
 years, in the city of Tchao-King, in the province of Can- 
 ton, where he had purchased a house. He was aware that 
 poverty only called forth contempt, and he desired to 
 attract esteem and respect; he had, therefore, done for 
 China what Father Nobili had done for Madura. He 
 identified himself with the manners and customs of those 
 whom he sought to convert. Habited in the costume of 
 the learned, wearing on his head their conical hat, he 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 305 
 
 ecemed only to employ himself in tli,e human sciences. 
 He spoke of nothing but natural philosophy and astron- 
 omy, and proved to the most learned Chinese that, not- 
 •withstanding their pretensions, they had still much to 
 learn. When he had succeeded in gaining for himself a 
 reputation, which drew around him many admirers and 
 the inquisitive of several provinces, he ventured to speak 
 of the Almighty God, Creator of the world, and to secure 
 some converts ; but it would have been compromising 
 Christianity, for the time being, and, perhaps, for the 
 future, in the Celestial Empire, to enter openly upon the 
 functions of the apostolical ministry, without being author- 
 ized to do so by the Emperor. The difficulty was in ob- 
 taining access to his court. 
 
 Father Ricci requested the Portuguese merchants, who 
 were trading at Canton, to bring him costly materials, and 
 instruments of natural philosophy and astronomy, and all 
 such articles, the production of European industry, as 
 might prove most worthy the attention of the Emperor 
 Van-Lie. In the mean time, the learned Jesuit, who was 
 constantly consulted by the lettered men, spoke of God, 
 and of the homage paid him by the learned of Europe ; 
 and he was listened to with so much interest, that his 
 followers in natural philosophy, mathematics, and astron- 
 omy earnestly begged to be baptized. Unfortunately, 
 these Catechumens, carried away by their zeal, overthrew 
 the idols and destroyed them, at which the people re- 
 volted, and wished to avenge on the Jesuits the insult 
 offered to their gods. The Mandarins, who were at heart 
 Christians, employed severe measures against the crimi- 
 nals. The Jesuits, hastening to the tribunal, undertook 
 to defend those who had sought their lives. This sublime 
 generosity produced the most marked impression on the 
 high personages, while the people remained insensible to 
 it. A few days after, Fathers Antonio Almeida and 
 
300 HISTORY OF THE SOCIETY OF JESUS. 
 
 Francisco Petri died from the effects of the ill-usage they 
 had been subjected to by the popular fury, and Father 
 Kicci remained alone in that China into which it was so 
 difficult to gain admission. 
 
 At length, the presents intended for the sovereign 
 arrived. Father Ricci vv^ent to Pekin ; but, before enter- 
 ing the city, he needed the protection of a IMandurin, who 
 wished to appropriate the presents to himself. On the 
 refusal of the Jesuit, the Mandarin ordered his arrest, and 
 then he spoke, at Pekin, of a stranger whom he had 
 arrested, and who had in his possession a clock which 
 struck without being touched. This appeared so wonder- 
 ful that it came to the ears of the Emperor, and he com- 
 manded that the stranger, with his bell, should be brought 
 before him. Father Ricci was conducted to court, toward 
 the end of July, IGOO, and received by Van-Lie with 
 marked favor. He presented the Emperor with the clock, 
 which he had intended for him, and for which a suitable 
 tower was built, under the direction of the Jesuit; and 
 the Emperor had placed in his apartment pictures repre- 
 senting our Saviour and the Blessed Virgin. 
 
 This moment of Divine Providence Father Ricci had 
 awaited patiently for seventeen years, without ever once 
 desponding. He arrived in the Chinese Empire in 1583, 
 and had labored incessantly, without any apparent suc- 
 cess, but with a perseverance which is incomprehensible 
 to the human mind. The admirable Jesuit had not been 
 deceived in his calculations for the glory of God. His 
 sojourn at the court led to the supposition that he en- 
 joyed the favor of approaching the person of the sov- 
 ereign, and the nobles were very eager to court him and 
 win his good-will. His name was an authority more 
 respected than that of the formidable Mandarins. The 
 Father took advantage of this, to impart the truth of the 
 Gospel to these great personages, and, erelong, he had 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 307 
 
 the happiness to see those heads humbly bowed before the 
 Cross of Jesus Christ. lie was soon in a position to bap- 
 tize a great many Mandarins and men of letters, and the 
 people, influenced by this example, solicited the grace of 
 hearing the Christian truths. Several Jesuits, called by 
 Father Ilicci, preached the Gospel in the provinces with 
 extraordinary results. In 1607, a novitiate was established 
 at Pekin, under the direction of Father Kicci, who, at the 
 same time, also directed the missions of the empire, wrote 
 many works in the Chinese language, and, day by da}^, kept 
 an account of the events he saw transpire around him. 
 This indefatigable apostle died, at Pekin, in 1610. The 
 mourning was general throughout the empire at this 
 great loss. High and low desired to see, for the last time, 
 one who had been for so long the object of their admira- 
 tion, on account of his learning and his virtues. Crowds 
 followed him to his last resting-place, and the Emperor 
 had a Catholic church erected over the spot where re- 
 posed the precious remains of the greatest man China 
 had ever possessed, and whom the Pagans, on account of 
 his wisdom, had compared to their Confucius. 
 
 XIII. 
 
 Father Organtini, staff in hand, his breviary under 
 his arm, had just quitted a small hamlet, the inhabitants 
 of which were all Catholics, and was returnino; to Nauaa- 
 
 ' DO 
 
 saki. It was in the month of June. The apostle was 
 praying for the entire conversion of that vast Empire of 
 Japan to which he had already devoted twenty-four years 
 of his life; and he begged especially that God would 
 touch the heart of the Emperor, and open his eyes to the 
 light of the true faith. The good Father was within a 
 short distance of Nangasaki, when he was struck with 
 astonishment on beholding a vessel riding at anchor. It 
 was a Spanish ship. Did it bring fresh missionaries ? 
 28 
 
308 HISTORY OF THE SOCIETY OF JESUS. 
 
 Did it convey letters fiom Rome, Spain, or Goa? But, 
 behold ! they land passengers. What ! a Franciscan ! 
 Two, three, four Franciscans ! Is this a dream, or an 
 actual fact? What can all this mean? 
 
 The astonishment of the good Father Organtini was the 
 greater, because the Jesuits of Japan, having asked their 
 Father-General to obtain from the Pope a reinforcement 
 of missionaries from other orders, to aid them in that vast 
 region, where the harvest was so abundant, the Holy 
 Father had refused this aid, fearing that a conflict might 
 arise through a want of unity of action in the labors of 
 the mission. He had formally declared himself opposed 
 to this proposition, in a Bull, dated January 28, 1585; 
 and Philip II, then King of Spain and Portugal, had 
 called the attention of all the governors of his Indian 
 possessions to this Bull, at the same time expressly pro- 
 hibiting any missionaries, other than members of the 
 Society of Jesus, from leaving his colonies for the pur- 
 pose of proceeding to Japan. Father Aquaviva had in- 
 formed the Fathers of Japan of the opposition he had met 
 with from the Sovereign Pontifi" and the King of Spain, 
 as well as of the measures taken by both one and the 
 other. It was, then, natural that Father Organtini should 
 be at a loss to account for the arrival of four Franciscans 
 on the soil of Japan. He quickened his pace, and hast- 
 ened to the place of landing. 
 
 If the sight of the Franciscans was a cause of surprise 
 to Father Organtini, the sight of a Jesuit did not cause 
 less astonishment to the four Franciscans. Neither those 
 who approached, nor he who awaited them, could believe 
 their own eyes. It was time that all should be ex- 
 plained. At length, the Spaniards landed, embraced the 
 Jesuit, and exclaimed : 
 
 " There are, then, Jesuits in Japan ! " 
 
 "We number one hundred and twenty-six," replied 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 309 
 
 Father Organtini. " Did you think, Reverend Fathers, 
 that we had gone away?" 
 
 The four religious stared at each other, and then turned 
 toward Don Pedro Gonzalvo de Carvajal, a Portuguese 
 nobleman, who accompanied them, and each one appeared 
 to ask the other if they were laboring under a delusion. 
 But soon the mystery was cleared up. 
 
 The rumor had been spread throughout the Philippines 
 that the Jesuits had been expelled from Japan, and that 
 the persecuted Christians were left without spiritual as- 
 sistance. The Spanish, who were very desirous of es- 
 tablishing commercial relations with Japan, had urged 
 the Governor to send out some Franciscans with an em- 
 bassy, whose ostensible object should be to propose a treaty 
 in the interest of commerce between the two countries. 
 The Jesuits were no longer in Japan. The Bull of Greg- 
 ory XIII, and the decree of Philip II, were considered 
 annulled by the fact itself. The Governor was thus led 
 to appoint as ambassador for Portugal, Don Pedro Gon- 
 zalvo de Carvajal, and for Spain, Father Juan Batisto, 
 with three other Franciscans. 
 
 The Emperor Taicosama felt himself the more flattered 
 by the overtures of the Viceroy of the Philippines, as the 
 Japanese interpreters, Faranda and Faxeda, put upon the 
 letter of the Viceroy a construction which was not ex- 
 pressed by the writer. They made him say that, while 
 awaiting the answer of the King of Spain, he declared 
 himself a vassal and tributary of Japan. This error, or 
 this treachery, secured for the Franciscans all the privi- 
 leges that could be wished for the exercise of their priestly 
 functions. But as soon as they became acquainted with 
 the Japanese language, and discovered the construction 
 put upon the letter of the Viceroy, they entered a formal 
 protest. Faranda and Faxeda, foreseeing the displeasure 
 of the Emperor, and desiring to prevent its effects, accused 
 
310 HISTORY OF THE SOCIETY OF JESUS. 
 
 the Franciscans of having no other object in visiting 
 Japan than to increase the already formidable number of 
 Christians in the empire. They caused Taicosama to ap- 
 prehend that these strangers, in concert with the Jesuits, 
 would finally dethrone him, to the benefit of the Chris- 
 tians, and, probably, in favor of a European. Taicosama 
 had not inherited the imperial crown ; a revolution had 
 placed it on his brow. It was easy to persuade him that 
 a revolution might deprive him of its possession. He be- 
 came doubly circumspect, but without persecuting the 
 Christians, whom he knew to be more faithful and sub- 
 missive than the Pagans. In the mean time, the Fran- 
 ciscans, happy to find such fervent Christians, asked noth- 
 ing better than to be allowed to remain among them, and 
 to labor with all their zeal. The Jesuits were prohibited, 
 and Fathers Organtini and Rodriguez were the only ones 
 who were allowed to appear in the habit of their Order. 
 Prudence in the exercise of the ministry was rigorously 
 enjoined. The experience of the Fathers ought to have 
 served as a caution to the Franciscans, but the latter, lit- 
 tle accustomed to moderating their zeal, and fortified by 
 their diplomatic title, acted in Japan as though they were 
 in the Philippines. The Bonzes remarked this, and prom- 
 ised themselves revenge. 
 
 In the commencement of February, 1596, several Jes- 
 uits arrived in Japan to aid their brothers in that apostle- 
 ship, ever dangerous, but always blessed. Among these 
 new arrivals were Fathers Jerome de AnGjelis and Charles 
 Spinola, son of the Count Octavio. A few months after- 
 ward. Father Martinez, Bishop of Japan, came to take 
 possession of his See, and presented himself to the Em- 
 peror, who expressed to him his great satisfaction at meet- 
 ing the High-priest of the Christians. The prelate, having 
 been thus received by the Prince, was at liberty to pro- 
 ceed freely to any part of his states. 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 311 
 
 In the month of July, a galleon* from Marseilles was 
 wrecked on the coast of Niphoii. The law of the coun- 
 try awarded to the sovereign the property of those who 
 were wrecked. The cargo was seized. Father Gomez 
 gave shelter to the destitute sailors. The sick were re- 
 ceived at the college of Nangasaki, and the Bishop un- 
 dertook to maintain and take care of the others, until 
 such time as a ship was built, so that they could again 
 put to sea. One of the Emperor's courtiers had discov- 
 ered on board some charts, and pointing them out to the 
 pilot, inquired to .whom all those empires and kingdoms 
 belonged. The pilot, a Spaniard, whether through na- 
 tional pride, or for mere sport, replied, simply and seri- 
 ously, 
 
 " To my sovereign ! " 
 
 "And how has he made himself master of so many 
 countries in Europe, Asia, Africa, and America?" 
 
 " By force of arms and by religion. Our priests go 
 first, and prepare the way by converting the people, and 
 when Christianity predominates, on our arrival the con- 
 quest is but mere child's play." 
 
 This reply was quickly reported to the Emperor, who 
 directed that all the European Bonzes should be forth- 
 with seized, at Ozaca and Meaco. Six Franciscans, three 
 Jesuits, Fathers Paul Miki, John Soan de Gotto, and 
 James Kisai, as well as ten Japanese Christians, were im- 
 prisoned, and Taicosama passed upon them the following 
 sentence of death : 
 
 " Whereas, these men, coming here from the Philippines, under 
 the name of ambassadors, have, against our orders, preached the 
 Christian faith, built churches, and abused our bounty, we order 
 that they be executed, together with the Japanese who have em- 
 braced their religion. They shall be crucified at Nangasaki; and 
 we again prohibit this faith, wishing that all should be aware of 
 
 * A sort of Spanish mau-of-war. — Tr. 
 28* 
 
312 HISTORY OF THE SOCIETY OF JESUS. 
 
 it. Whoever infringes this, our prohibition, shall, together with 
 his family, sufiFer the'penaltj^ of death. 
 "The 20th of the 11th Moon." 
 
 When the sentence was about to be executed, on the 
 5th of February, 1597, Father Paul Miki, being unable 
 to restrain his excessive joy, threw himself into the arms 
 of each of the Franciscans, and thanked them, with an 
 overflowing heart, for the happiness for which he was in- 
 debted to them. To die the same death as our Saviour, 
 Jesus, was, for these men, an unhoped-for glory, which 
 filled them with k holy gladness, an ineffable consolation. 
 The holy martyrs welcomed their fate with so much joy, 
 that the Emperor was constrained to acknowledge that he 
 had been mistaken in his calculations. 
 
 A few days after this execution. Father Louis Froez died 
 of old age at Nangasaki, and Taicosama issued a decree 
 of banishment against the missionaries. Death caused 
 them such great happiness, that the Emperor felt that he 
 ought to inflict another sort of punishment. It was at 
 this juncture that Father Valignani presented himself, 
 with nine other Jesuits, in company with Father Cer- 
 queyra, coadjutor of the Bishop of Japan. Father Val- 
 ignani possessed the love and respect of all the Japanese, 
 and had a real influence over Taicosama. This prince 
 unconsciously submitted to that immense power of virtue 
 designated by the unreflecting the inexplicahle influence 
 of the Jesuits. He saw but three of the Fathers of the 
 society, and those but rarely, they being the only ones 
 w^ho were permitted to move freely in his states without 
 disguise ; and he had such love for all three as to be unable 
 to resist them. The presence of Father Valignani calmed 
 the anger of the Pagan monarch. The decree was an- 
 nulled for the time being. 
 
 In the following year, 1598, the prelate Martinez, leav- 
 ing the direction of affairs to his coadjutor, set out for 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 313 
 
 Goa, and died on the journey. Father Cerqueyra suc- 
 ceeded him in the See of Japan. A few moiiths after, 
 on the 15th of September, the Emperor died, without 
 having had his eyes opened to the light of the true faith, 
 which was still held up to him on his death-bed. Fathers 
 Rodriguez and Organtitii tried, but in vain, to save the 
 persecutor of the missionaries. Up to the last moment, 
 they urged him with the most persevering charity, and 
 they had the sorrow to see him expire in his deplorable 
 blindness. The inheritor of the throne being only six 
 years of age, the regency was confided to Daifoo, one 
 of the kings of Japan, who assumed the name of Daifoo- 
 sama, and who, desiring to make partisans among the 
 Christian nobles, followed the counsels of the Jesuits for 
 his own ends, and declared himself the protector of Chris- 
 tianity. During this time the King of Firando proclaimed 
 war against the Christians, who flocked to Nangasaki for 
 refuge, where Father Valignani announced that he would 
 receive and protect them to the best of his power. Those 
 who did not fly, took up arms against their oppressor. 
 The Jesuits arrested this commencement of insurrection 
 by teaching their neophytes that it is not by the sword 
 that the crown of martyrdom is to be won, unless a holy 
 war imposed the duty of securing it by fighting. The 
 outbreak being thus appeased by the simple word of the 
 Jesuits, convinced the King of Firando of all the power 
 the Christian religion possessed over those hearts which own 
 its sway. He felt that persecution would be futile in fur- 
 thering his views, so Ion 2: as the Jesuits were in the em- 
 pire, and he deferred it to a more favorable occasion. 
 
 In the mean time, the progress of Christianity increased 
 with marvellous rapidity. In the single year 1599 the con- 
 verts numbered seventy thousand, and often Father Bueza, 
 like the first Apostle of Japan, St. Francis Xavier, was 
 compelled to have his arms supported, in order that he 
 
314 HISTORY OP THE SOCIETY OF JESUS. 
 
 might continue the administration of the sacrament of re- 
 generation. 
 
 Daifoosama had taken possession of the imperial crown, 
 on his own account, and, ever desirous of winning the good 
 will of the Christians, he permitted them to build churches 
 even in his chief city. All the establishments founded by 
 the Jesuits prospered beyond expectation. The city of 
 Nangasaki had nine parishes, ministered to by native 
 priests, from the seminary of the Jesuits at Facinara, in 
 the kingdom of Arima. An academy was established at 
 Nangasaki, as also a foundling hospital. Father Organtini 
 had founded this house for the reception of Pagan chil- 
 dren, whose parents, being without the means of support- 
 ing them, would have drowned or suffocated their offspring. 
 The good Father purchased them from their unnatural 
 guardians, confided them to the care of Christian nurses, 
 and had them educated in the faith. lie was the St. Vin- 
 cent de Paul of Japan. The lepers were also objects of 
 his tender solicitude. He collected them, tended them, 
 and procured them all the alleviation that was in his power. 
 
 At the close of the year 1605, the Spaniards, ever de- 
 sirous of opening negotiations with the Japanese, again 
 landed at Nangasaki, with some Franciscans. Daifoosama 
 desired to see them, interrogated them, and found that in 
 that very year the metropolis had sent to the Philippines 
 a great number of soldiers and cargoes of arms, and he 
 asked the meaning of these expeditions. 
 
 "It is to subjugate the Moluccas," was the answ^er he 
 received. 
 
 This struck him like a thunderbolt. He recalled the 
 words of the Spaniard who had said, " When Christianity 
 is established, conquest is for us but child's play." He 
 forthwith ordered the Governor of Nangasaki to send all 
 the Spaniards away from the coast. Father Valignani, who 
 was then on his death-bed at Meaco, hearing this sad news, 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 315 
 
 implored the Emperor to have more confidence in the 
 words of the Jesuit than in his own fears, and he addressed 
 him a last prayer to put a stop to these measures decreed 
 against the Christians. The Emperor was persuaded ; and 
 on the 20th of January, 160(J, the holy Jesuit went to re- 
 ceive the reward of his excellent life and glorious labors. 
 He was sixty-nine years of age. Three years after, on the 
 7th of April, 1609, Father Organtini also departed this 
 life, to the great sorrow of all the colonies to whom he 
 had preached the Gospel. 
 
 Protestants saw from afar the conquests of the Church 
 in Japan, through the ministry of the Jesuits. For some 
 time, the question had suggested itself to them whether, 
 by any possibility, they could destroy the influence of these 
 indefatigable apostles, who took possession of all parts of 
 the world in the name of the Holy See. After several 
 years of research, being unable to find any better weapon 
 than the one they were in the habit of wielding, they de- 
 cided upon employing it again. To do so, it was neces- 
 sary to be at the scene of action, and accordingly they 
 set out. 
 
 In 1612, a Mexican vessel dropped anchor in the waters 
 of Nangasaki. An embassy had gone to propose to the 
 Emperor of Japan a treaty of commerce with Mexico. 
 Daifoosama approached the shore, and asked of the cap- 
 tain of the vessel the meaning of the soundings which 
 he had just taken. The captain was an Englishman, and 
 took advantage of the opportunity to injure, at one and 
 the same time, both the religion and the trade of the 
 Portuguese and Spanish. 
 
 " Sounding a port," replied the Englishman, " is con- 
 sidered in Europe as an act of hostility. The Spaniards 
 are determined to take possession of Japan. They are 
 an insatiable people. They desire to rule the entire 
 world ; hence, they commence by sending the Jesuits, 
 
316 HISTORY OF THE SOCIETY OF JESUS. 
 
 ■who are their spies, and who prepare the way for thera. 
 The Jesuits, to this end, teach a false religion, and, for 
 this reason, in Europe, they have been expelled from 
 England, Germany, Poland, and Holland. All the mon- 
 archs and states reject them as traitors." 
 
 This was more than enough to irritate the susceptibility 
 of the usurper. Fourteen of the most distinguished fami- 
 lies immediately received orders to choose between exile or 
 recantation. They preferred the former. The son of the 
 King of Arima, like his brother, was a Christian. Daifoo- 
 sama proposed to invest him with the sovereignty of the 
 kingdom, if he would apostatize, and promised to assist him 
 in persecuting the Christians. Ambition arose in Michael's 
 heart. He abjured Christianity, had his father assassinated, 
 tore down the crosses, destroyed the churches, and ordered 
 the Jesuits to leave his states. Some obeyed ; others con- 
 cealed themselves, in order to sustain the faith of the con- 
 verts. Michael had several brothers, the eldest of whom 
 was not yet eight years old. He ordered them to be put 
 to death, and these little angels, hearing of the happiness 
 which awaited them, were so far inspired as to prepare 
 themselves for it by forty days' fasting and prayer. 
 
 The English and the Dutch, on the other hand, per- 
 suaded the Emperor that the trade of Japan would not be 
 impaired by sending away the Portuguese and Spanish, 
 but that, on the contrary, his country had every thing to 
 gain by treating only with the English and the Dutch, 
 whose ambition was limited to trade, without meddling in 
 religion, seeing that they respected all, and were only ene- 
 mies to that of the Jesuits. These counsels of Protest- 
 antism produced their fruits. 
 
 The year following, 1G13, the persecution became fright- 
 ful, and, admirable to relate, it prodigiously augmented the 
 number of neophytes. Crowds accompanied to the stake 
 or the gibbet the martyrs condemned to death, and the 
 
GENERALSHIP OP FATHER CLAUDIO AQUAVIVA. 317 
 
 sight of these daily executions seemed to produce additionol 
 Christians, and make fresh martyrs. Some solicited the 
 favor of baptism, others the glory of the scaffold. All 
 those who declared themselves Christians were arraigned 
 and condemned. In a few days, several thousand converts 
 asked to be enrolled, and a host of others aspired to the 
 same honor ; for the imperial decree proclaimed that such 
 as did not denounce themselves, would be considered Pa- 
 gans, and not molested. The Governor of Meaco, terri- 
 fied at the number of victims to be executed, reduced it 
 to seventeen hundred. Of the fifteen Jesuits residing in 
 that city, only six were inscribed ; the others had to escape 
 death, in order to sustain and encourage their flock. 
 
 The Christians had bound themselves by an oath, signed 
 with their blood, to oppose, with all their strength, the ban- 
 ishment of the Jesuits. The Fathers, learning this, en- 
 deavored, but in vain, to have it annulled. The neophytes 
 would never consent to the possibility of such a separation. 
 This compact was discovered, and reported to the Emperor's 
 chief minister. Immediately, one hundred and seventeen 
 Jesuits, and twenty-seven Spanish religious, Franciscans, 
 Augustinians, and Dominicans, as also seven native priests, 
 were conducted to the port of Nangasaki, and dispatched, 
 some to Macao, others to the Philippines. Ucondono, 
 King of Tomba, and several noble families shared their 
 exile. Some died during the voyage, being unable to en- 
 dure the cruel treatment they received; others expired 
 on their arrival. King Ucondono was among the latter. 
 Twenty-six Jesuits, and a few missionaries of other orders, 
 still remained for the numerous Christians of Japan, but 
 their life was one of prolonged suffering. 
 
 XIV. 
 
 Father Oviedo, Patriarch of Ethiopia, died in 1577, 
 leaving his cherished flock without a pastor; for the Jes- 
 
318 HISTORY OF THE SOCIETY OF JESUS. 
 
 uits wlio had shared his labors and his captivity had 
 preceded him in their departure from this world. Sev- 
 eral Fathers of Goa had attempted to join their captive 
 brothers, and always met their death in the undertaking. 
 Fathers Peter Paez and Melchior de Sylva, disguised in 
 the Armenian costume, succeeded, at length, in reaching 
 their persecuted Christians, who were without pastors, to 
 assist and sustain them in the sorrowful path in which 
 they had for so long been journeying. The presence of 
 a Jesuit v\ras a great consolation for all those souls. After 
 having blessed and cheered them, the heroic Father Paez, 
 bravino; the Turkish cimeters which <»;uarded the throne, 
 dared to present himself to the Emperor. This cour- 
 ageous action delighted the prince, who offered the Jes- 
 uit a seat beside his throne, listened willingly to the 
 words of the Gospel — did not accept it, indeed, for him- 
 self, but permitted it to be preached and propagated 
 in his empire. This important news was immediately 
 sent to Goa, and Fathers Louis Azevedo, x\nthony de 
 Angelis, and several others, hastened to share the apos- 
 tleship of their brothers. 
 
 In 1610, the principal cities of Eth-lopia witnessed the 
 establishment of colleges and religious houses of the So- 
 ciety of Jesus. Soon afterward, the Emperor was de- 
 throned by a popular revolution. His successor declared 
 himself the protector of the Christian religion, and wrote 
 to the Pope. Sela-Christos, his brother, some members 
 of his family, and several personages of the court, shortly 
 afterward, solicited baptism. In 1615, the Ethiopian mis- 
 sion was in full activity. 
 
 Thus the Jesuits continued to live in alternate success 
 and adversity — to-day, favors; to-morrow, martyrdom — 
 and vocations were but the more numerous. The society 
 sent apostles and martyrs to all parts of the world. In 
 Africa, they were still in Guinea, where they had sent 
 
GENERALSHIP OF FATHER CLAUDiO AQUAVIVA. 319 
 
 missionaries in 1604, after having established Christianity 
 in Anuohi. Father Gonsalvo Silveira had been devoured 
 by the cannibals of Monomotapa. Several other Jesuits 
 had asked for and solicited that dangerous post. All had 
 successively met with the same fate, and their brethren 
 were ambitious of following them, when Providence, at 
 length, blessed that ungrateful country, which had been 
 fertilized by the blood of so many heroes. 
 
 In 1608, the rightful King was about to be dethroned 
 by a revolt among his subjects. The Portuguese came 
 to his assistance, and reestablished his authority. In 
 gratitude for this service, the King requested that Jes- 
 uits might be sent out, to whom he promised his protec- 
 tion. The Jesuits hastened thither, but the vessel in 
 which they had embarked was wrecked upon a sand-bank. 
 Some of the passengers succeeded in making the shore; 
 the others perished, A Caffre remained on deck, being 
 ill, and unable to flee the inevitable death that awaited 
 him. Father Paul Alexis saw his critical position, seized 
 the dying man, placed him on his shoulders, and carried 
 him ashore, across the rugged rocks, which tore his limbs 
 and caused the blood to issue from his wounds. But, of 
 what consequence to him were his own sufferings? He had 
 saved the Caffre, and was happy. His charity was satis- 
 fied. Two days later. Father Alexis, whose heroic de- 
 votedness had exhausted his strength, expired at Zimbao, 
 leaving an example of sublime charity, which was to facil- 
 itate the apostleship of his brothers, by the impression it 
 bad made on the Pagans and Mussulmans. 
 
 In the two Americas, Christianity and civilization were 
 promulgated in every direction by the ministry of the 
 Jesuits. Their colleges and houses were multiplied, the 
 most remote peoples heard them and received the Gospel, 
 and the children, more easily won, became their cate- 
 chists and missionaries. In 1604, Christianity had so ex- 
 29 
 
320 HISTORY OP THE SOCIETY OF JESUS. 
 
 tended itself in Mexico that the Jesuits, finding them- 
 selves insufl&cient for the cultivation of that fertile country, 
 had to call to their aid the Brothers of St. John-of-God. 
 
 In 1608, the plague breaking out in Mexico, the Fathers 
 induced the inhabitants to make a vow to Our Lady of 
 Loretto, and, this course having been taken, the scourge 
 immediately disappeared. The Mexicans, faithful to their 
 promise, formed an image of the Blessed Virgin, with the 
 most beautiful feathers of the rarest birds, and sent it to 
 Loretto. 
 
 Father Anthony Lopez died in Peru in 1590, having 
 been poisoned by the savages. Father Miguel Urrea ex- 
 pired a few days after, under the axe of the Infidels, and 
 Father Barsena continued to work in the mission, while 
 awaiting his turn, and died from exhaustion. In 1604, 
 there were fifty-six Jesuits, full of ardor and burning 
 with zeal, in that portion of the New World, where they 
 were as sure of meeting a death as glorious before God as 
 it would be ignored by men. At Cusco, they were aston- 
 ished at the number of the blind whom they there met. 
 These were the first whom they converted, and, when they 
 became sufiiciently instructed, they sent them to commu- 
 nicate it to the workmen in their shops, to their families 
 and friends. The deaf and dumb were as numerous as 
 the blind. The Jesuits instructed these by signs, and 
 made them the catechists of those who were afilicted with 
 this double infirmity. Soon the progress of the Gospel 
 rendered necessary the division of Peru into three vice- 
 provinces — Chili, Tucuman, and Paraguay. 
 
 The Araucanians, in Chili, had conceived a hatred for 
 the Spanish nation. These savages, accustomed to their 
 freedom, were irritated by the state of slavery to which 
 they were reduced. Their natural pride revolted at the 
 sight of these conquerors, who, not content with subjugat- 
 ing them by war, and possessing themselves of their coun- 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. 321 
 
 try by right of conquest, seized also their persons and sold 
 them to the highest bidder. During a general revolt, 
 in 1593, the Araucanians had rushed upon the Governor, 
 Don 31artino.de Loyola, and assassinated him. The holy 
 founder of the Society of Jesus, from the pinnacle of his 
 immortal glory, saw the crime committed on his grand- 
 nephew. No doubt he desired, in his heavenly abode, to 
 avenge himself, as he had been accustomed to do on earth, 
 and prayed for the murderers of Don Martino de Loyola; 
 for, in the same year, the children of 8t. Ignatius suc- 
 ceeded in obtaining access to Araucania, under the direc- 
 tion of Father Valdivia. The insurrection still raged. 
 Father Martino d'Aranda courageously made his appear- 
 ance in the midst of the rebellious people, whom he ad- 
 dressed, announcing to them a religion which emancipates 
 all from the most dreadful servitudes, because it is eternal. 
 At the same time, he promised them that the King of 
 Spain would restore to liberty those among the Arauca- 
 nians who would accept, with reverence, the religion of 
 Jesus Christ, and render themselves worthy the grace of 
 baptism. The revolt immediately subsided. The Jesuits 
 were listened to, the word of God fructified in the souls 
 of the people, and Father Valdivia took his departure for 
 Spain. He begged of the King the independence of this 
 people, to whom he had promised freedom, in the name 
 of their sovereign. The request was complied with by 
 the King. The Jesuit returned to Chili in triumph, and 
 saw the Araucanians prostrate themselves at his feet to 
 express their gratitude. This people no longer saw any 
 thing but their deliverers in the apostles, who had intro- 
 duced to them the Cross of Jesus Christ, and all most 
 earnestly asked the grace of baptism. But Chili was also 
 to have its martyrs. 
 
 The chief of a neighboring people, hearing that three 
 women had abandoned the tribe to embrace Christianity, 
 
322 HISTORY OF THE SOCIETY OF JESUS. 
 
 vowed to be avenged. It was the Jesuits whom he de- 
 termined to sacrifice to his furj. He was one day told 
 that the Fathers were going to preach the Gospel in the 
 interior. Agananon, as this chief was named, followed 
 them at a distance, accompanied by two hundred mounted 
 men, and when he perceived them in the midst of the 
 savages, to whom they were making known the truths of 
 Christianity, he suddenly rushed upon them, and, throwing 
 them to the ground, put them to death. They were Fathers 
 D'Aranda and Vecchi, and the coadjutor, Brother Diego 
 Montalban. 
 
 The Jesuits but labored the more actively to procure 
 liberty for the tribes of Chili, whom they were converting. 
 The King of Spain ratified all their engagements in this 
 respect, and every slave whom the Spaniards gave to their 
 college of St. James was freed by them. The emanci- 
 pationists of our century have not the merit of the ini- 
 tiative — the Anglicans wrongfully set up a claim to it — 
 it belongs to the Society of Jesus. After the death of 
 Father Joseph Anchieta, whose zeal and charity for the 
 slaves was so touching, the King of Spain, wishing to 
 render to his venerated memory a homage worthy of it, 
 forbade his subjects to enslave the Brazilians. The Apos- 
 tle of Brazil had begged liberty for the peoples whom he 
 converted, and this liberty was to be respected in remem- 
 brance of the holy missionary. 
 
 In 1615, the Society of Jesus numbered fifty-six mem- 
 bers at Bahia, sixty-two at Bio Janeiro and at Pernambuco, 
 and forty in the neighboring towns, destined to aid their 
 brothers in the missions of country places, or in the colleges, 
 which, by the increasing number of students, demanded 
 an additional number of professors. 
 
 Father Claudio Aquaviva, who, for thirty years, had 
 governed the Society of Jesus with so much prudence and 
 wisdom, was exhausted by the labors and fatigues of this 
 
GENERALSHIP OF FATHER CLAUDIO AQUAVIVA. ii'Sd 
 
 immense charge much more than by his advanced age. 
 On the 26th of January, 1615, he was attacked by a disease 
 which carried him off on the 31st of the same month, full 
 of virtues and of merit. He left behind him the sincere 
 regret of all the princes, who had known how to appre- 
 ciate him, and of all the Romans, who had always admired 
 him. 
 
 At the Pontifical and foreign courts, every one ex- 
 claimed, "The world and the Society of Jesus have lost 
 a great man ! " 
 
 At the time of his death, the Society numbered thir- 
 teen thousand members and five hundred and fifty houses, 
 divided into thirty-three provinces. 
 
 29* 
 
32-t HISTORY OF THE SOCIETY OF JESUS. 
 
 igcncralsMiJ of fatlrer pittia yittcllcsc^i, 
 
 SIXTH GENERAL. 
 1615 — 1G45. 
 
 I. 
 
 On the 15th of November, 1615, Father Mutio Vittel- 
 leschi, born at Rome, fifty years of age, and Assistant of 
 Italy, was elected Sixth General of the Society of Jesus. 
 
 For three years, the heretics and the enemies of the 
 Society of Jesus had endeavored to propagate an odious 
 anon^'mous pamphlet, in which was set forth a fable as 
 ridiculous as the pamphlet itself was absurd. This in- 
 famous libel, the authorship of which no one had the hardi- 
 hood to acknowledge, was printed at Cracow, and entitled 
 Monita Secreta. Peter Tylicki, Bishop of Cracow, pro- 
 ceeded judicially against Jerome Zaorowski, curate of 
 Gozdziec, to whom public rumor attributed the author- 
 ship. The Monita Secreta were reputed to be the secret in 
 structions of the General of the Society of Jesus to his 
 religious. Their end was the augmentation of the power, 
 influence, and riches of the society by means the most 
 criminal. The hypothesis was so grossly absurd, that it 
 could not find a sufficient number of believers. It was re- 
 served for the following century to evince so much credulity 
 as to place reliance on these monstrosities. However, the 
 Cono-reo-ation of Cardinals, unwilling to allow this odious 
 calumny to hang over the Society of Jesus, condemned 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 325 
 
 the 31onita Secreta on the 10th of December, IGIG, as 
 fahelij attilbuted to the Jesuits. 
 
 This ignoble slander, republished less than a year ago, 
 was thus refuted by T Ami de la Religio7i, of the 2d of 
 August, 1861 : 
 
 There has just been reprinted in Paris, and distributed through- 
 out France, a pamphlet, which has already been twice before the 
 world, and which, for many readers, seems still to possess all the 
 attractions of novelty. 3Ionita Secreta Societatis Jesu (Secret In- 
 structions of the Jesuits) — such is the title. 
 
 As to the book itself, here is, in two words, its idea : Studying 
 to imitate, in its very style, the phraseology chiefly employed in 
 the Constitutions of the Society of Jesus, the author of this im- 
 posture has been able to unite, with the most perfidious cun- 
 ning, in seventeen successive chapters, all the counsels, all the 
 imaginable combinations of hypocrisy, craft, cupidity, ambition, 
 treachery, and deceit — the whole most skilfully concealed under 
 the exterior decorum of the most irreproachable life of a re- 
 ligious. 
 
 Tken it assumes that these instructions were discovered in 
 manuscript in the archives of the Jesuits, and, consequently, de- 
 rive their authorship from them, and form the rule of conduct for 
 the superiors and the initiated of the Order. 
 
 As for the rest, saving the size of the book, and some additional 
 falsehoods, there is nothing new in the edition of 1861 — not even 
 the preliminary introduction. Thei^e was no help for this. What 
 could they put in place of the ingenious recital of the discovery 
 of the Monita Secreta in the archives of the Jesuits? It was such 
 a happy invention! 
 
 But, by the side of the inventions of malevolence, history hap- 
 pily furnishes some information on the Monita Secreta of a certain 
 value. Nothing is said of this in the introduction. It may not, 
 perhaps, be useless to supply the omission. 
 
 The whole question may, evidently, be reduced to one single 
 historical fact. Is the book 3fonita Secreta the work of the Jesuits, 
 or is it not? It is useless to examine, in detail, its contents, 
 if it be proved, by undeniable facts, that it is the production 
 of a cowardly calumniator, who, concealing himself in the con- 
 
326 HISTORY OF THE SOCIETY OF JESUS. 
 
 sciousness of his guilt, has endeavored, hy every means, to ruin, 
 in public opinion, the reputation of a religious order whose enemy 
 he was. If it is proved that this book is not the work of the Jes- 
 uits^ one could not, without manifest injustice, make them respons- 
 ible for all the perversions which it contains. 
 
 Now, to this question, is the book of the Moniia the work of the 
 Jesuits ? it will suffice to oppose three answers, of which each one 
 is decisive. The first comes to us from Rome; the second from 
 Poland, where this book was first printed ; the third is furnished 
 us by a learned French bibliographer. 
 
 1st. In the first place, the General Assembly of the Cardinals 
 of the Index, after the usual juridical examinations, on the 10th 
 of May, 161G, formally declared that the Monita were falsely attrib- 
 uted to the Society of Jesus. The following is the authentic testi- 
 mony of the Secretary of the Congregation of the Index : 
 
 " On the 10th of May, 1616, at the General Assembly of the 
 Cardinals of the Index, held in the palace of Cardinal Bellar- 
 mine, a report having been made on a book entitled ^Monita 
 Secreta Societatis Jesu, Notobergce, 1612,' without the author's name, 
 their Eminences, the Cardinals, declared that the work, being 
 falsely attributed to the Society of Jesus, and full of calumnious and 
 defamatory accusations, ought to be absolutely prohibited, com- 
 manding that henceforth no one should be allowed to sell, read, 
 or possess the said book. In testimony whereof, I have given 
 this evidence, signed with my hand, on the 28th of December, 
 1616. Francis Magdalaenus CopiflFerus, of the Friars Preachers, 
 Secretary of the said Congregation. Rome : Printing-office of the 
 Apostolical Court, 1617. By permission of the superior au- 
 thorities." 
 
 Therefore, first, this book is not the work of the Jesuits. 
 
 Therefore, secondly, it was printed at Cracow, in 1612. 
 
 Therefore, thirdly, the anonymous publisher of 1861 is con- 
 victed of imposture when he dares to say, one hundred and forty -five 
 years after the decree of the Congregation of the Index, " It ia 
 but a few years ago that a certain Duke of Brunswick, who called 
 himself Bishop of Halbustar, having pillaged the college of the 
 Jesuits at Paderborn, made a present of their library and of all 
 their papers to the Capuchin Fathers, who found these secret in- 
 structions among the archives of the Father Piector of that 
 collego," 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCIII. 327 
 
 Supposing even this fable not to be full of contradictions,* 
 this secret instruction was already printed and before the public for 
 nearly one hundred and fifty years somewhat previous to 1761. 
 These secret instructions had been already solemnly condemned at 
 Rome, one hundred and forty-five years antecedent to this date, 
 as falsely attributed to the Jesuits. 
 
 And it is in vain, for the purpose of escaping here from pal- 
 pable contradictions, that the publisher of 1824 and that of 
 1861 assume that the edition of Paris (Paderborn) first appeared 
 in 1661. It is eitlier ignorance or dishonesty, as we shall pres- 
 ently show. 
 
 2d. Prior to the condemnation pronounced by the Congregation 
 of the Index, the Bishop of Cracow, Peter Tylicki, in whose dio- 
 cese the book of the Monita had just been published, had insti- 
 tuted, on the 14th of July, juridical proceedings against the sup- 
 posed author of this calumny. He was a priest, named Jerome 
 Zaorowski, who had passed some time in the society, and who had 
 merited expulsion about 161 l.f 
 
 Soon after, all the bishops of Poland joined with Peter Tylicki, 
 Bishop of Cracow, in protesting against this egregious treachery, 
 which has never, says a historian,^ obtained credence but with 
 the ignorant, or among men to whom error is a necessity. 
 
 Moreover, on the 14th of November, 1615, the Pope's Nuncio 
 at Warsaw confirmed, by his authority, the juridical proceedings 
 which had been commenced by the Bishop of Cracow against 
 Jerome Zaorowski.§ 
 
 Eventually, on the 20th of August, 1616, Andrew Lipski, Ad- 
 ministrator of the bishopric of Cracow, after the death of Bishop 
 Tylicki, condemned the Mo7iita Secreta as a defamatory libel, and 
 prohibited its perusal.]| 
 
 The same year, 1616, the Count Ostrorog, Palatine of Posnania, 
 wrote to his children, in a letter, printed at Neiss, in Silesia, in 
 1616: 
 
 * See Ze Monde of June 26, 1861. 
 
 t Barbier Dictionnaire des Anonyms. 
 
 X Cretineau Joly. 
 
 I " Doouments Ilistoriquea " concerning the Society of Jesua , 
 Paris, 1828. 
 
 II "Documents Historiques " concerning the Society of Jesus ; Paris, 
 1828. 
 
328 HISTORY OF THE SOCIETY OF JESUS. 
 
 "There ne^er existed a work conceived with more wickedness 
 than that which an anonymous impostor has just published, under 
 the false title of Secret Instructions of the Society of Jesus. This 
 impostor, unable to find, amid the members of the society, any 
 thing which might furnish an excuse for attacking either their 
 justice or their moi'als, had undertaken to accuse the«m of hypoc- 
 risy before the whole world, and, in order that reliance might be 
 placed in his assertions, he pretended to have elicited the secrets 
 which he revealed, not from foreign sources, but from the very 
 bosom of the society." 
 
 It results, from all these facts, that, even before the condemnation 
 pronounced at Rome against the Monita, it was considered, through- 
 out Poland, the only country in the world where it was at that 
 time known, as the ivork of an impostor^ and that the work was 
 condemned there by ecclesiastioal authority, as falsely attributed 
 to the Jesuits. 
 
 3d. A distinguished bibliographer, whose opinion is an authority 
 among the learned, Barbier, in his "Dictionary of Anonyms and 
 Pseudonyms," Tome III, No. 20,985, places the book of the Nonita 
 Secreta among apocryphal works. He adds that " Gretser, in his 
 refutation of this book, which he published in 1618, attributed it to 
 a Polish plebeian, and that Mylius, Tome II, p. 1356, mentions, as the 
 author, Jerome Zaorowski, who was expelled from the society about 
 the year 1611. " There appeared," he adds, " a French translation, 
 ^ Bans les Secrets des Jesuites,' Cologne, 1669, in 12mo., reprinted 
 under the title of Cabinet Jesuitique. John Le Clerc published an- 
 other ti'anslation, with a Latin text, in the supplement to the Me- 
 moirs of Trcvoux^ May and June, 1701. There is still extant a 
 separate edition, under this title: Les Intrigues Secretes des Jesuites^ 
 translated from the Monita Secreta^ Turin, 1718, 8vo. The same 
 translation has been reprinted, with some alterations, and the 
 Latin text, under the title of Monita Secreta, or Avis Secrets de la 
 Societe de Jesus, Paderborn, Paris, 1761, 12mo." Let us confine our- 
 selves here to three remarks : 
 
 1st. This learned bibliographer, whom no one has ever accused 
 of partiality for the Jesuits, admits that the book is falsely attrib- 
 uted to them; foi*, to say that it is apocryphal, is to say that the 
 assertions it contains are neither proved nor authenticated. 
 
 2d. It is not in 1661, as the preface of the new edition inti- 
 mates, but a century later, in 1761, that the Monita Secreta was 
 printed, for the first time, in Paris, (Paderborn.) The date is 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCIII. S29 
 
 important. It was during the reign of Voltairian Philosophy. 
 " MeriteZj mes amis, il en restera toujours quclque c/iose."* This well- 
 known pass-word is sufficiently expressive. 
 
 3d. Let us finally remark that, at that time, they had at least 
 the decency to conceal, under the rubric of Paderborn, that edition 
 which no one dared to acknowledge.! But we are progressionists. 
 One of the best known publishers of Paris had the lemerity, iu 
 1861, to place his name to this new edition. 
 
 " Sevei'al persons," says the Count of Ostrorog, in the letter 
 already quoted, "have publicly refuted this infamous imposture. 
 They think, however, that the best and simplest answer that could 
 be made to such calumnies is a positive denial. There is not, in fact, 
 a more suitable answer to be made to such gratuitous falsehoods." 
 Providence has provided for it, as we have just seen, and, during 
 the two centuries that the Jesuits suffered under this freely-pro- 
 mulgated libel, the contradiction emanates, at the same time, from 
 episcopal authority, the Apostolic See, and the researches of learn- 
 ing. This is, no doubt, why, at the present day, the Jesuit Fathers 
 are silent when this crafty and defamatory pamphlet is again put 
 forth, and spread all over France. 
 
 Most assuredly, they would be justified in suing for damages 
 the publisher of a pamphlet which has been refuted a hundred 
 times, and which contains naught but palpable falsehoods. 
 
 Will they do this? We think not. The Jesuits would px-efer to 
 oppose to so many falsehoods a formal and positive denial. They 
 may safely defy any one to rely on aught but ignorance or impos- 
 ture, in sustaining, against the united testimony of ecclesiastical 
 authority and the result of learned investigation, that the Manila 
 iSccreta are the production of the Society of Jesus. And, at the same 
 time, they can not forget that our Lord has said, " Blessed are 
 ye when they shall revile you, and persecute you, and speak all 
 that is evil against you, untruly, for my sake. Be glad and re- 
 joice, for your reward is very great in heaven ; for so they perse- 
 cuted the pi-ophets that were before you." St. Matthew, c. o, v. 
 11 and 12. — Ami de la Reli(jion of August 2, 1861. 
 
 * " Lie on, my friends, lie ou ; something will always stick." 
 fCretineau Joly, 2m. et Barbier. 
 
330 HISTORY OF THE SOCIETY OF JESUS. 
 
 II. 
 
 In spite of these infamous imputations, the Society of 
 Jesus continued to spread throughout Germany, Poland, 
 and Russia. To the Lutherans, the advancement of the 
 society being that of the Church, it became important 
 to arrest it, or, at least, to impede its onward march. 
 In 1618, they had recourse to arms, arousing the peo- 
 ple of Bohemia to rebellion, taking possession of sev- 
 eral towns, under the command of Frederick, Palatine 
 Elector, and pursued into Moravia the Jesuits, who had 
 taken refuge in Brunn. They expelled them from their 
 retreat on the 15th of May, 1619, and set fire to their col- 
 lege. After a like expedition, the victors, feeling that they 
 owed a deep debt to the prince who had led them to vic- 
 tory, reentered Bohemia, carrying, as their only argument, 
 fire and sword into the Catholic cities through which they 
 passed, and placed the crown of Bohemia on the brow of 
 Frederick. 
 
 Duke Maximilian of Bavaria had been educated by the 
 Jesuits. His piety and lively faith would not allow him 
 to remain a passive spectator of these grievous devastations. 
 In the early part of 1620, he collected his forces, placed 
 himself at their head, and, desiring to call down the Divine 
 blessing on the war he was entering upon, requested the 
 Society of Jesus to allow some of its heroes to accompany 
 the Bavarian army. Accordingly, eighteen Jesuits were 
 permitted to join the expedition. To him this was an as- 
 surance of victory. He pursued his march successfully as 
 far as Prague ; he routed Prince Frederick, recapturing 
 all he had taken, and established every-where order and 
 subordination. The heretical King had reigned but a few 
 months, and he was surnamed by the Germans the " Win- 
 ter Kingy 
 
 The war was followed by the plague. The soldiers were 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCIII. 331 
 
 the first attacked ; but the Jesuits were there, and, in ac- 
 cordance with their usual habits, devoted themselves to 
 alleviate sufl'ering. Six of their number found their death 
 in this exercise of charity. The ever-heroic devotion of 
 the society, in the midst of public calamity, was well 
 known; it was the same in every country to which the 
 members wended their way. But their holy resignation and 
 self-denial, so eloquent in their effects, did not prevent the 
 tongue of calumny from following them with its venom. 
 
 Sigismund, King of Poland, desired to found a new col- 
 lege of the Jesuits in the city of Cracow. The University 
 loudly protested against it, declared that this was erecting 
 school against school, and that it was compelled to oppose, 
 with all its force, the royal project. The learned facul- 
 ties drew up a petition, which they presented to the King. 
 Sigismund had been partially educated by the Jesuits, and 
 could better appreciate them than the members of the Uni- 
 versity, who were blinded by jealousy. He read in this 
 petition that the Jesuits are " skilled in a thousand artifices, 
 and are instructed to feign simplicity." He felt that he 
 could give no other reply to this petition than by carrying 
 out his project; he therefore founded the college. The 
 universities, finding that Poland was threatened on the one 
 side by the Lutherans, and on the other by the Turks, 
 sought to incite a revolution, so as, by that means, to obtain 
 what Sigismund had refused to cede them. The monarch 
 was elective; another king would be chosen, and they 
 would impose, as a condition, that he should give his sup- 
 port only to the University of Cracow, which felt its very 
 existence threatened by the Jesuits. This plan decided 
 upon (1621), they took up arms. The King brought 
 forward his troops against this insurrection of professors 
 and students, and sent the former back to their chairs, 
 and the latter to their forms. The vanquished, compelled 
 to abandon the sword, resumed the pen, in the hopes of a 
 30 
 
332 HISTORY OF THE SOCIETY OP JESUS. 
 
 less unhappy result. They addressed the University of 
 Louvain, giving what purports to be a serious account of 
 the tragical events of which Cracow had been the scene ; 
 and in this letter, which bears date the 28th of July, and 
 which the press has handed down to posterity, they have 
 the hardihood to declare, that " the city was inundated" 
 with the blood of the innocent which the Jesuits caused 
 to be spilt; but the Fathers, not being content with the 
 slaughter, employed executioners, whose arms grew tired, 
 and who, touched with pity, at length refused to continue 
 the massacre." 
 
 This Massacre of the Innocents so pleased the University 
 of Louvain, that it decided, in open session, that copies of 
 the Cracow letter should be sent to all the universities in 
 Europe. That of Paris distinguished itself by the manner 
 in which it responded. In the exuberance of their joy, 
 the members lavished maledictions on the Society of Jesus, 
 while they bestowed the greatest praise upon the Polish 
 insurgents, and declared that they bitterly grieved for the 
 victims of the cruelty of the Jesuits. 
 
 If the members of the University of Cracow had di- 
 rected its attention toward Livonia, it would have seen, in 
 that same year, 1621, the Swedish Lutherans forcing the 
 city of Riga to a capitulation, of which one of the 
 most important conditions was the expulsion of the 
 Jesuits; it would have seen these holy religious leave 
 that city as humbly as they had entered it, never think- 
 ing of slaughtering either innocent or guilty, but al- 
 ways praying for their enemies and persecutors. Some 
 days after, Gustavus Adolphus expelled them from Ven- 
 den, which city they left as they had left Riga, with hearts 
 ^lled with charity for those who cursed them through an 
 pxcess of blindness. They were Jesuits, and, therefore, 
 thoy recalled, as now their successors often do, the saying 
 of our Lord to his first apostles, who, also, were members 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCIII. 333 
 
 of the Society of Jesus : " If you be expelled from one 
 city, pass to another." The Palatine of Smolensk, Corvin 
 Gosiewski, did not allow Gustavus Adolphus to advance 
 further. He went forth to meet him, and gave him battle 
 near Dunamunde. As a thanksgiving to Almighty God 
 for the victory which he there obtained, he founded a col- 
 lege of Jesuits in the city from which he had just ex- 
 pelled their enemies. 
 
 We have already remarked, and for the benefit of the 
 weak-minded, who are far more numerous than the re- 
 flecting, we repeat, that beneath all the hate, accusations, 
 and persecutions with which the society has ever been hon- 
 ored, if the facts be examined, there will be found jeal- 
 ousy, heresy, impiety, or bad passions. 
 
 While the Jesuits were repulsed by the members of the 
 University of Cracow, and expelled from Riga and Venden 
 by an army of Lutherans, the Hungarians were earnestly 
 entreating, at the court of Rome, the favor of having for 
 Archbishop of Gran no other than a Father of the Society 
 of Jesus, Peter Pazmany. This Jesuit was the beloved 
 Apostle of Hungary. He had converted more than fifty 
 of the most distinguished families, and Cardinal Forgaez, 
 Archbishop of Gran, being dead, there was a general ex- 
 pression in the diocese in favor of Father Pazmany as his 
 successor in the See. All their solicitations could not 
 overcome the humility of the religious. The Emperor, 
 Ferdinand II, was not more successful than his subjects, 
 and they had recourse to the Sovereign Pontiff, represent- 
 ing to him that no one would be able to preserve the faith 
 like the holy religious, to whom Hungary owed such brill- 
 iant and numerous conquests over heresy. They added that 
 no one would know so well the wants of the diocese, and 
 sustain more vigorously the contests against Lutheranism, 
 which ceased not to /enew its attacks, and that no other 
 voice in the world would be understood, loved, and obeyed 
 
334 HISTORY OP THE SOCIETY OF JESUS. 
 
 SO well as that of the venerated Father Pazmany. The 
 Pope was moved. He commanded, the Father-General was 
 compelled to yield, and, in his turn, enjoined the humble 
 Jesuit to accept the charge imposed upon him. 
 
 In Italy, and in the kingdom of Naples, where the here- 
 tics had less access, the Jesuits devoted themselves, with 
 more security for the future, to all the labors inspired 
 by their zeal and charity. At Naples, Father Pavone 
 founded a congregation of priests, destined to train, young 
 men to priestly virtues, and this congregation produced 
 such results for the good of the Church, that it was able 
 to furnish her, in a few years, one Sovereign Pontiff, fifteen 
 bishops, one hundred and eighty prelates, and a multitude 
 of priests of eminent merit. Eighty houses of this insti- 
 tution were established in the kingdom, where it is still 
 in full vigor. Father Peter Ferragut established, in 1617, 
 in the same city, the confraternity Delia MUericordia., for 
 the help and liberation of prisoners. 
 
 At Lucca, serious misunderstandings had arisen between 
 the bishop and the inhabitants. Father Constanzio was 
 selected as mediator, and he reestablished unity and con- 
 cord between the pastor and his flock. 
 
 At Malta, two factions had arisen among the knights. 
 Disputes became bitter, and several princes had in vain 
 endeavored to bring about a reconciliation. Father Charles 
 Mastrilli undertook to settle the dispute, and found in every 
 one a willing listener. On either side the concessions pro- 
 posed by the Jesuit were accepted, and peace was re 
 established. 
 
 In France, Father Coton had asked for and obtained 
 permission to go to Rome, and repose, for a time, from the 
 labors occasioned by his position as the King's Confessor, 
 in the midst of so many intrigues of courtiers and the 
 strifes of antagonistic parties. Father Arnoux succeeded 
 him at the court of Louis XIII. The title of Jesuit was 
 
GENERALSHIP OP FATHER MUTIO VITTELLESCHI. 335 
 
 sure to make enemies for Father Arnoux, the same as it 
 had done I'or Fatlier Coton ; for, notwitstanding the calum- 
 nies with which the spirit of evil delighted to assail the 
 Society of Jesus, it was known even to their enemies, that 
 the Jesuits never acted against their consciences, nor sought 
 to gratify ambition. Therefore, there was nothing to hope 
 for from the King's Confessor in any thing where the glory 
 of God would not demand his interference. 
 
 The intrigues of the court had caused a deplorable di- 
 vision between the Queen and her son. Maria di Medicis, 
 a prisoner in the Chateau de Blois, had been rescued by 
 the Duke d'Epernon, w^ho conveyed her to Angouleme, 
 where her followers intended to defend her; for the report 
 spread that the King was about to declare open war against 
 his mother, and the whole of France grieved at such a 
 scandal. Father Arnoux had been compelled to oppose, 
 but in vain, what had already been done. But who could 
 know it? To employ the same means to prevent the war 
 •which France dreaded, would have been to expose the 
 word of God to a lamentable sterility. The King's Con- 
 fessor had the courage to dare every thing in order to pre- 
 vent a great crime and great bloodshed. He preached 
 before the court in the presence of the King, alluded to 
 the reports that had been current for some daj's, and ex- 
 claimed, with the holy freedom of his apostolical ministry : 
 
 "It can not be believed that a religious prince draws his 
 sword to shed the blood from which he sprang. Sire, you 
 will not permit what I have here asserted, in this pulpit, 
 to prove a falsehood ! I conjure you by the Sacred Heart 
 of Jesus not to give ear to extreme counsels, not to give 
 this scandal to Christianity." 
 
 The King was moved. Reflection led him to listen 
 
 to the advice of Father Arnoux, and he became reconciled 
 
 to Maria di Medicis. But the Duke de Luynes did not 
 
 pardon the Jesuits a success which destroyed all his secret 
 
 30^ 
 
336 HISTORY OF THE SOCIETY OF JESUS. 
 
 plans. Two years after, in 1621, Father Arnoux was out 
 of favor on a charge of intolerance, although a Jesuit, and 
 was succeeded by Father Seguiran. This did not accord 
 with the wishes of the courtiers, whom the presence of a 
 Jesuit incommoded. No sooner had Father Seguiran ap- 
 peared at court, than he was charged with aspiring to the 
 highest honors, and disputing precedence with bishops 
 and cardinals. This report reached the ears of Cardinals 
 La Kochefoucauld and Richelieu, who hastened to contra- 
 dict the rumor, and declared it to be an infamous calumny ; 
 but it had been already sufficiently promulgated to be 
 worked upon and credited abroad, like all the imputations 
 which the blind hatred of the adversaries of the society 
 sought to heap upon it. 
 
 In the beginning of the same year, 1621, a strange case 
 was submitted to the Holy See for decision. The reader 
 will remember the ini^-enious means which the zeal of 
 Father Nobili susraested to him for the conversion of 
 the Indians of Madura. Some Europeans had been scan- 
 dalized by this method of appearing all things to all men,, 
 in order to win all to Christ. Complaint had been made 
 at Goa, and Father Nobili, who, they said, had become a 
 Brahmin, and given himself up to idolatry and super- 
 stition, was summoned to that city in 1618, whither he 
 hastened, and where the sight of his singular costume 
 elicited a general expression of indignation. Father Rob- 
 ert was not surprised at this. He had foreseen it, and had 
 hoped to dispel the storm by the motives which he could 
 adduce ; but in this he was mistaken. The Jesuits accepted 
 them as sufficient, but the Archbishop absolutely refused 
 to see their force. In authorizing the missionary to lay 
 aside the holy habit of his Order, and conform himself to 
 the customs of the peoples he was going to convert, the 
 prelate declared that he had not intended to sanction his 
 assuming this absurd garb, and passing himself off as a 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCIII. 337 
 
 sort of priest of false gods. The missionary, satisfied with 
 his own good intentions and experience, asserted that the 
 truths of the Gospel could not have been introduced into 
 Madura by any other means, and the matter was referred 
 to Rome for decision. Cardinal Bellarmine, Father Nobili's 
 uncle, openly declared against his nephew. Father Nobili 
 persisted, developing his reasons with so much eloquence 
 and zeal that, w^hile awaiting the decision of the Holy See, 
 Father Almeida, a Dominican and Inquisitor at Goa, de- 
 clared that the missionary might, in conscience, continue 
 the work he had commenced, and he obtained the consent 
 of the Archbishop. Father Nobili, thereupon, returned 
 to Madura. 
 
 At the same time, Pope Paul V, desiring to show the soci- 
 ety a mark of his gratitude for the services it had rendered 
 to' the Church during his Pontificate, desired to confer 
 the dignity of Cardinal upon the Father-General. Father 
 Vittelleschi, on becoming acquainted with this fact, called 
 together the assistants of the Provinces, and, announcing 
 to them the blow with which he was threatened, directed 
 them to use every means in their power to avert it, and 
 then fled. Father Balthasar, one of these assistants, was 
 commissioned to place at the feet of the Sovereign Pon- 
 tiff the expression of the deep regret felt by the society 
 and its General, to whom humility was infinitely more 
 precious than life. But the Pope, who had been for a 
 long time ill, had bees just pronounced in great danger. 
 His death quickly followed, and, on the 9th of February, 
 1621, Gregory XV succeeded Paul V. 
 
 In the month of August following, the young religious, 
 John Berchmans, was borne from this world in the arms 
 of the angels. He had been a student of the Roman 
 College, and a worthy emulator of Aloysius Gonzaga and 
 Stanislaus Kostka. 
 
 On the 17th of September, Cardinal Bellarmine, who, 
 
338 HISTORY OF THE SOCIETY OF JESUS. 
 
 in heart and mind, had ever been a Jesuit, crowned a 
 most beautiful life by a most holy death, at the age of 
 seventy-nine. The whole Church joined in the mourning 
 and grief of the Koman court. To the Society of Jesus 
 the loss, it is true, was immense ; but, in parting with so 
 great and noble an ornament on earth, it had gained one 
 more noble and more glorious, in heaven. 
 
 Gregory XV, of the Ludovisio family, had been a 
 pupil of the Jesuits in the German College, which had 
 furnished so many and such celebrated men.* Scarcely 
 had he been elevated to the chair of St. Peter, than all 
 the Catholic sovereigns of Europe, and of the East, 
 hastened to renew their entreaties for the canonization of 
 St. Ignatius of Loyola and of St. Francis Xavier, both 
 of whom had been beatified by his predecessor, Paul V. 
 Three princes, pupils of the Jesuits, the Emperor Fer- 
 dinand Sigismund, King of Poland, Maximilian of Bava- 
 ria, Louis XIII, King of France, Philip IV, King of 
 Spain and Portugal, all the princes of Italy, and all the 
 Christian kings of the Indies and Japan, simultaneously 
 solicited the glorification of these two evangelical heroes, 
 whom Almighty God himself had been pleased to illus- 
 trate by such numerous miracles, and who were never 
 invoked in vain. Gregory XV, yielding to so many peti- 
 tions, pronounced the panegyric of these two saints in 
 the consistory of the 12th of February, 1622, and cele- 
 brated the feast of their canonisation on the 12th of 
 
 * Up to the close of the last century, the German College had seen 
 issue from ito walls one Pope (Gregory XV), twenty-four Cardinals, 
 six Electors of the Holy Empire, nineteen Princes, twenty-one 
 Archbishops and Prelates, one hundred and twenty-one Titular 
 Bishops, one hundred Bishops in partibus inJideUum, forty-six 
 mitred Abbots, or Generals of Orders, eleven martyrs to the faith, 
 thirteen martyrs of charity. The Roman College has given eight 
 Popes to the Church, a great many Cardinals, a multitude of learned, 
 illustrious men, and of holy personages from all parts of the world. 
 
GENERALSHIP OF FxiTIIER MUTIO VITTELLESCIII. 339 
 
 March; but death prevented him from publishing tlie 
 apostolical Bull which was to have been the crowning of 
 his work. This consolation was reserved for another 
 pupil of the Society of Jesus, Cardinal Mafifeo Barberini, 
 of the Roman College. On his election to the Sovereign 
 Pontificate, on the 6th of August, 1623, he took the 
 name of Urban VIII, and gave to the Catholic world the 
 much-desired Bull, dated on the very day of his exalt- 
 ation. 
 
 It is beautiful thus to behold, united in the same hon- 
 ors and the same glory, these two great souls, whose 
 only attraction was God alone, and who loved each other 
 with that tenderness and detachment from every thing 
 worldly, which are the Divine seal of holy afifections 
 here below. 
 
 III. 
 
 The German princes, who leagued together through 
 hatred to the Boman faith, had chosen Christian of 
 Brunswick as Generalissimo of the confederate army. 
 Christian constituted himself Bishop of Herbestadt, took 
 the title, and, in his twofold capacity of General and 
 Bishop, was preceded by two standards, which left no 
 doubt as to what might be expected from such a victor. 
 On the first of these banners, waving at the head of the 
 army which he commanded, might be seen a crushed tiara ; 
 on the other was inscribed the device adopted by Christian : 
 "Friend of Man — Foe of the Jesuits!" Nothing more 
 clearly proves that the Jesuits and the Church were, to 
 the heretics, one and the same, and that the hostility they 
 manifested toward the Society of Jesus was the result of 
 the hatred which they bore the Roman Catholic Church. 
 John, Count of Tilly, pupil of the Jesuits, and General 
 of the imperial army, attacked Christian near Hoestings, 
 defeated him, and freed the city of Heidelberg from the 
 
340 HISTORY OP THE SOCIETY OF JESUS. 
 
 Palatine Elector, Frederick, who had taken possession 
 of it. 
 
 The Count of Tilly had some Jesuits in his army. He 
 would not expose his soldiers to death without giving 
 them religious aid, and he wished to draw down on his 
 army all the blessings of Heaven. As soon as he had 
 recaptured Heidelberg, the Fathers returned thither and 
 heroically devoted themselves to its service, as they ever 
 did elsewhere. They had great ruins to clear away, great 
 sorrows to console, and great miseries to relieve ; but their 
 charity, which was always so tender and so ingenious, 
 was equal to the task. About the same time, Father Sand 
 met his death from the sword of the Lutherans, and 
 Father Arnold Boecop was poisoned by the soldiers of 
 Ernst Mansfeld. 
 
 On the 20th of January, 1624, Father Becan, Confessor 
 of Ferdinand III, died at Vienna, and was succeeded by 
 Father Lamormaini. All the Catholic princes of Ger- 
 many desired to be under the direction of a member of 
 the Society of Jesus, and as, at the period at which we 
 have arrived, most of the princes were brought up in the 
 German College, or had received, at an early age, the 
 pious instructions of the Fathers, most of them might be 
 considered their pupils. Hence all those furious invec- 
 tives of heresy against the secret powers of the Jesuits — 
 invectives which have so often been renewed, that they 
 have, thanks to public credulity, acquired the importance 
 of historical facts. These religious had, it is true, and 
 always will have, an extraordinary power of doing good. 
 As to the power with which they are reproached, it is but 
 the influence of their gentle humility and their preemi- 
 nent virtue. " Blessed are the meek, for they shall possess 
 the lanciy These Divine words, which fell, one day, from 
 the lips of the Man-God, to the multitude which covered 
 a mountain of Judea, sufficiently explain a power which 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 341 
 
 the Society of Jesus never employed but for the glory, 
 and for the greater glory ^ of God. 
 
 In the German states governed by Catholic princes, 
 the Jesuits acted with a freedom which facilitated the 
 wonders they effected. At Iglau and Znaym, in Moravia, 
 there was not a sin2;le Catholic. Cardinal Dietrichstein 
 asked for Fathers of the Society of Jesus, and established 
 them in the midst of this heretical people. Three years 
 later, the city of Znaym presented to the Emperor, Fer- 
 dinand II, a massive gold crucifix, on which was engraved 
 this inscription: ^'- A pledge of fidelity ; presented to Fer- 
 dindnd II, hy the Catholic city of Znaym.'' The Jesuits 
 had not found a single Catholic in that city, and now it 
 contained not a single heretic. Iglau presented a similar 
 marvel. The Lutherans of Glatz had expelled the Fathers 
 by revolting against the Emperor. This was the result 
 of all insurrections. Ferdinand conquered the insurgents 
 by force of arms, and was preparing to punish them ; but 
 the Lutherans knew the victims of their calumnies, and 
 they had recourse to -those Jesuits whom they had perse- 
 cuted, cursed^ and banished. They implored their inter- 
 cession. The Jesuits gladly seized the opportunity of 
 making use of that power which was so much feared. 
 They entreated the imperial clemency for their persecu- 
 tors, and they obtained it. The inhabitants of Glatz could 
 not resist this great example of charity. They recalled 
 the Jesuits, and afi'orded them the consolation of seeing 
 them return to the bosom of the Church. In 162ii, Fer- 
 dinand II ordered a census of all the heretics of his em- 
 pire who had been converted by the Jesuits. The num- 
 ber amounted to over a million. 
 
 " Must it be inferred from this," says Ranke, " that the 
 Protestant religion had not yet taken deep root among the 
 masses, or must this revolution be attributed to the skil- 
 ful propagandism of the Jesuits ? At least they were not 
 
342 HISTORY OF THE SOCIETY OF JESUS. 
 
 wanting in either zeal or prudence. You see them spread 
 themselves in all directions, misleading and persuading 
 the masses. Their churches are the most frequented. 
 If there be any-where a Lutheran versed in the Bible, 
 whose teachino;s exercise influence over his neighbors, 
 they employ every means to convert him, and, so accus- 
 tomed are they to controversy, that they almost invariably 
 succeed ! They prove themselves charitable, curing the 
 sick, seeking to reconcile enemies, and engaging, by solemn 
 oaths, those whom they have brought back to the faith. 
 The faithful are seen flockinir, beneath their banners, to all 
 the pilgrimages, and men who were, but a short time- be- 
 fore, still ardent Protestants, mix in their processions."* 
 
 The Protestants, in their armed revolt, had taken pos- 
 session of the property of the clergy and religious orders. 
 They had appropriated it to their own use, and retained 
 it without the least scruple. The Pope's Nuncio, Charles 
 Carafa, assisted by Father Lamormaini, persuaded the 
 Emperor to order its restitution, which the Holy See ex- 
 acted. The Pope decided that the monasteries whose 
 religious no longer existed, should be del^oted to the 
 establishment of seminaries and colleges, conducted by the 
 Jesuits and other religious. This measure necessarily 
 aroused the anger of the heretics, and increased the num- 
 ber of their victims. On the 9th of August, 1629, Father 
 Burnat was assassinated at the foot of the altar in the 
 village church of Libun. Some time after, Father John 
 Meag and Jeremy Fischer, as also Brothers Martin, Igna- 
 tius, and Wenceslas Tronoska, perished at the hands of 
 the Protestants. 
 
 In Germany, as in other Catholic countries where magi- 
 cians and sorcerers were condemned to be burned alive, it 
 too often happened that revenge or hatred sent innocent 
 
 *IIi3t. Popes, Book VII, c. I, §5, Austin's Trans, 
 
GENERALSllll' OF FATIIKll iMUTIO VITTELLESCIII. 343 
 
 victims to the stake. When an enemy had nothing to 
 bring against him whom he sought to injure, he accused 
 liini of witchcraft and magic, and in Germany, through 
 fanaticism, the judges ahnost invariably pronounced sen- 
 tence without thoroughly knowing or examining the ease. 
 It resulted, from this, that executions became daily more 
 numerous. In 1593, Cornelius de Loos, a priest, as zeal- 
 ous as he was enlightened, had raised his voice against 
 this barbaj-ity, and had atoned, with his liberty, for this 
 cry of his priestly heart. Father Adam Tanner, a learned 
 Jesuit, and Chancellor of the University of Prague, some 
 time after, published a work with the intention of en- 
 lightening the Germans on the deplorable effects of their 
 fanatical credulity ; but his book did not meet with read- 
 ers sufficiently well-disposed to insure it success, and they 
 had confined themselves to respecting the intentions and 
 the person of the author, whose opinion they refused to 
 adopt. 
 
 In 1629, Father Frederick Spec, who, being often called 
 to the aid of these victims of a blinded judgment, ex- 
 perienced unutterable torments at the sight of their 
 unmerited suflferings, learned that a considerable number 
 of innocent persons had been condemned at the same 
 time at Wurzburg. He hastened to their assistance, ex- 
 horted, consoled, and encouraged them, and made of 
 them so many martyrs, whom he accompanied to the 
 stake, and whom his tears still comforted when his voice, 
 choked with grief, could no longer reach them. On the 
 following day, a canon of the cathedral, Philip Schoen- 
 born, meeting him, was unable to recognize the charita- 
 ble Jesuit. 
 
 "What! Reverend Father," said he; "is it really you? 
 But yesterday you had not a gray hair, and to-day you 
 are an old man 1 " 
 
 " If, like me," answered Father Frederick, " you had 
 31 
 
344 HISTORY OF THE SOCIETY OF JESUS. 
 
 accompanied to the stake so many victims "who, until 
 their last breath, called God to witness their innocence — 
 an innocence which was proved to me by other evidences — 
 your hair would have become as white as mine ! " 
 
 Father Frederick Spee was but forty years of age. The 
 Canon of Schoenborn, deeply aifected by his words, and 
 by the touching expression of his tearful countenance, 
 never forgot that great priestly sorrow ; and when, soon 
 after, Providence called him to the Archbishopric of May- 
 euce, his first official act was to suppress, in his diocese, 
 all proceedings against sorcerers. During this time, Fred- 
 erick Spee was engaged on a Latin work, entitled Cautio 
 Criminalism which he published in 1631. The learning 
 of the author, his literary reputation, and the respect 
 and veneration which his gentle virtues inspired, caused 
 this work to be sought for, and its success was such that 
 thenceforth the cases of witchcraft were no longer enter- 
 tained, except in evidence of proof, and convictions be- 
 came as rare as they had hitherto been frequent. The 
 holy Jesuit might die ; he had accomplished his mission, 
 and he already saw its beneficial results. 
 
 In 1635, he was at Treves, where, on the 6th of May, 
 the Imperialists made their entrance after having defeated 
 the French. The Jesuit, ever compassionate and charita- 
 ble, recognized only brothers in the vanquished, and he 
 devoted himself to them with the most affectionate solici- 
 tude. Four hundred prisoners were, at his request, set 
 oit liberty, and all the wounded were the object of his 
 ii^ost tender cayp. He was among them day and night, 
 unmindful of his own exhausted state and personal suffer- 
 ing, lavishing upon the enemies qf his country the treas- 
 ures of his charity and the ineffable consolations of his 
 ministry, when, on the 7th of August, he expired in t|ie 
 exercise of that humble and sublime apostleship, JJp 
 was forty-seven years of age. 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCUI. 345 
 
 A few years after, in 16-42, the Lutherans, who had tri- 
 umphed at Leipsic, observed a Jesuit leaning over the 
 wounded soldiers left on the field of battle. It was Father 
 Lawrence Passok. They proposed to him, as the condition 
 whereby he might save his life, to blaspheme the name of 
 the Immaculate Virgin. Lawrence Passok preferred death, 
 which was his instant fate. At no great distance, the 
 Prince of Lauenburg recognized Father Kramer, whom he 
 perceived hearing the confession of a dying soldier. He 
 approached him, and with a blow from the butt-end of his 
 pistol fractured his skull. 
 
 IV. 
 
 The Parliament and the University of Paris, being un- 
 able to bear with patience the marks of esteem and affec- 
 tion which Cardinal Richelieu appeared to lavish upon the 
 Society of Jesus, watched their opportunity to provoke the 
 susceptibility of the distrustful minister, and to make of 
 him the most potent enemy of the Jesuits. The under- 
 taking seemed difficult to them, it is true, but they were de- 
 termined to brave all to attain their ends. 
 
 In 1624, the young Prince Henry of Bourbon had just 
 been nominated to the Bishopric of Metz, and had to sus- 
 tain a theological thesis. The King had expressed his 
 desire to be present, with all his court, at the ceremony. 
 The prince, through gratitude for his dear masters, se- 
 lected their college wherein to undergo the examination. 
 The Jesuits persuaded him to give the preference to the 
 Sorbonne, which he refused to do, -wishing that the scene 
 should be in the place where he had performed his studies. 
 The University could not prevent this evidence of high 
 homage to tltose whom it called its rivals, and it vowed to 
 be avenged. 
 
 Father Coton returned from Rome with the title of Pro- 
 vincial of France, and an extra claim to the hatred of the 
 
346 HISTORY OF THE SOCIETY OF JESUS. 
 
 heretics ; for he had converted the illustrious Lord High 
 Constable of France, Lesdigui^res, whose friend he was, 
 On his arrival in Paris, the celebrated Jesuit was informed 
 of the animosity of the University. He heard that it vio- 
 lently attacked any book written by the Fathers, and that 
 it openly accused them of monopolizing education. Father 
 Coton preached before the court, where he had devoted 
 friends ; but, while he endeavored to exonerate his brothers 
 from the imputation cast upon them by the University, a 
 fresh attack was made upon them from another quarter, 
 A native of Dieppe accused Father Ambrose Guyot of 
 conspiring in favor of the Spanish. The accuser himself, 
 soon convicted of treason, was condemned to the scaffold, 
 where he made a retraction, and declared Father Guyot 
 innocent; but a bad impression still remained in the mind 
 of Richelieu. This was what the enemies of the Society 
 of Jesus desired. Their first stone was laid. 
 
 On the 20th of January, 1626, there appeared in Paris 
 a Latin work which was written and published in Rome by 
 a Jesuit, Father Santarelli, and in which the ultramon- 
 tane doctrines on the rights of the Holy See in regard to 
 princes were sustained in all their primitive force. The 
 Society of the Sorbonne and Parliament loudly protested 
 against this, and Richelieu shared their indignation. Louis 
 Servin, Attorney-General, took upon himself to attack the 
 doctrines professed by the Society of Jesus in the con- 
 demned work. The King intending to hold a court of 
 justice in Parliament on the 6th of March, it was that day 
 that Servin chose, hoping that his pleading in presence of 
 Louis XIII would, at least, result in the expulsion of the 
 society. 
 
 Accordingly, on the 6th of March, the King presided 
 in the Parliament, the entire court being then assembled, 
 and the time having arrived, the Attorney-General com- 
 menced his address. He introduced his subject with all 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCni. 347 
 
 the usual oratorical precautions, which promised success; 
 and, at the moment when he was about to portray the 
 danger of handing over youth to teachers professing such 
 principles, he fell dead at the very feet of Matthew Mole ! 
 He had been suddenly seized with an attack of apoplexy. 
 
 This occurrence was a lesson to the Parliament, who 
 oucht to have been struck with terror; but such was not 
 the case. Onier Talon took the place of Louis Servin ; 
 the proceedings were continued, and, on the night of the 
 13th of March, a man, wrapped in a cloak, demanded ad- 
 mittance to the Professed House, asking to speak with the 
 Father Provincial. It was the President de Lamoignon. 
 On seeing Father Coton, whom he embraced, he ex- 
 claimed : 
 
 " What a misfortune. Father! what a misfortune ! " 
 
 " The Attorney-General has attained his object, has he 
 not?" asked the Father Provincial, who surmised the 
 truth. 
 
 "Alas! yes. Reverend Father. The treatise of Father 
 Santarelli, written and published in Italy, in Rome, accord- 
 ing to the principles and notions of Rome; that book, writ- 
 ten and published by an Italian, for the Romans and Ital- 
 ians; that book is condemned in France by the Parliament 
 of Paris, and the French Jesuits are held responsible ! The 
 Parliament is preparing its sentence of exile. Father, I 
 have come here secretly to inform you of the fact. Car- 
 dinal Richelieu wishes to make you feel his power. He 
 wants to prove to you that your existence in France de- 
 pends upon his will and pleasure; for, at this moment, he 
 concurs with the Parliament, and desires that Father San- 
 tarelli's book be burned on the Place de Greve, by the 
 public executioner." 
 
 Father Coton was ill. He was even sufficiently so to 
 alarm his friends. The news thus conveyed to him ag- 
 gravated his condition. On the following day, Matthew 
 31* 
 
348 HISTORY OF THE SOCIETY OF JESUS. 
 
 Mole, defying the anger of Richelieu, presented himself 
 before the King, recalled to His Majesty the great services 
 rendered to the Church and to France by the Society of 
 Jesus, and the injustice of a sentence which would bring 
 to bear on the entire Order the anger excited by a work 
 of which only one of its members was the author; and he 
 added, "As for myself, Sire, I declare to your 3Iajesty 
 that I will never sanction such an iniquity." But, Louis 
 XIII, ruled by his minister, seemed to possess no other will 
 than his. He permitted things to go on as the Cardinal 
 saw fit. Santarelli's work was burned, and the question of 
 exile discussed. Several members of the Parliament pro- 
 posed, while awaiting the sentence, and as a precautionary 
 measure, to prohibit the Jesuits from preaching and hear- 
 ing confessions. The senior of the Counsellors, Deslandes, 
 was astonished. 
 
 "Why, of what are you thinking?" he exclaimed. 
 "Are we, then, to prohibit the King and the Queen 
 mother confessing to Father Sufiren? And is it for us 
 to appoint for them another confessor?" 
 
 This outburst showed the grave Counsellors the absurd- 
 ity of their proposition, and they substituted another, 
 which was accepted — that of summoning the Provincial 
 and the Superiors of the Jesuits before the bar of the Par- 
 liament. Fathers Coton, Filleau, Brossold, and Armand 
 accordingly appeared, were interrogated, and ordered to 
 sign four articles which had been rejected in 161-4 by the 
 States-General. Father Coton, who had answered all their 
 questions with remarkable lucidity, in spite of his feeble 
 condition and serious illness, replied to the injunction of 
 the Parliament: 
 
 "I declare, in the name of our society, that we are 
 ready to sign that which the Society of the Sorbonne and 
 the Assembly of the Clergy themselves sign." 
 
 The Parliament found itself entrapped and strangely 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 349 
 
 embarrassed. What reason could they assign for the sen- 
 tence of banishment a«iainst an order which was williriir 
 to sign the same profession of faith as the kSociety of the 
 Sorbonne and the clergy of France? 
 
 On the 18th of March, the Father Provincial, whom so 
 many shocks hurried to the grave, was at the point of 
 death. An official came to announce to him the decree 
 of the Parliament, and the dying Jesuit, casting a look 
 of resignation and raising his feeble hands toward heaven, 
 gave utterance to these heart-rending words: 
 
 " Must I, then, die like a criminal guilty of high treason, 
 and as a disturber of the public peace, after having served 
 two kings of France with so much fidelity during thirty 
 years?" 
 
 On the following day, the celebrated Jesuit was no 
 more. Richelieu- went to pray beside his remains, and 
 the Archbishop of Paris himself desired to pronounce the 
 absolutions. This death seemed to lull the storm. Car- 
 dinal Richelieu declined to press further the manifesta- 
 tion of his authority with regard to the Jesuits. He had 
 shown them that he was more powerful than they, in 
 allowing them to live, and to continue their ordinary la- 
 bors in France as they did elsewhere; and, by the same 
 stroke, he proved to the Parliament and the University 
 that he was, likewise, more powerful than they. His po- 
 litical ends were satisfied. From this time, his only care 
 was to employ, in the interests of the kingdom, the zeal 
 and talents of the holy religious whom he had thought 
 to subjugate. He publicly declared himself their pro- 
 tector. 
 
 Richelieu was, moreover, too clever, and his genius of 
 too high an order, not to appreciate, according to their 
 value, the services which the Jesuits rendered to France, 
 as much by teaching as by preaching. According to the 
 census of 1627, the number of their pupils, in the single 
 
350 HISTORY OF THE SOCIETY OF JESUS. 
 
 province of Paris, amounted to thirteen thousand one 
 hundred and ninety-five. 
 
 On the 7th of March, in the same year, 1627, the King 
 solemnly laid the foundation-stone of the Professed House 
 of the Jesuits in the Rue St. Antoine. He contributed to 
 the cost of its construction, as did also the Cardinal. The 
 College of Clermont, not meeting the requirements of the 
 times, had to be demolished and rebuilt. The expense 
 was borne by the city of Paris. 
 
 On the 9th of May, 16-41, the King and court assisted at 
 the mass celebrated by the Cardinal Minister in the new 
 church of the Jesuits,* and the King, the Queen, the Secre- 
 taries of State, all the princes and nobles, received holy 
 communion. It was impossible to afi"ord the Society of 
 Jesus a more striking proof of the royal favor, A few 
 days after, Cardinal Richelieu and all the nobles of the 
 court were present at the academical exercises in the Jes- 
 uits' college, with which the scholastic year concluded. 
 Armand de Bourbon, Prince of Conti, and the Prince of 
 Savoy, Nemours, their pupils, were among those who took 
 part in the theatrical performances on the occasion. Such 
 marked favors naturally increased the displeasure of the 
 members of the University. 
 
 The Society of Jesus continued its labors with indefat- 
 igable zeal and increasing success, and enrolled among its 
 members some of the most illustrious personages. Charles 
 of Lorraine, Bishop of Verdun, had laid aside his crown 
 and titles to clothe himself in the holy livery of the Jesuit. 
 Florent and Francis de 3Iontmorency had cast away all the 
 worldly grandeur with which the noble descendants of the 
 first Christian barons were surrounded, and hastened to en- 
 counter the humiliations and persecutions which ever pur 
 sued the disciples of Ignatius of Loyola. The houses of 
 
 ♦Styled, at present, St. Paul-St. Louis, Eue St. Antoine 
 
GENKRALSIIIP OF FATHER MUTIO VITTELLESCIII. 351 
 
 de "Beauvau, de BoufHers, de SufTren, de la Vali^re, de la 
 Treiiiouillo, de Sabran, de Pins, de Ventadour, de Canil- 
 hac, de Gourgues, etc., numbered, among the Jesuits, 
 Fathers of their name. This is, perhaps, one of the rea- 
 sons of the reputation for power given to the Jesuits; for 
 it was not in France alone that the most glorious names in 
 history placed themselves beneath its humble banner. All 
 the celebrities of Europe concurred in giving to it this 
 reflex of glory and grandeur, which the world appreciates. 
 
 While the events just related transpired at Paris, the 
 novitiate of Nancy was witness of a reconciliation, of which 
 history has preserved the touching and pious souvenir. 
 Two of the most noble and honored families were estranged 
 by one of those blots on their escutcheon which, ordinarily, 
 are not effaced until the lapse of several generations. The 
 father of Francis de Gournay had killed, in a duel, t)ie 
 father of Charles d'Harcourt. The two young men no 
 longer met each other ; but they were Christians, and both, 
 one and the other, deplored the enmity existing between 
 their families, and mutually forgave each other, from their 
 hearts, the faults which were not their own. One day, 
 Francis de Gournay presented himself at the novitiate of 
 the Jesuits of Nancy. Charles d'Harcourt had just been 
 received there. On seeing Francis, Charles extended his 
 arms toward him, embraced him, and pressed him to his 
 bosom, calling him his brother, and they both mingled 
 their tears and sorrows together. Charles d'Harcourt 
 urged his Superior to permit him to serve Francis de Gour- 
 nay during the first days of probation, and then, elated 
 with his success, he knelt before the son of his father's 
 murderer and washed his feet. This was a good begin- 
 ning in the society of heroes, who, from all parts, con- 
 fronted every danger, and made themselves martyrs of 
 charity or apostolical zeal. 
 
 At Douay, they devoted themselves to the victims of 
 
852 HISTORY OF THE SOCIETY OF JESUS. 
 
 famine, and preserved them from inevitable death. At 
 Lisle and at Bethune, they hastened to the assistance of 
 the plague-stricken, and fell beside the dying, whom they 
 nursed and comforted. In 1636, in the single city of Be- 
 thune, eleven out of twenty-four of the Fathers thus met 
 the martyr's death. This magnificent self-sacrifice did not 
 prevent the Protestants from pillaging and destroying their 
 college, during the war which succeeded the plague. 
 Heresy had no longer any other course to pursue in re- 
 gard to the Jesuits. Providence took upon itself to repair 
 this disaster by the generosity of the Count de Nedon- 
 chelles, uncle of Father Libersaert. 
 
 In the south of France, among the Fathers who most 
 distinguished themselves, was one who had especially de- 
 voted himself to the conversion of the rural population 
 of the country of Cevennes. It was the humble Father 
 John Francis Regis, whose wonderful apostleship we have 
 elsewhere related.^ About the same time, Father Mau- 
 noir traversed Britanny, with the same zeal and consoling 
 success. 
 
 V. 
 
 The Society of Jesus had ever to fight — now against 
 heresy or jealousy, then against impiety or immorality. 
 
 In 1638, the Lutherans of Utrecht discovered a con- 
 spiracy, the object of which was to deliver the city to 
 the Spaniards. Now, the Jesuits, having converted the 
 Duke de Bouillon, who had been Governor of the place, 
 and a bitter heretic, it was evident that the principal leaders 
 of this conspiracy must be looked for in their college. 
 Father Boddens had received the recantation of the Duke 
 de Bouillon, hence it was Father Boddens who was at the 
 bottom of the conspiracy. He who had revealed the plot 
 
 * History of St. John Francis de Regis. Bray, 66 Rue des Saints 
 Peres, Paris, 1862. 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCIII. 353 
 
 was a soldier initiated in the plan, and one of the party. 
 He knew all the accomplices, had given all their names, 
 and not a single Jesuit was found on the list. They 
 pointed out to him the necessity of compromising the Jes- 
 uits, but he could state only that which he knew. The 
 magistrates, nevertheless, must have Jesuits ; they thirsted 
 for their blood, and they would not yield at any price. 
 They promised to the soldier wealth and freedom, if he 
 would but consent to accuse Fathers Boddens and Paez- 
 man. With fear and trembling, he accepted the terms, and 
 said that he had spoken of the conspiracy to those two 
 Fathers. This sufficed for the heretics. Summoned to ap- 
 pear, these holy men presented themselves, accompanied 
 by the coadjutor, Philip Notting. They were confronted 
 with their accuser. The latter was embarrassed as to how 
 he was to sustain the accusation. He could not answer 
 the pressingly earnest questions of the Fathers, and the 
 Lutherans, becoming enraged at his hesitation, put a stop 
 to them by causing him to be beheaded. Being rid of the 
 impostor, they fell upon their victims, whom they sub- 
 mitted to the most horrible tortures. 
 
 "They placed them on four plates of iron, arranged 
 crosswise," says M. Cretineau Joly ; "tied them, hand 
 and foot, with chains, mounted with steel points, which 
 pierced their flesh, and fastened their necks in a net-work 
 of lead, furnished with a triple row of teeth. Thus placed 
 and beld, they were surrounded by a raging fire. Scarcely 
 had the flesh been blistered by the flame, than salt, vine- 
 gar, and gunpowder were poured into their bleeding wounds. 
 The refinement of cruelty did not stop here. They ap- 
 plied seven lighted torches to their chests, and mutilated, 
 one by one, their fingers and toes. After twenty-two hours 
 of torture, the physicians declared that life with the Jes- 
 uits was more quickly exhausted than their courage. As 
 they had not, during all these tortures, avowed any thing. 
 
354 HISTORY OF THE SOCIETY OF JESUS. 
 
 they were condemned to die by tlie axe of the execu- 
 tioner. 
 
 "After an interval of a few days, they were borne, one 
 by one, to the scaffold ; for their mutilated feet could no 
 longer support them. They were finally executed, in the 
 month of June, 1638, praying to Almighty God to pardon 
 those who had juridically assassinated them," 
 
 The magistrates knew, better than any one else, the in- 
 iquity of such an execution. Hence, too, the council of the 
 United Provinces threatened the most severe punishment 
 against whoever dared to publish any thing that might tend 
 to preserve for posterity the remembrance of the con- 
 spiracy, which had served as a pretext for their revolting 
 and sacrilegious atrocities. 
 
 The month prior to this, the Gth of May, 1638, the plague 
 had carried off Jansenius, Bishop of Ypres, an avowed 
 adversary of the Society of Jesus. The prelate left, in 
 manuscript, a treatise on Grace, in which were revived the 
 doctrines of Baius, over which the Jesuits had so ad- 
 mirably triumphed by bringing Baius and his disciples to a 
 direct retraction. But, for the sole reason that the Jes- 
 uits had remained victors in the discussion, their adversaries 
 had promised themselves revenge. 
 
 Cornelius Jansenius, a pupil of the Jesuits in the 
 College of Louvain, had manifested a desire of entering 
 the society. The Superiors, not perceiving in him suffi- 
 cient evidences of a vocation for a religious life, had re- 
 fused to receive him. His self-love being thus wounded, 
 he quitted the college to enter the university, where 
 James Baius, nephew of the celebrated Chancellor, pro- 
 fessed the erroneous doctrines of his uncle — doctrines 
 which were condemned by the Holy See, and of which 
 the author himself had admitted and abjured the errors. 
 Jansenius had, therefore, adopted the doctrine of Baius 
 through a spirit of opposition to the Society of Jesus, 
 
GENERALSHIP OP FATHER MUTIO VITTELLESCIII. 355 
 
 ^hlch, after having so courageously combated them, from 
 their first appearance by the learning and erudition of 
 I5ellarmine and Tolet, again opposed them, when the at- 
 tempt was again made to sustain them, and to incite the 
 young to revolt against the authority by which they had 
 been condemned. 
 
 In his treatise on Grace, the Bishop of Ypres advanced 
 these doctrines; but, not wishing to die as a heretic be- 
 fore men, which would have frustrated the object in view, 
 his work remained unpublished, and he contented him- 
 self with communicating it, by fragments, to his most 
 devoted disciple, Duvergier de Hauranne. The latter 
 spoke mysteriously of it to the public, in terms calcu- 
 lated to create a desire for its publication ; but the secret 
 had to be closely kept, for, as he declared, this work was 
 to effect a complete religious revolution. At the end of 
 the book, which was entitled Augusfinus, the author de- 
 clared that he wished to live and die in communion with 
 the Roman Church ; that he submitted the work to her 
 approbation, and that he accepted, retracted, condemned, 
 and anathematized all that which she decided he should 
 accept, retract, condemn, and anathematize. This pro- 
 testation did not prevent him from recommending to Du- 
 vergier great caution in the choice of the persons to 
 whom he confided his doctrines, and the book destined to 
 make them known to the world. 
 
 It is not unnecessary to remark that Duver.gier de 
 Hauranne, better known as the Abbe de Saint-Cyran, 
 onl}'^ addressed himself to the adversaries of the Society 
 of Jesus. Jansenius, however, desiring to obtain the 
 support of a religious order, engaged his agent to feel 
 the way. "It would not be unimportant," said he, "if 
 my work could be seconded by some such society." 
 Saint-Cyran knew that he had been detected and rejected 
 by Peter de Berulle, General of the Oratorians, and he, 
 32 
 
356 HISTORY OF THE SOCIETY OF JESUS. 
 
 in like manner, endeavored to influence St. Vincent de 
 Paul. He was not aware that this great apostle of char- 
 ity would never have thought of founding the Congrega- 
 tion of the Priests of the Mission, if the Society of Jesus 
 had been in a position to aid him in the country missions, 
 and that it was in consequence of the refusal of the Jes- 
 uits, whose number was too limited to suffice for all, that 
 he, aided by their wise counsels and experience, had es- 
 tablished the society to which was given the title of 
 Lazarists. 
 
 In ignorance of this intimacy of St, Vincent de Paul 
 with the Fathers of the Society of Jesus, Saint-Cyran 
 had sought to make a friend of him, and, when he thought 
 he had gained his confidence, he said to him : 
 
 " God has given and still gives me great light. He 
 has revealed to me that, for the last five or six hundred 
 years, there has been no Church. Antecedent to that 
 period, the Church was like unto a great river of trans- 
 parent waters ; but that which now seems to be the Church 
 is nothing but mire." 
 
 " Have a care," replied the saint. "All the heresiarchs 
 had recourse to that pretext to establish their errors." 
 
 "Calvin," rejoined Saint-Cyran, "did not do badly in 
 what he undertook, but he has defended himself badly." ^ 
 
 St. Vincent was sufficiently enlightened as to the views 
 of the disciple of Jansenius. He avoided him, and re- 
 garded him as a heretic who would soon throw off the 
 mask. Being unable to make converts among the relig- 
 ious, whose reputation of holiness and learning might 
 have aided his designs, Saint-Cyran had recourse to tho 
 Abbey of Port Royal. The Abbess, Angellque Arnauld, 
 daughter of the well-known enemy of the Jesuits, exer- 
 cised great influence over her community and over many 
 
 Tli~ ■ ■ ■ — — — ■ 
 
 * Letter of St. Vincent de Paul. 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 357 
 
 persons attached to the court. The nuns were readily- 
 influenced by Saint-Cyran, and, thus much gained, the 
 apostle of the new doctrines labored with so much energy 
 and ability, that he succeeded in uniting several young 
 men of great intelligence and distinguished talent, who, 
 under the denomination of Solitawes de Fort Royal estab- 
 lished themselves in the abbey, which the nuns exchanged 
 for an establishment in the Faubourg St. Jacques, at 
 Paris. There they devoted themselves to study and to 
 preparing books for the young ; for, the Jesuits having 
 taken possession of education, it was important to enter 
 into rivalry with them. Thus was founded the College of 
 Port Royal. The Jesuits urged the frequentation of the 
 sacraments, while the Solitaires of Port Koyal pursued 
 the opposite course. 
 
 The morals of the Jesuits are gentle and attractive, 
 like the Gospel ; those of the Solitaires of Port Royal 
 were dry, indifferent, and severe. It was necessary to be 
 opposed, on all points, to the Society of Jesus, in opin- 
 ions as well as in practice, in order to be worthy of the 
 Society of Port Royal-des-Champs. And, indeed, the 
 opposition was important, if we judge it from the view 
 which the Solitaires entertained of themselves. Antoine 
 Lemaitre, a celebrated attorney, and nephew of Angelique 
 Arnauld, enticed by his aunt to the seclusion of Port 
 Royal, wrote as follows to a priest named Antoine de 
 Singlin : 
 
 "An instance has not been known, for perhaps more than a 
 ceiituj'y, of a man, in the position and state in which I was — ex- 
 posed, git the flower of my age, to the corruption of the court, pos- 
 sessing all the prestige of birth and eloquence; my reputation 
 made, my property immense, my profession the most honorable, 
 my fortune increased, and my hopes for the future most reason- 
 able — who has suddenly relinquished all these possessions and 
 prospects, broken all these ties, made himself poor, whereas he 
 
358 HISTORY OF THE SOCIETY OF JESUS. 
 
 might have labored in the acquisition of wealth ; who has em- 
 braced austerities, whereas he might have revelled in pleasures; 
 selected solitude, when he might have been surrounded by clients 
 and friends; condemned himself to perpetual silence, instead of 
 being listened to and applauded. Nevertheless, the age is so little 
 given to spirituality, that this miracle, although greater and 
 more rare than that of causing the blind to see and the dumb to 
 speak, is considered only extraordinary, when it should be recog- 
 nized as supernatural." 
 
 The words of Saint-Cyran to St. Vincent de Paul — Cal- 
 vin executed well whatever he undertook^ hut he was unahle 
 to defend himself- — and the revolting pride in the few lines 
 from Le Maitre, sujficiently explain the character of Jan- 
 senism. 
 
 Immediately after the death of Jansenius, his friends 
 hastened to give his Augustinus to the press. The Jesuits, 
 being advised of the fact, informed the Internuncio, to 
 whom they made known the nature of the work, and its 
 publication was forbidden by the Holy See. But the Jansen- 
 ists, regardless of the interdict, issued the book, in 1640. 
 
 Then commenced that interminable discussion which 
 exercised for so long the learned of both sides. The Pope 
 had designated the partisans o^ Augustinus^ Jansenists] the 
 latter called their adversaries Moliiiists, because, said they, 
 their doctrine is that of Molina. The Jansenists of France 
 and Belgium declared their submission to the Holy See, 
 but they would not listen to any of its remonstrances; and 
 all its paternal efforts being exhausted, without success, 
 the court of Bome sent forth a crushing condemnation of 
 the Augustinus, on the Gth of March, 1(342. The Jansen- 
 ists did not respect this condemnation, under the specious 
 pretext that the Jesuits had caused it to be issued. St. 
 Vincent de Paul wrote to the Abbe d'Orgny as follows : 
 
 "The Abbe de Saint-Cyran has admitted to Monsieur de Cha- 
 vigny, the Secretary of State, that the object of the partisans of 
 
GENERALSHIP OF FATHER MUTIO VITTELLi;SCHI. 359 
 
 the Bishop of Ypres was to disgrace the Jesuits on the dogma and 
 administration of the sacraments." 
 
 It was to this end that Antoine Arnauld published, in 
 1643, his book entitled De la Frequente Communion, the 
 appearance of which excited a fresh controversy and 
 augmented the anger in the camps of the opposing parties, 
 and of which St. Vincent de Paul, in writing to the Abbe 
 d'Orgny, says : 
 
 "If this work has served to render a hundred more reverential 
 as regards the sacraments, there are, at least, ten thousand whom it 
 has injured, by estranging them from them entirely. Several of 
 the pastors of Paris complain of it. At St. Sulpice there are three 
 thousand communions less than usual. At St. Nicholas du Char- 
 donnet, fifteen hundred persons have neglected this religious 
 duty, and the like has occurred elsewhere." 
 
 This book, publicly censured by the clergy, the Society 
 of the Sorbonne, and the University, with the exception 
 of some bishops drawn into the Jansenist party, was sub- 
 mitted to the court of Rome as tending to withdraw souls 
 from the frequentation of that sacrament in which they 
 find strength and life. The Abbe of Saint-Cyran had so 
 well trained the nuns of Port Royal, in this respect, that 
 the Abbess, one day, wrote him : " There are some of our 
 daughters who have not been to confession for fifteen 
 months." This ardent promulgator of the doctrines of 
 Jansenius, this bitter enemy of the Society of Jesus, was 
 carried off by a stroke of apoplexy during the exercise of 
 his guilty functions, on the 11th of October, 1643. 
 
 A few days before, on the 25th of September, Prince 
 John Casimir, who was soon to have ascended the throne 
 of Poland, received, with great happiness, the holy habit 
 of that Society of Jesus against which were leagued all the 
 merciless enemies of the authority of the Holy See. 
 32* 
 
3G0 HISTORY OF THE SOCIETY OF JESUS. 
 
 VI. 
 
 At Malta, it was by immorality that the Jesuits were 
 attacked. While the Jansenists in France and Bel'_num 
 complained of their excessive indulgence, and increased 
 the number of their pamphlets on what they termed the 
 loose Tnorallty of the Jesuits, the Knights of Malta re- 
 volted against what they considered the austerity of the 
 same Jesuits. 
 
 Idleness, which is ever dangerous to the soul, had led 
 the knights into culpable irregularities. In proportion as 
 they proved themselves brave and full of faith when the 
 Infidels compelled them to cruise on the seas, or the Sover- 
 eign Pontiff called them to the defense of the Church, 
 so, also, did they fall away from their discipline, and allow 
 themselves to be enticed and enervated by pleasures, when 
 they had laid down their arms and lived in the shelter of 
 their fortified island. 
 
 In 1639, the Grand Master, Paul Lascaris, who desired 
 to bring back his knights to that Christian life imposed 
 upon them by the statutes of the Order, had employed 
 strenuous measures, which met with an ill reception. He 
 had objected, in particular, to a theatrical representation 
 prepared for the Carnival, the characters in which appeared 
 to him to be such as could not be tolerated. The knights, 
 displeased at this prohibition, protested, insisted, and en- 
 treated Lascaris to withdraw this prohibition. 
 
 "I have only put forth this edict," said the Grand Mas- 
 ter, "in order that we may conform to that which is com- 
 manded us by religion and by our rules. If Father Cassia 
 states that I may, in conscience, authorize such an entertain- 
 ment, I will not oppose it." 
 
 Father Cassia was consulted, and said that he could not 
 approve the proposed representation. The irritation in- 
 creased. The young knights, becoming excited, trans- 
 
GENERALSHIP OF FATIIEIl MUTIO VITTELLESCIII. 3G1 
 
 ferred their displeasure from the Grand Master to the 
 Jesuits, and came to the conclusion that the idea of the 
 prohibition emanated from the Fathers. The Grand Mas- 
 ter confided in the society; therefore it was Father Cassia 
 who had induced him to issue the decree. The opinion 
 of one Jesuit was, necessarily, that of the society, of which 
 all the members were too severe, and this severity was in- 
 tolerable. There, at least, their morality was not taxed 
 with laxity. The public agitation continuing to increase, 
 a young knight, named Salvatici, constituted himself leader 
 of those in revolt. He organized a sacrilegious outbreak, 
 and, a few days after, several knights were seen passing 
 through the streets, in the holy habit of the Society of 
 Jesus, exclaiming that the Jesuits were the opponents of 
 all amusements, that they were the originators of the edict 
 issued by the Grand Master, and that their austerity and 
 severity could no longer be tolerated. Lascaris ordered 
 the arrest of Salvatici, and his confinement in the Fortress 
 of St. Elmo ; but his partisans had recourse to arms, res- 
 cued the prisoner, and, hastening to the college of the 
 Jesuits, ransacked it from top to bottom, arrested the 
 eleven Fathers who resided there, and conveyed them on 
 board a vessel about to set sail for Sicily. The Grand 
 Master wrote to the Pope, and Urban VIII ordered-the 
 Jesuits to be reinstated in their house at Malta. Louis 
 XIII, King of France, also wrote, demanding, in the 
 strongest terms, the reparation of this outrage, and, on the 
 12th of December, the good Fathers again entered on pos- 
 session of their college amid the applause of the inhabit- 
 ants and even of the knights themselves. Nevertheless, 
 at the approach of the Carnival of 1G40, a threatening 
 fermentation agitated the public mind. The Knight Sal- 
 vatici renewed his entreaties to the Grand Master, and 
 the latter, in order to avoid a serious insurrection, accorded 
 him permission to act the piece which had been forbidden 
 
9 
 
 362 HISTORY OP THE SOCIETY OF JESUS. 
 
 the preceding year. Salvatici, thus triumphing, reported 
 the news to his young brothers-in-arms, who rejoiced at 
 the result; but the people were alarmed. 
 
 "The good Jesuit Fathers," said they, "condemned this 
 entertainment, and the knights expelled them, in order to 
 avenge themselves of their severity. Who knows, now, if 
 God will not interfere to avenge himself on the knights?'' 
 
 On the day appointed for the performance, in which 
 Salvatici had to sustain an important part, he went to the 
 theatre. The Knight Robert Solaris, also one of the 
 actors, picked a quarrel with him. The dispute waxed 
 warm. Salvatici felt himself offended, and placed his hand 
 on the hilt of his sword ; but Solaris perceived the move- 
 ment, and, quicker than lightning, stabbed his opponent 
 through and through ! The Knight Salvatici died before 
 
 CO o 
 
 making his appearance on the stage, and the piece could 
 not be produced. 
 
 "It is the judgment of God!" exclaimed the people. 
 "We said that God would interpose." 
 
 Of these events evil-disposed minds had only seen one 
 fact, the expulsion of the Jesuits by the Knights of Malta, 
 and this fact they turned to account in various ways, ac- 
 cording to their different theories. Upon one point only 
 did they agree, that of calumniating the Society of Jesus. 
 
 In England the persecution continued. The death of 
 James Stuart had not diminished the zeal of the Puri- 
 tans. Far from it. They unmasked themselves, so as 
 to show that it was not only Popery that they sought 
 to destroy, but that it was authority itself that embar- 
 rassed them, and which they hoped to overthrow. Her- 
 esy has never had any other object in view. While it 
 sent the Jesuits to the scaffold, it refused common ne- 
 cessities to Charles I, its sovereign, and kept him in a 
 state of the most humiliating dependence. The Jesuits 
 were juridically banished from Great Britain; but they 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCUI. 363 
 
 did not forsake it. They desired to preserve the faith 
 among the Catholics who had remained true, and they 
 continued to dwell there, in concealment and disguise, ex- 
 ercising their holy ministry only in secret or in the dark- 
 ness of the niiiht. All those who were discovered were 
 first put to the torture, and then led to death. 
 
 AYhen Father Corby was arrested, the Ambassador of 
 Germany proposed to exchange him for a Scotch prisoner; 
 but the Jesuit refused. He preferred martyrdom. Ilis 
 execution was fixed for the 14th of September, 1644. On 
 the eve, at night, the President de Belli^vre, French am- 
 bassador, the Duchess de Guise, and the Marchioness de 
 Brossay visited him in his cell, wishing to have the con- 
 solation of hearing the last words of the martyr, and re- 
 ceiving his last blessing. He heard their confessions, 
 offered up the holy sacrifice, administered holy commun- 
 ion to his pious visitors, and passed the night with them 
 in prayer. He then gave them a last blessing, while they 
 touchingly embraced his manacled hands, after which he 
 left them, to proceed to the place of execution. The am- 
 bassador alone accompanied him to the scaff'old. 
 
 Fathers Richard Bradley and John Grose had been, for 
 a long time, confined in the dungeons of Manchester and 
 Lincoln, deprived of air, light, nourishment, and exercise, 
 and loaded with chains. On the 30th of January, 1645, 
 Richard Bradley succumbed to these excessive cruelties. 
 On the 1st of February, Father Henry Moore, a prisoner 
 in the Tower of London, was accompanied to the scaff'old 
 by the French ambassador. The day before his execu- 
 tion, the representatives of all the Catholic sovereigns 
 hastened to prostrate themselves at his feet, there, with 
 tears of veneration, to beg his precious blessing; and the 
 President de Belli^vre considered it an honor to receive 
 it again at the last moment, at the instant when heaven 
 itself was opened to receive the holy martyr. Twenty 
 
364 HISTORY OP THE SOCIETY OF JESUS. 
 
 days after, Father Grose expired in his dungeon, at Lin- 
 coln. 
 
 At the same time, the Society of Jesus was attacked, at 
 Rome, by a hand which should have been above suspicion. 
 Our original intention was to have passed over this fact in 
 silence; but an Italian priest, believing it to be his duty 
 to allude to it from the pulpit, in one of the principal 
 churches in Paris, quite recently, and having dwelt upon 
 the calumnies of an author who was the enemy of the 
 Society of Jesus, we will transcribe from M, Cretineau 
 Joly, who has personally verified all the documents, and 
 who clearly proves that Tosetti's work is a tissue of false- 
 hoods. The preacher to whom we refer spoke in the 
 native language of Tosetti, it is true, but many of the 
 Parisians understand and speak Italian. 
 
 "Shortly after the order Delle Scuole Pie was estab- 
 lished," says M. Cretineau Joly, "it pleased some mem- 
 bers of that order to foment troubles against the au- 
 thority of Joseph Calasanzio, their holy founder. Father 
 Mario Sozzi and Stefano Cherubini degli Angeli placed 
 themselves at the head of those in revolt. By means of 
 deception and imposture, they excited public opinion, and 
 succeeded in misleading it. Their intrigue was so adroitly 
 planned, that Calasanzio found himself summoned before the 
 Inquisition, deprived of his title of General, and prohibited 
 from opening new houses. A religious, named Augustin 
 Ubaldini, was appointed Visitor of the Order, in which 
 dissension was now rife. Ubaldini made himself ac- 
 quainted with the true state of affairs. He proclaimed 
 the innocence of the founder and condemned the rebels. 
 Then, after having rendered justice to all, he retired, wea- 
 ried with the hostilities which were excited ao;ainst him. 
 
 "The cause was still pending, when, by a brief, dated 
 May 9, 1643, Urban VIII put, in the place of Ubaldini, 
 Father Sylvester Pietra-Santa, of the Society of Jesus. 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 305 
 
 Pletra-Santa enjoyed, at that time, at Rome, a reputation 
 which he had gained by his virtues and learning. He en- 
 tered on his task; but Mario Sozzi, who had usurped the 
 functions of Superior of the Scuole Pie, had taken meas- 
 ures to prevent the manifestation of the truth. He had 
 banished all the religious who were faithful to their legit- 
 imate Superior. Those who had been content with dis- 
 approving the actions of the usurper had shared the same 
 fate. Pietra-Santa was not disheartened, notwithstanding 
 so many obstacles. It was easy for him to judge which 
 side was right. His conscience was enlightened, and he 
 wished to enlighten those of the Pontiff and of the Inqui- 
 sition. He prepared three statements, in all of which he 
 sought to point out that St. Joseph Calasanzio had not a 
 single reproach to make to himself, and that it was neces- 
 sary to reinstate him in his functions, and thus preserve to 
 the Church a useful and holv order. 
 
 '•These facts and declarations were then, and still are, of 
 public notoriety at Rome. In 1753, when the first symp- 
 toms of the destruction of the Jesuits began to be felt, 
 Father Urban Tosetti, of the Scuole Pie, did not hesitate, 
 when publishing an abridgment of the life of St. Joseph 
 Calasanzio, to represent Pietra-Santa as the cause of the 
 persecutions which the founder of the Scuole Pie had suf- 
 fered at the hands of his brethren. Tosetti had not a 
 single proof to adduce, but he invented some. He shielded 
 these, his calumnies, behind the process of the canonization 
 of the saint, in order the better to deceive those men who 
 have neither the time nor the means of consulting original 
 sources. The author knowingly told an untruth, and his 
 falsehood was accepted by credulity, ignorance, and dis- 
 honesty. Tosetti supported his imputations by certain 
 documents. We have consulted the very passages to 
 which he refers, and from these we have derived the most 
 conclusive justification of the Jesuit, 
 
o 
 
 66 HISTORY OF THE SOCIETY OF JESUS. 
 
 "It would occup}^ too much space here to enumerate all 
 the frauds counnitted by the author of the Abridgment of 
 the Life of St. Joseph Calasanzio^ (edition- of 1753, printed 
 at Rome, by John Zempel). A few examples will more 
 than suffice to convince the most prejudiced minds. 
 
 " In book lY, chapter III, page 156, of his work, Tosetti 
 asserts that Father Pietra-Santa, making common cause 
 with the disturbers, endeavored to oppress the holy founder 
 and bring about the abolition of the Sciiole Pie. A little 
 further on, Tosetti affirms that the accounts written by 
 Pietra-Santa testify to his attempts upon that point. 
 
 " The summary for the year 1714 is before us. At page 
 24 will be found the authentic narrative of Father Pietra- 
 Santa, divided into fifteen sections. It is the panegyric of 
 the Order of the Scuole Pie ; and the formally expressed 
 desire of the Jesuit is, that the Cardinals would reinstate 
 Joseph Calasanzio in his office of General. At page 36 
 will be found a letter of Pietra-Santa, in which he declares 
 that ' Calasanzio is a most worthy religious; that his inten- 
 tions are most holy, and his morals most deserving of com- 
 mendation.' Nor does the Jesuit stop here. He says, 
 further, 'that he has written a memorial praying for the 
 reinstatement of the founder, and has entreated the Car- 
 dinals, composing the Congregation charged with the cause 
 of the Scuole Pie^ to act in accordance therewith.' 
 
 " On page 17, of the summary of 1719, are classified the 
 acts of the Congregations of Cardinals, and, in every place, 
 it is found that Pietra-Santa strongly urges 'that the or- 
 der should not be abolished, and that the General should 
 be reinstated in his office.' 
 
 " In following, step by step, Tosetti's misrepresentations, 
 the only conclusion that can be come to is, that those 
 who sided with the cause of St. Joseph Calasanzio make 
 use of the words of Pietra-Santa to prove the heroism of 
 the virtues of him whose life the Jesuit had been charged 
 
GENEllALSlIir OF FATHER MUTIO VITTELLESCIII. oG7 
 
 with ealuiuiiiatiiig. It was upon the statements of tlic 
 same Jesuit that they relied to refute the '•Promoter of 
 the Faith: ^^ 
 
 "In the fourth book, chapter VI, page 176, Tosctti pre- 
 tends that Father Pietra-Santa proposed to reduce the 
 Older of the Scuole Fie to a congregation, and the an- 
 nalist points out the document in which this writing has 
 been preserved. It is, says he, at page 25 of the Sum- 
 mary of 171J). This document is still in existence; but, 
 on the first page, it will be found that it was composed 
 by Father Stephen Cherubini, a religious belonging to 
 the Scuole Fie. This proof furnishes something still 
 more peremptory. The pamphlet in question is refuted 
 on the margin, and the refutation is taken from the ac- 
 counts and writings of Pietra-Santa on that affair. 
 
 "•According to the text itself of the process of canoniza- 
 tion, Mario Sozzi, Cherubini, and other members of the 
 Scuole Fie, were the only persecutors of Joseph Calasan- 
 zio. These records are as authentic as history itself. 
 This, however, has not prevented Tosetti and his follow- 
 ers from accusing a Jesuit of an act which he was the 
 first to condemn and denounce." 
 
 Vlt. 
 
 Daifoosama, Emperor of Japan, died on June 1, 1616, 
 leaving to his son Xogun a crown which he had usurped. 
 This change of rulers, for awhile, put a stop to the per- 
 secution of the Christians ; but the missionaries of the 
 Society of Jesus, while they profited by this interval of 
 quiet to visit these colonies, were extremely prudent, in 
 order not to excite the anger of the Bonzes, w^ho, in their 
 untiring watchfulness, never lost sight of them. The 
 
 * This is the title of the one who, in the process of canonization, 
 officially resists the beatilicalion of the saint. He is humorouslj' 
 called the ''Devil's Advocate."— Tr. 
 33 
 
368 HISTORY OP THE SOCIETY OF JESUS. 
 
 missionaries of the other orders blamed the prudence of 
 the Jesuits. They considered it incompatible with the 
 zeal with which they felt themselves animated, and they 
 refused to be bound by such conduct. The Jesuits fore- 
 saw that the storm would soon burst. 
 
 Toward the end of the year, a Mexican vessel arrived 
 at Nangasaki, and landed twenty-four heroic Franciscans 
 on those shores which had so often been moistened by 
 Christian blood. A report had spread in Mexico that 
 the Spanish had entered into a treaty of commerce with 
 Xoaun, and that all missionaries of their nation would 
 be allowed to preach the Gospel in Japan, on the sole 
 condition that they did not belong to the Society of Jesus. 
 The Franciscans, carried away by their zeal, had not taken 
 time to assure themselves of the truth of this report. 
 They embarked on the first vessel sailing to the Chinese 
 waters and Japan, and landed at Nangasaki, a neutral 
 city, open to foreigners, who were drawn thither for the 
 purpose of commerce. 
 
 Xogun, alarmed at their number, as much as by their 
 appearance, doubted not but that they were sent by the 
 Spanish to prepare for the subjugation of the Japanese, 
 and he issued a decree which condemned to death all 
 subjects of the Emperor who might be rash enough to 
 give shelter to a missionary. This penalty was even to 
 extend to all the inhabitants of the ten houses nearest 
 that in which an apostle of the Gospel might take refuge. 
 The Jesuits had, from that moment, no other shelter than 
 the forests and ravines. They exercised their ho}y call- 
 ing only in secrecy, under a disguise the most likely to 
 divert the attention of the Bonzes, and they counseled 
 their neophytes to use the greatest moderation. The 
 Franciscans, on the contrary, fearing to compromise their 
 ponscience by submitting to this line of prudence, openly 
 braved the imperial anger. Xogun immediately gave 
 
GENERALSHIP OF FATHER MUTIU VITTELLESCIII. 3G9 
 
 orders to Sancho, the apostate King of Omura, to have 
 the European Bonzes at Nangasaki imprisoned. A Jes- 
 uit, Father Juan Machado, and a Franciscan, Peter of the 
 Ascension, fell into the hands of the agents of Sancho, 
 and, on the 21st of May, 1G17, they were beheaded. 
 Three days after, a Dominican and an Augustinian friar 
 erected a chapel, and there celebrated the holy sacrifice 
 of the mass. They, too, were executed without delay. 
 A few others, imitators of this excess of zeal, suffered a 
 like penalty. The Jesuits, ever prudent when the welfare 
 of souls and the greater glory of God imposed upon them 
 the sacrifice of that martyrdom which they had come to 
 find and to merit, always visited the Christians in secret, 
 and found means of increasing the number prodigiously. 
 The Pagans, marvelling at the constancy of their faith 
 in presence of the threats of the Emperor, wished to be- 
 come acquainted with that religion which had already 
 produced so many martyrs; and Almighty God second- 
 ing, by His all-powerful grace, the explanations given to 
 them, they solicited the grace of becoming His children 
 and those of His Church, in order that they, also, might 
 have the happiness of dying for Jesus Christ, who had 
 died for them. To these fervent converts, thirstins: for 
 tortures, the Fathers recommended prudence, above all, in 
 order not to endanger or impair the progress of Christian- 
 ity, by provoking an excessive persecution, which might 
 annihilate it: for the martyrs succeeded each other, with- 
 out intermission, in the dungeons and at the place of ex- 
 ecution. Father Spinola was kept concealed in the house 
 of a Portu2:uese, at Nansjasaki. Beino; discovered, in the 
 month of August, 1619, w^ith the coadjutor Ambrosio 
 Fernandez, both were chained and taken before the Gov- 
 ernor. The time of prudence was past for the valiant 
 soldier of the Society of Jesus, and that of heroism had 
 arrived. He appeared before his judge with a serene 
 
370 HISTORY OF THE SOCIETY OF JESUS. 
 
 countenance and a bumble but firm demeanor. After an 
 examination, wbicb left no hope of vanquishing the heroes, 
 the Governor had them conveyed to prison with two 
 Dominicans, who had been arrested the same day. On 
 beholding their prison, the missionaries commenced in- 
 toning the Te Deum, and, when arrived within those walls, 
 which they hoped never to quit but to meet their death, 
 thev heard two other voices answerinj:: their own, and 
 singing, in like manner, the canticle of gratitude and love. 
 These were two religious — one a Franciscan, the other a 
 Dominican — who had been confined for a year in this 
 place of torment, and who received, with accents of joy 
 and thanksgiving, the companions of their captivity. 
 Meeting each other face to face, their canticles concluded 
 in a mutual embrace of love and charity. 
 
 The Governor of Nangasaki had a prison erected for the 
 missionaries, of which he himself had furnished the plan, 
 and the sight of which he hoped would deter and dis- 
 hearten the European Bonzes, and disgust them with the 
 apostleship of Japan. This prison, which was built on a 
 small promontory, was a palisaded inclosure, which had 
 no shelter from the scorcliing rays of the sun in sum- 
 mer or the piercing blasts of winter, and in the middle of 
 which was placed a sort of cage, ninety-six inches high 
 by sixty-four wide. It was in this that Father Charles 
 Spinola and Brother Fernandez were confined, with fif- 
 teen Franciscans and Dominicans. Seven Japanese, im- 
 mured in that prison where space was already wanting 
 for the many heroes it contained, sued for the honor of 
 being admitted into the Society of Jesus. Charles Spi- 
 nola received them into the novitiate in that cage, where 
 they sufi"ered the pangs of hunger, the torture of thirst, 
 and were subject to all sorts of infection, but where their 
 souls blessed God with so much love for havino; thou":ht 
 them worthy of this long, sorrowful, and continuous mar- 
 
QEiNEllALSIIIP OF FATHER MUTIO VITTELLESCIII. 371 
 
 tyrdom. In the mean time, five strangers — some mer- 
 chants, others seamen — landed at Nangasaki, without feel- 
 ing the least alarm. They were all Jesuits. 
 
 The Anglicans and the Dutch Calvinists had persuaded 
 Xogun that the Jesuits were conspiring to hand over 
 Japan to the dominion of the King of Spain. They 
 ottered their services to watch the vessels as they arrived, 
 and to examine the cargoes they brought. Xogun accepted 
 their services. The heretics had no other intention than 
 to deprive the Spanish and Portuguese of the advant- 
 ages of the commerce with Japan, to accomj^lish which 
 they were prepared to do any thing. They were, by this 
 means, sure to close the empire to the Jesuits and the 
 Church. When the Jesuits evaded them, they denounced 
 other religious. Thus it was that they had arrested Pietro 
 de Zunica, an Augustinian friar, and Louis Florez, a 
 Dominican, at the time of their arrival. 
 
 This denunciation provoked fresh severities, and, on the 
 10th of September, 1622, twenty-four religious left the 
 cages of Omura to ascend the pyre. Father Spinola, lead- 
 ing the seven novices whom he had reeeiv^ed in the prison, 
 was the first to advance. Father Leonard Kimura fol- 
 lowed, as did also the other missionaries who were destined 
 to sufi'er the same death. Thirty-one Japanese Christians 
 were assembled around the stake, but they were not to 
 suffer death by the same torture. They were to be be- 
 headed, and awaited their execution. As soon as the mis- 
 sionaries made their appearance on the eminence where 
 torrents of blood had flowed for the name of Jesus Christ, 
 and which was named by the Christians the Sacred Mount^ 
 Father Spinula began to intone the Psalm Laudate pueri 
 'Dominum, and immediately the voices of all those mar- 
 tyrs about to ascend to heaven were united with his, and 
 made the air resound with the demonstrations of their 
 holy joy. 
 33* 
 
372 HISTORY OF THE SOCIETY" OF JESUS. 
 
 The heroic phalanx ascended the pile prepared for 
 their sacrifice. ' There, Father Charles Spinola, who, for 
 twenty years, had preached the Gospel in that vast em- 
 pire, at the price of so many cruel hardships and great 
 tribulations, spoke, for the last time, to his beloved Chris- 
 tians. When concluding his touching appeal, he per- 
 ceived the wife of the Portuguese at whose house he was 
 arrested in 1619. Her name was Isabella Fernandez, and 
 she was of the number of Christians whose executions 
 were about to take place. The apostle martyr addressed 
 her : 
 
 *' Donna Isabella, where is your little Ignatius?" 
 
 "Behold him, Father!" exclaimed the young mother, 
 raising her child in her arms, arrayed in holida}' attire, 
 as were all the Christians who were about to take w^ing 
 to heaven. " He is here. He rejoices that he is to die 
 with us!" And, addressing the child, she said," Behold, 
 my little Ignatius, him who made you a child of our good 
 God, on the eve of the day on which he was arrested in 
 our home." 
 
 The child directed his gentle glance on the venerable 
 hero, joined together his little hands, and he who, but three 
 years before, had poured upon his infant brow the regener- 
 ating waters of holy baptism, at this moment supplicated 
 for that angel, who was about to quit this world, all the 
 blessings of that heaven which was open to receive him. 
 ±\. cry of admiration and pity burst forth from every Chris- 
 tian heart, and immediately the signal for the execution 
 was given, the flames enveloped the pile, and the thirty- 
 one heads rolled down in the midst of the reverential 
 multitude that covered the promontory, and envied the 
 happiness of the martyrs, while praying for those w^ho still 
 lived, in order that their faith might remain strong until 
 the end. Alas ! that pious multitude was doomed to dis- 
 appointment. Two Franciscans, overpowered by the do- 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCIII. 373 
 
 vourins; flames which bl.izcd around and suffocated them, 
 cursed the God whom they had come to make known, and 
 endeavored to escape from amidst the burning brands. 
 The executioners cast them back violently into the devour- 
 ing element, jeering at them for their cowardice, reproach- 
 ing them with their apostasy, and the unhappy men ex- 
 pired near the heroes whose last words were those of love 
 and triumph. From the admission even of a Protestant 
 writer. Dr. Ranke, this persecution augmented the num- 
 ber of Christians, in that single year, by two hundred and 
 thirty-nine thousand three hundred and thirty-nine. 
 
 Xogun had just resigned the reins of government into 
 the hands of his son. Xogun II desired to surpass his 
 father. Reserving the torment of burning for summer, 
 he invented another for winter. Fathers Diego Carvallo 
 and Francis Buzoni had returned to Japan from Cochin 
 China. On the 21st of February, 1624, Father Buzoni 
 was discovered in a forest, where, surrounded by a num- 
 ber of catechumens, he secretly exercised his laborious 
 apostleship. The armed forces seized the pastor and his 
 flock. The victims of the imperial anger were stripped of 
 their clothing, plunged into a frozen pond, and there kept 
 for three hours. On the following day, the pond being 
 again frozen over, the ice was broken, and the Christians 
 again forced into the water, where they were kept for six 
 hours; then, as night approached, and the water was fast 
 freezing, the Christians, who, on account of their numb- 
 ness, w^ere unable to escape, were abandoned to their fate. 
 In the course of the same year, the Jesuit Miguel Car- 
 vallo and three other missionaries paid with their lives 
 the crime of havino; called down the blessinos of Heaven 
 upon this earth, which so thirsted for the blood of martyrs. 
 
 The ambassadors in vain protested against this. The 
 heretics were there, guarding the approaches to the throne, 
 as they did the coasts of the empire, and the sovereign, 
 
374 HISTORY OP THE SOCIETY OF JESUS. 
 
 deceived by their calumnies, remained deaf to the voice 
 of conscience and the dictates of humanity. In the 
 course of the year 1633, twenty-four Jesuits, of whom 
 seventeen were natives, increased the glorious phalanx of 
 martyrs of the Society of Jesus. 
 
 In 1634, Father Vieira, the Provincial and Adminis- 
 trator of the Bishopric, was arrested, together with five 
 of his brethren. They were commanded to apostatize. 
 They refused, and the six apostolical heroes were con- 
 demned and executed. 
 
 These were the last of the Jesuits. There was not a 
 single one remaining in Japan. We mistake. There was 
 still one left ; but one whom the illustrious society could 
 no lonjrer recoo-nize, whom the Church could no lono-er 
 count among the number of her children, and whom hell 
 alone could, at least at that time, claim as its greatest con- 
 quest. In the preceding year, the brilliant crown of mar- 
 tyrdom was offered to twenty -five veterans of the Society 
 of Jesus. One coward was found among them! Father 
 Christopher Ferreira alone threw down his arms. He 
 refused to march to the last fii-ht. He had deserted the 
 heroic army in whose ranks he had served with honor for 
 so long a time, and had passed over to the enemy! This 
 apostasy was a great and painful blow for the brethren of 
 the unhappy man, and for the Christians of Japan, who 
 ceased not to pray for his conversion. 
 
 The Jesuits had disappeared from the empire of Japan. 
 The Protestants had the savage satisfaction of seeing them 
 all sacrificed to their sacrilegious hatred. But this did 
 not suffice. The Jesuits, ever intrepid, will always find 
 the means of penetrating into that land from which the 
 most cruel tortures had not been able to exclude them. 
 It, was necessary to arrest this holy fervor, which caused 
 them to run after martyrdom with so much ardor, and so 
 rapidly increased the number of Christians. With this 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 375 
 
 intention, the heretics obtained from the Emperor a de- 
 cree ordering all foreigners, on entering the empire, to 
 trample under foot the sacred emblem of the world's re- 
 demption, and it was on this condition alone that they 
 could even hope to penetrate to the interior. 
 
 The first Apostle of Japan, the immortal Xavier, beheld, 
 from his heavenly abode, this great struggle, which caused 
 the blood of the Christians to flow in torrents, and which 
 decimated the Society of Jesus. 
 
 At the time when the guilty Ferreira denied the God 
 whom he had so long adored and zealously served, a 
 young Jesuit, belonging to one of the most illustrious 
 families of Naples, and who lived in that city, was struck 
 on the head by a hammer falling from a height of twenty- 
 five feet. It was Father Marcel Francis Mastrilli de St. 
 Marsan. He was only thirty years of age. Some work- 
 men were ens-ajjed, under his direction, in decorating: the 
 church of the Jesuits for a ceremony. One of them let 
 his hammer fall, and it struck the young Father on the 
 head. It was thought that he was killed, but the wound 
 caused him only to faint. The concussion was such that, 
 for twenty-five days, his death was feared. On the night 
 of the twenty-fifth, St. Francis Xavier appeared to him, 
 and, making him promise to go to Japan, there to suf- 
 fer martyrdom, restored him to health. On the follow- 
 ing day, Father Mastrilli said mass. Crowds rushed to 
 see him, for no one could comprehend how this sick man, 
 to whom the last sacraments had been administered on the 
 eve, and whose death the most learned doctors had de- 
 clared certain, was there, full of life and in perfect health. 
 The news of this miracle, which was attested by all the 
 authorities, had spread so rapidly that the King of Spain 
 wished to see the future martyr, and received him with 
 great honors. The Father soon embarked for Goa, with 
 several other Jesuits, all thirsting for the salvation of souls, 
 
376 HISTORY OF THE SOCIETY OF JESDS. 
 
 and determined to suffer every thing, in order to maintain 
 the faith in the empire of Japan. At Goa, other apostles 
 joined them. They knew the fate that awaited them ; but 
 the Christians were in want of their ministry. They pro- 
 ceeded to the Philippines, and so well profited by every 
 opportunity that they succeeded in evading the vigilance 
 of their enemies, and penetrated into the interior without 
 being recognized. A few months later, on the lUh of 
 October, 1637, Father Mastrilli was conducted through 
 the streets of Nangasaki, bearing on his back the impe- 
 rial sentence which condemned him to death, 
 
 Christopher Ferreira was compelled to be present at all 
 the executions of the Christians. The Japanese authori- 
 ties imposed this shame upon, him in order to strengthen 
 him in idolatry. Although a witness of the unutterable 
 sufferings of Father Mastrilli, the apostate did not appear 
 the least moved. 
 
 At the end of the same year, the sovereign forbade his 
 subjects to pass the frontiers of his states. The Chris- 
 tians, exasperated at this, rose in arms, were defeated, and 
 took refuge at Ximabara. There they were besieged by 
 the imperial army. After having valiantly defended them- 
 selves during six months, they were compelled to surren- 
 der. The city was taken on the 10th of April, 1638, and 
 thirty -seven thousand Christians were put to death ! 
 
 In 1640, Father Peter Pozzo and four native Jesuits 
 won the crown of martyrdom, and received it in presence 
 of Ferreira. The apostate hastened to offer fresh incense 
 to the idols. Francis Xavier still prayed! Three years 
 later. Fathers Rubini, Mecinski, Capecci, Mavquez, and 
 Moralez were cast upon a desert coast; but, discovered by 
 the soldiers who were on guard, they were seized and con- 
 veyed before the tribunal at Nangasaki. 
 
 "Who are you? Why do you come here?" asked the 
 judge. 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 377 
 
 «MYe are priests," answered Father Rubini ; "priests of 
 the Society of Jesus, and we have come to prochiim Jesua 
 Christ, who died for us all." 
 
 "x\bjure your religion," continued the judge, "and you 
 shall be loaded with riches and dignities." 
 
 " It is to cowards alone that dishonorable propositions 
 are made," said the holy Jesuit. " We hope that our God 
 will irive us courage enough to die as Christians and 
 as priests." 
 
 At these last words, the judge rose, hastily pronounced 
 sentence of death, and then precipitately fled. That 
 judge was the apostate Christopher Ferreira. St. Francis 
 Xavier heard, from on high, that sacrilegious sentence. 
 He prayed for the guilty one. Let us at once say that, 
 in 1652, a hundred years after the glorious death of the 
 illustrious apostle. Almighty God was at last moved. 
 Christopher Ferreira felt contrition stirring his soul; but, 
 alone, isolated, having no spiritual help, there remained 
 for him no other resource than martyrdom by which to 
 repair the great scandals he had given during nineteen 
 years. He was then eighty years of age, but, oppressed 
 by sorrow and remorse, he found all the vigor and energy 
 of youth to expiate his crimes in the most horrible tor- 
 tures. He presented himself before the Governor of Nan- 
 gasaki, and said to him, through his tears and sobs, " I 
 have sinned against the God of heaven and earth ; I am a 
 Christian, I am a priest, I am a Jesuit!" And he died, 
 after sixty-eight hours of the most cruel sufferings, during 
 which his courage and his patience failed not a single in- 
 stant. 
 
 The Ang-Iicans and the Dutch had attained their end. 
 They had destroyed Christianity in Japan, and the Society 
 of Jesus could no longer hope to return there, save at a 
 useless expense of Christian blood, so precious for tlic 
 glory of God. "These Jesuits," says a Protestant writer, 
 
618 HISTORY OF THE SOCIETY OF JESUS. 
 
 Engelbert Kaempfer, " who earned a name for themselves, 
 in Japan, by their exempLary modesty, their virtuous life, 
 the disinterested assistance which they afforded to the 
 poor and the sick, and by the pomp and majesty of their 
 Divine service — these Jesuits had been subjected to the 
 most frightful tortures. They were burned alive, beheaded, 
 and endured all sorts of martyrdom, because they were 
 accused by the Protestants of conspiring against the Em- 
 peror in favor of a European prince." 
 
 As ever, envy and heresy are to be found at the bottom 
 of all those calumnies which have led to so many perse- 
 cutions. 
 
 The province of Japan was nominally conserved by the 
 societ3\ Its See was established at Macao, and thence con- 
 tinued to govern the various missions of China, Cochin 
 China, Siam, Tonquin, and others, newly established. 
 
 VIII. 
 
 Japan was closed against the Jesuits ; but China pre- 
 sented, for their zeal, a still vaster field to weed and culti- 
 vate, and where the difficulties were greater and more 
 numerous than elsewhere, in consequence of the many su- 
 perstitious customs, to which the Chinese attached more 
 importance than they did to life. It was necessary that the 
 mission should possess apostles of profound learning and 
 sound judgment, to determine between that which was 
 admissible and that which was to be entirely prohibited. 
 The Holy See had authorized them to interdict only that 
 which was contrary to the faith and morals; but several 
 of the missionaries became alarmed at certain customs, and, 
 in order to appease their qualms of conscience, the Provin- 
 cial called them all together at Pekin, in 1628, so that 
 these questions might be discussed in a general assembly, 
 and that a uniform plan of action might be determined 
 upon. In order to comply with the call of their Superior, 
 
GEXERALSHIP OF FATHER MUTIO VITTELLESCHI. 370 
 
 several of the Fathers were under the necessity of travel- 
 ling eight hundred leagues on foot, and that, too, over tlie 
 worst roads. 
 
 Father Adam Schall, a learned mathematician, who was 
 
 much admired by the Chinese, having been charged, by 
 the Fniperor, Xum-Chin, to correct the calendar of the 
 Celestial Empire, took advantage of the occasion to abolish 
 lucky and unlucky days. This was quite a revolution 
 even among the highest and most learned. However, the 
 able and skilful Jesuit knew how to render it acceptable 
 by the science he displayed in his arguments, and, the con- 
 fidence of the people being secured, they adopted the sug- 
 gestions. The missionaries hoped, by thus profiting by 
 such occasions, to succeed in destroying, little by little, 
 those customs which they considered to be rather cere- 
 monies than superstitious practices. In the mean while, 
 they made themselves '•'■all to all, to gain all to Christ,^' 
 and confined themselves to the interdiction of that which 
 was "opposed to faith or morals," as they were empowered 
 to do by the court of Rome. This indulgence facilitated 
 the advancement of the Gospel, Christianity spread itself 
 rapidly, and laborers were wanting to reap the harvest. 
 Father Diaz applied to the General of the Society for re- 
 inforcements, and, navigation being at that time very dan- 
 gerous in the Chinese seas, so rarely traversed by Eu- 
 ropean vessels, he wrote him as follows, with a simplicity 
 that speaks all the heroism of those intrepid apostles: 
 
 "I ask you for twenty, and it would not be too many if 
 all, by a special blessing of Heaven, should arrive at Macao 
 in safety ; but it is not uncommon for about half of them 
 to die on the way. It is necessary, therefore, to send 
 twenty a year, to depend upon ten." 
 
 In the Philippines, a report had become current that 
 there was not a sufiicient number of Jesuits to carry on 
 the missions of China, and immediately three Dominicans 
 34 
 
380 HISTORY OF THE SOCIETY OF JESUS. 
 
 hastened to assist them. They were Fathers Angelo Cogiii^ 
 Thomas Serrez and Moralez. A Franciscan, Anthony Ste. 
 Marie, accompanied them. They arrived, by way of the 
 island of Formosa, in the province of Fo-Kien, ignorant 
 of the language, habits, or national customs, but full of 
 zeal, and ready to labor in that vineyard which promised 
 such abundant fruits. This province, one of the latest con- 
 verted, through lack of missionaries, was confided to the 
 care of Fathers Manuel Diaz and Julius Aleni, who had 
 already built seventeen churches. The people flocked 
 from great distances to hear them, evincing increased ad- 
 miration for the gentleness of their exhortations and the 
 sanctity of their lives. The new missionaries were, from 
 their very arrival, astonished at the customs which the 
 Jesuits tolerated. They were scandalized by their in- 
 dulgence, and refused to accept the reasons by which they 
 justified their course. 
 
 "Learn the language, study the manners and customs, 
 penetrate to the very bottom of the ideas of the people 
 and the learned," said the Jesuits to them, "and, when 
 you have seen, observed and studied the Chinese, you will 
 think, as we do, that it was necessary to tolerate, at first, 
 certain national practices, which have nothing idolatrous 
 about them, under pain of renouncing forever all hopes 
 of planting the Gross in this country." 
 
 The advice was good. The missionaries thought it was 
 interested, and rejected it. They wrote to the Archbishop 
 of Manilla and to the Bishop of Zebu that the Jesuits per- 
 mitted the Christians to prostrate themselves before an 
 idol, to render superstitious worship to ancestors, and to 
 sacrifice to Confucius. They added that the Fathers hid 
 from the neophytes the knowledge of the mystery of the 
 Cross. The prelates considered the case of sufficient im- 
 portance to be laid before the court of Home. 
 
 While awaitiu"; the result of a denunciation which seemed 
 
GENERALSHIP OF FATHER MUTIO VrTTELLESCIII. 381 
 
 to tlieiuan imperative duty, the new niiiisioiiaiies, anxious 
 to undo what the Jesuits had accomplished, hastened to 
 preach to the people through the medium of interpreters, 
 and announced that Confucius and all the sovereigns of 
 China were damned, and that the Jesuit Fathers betrayed 
 their faith and their duty in concealing these truths, and 
 in permitting idolatrous j^ractices. Their listeners would 
 hear no more. They rushed upon them and dragged them 
 before the jMandarin, who had them conveyed, under es- 
 cort, to 31acao, after which he banished the two Jesuits, 
 lest their doctrine one day should become as strict as that 
 of the other religious. 
 
 During this time, in the year 1636, a band of brigands, 
 under the command of the formidable Licon, attacked the 
 city of Pekin. The Emperor, fearing to fall into the hands 
 of his enemies, put an end to his own life. Usduguay, one 
 of his generals, summoned the Tartars to the assistance of 
 the Celestial Empire, and the Grand Khan Zunte hastened, 
 at the head of his forces, to give battle to the adventurer 
 Licon, and to take possession of the imperial throne. 
 
 The Jesuits remained neutral, amid all these political 
 excitements, and on the 14th of July, 1637, Father Aleni 
 was able to return to Fo-Kien, where he found his church 
 and his beloved flock. 
 
 [n the same year, the Archbishop of Manilla and the 
 Bishop of Zebu wrote to Urban VIII that, being better 
 informed as to the habits and customs of the Chinese 
 tolerated by the Jesuits, as well as of the motives of their 
 toleration, they fully justified those religious, and could 
 but applaud their zeal. Father Schall had preached the 
 Gospel to the entire province of Chew-Si, and Father 
 James Le Faure, a Frenchman, who had come to assist 
 him in that mission, accomplished prodigies there, and was 
 venerated as a saint. 
 
 In 1644, the Grand Khan of Tartary attacked and de- 
 
382 HISTORY OF THE SOCIETY OF JESUS. 
 
 feated the brigand Licon, and bestowed the^ sceptre of 
 China upon Prince Chum-Tchi, his son. The heirs of the 
 grandson of Yan-Lie had retired to the south of the em- 
 pire, without giving up the hope of one day regaining the 
 crown of their forefathers. 
 
 In Cochin China and Tonquin, Christianity spread 
 wonderfully under the apostleship of the Society of Jesus. 
 Father Alexander De Rhodes arrived there in 1624, being, 
 at the time, thirty-three years of age, to assist the mission- 
 aries who had succeeded in entering that country in 1615; 
 and he had so entirely identified himself with the people 
 as to gain their tenderest affections, and exercise over 
 them an unbounded influence. From the missions of 
 Tonquin, he went to those of China, whence he returned 
 to Tonquin, where he was received with most heart-felt joy 
 by all his neophytes. In 1640, he was ordered by his 
 superiors to proceed to Cochin China, where he was equally 
 loved and venerated. His success was so wonderful that 
 the sovereign became alarmed at the too rapid progress of 
 the Gospel, and sought to put a stop to it by persecution. 
 The Christians preferred death to apostasy. The Gov- 
 ernor of Cham-Tao, hoping that the neophytes would not 
 dare to defy him by declaring themselves Christians, 
 ordered a census to be taken of all the followers of Christ 
 in his province. They all avowed themselves Christians. 
 Not a single one hesitated. This was highly offensive to 
 the Governor. He avenged himself on the missionary. 
 Father De lihodes was condemned to banishment beyond 
 the frontiers of the empire, but he could not make up his 
 mind to abandon his flock. 
 
 " I was the only priest in the whole country," he re- 
 lates; " I was not callous enough to leave thirty thou- 
 sand Christians without a pastor. I withdrew from the 
 court and kept myself concealed, generally remaining, 
 during the day-time, in a boat, with eight of my catechists, 
 
GENERALSIIir OF FATHER MUTIO VITTELLESCIII. 383 
 
 and at night I went among the Christians, who secretly as- 
 sembled in their houses." 
 
 Father Alexander thus lived for a year, when he was ar- 
 rested on the river, where he took refuge during the day. 
 He was taken before the King, by whom, without any other 
 form or process, he was condemned to be beheaded. The 
 good Father had resided at the court for a long time. His 
 gentleness, simplicity, and the holiness of his life had won 
 for him the love and admiration even of the Pagans, who 
 had rejected his teachings, and, on his being condemned, 
 they, with one accord, solicited pardon for the missionary. 
 The King, unable to resist so many entreaties, granted him 
 his life, but banished him from his dominions. The heart 
 of the apostle was wounded. Thirty thousand Christians 
 were to be left without spiritual succor, at the mercy 
 of their enemies, and in face of a persecution which 
 promised to become more severe every day. Father Alex- 
 ander, thus compelled to separate himself from his loved 
 neophytes, promised them to labor, with all his strength, to 
 procure other missionaries for them, and he left them, if 
 not consoled, at least a little less unhappy. 
 
 In Madura, Father Robert Nobili, whom the Holy 
 See had, in 1623, authorized to continue his peculiar 
 mission until further examinations and a final decision, 
 worked incessantly in extending the empire of the Cross, 
 and achieved extraordinary results. The Christians under 
 his charge numbered nearly one hundred thousand. Not 
 satisfied with devoting himself to the laborious ministry 
 of his apostleship in such a vast extent of territory, he 
 undertook to facilitate for his successors the continuance 
 of his labors by studying the various languages of their 
 peoples, and determining their grammatical laws. 
 
 In the island of Ceylon, where St. Francis Xavier had 
 sowed the first seeds of the Gospel, it continued to flour- 
 ish, and, in spite of the efi"orts of the Brahmins, Chris- 
 34* 
 
384 HISTORY OF THE SOCIETY OF JESUS. 
 
 tianity daily increased under the zealous ministry of the 
 Jesuits, aided by some Franciscans who had joined them. 
 
 The poisoned arrows of the Pagans not unfrequently 
 sent to heaven the missionaries whose teachings over- 
 threw the pagodas ; but other Jesuits were soon there, to 
 replace them on the breach where they had so gloriously 
 fallen. The Protestants knew this, and they kept vigilant 
 watch over the whole coast of Goa, in order to annihilate 
 them on their journey. Fathers Juan Mattella and 
 Matthew Palingotti were put to death by lances in the 
 hands of the Indians of Ceylon. In 1627, Father Sociero 
 fell, pierced by their arrows, and, on the 14th of Septem- 
 ber, 1628, Fathers Matthew Fernandez and Bernard Peces 
 met a similar fate. 
 
 Some time after, a Portuguese vessel was attacked and 
 set on fire by the Dutch. Fathers Emmanuel Lima and 
 Maur Moureira were on board. The crew jumped over- 
 board, in order to escape the flames, and they were fol- 
 lowed by Father Moureira; but, being- recognized by the 
 heretics, they rushed upon him and put him to death with 
 their harpoons. 
 
 On the 16th of August, 1633, Don Antonio de A^asconcel- 
 los. Grand Inquisitor of the Indies, laid down the honors 
 of his office to enter the Society of Jesus. He was upon the 
 point of seeing his desire fulfilled, when, on that very daj^, 
 he was poisoned by some of the enemies of the society, who 
 were aware of his intentions, and wished to prevent their 
 . accomplishment. Father d'Andrada was likewise poisoned, 
 in the following year, by some Indians, at the instigation 
 of the heretics. But Providence watched over the Chris- 
 tians of India, and did not permit the Pagans and heretics 
 to carry ofl' and put to death all its chosen apostles. The 
 Gospel was daily announced and propagated in new lands, 
 by means of the incomparable zeal of the members of 
 the Society of Jesus. 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 385 
 
 111 1628, Father Juan Cabral gained access to Thibet, 
 and thence passed into Nepaul. Thus, the Jesuits were 
 in all parts of Asia, diffusing the Gospel in all the known 
 countries of the East. True, they left Japan, through 
 the calumnies of the heretics, but what a multitude of 
 soyils had they saved during nearly a century that their 
 apostleship had sustained itself there with such prodig- 
 ious success! What an innumerable multitude of martyrs 
 that heroic apostleship had sent to heaven ! Now, we 
 see it, at one and the same time, in the Moluccas, in the 
 Philippines ; in Corea, where they penetrated with the 
 Christian Generals of the Japanese army ; in China and 
 in Cochin China; in Ceylon and in Bengal; in Tonquin 
 and in Thibet; in Mongolia and in Tartary ; in Persia 
 and in Armenia. They were in Turkey in Asia, and in 
 Turkey in Europe ; in the Archipelago of Greece ; and 
 in every place they gained souls to God, and secured the 
 triumph of the true faith. They had succeeded in pene- 
 trating into Syria, and we have found them in Africa, 
 where, by their zeal and matchless charity, Christianity 
 continued to spread. 
 
 IX. 
 
 The labors of the Jesuits in the new world were 
 neither less laborious nor less fruitful than in the old. 
 Their untiring patience, their angelic mildness, and their 
 unbounded charity subdued the most intractable natures, 
 and civilized them by initiating them into the mysteries 
 of Christianity, and giving them the example of the most 
 humble and attractive virtues. These savage and uncul- 
 tivated peoples, who were, for the most part, cannibals, 
 were surprised on first beholding the missionary. Then 
 they listened to him with curiosity, and soon, enchanted 
 by his gentle demeanor, by that angelic smile, that com- 
 passionate and sympathetic tone of voice, which they had 
 
386 HISTORY OF THE SOCIETY OF JESUS. 
 
 9 
 
 never before experienced, they began to love the mission- 
 ary — the " white man,'' the " hlaxk robe " — and desired 
 to retain him forever among them. 
 
 The invasion of the English, as we have seen, inter- 
 rupted the missions in Canada in 1613. Some religious 
 of the Order of the Recollects had been called to continue 
 it, but, in 1625, they requested that Jesuits might be 
 sent out, recognizing and acknowledging their superior- 
 ity in that particular sphere. Nevertheless, the good 
 Recollects, at the same time, solicited the consolation of 
 being permitted to assist them in that laborious ministry. 
 Soon, Fathers Masse, John de Breboonf, Charles Lalemant, 
 Ragueneau, Anne de None, and twenty other Jesuits, suc- 
 cessively reached Canada. In 1632, the Calvinists were, 
 by a royal ordinance, prohibited from entering the colony, 
 and the English were expelled, carrying with them the 
 hatred of the natives. Thus, the Jesuits were free to ex- 
 ercise their apostleship in all security. They took ad- 
 vantage of this to penetrate far into the mountains and 
 forests, across lakes and rivers, in search of the Hurons, 
 the Algonquins, the Iroquois, and the Montaguais. They 
 followed them to the fishery and to the chase, and shared 
 their wandering life, waiting the day when they might 
 settle them by the culture and tillage of the soil — labors 
 of which they strove to make them appreciate the ad- 
 vantages. They thus, by dint of patience and charity, 
 and at the price of a life of fatigues and privations of 
 all kinds, succeeded in subduing the savage instincts of 
 those peoples, in instructing, enlightening, and rendering 
 them Christians. Through Christianity they labored to 
 civilize them, and founded for them the town of Sillery. 
 In 1635, the Marquis of Gannaches founded a college, 
 at Quebec, for the natives, and in 1639, the Ursulines 
 came from France, to establish, in the same city, a semi- 
 nary and other schools for the Canadian girls. Some 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCTTI. 387 
 
 Sisters of Charity, destined to take charge of the sick, ac- 
 companied them. Soon tlie Reduction of Sillery became 
 insufficient, and several others were established, under the 
 direction of the missionaries. 
 
 Conception, St. Ignatius, St. Francis Xavier, St. Joseph, 
 and St. Mary were so many small towns, inhabited by the 
 Ilurons, Algonquins, and Montaguais, of which the Jes- 
 uits were the governors. 
 
 The Iroquois and the Ilurons were slow in adapting 
 themselves to sedentary life, and it required considerable 
 time to reconcile those rebellious spirits to the law of the 
 Gospel. The Hurons at length submitted; but the Iro- 
 quois, ever intractable, attacked them, and, in their hatred 
 of civilization, repelled the Christian efforts of the Jesuits. 
 
 In 1643, Father Jogues and Brother Rene Goupil fol- 
 lowed the course of a river, escorted by canoes full of 
 neophytes. The Iroquois, who were in ambush on either 
 side of the stream, attacked the Christians, seized the 
 Father and the Brother, mangled and lacerated their 
 bodies, and led them, thus wounded, from village to village, 
 in order to expose them to public derision. Brother Gou- 
 pil was finally killed by a blow from an axe, and Father 
 Jogues, who was reserved for a slower and a thousand 
 times more painful martyrdom, employed the brief time 
 left him — for he was dying — in making known the God 
 whom he had come to preach, and for whom he suffered 
 with a resignation which the Iroquois had never before 
 witnessed. The Dutch of Albany did all in their powej; 
 to save the Jesuit's life, and relieve him from bondage. 
 Perhaps they hoped this noble proceeding would procure 
 for them, once more, admittance to Canada. 
 
 Father Jogues lived in perpetual suffering, when, one 
 day, he had reason to suspect that the Iroquois were pre- 
 paring an expedition against the Hurons, in order the 
 more easily to surprise the French colony. The Father 
 
388 HISTORY OF THE SOCIETY OF JESUS. 
 
 wrote immediately to the Chevalier de Montmagny, Gov- 
 ernor of the colony, and found means of conveying his 
 letter. It was dated June 3, 1643, and concluded thus : 
 
 "I have baptized more than sixty persons here, several of whom 
 have gone to heaven. This is my only consolation — that and the 
 will of God, to which I submit mine." 
 
 The Dutch, at last, succeeded in saving the missionary 
 from an inevitable death. Two of his fingers were am- 
 putated, and he could no longer oifer up the holy sacri- 
 fice. He asked permission to return to France, where 
 Ann of Austria desired to see him. He sought a dis- 
 pensation for celebrating mass with his mutilated hands, 
 and, as soon as he obtained it, he returned to Canada. 
 
 A few years previously, two hundred English families 
 had abandoned a country where they were not allowed to 
 avow themselves Catholics, nor to bring up their children 
 in the faith of their fathers, and, accompanied by fOur 
 Jesuits, Fathers Andrew White, John Altham, Brothers 
 Knowles and Thomas Gervase, had disembarked at the 
 Island of St. Clement, on the Potomac. On the 27th of 
 March, 1634, the little colony, ascending the river, pro- 
 ceeded as far as the St. Mary River, and presented them- 
 selves to the Chief of the Piscataway tribe, who gladly 
 received them ; for he had heard of the Jesuits, and, with- 
 out knowing them, loved them. Huts were hastily con- 
 structed for the colonists; the missionaries made known 
 the good news to the savages, whose instinct seemed to 
 have prepared them for its reception, and the Reduction of 
 Maryland was established. 
 
 The Anglicans, established in Virginia, were irritated 
 by the arrival of the Jesuits, and by the docility of the 
 natives in listening to their instructions, and they circu- 
 lated the report that they were Spaniards, who had come 
 to subject them to the most abject slavery ; but the efi"orts 
 
GENERALSHIP OF TATIIER MUTIO VITTELLESCIII. 389 
 
 of the Fathfirs, their gentle charity, and their tender so- 
 licitude for the Indians overcame the Anglican calumnies. 
 In 1610, they had won over several tribes, had gained a 
 great number of neophytes, and only asked for apostles of 
 their society to assist them, and to occupy their places 
 whenever death should overtake them; for already they 
 felt exhausted by their laborious apostleship. 
 
 At the same time. Fathers Empteau and Bonton preached 
 the Gospel in the Caribbean Islands, with a success the 
 most consoling; and Mexico possessed also its colleges 
 and houses of the Society of Jesus. 
 
 At Carthagena, in New Granada, Father de Sandoval 
 had expended his life in instructing and converting the 
 negro slaves, who were continuously arriving in that city. 
 Carthagena, in the Gulf of Mexico, was the slave mart of 
 the entire world, and the traffic was incessant. The negro 
 merchants imported their stock daily from the West Indies 
 and the coast of x\frica. Father de Sandoval had devoted 
 himself to the salvation of that race of human beings, 
 who, through sheer cupidity, were treated as common cat- 
 tle, and he had contracted infirmities which were to him 
 a complete martyrdom. He was literally covered with 
 ulcers. But, the God who died for the salvation of all, 
 did not abandon the poor negro slaves. In 1615, He sent 
 them a successor worthy to take the place of Sandoval — 
 Father Peter Claver — whom the Church has proclaimed 
 blessed, who called himself, and who really was, the slave 
 of slaves. 
 
 The missions of Brazil became more extended every 
 day, and called for more laborers willing to work in the 
 midst of the privations and fatigues incident to the cli- 
 mate, the oppositions excited by the cupidity of the col- 
 onists, and the many and various sufferings which awaited 
 them. But we know that each trial of that hard ministry 
 was but an additional attraction for the disciples of St 
 
390 HISTORY OF THE SOCIETY OF JESUS. 
 
 Ignatius, and it was a matter of emulation among them 
 who should obtain the favor of being sent to those danger- 
 ous missions, which had already made so many martyrs. 
 They were, also, aware how many were lost in their long 
 and perilous voyage across the ocean, and it was to them 
 a subject, not of lamentation, but of rejoicing, since it 
 was sacrificing life in the exercise of apostolical charity, 
 and, hence, to the glory of God. On the 30th of April, 
 1643, fifteen of them embarked at Lisbon for the mission 
 of Maranham, which had just been established by the 
 Fathers residing at Pernambuco. The vessel arrived in 
 safety in sight of the coast, and each one rejoiced at find- 
 ing himself so near the much-desired port. Suddenly a 
 terrible crash is heard on board ; the vessel has struck ; 
 the next wave lifts it up and dashes it forward ; a few 
 moments and it is swallowed up in the sea ! Twelve mis- 
 sionaries are drowned ! Three alone escape and reach 
 their destination. 
 
 The Jesuits of Ilio Janeiro heard that, at about twenty 
 leagues to the northern coast, there dwelt a tribe whose 
 ferocity spread terror far and wide. The Guaitasses, or 
 Guaitos, subsisted on the dead bodies which were driven 
 ashore from the ocean, and when the sea did not supply 
 them with sufiicient food, they placed themselves in am- 
 bush on the borders of their territory. They watched for 
 the European travellers, rushed upon and put them to 
 death, in order to feast on their flesh ! The colonists 
 had never dared to face these formidable cannibals. Any 
 attempt at their civilization appeared impracticable. The 
 Jesuits thou;;lit otherwise. 
 
 In that year, 16-±3, they sent eight missionaries to the 
 Guaitos. The good Fathers were ignorant of the lan- 
 guage of these savages. Their only weapons of defense 
 were their crucifix, their rosary, their breviary, and con- 
 fidence in Almighty God. These arms were, to them, 
 
GEiNERALSHIP OF FATHER MUTIO VITTELLESCIII. 391 
 
 sufficient — at least for martyrdom. They started gayly for 
 this conquest, and sought the presence of the fierce sav- 
 ages. The Guaitos, astonished at their confidence and 
 afiectionate deportment, surrounded them, examined and 
 interrogated them, by gestures and signs, and could not 
 believe that these white men came thus to give them- 
 selves up to their ferocious appetite. Curiosity prepon- 
 derating over every other instinct, nine of them submitted 
 to the Jesuits, who induced them to follow them as far 
 Kio Janeiro. There they were sought after, feasted, 
 caressed, instructed, and baptized. Then they became so 
 many catechists for their tribe. The Guaitos were 
 conquered. 
 
 X. 
 
 The colonists of Brazil could not forgive the Jesuits 
 for the protection which their gentle charity afforded to 
 the natives who had embraced Christianity through their 
 holy ministry. The King of Spain had, as we have seen, 
 at the solicitation of Father Valdivia, freed the baptized 
 Indians, and ordered the Spaniards to leave them entirely 
 at the disposition of the Fathers of the Society of Jesus, 
 who would effect their civilization by Christianity. This 
 supreme decision deprived the colonists of a lucrative 
 trade, and aroused their anger against the missionaries. 
 They employed every means to dishearten them and 
 compel them to abandon those countries where the sav- 
 ages voluntarily came to them, and looked upon them as 
 their deliverers. But the Jesuits were not so easily dis- 
 couraged. The Spaniards refused them alms. The Fath- 
 ers submitted to the privation, and subsisted on herbs, 
 roots, and Indian corn, declarinir that death alone could 
 separate them from their beloved Indian flock. 
 
 The first Reduction which they founded in the province 
 of Paraguay, and to which they had given the name of Lo- 
 35 
 
392 HISTORY OF THE SOCIETY OF JESUS. 
 
 retto, rapidly prospered. The Indians hastened to it, beg- 
 ging to be allowed to erect dwellings there, and each day 
 drew toward them fresh recruits. It soon became neces- 
 sary to establish a second Reduction — that of St. Igna- 
 tius — then a third, and a fourth. The good Indians could 
 not withstand the gentle influence of the Fathers, and 
 felt so happy, and were so docile under their direction, 
 that it achieved marvels in civilization among the differ- 
 ent colonies. 
 
 Each art and profession had its respective workshop, 
 under the superintendence of one of the assistant broth- 
 ers. Each Indian selected the sort of labor he preferred. 
 One became a carpenter ; another a locksmith ; a third 
 learned to carve or to paint ; others became weavers or 
 builders. The labor which appeared to them the least 
 agreeable was that of tilling the land. x\griculture 
 found but few admirers, and the Fathers were compelled 
 to work at the plough themselves, and demonstrate to their 
 pupils all that it was possible to procure from the earth 
 for the common weal by well-directed labor. 
 
 The Reductions soon became little towns, with regular 
 streets, comfortable and well-constructed houses, and 
 suitable churches. The labor of each one was assigned 
 him. Every Monday, each woman received the wool or 
 cotton which she had to spin during the week, and return 
 on the Saturday following. In like manner, the men, 
 also, had their tasks, according to each one's trade or pro- 
 fession. Wax and honey were collected in the woods, 
 and the caamani, a medicinal herb, much sought for by 
 the Spaniards, became for the Reductions a staple article 
 of coninierce. 
 
 These neophytes led such pure and simple lives, that 
 ^he missionaries forbade them all intercourse with the 
 Spai]iards. They learned to read and write the Spanish 
 language, but nqt tp speak it. The Fathers alone nego- 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 393 
 
 tiated with the Europeans. Each of their little towns 
 was governed by two of the Fathers, of whom one was 
 pastor, the other vicar. They designated the hours for 
 prayer, repose, and relaxation, and they watched and fol- 
 lowed their neophytes every-where. They rendered them- 
 selves so dear to these children of the forest, that this 
 constant surveillance was regarded only in the light of a 
 paternal encouragement. When they had acquired the 
 spirit of order and economy, the Fathers assigned to each 
 a piece of ground to cultivate, and then constituted them 
 the owners, and every year a portion of the harvest was 
 stored away in the granaries, either as a resource for the 
 infirm, or to guard against the contingency of an unpro- 
 ductive season, and other unforeseen wants. 
 
 The tranquil happiness of the peoples thus governed by 
 the Jesuits excited the envy and jealousy of their neigh- 
 bors. Even the Spaniards, comparing that peaceful life 
 with the slavery to which they subjected the natives in 
 whom they were allowed to traffic, experienced increased 
 feelings of anger against the Jesuits. In this gentle rule, 
 they could see only a continual and pointed censure of 
 their own cruel cupidity. The Fathers were not ignorant 
 of these hostile sentiments, and, fearing to see them con- 
 verted into an open attack on the Reductions, obtained 
 from the King of Spain permission for their neophytes to 
 carry fire-arms, and to use them in case of an assault being 
 made upon them by their enemies, whether savages or 
 Spaniards. The Fathers, furnished with this authoriza- 
 tion, had taught the tribes to manufacture all sorts of 
 European arms, even cannon, and an arsenal was estab- 
 lished in each borough for the public protection. Each 
 of these boroughs had its militia, composed of infantry 
 and cavalry; each corps had its officers and men. The 
 military exercise took place on fixed days, and the dis- 
 cipline was perfect. Idleness was publicly punished. Like 
 
39-t HISTORY OP THE SOCIETY OF JESUS. 
 
 the primitive Christians, all the neophytes mutually as- 
 sisted each other, and were happy in sharing the fruits of 
 their common labor. They would have recognized no au- 
 thority except that of the good Fathers ; but the latter 
 taught them that, above them all, there was the spiritual 
 Sovereign of all the Christians on earth, the temporal sover- 
 eign of Spain, and the Bishop of the diocese, and that 
 all should love and respect these three authorities ; and, 
 at the bidding of their good Fathers, these simple and un- 
 affected Christians declared that they were ready to obey 
 willingly the slightest signal of their legitimate rulers. 
 
 When Don Pedro Faxardo, Bishop of Buenos Ayres, 
 visited these Beductions, the Guaranis expressed their 
 great joy, and evinced the deepest veneration for him. 
 He investigated minutely that marvel of Christian civili- 
 zation, and, in giving a detail to the King of the incredi- 
 ble success of the Jesuits, he said: 
 
 " I do not think that, in a whole year, a single mortal 
 sin is committed in these Reductions." 
 
 The republic of Paraguay, which the Jesuits gov- 
 erned. Gospel in hand, and which, from afar, was the ad- 
 miration of Europe as a singular prodigy, and unparalleled 
 in the history of the world, was augmented by the arrival 
 of several other peoples, who had also been conquered by 
 the Cross of Jesus Christ. The Sapez, the Guaranis, and 
 several other tribes, had yielded to the mild teaching of 
 the Fathers, and the small towns became extended, or 
 new ones were formed, for the continual fresh arrivals. 
 Fathers Joseph Cataldino, Simon Maceta, Gonzales, and 
 Antonio Buiz de Montoya governed the principal colo- 
 nies. The colleges of the Jesuits, in the provinces of 
 Paraguay, Tucuman, and Bio de la Plata received the young 
 natives, and thus prepared the future generations. Other 
 missionaries went to make fresh conquests, and returned 
 with new tribes, which, through their fearless charity and 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCIII. 395 
 
 zeal, were discovered in the depths of the forest, where 
 hitherto no European had dared to penetrate. But all 
 these apostolical marvels were frequently obtained only at 
 the price of their lives. It sometimes happened that the 
 first missionaries met their death at the hands of the 
 savages. Then the martyr's blood prepared the way for 
 those who were to follow. At other times, the jealous 
 avarice of the colonists avenged itself by raising up ene- 
 mies against the colonies of neophytes, and, from 1630 
 until 1631, the Mannelas, savage tribes of the Brazilian 
 frontiers, ravaged and destroyed the beautiful Reductions 
 of St. Joseph, St. Francis Xavier, St. Peter, Conception, 
 St. Ignatius, and Loretto. The Spaniards did not render 
 the least assistance to the neophytes. 
 
 "The Fathers desired to preserve to them their liberty," 
 said they. " The Fathers sought to civilize and govern 
 them in their own way. Let them now defend them in 
 their own way !" 
 
 This is precisely what the good Fathers did. The ne- 
 ophytes being unable to defend themselves against the 
 savages, whose arrows were poisoned, the Fathers caused 
 their respective colonies to emigrate, abandoning all their 
 material to the enemy. Under the direction of Fathers 
 de Montoya, Suarez, Contreras, and Espinosa, all the Chris- 
 tians embarked on the Parana^ and, descending the river 
 as far as the Grand Bapids, begged hospitality from the 
 more recently established colonies, which were, as yet, un- 
 known to those savages. A few years subsequently, in 
 1640, these Beductions also were attacked by the same 
 enemies; but, on this occasion, the Christians were well 
 prepared. They were numerous, accustomed to war, and 
 in a position to repulse the army of Indians that had come 
 upon them. The Jesuits directed the defense, led the 
 regiments of their warriors, animated them by word and 
 
 gesture, and made of them so many heroes. The enemy 
 35* 
 
396 HISTORY OF THE SOCIETY OF JESUS. 
 
 was, for the most part, crushed and cut to pieces, the re- 
 mainder being taken prisoners. To their captivity the 
 survivors owed the salvation of their souls. 
 
 The good Fathers did not long enjoy the peace secured 
 to their colonies by the triumph of the neophytes. Their 
 Reductions had become so numerous, and they comprised 
 so vast an extent of territory, that it became necessary to 
 create a bishopric for Paraguay. The Franciscans labored 
 zealously in the Brazilian missions confided to them, 
 and one of their Order, Father Bernardino de Cardenas, 
 had especially distinguished himself, both by his talents 
 and his virtues. It was he who was proposed to the King 
 and the Sovereign Pontiff to fill the new See of the As- 
 sumption, a city founded by the Jesuits Gonzales and Juan 
 del Castillo. 
 
 Nature is never entirely dead in the priest or the re- 
 lio-ious. If the latter omit, for a single instant, to exercise 
 his vigilance, he will soon cease to maintain his ground, 
 and will behold with fear the loss he has sustained. Ber- 
 nardino de Cardenas felt happy and proud at the thought 
 of havinir a diocese to govern. He dwelt with delight on 
 the reflection ; it led him to the desire of receiving the Bulls. 
 This desire generated a feeling of impatience, and the Bulls 
 not arriving so soon as the future Bishop desired, he no 
 longer awaited them. He presented to the Bishop of 
 Tucuman the letters announcing the dispatch of the Bulls, 
 and he argued so fully and so well that he succeeded in 
 persuading the Bishop to consecrate him. The ceremony 
 took place in the month of October, 1641. 
 
 This consecration was illegal. The Jesuits of the Uni- 
 versity of Cordova, better informed than the others, had 
 in vain opposed it, and, as soon as he was consecrated, Don 
 Bernardino summoned them to give a written acknowledg- 
 ment of the validity of the consecration. Father de Boroa, 
 Hector of the University, having declared that he could 
 
GENERALSHIP OF FATHER MUTIO VITTELLESCHI. 397 
 
 not conscientiously comply with this request, Don Ber- 
 nardino became his enemy, as well as that of the entire 
 society. In 1644, he wanted to take forcible possession 
 of a house beloni;ing to the Jesuits of Assumption. The 
 Governor, Don Gregorio, interposed, and ordered that the 
 Jesuits should retain possession of their own house in 
 that city which was indebted to them for its prosperity. 
 The prelate forthwith appealed to the vicious instincts of 
 the Spaniards, by putting forth a pamphlet, in which he 
 urged them to expel the Jesuits, tie only apostles and 
 the only upholders of the liberty of the Indians. They 
 alone raised obstacles to the traffic in slaves, and deprived 
 the colonists of the riches they might have acquired by 
 dealing with the natives. The Spaniards dcs'red nothing 
 better than to find such a support, and the Bishop, being 
 assured of their approbation, had recourse to the extreme 
 measure of excommunicating the Jesuits^ in order to force 
 them to withdraw, 
 
 Don Gregorio learned this news, and ordered six hun- 
 dred neophytes to take up arms and follow him. Thus 
 accompanied, he appeared, without previous notice, in the 
 presence of the Bishop, and announced to him an order for 
 his banishment, and the seizure of his temporalities. Don 
 Bernardino, who little expected such a result, found him- 
 self compelled to submit, and quitted the province, hoping 
 that, sooner or later, the Spaniards, to whose cupidity he 
 had pandered, would expel the Jesuits by force of arms, 
 and triumphantly recall him. 
 
 Thanks to these energetic measures on the part of the 
 Governor, the Jesuits were enabled to continue the work 
 of civilization, whose prodigious results had exceeded all 
 anticipation. 
 
 Soon after, on the 29th of July, 1643, Urban VIII departed 
 this lii'e, and, on the 16th of December of the same year, 
 he was succeeded by Cardinal Pamphili, under the name of 
 
398 HISTORY OF THE SOCIETY OF JESUS. 
 
 Innocent X. Father Mutio Vittellesohi, General of tho 
 Society of Jesus, during whose administration so many and 
 such great things had been accomplished, and who, by his 
 docility and humility, had merited to be designated " The 
 Angel" by Urban VIII, survived that Pontiff but a few 
 months. He died February 9, 1G45, leaving the society 
 stronger, greater, and more extended than ever, but vio- 
 lently menaced by the new sect of Jansenists, of which a 
 Protestant, Dr. Ranke, says : " If we attempt to character- 
 ize the relations which existed between the Jansenists and 
 the authorities of the Church, we shall be forcibly reminded 
 of the spirit of the early Protestants."* 
 
 •History of the Popes, Book VIII, 1 12. 
 
GENERALSHIP OF FATHER VINCENT CARAFFA. 399 
 
 ©encralsMj of latljcr Winccnt oTitniffa, 
 
 SEVENTH GENERAL. 
 16<to — 16-iO. 
 
 I. 
 
 On the 21st of November, 1645, eighty-eight professed 
 members, composing the General Congregation, were as- 
 sembled in the Gesu. Their choice fell upon Father 
 Caraffa, son of the Duke of Andria. He was sixty years 
 of age, but he gave every hope of living long for the good 
 of the society. 
 
 Before separating, the Congregation issued several de- 
 crees, and that which would appear inexplicable, if we 
 had not already so often seen to what a degree the holy 
 self-denial of the children of St. Ignatius could attain, is, 
 that, in this assembly, the professed members who had 
 come from France and the Netherlands did not trouble 
 themselves about the question irr which they were almost 
 personally interested, that of Jansenism. Perhaps they 
 did not foresee its incalculable consequences on the future 
 of their institute. The Congregation was dissolved April 
 14, 1646. 
 
 In that same year, a fact, which, for the noble and deli- 
 cate manner in which it was repaired, would have redounded 
 to the honor and glory of any other religious institution, 
 was used as a pretext to calumniate once more the Society 
 of Jesus. Several of the Spanish colleges were frequently 
 without the common necessaries of life. The Jesuits, 
 
400 HISTORY OF THE SOCIETY OF JESUS. 
 
 whose charit}'' knew no bounds, received more pupils than 
 they had means to support. These times of penury were 
 soon alleviated by alms, but their recurrence was frequent. 
 A Brother-coadjutor, who acted in the capacity of Steward 
 for the College of Seville, believing he had found the best 
 and surest means of putting a stop to this want, entered 
 into commercial speculation. For this purpose, he had 
 contracted loans and purchased merchandise, with which 
 he freighted ships, but without the knowledge of the 
 Fathers, who had not the least suspicion of such transac- 
 tions. Almighty God would not bless an undertaking 
 which did not emanate from his inspiration, and which the 
 good Brother had kept secret from his superiors. Ship- 
 wrecks and miscalculations destroyed all the sanguine 
 hopes of the Brother, and the borrowed capital disap- 
 peared in a short time, without producing any result but a 
 ground for the most abominable insinuations. 
 
 The creditors made a demand for what was due to them. 
 They thought they had advanced the money to the Fathers, 
 and it was to them they applied. The Fathers, ignoring 
 the transaction, asserted that they had not contracted any 
 loans ; but, the advances having been made out of con- 
 sideration for them, they undertook to refund the whole, 
 and, Providence aiding them, their engagement was honor- 
 ably fulfilled. The imprudent Brother was expelled the 
 society, and sought not to excuse himself by accusing the 
 Fathers. Far from it. He maintained, until his death, that 
 he had never consulted them about it. But this was of no 
 avail. Impiety, heresy, and jealousy have said, written, and 
 repeated that, in 1646, " the Jesuits had become br.nkrupt 
 in Seville, which event had plunged several families into 
 poverty." Thus is history written. 
 
 The Sovereign Pontiflf desired to prove to the world that 
 these calumnies could not gain access to the Eternal City. 
 A few months after this event, and while the Protestants 
 
GENERALSHIP OF FATHER VINCENT CARAFFA. 401 
 
 and Jansenists profited by it, with the greatest ardor, in 
 1647, Innocent X demanded of the Society of Jesus one of 
 its members for the Sacred College. That Jesuit was John 
 Casimir, son of Sigismund III, King of Poland, and grand- 
 son of John III, King of Sweden. His mother, second wife 
 of Sigismund III, was Constance, daughter of Charles of 
 Austria. John Casimir had entered the novitiate of the 
 Jesuits on the 25th of September, 1643. He was then 
 thirty-four years of age, and, after spending only four years 
 in the society, the Sovereign Pontiflf commanded him to 
 accept the Cardinal's hat. Providence had its designs on 
 John Casimir.^ 
 
 While the sect which owed its origin to hatred and 
 hostility toward the Jesuits labored actively at its work 
 of destruction, a member of the illustrious society, a Jes- 
 uit, gave a painful proof that the spirit of ambition was 
 incompatible with the spirit of that holy institute. Father 
 Jarrige, feeling that he possessed the ability, virtues, and 
 capacity necessary for the most important pursuits, took 
 umbrage at the fact that his superiors did not entertain the 
 same opinion of him. He concealed his true sentiments 
 for a •time; but, finding that he had reached the age of 
 forty-one years, without being called to any of the charges 
 of which he believed himself worthy, he desired to avenge 
 
 * This Prince, who was proclaimed King of Poland, November 20, 
 1648, on the death of his brother, (Wladislaus VIII, dying without 
 issue,) the Pope relieved him from his vows, commanded him to reign 
 for the good of Poland, and gave him a dispensation to marry Mary 
 di Gonzaga, the widow of his brother Wladislaus. He had no children. 
 John Casimir V was crowned on the 17th of January, 1649. He ruled 
 with moderation and piety, abdicated at the Diet of Warsaw, Sep- 
 tember 18, 1668, amid the regrets of his subjects, and retired to 
 France. Louis XIV gave him the Abbey St. Germian-des-Pres, where 
 his heart is deposited, and that of St. Martin, at Nevers, where he 
 died on the 15th of December, 1672. His remains were conveyed to 
 Warsaw. 
 
402 HISTORY OF THE SOCIETY OF JESUS. 
 
 himself on the entire society. The unhappy man did not 
 reflect that his soul would be the first victim of his pride 
 and ambition. He quitted the society in 1647, and went 
 to La Rochelle, where he abjured his religion before the 
 Calvinist consistory, on the 25th of December. He knew 
 that in France apostasy entailed the sentence of death ; 
 therefore took his departure for Holland, where he was 
 received by the heretics with frantic joy. Captures of 
 this kind were rare and precious for them. The apostate 
 did not stop here. He ascended the pulpit of Leyden, gave 
 utterance to infamous calumnies against the Society of 
 Jesus, and then published a pamphlet, entitled " Les Jes- 
 uites mis sur V ecliafaud pour plusieurs crimes capitaux.''^ 
 This tissue of horrible imputations called forth general in- 
 dignation, for every one read the work of the apostate 
 Jesuit. There are moments wherein it seems as if there 
 was a thirst for falsehood and scandal. The heretics them- 
 selves found that the calumniator had gone too far, and 
 candidly told him that he asserted too much to be believed. 
 They were mistaken. The Jansenists eagerly seized the 
 occasion, knowing that it was excellent capital on which to 
 work. They had nothing but praise to bestow upon the 
 pamphlet, the autho^ of which they despised. 
 
 While one Jesuit thus denied his God, and was burned 
 in effigy, at La Ptochelle, for the crime of apostasy, others 
 of the society generously gave their blood and sacrificed 
 their lives for the upholding of the faith. On the 20th 
 of February, 1647, Brother Cuthbert Prescott expired in 
 England under the most horrible tortures. On the 13th 
 of September, the Independents, under Cromwell, put to 
 death seven thousand Irish Catholics, who preferred death 
 to apostasy. Three months later, Father Edmund Nevil, 
 who was eighty-seven years of age, was stripped of his 
 
 *" The Jesuits sentenced to the scaffold for capital ci'imea." 
 
GENERALSIIir OF FATHER VINCENT CARAFFA. 403 
 
 garments, cast upon a pontoon, and thus exposed to the 
 inclement winter weather, the pangs of hunger, the tor- 
 ments of thirst, the insults of the heretics, and the out- 
 rages of the Independents. When they beheld his 
 strength entirely exhausted, and his faith as firm as ever, 
 they gave him his liberty. Eight days afterward, he ex- 
 pired from the effects of their cruel tortures. 
 
 The Jesuits, martyred by the government of Charles I, 
 likewise suii'ered at the hands of Cromwell. This did 
 not prevent the heretics casting on the society all the 
 odium of a revolution which had just sent the King to 
 the scafi"old. The Calvinist minister, Peter Jurien, a 
 Dutchman, did not scruple to publish that calumny in his 
 work entitled 'Politique du Clerge de France^ and on which 
 the Jansenists the more eagerly seized, because the Sor- 
 bonne publicly protested against the doctrine of Jansenius. 
 
 In the same year, IGtQ, Nicholas Cornet, Syndic of 
 the Sorbonne, denounced the book AiigusfiJius^as contain- 
 ing several heresies, which the learned faculty reduced to 
 five, and of which the remainder of the work was but 
 the development. The theologians of the University 
 found themselves thus unavoidably in the Jesuits' camp. 
 The blow was the more severe for Port Royal. The >S'6»/- 
 itaires could not receive it without resistins; and seeking 
 to prove that the Jesuits had induced the Sorbonne to 
 take this step. The celebrated Paul de Gondi governed 
 the diocese of Paris, under the title of Coadjutor of his 
 uncle, the Archbishop. The Jansenists knew how to 
 flatter him and win his friendship. They relied upon his 
 support. But this did not suflSce. They used every 
 means in their power to obtain the assent and concur- 
 rence of some other prelates, to whom the influence of 
 the Jesuits gave umbrage, and who, they knew, were dis- 
 posed to place themselves beneath their banner. The 
 storm was gathering. 
 3G 
 
404 HISTORY OF THE SOCIETY OF JESUS. 
 
 While the Society of Jesus was thus menaced in 
 France, persecuted in England, and calumniated wherever 
 a heretic was to be found, it continued to pour out the 
 blood and sacrifice the life of its members with an incom- 
 parable liberality. 
 
 Father Jogues, whom we left returning to Canada, ar- 
 rived there in 1646, and the Iroquois made a martyr of 
 him — a martyr whose blood would generate a new colony 
 of Christians. Scarcely had the holy apostle fallen under 
 the axe of the executioner, when the tribe of the Abnakis, 
 neighbors of the Iroquois, sought to know that religion 
 for which the white men in black robes unhesitatingly gave 
 their lives. The Abnakis sent deputies to the Keduc- 
 tions, and the latter, charmed with the marvels they had wit- 
 nessed, and with the doctrine of the Lord of Heaven, the 
 principal points of which had been explained to them by 
 the missionaries, became so many catechists on their re- 
 turn to their tribe. They soon after requested that some 
 Fathers of this new doctrine should be sent to them, and, 
 in the month of October of the same year, 1646, Father 
 Druillette went to preach the Gospel to that people who 
 were so well disposed to receive it. At the same time, the 
 Iroquois marked out the lleduction of St. Joseph as an 
 object of their cruelty. It was attacked at a time when 
 the women and children were alone, under the protection 
 only of the good Father Daniel, who had grown gray 
 among them. The Father was immediately pierced with 
 arrows, but he still breathed. One of the chiefs of the 
 Iroquois rushed upon the martyr and shot him down ! A 
 few months after, the Iroquois simultaneously attacked the 
 lleductions of St, Ignatius and St. Louis, which were in- 
 habited by the Hurons. The neophytes bravely defended 
 themselves ; but, overpowered by numbers, they were either 
 put to death or made prisoners, and Fathers de Breboeuf 
 and Gabriel Lalemant were led into captivity with thqm. 
 
GENERALSHIP OF FATHER VINCENT CARAFFA. 405 
 
 Father de Breboeuf. torn to pieces by the savages, ceased 
 not to exhort and encourage his loved neophytes. The 
 Iroquois commanded him to be silent; but the Jesuit is 
 essentially an apostle, and he still continued his exhorta- 
 tions. The savages surrounded him with lighted torches, 
 which they used in order to compel him to desist from 
 preaching. The apostle preferred to obey God rather than 
 man. lled-hot irons were placed around his neck. The 
 holy man blessed God for this intolerable suffering, which 
 a miraculous grace alone could give him the strength to 
 endure; and Father Lalemant, who was enveloped in 
 pitched branches, to which they were about to apply the 
 torch, cast himself at the feet of the martyr, and begged 
 his blessing. Father de Breboeuf blessed his younger 
 brother, about to share his fate, and then cast a glance of 
 love and resignation toward heaven. The Iroquois saw his 
 angelic smile, and wished to revenge themselves upon his 
 virtue. They had just killed some Frenchmen. They de- 
 voured their remains in sight of the apostle. They next 
 poured boiling water on his head, and the martyr was 
 crowned in heaven! This was on the 16th of March, 
 1649. On the following day. Father Lalemant went to 
 share his glorious reward, after having suffered in the 
 flames for twelve hours.* 
 
 Such were the heroes of that society so relentlessly 
 pursued in all parts of the world. We have recorded the 
 anger excited in Paraguay by the wounded pride of Don 
 Bernardino de Cardenas. The prelate, from the seclusion 
 of his exile, continued to foment the revengeful feelings 
 of the Spaniards, and he relied upon the support of Don 
 Juan de Palafox, Bishop of La Puebla de los Angelos, 
 another adversary of the Jesuits. 
 
 *See a graphic account of these martyrdoms in J. G. Shea's 
 "Catholic Missions," p. 184, g 99.— Tr. 
 
406 HISTORY OF THE SOCIETY OF JESUS. 
 
 Juan de Palafox was a man of learning and virtue, but 
 of a mistrustful and restless temperament. The Jesuit 
 missionaries enjoyed many privileges which had been ac- 
 corded them by the Sovereign Pontiffs; but, whenever 
 they came in contact with a bishop, they showed the most 
 perfect submission. They had lived on the best of terms 
 with Don Juan de Palafox up to the time of the conten- 
 tions between their brethren and Don Bernardino de Car- 
 denas. 
 
 When the latter, a refugee at Corrientes since 1645, and 
 chagrined by his exile, had caused the province to resound 
 with his complaints against the Society of Jesus, Don 
 Palafox, who was in league with him, exacted tithes and 
 rents from the Jesuits of his diocese, from which they 
 were, strictly speaking, entirely exempted, and which it 
 was not the custom to enforce. The Jesuits refused to 
 submit to the exaction. The prelate persisted, unmindful 
 of the privileges of the missionaries, and finally suspended 
 them entirely. On the 25th of May, 1647, he wrote to the 
 Sovereign Pontiff, submitting the question, and, at the 
 same time, permitted himself to be so far carried away as 
 to calumniate the Fathers, by accusing them of several 
 crimes which existed only in his imagination. No sooner 
 had his letter been dispatched, than he became alarmed, 
 left his episcopal mansion, and retired to the country resi- 
 dence of Don Jose Maria Mier, by whom he was accom- 
 panied, together with his fimily and suite. This villa was 
 situated near Otomba, and adjoined the residence of the 
 Jesuits, a coincidence which indicated that he in nowise 
 feared their vengeance. Nevertheless, he became excited, 
 and, his imagination exaggerating the difficulties of the po- 
 sition in which he had placed himself, he did not await 
 the Pope's decision, but again addressed him, on January 
 8, 1649. After uttering fresh calumnies against the Jes 
 uits, he wrote to Innocent X as follows: > 
 
GENERALSHIP OF FATHER VINCENT CARAFFA. 407 
 
 "I found myself compelled to take refuge in the mountains, 
 there to seek, in the company of scorpions, serpents, and the like 
 venomous reptiles, the security and peace which I could not find in 
 the midst of that implacable society of religious. After thus pass- 
 ing twenty days at the risk of my life, and in such a deficiency of 
 food that we had for our only nourishment the bread of affliction, 
 and for drink our tears, we at length discovered a small hut, 
 where I was concealed for nearly four months. Nevertheless, the 
 Jesuits failed not to use every exertion to discover me, in which 
 they did not spare money, with the design of putting me to death, 
 after having compelled me to resign the dignity of my office." 
 
 The hut, the reptiles, the famine, the wild and hidden 
 retreat, were, as we have seen, just next door to the house 
 of the Fathers. 
 
 Copies of this letter, as well as of the first, had been 
 circulated freely among the enemies of the society, and 
 were sent to the heretics of Europe, and the Jansenists, 
 their allies, rejoiced in the calumny, and used it to the 
 profit of their cause. 
 
 The Jesuits of the diocese of Los Angelos submitted to 
 the King of Spain the last letter addressed to the Pope by 
 Don Palafox, while awaiting the decision of the court of 
 Rome. The prelate was informed of this fact, and he im- 
 mediately wrote to the King, to deny that he had addressed 
 s&ch a letter to the Pope, and highly eulogized the Fathe'rs 
 of the society. 
 
 However, on the 14th of May, 1648, a brief of Inno- 
 cent X reiterated the opinion of the Congregation of Car- 
 dinals, and equally divided the praise and the censure, so 
 as to conciliate both parties. He blamed the Bishop for 
 having yielded to the first promptings of his anger, and 
 especially for having interdicted religious who deserved 
 no censure. He censured the Jesuits for having appealed 
 to a temporal judge, instead of submitting to a decision, 
 which might be unjust, while awaiting the judgment of 
 the Holy See. 
 36* 
 
408 HISTORY OF THE SOCIETY OF JESUS. 
 
 While the court of Rome was engaged with the dispute 
 which had arisen between the Bishop and the Jesuits, Don 
 Bernardino de Cardenas, the exiled Bishop of Assump- 
 tion, spread the rumor that the Jesuits of Paraguay had 
 discovered gold mines, which they secretly worked, and 
 the produce of which they sent to Rome. The European 
 colonists lost no time, in making this known, and de- 
 ir.anding that the Reductions be governed by officers ap- 
 pointed by the King, and not by the Jesuits. The report 
 of their complaints having reached the throne, Philip IV 
 specially commissioned Don Diego Osorio, the new Gov- 
 ernor of Paraguay, strenuously to oppose every attempt 
 at hostility against the Fathers of the Society of Jesus. 
 Don Bernardino, not being aware of these instructions, 
 and knowing only that there was a change of Governor, 
 nastened to his diocese, and ordered the expulsion of the 
 Jesuits from the Stations. The Fathers retired, and the 
 neophytes, finding themselves forsaken by them, took flight, 
 and left the country depopulated. They felt convinced that 
 their good Fathers were only removed in order that they 
 themselves might the more readily be deprived of their 
 liberty, and they preferred any misfortune to that of slavery. 
 The magistrates compelled the Jesuits to resume the control 
 of the Reductions, notwithstanding the order of the Bishop 
 At first only a portion of the neophytes returned, so much 
 did they fear the Spanish colonists. 
 
 At the request of the Father Rector of the house at 
 
 Buenos Ayres, a commission was appointed to investigate 
 the matter of the mines. But every thing tended to show 
 the utter falsity of the report. "Nevertheless," said the 
 Bishop of Assumption, " I have the fact from a neophyte, 
 who has lived for several years In a Reduction of Uruguay, 
 and I can vouch for his veracity." The name of the neo- 
 phyte informer was Buenaventura. He declared that the 
 mines were in Uruguay, but he coujd not indicate the spot. 
 
GENERALSHIP OF FATHER VINCENT CARAFFA. 409 
 
 lie had lived in thatRcduction, and witnessed the fact which 
 he had made known, and yet he could not produce the proofs 
 on the very locality where he averred he had seen the mines ! 
 Search was still continued, however, at the request of the 
 Jesuits, when the Governor, Don Diego Osorio, died. 
 
 This death resuscitated all the hopes of the Bishop of 
 Assumption. He again endeavored to excite the Span- 
 ish colonists, and, confident of their support, he expelled 
 the Jesuits a second time. His first attempt had no other 
 result than that of compromising his dignity and his au- 
 thority. He hoped to be more successful in his second. 
 His wounded pride blinded his judgment. 
 
 The Jesuits who were on missions enjoyed a privilege 
 which they saw fit to make use of in this emergency. By 
 a Bull. of Gregory XIII, they were empowered to appoint 
 an independent judge, to whom to refer any differences 
 that might arise between them and the bishops, and the 
 judge, on whom the same Bull conferred the right, pro- 
 nounced his decision in the name of the Holy See. 
 
 Armed with this privilege, the Jesuits availed themselves 
 of it, and selected Father Nolasco, of the Order of Mercy, 
 to whom they submitted their case. This was in 1649. 
 Nothing now was to be done but to await his decision. 
 
 The venerable General of the Society of Jesus, whose 
 tender devotion to the agony of our Lord had suggested 
 the idea of an association of prayers and good works, to 
 obtain the grace of a happy death, had the consolation of 
 witnessing the realization of that pious idea. Pope Innocent 
 X instituted the Confraternity of the Bona Mors, at Rome, 
 on the 2d of October, 1648. A few months subsequently, 
 the holy religious gave the most affecting example of the 
 death which he so much desired for all. He breathed 
 his last on the 8th of June, 1649. Father Florence de 
 Montmorency, vicar-General, appointed a Congregation, 
 to be held on the 13th of December of the same year. 
 
410 HISTORi: OF THE SOCIETY OF JESUS. 
 
 ^tueralsljip of |atl]tr |rancis ^iafllomiui, 
 
 EIGHTH GENERAL, 
 
 AND OF 
 
 NINTH GENERAL. 
 164r9 — 1653. 
 
 I. 
 
 The Congregation, which had been in session since the 
 13th of December, cast the majority of its votes for Father 
 Piccolomini, who was elected and proclaimed Eighth Gen- 
 eral of the Society of Jesus, on the 21st of the same 
 month, 1649. 
 
 Father Alexander de Rhodes was at Rome at this time. 
 He was sent to Europe, by his superiors, to inform the 
 Sovereign Pontiff of the state of the Christian colonies of 
 Tonquin and Cochin China, and to point out to His Holi- 
 ness the necessity of appointing bishops for them, and of 
 supplying priests for the numerous neophytes. Father 
 de Rhodes had travelled by way of Asia, passing through 
 Persia, Media, Natolia, and Armenia, making himself ac- 
 quainted, on the way, with the good to be done, or to be 
 hoped for, in those various countries. 
 
 Pope Innocent X received with fatherly affection this 
 venerable missionary, who had labored so zealously, and 
 with such great success, in Infidel countries, during thirty- 
 one years, in the midst of the greatest langers and in spite 
 of the greatest obstacles. 
 
GENERALSHIP OP PICCOLOMINI AND GOTTIFREDI. 411 
 
 The Pope was desirous of creating him Bishop of Cochin 
 China, but the holy religious could not be prevailed upon 
 to accept the dignity. He had come to ask the Pope for 
 bishops, but he also sought to procure independent mis- 
 sionaries, capable of becoming parochial pastors, and he 
 wished to ask these missionaries from the bishops of France, 
 He thought, and it was likewise the opinion of his su- 
 periors in the East, that these priests might, under the 
 direction of their bishops, model a native priesthood, which 
 "would consolidate and uphold Christianity in the future. 
 This view was, also, shared by the Jesuits of Rome, the 
 Pope approved of it, and it was decided that Father de 
 Rhodes should proceed to France after sojourning at 
 Rome as long as his superiors should see fit. 
 
 In the following year, 1550, Father Ponthelier, who was 
 then at the Hague, heard that the apostate Jarrige was 
 likewise in that city. He sought an interview with him, 
 and, after several conversations, he had the happiness of 
 seeing the heart of the sinful man touched Avith com- 
 punction. 
 
 This conversion was as sincere as it was wonderful. The 
 States-General of Holland had pensioned the apostate, but 
 the penitent renounced all title to this price of his sin, re- 
 turned to poverty, and accepted the shelter proffered him 
 by the Jesuits of Antwerp, whither he retired. In that 
 city he afterward published a book, entitled Retraction de 
 Jarrige^ in which he charged himself with calumny, and 
 retracted all that he had written against the Society of 
 Jesus. The penitent had much to atone for, and he knew 
 it, and wished to show, by this reparation, all the sincerity 
 of his sorrow. He placed himself at the disposal of the 
 Sovereign Pontiff and the Society of Jesus. The latter 
 sent him to the house at Paris, there to remain until his 
 status should be finally determined by the court of Rome. 
 The Fathers requested permission for him to remain in the 
 
412 HISTORY OF THE SOCIETY OF JESUS. 
 
 world, and to wear the dress of a secular priest, without, 
 however, being absolved from his vows. The Pope having 
 acceded to this, Jarrige left the house of the Jesuits, set 
 out for Tulle, his native city, and there led a most edifying 
 life.^ He had sojourned six months with the Jesuits in 
 Paris, and he had himself chosen the city of Tulle for his 
 final retirement. The Protestants and the Jansenists 
 maintained that the Jesuits had hidden him, and that he 
 died in a dungeon. It was not difficult to visit Tulle to 
 verify the contrary, but the idea of doing so did not occur 
 to any one. It is so much more convenient blindly to be- 
 lieve a falsehood than to take the trouble to seek for the 
 truth, even when penning history. 
 
 The calumny appeared the more necessary, at this time, 
 to the Jansenists, as, in the General Assembly of the 
 clergy of France, held in Paris in 1650, eighty-eight 
 bishops declared that the five propositions taken from 
 the Augustinus were heretical, and submitted them to 
 the Holy See. Irritated by this defeat, the Jansenists 
 openly accused the Jesuits, and even the Abbe Olier^ the 
 founder of the Congregation of St. Sulpice, of having gone 
 so far as to employ threats to obtain the signature of the 
 bishops. As for St. Vincent de Paul, who was the friend 
 of the Jesuits, and shared their opinions with regard to 
 the Augustinus, the Jansenists confined themselves to as- 
 serting that " he was an ignorant bigot — a semi-Pelagian, 
 a Molinist, to whom the bishops yielded in order to be 
 relieved of his importunities." Plainly foreseeing that 
 the five propositions would be condemned at Rome, the 
 Solitaires of Port Royal, who had eight bishops on their 
 side, wished to try and balance the influence of the op- 
 posing party, and sent deputies, who were charged to sus- 
 tain and defend the Augustinus before the Holy See, while 
 
 * He died on the 26th of September, 1670. 
 
GENERALSHIP OF PICCOLOMINI AND GOTTIFREDI. 413 
 
 professing submission to the decision of the court of Eome. 
 These deputies were Louis de St. ^Vraour, Noel de la Lane, 
 and Desmares. The Jansenists having their advocates at 
 Rome, St. Vincent de Paul, the Abbe Olier, and Father 
 Dinet, the King's Confessor, thought it but right that the 
 clergy of France should also be represented, and they se- 
 lected for that office Doctors Joisel, Hallier, and La- 
 gault. Father Brisacier joined them, on behalf of the 
 Jesuits at Paris. 
 
 The conferences were opened at Rome on the 12th of 
 April, 1G51. On one side, the Sorbonne, eighty-eight 
 bishops, and the most holy personages of the clergy of 
 France, declared against the doctrines of Jansenius. On 
 the other side, eleven bishops, the Solitaires, all men of 
 superior acquirements, and whose ambition was equal to 
 their learning, and the nuns of Port Royal, who were 
 joined by some women of great repute, but doubtful 
 morals declared themselves in favor of Jansenism. 
 
 The Archbishop of Sens, Louis Henry de Gondrin, al- 
 though a pupil of the Jesuits, to whom he was indebted 
 for his advancement to the See which he filled, had de- 
 voted himself, body and soul, to the Jansenist party, and 
 did not hesitate to give a marked proof of his support. 
 He had concealed his real views from his quondam teach- 
 ers, as well as from the members of the College of Sens, 
 who, full of confidence, presented themselves, as soon as 
 he entered upon his archiepiscopal duties, and submitted 
 to his authority, as regarded the privileges which the so- 
 ciety enjoyed throughout Catholic Christendom. The new 
 Archbishop gave them his approbation, but, shortly after- 
 ward, at the close of Lent, prohibited them from hearing 
 confessions durino- Easter week. 
 
 Father Nicholas Godet, rector of the college, immediately 
 appealed to the Holy See, which had the eiFect of retard- 
 ing the action of the Archbishop, and the Fathers con- 
 
414 HISTORY OF THE SOCIETY OF JESUS. 
 
 tinued to hear confessions as before. Of this the prelate 
 complained ; but the Sovereign Pontiff having given the 
 Jesuits the privilege of selecting a judge from among 
 three designated prelates, the Fathers placed their cause 
 in the hands of the Bishop of Senlis. The Archbishop 
 of Sens appealed to Parliament. The King's council de- 
 cided in favor of the Jesuits. The Jansenists perceived, 
 in this decision, a severe blow to their cause, and essayed 
 to embitter the quarrel by urging Louis de Gondrin to 
 extremities. 
 
 At the same time, an event was about to occur, which 
 would increase the irritation already existing in the camp 
 of the heretics. 
 
 Christina of Sweden, not satisfied with the system of 
 private interpretation^ under which she had been educated, 
 felt the great necessity or an authority to which she could 
 yield in matters of faith. The more she examined the 
 different sects emanating from Lutheranism, the more did 
 she perceive that not a single one of them was based upon 
 an authority calculated to inspire her with that confidence 
 which she desired to feel. Christina was conversant with 
 all the European languages, and had, also, a knowledge of 
 Greek and Latin. Her life was spent in the most pro- 
 found study, and she sought the conversation of philos- 
 ophers and the learned, with as much ardor as any other 
 of her sex could have shown for the most attractive 
 pleasures. As a Queen, she was compelled openly to 
 profess that Lutheranism, of which the aridity was so. 
 odious to her, and she was obliged to conceal her procliv- 
 ity for Catholicism in order not to excite a revolution in 
 her states. 
 
 Christina ordinarily treated, in person, on the most im- 
 portant matters, with the ambassadors accredited to her 
 court. On one occasion, in the early part of the year 
 1650, Don Jose Pinto Pereira, Portuguese Ambassador, 
 
GENERALSHIP OF nCCOLOMINI AND GOTTIFREDI. 415 
 
 was presented to her, accompanied by an interpreter. 
 This interpreter was a Portuguese, Don Antonio JMacedo. 
 The Queen was struck with his mildness. She determined 
 to see him in private, and satisfy her mind upon all the 
 doubts with which she was troubled. 
 
 At the first non-official interview, the young Queen, 
 knowin<r that those around her could not understand what 
 she said, addressed him in Portuguese, saying that she 
 perceived that he was a priest. 
 
 " I am, indeed, a priest," replied Don Antonio Macedo, 
 "and I belong to the Society of Jesus." 
 
 Christina advised him to be prudent, promised secrecy, 
 and acquainted him with her desire to have some conver- 
 sations with him, seemingly on politics, but, in reality, to 
 obtain his views on religious matters. From that moment, 
 she saw him frequently, and, on each occasion, felt her 
 mind more and more enlightened. 
 
 One day, in the early part of 1651, Don Antonio Ma- 
 cedo suddenly disappeared from Stockholm. " The Queen 
 feigned to have him sought for," says Leopold Ranke,* 
 " but it was she, in fact, who had sent him to Rome, to 
 communicate to the General of the Jesuits her intentions, 
 and to request that he would send some of his members 
 to Sweden. They arrived at Stockholm in the month of 
 February, 1652, introducing themselves as Italian gentle- 
 men, on a tour, and were, of course, invited to the Queen's 
 table. She divined, at once, who they were, and, when 
 they entered the dining-room, she, in a low tone of voice, 
 said to one of them, "Perhaps you have letters for me?" 
 '■ Yes," replied he, without turning round. She suggested 
 that he should hold no conversation with any one; and, 
 dinner over, she sent a confidential messenger, John Holm, 
 for the letters, and, on the following day, the Jesuits, by 
 
 * History of the Popes, Book III, g 9. 
 37 
 
416 HISTORY OF THE SOCIETY OF JESUS. 
 
 her direction, were conducted to the palace with tha 
 greatest secrecy. 
 
 "Thus," continues our Protestant historian, "in the 
 royal palace of Grustavus Adolphus, envoys from Rome 
 met the daughter of that monarch, who was the most 
 zealous defender of Protestantism, to treat with her on the 
 subject of her conversion to Catholicism." 
 
 These two Jesuits thus sent from Rome were Fathers 
 Paul Casati and Francesco Molinio. 
 
 The English mission augmented daily the already great 
 number of the martyrs of the Society of Jesus. Father 
 William Boyton had induced several Catholics to take 
 refuge in the small town of Cashel, where he remained 
 with them, consoling and strengthening them in the faith 
 by his pious exhortations, and by the consolations of his 
 humble but powerful ministry. On one occasion, a great 
 number of Irish Catholics, who had been chased from 
 all parts, and were pursued by the Independents of the 
 Cromwellian army, took refuge in Cashel, where they 
 sheltered themselves in the church of St. Patrick. Father 
 Boyton had no doubt that the bloodthirsty Independents 
 would enter the church and murder their victims, and this 
 was an additional reason for him not to leave them with- 
 out spiritual succor at this critical and trying moment. 
 He hastened into the midst of these faithful Christians, 
 and, while he was preparing them for martyrdom, the sol 
 diery rushed into the edifice and massacred them all. 
 Father Boyton accompanied them to receive their heav- 
 enly reward. Tliis was on the 15th of June, 1649. A 
 few months later, Cromwell doomed to death any one who 
 should harbor a Jesuit, even but for a few moments. 
 Fathers Robert Netervil, Henry Cavel, and John Hath 
 were discovered and executed. Father Worthington, also, 
 suffered martyrdom a few days after. On the 26th of 
 February, 1650, a fresh decree proclaimed that those who 
 
GENERALSHIP OF PICCOLOMINI AND GOTTIFREDI. 417 
 
 discovered the hiding-place of a Jesuit should receive a 
 reward as great as was offered for the apprehension of the 
 vilest malefactor. Thus it was that they succeeded in 
 seizing and imprisoning all the Fathers who were dispersed 
 throuiihout Great Britain. Cromwell asserted that the 
 Republic sought not their blood ; but Father Peter Wright 
 was, nevertheless, executed as a common felon, on the 
 29th of May, 1651. 
 
 There remained now in Ireland only eighteen Jesuits. 
 The rest had all suffered martyrdom; and Fathers Lee, 
 Kilkenny, James Walsh, George Dillon, Dowdal, and 
 Brother Brian fell victims to their devotion toward the 
 pest-stricken. After the last decrees of banishment, the 
 surviving Fathers found themselves compelled to hide in 
 forests and ravines, their only means of subsistence being 
 roots and wild herbs. Father John Carolan perished 
 from exposure to the inclement weather. Those who fared 
 best were they who had been fortunate enough to find a 
 cavity in the steepest rocks. This life of continuous pri- 
 vation, unceasing peril, and perpetual suffering did not 
 lessen the zeal of these disciples of St. Ignatius. The Irish 
 and English Fathers residing on the Continent held them- 
 selves in readiness to proceed to their native country on 
 the first signal from their superiors. Cromwell was aware 
 of this, and he desired to extinguish that ardent zeal by 
 withdrawing from it all support. The children of Cath- 
 olics were forcibly carried off in great numbers, forced 
 to the place of embarkation, huddled together in vessels, 
 and shipped to North America. In spite of Cromwell, 
 the Jesuits were there to receive the victims of the her- 
 etical intolerance of the tyrant Republican ; for the mis- 
 sions prospered there, fertilized by the blood of the first 
 apostles, who had prepared the way. 
 
 In New France, the Iroquois were still the terror of 
 the neophytes. On the 7th of December, they made 
 
418 HISTORY OF THE SOCIETY OF JESUS. 
 
 an irruption into the colony of St. John, which was di- 
 rected by Father Gamier. The neophytes went to meet 
 them, determined to conquer or to die. But the savages 
 had eluded them, and advanced to the attack of the Re- 
 duction by another route. The Jesuit advised his unfor- 
 tunate flock of women and children to fiee. As for him- 
 self, he remained to take care of the wounded ; for the 
 Iroquois fired in every direction, desiring nothing less 
 than the death of all the Christians. Father Gamier re- 
 ceived two balls at the same instant. With that admira- 
 ble resignation and courage which has ever distinguished 
 the heroes of the Society of Jesus, he rose to give abso- 
 lution to those who were dying around him. He again 
 fell wounded, and this time had not strength to rise. 
 But the heroic apostle still lived ; he could still perform 
 a last act of his heavenly ministry; his last aspiration 
 might mingle with the words of absolution, and ascend to 
 heaven for the beloved neophyte who was about to ex- 
 pire. The good Father dragged himself, on his knees, to 
 the side of the dying convert, upon whom he pronounced 
 the words of reconciliation, and, at the very moment, two 
 blows from a tomahawk put an end to his worldly exist- 
 ence, and opened for him the portals of heaven. 
 
 Father Noel Chabanel led his Christian colonists in 
 their attack upon the savage tribe. They had a long 
 march to make, through snow-covered forests, and many 
 obstacles to encounter. Suddenly the neophytes discov- 
 ered that their good Father had disappeared. They 
 halted, and had no thought for any thing but his recov- 
 ery. They desired, at all hazards, to find him; but they 
 sought him in vain. God alone knows the fate of the 
 holy missionary, who was never afterward heard of.* 
 
 * Shea relates that he was killed by an apostate Huron, and cast 
 into a river. He ibunds his statement on the confession of the mur- 
 derer. — A7n. Oath. Miss., p. 194, 2\^ote. — Tr. 
 
GENERALSHIP OP PICCOLOMINI AND GOTTIFREDI. 419 
 
 In the island of St. Joseph, the Christian natives, who 
 were incessantly menaced by the savages, begged their 
 missionary, Father Ragueneau, to conduct them to a place 
 of safety, under the protection of the French guns. The 
 Father called them together, and marched with them, 
 across rivers, mountains, and forests, and, at the end of 
 fifty days, reached Quebec, intrusted the care of his peo- 
 ple to the Governor of the place and to the good Sisters 
 of Charity, and then returned to make fresh conquests. 
 
 In Paraguay, the sentence of banishment pronounced 
 against the Jesuits, by the Bishop of Assumption, was set 
 aside. 
 
 Father Nolasco, whom they had selected as judge, in 
 accordance with their privilege, condemned Don Bernar- 
 dino de Cardenas, by sentence dated October 19, 1649, and 
 Don Gabriel de Perolta, Dean of the Chapter of Assump- 
 tion, had, by the same title as the Superior of the Order 
 of Mercy, given judgment against the partisans of the 
 prelate. The judges having then ordered the Jesuit 
 Fathers to be reinstated, Don Sebastian de Leon, Gov- 
 ernor of Paraguay, ad interim^ undertook its execution. 
 
 Don Bernardino was condemned by all the powers, both 
 ecclesiastical and secular. It was demonstrated that his 
 wounded pride was the only motive for his enmity to the 
 Jesuits ; and this was the only claim he had for the es- 
 teem of the Jansenists, who could not too highly com- 
 mend him. They constituted him a martyr to the Jesuits, 
 the most holy of prelates, the hero of the old and the 
 new world. There was no calumny which they did not 
 bring against the Society of Jesus, regarding Don Juan 
 de Palafox and Don Bernardino de Cardenas, and these 
 calumnies have been converted into historical facts, for 
 the use of those who reflect but little and investigate still 
 less. The number of such is well known. 
 37* 
 
420 HISTORY OF THE SOCIETY OF JESUS. 
 
 The missions of China flourished, despite the civil wars 
 which disturbed the empire. The Jesuits sided neither 
 with the rightful heirs of the Emperor, Van Lie, nor with 
 the Tartar usurper, but devoted themselves to the salva- 
 tion of the two races, in order that their labors might be 
 the more beneficial to the Chinese people. The descend- 
 ants of Van Lie had withdrawn to the south of the em- 
 pire, and Jun-Lie had just been proclaimed Emperor by 
 several southern provinces. His family retained with 
 them Fathers Coeffler and Michael Boym, who had con- 
 verted them to Christianity. The Empress, who had 
 taken the name of Helen, gave birth, in 1650, to a 
 son, who, in baptism, received the name of Constantine, 
 with the consent of the Emperor. In the year following, 
 1651, this princess desired to write personally to the Sov- 
 ereign Pontiif, in order to evince her submission and re- 
 spect. She begged Father Michael Boym to act as her 
 ambassador to the Pope, and to bear to him her letter, 
 which contained the expression of her filial piety for the 
 Vicar of Jesus Christ upon earth. 
 
 Father Adam Schall was still at Pekin, where he was 
 admired by the learned, received with honor by the Tar- 
 tar princes, and regarded by all as an extraordinary per- 
 sonage, whose equal in learning and virtue was not to be 
 found. But he performed the work of God with the most 
 profound humility, in the midst of all these marks of 
 honor and distinction, and lost nothing of the true spirit 
 of the society. 
 
 Meanwhile, the Father-General, Francis Piccolomini, 
 died, ou the 17th of June, 1651. Father Goswin Nickel, 
 Vicar-General, convened the General Congregation of the 
 professed members of the provinces for the election of 
 his successor. They assembled at Home, on the 7th of 
 January, 1652, and, on the 21st of the same month, 
 
GENERALSHIP OF nCCOLOMINI AND GOTTIFllEDI. 421 
 
 elected, for the Ninth General of the society, Father Alex- 
 ander Gottifredi. The members were about to separate, 
 when suddenly their new chief was taken from the society. 
 He died on the 12th of March, two months after his elec- 
 tion. On the 17th of the same month, the Congregation 
 proclaimed Father Goswin Nickel Tenth General of his 
 Order. 
 
 END OF VOLUAIE I. 
 
HISTORY 
 
 OP THE 
 
 Society of Jesus, 
 
 FROM 
 
 Its Foundation to the Present Time. 
 
 In T^vo Voluines, 
 
 ^ranslateb from ll^e ^um\^ of |. ||l. ^. Jlaurignat, 
 
 By James Clements, 
 
 Author of "T/ie Life of Sir Robert Peel." 
 
 Secm^»?E^isb» {Edition. 
 
 With jy^^ppEi^:jCF]^OM 1862 to 1877. 
 
 * i'ws> * 
 
 t^JW 
 
 i 
 
 <?i 
 
 <: 
 
 ■%/rY ^N^^"""" 
 
 BALTIMORE: 
 
 Published by John Murphy & Co. 
 
 182 Baltimore Street 
 1878. 
 
Entered according to Act of Congress in the year 1878, by 
 
 JOHN MURPHY, 
 in the Office of the Librarian of Congress at Washington. 
 
HISTORY OF THE SOCIETY OF JESUS. 
 
 «inttrnlsl)ij 0f lallrer 6a$[m Pcliel, 
 
 TENTH GENERAL. 
 
 16 5 3 — 166 1. 
 I. 
 
 The conferences, relative to the five propositions con- 
 demned by the Sorbonne and the clergy of France, had 
 been in session for eleven months, when Father Nickel 
 was called to govern the Society of Jesus. The depu- 
 ties of the Jansenists, true to the instructions they had 
 received, endeavored to prolong the discussions by fre- 
 quent digressions, and by attributing to the Jesuits every 
 conceivable heresy and every possible crime. They were 
 aware that the propositions would be condemned, because 
 the theologians of the University of Paris, the French 
 Episcopacy, and the Society of Jesus declared them heret- 
 ical, and they wished to injure the Jesuits by calumny, 
 feeling that they could not prevent their triumph in the 
 controversy. 
 
 Pope Innocent X personally examined into the prop- 
 ositions submitted to the theologians wlio composed the 
 conferences, and, after having heard tlie results of their 
 labors, and maturely considered the diiferent opinions, 
 declared, by a Bull, dated JMay 31, 1653, that the five 
 propositions were, in fact, contained in the Au^usfinus, and 
 
4 HISTORY OF THE SOCIETY OF JESUS. 
 
 that the Holy See regarded them as heretical, and, hence, 
 condemned them. * 
 
 The Jansenist deputies, irritated by this foreseen re- 
 sult, redoubled their efforts to ruin the Jesuits in the esti- 
 mation of the members of the Sacred College and that of 
 the Pope. It appeared to them that, if they could suc- 
 ceed in accomplishing this, the effect of the Bull would 
 be materially lessened. 
 
 The Solitaires of Port Royal had declared that they 
 would submit to the decision of the Holy See. They 
 had proclaimed their entire obedience to the Vicar of 
 Jesus Christ, but, the Pontifical decision not being in ac- 
 cordance with their wishes, they, in their wounded pride, 
 thought but of propagating and upholding the doctrines 
 which the Apostolical Bull condemned. To this end, they 
 joined the Fronde^ and became enthusiasts in favor of 
 Cardinal de Retz, to whom they ascribed every virtue of 
 which, unhappily, they knew him to be devoid. With 
 him, they had the majority of the parishes of Paris: for, 
 the Archbishop being dead, the Cardinal had sucoeded 
 him. Backed by this support, the Jansenists declared 
 that they, in conjunction with the Church, condemned 
 the five propositions; but that these propositions, not 
 being contained in i\\e Augiistinus^ could not be attributed 
 to the doctrine of Jansenius, and that the Jesuits alone 
 had maintiiincd their having been found therein. They 
 added that it was only the influence of the Jesuits that 
 had brought about the condemnations pronounced, in 
 France and at Rome, against the book of the learned 
 Bishop of Ypres, and with the purpose of arousing a 
 feeling of prejudice against Port Royal. By thus setting 
 themselves forth as the victims of the Jesuits, the de- 
 sciples of Jansenius hoped to rise in public favor, and 
 augment the number of their partisans. 
 
 In the mean time, the Archbishop of Sens, yielding to 
 
GEiJEIlALSIIIP OF FATHEH GOSWIN NICKEL. 5 
 
 tlieir solicitations, hud recourse to the most extreme meas- 
 ures. Several admonitions, addressed to the Fathers of the 
 college, not having had the effect he had auticii)ated, he 
 administered a last blow by excommunicating them, on the 
 2Gth of January, 1653. 
 
 The rector of the college, in giving an account of this 
 affair to the Father-General, asked him to urge the Pope 
 to adopt measures for bringing back the prelate to a course 
 more becominii; the dignity of his high position, and less 
 detrimental to religion. The General preferred leaving the 
 Sovereign Pontiff to act according to his own uninfluenced 
 iud<2;ment, and he ordered his religious to submit to the 
 interdict. The King and the Pope knew that the Arch- 
 bishop only acted thus at the instigation of the Solitaires 
 of Port Royal. It was, then, more prudent to avoid every 
 thing which might provoke ill feeling and increase the dif- 
 ficulties of the position. Matters ^ ent so far, that the whole 
 of France was divided into two factions, and it became 
 necessary for every one to be prepared to declare himself 
 on the one side or the other — to be Jansenist or Molin- 
 ist. Neutrality was not recoguized in good society. The 
 reader must not be astonished to hear that it was the fashion 
 to argue at random on questions which belonged strictly 
 to theologians to treat understandingly, and which every 
 body aflfected to discuss, whether at court or in the city. 
 In the most insignificant parties, at the ball or at the theatre, 
 one might listen to the most lively conversations on such 
 subjects as Divine Grace, free-will, predestination, and all 
 this, with as much confidence as if the question to be de- 
 cided was a ribbon or a song. The Fronde declared itself 
 for the Jansenists, and the Mazarin party for the Jesuits, 
 and each caused sufficient commotion to produce an effect. 
 The magistrates themselves seemed only to be preoccupied 
 with the Solitaires or the Jesuits. The middle classes 
 
 soon began, in like manner, to entertain their Jansenist or 
 38 
 
6 HISTORY OP THE SOCIETY OF JESUS. 
 
 Molinist opinions, and, finally, in all ranks of society, men 
 had no other topic of conversation than La Fronde or Maz- 
 arin, the Jesuits and Port Royal. 
 
 The Fathers did not cease to labor in the work of God 
 with a zeal as indefatigable as it was enlif^htened. Father 
 Bagot collected a number of young men, who, without 
 having a religious vocation, felt themselves called to 
 the apostleship of distant missions, and formed them for 
 that life of hardship and continuous peril. Father de 
 Rhodes reached Paris, which city he visited for the pur- 
 pose of soliciting young priests for the East. He saw the 
 disciples of Father Bagot, and twelve of them accompanied 
 him on his return. This was the origin of the Society of 
 Foreign Missions. It was the disciples of Father Bagot, 
 a Jesuit, who founded it under his inspiration, and with 
 his counsels and experience. 
 
 Father de Rhodes established the young missionaries in 
 the colonies which he had himself formed, and then, with 
 the sanction of the Father-General, set out for Persia, 
 where he founded a new mission, and where he died, in 
 1660, at the age of sixty-nine. 
 
 Father Robert Nobili, nephew of Bellarmine, lost his 
 sight during his mission to iMadura ; but yet he did not 
 abandon his dear Indians. Having, in the first place, re- 
 tired to the College of Jafnapatam, and then to that of 
 San-Thome, he had continued his labors in the different 
 languages of those countries, so as to facilitate their study 
 fur his successors, and he died, during that arduous occu- 
 pation, on the 16th of January, 1656, in the eightieth year 
 of his age. His tomb, erected a short distance from 3Ia- 
 dura, is still held in high veneration by the Indians. 
 
 Ip North America, the Iroquois continued to send mar- 
 tyrs to heaven. In 1652, Father James Buteux fell dead, 
 pierced by the bullets of that tribe of savages, and Father 
 Poncet had his fingers cut off, a few months after. At the 
 
GENERALSHIP OF FATHER GOSWIN NICKEL. 7 
 
 same time, lie heard from a Cliristian woman that the coun- 
 cil of the tribe were deliberatinj:; on the means of escaping 
 the French, fearinc; that the latter would call them to ac- 
 count for the many murders that had been perpetrated. 
 The Jesuit, forgetting his own painful wounds, hastened 
 to the council, proposed to them terms of peace, and 
 promised them, in the name of France, that the past should 
 be forirotten. The chiefs of the tribe, elated and charmed 
 ■with the goodness of the missionary, bore him in triumph 
 to the Governor. Peace was signed with the five tribes, 
 and the Gospel could now be propagated with less peril. 
 
 In Mexico, Brazil, Peru, and Paraguay, the missionaries 
 extended their conquests daily, and founded new Reduc- 
 tions. Civilization made as rapid a progress as Christianity, 
 and the Spanish and Portuguese adventurers, who composed 
 the European colonies, could not find sufiicient maledic- 
 tions to heap upon those Jesuits who thus deprived them 
 of the traffic with the natives. John IV of Braganza had 
 accorded to the missionaries the same privileges as the King 
 of Spain, that of freeing, in his name, every native who 
 should become a child of God and of the Church, by bap- 
 tism and by the practice of the duties of Christianity. 
 The colonists, rendered furious by this fresh favor granted 
 to the Christians, through the intervention of the Jesuits, 
 declared that they were ruined, and that they were justified 
 in using any means to rid themselves of the Fathers of the 
 society. Father Antonio Yieira landed at the very moment 
 of this outburst of European avarice, and the colonists 
 sought to put him to death, in order to make him pay the 
 penalty of his Christian charity. But Almighty God pre- 
 served the apostle for other encounters, and for new and 
 wonderful labors. 
 
 In Sweden, Fathers de Macedo, Casati, and Molinio suc- 
 cessfully continued their labors with the Queen. On the 
 2I:th of June, 1654, Her Majesty solemnly abdicated, in spite 
 
8 HISTORY OF THE SOCIETY OF JESUS. 
 
 of the heart-felt regrets of her subjects. Her abjuration 
 took place at Innspruck, November 5, 1655. She pro- 
 ceeded at once on a pilgrimage to Our Lady of Loretto, 
 and laid her sceptre and her crown at the feet of the Most 
 Blessed Virgin, and then set out for Rome, there to receive 
 the blessing of the Sovereign Pontiff. 
 
 It was no longer Innocent X who filled the chair of St. 
 Peter, His Holiness having died on the 5th of January. 
 On the 7th of April, Cardinal Chigi succeeded him, under 
 the name of Alexander VII. 
 
 II. 
 
 Don Juan de PALAFOxhad been translated from the See 
 of Angelopolis, or Los Angelos, to that of Osma, a small 
 city of Old Castile, in Spain. Ever restless and unsettled, 
 in spite of his admitted learning and eminent virtues, he 
 sowed discord in his diocese, and, having no further power 
 to annoy the Jesuits, he visited his ill-humor on the officers 
 of the government, and was not long before he made 
 himself enemies, and alienated every one. King Philip 
 IV felt it necessary to put a stop to his turbulent spirit 
 by threatening him with his displeasure.* 
 
 The Jesuits were more than justified by the excitement 
 which Don Juan de Palafox had caused in Spain, and of 
 which the King loudly complained; but the Jansenists 
 would listen to nothing but the calumnious accusations 
 made by the prelate* against the Jesuits of Paraguay, and, 
 consequently, against the entire society. These calumnies 
 were weapons for them, and they never allowed an oppor- 
 tunity to pass without making use of them. They felt, 
 however, that the halo of persecution was about to fail 
 them, as the Jesuits allowed them to act and talk withoat 
 appearing the least disconcerted. Singlin, Le Maitre, 
 
 * Archives of the Finances of Spain. 
 
GKNKRALSIIIP OF FATHER GOSWIN NICKEL. 9 
 
 Nicole, Arnauld, Sncy, and other SoUfaires, published 
 theological pamphlets for circulation in the salons and 
 boudoirs, but persecution came not. The Fathers appeared 
 satisfied with the decision of the Holy See. This did not 
 content the ardor of the Solitaires of Port Royal. The 
 celebrated Arnauld then issued another pamphlet, which 
 had the so much desired effect. The Society of the Sor- 
 bonne pronounced it " impious, scandalous, and heretical." 
 
 This declaration bore date January 29, 1656. There 
 was no means whereby to accuse the Jesuits of having 
 been the cause of the decision. The University was too 
 pointedly opposed to them. The power of truth alone 
 had brought it about. Arnauld attempted to defend him- 
 self in a publication which his friends considered too 
 feeble to be put forth. Among those who heard it read, 
 was Blaise Pascal. Arnauld, noticing his disparaging 
 looks, said to his friend : 
 
 " You do not approve of my work, and I admit that it 
 is worthless; but you, who are younger, ought to produce 
 something good." And Blaise Pascal wrote his first Let- 
 tre Provinciale, a libel as ingenious as it was false. Its 
 success was immense, for it was brilliant with wit, and he 
 who amuses, even at the sacrifice of truth and charity, 
 will ever be applauded, though few should really approve 
 him. VoUairo himself, in the time of Louis XIV, says, 
 in speaking of the Proviiiciales: "They essayed, in those 
 letters, to prove that the Jesuits had an express intention of 
 corrupting the morals of men, a design which no sect or 
 society ever had or could have. But it was not a question of 
 consistency, but of the amusement of the public." And, in 
 writing to Father de la Tour, he said : " Honestly speaking, 
 are we to judge of the morals of the Jesuits by the satire of 
 the Lettres Provinciales ?" 
 
 These letters were successively issued, without the Jes- 
 uits taking the least pains to refute them. It was they 
 38* 
 
10 HISTORY OF THE SOCIETY OF JE3US. 
 
 who wore attacked; it was their morality which was 
 charged with being culpably loose; it was a falsification 
 of their books, which they gave as food to active minds ; 
 it was a tissue of calumnies with which they charged 
 them, written in an amusing and ironical style. They 
 had the humility to treat it with silent contempt — to let 
 their enemies write, and speak, and laugh — were they 
 right? 
 
 The bishops were concerned at this overflow of iniquity, 
 which weighed upon the holy Society of Jesus, amidst 
 shouts of derision from the thoughtless. They denounced 
 the Proviiiciales, and the Parliament of Aix condemned the 
 work, and ordered that it should be publicly burned. The 
 Pope, in like manner, condemned it on the 14th of March, 
 1658; and the King's Council issued a decree, under 
 which it was burned, in the Place de Greve, on the 14th 
 of October, 1660. The General Assembly of the clergy 
 of France adopted a formula, arranged by Peter de Marca, 
 which was destined to be submitted to all the Jansenists 
 for signature. This was entitled Fonnulaire. Henry 
 Arnauld, Bishop of Angers; Pavilion, Bishop of Aleth ; 
 Buzenval, Bishop of Beauvais; Caulet, Bishop of Pamiers, 
 joined tiie recusants, and refused to subscribe to the For- 
 mulaire. The King established a Court of Conscience, 
 which was charged to examine subjects brought forward 
 for the bishoprics and grand benefices. It was composed 
 of Peter de Marca, Archbishop of Toulouse; Hardouen 
 de Perefixe, Bishop of Rodez, and Father Annat, the 
 King's Confessor, and one of the most renowned members 
 of the Society of Jesus. The monarch wished, as a guar- 
 antee for the future, to exclude the Jansenists from all 
 ecclesiastical dignities. He, at the same time, commanded 
 that the schools of Port Royal should be closed. 
 
 The Superintendent, Fcuquet, kept up a correspondence 
 with the chief of the sect, Arnauld d'Andilly; but, in 
 
GENERALSHIP OF FATHER GOSWIN NICKEL. 11 
 
 order to escape the King's displeasure, he carried on tliis 
 correspondence in secret, and, lor this purpose, made use 
 of Simon de Pompone, son of d'Andilly. Louis XIV 
 having been informed of this secret correspondence, Fou- 
 quet was arrested at Nantes, by order of the King, on the 
 5th of September, 1G61. Arnauld d'Andilly had also en- 
 deavored to entangle Marshal Fabert; but the brave offi- 
 cer, who was, at first, tempted by the seductive represent- 
 ations of the leader of the Jansenists, soon saw through 
 the snare which was laid to entrap him, and took the 
 most certain means of avoiding it. lie was Governor of 
 Sedan, a city in which Protestantism was in the ascendant. 
 He saw that Father John Adam, a Jesuit, had earned for 
 himself the high esteem of the people, even of the here- 
 tics, a great veneration for his virtues, and a kind appre- 
 ciation of his toleration. He addressed him, conjuring 
 him to return, assuring him that he could there labor 
 most beneficially for the glory of God. 
 
 Shortly after this, the Marshal entreated Father Adam 
 to obtain from the King, for the inhabitants of Sedan, 
 that religious liberty which they had not the courage to 
 ask for themselves. The Jesuit lost no time in laying the 
 petition before the King, by whom it was favorably re- 
 ceived. The Calvinists manifested the most lively grati- 
 tude for the service thus rendered. On the 18th of July, 
 Marshal Fabert thus writes : 
 
 " The Jesuits always avenge themselves oy doing good to those 
 who wish them most evil. Under any other circumstances, they 
 might not, perliaps, have rendered such a service to the Calvinists. 
 But for those of Sedan, the gentle toleration cf the holy missionary 
 might prepare the way for him, the more surely to draw them to 
 the true faith; and such was the result.'' 
 
 In the mean time, the Jesuits had returned to Venice, 
 from which city they had been expelled, in 1606, for the 
 
12 HISTORY OF THE SOCIETY OF JESUS-. 
 
 alleged crime of submission to the Holy See. Pope 
 Alexander YII had called upon the republic to reinstate 
 them. The Senate, who deplored the error of the pre- 
 ceding generation, lost no time in acceding to this desire. 
 The Sovereign Pontiff expressed his satisfaction to the 
 republic by a brief, dated the 27th of January, 1657; 
 and the Father-General, announcing this event to all the 
 Provincials of the society, said : " This restoration is 
 accorded us without any vexatious conditions, with the 
 restitution of all the possessions which we formerly held " 
 
 The Jansenists were well aware of the conditions on 
 which the Jesuits returned to the Venetian States. This 
 did not prevent Antoine Arnauld writing, in his Memoires^ 
 that the Jesuits had " profited, by the pressing necessities 
 of the republic, to secure their reinstatement in Venice, 
 upon condition of being paid a considerable sum of 
 money." Arnauld, no doubt, imagined that posterity 
 "would look upon the republic as caring but little for its 
 own safety, when it secured the return, by means of 
 money, of a religious body which was so formidable and 
 so dangerous. Thus it is that party spirit is so lavish 
 of the truth, and trifles with the credulity of posterity. 
 
 In the same year, the Cossacks surprised a holy Polish 
 Jesuit, in the town of Pinsk, and conferred on him the 
 palm of martyrdom, on the 16th of May, 1657. Father 
 Andrew Bobola, whose untiring zeal had rendered him 
 obnoxious to the schismatics, had just offered up the holy 
 sacrifice, when a horde of Cossacks attacked the town. On 
 beholding the barbarians, Father Bobola fell upon his 
 knees, raised his eyes and his hands toward heaven, and, 
 having a presentiment that his hour had arrived, ex- 
 exclaimed, " Lord, thy will be done !" At that moment, 
 the Cossacks rushed upon him, stripped him of his holy 
 habit, tied him to a tree, placed a crown upon his head, 
 as did the Jews upon the head of our adorable Saviour, 
 
GENERALSHIP OP FATHER GOSWIN NICKEL. Jo 
 
 after vrhicli tliey scourged liini, tore out one of his eyes. 
 burned his body with torclies, and one of the ruffians 
 traced, with his poignard, the form of a tonsure on the 
 head ot the venerable Father, and on his back the fig- 
 ure of a chasuble ! To do thi's, the executioner had to 
 strip off the skin of the holy martyr ! But this was not 
 yet all. The fingers of the apostle had received the 
 priestly unction. The executioner tore from them the 
 skin, and forced needles under his nails! And during this 
 indescribable torture, the hero prayed for his tormentors; 
 he preached, both by word and example, until the schis- 
 matics tore out his tongue and crushed his head ! Father 
 xVndrew Bobola, whom the Church declared Blessed, the 
 30th of October, 1853, was sixty-five years of age. 
 
 III. 
 
 At the close of the year 1655, a Jesuit arrived at Rome. 
 A few days after, he prostrated himself at the feet of Alex- 
 ander VII, who treated him with the most fatherly affec- 
 tion, and received from him a sort of veil, or long scarf, 
 of yellow silk, trimmed Avith gold fringe, inscribed with 
 Chinese characters, and bearing the imperial colors of the 
 sovereigns of the Celestial Empire. This was the letter 
 which the Empress Helen had addressed to the Sovereign 
 Pontiff, and the Jesuit who presented it was no other 
 than Father Boym, who, as already related, had been se- 
 lected by Helen for that important mission, with the sanc- 
 tion of the P]mperor Jun-Lie. A similar letter, addressed 
 to the General of the Society of Jesus, is conserved among 
 the archives in the parent house at Rome. 
 
 Scarcely had Father Boym quitted China, than the 
 Emperor Jun-Lie was attacked by the Tartar Chun-Tchi, 
 his rival, and Emperor of the North. Jun-Lie was de- 
 feated and killed, as was also his son. Helen was made 
 prisoner and taken to Pekin. 
 
14 HISTORY OF THE SOCIETY OF JESUS. 
 
 Almighty God granted her the consolation of finding, in 
 her captivity, all that spiritual consolation of which she 
 stood so much in need. Father Adam Schall was there, 
 loved, esteemed, and followed by the reigning family, and 
 equally devoted to the salvation of the victors as to that 
 of the vanquished. 
 
 As soon as Chun-Tchi found himself sole ruler of the 
 empire, he commanded all his generals, who were dispersed 
 throughout the provinces, to respect the Doctors of the 
 Divine Law, who had come from the great West. He 
 forced upon Father Schall the dignity of Mandarin. He 
 appointed him President of the Mathematicians of the 
 empire, and gave him the official title of J/o/a, which 
 signifies Father. He had, at all times, free access to the 
 palace, and the Emperor frequently went to the dwelling 
 of the holy missionary, passing several hours at a time 
 with him, a thing till then unheard of in the Celestial 
 Empire, where the sovereign was inaccessible, and, so to 
 speak, invisible to his subjects. But, notwithstanding the 
 zeal and pressing solicitations of the Jesuit, the Emperor 
 could never be induced to sacrifice those passions which 
 were the obstacles to his conversion, and he died in his in- 
 fidelity, in 1661, leaving the crown to a child eight years 
 old. 
 
 America presented a vast field for the zeal of the Society 
 of Jesus. There were still new peoples to discover, fresh 
 dangers to brave, new difficulties to surmount, and fre- 
 quently martyrdom to be gained, as the recompense of so 
 many hardships and such unexampled charity. But we 
 know that martyrdom was the reward to which the valiant 
 soldiers of the Society of Jesus chiefly aspired, the end 
 most ardently desired by those noble and self-sacrificing 
 heroes. 
 
 In 1G56, there were in Paraguay mcfre than twenty towns 
 wholly civilized, each of which contained from ten to 
 
GENERA T.SHIP OF FATHER GOSWIN NJCKEL. 15 
 
 twclv-.) hundred families, each family compnsing ist least 
 from five to six persons, which gave to each town, or Eo- 
 duction, a population of from live to six thousand souls. 
 Other Ueductions were partially civilized, and others, again, 
 were so firmly established that the Jesuits, being insuf- 
 ficient to meet the v/ants of the people, confided them to 
 priests whom they selected for that duty, in order that 
 they might go in search of those who were still encamped 
 in the forests, or on the bai.ks of the rivers. 
 
 Thus, up to that period, U>5(J, they had converted and 
 civilized more than one hundred and fifty thousand savages; 
 they had transformed them into settled and industrious 
 peoples, who lived together in brotherly union, and in all 
 the simplicity and purity of primitive Christianity. They 
 had efl'ected this wonderful change by the gentleness of 
 their teachings, their unwearied devotion, their incompar- 
 able self-sacrifice, a zeal as tireless as their charity, and by 
 the exercise of those admiuistra'^ive powers which they 
 have always possessed in such an eminent degree. We 
 may also here remark, that so many virtues calling down 
 blessings from on high, Divine Grnce worked upon the 
 hearts of those peoples, and enforced the teachings oi' the 
 missionaries. 
 
 About this time, Father Vieira entered upon the most 
 gigantic undertaking. He sought to convert and civilize 
 all the tribes that inhabited the borders and islands of the 
 river Amazon, which, according to Malte-Brun, is more 
 than six hundred leagues long and, in the narrowest part, 
 over a league wide, gradually increasing until it exceeds 
 sixty-five leagues from bank to bank. 
 
 Father A^ieira divided the mission into four residences, 
 which were situated on the banks of the river. Six Jes- 
 uits stationed themselves, as best they could, at each one 
 of these posts, and thence proceeded to preach the Gospel 
 to the Indians, who were the terror of the surrounding 
 
16 HISTORY OP THE SOCIETY OF JESUS. 
 
 countries. The Europeans had never been able to ap- 
 proach them. Never had the Portuguese arras been able 
 to subdue a single one of those tribes whose poisoned 
 arrows carried death into the ranks of their enemy. Several 
 of them, called Nheengaibas, were more open to negotia- 
 tion with the Dutch, whom they did not regard as wishing 
 to subjugate them. But from the Portuguese the}^ dreaded 
 slavery, and hence declared against them eternal war. The 
 Governor of the province, Don Pedro de Melho, fearing 
 that a treaty would be entered into between these tribes 
 and the Dutch, determined to oppose them with such an 
 amount of artillery as should subdue them; for war had 
 raged incessantly for twenty years, and che commissioners 
 who had been sent to propose conditions of peace, had 
 been put to death. 
 
 Father Vieira was aware of this; but he requested to be 
 permitted to go in person, in the name of the sovereign, 
 to proclaim peace and freedom to all those of the Nheen- 
 gaibas who would listen to the word of God and submit 
 to His law. 
 
 The missionary gave the Indians to understand that he 
 desired to visit them, and endeavor to procure for them 
 peace, while securing to them their liberty. The Nheen- 
 gaibas knew the good Father by reputation. They were 
 aware that the Jesuits were the only really true friends of 
 the Indians, and that they had ever been faithful to their 
 promises. Seven of the savages hastened to the college 
 of the Jesuits, to serve as hostages during the visit of 
 Father Vieira, while others went to meet the missionary; 
 and on the 15th of August, 1658, they embarked together 
 on the great river, escorted by many boats filled with the 
 natives of the neighboring tribes, who had been summoned 
 to take part in their rejoicings. 
 
 On reaching his destination, the good Father was received 
 with enthusiastic joy by the Indians, who awaited him on 
 
GENERALSHIP OF FATHER GOSWIN NICKEL. 17 
 
 the river bank. These were the chiefs of the tribe of 
 JSiheengaibas, and those of several other peoples, who had 
 come to welcome the missionary of peace. The Father 
 was conducted in triumph to a church, which the savages 
 had privately erected for the worship of that God in 
 whose name their freedom had been promised. This was 
 intended as a surprise for the good Father ; nor was it th( 
 only one. On leaving the church, there was a house as- 
 signed as his residence, erected for that especial purpose, 
 and which, as well as the sacred edifice, was declared 
 his property; for henceforth the apostle was their great 
 Father. 
 
 Father Vieira won the affection of his entertainers, and 
 induced them to accept peace on the conditions he pro- 
 posed. He then consecrated the recollection of this treaty 
 by a solemn mass of thanksgiving, at which he invited 
 the Europeans and Indians to assist. After mass, the 
 Jesuit, from the altar-stef>s, reminded the parties con- 
 cerned of their mutual engagements in this great recon- 
 ciliation, and, at the conclusion of his discourse, the royal 
 officers successively swore to him fidelity to their promises. 
 The chiefs of each tribe then presented themselves, cast 
 at the feet of the Father their poisoned arrows, took his 
 hands, and holding them up toward heaven, pronounced this 
 formal oath : 
 
 " I, chief of my nation, in my own name, and in the name 
 of all ray subjects and descendants, promise to Almighty 
 God, and to the King of Portugal, that I will embrace the 
 faith of Jesus Christ, our Lord, to be, as I am from this day, 
 the subject of His Majesty; to live in perpetual peace with 
 the Portuguese, being the friend of their friends, and the 
 enemy of their enemies." 
 
 Upward of a hundred thousand Indians had just sub- 
 scribed, through their chiefs, to the treaty prepared and 
 
 negotiated by Father Vieira. All gladly accepted the 
 39 
 
18 HISTORY OF THE SOCIETY OF JESUS. 
 
 Jesuits for missionaries; all snbmissiyely acknowledged 
 the dominion of the King of Portugal. Here was a pop- 
 ulation of more than a hundred thousand souls, which a 
 single Jesuit had given to the Church and to Portugal. 
 
 The Portuguese merchants avenged themselves of what 
 they were pleased to call their ruin. Being unable to 
 carry oif the Indians who had submitted, they sought their 
 annoyance and final destruction by incendiarism, and by 
 such means, to reduce them again to slavery; but the cat- 
 echumens remained faithful to their oath. Father Vieira 
 complained to the King, who issued a stringent edict; but, 
 instead of allaying, he only aggravated the evil. The 
 exasperated Portuguese seized all the Jesuits who were 
 distributed among the allied tribes, and, in May, 1661, 
 put them on board vessels bound for Lisbon. By this 
 means they hoped to rid themselves forever of the cen- 
 sors of their culpable avarice. Such was the worldly re 
 ward accorded to Father Vieira and his companions! 
 They scrupled not publicly to accuse the Jesuits of seek- 
 ing sovereign power over the people whom their gentle 
 teachings had subdued, whom their zeal had Christianized, 
 and whom their sincere and inexhaustible charity had civ- 
 ilized, The calumniators ought to have borne in mind a 
 recent circumstance which proved a fiat contradiction to 
 this. 
 
 A few months refore, the Spaniards of Assumption were 
 surprised by the revolted Indians whom they held in 
 irlavery. The vengeance of these unfortunate natives was 
 carried to the most savage excess. They rpurdered the 
 principal inhabitants of the city, and compelled the Gov- 
 ernor, Don Alonzo Sarmiento, to flee to the country. The 
 Jesuits, having heard of this outbreak, ordered the neo- 
 phytes of their Ileductions to arm themselves, conducted 
 them to the assistance of the Spanish, and recaptured the 
 city, reestablishing order wherever it had been interrupted. 
 
GENERALSHIP OF FATHER GOSWIN NICKEL. 19 
 
 The neophytes marched to the assistance of the Spanish, 
 the enemies to their freedom, because the Jesuits had 
 taught them their duty to the King of Spain, as their sov- 
 ereign, and to the Spanish, as subjects of the same prince. 
 But passion is not guided by reflection ; it prefers cal- 
 umny. 
 
 The General of the Society of Jesus was aged and fee- 
 ble. He became alarmed at the responsibility of a charge, 
 the duties of which he no longer possessed the necessary 
 strength to discharge, and he implored his brethren to 
 grant him a Vicar-General, with the right of succession. 
 The professed members applied to the Sovereign Poniiff 
 for the power to accede to the desire of their Superior. 
 Pope Alexander VII having, by a brief, accorded it, the 
 Congregation elected Father John Paul Oliva perpetual 
 Vicar-General, with future succession and power to govern. 
 He belonged to one of the ducal families of Genoa, the 
 grandson and nephew of the last Doges. This election 
 took place on the 7th of June, 16G1. 
 
 From this time the General resio;ned into his hands the 
 reins of government. It was on that day, therefore, that 
 really commenced the Generalship of Father Oliva, who 
 was as distinguished for his virtues as for his talents. 
 Father Nickel survived this election but three years 
 
20 HISTORY or THE SOCIETY OF JESUS. 
 
 (generalsljij d |atkr |aul ©libs, 
 
 ELEVENTH GENERAL. 
 1661-1G81. 
 
 I. 
 
 Jansenism secretly spread itself tliroughout Europe. 
 Like Protestantism, it had its end to attain. The power 
 of the Pope was an obstacle to it. It was, therefore, 
 necessary to imbue the Catholic mind with ideas of in- 
 dependence. It was necessary to lead them to the dis- 
 cussion of the subject of the Pope's authority, thus, 
 subsequently, to induce them to cede to him only a con- 
 ditional and limited submission, of which each one 
 should be free to define the extent, accordins; to his own 
 convenience or particular views. Paris continued the 
 head-quarters of this new sect. 
 
 Cardinal de Retz had been, by his own fault, deprived 
 of his See, and was still in exile. Hardouin de Perefixe 
 was his successor, and desired to restore peace and union 
 in that diocese which had for so many years been dis- 
 turbed. To this end, it was necessary to lead back to 
 submission the nuns of Port Royal, whose spirit of pros- 
 elytism was a bar to any conciliatory measures. The 
 Archbishop requested Bossuct to assume the duty of 
 enliii-htenino; and convincing;; them. But this was not so 
 easily accomplished. The nuns were wanting in one vir- 
 tue — the very one which, always necessary, was absolutely 
 indispensable in the present case : humility was unknown 
 
GENERALSHIP OF FATHER PAUL OLIVA. 21 
 
 at Port Hoyal. Jansenism abhors that virtue, which it 
 resjards as weak-mindedness, and which it disdainfully 
 ridicules, as if the Gospel did not teach it, or as though 
 the Sacred Scripture were only the word of man. Bossuet 
 failed in his undertakin<j;. The nuns argued from their 
 Augustinus like so many divines, giving very convincing 
 proofs of the high opinion they entertained of their own 
 knowledge — so much so, indeed, that the eminent theo- 
 logian, perceiving that they considered themselves more 
 learned than himself, was compelled to relinquish all 
 hopes of overcoming their pride. The Archbishop of 
 Paris w^as not more successful. On leaving tliera, after a 
 last conference, as fruitless as those that preceded it, he 
 said to them : " You are as pure as angels, and as proud 
 as demons." 
 
 The conciliatory charity of Father Annat, the King's 
 Confessor, sought an opportunity to put an end to the re- 
 ligious agitation which divided the public mind, and, at 
 his request, the King, in the month of August, 1662, 
 commanded Gilbert Choiseul, Bishop of Comminges, and 
 a friend of the Jansenists to cooperate with Fathers An- 
 nat and Ferrier for this purpose. Conferences were held, 
 and the leaders of the Jansenist party accepted the con- 
 ciliatory propositions of the Fathers. Doctor Arnauld 
 alone refused to yield. " You will be condemned before 
 God and man," wrote Le Nain, "if you do not believe a 
 prelate as enlightened, as virtuous, and as free from sus- 
 picion as M. de Comminges." Arnauld was inexorable. 
 His brothers united with his friends, but he was not to be 
 moved, and sustained himself so well as to succeed in 
 breaking oif the negotiations. He would not accept the 
 reconciliation proposed by the Jesuits. This was the only 
 ground of his opposition. The result was, that on the 
 24th of August, 1664, his nieces, nuns of Port Boyal, 
 
 whom he had so incited to revolt, were borne away from 
 39* 
 
22 HISTORY OF THE SOCIETY OF JESUS. 
 
 their convent by an armed force, and placed in the vari- 
 ous convents in Paris. 
 
 Alexander VII, by a Bull of February 15, 1665, en- 
 tirely approved this measure, which had become indis- 
 pensably necessary. 
 
 While these events engaged public attention, the Jes- 
 uits, ever seeking the glory of God, and laboring to pro- 
 mote it with all the ardor of their zeal, reclaimed several 
 families to the faith of the Catholic Church. The Countess 
 of Sussex, her son, and his family renounced Anglicanism 
 at the colleo-e of La Fleche. The Count de La Suze 
 and the Marquis de Beauvais abjured Calvinism at the 
 parent house in Paris ; Louis de Croy at Usez ; the 
 Countess de Montpinyon at Alenyon ; all the La Claye 
 family at Meaux. At the same time. Count Dunois en- 
 tered the novitiate of the Society of Jesus. In 1661, 
 Father Vincent Huby founded, in Brittany, the first 
 houses of retreat, of which the numbers so prodigiously 
 increased, not only in France, but throughout Europe 
 generally, and in South America. 
 
 In England, the Jesuits converted James, Duke of 
 York, brother of Charles II; and, after a brief calra, 
 during which they had done so much good, they found 
 themselves again the victims of the hatred of heresy. In 
 1665, the city of London was desolated by the plague. 
 The Jesuits were accused of poisoning the fountains. 
 The Fathers had no other water to drink but that in 
 general use. But calumny does not pique itself on con- 
 sistency. Have we not seen the same absurdities intro- 
 duced at Paris, in 1832? Who does not remember the 
 credulity of the people on that point? The cholera was 
 the work of the Jesuits ; nothing was more certain. 
 They had caused all the fountains and wells to be poi- 
 soned ; aye, even the river Seine and the Ourcq Canal ! 
 Thus, an absurd calumny, invented by the Anglicans, in 
 
GENERALSIIir OF FATHER PAUL OLIVA. 23 
 
 7G65, was reproduced amidst the most irifjjenious people 
 in the world, and was received with the greatest credulity 
 in this age of* enligliten merit and progress ! 
 
 In 1G65, a dreadful fire completely destroyed a great 
 part of London. This, again, was the work of the Jesuits. 
 The Anglicans, in all seriousness, ajBirmed it, adding that 
 the Jesuits simply desired to burn all the heretics, in 
 order to destroy Protestantism forever in England. The 
 fable was not very ingenious, since the heretics were not 
 all in London. They were numerous enough in the 
 provinces to render so abominable a crime useless in this 
 sense. It was an absurd story, like that of the preceding 
 year, and, therefore, there were credulous minds who 
 seized upon it. But, what appears still more incredible 
 is, that the House of Commons ordered an investigation 
 into the matter ! It was proved that not a single Jesuit 
 had, in any way, any thing to do with the fire of London. 
 But the Society of Jesus was no less the enemy of the 
 Reformers, and that which it had not done on this occa- 
 sion it might accomplish later ; hence, it was necessary 
 again to banish the Jesuits, and expel them forever from 
 the British states. The Anglicans had promised them- 
 selves the attainment of this much -desired end. 
 
 The Jesuits enjoyed tranquillity in Poland, where John 
 Casimir still reigned ; in Germany, whose sovereign was 
 their pupil and their friend ; in Italy, whose princes sought 
 them, s.nd augmented the number of their colleges and 
 louses; but in the foreign missions persecution was ever 
 an attendant on success, and martyrdom on triumph. 
 
 The Emperor of China, prior to his death, gave orders 
 that Father Adam Schali should take charge of the educa- 
 tion of his son, and the Regents respected the order. Soon, 
 the Bonzes, who had, for some time, been seeking an oppor- 
 tunity to declare war against Christianity, persuaded the 
 principal ministers of the Regency that, if the Jesuit con- 
 
24 HISTORY OF THE SOCIETY OF JESUS. 
 
 tiuued to educate the young Emperor, they would enjoy 
 still greater favor than under the Emperor Cham-Tchi, and 
 that the European Bonzes would become all-powerful in 
 the Celestial Empire, to the exclusion of all the Chinese 
 nobles. 
 
 The Jesuits were numerous, at this time, in China, 
 and possessed a hundred and fifty-one churches and thirty- 
 eight residences. They had written one hundred and 
 thirty books on religion, one hundred and three on mathe- 
 matics, and a hundred and five on natural philosophy and 
 morals, all in the Chinese language. The Dominicans had 
 twenty-one churches and two houses ; the Franciscans, 
 three churches and one house. 
 
 The Pat^ans called the missionaries to Pekin, and con- 
 demned them to perpetual imprisonment; but only twenty- 
 three obeyed the summons — nineteen Jesuits, three Do- 
 minicans, and one Franciscan — all of whom they sent to the 
 prisons of Canton. Father Schall, who was, at first, con- 
 demned to be cut to pieces, was set at liberty, at the ko- 
 licitation of the people, who had ever been the recipients 
 of his goodness. The venerable apostle did not long sur- 
 vive this favor, which was due to the gratitude of the 
 people. He died on the 15th of August, 1666, aged seven- 
 ty-nine years, forty-four of which he had spent in the Chi- 
 nese mission. Fathers James llho and Prosper Intorcetta 
 gave him the last consolations, and received his last sigh. 
 
 The next year. Father Navarette, a Dominican, succeeded 
 in making his escape from prison. Father Grimaldi, a 
 Jesuit, who had not been imprisoned, heard of the escape, 
 and, foreseeing its consequences, hesitated not to take the 
 place of the fugitive, so that his flight should remain un- 
 known. 
 
 In America, on the river Amazon, the Nheengaibas, de 
 prived of their missionaries, again had recourse to their 
 arrows against the Europeans, who were the first to break 
 
GENERALSHIP OP FATUER PAUL OLIVA. 25 
 
 the treaty; but, in 1G64, Father Vieira and his brethren 
 were restored to them by order of the King, and the good 
 Indians welcomed him with tears of joy. The Jesuits were 
 thus enabled to continue the work already commenced. 
 The Fathers of the diocese of the Assumption now saw the 
 termination of the persecution which their charity for the 
 natives had occasioned. Philip IV had asked the Pope to 
 transfer Don Bernardino de Cardenas to the See of Santa 
 Cruz de la Sierra, and Alexander VII acceded to the re- 
 quest, and, on the 15tli of December, 1666, he appointed 
 Father Gabriel Guillestiguy, a Franciscan, Bishop of As- 
 sumption. 
 
 The Sovereign Pontiff, shortly after, departed this life, 
 and was succeeded by Cardinal Rospigliosi, under the name 
 of Clement IX. A few months prior, on the 9th of Jan- 
 uary, 1667, the society lost Father Edmund de Joyeuse, 
 at the College of Metz, of which he was one of the most 
 distinguished professors, much loved and sought for on 
 account of his rare qualities as a preacher. In the same 
 year, the institute had likewise to mourn the loss of one 
 of its most celebrated members, who had become one of 
 its supports. Cardinal Sforza Pallavicini, whom the Sover- 
 eign Pontiff had forced to accept the Cardinal's hat, was 
 one of the bright gems of the Order. He had distinguished 
 himself by his philosophical researches, and by the pro- 
 duction of a History of the Council of Trent, as, also, by 
 his eminent virtues. He died, in the flower of life, on the 
 5th of June, 1667. 
 
 II. 
 
 Scarcely had Clement IX ascended the Pontifical 
 throne when the Jansenists, in spite of the determined op- 
 position of their leader, Antoine Arnauld, sought to treat 
 with the Holy See. They felt the necessity of their being 
 accepted, in order the more efficiently to labor in the work 
 
26 HISTORY OP THE SOCIETY OF JESUS. 
 
 of destruction upon wliicli they had entered. The Pope 
 confided this negotiation to the Nuncio Bargellini. No 
 sooner had the latter arrived at Paris, than he was sur- 
 rounded by the dissenters and their friends. At the head 
 of these was the Princess de Conti and the Duchess de 
 Longueville. Neither the one nor the other neglected any 
 means by which they might win over the Roman prelate 
 to their cause, which caused Fontaine, an ardent Jansenist, 
 to say, in his Memoirs, that the}'^ "were the enlighteners 
 of bishops, and led them, so to speak, by the hand." Fon- 
 taine must have smiled while writing those lines, which 
 one would be tempted to take for an epigram, so much 
 ridicule did they cast upon the actors. 
 
 After several conferences, held in presence of these 
 ladies, Dr. Arnauld consented to yield to the Pope's au- 
 thority. He required, however, that the Jesuits, whom 
 he had caused to be excluded from these nesiotiations, should 
 remain ignorant of his submission, and this concession was 
 partially granted. He had declined peace on the terms 
 proposed by them, and now he accepted it on much less 
 advantageous conditions; and his Jansenist pride revolted 
 at the mere thought of such a triumph for his adversaries. 
 
 Antoine Arnauld had yielded, but the Bishop of Aleth 
 still remained deaf to all the entreaties of his Jansenist 
 friends. The Archbishop of Sens, who had already estab- 
 lished his position by excommunicating the Jesuits in 
 his diocese, a few years before, at length found an irresist- 
 ible argument. "What a triumph for the Jesuits," said 
 he, writing to the Bishop, "to witness the failure of an an 
 dertaking of such importance — an affair we had wisher t- 
 hide from them — and thus find themselves more elevated 
 than ever by that which must inevitably have been their 
 ruin. 
 
 The Bishop of Aleth, yielding to this "ally, laid down 
 his arms, and acknowledged the Pope's authority. Clem- 
 
GENERALSHIP OP FATHER PAUL OLIVA. 27 
 
 ent IX accepted the submission of the Jansenists, in the 
 month of February, 1G69. 
 
 Admitted to be orthodox, the enemies of the Society 
 of ^esus had tlie field clear at last. They might now set 
 to work, and labor, with much more chance of success, to 
 overthrow and destroy the Order which had, for so long, 
 constituted itself the bulwark of the Holy See. Later, 
 they would give their attention to the destruction of the 
 Papacy. 
 
 Father Bourdaloue, who was still young, was delivering 
 his first course of sermons in Paris. Although but 
 twenty-seven years of age, both the court and the people 
 rushed to the churches where he was to preach. In 
 vain did the Jansenists employ every means in their 
 power to damage the Jesuit in public estimation, and to 
 deprive him of the favor of the court. Good sense and 
 good taste triumphed over party spirit. The illustrious 
 Bourdaloue had not one hearer the less. 
 
 In the same year, the Cabal circulated a tissue of in- 
 famous libels, entitled Morale Pratique des Jeauifes^ a 
 work to which Dr. Arnauld afiixed his name, and which 
 elicited general indignation. A decree of the Parliament 
 condemned it to be publicly burned, which sentence was 
 carried out on the loth of September, 1669. 
 
 While the missionaries of China were incarcerated in 
 the prisons of Canton, and others evading the vigilance 
 of the Bonzes, secretly exercised their holy ministry, 
 the native catechists, who had been formed by them for 
 that mission, increased the number of the catechumens, 
 baptized the children and the dying, kept alive the faith 
 in souls, and prepared a rich harvest. 
 
 In 1668, Father Sarpeti. a Dominican, who had had 
 time and means to study the real value of the national 
 customs tolerated by the Jesuits, and who had been able 
 to make himself ac(^uainted with the immense good 
 
28 HISTORY OF THE SOCIETY OF JESUS. 
 
 effected by their apostleship, felt himself bound to give 
 them the folloAvins; testimonial: 
 
 " I certify, in the first place, that, in my opinion, that which 
 the missionary Fathers of the Society of Jesus profess to practise, 
 in allowing; or toleratino; certain ceremonies which the Chinese 
 Christians employ, in honor of Confucius and their departed an- 
 cestors, is not only free from danger of sin, as this step has been 
 approved by the Sacred Congregation of the General Inquisition, 
 but that, taking into consideration the beliefs of the various sects 
 in China, this opinion is much more probably true than its con- 
 trary, and is very useful, not to say necessary, in order to develop 
 the truths of the Gospel to the Infidels. 
 
 " Secondly. I certify that the Jesuit Fathers have announced 
 Jesus Christ, and Him crucified, in this Empire of China, not 
 only by preaching, but also by means of the number of books 
 which they have written ; that they explain, with great care, 
 to their neophytes the mysteries of the Passion, and that, in 
 some of their houses, there are confraternities of the Passion of 
 Our Lord. 
 
 " Thirdly. I certify, and, for as much as there is need, I declare, 
 on oath, that it is neither at the prayer or persuasion of any 
 person whatsoever, but solely through love of the truth, that I 
 have been influenced to render the above testimony." 
 
 This document was not without value, after the many 
 discussions which this subject had called forth, and the 
 various interpretations so often heretofore given, and still 
 given to the present day, to this toleration of the first 
 apostles of China. 
 
 In 1669, the young Emperor, Kang-Hi, attained his 
 majority. The first act of his sovereign authority was 
 the recalling of the Jesuits, the deliverance of the cap- 
 tive missionaries, and orders for public funeral honors to 
 Father Adam Schall, at the expense of the state. A 
 Mandarin represented the Emperor on the occasion of 
 these obsequies. That which Kang-Hi most admired in 
 the Jesuits was their learning. He accorded them the 
 
* GENERALSHIP OF FATHER PAUL OLIVA. 29 
 
 privilege of propagating tlicir religion, so as, by this 
 means, to promote the teaching of the sciences; and he 
 appointed Father Ferdinand Yerbiest President of the 
 Mathematical Tribunal. The patronage and support of 
 the sovereign thus facilitating the apostleship of the mis- 
 sionaries, the number of Christians augmented by twenty 
 thousand in the first year after their recall. 
 
 Clement IX died on the 9th of December, 1G69, and 
 Cardinal Altieri, who was elected on the 29th of April, 
 1670, succeeded His Holiness, under the name of Clement 
 X, and appeared as favorably disposed toward the Jesuits as 
 his predecessors. He even raised Father Nithard to the 
 dignity of Cardinal, en the 22d of February, 1673. 
 
 On the surface, all appeared calm as regarded the So- 
 ciety of Jesus, when, in 1675, a Frenchman presented 
 himself at the palace of Compton, Bishop of London, re- 
 questing an interview with His Lordship. Having been 
 asked his name, he replied, " Hippolyte du Chatelet de 
 Luzancy." The double particle produced the desired 
 effect. The great nobleman was soon ushered into the 
 presence of the Anglican Bishop, and the conversation 
 commenced : 
 
 " I am a Jesuit," said the Frenchman, " but, impelled 
 by my convictions, I desire to embrace Calvinism. All 
 the crimes of which I have been witness or confidant, 
 have sufiiciently enlightened me. I do not hesitate to 
 avow that the Reformed religion is the only one conform- 
 able to reason and to the necessities of our times. If 
 you desire to receive my recantation, I am with you." 
 
 " Most \villingly," replied the prelate, heartily em- 
 bracing him. " And do you not fear that the Jesuits 
 will seek you, and avenge themselves of your desertion?" 
 
 " I am sur« of it; but, before all, I must obey the dic- 
 tates of my conscience!" 
 
 The apostate uttered these last words in such a theat- 
 40 
 
30 HISTORY OF THE SOCIETY OF JESUS. * 
 
 rical tone of voice, that Bishop Compton was affected. 
 He lavished upon him words of encouragement, and tri- 
 umphantly introduced him to the bitterest enemies of the 
 Society of Jesus. He had him preach in the leading 
 pulpits of London, and nothing was talked of but the 
 converted Jesuit. But the triumph was not yet complete 
 for the enemies of the Jesuits; they needed still more. 
 Luzancy sought a member of Parliament, to whom he- 
 said : 
 
 " I come to place myself under the protection of your 
 Lordship, for Father St. Germain, Confessor of the Duch- 
 ess of York, came unexpectedly upon me in my own 
 house, placed his poinard to my breast, and threatened 
 to pierce me to the heart if I did not sign the retrac- 
 tion which he placed before me. I was compelled to sign 
 it to save my life. Such is what the Jesuits are capa- 
 ble of!" 
 
 The imposture was barefaced, but there were few who 
 did not feel themselves compelled to feign belief. The 
 King ordered the arrest of Father St. Germain, and the 
 House of Commons demanded that all the Jesuits and 
 Papists be confined for life in dungeons. Luzancy, when 
 examined, maintained his accusation, and added : 
 
 " The Jesuits have, with the assistance of the Catholics, 
 organized a conspiracy, which is to be made known si- 
 multaneously in London and Paris. The object of this 
 conspiracy is the massacre of the Reformers. The Duke 
 of York and the Kino- himself belong: to it." 
 
 Luzancy offered to produce witnesses, but these wit- 
 nesses could only state what was dictated to them, as 
 they knew nothing. The Parliament was not the less 
 anxious to condemn Father St. Germain, and the rest of 
 the Jesuits with him. Unhappily for the Anglicans, 
 there was found, in France, a Protestant minister who 
 could not find it in his conscience to permit the consum- 
 
GENERALSHIP OF FATHER PAUL OLIVA. 31 
 
 mation of sucli iniquity, and who made known to the 
 English Parliament the real history of the personage 
 whose v-'onquest had caused so much commotion. This 
 minisTcr, whose name was Justel, had known Luzancy 
 in France, and now publicly denounced him, and com- 
 pelled him to acknowledge that he had no right to the 
 position and name he had assumed. 
 
 This impostor was the son of the actress Beauchateau. 
 A_ftor havini!" filled the office of second master in a col- 
 lege, he had served as a domestic, was accused of being 
 concerned in a forgery, and had never had any connection 
 with the Jesuits. The Parliament could not proceed fur- 
 ther against the Fathers, and left them at liberty ; but, 
 at the same time, it did not conceive it to be their duty to 
 attach any blame to the impostor, and the Bishop of Lon- 
 don went so far as to recompense him for all the pains he 
 \sid taken to destroy the Jesuits. He obtained his ad- 
 mittance to the University of Oxford, and appointed him 
 Vicar, at Dover Court, in the county of Essex. 
 
 In the same year, 1675, the Jesuits again took posses- 
 sion of their houses in the diocese of Sens. The Arch- 
 bishop Gondrin was dead. Carbon de Montpezat suc- 
 ceeded him, and, as an act of reparation, had requested 
 Father Chaurand to preach, during Advent and Lent, at 
 the Cathedral. 
 
 Father Annat had requested permission to resign his 
 position as Confessor to the King, and he retired in 1670, 
 being succeeded by Father Ferrier, who died soon after, 
 and who was replaced by P^re Lachaise, in 1675. Like 
 his predecessor, he had charge of ecclesiastical benefices, 
 which tended to create enemies for the society; for the 
 Fathers regarded merit, and not favor, in the selections 
 they presented for the royal nomination. 
 
32 HISTORY OF THE SOCIETY OF JESUS. 
 
 III. 
 
 On the 13tli of August, 1678, as Charles II, of Engian(), 
 was walking in Windsor Park, a man named Kirby came 
 toward him to warn him that some assassins, who were 
 concealed in the Park, and had been paid by the Jesuits, 
 intended making an attempt on his life, unless he returned 
 immediately to the castle. The King could not repicss a 
 smile of incredulit}^, and continued his walk, while ques- 
 tioning Kirby as to where he had obtained the iaformation. 
 
 "I have it from Dr. Tongue," he gravely replied. 
 " The Doctor is acquainted with the whole conspiracy, and 
 it is enough to make one's hair stand on end with horror." 
 
 "It is well," continued the King; "the affair shall be 
 investigated." 
 
 Charles remembered the Luzancy conspiracy, and had 
 not much faith in the one which had just been denounced 
 to him. However, Dr. Tongue was summoned to the 
 court. He presented himself, accompanied by a person- 
 age who revealed the whole of the conspirators' pUa, 
 His name was Titus Gates. 
 
 " I am," said he, " the principal agent of the Jesuits. 
 I know all; I have seen all. I feigned to abjure Calvin- 
 ism and embrace Catholicity. I entered the Society of 
 Jesus at the English college at Yalladolid; thence I went 
 to that of St. Omer. I know that, under the pretext of 
 holding a congregation, in 1669, the Jesuits assembled at 
 St. James' Palace, under the protection of His Grace the 
 Duke of York, and that there they organized plans of con- 
 spiracy such as should strike terror into the hearts of all ! " 
 
 Gates perceiving the King's incredulity, made use of 
 the final argument, with whir-h he had prepared himself. 
 He continued, hastily: 
 
 "In testimony of the truth of what I have advanced, I 
 conjure His Majesty to allow mc to write a note to His 
 
GENERALSHIP OF FATHER PAUL OLIVA. 33 
 
 Grace the Lord Treasurer, to describe to him some letters 
 addressed to Father Bedingfield, which it would be im- 
 portant to intercept, so as to discover the proofs of this 
 diabolical plot." 
 
 The note was written and forwarded ; but Providence 
 intervened. The Lord Treasurer was absent, and Father 
 Bedingfield, passing the post-office just as the mail ar- 
 rived, went in and procured his letters, five in number. 
 Not recognizing the handwriting, he opened them, and 
 found that they bore the names of four Jesuits; but the 
 handwriting was not theirs, and the contents fully con- 
 vinced him that they were forgeries. He carried them at 
 once to the Duke of York, whose confessor he was. Gates, 
 findinij: that he was detected, but that he was, at the same 
 time, sustained by some, still persisted in his accusations. 
 The Duke of York had him summoned to the bar of the 
 House of Lords, in the presence of the King. On being 
 interrogated, he replied: 
 
 "I am sure of what I state. The Jesuits, urged by the 
 Pope and by the King of France, desire the annihilation 
 of Anglicanism, the assassination of the King, and also 
 of the Duke of York, if he does not aid them in their 
 desiiins. Pere Lachaise has sent them considerable sums 
 of money, which have been used by them to bribe the 
 Scotch and Irish, in order to induce them to join the 
 conspiracy. I have seen all, know all, and, at the peril 
 of my life, have revealed all, through love for my coun- 
 try! Don Juan of Austria, whom I saw at Madrid, in 
 order to communicate the plan to him, in like manner, im- 
 mediately joined the conspirators. At Paris, I saw P^re 
 Lachaise, who received me with open arms, and counted 
 me out ten thousand pounds sterling." 
 
 The King, interrupting the loquacious revealer, said : 
 
 " You say you have seen Don Juan of Austria? De- 
 scribe his person." 
 40* 
 
34 HISTORY OF THE SOCIETY OF JESUS. 
 
 , " The Infante Don Juan of Austria is tall, thin, and dark.'' 
 The King and the Duke of York glanced at each other, 
 and smiled. The King resumed : 
 
 " ^yhere did you see Pere Lachaise count out the ten 
 thousand pounds?" 
 
 " In the house of the Jesuits, close by the Louvre." 
 " Stran";e ! " exclaimed the Kino;. " The Jesuits have 
 no house within a mile of the Louvre ; and Don Juan of 
 Austria is short, and very fair ! " 
 
 The King and his brother were equally indignant at this 
 unparalleled audacity and imposture. The Parliament, 
 on the contrary, saw prospects of success in the very ab- 
 surdity of the calumny, and relying upon public simplicity, 
 ordered the arrest of all the Jesuits accused, and the seizure 
 of all their papers. Their most private correspondence did 
 not betray the least indications of conspiracy ; there was 
 not even ground for suspicion, Coleman, Secretary to the 
 Duchess of York, corresponded with Pere Lachaise. They 
 hoped to find among his papers means of compromising the 
 Jesuits, and, in fact, they found a few words of hope for 
 the progress of Catholicity in England. This was more 
 than sufficient to give over to the fanatics that Jesuit blood 
 for which they so ardently thirsted. Besides, Sir Ed- 
 mund Godfrey, who had received Gates' first depositions, 
 had just died suddenly. Two surgeons declared that 
 they found marks of violence on his body; hence the 
 Jesuits had killed him. He was their friend and that 
 of Coleman ; still it was certain that they were the in- 
 stigators of* his assassination. As he was the victim of 
 the Jesuits, so was he, therefore, a martyr, and as such 
 his remains were exposed for public veneration. " Behold," 
 exclaimed they, " of what the Jesuits are capable ! If they 
 thus treat their friends, what will they not do to their ene- 
 mies? Their plot is discovered. They desire to poison 
 or massacre all Protestants to the last man I " 
 
GENERALSHIP. OF FATHER PAUL OLIVA. 35 
 
 The Parliament feigned fear, and conjured the King to 
 guard against the dagger or the poison of the Jesuits. 
 Lord Shaftesbury offered five hundred pounds sterling to 
 any one who should discover the murderers of Godfrey. 
 A few days after, one Bedloe presented himself before the 
 Parliament, to claim the reward promised for the revela- 
 tion which he came to make. 
 
 " Lord Belasyse," said he, " was the instigator of the 
 crime, and it was I, aided by several Jesuits, who drew 
 Sir Edmund Godfrey into the court-yard of Somerset 
 House, the residence of the Queen. There he was assas- 
 sinated by the Jesuits." 
 
 Being questioned as to the time when the crime was 
 committed, Bedloe named a precise hour. Now, at that 
 very time, the King himself had been in Somerset House, 
 with a sentinel at each entrance, and a guard in the court- 
 yard, where the crime was pretended to have been com- 
 mitted. 
 
 To save appearances, it was necessary that the King 
 should be persuaded of the constant plotting of the Jesuits, 
 in order that Parliament might have the satisfaction of 
 sending to the scaffold such of those apostles as should 
 cause them any umbrage. 
 
 The fertile imagination of Titus Gates came to his as- 
 sistance. Seconded by that of Lord Shaftesbury, it 
 brought to light a most mysterious plan concocted by the 
 Jesuits, and the court heard with alarm that the Pope had 
 declared himself Sovereign of Great Britain, and assigned 
 the government of it to Father Oliva, General of the So- 
 ciety of Jesus, who was to have the disposal of all the state 
 offices. Already Lord Arundel is appointed Chancellor; 
 the Earl of Powis, Treasurer ; Lord Belasyse, Commander- 
 in-chief; Lord Petre, Lieutenant-General ; Lords Talbot, 
 brothers, Commanding Officers in Ireland ; Sir Godolphin, 
 Keeper of the Privy Seal ; Sir Coleman^ Secretary of State ; 
 
36 HISTORF OF THE SOCIETY OF JESUS. 
 
 to the Viscount Stafford was intrusted a mysterious charge, 
 which it was impossible to make known without danger; 
 and Father Whitbread, Provincial of England, was to be 
 Archbishop of Canterbury. 
 
 On that very same day, the whole of the above-named 
 personages were committed to the Tower of London, 
 
 " My Lord," said Dr. Burnet, to Shaftsebury, "do you 
 not perceive that you can expect but cut-throats for wit- 
 nesses?" 
 
 "And you. Doctor, do you not see," replied His Lord- 
 ship, "that the more absurd our conspiracy is, the more 
 will the people, thirsting for the marvellous, be credulous? " 
 
 If the Anglican doctor had not consiorned this observa- 
 tion and this answer to writing, it would be almost im- 
 possible to believe it. Nevertheless, one is constrained to 
 accept it as true ; for it is a matter of history that this in- 
 fernal machination, of which the ridiculous aspect and the 
 monstrous absurdity escaped no one, caused six Jesuits to 
 be put to death, and to perish, like criminals, by the hand 
 of the executioner! They were the Fathers Whitbread, 
 Ireland, Fenwick, Waring, Gavin, and Turner. Father 
 Claude de la Colombiere, Chaplain of the Duchess of York, 
 was banished from the British territory ; for he being a 
 French subject, England feared the power of the great 
 King. Fathers Harvey, Cotton, and Jennison died in 
 prison. 
 
 The General of the Society of Jesus received this pain- 
 ful intelligence a short time prior to his death. But this 
 fresh inscription in the martyrology of the Order car- 
 ried with it a hope and a glory. Father Oliva bore with 
 him other consolations. He had learned that the Jesuits 
 in China enjoyed greater favor than ever, and that they 
 took every advantage of it to propagate Christianity 
 throughout the entire extent of the Celestial Empire. 
 
 In Madura, Father John de Britto, who, after the ex- 
 
GENERALSHIP OF FATHER PAUL OLIVA. 37 
 
 ample of Robert Nobili, had become a Scmiassl, renewed 
 all the wonders of the zeal and the charity of his pre- 
 decessor. The number of Christian settlements increased 
 rapidly through his ministry, and he projected fresh con- 
 quests in still more distant states, where no missionary 
 had yet ventured. 
 
 Faiher Oliva died on the 26th of November, 1681, 
 after having appointed Father Charles de Noyelle Vicar- 
 General. 
 
38 HISTORY OF THE SOCIETY OP JESUS. 
 
 6tiuralsl]i8 of |alhr CIprles h UoBclIe. • 
 
 TWELFTH GENERAL, 
 
 1681 — 1687. 
 I. 
 
 Father Charles de Noyelle was a Belgian, and was 
 sixty-seven years of age. His rare prudence and concilia- 
 tory manners having secured the votes of all, he was unani- 
 mously elected on the 5th of July, 1682. One vote alone 
 was wanting, and that was his own. 
 
 The Kings of France and Spain were, at that time, on 
 very bad terms with each other, each claiming precedence 
 in all the royal courts where their ambassadors came to- 
 gether. Both demanded that the General of the Society 
 of Jesus should, on the day of his election, present him- 
 self to his ambassador, before paying his respects to that 
 of his rival. It was a matter of difficulty to conciliate 
 them on this point. Charles de Noyelle, after visiting 
 the Pope, and receiving his benediction, went to the Duke 
 d'Estree, the French Ambassador, and thence proceeded to 
 the Spanish Ambassador. The latter having quickly com- 
 municated this important fact to his sovereign, the latter 
 became excited to such a degree that it was with difficulty 
 he could be appeased by his confessor, Thomas Carbonello, 
 Bishop of Siguenza, a Dominican. 
 
 Louis XIV, to whom the Holy See had granted the 
 privilege of enjoying the revenues of some vacant Sees, 
 had unjustly claimed those of all the vacant bishoprics 
 
GENERALSHIP OF FATUER CHARLES DE NOYELLE. 3S 
 
 of France, without distinction. This was termed a regal 
 right. Pope Innocent XI protested against the encroach- 
 ments of the King on the property of the Church, but 
 the King wouUl not give way. The Parliament, who de- 
 sired nothing better than to shake off the yoke of Home, 
 joined the bishops, and requested the King to order a 
 general assembly of the clergy of France, so as to ex- 
 amine into the regal rights. On the 19th of March, 1C82, 
 the prelates who composed that synod approved the four 
 articles declaring that the temporal power is independent 
 of spiritual power ; that a council was superior to the 
 Pope ; that the privileges of the Galilean Church were 
 inviolable; that the decision of the Pope, even in matters 
 of faith, was not infallible, if it had not the assent of the 
 Church. On the 22d of March, the various bodies of 
 teachers, and all religious Institutions, were ordered to 
 subscribe to these four articles, and to inculcate them. It 
 was, at the same time, forbidden to teach the contrary 
 propositions. Several doctors of the Society of the Sor- 
 bonne were banished for having refused to conform to an 
 order which was against their conscience. The Jesuits 
 alone were exempted by the King from this formality. 
 
 In the same year, 1682, Louis XIV founded a semin- 
 ary and college in the city of Strasburg, which he had 
 just won to France, and he confided the direction of these 
 two houses to the Society of Jesus. The entire popula- 
 tion was Protestant. The Fathers preached and instructed 
 the public mind, and won the hearts and touched the 
 souls of the people, bringing back a number of heretics 
 to the true fold. Their two principal ministers, Pisto- 
 rius and Stachs, assisted at the conferences of Father 
 Dez, and renounced their errors in that edifice where they 
 had taught them. Dr. Ulric Olbrecht. whom Bossuet 
 had failed to convince, was overcome, and converted by 
 the same Jesuit, and this conversion led to a great many 
 
40 HISTORY OF THE SOCIETY OF JESUS. 
 
 others. The Fathers preached in the rural districts, and 
 led back crowds of simple souls who had but strayed 
 away. 
 
 On the 22d of October, 1685, the Chancellor Letellier 
 ratified that edict which revoked the celebrated Edict of 
 Nantes, accorded by Henry IV in favor of the Calvinists. 
 This revocation, which Pere Lachaise had endeavored to 
 combat, and which all the Jesuits who had been con- 
 sulted had, in like manner, opposed, was attributed by 
 the Protestants to the influence of the King's Confessor. 
 And it was, in fact, to be expected. . The Protestants had 
 so violently and so cruelly persecuted the Jesuits, that 
 they could not believe them to be strangers to a measure 
 by which they w^ould be avenged. Heresy sought the 
 destruction of Catholicity by drowning it in the blood of 
 the Jesuits; but it exacted for itself full liberty, and 
 could not brook that any should complain of its extreme 
 ferocity. The revocation of the Edict of Nantes exas- 
 perated them, and they had recourse to arms, and openly 
 revolted. 
 
 The Jesuits, in like manner, had recourse to arms, but 
 they were such as they were in the habit of wielding. 
 They dispersed themselves through the provinces, preached 
 in the towns and rural districts, and gave missions in all 
 directions. 
 
 The Protestants had raised a cry of alarm, which was 
 to be reechoed by the heretics throughout Europe. The 
 most vehement were those of Holland. They designated 
 Louis XIV a Jesuit. This was the signal for the out- 
 break. The Society of Jesus had in Holland forty-five 
 residences and sixty-four Fathers. Their churches were 
 ransacked, several of the Fathers were cast into prison, 
 insulted, menaced, and ill-treated. And all this to expi- 
 ate an act willed by the King of France — an act for which 
 
GENERALSHIP OP FATHER CHARLES DE NOYELLE. 41 
 
 the Jesuits were not responsible, and wliicli some of tlicra 
 had dared to oppose ! 
 
 Innocent XI could not approve of the four articles 
 adopted by the clergy of France in 1G82. He testified his 
 disapprobation by precluding from canonical institution 
 all the bishops appointed by Louis XIV. P6re Lachaise 
 endeavored to pacify the Sovereign Pontiff by the inter- 
 mediary of the General of the society. But Innocent XI 
 was inflexible. He sought to uphold, to the fullest ex- 
 tent, the riirhts of the Church. 
 
 Charles II of England died on the 16th of February, 
 1G85, abjuring Anglicanism, and acknowledging the truth, 
 at the moment of appearing before the judgment-seat of 
 Almighty God. He was succeeded by his brother, the 
 Duke of York, who, being a sincere and fervent Catholic, 
 threw open the prison doors to all those whom attach- 
 ment to their faith had detained there. The Jesuits had 
 resumed their labors, and were overwhelmed with favors 
 by James II. This prince desired, as it were, to make 
 amends for the long and grievous persecutions they had 
 endured under his predecessors. 
 
 The news from China was of the most consoling and 
 glorious kind for religion. Pope Innocent XI, having 
 heard that the Emperor Kang-Hi had issued a decree de- 
 claring the Christian religion holy and irreproachable, 
 congratulated Father Yerbiest, the Provincial, on the pro- 
 digious success of his mission, by a most flattering brief, 
 dated December 3, 1681. 
 
 General Usanguey, who, at an earlier period, revolted in 
 favor of the Tartar dynasty, had just rebelled against it, 
 and intrenched in the mountains. He incited the people 
 to insurrection. Without artillery, the Emperor was un- 
 able successfully to attack him. He asked Father Yer- 
 biest to have cannon cast for him. The Father replied 
 
 that his ministry was, above all, a ministry of peace, and 
 41 
 
42 . HISTORY OF THE SOCIETY OF JESUS. 
 
 that lie could not accede to the expressed desire. The 
 Pagans took advantage of this refusal, and used it to the 
 detriment of the missionaries, by persuading the Emperor 
 that Father Yerbiest was bribed by Usanguey, and was about 
 to hand over to him the empire. Kang-Hi threatened the 
 Jesuits and the Christians with his displeasure, and Father 
 Verbiest yielded to the request of the monarch. He es- 
 tablished a foundery, had cannon cast, directed all the 
 laborers, and Usanguey was defeated. The Emperor, 
 having thus triumphed, desired to reward the Jesuits. 
 Father Verbiest took care to avail himself of this ; but 
 he made choice of his own reward. He requested Kang- 
 Hi to allow him to send for more missionaries, and that 
 French Fathers should be called in preference to any 
 others, because their character sympathized more easily 
 with that of the Chinese. This favor was readily accorded. 
 Father Charles de Noyelle passed to another world on 
 the 12th of December, 1686. He had nominated Father 
 Marius Vicar-General, by whom the assembling of the 
 Congregation was fixed for the 21st of Juue, 1687. 
 
GENERALSHIP OF THYRSUS GONZALES DE SANTALLA. -13 
 
 THIRTEENTH GENERAL. 
 lesr — 1706. 
 
 I. 
 
 The period of great struggles had passed. The Society 
 of Jesus had reached the climax of its greatness and glory. 
 It had attained the utmost possible development, pro- 
 duced the greatest geniuses and the most valiant heroes, 
 multiplied its saints, lavished its martyrs, given millions 
 of souls to the Church, and planted its standard in all parts 
 of the known world. Let us not, however, be forgetful 
 of the vision of its holy founder at La Storta. Let us re- 
 call to mind that Jesus pointed out his Cross to the nas- 
 cent society at the same moment that He promised it His 
 assistance and support. 
 
 The rivalry continued between France and Spain. Louis 
 XIV, having conquered Flanders, wished that it should 
 be united to the Assistance of France for the Society of 
 Jesus. The King of Spain then demanded that all the 
 provinces of the Order dependent upon his states should 
 be joined to the Assistance of Spain. Charles de Noyelle 
 hud obtained a postponement, and so matters remained as 
 heretofore. But on the day of the election of Father 
 Thyrsus Gonzales, which was on the 6th of 'July, 1687, the 
 French Ambassador again introduced the demand of Louis 
 XIV. The Spanish Ambassador expressed a like desire 
 
44 HISTORY OF THE SOCIETY OF JESUS. 
 
 ia the name of his sovereign. The new General implored 
 both one and the other to obtain the forbearance of their 
 respective princes, as the changes they desired would strike 
 at the discipline established by the rules of the Society. 
 The will of Louis XIV was not thus to be controlled. On 
 the 26th of April, 1688, he commanded Father Paul Fon- 
 taine, Assistant of France, to return to his kingdom, with 
 the rest of the French Fathers then in Rome. 
 
 On the 11th of October, the King went still further. He 
 forbade the Jesuits who were his subjects to correspond 
 with their General. They obeyed, and then pointed out 
 the disadvantages of such a state of things. New Superiors 
 could not be appointed, vows could no longer be received, 
 the Order degenerated, and was declining in France. 
 Louis XIV then proposed to name a Superior for all the 
 provinces of the kingdom, under the title of Vicar, with au- 
 thority coequal with that of the General. This negotiation 
 was confided to the ambassador, who forthwith proceeded 
 to Home. The General refused thus to break up the so- 
 ciety. He could not alter the administration of the insti- 
 tute, and, moreover, he could not accord to the King of 
 France a concession which the King of Spain, and other 
 sovereigns, also, would demand in their turn. Louis XIV 
 feared that the General, who was a Spaniard, was more at- 
 tached to the rival power than to himself personally or to 
 France. The King of Spain, on the contrary, felt con- 
 vinced that the General sacrificed all feelings of nation- 
 ality in the general service and interests of France. It 
 waks important to prove to the twomonarchs that they were 
 both laboring under the same erroneous impressions. This 
 is precisely what Father Gonzales did by adhering strictly 
 to the rules of his Order. 
 
 * 
 
 "You might," said the Ambassador of Louis XIV, 
 " provisionally confide the government of the five prov- 
 inces either to Father Fontaine or to the Provincial of 
 
GENERALSHIP OF THYRSUS GONZALES DE SANTALLA. 45 
 
 Paris, reserving, at the same time, the authority of General 
 for the future." 
 
 " No one could answer for the consequences which might 
 result from such a step," replied Father Gonzales. " The 
 misunderstanding now existing between the King of France 
 and the General of the Society will terminate, at latest, on 
 the death of one or the other, and I have great hopes that 
 it will end sooner. It would not be thus with the author- 
 ity of the General attacked ; its loss would be irreparable." 
 
 Louis XIV had not looked for this opposition, but he 
 finally submitted. 
 
 It was not against the sovereigns of France and Spain 
 alone that the General of the Society of Jesus had to con- 
 tend. James II of England had become much attached 
 to his confessor, Father Edward Petre, and desired to raise 
 him to the episcopacy. The Pope objected. The King took 
 umbrage, and demanded a Cardinal's hat for the same Jes- 
 uit. The General so strenuously opposed it, that James 
 was, at last, constrained to succumb ; but he made amends 
 for it, by compelling Father Edward, his subject, to enter 
 his council, as he wished to have him ever near his person. 
 The General in vain protested against this court life for 
 one of his religious, but the King insisted. 
 
 On the other hand, Joseph I, Emperor of Germany, 
 forced his confessor, a Jesuit, to take an active part in state 
 affairs. Father Thyrsus Gonzales severely censured the 
 Father, and, finding his reproof useless, summoned him to 
 Kome. On hearing this, the Emperor replied to the Pope's 
 Nuncio, who urged that the order was imperative : 
 
 "Tell the Father-General that if, contrary to my wish, 
 my confessor must go to Rome, he shall not go alone ; for 
 all the Jesuits in my states shall accompany him, and be 
 prohibited returning." 
 
 The interests of religion in a Protestant country caused 
 the General to yield. Joseph I and James II each re- 
 41* 
 
46 HISTORY OF THE SOCIETY Or JESUS. 
 
 tained their favorite Father, whom they made their chief 
 counsellor, but it was a source of deep regret for the en- 
 tire society ; for in England the heretics did not forgive 
 James for the confidence thus reposed in a Jesuit, nor for 
 the honors wLich he heaped upon him. The society was 
 daily accused of usurping power. It was the Society of 
 Jesus that reigned under the name of J;imes ; it was the 
 society, likewise, that governed through Father Edward 
 Petre. It had made a Jesuit of the King ; erelong it would 
 cause a horrible slaughter of all the Anglicans. Nothing, 
 then, remained but to dethrone the Society of Jesus by the 
 overthrow of the Stuarts. Such was the pretext used by 
 William of Orange to deprive James II of his crown. 
 Father Petre did not forsake the King in his hour of trial; 
 he neither left him during his struggles against the usurper, 
 nor during his exile in France. * 
 
 The General could not prevent the full confidence in- 
 spired by his religious, and which was reposed in them by 
 those crowned heads who permitted them to approach their 
 persons. In China, where Father Verbiest had just died, 
 the Emperor Kang-IIi sent for Fathers Francis Gerbillon 
 and Thomas Pereira, and, in the month of May, 1688, he 
 sent the former as his ambassador to the Czar of Muscovy, 
 to propose conditions of peace and to determine the 
 boundaries of the two empires. He was accompanied in 
 this important mission by Father Pereira. The Jesuit 
 obtained from the Czar the most advantageous terms 
 for Kang-Hi, and, on his return, the Emperor, in or- 
 der to express his satisfaction, clothed him in his im- 
 perial robes. He wished Father Gerbillon to reside in 
 his palace, and instruct him in mathematics; he also 
 called in Father Bouvet to teach him philosophy, and ia- 
 •sisted upon his residing at the court. The Jesuits used 
 these favors only as means for the advancement of Chris- 
 tianity. They were not unmindful of the motto of the 
 Society of Jesus, '-'-To the greater glory of God'^ 
 
GENERALSHIP OP THYRSUS GONZALES DE SANTALLA. 47 
 
 II. 
 
 Pope Innocent XI died on the 10th of Au2:ust, 1080, 
 defending to the hist the power of the Church, whicli had 
 heen attacked hy Louis XIV, witliout having yielded one 
 iota to this imperious monarch, whom few cared to oppose. 
 There were, at this time, thirty bishoprics vacant in 
 France, and there was no possible hope that, after the 
 declaration of the four articles, the new Pope, Alexander 
 VIII, would be more considerate than his predecessor. 
 The bishops felt acutely the difficulties of the position. 
 Either the dioceses were to be left without bishops, or 
 France would have to acknowled2:e herself schismatic. 
 The Jesuits, on their side, could no longer remain deprived 
 of direct intercourse with their General. Their position, 
 in this respect, was one of extreme embarrassment. To- 
 ward the close of the year 1690, the five Provincials went 
 to cast themselves at the feet of the King, and to urge him 
 not to prolong the then existing state of affairs, which 
 paralyzed their efforts in the provinces. They pointed 
 out to His Majesty that, the duty of princes being to in- 
 spire the respect due to all legitimate authority, he should 
 not withdraw them from their obedience to the consti- 
 tutions, and from the direct control of their General. 
 Louis XIV could appreciate such language as this. On 
 the 22d of October, he wrote to the five Provincials, ac- 
 cording them the privilege of corresponding with their 
 General, as they had been formerly in the habit of doing. 
 Thus, as had been foreseen by Father Gonzales de Santalla, 
 the misunderstanding which had arisen between the King 
 of France and the Society of Jesus had been settled before 
 the death of either party. 
 
 Alexander VIII wore the tiara but a few months. In- 
 nocent XII, Antonio Pi2;natelli, elected on the 12th of 
 July, 1691, succeeded him. Immediately after his elec- 
 
48 HISTORY OF THE SOCIETY OF JESUS. 
 
 tion, the French bishops sent in their submission to him, 
 in regard to the four articles of 1682. Each one of these 
 ecclesiastics declared that he did not consider as at all 
 decided, that which the Assembly of the Clergy had de- 
 clared in the four articles, nor as ordered that which it 
 had ordained. The Pope was satisfied with this declara- 
 tion; and Louis XIV desiring, at length, to fill the vacant 
 Sees, and unwilling to become a schismatic, entered into 
 negotiations with Innocent XII. On the 14:th of Sep- 
 tember, 1693, he wrote to the Pope: 
 
 " I am well pleased to make known to your Holiness that I have 
 given the necessary orders, so that the article contained in my edict 
 of the 22d of March, 1682, concerning the declaration made by the 
 clergy of France, to which I had been coerced by prior events, be 
 not observed." 
 
 In the same year, 1693, on the 4th of February, the 
 Society of Jesus lost one of its most valiant heroes. John 
 de Britto — to whom Madura was not a sufficient field, who 
 had also preached the Gospel to several other kingdoms, 
 and who had baptized thirty thousand Pagans in 3Ialabar— 
 after twenty years of hardships and dangers, sufiered mar- 
 tyrdom at the hands of the Brahmins, who accused him of 
 converting the idolaters by means of magic. The Church 
 has placed him among the beatified. 
 
 At the same enoch, the Jesuits obtained from the Em- 
 peror of China permission to erect a church within the 
 walls of the imperial palace, and they established a con- 
 gregation for the preservation and promulgation of piety 
 and good works. The Fathers preached the Gospel and 
 taught the abstruse sciences. The Brothers became phy- 
 sicians, and thus gained admiration and respect. They 
 had at first devoted themselves to the care of the poor; 
 but, erelong, the wealthy and the great sought their ad- 
 vice, and the Emperor, being seized with a dangerous ill- 
 
QENERALSIIIP OF THYRSUS GONZALES DE SA^TALLA. 49 
 
 ness, Brother Ilhodes was called, in and effected his cure. 
 As a mark of his gratitude, the Emperor sent to the so- 
 ciety ingots of gold to the value of two hundred thousand 
 francs. The Superiors placed that sum in the hands of 
 the Indian Company, with instructions to appropriate the 
 interest to those missions in China and India which miuht 
 stand in need of it.^ 
 
 Soon another religious question arose, which excited 
 general attention. Bossuet attacked Quietism, which Fen- 
 elon defended in'a publication called "The Maxims of the 
 Saints." Fenelon was the friend of the Jesuits. Pere 
 Lachaise had read, appreciated, and admired the Maxims 
 of the Saints. He had praised the work to the King, and 
 defended it a2;ainst its assailants. This was enough to 
 cause all the Jansenists and the Gallicans to take sides 
 with the Bishop of Meaux against the Archbishop of Cam- 
 bray. Those who had not even perused the work ap- 
 peared to be its most bitter adversaries. Bossuet, dis- 
 covering theological errors in it, called the attention of 
 the court of Rome to the fact, and pressed a decision. 
 The book was finally censured by the Holy See, and its 
 illustrious author, with the most striking humility, joined 
 in its condemnation. Thus Fenelon gave to the world an 
 imperishable example of filial submission to the Sover- 
 eign Pontiff, at a period when all, as it were, conspired 
 against his supreme authority. Pere Lachaise in like 
 
 *0n the suppression of the society, the Indian Company applied 
 the interest to the hospitals ; but the Jesuits, continuing their mis- 
 sions in the Indies, claimed the amount in London, which was 
 originally intended for the missions of Asia. The government 
 severely censured this misappropriation, and ordered that the in- 
 terest of the money should be devoted to the missions of the ex- 
 Jesuits of the Indies until the decease of the last among them. In 
 1813, there was not a single survivor. The Propaganda decided 
 that this revenue should be applied to the Lazarists of the Chinese 
 missions. 
 
50 HISTORY OF THE SOCIETY OF JESUS. 
 
 manner submitted, and ceased to euloaize a book whose 
 pious and renowned author he had always esteemed; but 
 it was necessary to misinterpret the motives of a Jesuit 
 who was the King's Confessor, and had control of the 
 benefices. The adversaries of the society pretended that 
 Fenelon, being no longer in the royal favor, the Jesuit 
 sacrificed his friend through fear of displeasing the mon- 
 arch. 
 
 The war of succession placed a grandson of Louis XIV 
 on the Spanish throne. Innocent XII was dead, and, in 
 the month of November, 1700, the conclave appointed, as 
 his successor, Cardinal Albani, who took the name of 
 Clement XI. The occasion appeared favorable to Louis 
 XIV to put an end to the religious dissensions which had 
 been excited by the Jansenists in all the Catholic states, 
 more particularly in France. It appeared to him that 
 this sect was no less opposed to the spiritual than they 
 were to the temporal power of the Pope; but proofs were 
 wanting. Quesnel had taken refuge at Malines, from 
 which place, aided by his friend, Gerberon, he kept alive 
 the flame of discord. The King of Spain, at the request 
 of Louis XIV, had them both arrested in 1703, and 
 their papers seized and sent to Paris. On examining their 
 correspondence, there were discovered evident proofs of 
 conspiracy against all authority in general, but especially 
 against that of the King of France. The Jesuits had fre- 
 quently directed the attention of Louis XIV to the secret 
 intentions of the Jansenists. Their correspondence now 
 showed that the Fathers had been far-seeinjir. 
 
 The King, being firmly resolved to uphold his author- 
 ity and have it respected, ordered thaf the Benedictine 
 Thiroux should be imprisoned in the Bastile, and that 
 Thierry de Viaixnes, another Benedictine, who avowed 
 himself the author of the pamphlet against Cardinal de 
 Noailles on the Rtjiexions Morales^ should be incarcerated 
 
GENERALSHIP OF THYRSUS GONZALES DE SANTALLA. 51 
 
 in the Tower of Vincennes. Tlie two relif^ious were seri- 
 ously implicated by letters of theirs, found among the 
 papers of Gerberon and Qucsnel. 
 
 The King ordered the Jesuits to examine the papers 
 of the two leaders of the sect, in order to be fully assured 
 of their doctrine. This examination was made by the 
 best theologians of the society in France, in the country 
 house which the Jesuits then owned at Mont-Louis, near 
 Paris, and which was designated by the people the house 
 of Pere Lachaise. "" 
 
 The Confessor of the great King was a conspicuous 
 personage. Some regarded him as a man to whom the 
 monarch could refuse nothing, and in this they were 
 greatly mistaken. Others saw in him the dispenser of 
 benefices. The people only looked upon the appearance 
 which he made. He was seen to go to Mont-Louis sev- 
 eral times a week, in one of the royal equipages, drawn 
 by six horses, and they considered him as equal to a duke 
 or a peer. For the entire population of the Faubourg St. 
 Antoine, it was no longer a body of Jesuits who were 
 the owners of the country house at Mont- Louis, but P^re 
 Lachaise ; hence the name of the residence.^ 
 
 Among the number of men of distinction who had em- 
 braced Jansenism, was llollin, Rector of the University. 
 His letters to Quesnel implicated him. The King had 
 personally examined them, and had given orders for Rol- 
 lin's arrest. But P^re Lachaise went to the King, and 
 implored His Majesty to set at liberty one whom he desig- 
 
 * Mont-Louis was not given to Pere Lachaise by Louis XIV, as 
 has been stated. The Jesuits purchased it on the 11th of August, 
 1626, when Pere Lachaise, who was born on the 26th of August, 1624, 
 was but two years old. This noble mansion, which was sold after 
 the suppression of the Society of Jesus, became later the Cemetery 
 of the East, to which a popular error has given the name of the Cem- 
 etery of Pere Lachaise. 
 
52 HISTORY OF THE SOCIETY OF JESUS. 
 
 nated as amonor the most estimable in his kingdom. 
 Louis XIV was not deaf to these entreaties of the ven- 
 erable religious, and accorded him his prayer by pardon- 
 ing liollin. 
 
 The Jansenists inculcated that a respectful silence was 
 the only sign of submission due to the Holy See. Ot 
 the 16th of July, 1705, Clement XI condemned this doc- 
 trine in a Bull, which the clergy of France accepted, and 
 which was placed upon the Parliamentary records. The 
 dissenters all exclaimed that this Bull was the work of 
 the Jesuits. This was to be expected. As to the good 
 Fathers, they continued to devote themselves most ardently 
 to the glory of God and the salvation of souls. They 
 apparently disregarded the bitter hatred with which they 
 were so incessantly pursued. At the very climax of their 
 trials and struggles, they gave a mission in the Faubourg 
 Saint Marceau, and they had the consolation to find their 
 labors crowned by the approach of twenty-two thousand 
 persons to the holy communion. 
 
 III. 
 
 The missionaries of the Orders of St. Dominic and 
 St. Francis returned to China, by permission of the Em- 
 peror Kang-Hi — a favor obtained by the learned Jesuit 
 who enjoyed his confidence. These missionaries being, 
 like their predecessors of the same orders, ignorant of the 
 Chinese language, traditions, and customs, became alarmed 
 at the honors which the neophytes paid to the memory 
 of Confucius and to their ancestors. The toleration of 
 the Jesuits on these two points was a real scandal to the 
 purity of their faith and scrupulosity, for these customs 
 appeared to them idolatrous. Another ground of scruple 
 was the name of King-Tien^ applied to God by the Chris- 
 tians, and sanctioned by the Jesuits. Both the Domin- 
 icans and Franciscans thought themselves, in conscience, 
 
GENERALSHIP OF THYRSUS GONZALES DE SANTALLA. 53 
 
 bound to inform the Vicar-Apostolic of these practices. 
 The Jesuits were severely censured, and were unable to 
 convince the prelate and the missionaries that the honors 
 paid to Confucius were merely civil ceremonies, with 
 which the Christians did not associate any religious ideas 
 whatever, and that the word King- Tlen^ in the Chinese 
 language, simply conveyed the idea of God as understood 
 by Christians. The Jesuits wer3 fully conversant with 
 the language. They had consulted the Chinese author- 
 ities upon this subject; they had appealed to the Man- 
 darins and the learned, in order to be fully convinced 
 of the fiiTl meaning of all such matters, and they had 
 become satisfied that these practices were not in an- 
 tagonism to the faith; that Christianity could only be 
 tolerated in the empire upon the terms of the conces- 
 sions they had made. Forcibly to extinguish these cus- 
 toms, was to close the empire forever against the estab- 
 lishment of the Cross of Jesus Christ in it. Neither 
 the Dominicans nor the Franciscans would be satisfied 
 with these reasons, nor would the Vicar-Apostolic admit 
 them; and the Jesuits, feeling it to be their duty not to 
 expose Christianity to a certain fall, continued their 
 apostleship, on the same conditions as before, w^hile 
 awaiting the decision of the Holy See, to whom these 
 questions had been submitted by the other missionaries. 
 They thought it their duty, however, to obtain from the 
 Emperor a formal statement as to the importance of re- 
 taining these practices, as he alone had the right to in- 
 terpret the meaning, and to impose it upon his subjects. 
 In the course of the year 1700, Fathers Antoine Thomas, 
 Philippe Grimaldi, Pereira, Gerbillon, Bouvet, Joseph 
 Suarez, Kilian Stumpf, J.-B. Regis, Louis Pernotte, and 
 Parennin, the latter celebrated for his learned acquire- 
 ments, humbly addressed themselves to the Sovereign 
 Pontiff, to whom ihey made known the extent and mean- 
 42 
 
54 HISTORY OF THE SOCIETY OF JESUS. 
 
 ing of the practices which, until this time, had been tol- 
 erated by them. 
 
 They had before them the words of their Divine Mas- 
 ter : " / have yet many things to say to you, hut ye can 
 not bear them nowy 
 
 They desired to lead gently those whom they had con- 
 verted to a gradual sacrifice of those customs, the contin- 
 uance of which might be open to misconstruction ; but 
 this was a matter of time. 
 
 The court of Rome had long been occupied upon ques- 
 tions of controversy between the missionaries of various 
 orders and the Jesuits. 
 
 Might the honors rendered to Confucius, and to the 
 memory of ancestors, be tolerated, these ceremonies be- 
 ing a law of the state, and the educated Chinese declar- 
 ing that they had no religious application whatever, but 
 were purely civil ? 
 
 What word in the Chinese language could they make 
 use of to convey the idea of God ? 
 
 In order to decide these questions, it was necessary to 
 be thoroughly acquainted with the history, customs, and 
 language of the country. The Jesuits alone possessed 
 this knowledge, and they could not be judges in their own 
 case. Clement XI sent Cardinal de Tournon, Patriarch 
 of Antioch, to the Indies and to China, with the title 
 and powers of Apostolic Legate, and confided to him the 
 important task of investigating matters on the spot, and 
 of putting an end to the difi'erences existing among the 
 missionaries in Malabar and the Celestial Empire. 
 
 The Cardinal set out with the determination to pro- 
 Jiibit whatever might recall the Pagan rites of the peoples 
 pf Asia. At Pondicherry, on the 23d of June, 1704, he 
 psued an order to that efi"ect, and it was speedily made 
 known throughout all the missions. The Malabar rites 
 tolerated by the Jesuits were designated as idolatrous. 
 
GENERALSHIP OF THYRSUS GONZALES DE SANTALLA. 55 
 
 This decision caused the most violent commotion along 
 the banks of the Ganges. Discontent continued to spread 
 until it reached the Chinese Empire, when, on the 18th 
 of April, 1705, the Cardinal, on arriving at Canton, sent 
 to ask the Jesuits to obtain for him safe passage to 
 Pekin. The Fathers applied directly to the Emperor, 
 who refused to receive the Cardinal ; but the Jesuits, 
 having proved to him that this refusal to give audience 
 to the envoy of the Sovereign Pontiff would be visited 
 upon them, and be the cause of severe censure, Kang-Hi 
 granted that which they desired, and consented to receive 
 the Legate. These negotiations were not finally concluded 
 until the year 1706. 
 
 In Madura, Father John de Britto, whom the Church 
 has honored with a place upon her altars, notwithstanding 
 his toleration of the Malabar rites, was succeeded in his 
 position of Saniassi by Father Constant Beschi, who, in 
 order to win over the higher classes, had subjected him- 
 self to a course of life the most intolerable to an humble 
 religious. Habited in the costume adopted by Father 
 Nobili, he never went abroad but in a palanquin^ never 
 reclined but on tiger-skins, being constantly accompanied 
 by attendants, waving the most richly decorated fans, while 
 over his head was borne by another attendant a magnificent 
 parasol. The Indians called him the great Viramamoum, 
 treated him with profound respect, and yet were ignorant of 
 his real character and life. The mysterious halo with which 
 he was surrounded was the guarantee of success. The 
 missionary studied the poets of Hindostan, composed re- 
 ligious songs, in which he developed the mysteries of 
 Christianity, and related the sufferings of the God -man, 
 the maternity of the ever-blessed Virgin, and the heroic 
 virtues of the saints. 
 
 Constant Beschi was not the only one who outwardly led 
 the life of a Brahmin. Other Jesuits, like him, devoted 
 
56 HISTORY OF THE SOCIETY OF JESUS. 
 
 themselves among the several castes, in order to make known 
 to these idolaters the one true God, to make them appre- 
 ciate the sublime truths of the Gospel, and to prepare them 
 for the reception of the yoke of Jesus Christ. This won- 
 derful patience was attended by success and martyrdom. 
 On the 1st of December, 1700, Father Bouchet thus wrote : 
 
 " Our mission of Madura is more prosperous than ever, AVe have 
 had four great persecutions this year. One of our missionaries 
 had his teeth knocked out with a bludgeon, and, at the present 
 time, I am at the court of the prince of these territories, in order 
 to obtain the liberation of Father Borghese, wlio has already 
 undergone forty days' confinement in the prison of Trichonopoly, 
 together with four of his catechists, Avho have been put in irons. 
 But the blood of our Christians, shed foi*Jesus Christ, is, as it ever 
 has been, the seed which produces other converts. 
 
 "As for myself, during the last five years, I have baptized more 
 than eleven thousand persons, and nearly twenty thousand since 
 I entered this mission. I have the direction of thirty small 
 churches, and about thirty thousand Christians. I could not name 
 the precise number of confessions, but I believe I have heard 
 more than a hundred thousand. 
 
 " You have often heard that the missionaries of Madura partake 
 of neither meat, fish, nor eggs; that they never drink wine, or 
 other similar beverages; that they dwell in wretched thatched 
 huts, without bed, chair, or any species of furniture; that they 
 have neither table, table-cloth, knife, fork, nor spoon. This may 
 seem hard, but believe me, my dear Father, that these are not 
 the greatest difficulties we have to encounter; for I assuro you, 
 in all sincerity, that in the twelve years that 1 have led this sort 
 of life, it has not cost me a single thought." 
 
 That which caused them the greatest grief, was the 
 barrier created between them by the difference of caste to 
 which each one had devoted himself. The Saniassi mis- 
 sionary, who was of the highest class, had to aiFect the 
 greatest contempt for his brother missionary, who was de- 
 voted to the salvation of the Pariahs; and the latter Avas 
 constrained to assume the most humble attitude, and re- 
 
GENERALSHIP OP THYRSUS GONZALES DE SANTALLA. 57 
 
 speotfully retire whenever he found himself in the pres- 
 ence of the great Saniassi. The one partook only of rice, 
 specially prepared for him by the Brahmins ; the other 
 was content to subsist upon viands which were frequently 
 putrid, and with which he was supplied by the indigent 
 Pariahs, whose humble gourou he was. 
 
 In China, the Jesuits were astronomers, physicians, 
 geographers, and mathematicians; in Madura and Mala- 
 bar, they were saniassis, philosophers, poets, or gourous of 
 the Pariahs ; in the two Americas, they were agricultur- 
 ists, artisans, artists, and legislators. The republic of 
 Paraguay, which consisted of savages in former times, 
 strangers to each other, now united and civilized by the 
 missionaries, had attained a high degree of prosperity. 
 The number of cities, towns, and villages had considerably 
 increased, and the pioneers of this marvellous civilization 
 were ever ready still further to prosecute their search for 
 other wandering tribes, which they discovered, too fre- 
 quently, only after long, fatiguing, and perilous journeys. 
 
 Father Cyprian Baraze met his death in this dangerous 
 ministry. On the IGth of September, 1702, the apostle 
 entered upon an eternity of bliss through the portals of 
 mart3^rdom, alter having preached the Gospel for twenty - 
 seven years, during which period he had converted from 
 idolatry a multitude of souls, and prepared for civiliza- 
 tion some of the most savage tribes. Shortly after his de- 
 cease, Father Nyel, to whom was confided the direction 
 of the Reductions which the departed Father had founded, 
 thus wrote to Father Dez : 
 
 " Our Fathers, to the number of thirty, have established some 
 fifteen or sixteen towns, which are all well laid out. To each 
 family is allotted a portion of land, which they have to cultivate. 
 There are also common lands, which are set aside for the support 
 of the Church and the hospital. At the beginning of each year, 
 judges and magistrates are chosen. Every crime has its punish- 
 42* 
 
58 HISTORY OF THE SOCIETY OF JESUS. 
 
 ment. Two of our Fathers reside in each town. The}- are ta*eated 
 with great respect, and they, on their part, do not spare them- 
 selves. Nothing; is more beautiful than the relio-ious ceremonies. 
 Each church, neatly constructed, is provided with music. All our 
 natives are enchanted with them. They have themselves con- 
 tributed simple works of painting and sculpture, which, joined to 
 the alms of a few pious individuals, enable us to adorn becomingly 
 these temples, the admiration of our good neophytes. To meet the 
 difficulty arising from the diversity of languages among these In- 
 fidels, the simplest and most generally known has been selected, 
 and forms the general language of the congregated tribes, who are, 
 of necessity, compelled to learn it. A grammar has been prepared, 
 and is in use in the schools. The Superior of the mission has se- 
 lected for his residence the most centrally situated town. It is 
 there that the library and general dispensary are situated. It is 
 likewise the place of retreat for the missionaries themselves." 
 
 In 1697, the Jesuits entered California. They were al- 
 ready established in Guiana and the Carribbee Islands, 
 where their lives were shortened by the severity of the 
 climate ; but others were ever ready to succeed their 
 brethren, their "jreat ambition bein2;to seek those danrrerous 
 parts, where they were sure to die for the greater glory of 
 God, either by the weapons or poison of the savages, or by 
 the diseases peculiar to tropical climates, which prove so 
 fatal to Europeans. 
 
 In New France, where the missionaries of the society 
 accomplished marvels of civilization, and where the Reduc- 
 tions called to mind those which were admired in Paraguay, 
 the neophytes had constant cause to dread the invasion of 
 the Iroquois, whose savage natures could not be brought 
 into subjugation by their missionaries; but what they 
 dreaded still more were the proximity of New England 
 and its Puritanism, By their supplies of intoxicating 
 liquors, the English had become friendly with the Iroquois, 
 whom they incessantly excited against the French colony, 
 and, above all, against the religion of the Jesuits. They 
 
GENERALSHIP OF THYRSUS GONZALES DE SANTALLA. 59 
 
 reiterated all their calumnies against the missionaries, in 
 hopes, thereby, to destroy their influence over the neophytes, 
 and to sever the Indians from the colony and from obedience 
 to the Governor; but the neophytes remained faithful to the 
 religion and the government w^hich they had been taught by 
 the Jesuits to love. 
 
 On the 27th of October, 1705, the Father-General, 
 Thyrsus Gonzales de Santalla, departed this life, and Fa- 
 ther Michael Angelo Tamburini, whom he had appointed 
 Vicar-General, convoked the Congregation for the 17th 
 of January, 1706. 
 
60 HISTORY OF THE SOCIETY OF JESUS. 
 
 ^tiuralsln^ of latljcr picljacl ^ngclo (Tiimburiiu, 
 
 FOURTEENTH GENERAL. 
 IT'O G — 1730. 
 
 I. 
 
 Born at Modena, on the 27th of September, 1648, 
 Father Tamburini was, consequently, above fifty years of 
 age when called to the government of the society. He had 
 filled all the offices of the Institute, and had earned for 
 himself a reputation for learning, wisdom, and piety, which 
 secured to him sixty-two votes on the day of his election, 
 the 30th of January, 1706. 
 
 It was a critical period for the Order. This society of 
 heroes, which was instituted to carry on the perpetual 
 struggles of the Church against the powers of darkness, 
 was attacked alil^e by error and truth, by vice and virtue, 
 by the friends and by the enemies of the Church, of which 
 it was the vano;uard and the bulwark. 
 
 The learned men and theologians of Rome were occupied 
 in studying the questions of Jansenism and Gallicanism, or 
 of the Malabar rites and the Chinese ceremonies. There was 
 distressing news from the Celestial Empire, which fore- 
 shadowed the approaching downfall of Christianity in that 
 vast region. The intrigues of the Jansenists in France, and 
 throughout entire Europe, foreboded nothing less than a 
 violent blow, a terrible shock for the future. 
 
 On the 29th of June, 1706, Cardinal de Tournon, Legate 
 of the Holy See, was received by the Emperor of China, 
 
GENERALSHIP OF MICHAEL ANGELO TAMIJURINI. 61 
 
 to wliom he communicated the object of his mission. Kan""- 
 Hi personally exphiined to tlie Legate, as he had already 
 done to the Fathers, that the Chinese language possessed 
 no other words to express the idea of the one, only God 
 but those of Xanti and of Tien^ and that the meaning at- 
 tached to the ceremonies observed in memory of Confucius 
 and the ancients were simply human and civil. The Car- 
 dinal insisted on the necessity of prohibiting the Christians 
 from observing these national customs, while the Jesuits 
 continued to urge the danger that would attend the pro- 
 posed interdiction. The Emperor, tired of these contro- 
 versies, in which he could see nought but trouble for his 
 states, forbade the Jesuits to teach any thing contrary to 
 the legal customs, and commanded the Legate to take his 
 departure. To this injunction the Legate replied by an 
 edict, dated January 25th, 1707, in which he prohibited 
 the Christians from giving to God the name of Xanti or 
 Tieii^ and from rendering to Confucius and the ancients 
 the accustomed honors. To the Emperor this edict was an 
 outrage. He saw that the Cardinal doubted his sovereiiin 
 word, and, offended in his character of absolute monarch, 
 he banished the Vicar Apostolic, and ordered that tha 
 Cardinal Legate should be handed over to the Portu- 
 o;uese, who were his enemies. The latter confined him 
 in a dungeon in the prison of Macao. 
 
 Father Gerbillon, who could not appease the indigna- 
 tion and anger of the Emperor, died in the midst of 
 these relijjfious troubles. Kani>;-Hi lost in him a devoted 
 friend; but that friend had evinced such a marked respect 
 for the Legate, that the monarch witnessed his death with- 
 out the least apparent feeling of regret. However, he 
 became attached to Father Parrenin, whom he made his 
 constant companion when travelling. The Viceroy of the 
 Indies, the Archbishop of Goa, and the Bishop of Macao 
 had prohibited Cardinal de Tournon from exercising his 
 
62 HISTORY OF THE SOCIETY OF JESUS. 
 
 authority as legate, in the Portuguese colonies, and the 
 Legate, in turn, excommunicated the Bishop and the Cap- 
 tain-General of Macao. He expired in his dungeon, in 
 the latter city, on the 8th of June, 1710, at the age of 
 forty-two. 
 
 The Jesuits of Madura had appealed to the court of 
 Rome, and continued to propagate the Gospel, and to 
 plant the Cross of Jesus Christ, thanks to the character 
 of Brahmin, which they had assumed among the different 
 castes. Father Beschi was so successful, that the Nabob 
 of Trichonopoly, delighted with his discourses, and en- 
 chanted by the doctrine promulgated by this great Sani- 
 assi, requested him to become his chief minister. Father 
 Beschi, being convinced that the interests of Christianity 
 would be thereby greatly benefited, accepted the dignity, 
 and, henceforth, thirty horsemen, twelve standard-bearers, 
 a military band, the most magnificent elephants, and a 
 number of camels, composed the cortege of the humble 
 religious of the Society of Jesus. Aided by this impos- 
 ing appearance, and strengthened in his position, he daily 
 increased the number of his converts. He even rraiued a 
 great number of Brahmins, who, in testimony of their 
 new faith, cut off their plaited hair, which reached to the 
 ground, and caused it to be hung up in the vestibule of 
 the church. But all the honors lavished upon the Jes- 
 uit Saniassi did not shield them from the displeasure of 
 princes or the anger of the Pagans. "When the mission- 
 ary rises in the morning," wrote Father Bouchet, "he can 
 not be sure that he will not have to pass the night in a 
 dungeon. It is rare to find one who has altogether es- 
 caped the horrors of a prison, and I have known some 
 who have been twice imprisoned in less than a year." 
 
 Clement XI, impelled by the entreaties of Cardinal de 
 Tournon, and desiring to put an end to all the divisions 
 caused by the toleration of the Jesuits in China and 
 
GENERALSHIP OF MICHAEL ANGELO TAMBURINI. 63 
 
 Malabar, condemned some of the practices, while he tol- 
 erated others. The General of the society, Michael An- 
 gelo Tamburini, went to the Vatican, accompanied by all 
 the professed members, who had met in the month of 
 November, 1711, and, casting themselves at the leet of 
 the Sovereign Pontiff, declared their entire submission to 
 his decision. The Father-General, speaking in behalf of 
 the whole, said, in conclusion : 
 
 " If, however, there should, in the future, be found one 
 of us, in whatever part of the world it may be — which 
 God forbid should be the case! — who entertains other sen- 
 timents than these, or who shall speak in other words — 
 for human prudence can not anticipate or prevent like 
 events amidst so many subjects — the General declares, 
 assures, and protests, in the name of the society, that he 
 thenceforth censures and repudiates him, pronounces him 
 deserving of punishment, and regards him as a false and 
 unworthy son of the Society of Jesus." 
 
 The death of Cardinal de Tournon was, as yet, unknown 
 at Rome. 
 
 While these events were transpiring in China, in the 
 Indies, and in the capital of the Christian world, others, 
 of not less serious import, happened in France. AVe are 
 aware that Pope Clement XI had condemned the respect- 
 ful silence — the last ingenious conception of the Jansen- 
 ists. The nuns of Port Royal refused to submit to 
 the Bull which pronounced this condemnation. The 
 clergy had received it ; the Parliament had recorded it ; 
 but these religious, excited to insubordination by the au- 
 thor of the Reflexions Morales^ wlic had escaped from 
 prison, persisted in ignoring the authority of the Holy 
 See. In 1707, after more than a year of patience and 
 fruitless exhortation, Cardinal de Noailles prohibited them 
 from frequenting the sacraments, and, at the request of 
 Louis XIV, Clement XI, by a Bull, dated the 27th of 
 
64 HISTORY OF THE SOCIETY OF JESUS. 
 
 March, 1708, ordered the suppression of the convent of 
 Port Royal des Champs, which he designated as the liot^ 
 bed of heresy. Quesnel exclaimed that the Pope had blas- 
 phemed. The King's council answered him by decreeing 
 that henceforth there should be but one Port lioyal — that 
 of Paris. Quesnel spread the report that the Jesuits had 
 guided the pen that wrote the Bull of suppression, as well 
 as that which had framed the decree. This latter could 
 be the work of no other than Pere Lachaise. Of what 
 is a King's confessor not capable, especially when that 
 confessor is a Jesuit! 
 
 Pere Lachaise survived but a few months this fresh 
 imputation, which, however, could not injure him, except 
 in the estimation of the enemies of the Church. He died 
 on the 20th of January, 1709, at the age of eighty-four, 
 having, for some time previously, lost his influence over 
 the monarch, whose affection for him, however, remained 
 unimpaired. He had been his confessor for thirty years. 
 It was he who pronounced the nuptial benediction of this 
 prince with Madame de Maintenon, in the presence of the 
 Archbishop of Paris, the Chevalier de Forbin, de Mont- 
 chevreuil, and de Bontemps. After his death, the King 
 commissioned the Dukes de Beauvilliers and de Chevreuse, 
 together with the Curate of St. Sulpice, to select for him 
 another confessor. They suggested Father Michael Letel- 
 lier, a Jesuit, who was accepted, and who entered upon 
 his functions February 21st, of the same year, 1709. He 
 was Provincial of France, sixty-five years of age, and was 
 far from being the equal, by birth, of Pere Lachaise. 
 When he appeared before the King, His Majesty inquired 
 if he was a relative of the Chancellor Michael Letellier. 
 
 "I, Sire," quickly responded the religious, "a relative 
 of the Letelliers ! Nothing of the sort. I am a poor 
 peasant, the son of a farmer of la Basse NQrinandie.'^ 
 
 This blunt declaration was like a thunder-clap to the 
 
GENERALSHIP OF MICHAEL ANUELO TAMBURINI. G5 
 
 courtiers. Not one among thcui could conceive why he 
 had not made himself acquainted with the origin of this 
 Jesuit before presenting him to the monarch, who would 
 have to kneel before him. This caused St. Simon to say 
 that Father Letellier was "from the dregs of the people, 
 and made no secret of it." This was the real motive for 
 the opposition manifested against this Jesuit, from his 
 first appearance at the court. No one ever forgave him 
 for revealing, with so much simplicity, his humble origin. 
 And when, on the 29th of October, of the same year, the 
 Captain of Police, d'Argensou, had the nuns of Port 
 Royal removed by force from their convent, and conducted 
 to other houses, in accordance with the decree of the 
 preceding year, it was Father Letellier whom they blamed 
 for this severity, overlooking the fact that the decree was 
 issued a year before Father Letellier had, for the first 
 time, seen Louis XIY. We must admit that it is very 
 easy to take advantage of human weakness. The Jan- 
 senists were aware of this, and acted accordingly. The 
 nuns of Port Royal des Champs were declared so many 
 martyrs — victims of the tyranny and power of the Jesuits. 
 How many miracles, prepared beforehand, might then be 
 witnessed in the cemetery of the deserted abbey ! how 
 many pilgrimages to the forsaken cells ! What numer- 
 ous ridiculous scenes imagined and enacted, with a view 
 to excite and irritate the public mind ! The King com- 
 prehended all this full well, and would not tolerate it. 
 He commanded that all the buildings should be demol- 
 ished. This decree was issued on the 12th of January, 
 1710. The Jansenists set no bounds to their exaspera- 
 tion. The episcopacy became alarmed at its under-hand 
 dealings, and the Bishops of La Rochelle and LuQon 
 condemned the Rejiexions Morales. 
 
 In 1G95, Cardinal de Noailles, at that time Bishop of 
 Chalons, had approved this work, for the simple reason 
 43 
 
66 HISTORY OF THE SOCIETY OF JESUS. 
 
 that the first edition was published with the consent of 
 his predecessor, Felix Vialard. Antoine de Noailles had 
 not troubled himself about the discrepancy in these 
 editions. The first, which was all but harmless, was only 
 a small treatise of a few pages, while the third was a work 
 in four volumes, containing all the doctrines of Jansenius. 
 Antoine de Noailles had unconsciously approved the con- 
 temning of all spiritual and temporal authority, and the 
 exciting to revolt against the same. Having become 
 Archbishop of Paris, and Cardinal, he learned the con- 
 demnation of the book, which was issued with his appro- 
 bation, and loudly complained of it. The question was 
 submitted to the court of Rome by the clergy of France, 
 and, in order that it might be fairly represented, the bish- 
 ops requested Father Letellier to draw up a statement of 
 the case, which they would forward independently to the 
 Sovereign Pontifi". Father Letellier acceded to this re- 
 quest, but a letter, concerning this understanding between 
 the bishops and the King's Confessor, fell into the hands 
 of the Jansenists, and thenceforth it was the whole Society 
 of Jesus that governed the French episcopacy, through 
 the medium of Father Letellier. Minds became excited; 
 the discussions grew warm. Cardinal de Noailles took 
 off'ense at the appeal made to the Pope regarding the Re- 
 Jiexions Morales^ and demanded from Louis XIV satisfac- 
 tion, which was refused. " The Cardinal sees only the 
 Jesuits in this matter," exclaimed Fenelon, "so that he 
 may arouse the world against them, by designating them as 
 his persecutors. Such is ever the nature of party spirit. 
 To believe him, the Jesuits are capable of every thing. 
 Were it not for them, the phantom of an imaginary heresy 
 would instantly vanish. It is they who write all the episco- 
 pal decrees, and even the constitutions of the Holy See. 
 \Vhat can be more absurd, and more unworthy of serious 
 attention, than such declamatory assertions?" 
 
GENERALSHIP OF MICHAEL ANGELO TAMBURINI. 67 
 
 The CarcHnal, finding that the King remained inflexible, 
 and that he in nowise yielded to his entreaties, hurled an 
 interdict against the entire body of the Jesuits in his dio- 
 cese, excepting only the confessors of the royal family. 
 Of this Louis XIV complained. The Cardinal replied 
 that he was persecuted by the Jesuits. Madame de Main- 
 tenon thus addressed him: 
 
 "You treat the affair of the Jesuits as a spiritual question, and 
 His Majesty regards it as a personal matter — a piece of private 
 revenge. You say that the Jesuits are not fit to be confessors, 
 and yet it is impossible that they should have become so all at 
 once." 
 
 On the 20th of August, 1711, the Cardinal thus wrote 
 to Madame de Maintenon : 
 
 " I give fresh powers to Father Letellier, although it is he who ia 
 lea^t worthy of them." 
 
 It was in order to punish Father Letellier for his inter- 
 ference in the affair of the Reflexions Morales that the body 
 of Jesuits were interdicted, and he, the only guilty one, 
 was excepted from this measure, in order to avoid dis- 
 pleasing the King! The full extent of such an incon- 
 sistency could not escape the meanest capacity. 
 
 In the month of June, 1712, Fenelon thus wrote to 
 Louis XIV : 
 
 "Nothing is more injurious to a religious society than to accuse 
 it, before the entire Christian world, of entertaining erroneous 
 doctrines, of being guilty of irregularities with regard to bishops, 
 and of desiring to become their superiors and judges. The more 
 serious the accusation, the clearer should be the proof. It is, then, 
 necessary that the Cardinal prove all the allegations, or that be 
 acknowledge himself as a notorious calumniator. If be persist 
 in a continuance of these indefinite complaints and invectives, he 
 will only do that which is the ordinary course of all the authors 
 of defamatory libels. There remains to him no means of escape ; 
 
68 HISTORY OF THE SOCIETY OF JESUS. 
 
 it is incumbent upon him to produce proofs, so that a lasting 
 shame may attach to the Jesuits, or to himself. But, if he has no 
 legal proof, he must repair the calumny by retracting it as etFect- 
 ually as he has promulgated it. G-od, whose truth he has out- 
 raged; the Church, which he has scandalized; his conscience, the 
 voice of whicli he has stifled, in order to gratify his resentment; 
 his very dignity, which he has abused, in order to sully the fair 
 fame of innocent men — all these call for this humiliating repara- 
 tion." 
 
 The Assembly at Rome, charged to inquire into Ques- 
 nel's work, which was approved by Cardinal de Noailles, 
 had, at length, concluded its labors, Bossuet, on the first 
 appearance of the book, had discovered in it one hundred 
 and twenty erroneous propositions. The Roman tribunal 
 condemned only one hundred and one, and, by the celebrated 
 Bull, Umgenitus, issued at Rome, on the 8th of September, 
 
 1713, the Holy See condemned and reproved the Reflex- 
 ions Morales as containing several heresies, and, among 
 others, all those of Jansenius. On the 23d of 'January, 
 
 1714, the Assembly of the French Clergy accepted the Bull, 
 Uhigenitiis, and, on the 15th of February, the Parliament 
 enrolled it. The Cardinal, being unable to retreat, con- 
 demned the Reflexions 3Iorales; but, by an unhappy in- 
 consistency, he forbade, at the same time, the acceptance 
 of the Bull. This Bull, which was addressed to all the 
 bishops of France, was accepted sincerely and uncondition- 
 ally by one hundred and eight prelates. Thirteen pro- 
 posed certain modifications. One only — Labroue, Bishop 
 of Mirepoix — refused to condemn the doctrine of Quesnel. 
 This was a blow for the Jansenists, who avenged them- 
 selves by calumny, while awaiting a better opportunity 
 of showing their resentment. Such an occasion soon 
 ofi"ered. Louis XIV died on the 1st of September, 1715, 
 attended, in his last moments, by Father Letellier. His 
 successor was a minor, and the regency was left to the 
 Duke of Orleans. 
 
GENERALSHIP OF MICHAEL ANGELO TAMBURINI. C9 
 
 IL 
 
 The Jansenists prided themselves upon their austerity, 
 and charged the Jesuits with lax morals. This had not 
 prevented them, however, from lauding, for some time be- 
 fore, the prince who was to govern the kingdom on the 
 demise of the monarch. The Duke of Orleans made no 
 secret of the deirradins; vices to which he abandoned him- 
 self, without shame or remorse. The Jansenists depended 
 upon his vicious habits and inclinations for the success of 
 their cause, and avowed themselves his friends and par- 
 tisans. This course, judiciously pursued, made them mas- 
 ters of the field, soon after the death of the great King. 
 
 Louis XIV had bequeathed his heart to the parent house 
 of the Jesuits. Philip of Orleans did not dispute this 
 barren inheritance ; but the Jansenists required a security. 
 They demanded a victim. Philip sacrificed Father Letel- 
 lier, whom he banished. The Confessor of Louis XIV 
 was sent to Amiens; for, said they, he had filled the pris- 
 ons with Jansenists; he had availed himself of his secret 
 powers, and a multitude of innocent people languished in 
 fetters, the victims of his cruel tyranny. With what eager- 
 ness did they not throw open the dungeons of the Bastile 
 and the prison of Vincennes, in order to remove the chains 
 of that multitude of innocents! They came forth in 
 crowds; they were counted; there were six, of whom two 
 only had been arrested during the period which they 
 termed the reign of Father Letellier ! 
 
 On the 20th of November, two months after the death 
 of the King, Cardinal de Noailles, feeling convinced that 
 the Jesuits would not prove very formidable for the future, 
 partially annulled the interdict which he had issued against 
 them, and restored these faculties to twelve among them, 
 who, probably, had become good confessors through their 
 temporary suspension. 
 43* 
 
70 HISTORY OF THE SOCIETY OF JESUS. 
 
 The University, also desirous of profiting by the King's 
 death, requested the regent to adopt measures for dimin- 
 ishino- the influence of the Jesuits in matters of education, 
 on account of the serious injury they caused to the Uni- 
 versity. To this Philip would not consent, and resolutely 
 replied : 
 
 "As regards the colleges of the Jesuits, my will is that 
 no change shall be made." 
 
 "But," added the deputies, "we only desire a decree, 
 prohibiting such as may have made their studies with the 
 Jesuits from receiving academical degrees." 
 
 "Never," rejoined the regent, "so long as I govern 
 France, will I permit the college of my uncle to undergo 
 any change whatever." 
 
 A few days after this, he wrote to Father de Trevoux, 
 acquainting him with his friendly dispositions as regarded 
 the College of Louis le Grand, and assuring him of the 
 futility of the steps taken by the University. But that 
 which the Jansenists lost on this point, they gained in 
 others. They succeeded in having Cardinal de Noailles 
 nominated President of the Council, and they used their 
 advantage. The Jesuits had always devoted themselves 
 to the religious instruction of the soldiers; their enemies 
 construed this into a crime. " They assembled the mili- 
 tary in order to obtain control over them," said the Jan- 
 senists, "and thus, at one blow, to be able to overthrow 
 the government, which might be displeasing to them." 
 On the 19th of July, 1716, these assemblages of the mili- 
 tary were forbidden, and the Jesuits desisted from their 
 labors without remonstrance. This was not the object of 
 their adversaries, who desired to raise an outcry. They in- 
 sinuated that this silent submission of the Fathers was 
 nothing but a sham. 
 
 Marshal de Villars., Minister of War, was a pupil of the 
 Jesuits, as were all the great men of that period. On 
 
GENERALSHIP OF MICHAEL ANGELO TAMBURTNI. 71 
 
 hearing of these calumnies, he indignantly exclaimed, in 
 Council : 
 
 " Who are they who are so rash as to advance such a 
 palpable falsehood ? I hold in my hands the answers of 
 the chief officers and commandants of posts. All bear wit- 
 ness that the King's orders are strictly obeyed. For my 
 part, gentlemen, I declare, that, as long as I have com- 
 manded, I never saw soldiers more active or more prompt 
 in the execution of orders, or more brave, than those who 
 belonged to the Congregations which are to-day so loudly 
 decried ! " 
 
 The Marshal had himself been a member of these Con 
 gregations, hence he could speak of them from experience. 
 
 Cardinal de Noailles appeared unable longer to exist 
 otherwise than under the control of the Jansenist faction. 
 Father Louis de la Ferte, son of the Marshal, at the re- 
 quest of Cardinal de Rohan, the Grand Almoner, was to 
 preach at the Tuilleries during the advent of 1716. Car- 
 dinal de Noailles privately proposed to the regent to ap- 
 point another preacher. Philip declined to do so. Father 
 de la Ferte, being informed of what had taken place, re- 
 signed in favor of the preacher suggested by the Arch- 
 bishop of Paris, but the Prince de llohan, brother of the 
 Grand Almoner, wrote to him, on the 31st of October, as 
 follows : 
 
 "The Duke of Orleans has commanded me to convey to you the 
 order to preach befoi'e the King to-morrow — an order reiterated in 
 the presence of, and supported by, the Duchess de Ventadour — so 
 that no private reasons can longer hold good against the respect 
 which you owe to the King." 
 
 Father de la Ferte could not but obey such a command. 
 
 On the following day, November 1st, he preached before the 
 
 court, and afterward conjured the regent to dispense him 
 
 •from the obligation of again ascending the pulpit of the 
 
 Tuilleries, so as to avoid a lamentable conflict between the 
 
72 HISTORY OF THE SOCIETY OF JESUS. 
 
 Grand Almoner and the Arclibishop of Paris. The regent 
 fully appreciated the delicate position of the humble Jes- 
 uit, and acceded to his request. But Cardinal de Noailles 
 wished to make the regent sensible of his dissatisfaction 
 at Father de la Ferte's having been commanded to preach 
 the first sermon before the court, and, accordingly, sus- 
 pended all the Jesuits of Paris, and, nominally, Louis de la 
 Ferte. 
 
 He even conceived the idea of serving this notice by the 
 hands of a civil officer! Nay, more: public criers were 
 ordered to go through the streets of the city, to announce 
 the great news to the Parisians, and to make known to 
 one and all that the Jesuits had been interdicted by sen- 
 tence of the Archbishop of Paris. The Jansenists were 
 badly off for a scandal. They sought to prevent the Jes- 
 uits from teaching. For this, it was necessary to shake the 
 confidence of the heads of families, and to them any means 
 were justifiable to attain this end. The Bishops of Cha- 
 lons, of Metz, Verdun, Laon, and 3Iontpellier, importuned 
 by the Jansenists, followed the example of Cardinal de 
 Noailles, whose views they seconded, and thus the Jes- 
 uits found themselves interdicted in these dioceses without 
 knowing upon what ground. 
 
 On the 11th of May of that year, 1716, there took 
 flight to the regions of bliss one of the most humble and 
 noblest ornaments of the Society of Jesus — St. Francis 
 Hieronymo, called, in Italy, Francisco di Girolamo — there 
 to receive the well-merited reward of a holy and labo- 
 rious life. 
 
 It did not suffice that the holy ministry had been 
 closed to the apostles of the Society of Jesus; it was also 
 necessary to destroy their reputation by the most hideous 
 calumnies. In this, they had but to tread in the steps of 
 Protestantism ; and faithfully did Jansenism follow in its 
 path. 
 
GENERALSHIP OF MICHAEL ANGELO TAMBURINI. 73 
 
 In the course of the year 171 G, two men visited T?rest, 
 for the alleged purpose of laying- claim to a sum of two 
 millions, which had been bequeathed to them by one of 
 their relations, x\mbrose Guis, w^ho had died in that city, 
 fifteen years before. The two heirs were from Marseilles — 
 the one, Ilonore Guerin, was a suspended priest; the 
 other, Esprit Berengier, was a poor mechanic. Unfortu- 
 nately for them, no one at Brest had ever heard tell of 
 such an immense fortune; no one remembered such a per- 
 son as Ambrose Guis. The authorities of the city were 
 equally uninformed. The heirs were compelled to return 
 as they came, without an inheritance. 
 
 This claim appeared to have been quite forgotten, when, 
 all at once, a report became current at Brest, in 1718, 
 that the Jesuits of the Marine College were in a better 
 position than any one else to furnish information respect- 
 ing Ambrose Guis and his two millions. The case was a 
 clear one. Ambrose had landed at Brest, in ill health, in 
 1701. The Jesuits had cunningly enticed him to their 
 college, being mindful of his two millions. They subse- 
 quently had put an end to the sick man, and came to an 
 understanding with the Abbe. Rognant, rector of the parish 
 of St. Louis, who, in like manner, arranged with the at- 
 tendants of the hospital. Every thing was settled. The 
 Abbe Rognant had caused the corpse to be removed, and 
 interred in the burial-ground of the hospital. 
 
 There was wanting in this fable only a little probability, 
 but no one examined closely enough to discover this. 
 The report had gone abroad, and was repeated with more 
 or less accuracy. It went the round of the city, grieving 
 some, astonishing others, and was rejected only by the few. 
 Thus, at length, the news reached the college, and the 
 Jesuits, who had often had occasion to test the extent of 
 human credulity, felt the necessity of proving the falsity 
 of this infamous accusation. The Governor of the city 
 
74 HISTORY OF THE SOCIETY OF JESUS. 
 
 requested the President of the Parliament of Aix to take 
 steps, in his official character, to sift the matter. The 
 result was, the family of Ambrose Guis declared that in- 
 digence had compelled the old man to embark for Ali- 
 cant, and that they had since been informed that he had 
 been very unfortunate there. The President next wrote 
 to the latter place. The answer which he received con- 
 tained the following extract from the official acts : 
 
 " Ambrose Guis, a Frenchman by birth. On Friday, the 6th of 
 November, 1665, the above named was interred in this church, for 
 the love of God, all the clergy assisting, in accordance with the 
 ordinance and decree of the Grand Vicar of this city of Alicant, 
 and of its territory." 
 
 The copy of this official document was certified as au- 
 thentic by three notaries and by the French Consul. 
 
 When the truth was made public, by order of the Gov- 
 ernor, every one saw and felt that there had been a want 
 of reflection, and admitted that, in fact, a fabricated tale 
 had been accredited — a tale which was as absurd as it was 
 ludicrous and malicious. However, no one undertook to be 
 less credulous, or more reflective for the future. We are 
 ever disposed to ridicule popular credulity, but when the 
 occasion requires, we are, alas, too ready to contribute our 
 share. 
 
 The Jesuits knew that they had been infamously calum- 
 niated. Thev had been interdicted in some of the dio- 
 ceses of the kingdom, but they w^ere, every- where, and at 
 all times, the worthy sons of St. Ignatius of Loyola ; in 
 all places, and at all times, they proved that they were 
 anijnat-ed by his spirit. 
 
 In 1720, Marseilles was visited by the plague, which 
 spread consternation throughout the whole of France. 
 The Bishop of Marseilles, who had belonged to the So- 
 ciety of Jesus, had there learned all the resources of 
 charity, and showed himself a true hero during the contin- 
 
GENERALSllir OF MICHAEL ANGELO TAMBUUINI. 75 
 
 uaiice of that dreadful visitation. But he was not the only 
 one, for there were Jesuits stationed at Mart>eil]es. This 
 terrible scourge carried off a thousand victims a day. 
 Such of the municipal officers as had not souj^ht safety in 
 flight, were seized with the malady. Only two remained to 
 administer the affairs of the city, and they would have been 
 totally inadequate to the task, had not Father Milley come 
 to their assistance. All the Jesuits hastened to the relief 
 of the plague-stricken — all were grand in their self-de- 
 nial, courage, devotedness, and sublime charity. All fell, 
 like heroes, at the side of the unfortunate and suffering 
 sick, whom they tended, or the dying, whom they prepared 
 for eternity. Eighteen of the Fathers died. Father 
 Claude Francis 3Iilley was among them. The sole sur- 
 vivor was the venerable Father John Peter Levert, who 
 had nursed the plague-stricken people in the missions of 
 the East, and who, at this time, was eighty years of 
 age. He had lost all his fellow-laborers, and was the 
 only one left in the house of his Order ; but his courage 
 surpassed his grief, his charity had retained all its vigor. 
 He desired, if it were possible, to replace those who had 
 departed ; he would, as it were, multiply himself, and he 
 accomplished wonders. As soon as the malady had dis- 
 appeared, the venerable apostle succumbed to his super- 
 human exertions, and breathed his last in the arms of 
 the heroic Bishop whose labors and dangers he had so 
 zealously shared. The scourge had spread throughout 
 the whole of Provence. The registers of Marseilles, of 
 Aix, Aries, Avignon, and of Toulon, contain the names 
 of thirty-eight Jesuits who fell victims to their charity.* 
 
 * From Father Pasquier Brouet, one of the first companions of St. 
 Ignatius, who died at Paris, a victim of his charity, in 15G2, until 
 the plague of Marseilles, all the regions of the earth have beheld 
 the members of the society confront and receive their death-blow in 
 the midst of the sick and dying. In the catalogue of Father Al- 
 
76 HISTORY OF THE SOCIETY OF JESUS 
 
 It was thus that they met the calumnies and persecuticua 
 of which they were the subjects. 
 
 III. 
 
 On the 19th of March, 1715, a Bull of Clement XI 
 formally prohibited the Jesuits from ever again per- 
 mitting the practice of the national customs which they 
 had hitherto tolerated in the Chinese Empire; and the 
 same Bull exacted from them a solemn declaration, to 
 which they all, without exception, subscribed, although, 
 by so doing, they felt that they were signing the destruc- 
 tion of Christianity in a state which promised so much 
 in the future. However, the Holy See, in order to be the 
 better informed on the subject, sent Ambrose de Mezza- 
 barba to China, with the title of Legate Apostolic, con- 
 fiding to him the duty of inquiring into these matters, 
 so as to be able to render an exact account to the Roman 
 court. To request admission to the Imperial City for 
 the representative of the Sovereign Pontifi', was to run the 
 risk of incurring the Emperor's extreme displeasure. 
 Kang-Hi had not forgotten Cardinal de Tournon. 
 
 Father Laureati, Visitor of China, obtained from the 
 Mandarins that which no one dared solicit from the Em- 
 peror, and thus the Legate gained admission into the 
 capital. The Emperor was informed of the fact, and 
 caused the Father and the Mandarins who had favored the 
 Legate to be imprisoned. The Jesuits were desirous of 
 
 gamba, continued by Nadasi, under the title of Heron et Victimes de 
 la Charite, from the year 1556 to the year 1G57, we find that eleven 
 hundred and ninety-seven Fathers or Brothers fell victims to their 
 charity. For the following years statistics are wanting ; but, from 
 the year 1679 to the year 1726, it will be found that, in this period 
 of forty-seven years, three hundred and thirteen Jesuits died while 
 tending the sick, during the ])revalence of the plague ; and down to 
 our own days, we do not find this holy zeal in the least diminished. 
 •^J^ote of M. C. Joly, Mist. Soc. of Jesus. 
 
GENERALSHIP OF MICHAEL ANGELO TAMBURINI. 77 
 
 proving, to the end, their respect for, and submission to, 
 the envoy of the Holy See. It was necessary that the 
 Legate should have an audience of the Emperor. The 
 Jesuits alone were bold enough to brave the anger of Ilis 
 Majesty, and it was Father Joseph Pereira who intro- 
 duced Ambrose Mezzabarba to Kang-Hi. The displeas- 
 ure of the Emperor was unmistakable, nor did he attempt 
 to conceal it. lie could not conceive it possible that the 
 Sovereign Pontiff should give to the national customs of 
 the Celestial Empire an interpretation quite opposed to 
 the real meaning of the Chinese themselves, and he re- 
 fused to authorize his subjects to sacrifice these customs 
 to their religion. The Legate proposed that he should 
 convey this answer to the Pope, and then return to the 
 empire with the pontifical decision. The prince agreed 
 to the proposition ; but, during the voyage of the Legate, 
 on the 19th of March, 1721, Clement XI departed this 
 life, and was succeeded by Benedict XIII. The Empe- 
 ror Kang-Hi died in the following year, December 20th. 
 The first imperial act of his son, Yong-Tching, was to 
 prohibit Christianity throughout the extent of his empire. 
 All those Jesuits whose learning sheltered them from 
 the imperial anger, asked mercy for their neophytes, and 
 sought to avert this blow, the consequences of which would 
 be the total ruin of religion, persecution and apostasy for 
 some, death for many, and the triumph of the powers of 
 hell for the future. But Yong-Tching was inexorable. 
 He at first threatened with death those princes of his 
 family who refused to renounce the Catholic faith, but, 
 finally, spared their lives, stripped them of their property, 
 and banished them, as he did also some of the grandees of 
 his court. The missionaries of various orders were sent 
 to Macao. The Jesuits alone were looked upon as too 
 learned to be sacrificed. But their ministry could no longer 
 be exercised, save in secret, except by surmounting ia- 
 44 
 
78 HISTORY OF THE riOCIETY OP JESUS. 
 
 numerable difficulties. Father Gaubil, in a letter dated 
 October 6th, 1726, addressing Father Maignan, then at 
 Paris, relates their deplorable condition, and the good they 
 were still in a position to effect in the midst of these dif- 
 ficulties. For ten years, these holy missionaries struggled 
 against the obstacles which were opposed to their apostol- 
 ical labors, ever hoping either for concessions on the part 
 of the Roman court, or for a less hostile feeling on the 
 part of the Emperor. 
 
 In France, a fresh storm had arisen against the Society 
 of Jesus, with regard to an occurrence of which that so- 
 ciety was totally ignorant. In 1721, the Oratorian Lelong 
 was on the point of death. The curate of ^t. Louis en 
 V Isle, who knew him to be one of those opposed to the 
 Bull, JJuigenitus, demanded his retractation, Lelong re- 
 fusing to comply, the curate declined to administer the 
 sacraments to him, and at once the Jesuits were charged 
 with being the cause of the refusal. 
 
 In the following year, 1722, the Abbe Boche, who had 
 also objected to the Bull, was at the point of death, at 
 Aries. Father Savornin, a Dominican, refused him abso- 
 lution unless he retracted. The dying Abbe was obsti- 
 nate, and refused to submit to the Church before going to 
 appear before the tribunal of God. Another priest saw 
 him, and administered the sacraments. The consequence 
 was, that he was suspended by the Archbishop. Evidently, 
 it was the Jesuits who were in the wrong. From one end 
 of France to the other, there was one cry of hatred and 
 reprobation. 
 
 These two instances of opposition on the part of two 
 priests called forth a measure which became almost gen- 
 eral. From the sick was demanded a certificate of con- 
 fession before the last sacraments could be administered 
 to them, so as to be assured as to the orthodoxy of their 
 faith by that of the priest who had absolved them. Once 
 
t 
 
 GENERALSHIP OF MICHAEL ANGELO TAMBURINI. 79 
 
 more it was the entire Society of Jesus that was accused 
 of tliis rigorous step — that society which impiety and im- 
 morality, in league with Jansenism, accused of laxity in 
 morals ! At first, the Jesuits replied simply by silence. 
 It was only a few years subsequently that they defended 
 themselves by their writings. In 1729, the death of 
 Cardinal de Noailles at last restored to the Fathers the free 
 exercise of the holy ministry. The first act of Charles 
 Vintimille, his successor in the See of Paris, was to remove 
 the interdict which the Cardinal had persisted in maintain- 
 ing during fifteen years ! 
 
 The Greneral of the society survived this consoling news 
 but a few months. He died on the 28th of February, 1730. 
 In the same year. Cardinal Corsini ascended the apostolic 
 throne, under the title of Clement XII. 
 
80 HISTORY OF THE SOCIETY OF JESUS. 
 
 6eiuralsl]ig 0f latljcr |r;incis |tct}, 
 
 FIFTEENTH GENERAL. 
 17'30-1'750. 
 
 I. 
 
 Father Tamburini died without having named a Vicar- 
 General. The professed members at Rome appointed Fa- 
 ther Retz to fill that office durins; the interregnum, and 
 the latter, having assigned the 17th of November, 1730, for 
 the assembling of the General Congregation, was then 
 elected by a unanimous vote, his own only excepted, on the 
 30th of the same month. He was born at Prasjue, was 
 fifty-seven years of age, and had distinguished himself in 
 all the offices which he had held. 
 
 Jansenism had just lost its mainstay, Cardinal de No- 
 allies, who, without professing its doctrines, without even 
 conscientiously approving them, had allowed himself to be 
 ruled by its partisans, and had lent himself to their exac- 
 tions with a weakness which was most lamentable on ac- 
 count of its serious results. Philip of Orleans no longer 
 governed. The King had attained his majority. But Louis 
 XV, who had been brought up in the midst of a depraved 
 court, thought only of his pleasures, left the affairs of 
 state to his ministers, and refused to trouble himself about 
 the religious questions which had so agitated the preceding 
 reign. Thus thrown upon its own resources, Jansenism 
 felt the approach of its downfall. It endeavored to make 
 one more spasmodic efiort. It caused miracles to be 
 
GENERALSHIP OF FATHER FRANCIS RETZ. 81 
 
 wrought at the tomb of Paris, the Deacon. It gave a 
 recipe to a few adepts, to induce them to fall into fits on 
 reaching the cemetery of the parish of St. Medard. It 
 attracted the lower classes around the convulsed, and paid 
 most liberally to whomsoever would declare himself pos- 
 sessed of an evil spirit, and, after exhibiting some horrible 
 contortions in the presence of the assembled crowd, would 
 attest his having been miraculously delivered from the evil 
 spirit, through the merits of the holy Deacon, Paris. 
 Matters were even carried so far as to cause the Chief of 
 Police to order the cemetery to be closed, and forbid the 
 repetition of scenes as indecent as they were ridiculous.* 
 While Jansenism thus gave itself up to the ridiculous, 
 and affected a pious belief in the miracles they so liberally 
 paid for, the school of incredulity came to its aid, secretly 
 deepening the fearful abyss into which it sought to ingulf 
 thrones and precipitate the altars. This school, of which 
 Voltaire was the head, whose system was the negation of 
 all truth, whose object was the destruction of Catholicity, 
 had reached its culminating point. To the scandalous 
 licentiousness of the regency was added that of the court 
 of Louis XV. Society seemed to have lost all sense of 
 right. The new philosophy could now force itself upon 
 France, and rely upon numerous adherents. By its writ- 
 ings and correspondence, it propagated its principles with 
 fearful rapidity, and soon the political and religious ideas 
 of independence, which the Protestants and Jansenists had 
 so plentifully sown in all parts, were seen to germinate, 
 grow and develop themselves through the influence of 
 these pernicious doctrines. 
 
 *The following lines were discovered on the gates of the cemetery 
 on the day following, the irony of which aroused contempt for these 
 pretended miracles : 
 
 " De par le roi, defense a Dieu 
 De faire des miracles en ce lieu." 
 
82 HISTORY OF THE SOCIETY OF JESUS. 
 
 " A party was formed," said Dr. Rankc, a Protestant 
 writer * " which founded its hatred of all religion on a 
 system which destroyed all idea of a God, and all the 
 essential principles of authority and society. A literature 
 appeared which was opposed alike to the Church and to 
 the government, al!urin<i; minds to itself and binding; them 
 with indissoluble fetters. 
 
 "It is evident that the various tendencies of this period" 
 were in little accordance with each other. The tendency 
 of the Reformation was, of its nature, monarchical, which 
 can not be said of the philosophical school, which speedily 
 became antagonistic to the state. The tendency of Jansen- 
 ism was toward opinions which were indifferent, if not 
 obnoxious, alike to both. Notwithstanding the diversity 
 of these ideas and sentiments, all these parties were united 
 in action. In every country, at every court, two parties 
 were formed, of which the one souiiht to maintain thin<2;s 
 in their normal condition, and to conserve the prerogatives 
 of the Universal Church. 
 
 " This latter party was especially represented by the 
 Jesuits, which Order seemed to be the chief bulwark of 
 the ultramontane principle. It was against them that the 
 storm was directed." 
 
 It is a Protestant who avows that "all these parties were 
 united in action." The Jansenists devoted to the execra- 
 tion of the world the loose morals of the Jesuits, while, at 
 the same time, they did not hesitate to "unite their move- 
 ments" with the Protestants, with the impious and tlio 
 atheists, in order the more surely to destroy all authority, 
 whether spiritual or temporal. The Jesuits were regarded 
 as "the bulwark" of the Church and of the Papacy; hence 
 they were the first to be attacked. Calvin initiated this 
 strategy. He first sounded the alarm, and first opened fire 
 
 * History of the Papacy. Tome iii, pp. .344, 345. ( 1848.) 
 
GENERALSHIP OF FATHER FRANCIS RETZ. 83 
 
 from his batteries upon the society. His followers had 
 ever been faithful in following his system of persecution; 
 but two centuries of calumnies, massacres, pillages, and 
 treachery have proved ineffectual in defeating that army 
 of heroes. To accomplish this, fresh battalions, new 
 weapons were needed. The evil one had invented Jan- 
 senism, and now, better informed as to its importance, he 
 reinforced it with the sect of unbelievers. The " three 
 tendencies would unite their action " — we shall soon see 
 the result of this combination. 
 
 While the powers of darkness thus secretly maneuvered, 
 a rumor began to spread in the city of Toulon. This was in 
 1731. The Jesuits were said to be so in league with the 
 demon, that he did with them what he would. It was a fact 
 not to be questioned. Catharine la Cadiere, a very holy 
 young woman, was unmistakably possessed by an evil spirit, 
 through the influence of Father John Baptist Girard, Rec- 
 tor of the Seminary of the Marine, who had cast a spell 
 upon her. It was Catharine who made this statement, 
 and, hence, it could not be doubted. Moreover, it was 
 very easy to obtain proofs of it, since Catharine demanded 
 nothing better than to exhibit, gratuitously, to the public 
 the positive indications of her condition. She might be 
 seen daily. 
 
 The people, to whom these exhibitions were made, free 
 of charge, hastened to the possessed one, to witness, in 
 breathless excitement, her unnatural contortions, and hear 
 her diabolical talk. 
 
 Catharine was attended, during these scenes, by her 
 brother, or by her confessor — the former a Jacobin, the 
 latter a Carmelite, named Nicholas. Both were Jansen- 
 ists, and we are aware that, at that time, Jansenism was 
 subject to convulsions, and in great repute. 
 
 The Bishop of Toulon, La Tour du Pin Montauban, 
 disapproving the affair, would not permit the exhibitions 
 
84 HISTORY OF THE SOCIETY OF JESUS. 
 
 of Catharine, and interdicted both the Jacobin and the 
 Carmelite who had favored them. On the following day, 
 the Carmelite and Jacobin presented themselves at the 
 episcopal palace, and were received by the Bishop. 
 
 "My Lord Bishop," said they to him, ''you have with- 
 drawn our powers," 
 
 "Yes; because you have caused your penitent and your 
 sister to counterfeit the actions of one possessed." 
 
 " My Lord, if we are to be interdicted, it is only just that 
 Father Girard should share the same fate. You must, 
 therefore, reinstate us, or silence him." 
 
 " I will do neither the one nor the other." 
 
 "Well, my Lord, we will lay the matter before Parlia- 
 ment; we now give you notice of our intention. It is in 
 our power to ruin Father Girard, and ruin him we will. 
 As for ourselves, we shall want for nothinc: ; for we have 
 the assurance of receiving fifty thousand livres if we suc- 
 ceed." 
 
 The Bishop remained firm, and dismissed the two Jan- 
 senists. The latter lost no time in laying their charge 
 before Parliament. The investigation was searching. The 
 Bishop furnished, in writing, the details which we have 
 just related, and which seemed scarcely credible; and when 
 justice was fully informed, to the shame of popular cre- 
 dulity, this is what it discovered. 
 
 Catharine la Cadiere was accustomed to confess to Father 
 Girard, when, all at once, she declared that she had been 
 favored with visions, ecstasies, and revelations. Father 
 Girard, after having duly investigated matters, made known 
 to his penitent that he could no longer receive her con- 
 fessions. He had discovered that she had been imposing 
 upon him. Catharine, wounded in her pride, and furious at 
 the thought of being detected, conceived the idea of aveng- 
 ing herself, by accusing Father Girard of having caused an 
 evil spirit to torment her. Aided and abetted by the Jan- 
 
GENERALSHIP OF FATHER FRANCIS RETZ. 85 
 
 senists, she had enacted the scenes we have just related, 
 of which all the shame fell upon herself and her abettors. 
 But the Jansenists still continued to avail themselves of 
 this ridiculous aifair. They issued pamphlets, composed 
 songs, and spread the report that Father Girard had been 
 burned alive at Aix ; in fact, they left nothing undone to 
 startle or amuse France at the expense of the Jesuits. 
 A Parliamentary decree, proclaiming the innocence of 
 Father Girard, put a stop to these outrages. 
 
 In the following year, there was need of a charge against 
 the Jesuits at any price, in order to engage the attention of 
 the people, and, as nothing offered as a pretext, the Jansen- 
 ists were compelled to come to the rescue. They publicly 
 announced that Father Chamillard had died, at Paris, ob- 
 jecting to the Bull, Unigenitus. This was a reiteration of 
 the Lutheran calumny, that the celebrated Father Cani- 
 sius had joined their ranks. Chamillard died objecting to 
 the Bull ; this was to say that he died a Jansenist, a here- 
 tic, an apostate. It was a triumph for the defeated sect. 
 The journals seized upon the report, and recapitulated the 
 wonders which had accompanied and followed this un- 
 hoped-for death. The Jesuits, ashamed of their defeat, 
 had contended with the Jansenists for the possession of 
 the coffin of Father Chamillard. The latter, being vic- 
 torious, had carried it oflF, and deposited it in a cavern — 
 no great honor to his remains — and from that cave, from 
 that coffin, exhaled a delicious odor, which impregnated 
 the entire locality. Still more; by invoking Father Chamil- 
 lard, at not too great a distance from the cave, marvellous 
 cures of both mind and body were effected. Had the good 
 F'ather been a Jansenist from his birth, he could not have 
 done more. This tale was absurd enough to be received 
 with entire confidence, and it was successful. But, one 
 day, a letter was received from Father Chamillard, an- 
 nouncing that he was not dead, and that he did not object 
 
86 HISTORY OF THE SOCIETY OP JESUS. 
 
 to the Bull ; but that he still lived, and was a Jesuit, and 
 loudly denied the fable published by the sectarian journals. 
 He added: 
 
 "It is evident, by what has taken place in regard to myself, that 
 if the Jesuits would only appeal against the Bull, from that very 
 moment they would all become great men — men of miracles, in the 
 opinion of those who to-day so bitterly decry them — even as my- 
 self, since my reported death. But we can not purchase the praises 
 of the innovators at such a price. We consider ourselves honored 
 by their outrages, when we bear in mind that those who so merci- 
 lessly defame us, in their discourses and libellous language, are the 
 same who so impiously blaspheme all that is most holy and de- 
 serving of respect, in the Church and in the state." 
 
 The combined movements of the three tendencies should 
 not, it seems, have persevered in this course. Where is 
 the advantage of a calumny, the falsity of which is so 
 easily proven? True, Calvin's cry was, "Calumniate! 
 calumniate! something will always remain." The triple 
 alliance was most desirous of o-ainini' this somethino;, and 
 so it declared the Jesuits thieves. In 1738, the whole of 
 Belgium was thrown into a state of excitement by one 
 Madame Yianen, who asserted that the sum of three 
 hundred thousand florins had been extorted from her 
 by Father Janssens. Here was another suit to defend. 
 The Jesuits could not permit an accusation of this sort to 
 hano- over them. The result was, a declaration from the 
 Supreme Council of Brabant, setting forth that they found 
 Father Janssens innocent, and free from all reproach. 
 
 "The Jesuits," says Ranke, "were all-powerful, prin- 
 cipally from the fact of their confessing princes and the 
 higher classes, and from their having control of the edu- 
 cation of the young." This fully explains the bitter 
 hatred of their enemies in pursuing them with their cal- 
 umnies. It 'was absolutely necessary, to their ends, to 
 alienate public confidence from the members of the so- 
 
GENERALSHIP OP FATHER FRANCIS RETZ. 87 
 
 ciety; it was all important to withdraw from them the 
 education of the young, whereby they formed future gen- 
 erations, and trained up those who were to compose it in 
 too moral and Christian a spirit. " In the midst of this 
 new progress," continues the same author, " they (the Jes- 
 uits) remained steadfastly attached to orthodox doctrines, 
 and submission to the Church." Hence, the necessity of 
 destroying an order which educated youth in a spirit of 
 obedience, and which the coalition of the Reformation, 
 Jansenism, and unbelief sought to destroy. This party, 
 according to its own admission, was bent on the destruc- 
 tion of the Church ; but, before reaching the heart of the 
 citadel, it was necessary first to scale the outer walls, to 
 beat down the ramparts ; it was necessary to annihilate the 
 Society of Jesus. 
 
 In the year 17-46, a poor, dying man, in one of the wards 
 of the Hotel-Dieu, in Paris, who had just received the last 
 sacraments, called around his death-bed the whole of the 
 clergy attached to the institution. One of these, the Abbe 
 Cussae, was seated before a small table, which was furnished 
 with pen, ink, and paper. He was about to write down 
 the last words of the expiring penitent. 
 
 "Gentlemen," said he, "I am a Fleming. My name is 
 Josse Deroosen. I have had the unhappiness of com- 
 mitting a perjury, which I wish to retract. Here is a 
 document, signed and sealed under my own hand, and on 
 the envelope of which I have myself written, '■For the Su- 
 preme Council of Brabant.' I now desire to have a docu- 
 ment drawn up containing what I shall dictate to you, 
 which I request you will all sign as witnesses, and forward, 
 together with my retractation, to the Council of Brabant, 
 in order that I may thus appear with less fear before the 
 dread tribunal of Almighty God," 
 
 The priests at once prepared the document, which they 
 assured Josse Deroosen should be sent to Flanders without 
 
88 HISTORY OF THE SOCIETY OF JESUS. 
 
 delay. The dying man appeared to await the promise to 
 quit this world, for in a few moments he breathed his last. 
 The Supreme Council of Brabant, having examined the 
 documents thus addressed to it by the Vicars of the Hotel- 
 Dieu of Paris, summoned two notaries, in order to comply 
 fully with the intentions of Josse Deroosen, whose retract- 
 ation they read as follows: 
 
 "Gentlemen: It having pleased Almighty God to make known 
 to me, through the voice of His minister, and still more by His 
 Grace, the injury I have done Him, the damage I have caused my 
 neighbor, and the deadly blow I inflicted on my own soul by the false 
 testimony I have given with regard to the three hundred thousand 
 florins which Madame Vianen alleged had been extorted from her 
 by the Reverend Father Janssens, of the Society of Jesus; and, 
 convinced by the holy Gospel that I can not hope for the Divine 
 mercy, nor participate in the glory of His elect, unless I retract 
 that which I had falsely advanced upon oath, I, of my own free 
 will, hereby retract it."' . . . [And further down:] "I beg of 
 you, gentlemen, to look upon the statement I then made before M. 
 du Chaisne, rapporteur^ as false, and as having been extorted from 
 me by solicitations," etc. 
 
 This fresh check did not occasion the sliffhtest feelingr 
 of shame in the enemy's ranks, nor did it produce the least 
 discouragement. On the contrary, calumny was heaped 
 upon calumny with greater zeal than before. Soon the 
 Jesuits found even those from whom they ought to have 
 received support and protection turn against them. But 
 let us not be surprised. 
 
 "Reforming ministers," says Dr. Ranke, "were placed at the 
 helm in almost all the Catholic states — in France, Choiseul; in 
 Spain, Wall and Squillace; in Naples, Tanucci; in Portugal, Car- 
 valho — all men, who had made it the main thought and object of 
 their life to limit the pretensions of the Church. In them the 
 ecclesiastical opposition acquired representatives and champions; 
 their individual position rested upon it, and open war was the 
 more inevitable, since they found the Jesuits constantly laboring 
 
GENERALSHIP OP FATHER FRANCIS RETZ. 89 
 
 to obstruct their designs by personal counteraction, and by per- 
 sonal influence over the liighest classes of society."* 
 
 Such was the influence which called forth so many re- 
 proaches; such the use they made of it. They employed 
 it to combat alike the enemies of the Church and of the 
 state. 
 
 11, 
 
 Benedict XIV had, at length, put an end to the dif- 
 ficulties with regard to the Chinese and Malabar customs. 
 First, by a Bull dated July 11th, 1742, and by a second 
 one dated September 12th, 1744, the Malabar rites and 
 the honor rendered in China to Confucius and to ances- 
 tors were no longer to be allowed by the missionaries. 
 The Jesuits willingly submitted to this command, which 
 was the signal for persecution throughout the Chinese Em- 
 pire. The Jesuits were hunted down and put to death, 
 and those neophytes who refused to join in the national 
 ceremonies condemned by the Sovereign Pontiff, suffered 
 a like fate. Fathers Hervien, Chalier, Beuth, and de St. 
 Andre were the first who fell martyrs to their obedi- 
 ence to the apostolical decision. Soon after, Fathers 
 Du Gad, des Roberts, de Neuvialle, Tristan d'Athemis, 
 and Jose Henriquez entered heaven by the same means. 
 At Pekin alone were the Jesuits protected from the fury 
 of the Mandarins. The Emperor was desirous of retain- 
 ing them at his court, in their character of learned men and 
 diplomatists, and the holy religious submitted to be thus 
 considered, in order that they might keep alive the faith 
 among the Christians. Father de Ventavon was mechani- 
 cian to the Emperor; Fathers Castiglione and Attiret were 
 his painters ; Father Hallerstein presided over the school 
 of mathematics ; Father Michael Benoit constructed appa- 
 
 * History of the Popes. (Austin's Trans.) Book VIII, g 18, p. 2o j. 
 45 
 
90 HISTORY OP THE SOCIETY OF JESUS. 
 
 ratus to supply tlie gardens of the palace with water, which 
 he elevated to a great height, to the admiration of the 
 monarch and his court. In this way, each Jesuit sought 
 to make himself necessary, in order that he should not be 
 compelled to leave the Christians, who alone could preserve 
 the seeds of the Gospel in that unhappy country. 
 
 The declaration of submission of the missionaries of 
 India had arrived at Rome long before that of the Jes- 
 uits who were dispersed throughout China could be dis- 
 patched ; so that the Pope, for a time, was in doubt as 
 to their compliance, as may be perceived in his Bull of 
 the 12th of September, 1744. But this Bull, on its way 
 to China, crossed the declaration of entire submission, 
 which the Jesuits, not one excepted, had sent to Rome. 
 The pontifical censure w^as another great source of sor- 
 row to these missionaries, who had lost the fruits of so 
 many years of labor, privations, and sufferings of every 
 description. Not one permitted a murmur to escape his 
 lips. x\ll submitted to the censure with the same meek- 
 ness and humility with which they received the condem- 
 nation of their toleration. 
 
 The Reductions in Paraguay had augmented considera- 
 bly. It sometimes occurred that the savages, being unable 
 to bear the sedentary and laborious life which was to lead 
 to their civilization, would suddenly decamp, and resume 
 their wandering habits. In such cases, the missionaries 
 would set out in search of them, and, after incredible 
 hardships and fatigues, would frequently succeed in bring- 
 ing them back. But they not unfrequently met with mar- 
 tyrdom in those heroic adventures after the strayed sheep 
 of their flock. In the space of a few short years, Fathers 
 Carvalho, d'Arce, de Blende, Sylva, Maco, Brother Ro- 
 mero, and many others, met their death at the hands of 
 the savages, and their places were gladly filled by new 
 apostles. 
 
GENERALSHIP OF FATHER FRANCIS RETZ. 91 
 
 The Spanish colonists could not pardon the Jesuits lor 
 the wonderful progress which their neophytes daily made 
 in civilization. Tiie natives of the Reductions had been 
 freed, and the Spanish considered that they had thus be'en 
 robbed by the Christian charity and benevolence of the 
 Fathers, who limited, as much as they could, the traffic in 
 slaves. A political event came to their assistance, in ihe 
 year 1731, which served as a pretext to their vengeance. 
 
 A party had been formed against Don Diego de Los 
 Reyes, Governor of Paraguay. Don Jose d'Antequera, 
 a member of the Royal Council, who had been sent to As- 
 sumption to obtain information regarding the accusations 
 preferred against Don Diego, became the judge of his Su- 
 perior, assumed his authority, and constituted himself Gov- 
 ernor in his place. Don Diego de Los Reyes retired to 
 the borders of the Parana, near the Reductions, so as to 
 be under the protection of the Jesuits in case of attack. 
 Antequera followed him, and encamped beyond the Tabi- 
 quari. The Jesuits could not be mistaken as to the in- 
 tentions of the usurper, and, desiring to prevent an aggres- 
 sion on his part, wrote to induce him to retire. Ante- 
 quera, perceiving in this intention a hostile feeling, in his 
 turn expressed some apprehension. Father Francisco de 
 Roblez and Antonio de Ribera, accompanied by the 
 Alcaldes and the officers of the Reductions, sought him in 
 his camp, and promised him not to proceed without a 
 special order from the King. 
 
 The traitor was satisfied; he struck his camp, hastened 
 to Assumption, and banished the Jesuits. Then it was 
 that civil war, with all its horrors, broke out. Antequera, 
 defeated and abandoned by his army, was cast into prison 
 and condemned to death. He called to his aid the Jesuits, 
 whom he had cruelly persecuted, notwithstanding that he 
 had been their pupil. Fathers Thomas Cavero and Man- 
 uel de Galezan responded to his call. He cast himself at 
 
92 HISTORY OF THE SOCIETY OF JESUS. 
 
 their feet, craving their forgiveness, and expressing a heart- 
 felt sorrow for his crimes ; he thus regained the sympathy 
 of some of those who had handed him over to public in- 
 diirnation. Nevertheless, he underwent the chastisement 
 he had merited, and died on the scaffold, July 5th, 1731. 
 In the month of August, the Junta, composed of the 
 Spanish colonists, again proscribed the Jesuits of Assump- 
 tion, and Don Jose Palos, Bishop of the diocese, wrote as 
 follows to Father Geronimo Herran, Provincial of Para- 
 guay 
 
 " This, Reverend Father, is the most unhappy day of my life, 
 and I consider it a miracle that it has not been my last. I shall 
 die of grief at the sight of my beloved Brothers and revered Fa- 
 thers, expelled by the Common Council, whose obstinacy I have 
 been unable to overcome, although I have threatened them three 
 several times with excommunication, in accordance with the Bull 
 In ccena Domini. I have extended it to all those who have coun- 
 selled, abetted, or permitted so great a ci'ime, by the general and 
 individual interdict, which I have issued against the city and the 
 entire province, although they have surrounded my cathedral with 
 soldiery, and have prohibited, under pain of death, the ringing of 
 the bells. Upon receiving the first intimation of their design, I 
 sent word to the Father Rector to have all the doors of the college 
 closed, but these sacrilegious men have forced them open. In my 
 own house, I was surrounded by soldiers, not having the liberty 
 even of making my appearance at the door. And I should have 
 compromised my character had 1 followed the dictate of my indig- 
 nation, which was to shake the dust from my shoes, accompany my 
 beloved Fathers, and forever bid adieu to this excommunicated 
 people." 
 
 The insurrection spread. The Marquis of Castel Fuerte, 
 Viceroy of Peru, called together his Council, and on the 
 24th of June, 1732, resolved upon taking up arms against 
 the insurgents. But, in order to do this, it was neces- 
 sary to secure the services of the natives of the Reduc- 
 tions, and one of the resolutions adopted by the Council 
 
GENERALSHIP OF FATHER FRANCIS RETZ. 93 
 
 was, that "His Excellency be entreated to enjoin the 
 Father Provincial of the Society of Jesus in Paraguay, 
 or, in his absence, the one who had control over the mis- 
 sions of the said province of Parana, to furnish promptly 
 to Don Bruno Maurice de Zavala, or to Don Augustino 
 de Ruiloba, Governor of Paraguay, the requisite number 
 of Indians, well armed, from the Tap6s and other tribes, 
 in order to compel the rebels to return to the obedience 
 which they owe to His Majesty." 
 
 Father de Aguilar led forth seven thousand Christians 
 of the Reductions of Paraguay, who were joined by others. 
 The revolt was suppressed, but the fields, which had been 
 deserted during the war, yielded no crops, and a famine 
 arose, which engendered disease. The Indians made no 
 complaint; they had learned from the Jesuits how to prac- 
 tise Christian fortitude. These good neophytes had not yet 
 recovered from the many fatigues and privations they had 
 endured, when they were surprised by a sudden attack from 
 the savages, who penetrated as far as the capital of the 
 provinces. The Governor appealed to the neophytes, 
 who, led by the missionaries, again seized their arms, re- 
 pulsed the enemy, and returned victors to their towns. 
 
 The civil wars of Paraguay had aroused the savage in- 
 stincts of those Indians who, as yet, had not come within 
 the wholesome influence of the Jesuits. 
 
 In 1735, Father Lizardi received orders to lead his 
 Christians to the assistance of those of Conception, who 
 were being constantly attacked by the Chiriguanas. The 
 Father obeyed the summons. On the 15th of May, he 
 was oflfering up the Holy Sacrifice, when a body of the 
 Chiriguanas fell upon the little town, put the inhabitants 
 to flight, dragged the holy Jesuit from the altar, and led 
 him into captivity, subjecting him, on the way, to the most 
 cruel treatment. His strength failing, he sank to the 
 ground, exhausted. The savages saw that he was dying, 
 45* 
 
94 HISTORY OF THE SOCIETY OF JESUS. 
 
 and his extreme attenuation not tempting their inhuman 
 appetites, they stripped him of his vestments, placed him 
 on a rock, moved off to a distance, transfixed him with 
 their arrows, and left him to his fate. The neophytes of 
 Conception went in search of the holy martyr. They dis- 
 covered his remains on the 7th of June. The body was 
 half devoured by birds of prey; his breviary lay open at 
 that portion containing the office for the dead, and an epit- 
 ome of the rules of his Order was found lying beside his 
 crucifix. This was, indeed, the death of a true missionary, 
 of a priest, of a Jesuit martyr ! He was but thirty-nine 
 years of age. 
 
 The late wars had just furnished proof of the power 
 which the Jesuits exercised over the Indians, who owed 
 them the spiritual and temporal happiness which they 
 had acquired through Christianity and civilization. The 
 Spanish and Portuguese, whose cupidity had to sufier for 
 this happiness, saw fit to awaken the suspicions of their 
 respective sovereigns on this subject. In 1737, Father 
 Aguilar addressed a petition to the King of Spain in justi- 
 fication, and, after the matter had been fully investigated, 
 especially the strict seclusion in which the Fathers kept 
 their Indian neophytes, Philip V issued a decree approv- 
 ing, in every respect, the method pursued by the Jesuits 
 in the government of their colonies. This decree was 
 published in 1743. « 
 
 AVhile the King of Spain instituted these inquiries, 
 Don Gomez d'Andrada, Governor of Rio Janeiro, imag- 
 ined that he had discovered the real motive which induced 
 the Jesuits to prohibit all intercourse between their neo- 
 phytes of Parana and the European colonists. Don Go- 
 mez felt persuaded that they had made the discovery of 
 some gold mines, which they secretly worked. His con- 
 viction on this point was so strong, that he could not con- 
 ceive that any one could refuse to share it. But by what 
 
GENERALSHIP OF FATHER FRANCIS RETZ. 95 
 
 means could this source of wealth be taken from the 
 Jesuits? Don Gomez pondered, investigated, reflected, 
 and, at last, conimuuicated his discovery to the court of 
 Lisbon, advising them to proposQ to Spain an exchange 
 which she could not but accept. It was that of the beau- 
 tiful and rich colony of St. Sacrament for the seven Re- 
 ductions of Uruguay. Portugal hastened to make the 
 proposal, which was as eagerly accepted by Spain. The 
 sterility of Uruguay was known, and offered no prospects 
 for the future, whereas the colony of St. Sacrament was 
 not only most fertile, but was the key to La Plata, and 
 rendered its possessors masters of the navigation of that 
 river. The Indians of the Reductions of Uruguay num- 
 bered thirty thousand. Don Gomez had, in proposing the 
 exchange, made one condition. It was that the thirty 
 thousand inhabitants should evacuate the country, and 
 thus be thrown upon the mercy of Providence. It was 
 necessary that the land should be unencumbered, so that 
 they might explore it without difficulty. The courts of 
 Spain and Portugal ordered the Jesuits to prepare their 
 neophytes for this evacuation, and superintend it. At the 
 same time, Father Francis Retz, General of the society, 
 dispatched an order in conformity with those of the two 
 sovereigns, and added: " I would make it my duty, if such 
 should be necessary, to surmount all obstacles which re- 
 tain me at Rome, and proceed myself into those vast 
 countries, so as to facilitate, by my presence, the prompt 
 execution of the royal wishes." This order bore date 
 February 15th, 1750. 
 
 Father Francis Retz did not witness the execution of 
 his commands. He foresaw the great grief of the good 
 Fathers in fulfilling the sacrifice imposed on their obedi- 
 ence and that of their neophytes, but he did not live to 
 share it. On the 29th of November, of the same year, 
 1750, he departed this life, and went to meet those of his 
 
96 HISTORY OF THE SOCIETY OF JESUS. 
 
 brethren -wlio had preceded hira to a better world. He 
 had had the happiness of obtaining the canonization of St. 
 Francis Resiis. This was a sweet and consolino; thousrht 
 to him in his last moments. Father Ignatius Visconti, 
 whom he had appointed A^icar-General, named the 21st 
 of June, 1751, for the assembling of the General Congre- 
 gation. 
 
GENERALSHIP OF VISCONTI AND CENTURIONI. 97 
 
 (icncralsljip of i'Mm Ignatius Discouti, 
 
 SIXTEENTH GENERAL, 
 
 AND OF 
 
 Jfatljtr Jmn fenturimu, 
 
 SEVENTEENTH GENERAL. 
 
 1-75 O — 1757. 
 I. 
 
 On the 4th of July, 1751, Father Ignatius Visconti, 
 of an ancient and noble Milanese family, was called to 
 the government of the Society of Jesus. It was at a pe- 
 riod when the powers of darkness had put forth their last 
 effort in all the courts of Europe, in the venom of the new 
 philosophy. Unbelief was the rage of the day. It was 
 necessary to doubt every thing, to question even the ex- 
 istence of God, to affect a profound contempt for the most 
 sacred things, to declare hatred to the Jesuits, to look 
 with pity and disdain upon those who were so small- 
 minded as to retain a spark of faith, and ridicule the ig- 
 norant who were so benighted a& still to fulfil the chief 
 obligations of religion. By these means, men won for 
 themselves a reputation for learning and sound judgment, 
 held a good position in society, and even aspired to the 
 government of the state. It was not, however, this kind 
 of merit which had raised to power the Prime Minister 
 of Portugal. 
 
 The house of Carvalho d'Oeyras was so dreaded in Es- 
 tramadura for its hereditary wrath, that a wealthy citizen of 
 
98 HISTORY OF THE SOCIETY OF JESUS. 
 
 Oeyras had left a legacy to his parish, on condition that 
 the priest, after the parochial mass each Sunday, should 
 recite, with the faithful, three Patera and three Aves^ to 
 implore Almighty God to preserve the city from the fury 
 of the Carvalhos. This practice had long existed, when, 
 in 1750, the heir of the house — Don Sebastian Carvalho, 
 Count d'Oeyras, and subsequently Marquis de Pombal, 
 who had gained the confidence of the Jesuits — made use 
 of them as a stepping-stone to power. 
 
 John V had just died, and was succeeded by the In- 
 fante Don Joseph. The Marquis de Pombal was ambitious 
 of becoming Prime Minister, that he might be the better 
 able to carry into execution the various plans he had con- 
 ceived; but this was no easy matter. The leading nobility 
 of the kingdom were not ignorant of the principles and de- 
 signs entertained by the Marquis de Pombal. They had 
 discarded him, and kept him away from the court, for which 
 he had secretly vowed to be avenged. In order to accom- 
 plish this, he had deceived the Jesuits, who could not be- 
 lieve his hypocrisy. Father Joseph Moreira was confessor 
 to the Infante. It was to him especially that the Marquis 
 confided his plans of reform, if he should ever be placed 
 in power. The projects for amelioration which he had 
 thus made known to the Father, were directly the oppo- 
 site of what he, in his heart, contemplated. As soon as 
 the Prince ascended the throne, his confessor did not hes- 
 itate to suggest to him, as Prime Minister, the name of 
 a man whose ability was on a par with his eminent piety. 
 King Joseph placed too much confidence in Father Mo- 
 reira not to listen to his suggestion, and, accordingly, the 
 Marquis de Pombal was raised to the high position he so 
 much coveted. His plans of reform were about to be 
 developed. - 
 
 The entire royal family had selected their confessors 
 from among the members of the Society of Jesus. Father 
 
GENERALSHIP OF VISCONTI AND CENTURIONI. 99 
 
 Joseph Moreira was confessor to the King and Queen ; 
 Father Oliveira, of the Infantas ; Father Costa, of the 
 King's brother, Don Pedro ; Fathers Canipo and Aranjuez, 
 of the King's uncles, Don Antonio and Don Emmanuel. 
 Thus, there were five Jesuits attached to the court. This 
 was too much for Pombal, who had no longer need of them. 
 It was all-important to him to procure their dismissal. 
 Thanks to Father Moreira, the King had entire confidence 
 in his Minister, and the latter lost no time in taking advant- 
 age of it. He flattered the tastes, inclinations, and even 
 the passions of the monarch so dextrously that Joseph I, 
 who was naturally weak and careless, blindly permitted 
 himself to be guided by his favorite, to whom he abandoned 
 the entire control of the government. The latter aug- 
 mented the number of prisons, which he filled with in- 
 mates. Whosoever had the misfortune of displeasing him 
 was quietly arrested, and confined in one or other of the 
 dungeons of the despot. In 1754, he induced the King 
 to sign a decree to the efiect that, as a prime minister 
 was liable to be assassinated for his political acts, any such 
 attempt should be treated as high treason. Tbis accom- 
 plished, Pombal had no difl&culty in convincing the King 
 that if a minister's life was thus exposed, that of tbe 
 King himself must be still more so. In fine, he went so 
 far as to state that his close watchfulness had resulted in 
 the discovery of a conspiracy, as certain as it was incredi- 
 ble. The Prince Don Pedro courted popularity, with the 
 view of supplanting his brother on the throne. In this 
 the Jesuits seconded his designs, and aided him by their 
 influence over all classes of society. 
 
 The decisive blow had been given. Suspicion was at- 
 tached to the Jesuits ; distrust had obtained entrance into 
 the heart of the monarch, and nothing more was needed 
 than to keep alive the jealous feeling. The Minister im- 
 pressed His Majesty with the necessity of maintaining the 
 
100 HISTORY OF THE SOCIETY OF JESUS. 
 
 greatest secrecy. He placed. at the disposal of tlie King 
 all the writings which heresy, envy, and impiety had in- 
 vented against the Society of Jesus, and caused the same 
 works to be freely circulated among the people. A very 
 few days elapsed before the persecution commenced. 
 Father Ballister was arrested and banished, under pretext 
 of having cast reflections on a measure of the Minister. 
 Father Fonseca was treated in like manner, for having 
 made suggestions which were far from favorable to the 
 same proceeding. The banishment of the entire Order 
 from the kingdom was momentarily looked for, when, on 
 the 1st of November, 1755, a terrible earthquake visited 
 the city of Lisbon, followed by a fearful conflagration. 
 The capital was but one heap of ruins. The sufi"erers 
 were numerous. Death, devastation, and misery were to be 
 seen on all sides. The Jesuits had seven houses in the 
 city ; they were either destroyed by the shock of the earth- 
 quake or consumed by the flames. The Fathers, regard- 
 less of their own interests, thought only of the sufl"erings 
 of the people. They dispersed themselves throughout the 
 city, consoling and encouraging all, giving succor to the 
 wounded, and endeavoring to subdue the devouring ele- 
 ment, seconding the efi"orts of Carvalho, the Prime Minis- 
 ter, and devoting themselves with extraordinary self-denial 
 to acts of the sublimest charity. Father de Malagrida 
 and Brother Blaise accomplished such wonders, that the 
 people were struck with admiration, to which they loudly 
 and continuously gave expression. That same people, 
 whose anger had been excited against the good Fathers, 
 now ceased not to call down blessings upon their heads, 
 designating them as the second saviors of the unfortunate 
 population of Lisbon. The King, moved by these services, 
 rendered during a calamity of which they themselves had 
 been the first victims, recalled the exiled Fathers, and had 
 the parent house rebuilt at his own expense. Father de 
 
GENERALSHIP OP VISCONTI AND CENTURIONI. 101 
 
 Malagrida, taking advantage of the King's good will, 
 brouglit him back to a proper sense of his duty as a 
 Christian, of which, for some time, he had been negligent, 
 and all appeared to forebode a happier future, when the 
 Marquis de Pombal renewed his opposition. Father de 
 Malagrida had succeeded in leading back Joseph to the 
 piety of his youth. This was exercising an influence over 
 the monarch which Carvalho desired no one but himself to 
 possess. On that and on many other accounts, the Jesuits 
 could no longer be tolerated at the court. 
 
 The exchange of the territory of Uruguay for the colony 
 of St. Sacrament had not been completed. On receiving 
 the order from the General of the society, Father Barreda, 
 Provincial of Paraguay, had appointed Father NeydorfFert 
 to assume his place, and, notwithstanding his advanced age, 
 he hastened to communicate to the Caciques, and mission- 
 aries of the Reductions interested, the command which he 
 bad received from the sovereigns and from his Superior. 
 The Caciques declared that they preferred death to the 
 unjust banishment thus imposed upon them. They had 
 themselves founded these colonies, built the towns, culti- 
 vated the barren soil, erected these churches, so dear to 
 their hearts, and were unwilling to give up any of these 
 to Portugal, and, if compelled, they would have recourse 
 to arms to maintain their rights and defend their homes. 
 
 The Jesuits fully understood the position, and partici- 
 pated in the grief to which it gave rise. They sent ad- 
 dresses to the two courts, imploring them not to urge the 
 completion of the proposed exchange. The Minister 
 Pombal charnred them with creating; discontent among the 
 neophytes,, in order to retain possession of the gold mines — 
 that dream of Don Gomez d'Andrada. The Fathers 
 urged the matter no further, for they felt that, to such a 
 charge, their only answer was to employ all their influence 
 over the Indians, and yield the field to the cupidity of 
 46 
 
102 HISTORY OF THE SOCIETY OF JESUS. 
 
 the government. But the Indians were sufficiently civil- 
 ized to understand the injustice of which they were to be 
 the victims. They accused the missionaries of being the 
 instigators of the exchange. Others charged them with 
 weakness and indiiference ; and all, worked upon by the 
 emissaries of Don Carvalho, felt convinced that the Jes- 
 uits, whom they had so dearly loved, had only instructed 
 and civilized them for the benefit of Portugal, to whom 
 they were now to give up the fruits of all their toils. 
 
 Several tribes, refusing to yield to the appeals and ex- 
 hortations of the Jesuits, from whom their enemies had 
 sought to alienate them, rebelled against the Portuguese. 
 Some were compelled to surrender; others retreated, and, 
 being no longer guided and watched over by the Jesuits, 
 sufi'ered by their proximity to, and intercourse with, the 
 vicious Europeans. Thus, the natives were deprived of 
 that life of innocence and simple piety which had so long 
 constituted their true happiness. 
 
 The Portuguese, being now masters of the Reductions, 
 dug and sought in vain, under the direction of qualified 
 engineers, who were sent by the avaricious Pombal, but no 
 gold mines could be found. Ashamed of his defeat, Don 
 Gomez was forced to recognize that the mines had existed 
 only in his own imagination. He made this admission to 
 Don Carvalho; he avowed it to the Jesuits, and he was 
 sorely distressed at the unfortunate bargain into which he 
 had led his government, and which he desired to annul ; 
 but it was too late. 
 
 The fable of the gold mines enriching the Jesuits 
 needed no further contradiction. It died a natural death. 
 Another had to be invented. The Jesuit King had not, 
 as yet, suggested itself to any calumniator's mind. Pom- 
 bal first conceived the idea and gave it birth. Innumera- 
 ble writings, in almost every language, were, by his direc- 
 tion, circulated throughout the entire country, which set 
 
GENERALSniP OF VISCONTI AND CENTURION!. 103 
 
 forth that the Jesuits reigned supreme in Paraguay; that 
 all the Reductions founded by their exertions had just 
 been united under one sceptre, and that a Brother Coadju- 
 tor had been proclaimed Emperor of Paraguay, under the 
 title of Nicholas I. Gold mines, which were unknown to 
 the Europeans, supplied the precious metal which was 
 converted into the current coin of the empire, bearing the 
 eflfigy of the Jesuit Emperor. In this calumny the ridic- 
 ulous contended with the absurd. People of sense could 
 not suppress a smile, which was followed by a burst of in- 
 diiination aiiainst the author of the infernal libel. Unre- 
 fleeting minds saw in it the ambition of the Jesuits, and 
 really gave it credence, for no other reason than that it 
 was in print. The King of Spain, being fully informed of 
 the state of the case by Don Zevalos, Governor of Para- 
 guay, caused the calumnious pamphlets of the Portuguese 
 Minister to be burned by the public executioner. He 
 took this step, notwithstanding the earnest entreaties of 
 the Duke of Alba, who was in league with Don Carvalho, 
 and believed that such a monarch as the Emperor Nicholas 
 I, Brother Coadjutor of the Society of Jesus, really ruled in 
 Paraguay. Don Zevalos had visited all the Reductions. 
 The Caciques had related to him all the efforts of the Port- 
 uguese to injure the Jesuits in their estimation, the weak- 
 ness they had displayed in entertaining these suspicions, 
 and the regret which they now felt for the same. The 
 Governor had met, throughout his dominion, nought but 
 faithful and submissive subjects, pious Christians, mission- 
 aries of edifying and exemplary lives, and he could only 
 deplore the existing relations between the natives and 
 Europeans; for, to many, it was impossible to restore their 
 former Christian innocence, their childlike docility, their 
 gentle and simple piety, although they were still edifying 
 Christians. 
 
 The Marquis de Pombal contemplated an alliance be- 
 
104 HISTORY OF THE SOCIETY OF JESUS. 
 
 tween the Princess de Beira and tlie Duke of Cumberland. 
 By such a union, he saw a means of placing a Protestant 
 on the throne of Portugal, and thus establishing Protest- 
 antism in the kingdom. The Jesuits, who were the spirit- 
 ual directors of the royal family, had opposed the alliance, 
 the consequences of which could only be injurious to re- 
 ligion. Pombal could not forgive this opposition to his 
 plans. Among the gentlemen of the court, there were 
 many who were as hostile to him as they were friendly to 
 the Jesuits. He sacrificed them to his ambitious views, 
 and to his diabolical hatred of the Society of Jesus. He 
 removed all the nobility from the administration and state 
 offices ; he imprisoned, confiscated, and persecuted ; he 
 handed over the universities to the control of Protestants, 
 Infidel philosophers, and Jansenists, and isolated the King 
 from all those who could have opened his eyes to so much 
 iniquity. The confessors of the royal family were still at 
 the court. These he had not yet dared to expel. But, 
 on the 19th of September, 1757, he caused Fathers More- 
 ira, Costa, and Oliveira to be forcibly carried off from the 
 palace. He, at the same time, wrote to the King's uncles, 
 ordering them to select other confessors in the place of 
 Fathers Campo and Aranjuez, and, finally, prohibited the 
 Jesuits from appearing at court. In order to justify this 
 tyranny in the eyes of the royal family, he accused the 
 Fathers of conspiring against the state. The Provincial 
 ordered his religious to make no reply, but to suffer pa- 
 tiently. Of what avail would be an attempt at justifica- 
 tion, when the avenues to the throne were closed against 
 them? Did not every honest mind in Portugal render 
 justice to those Jesuits, so beloved, so respected, and so 
 venerated throughout the kingdom ? 
 
GENERALSHIP OF VISCONTI AND CENTURIONI. 105 
 
 II. 
 
 Notwithstanding his scandalous life, Louis XV had 
 a confessor, in name; it was the custom. Father Perus- 
 seau, who had filled that office, died in 1753, and imme- 
 diately philosophers, Protestants, and Jansenists used 
 every means in their power to have the Jesuits excluded 
 from this function. The Bishop of Mirepoix, Boyer, who 
 had the disposal of the benefices, strenuously opposed 
 their eflforts, and caused the nomination of Father Onu- 
 phre-Desmaretz, of the Society of Jesus, in spite of the 
 hostile coalition. 
 
 In the same year the Parliament was banished. With 
 this mark of the King's displeasure, the Jesuits had noth- 
 ing to do ; but it was convenient that they should bear the 
 blame, and, accordingly, they were charged with having 
 excited the anger of the Queen and the Dauphin against 
 the chief magistrates. They were even accused of ruling 
 the Archbishop of Paris and the Bishop of Mirepoix, of 
 imbuing the mind of the Count d'Argenson with a hatred 
 of all the Parliaments, and of leading by the nose the 
 valiant Marshal de Belle-Isle. Free-thinkers asserted 
 that their influence was unlimited, and all felt constrained 
 to give credence to these absurdities. 
 
 The whole of the French colonies of the New World 
 were under the spiritual rule of the Jesuits. The missions 
 there were numerous, laborious, and perilous, as were all 
 those of the two Americas. The government, in giving 
 establishments to Jesuits, at the same tira« ceded to them 
 a tract of land, destined to meet the wants of the numer- 
 ous missions, as well as the requirements of the colleges, 
 which were gratuitous, and the personal expenses of the 
 missionaries. The procurators* improved these lands, 
 
 *■ Those who have charge of the temporal aflairs of a house, col- 
 lege, or province of the society. — Tr. 
 46* 
 
106 HISTORY OF THE SOCIETY OF JESUS. 
 
 exchanging their produce with the French merchants for 
 provisions and the most necessary articles of consump- 
 tion — wine, oil, flour, cloth, linen, and the like — which 
 could not otherwise be obtained in their own country. 
 
 Father Antoine de Lavalette, descended from a noble fam- 
 ily of llouergue, which had furnished a Grand Master of the 
 Knights of Malta, was Procurator-General of the Caribbee 
 missions, and had, for more than twelve years, resided at 
 Martinique, when, in 1753, he was denounced, both to the 
 Minister of Marine in France and to the General of the so- 
 ciety, as being engaged in commerce. Father Visconti at 
 once ordered Antoine de Lavalette to repair to France, to 
 give an account of his alleged conduct. Kouille, French 
 Minister of Marine, sent a similar order. The Jesuit 
 obeyed. The Intendant of the Isles du Yent, Hurson, 
 being in a position to fathom the motives of such an accu- 
 sation, addressed a letter to the General of the society, 
 dated September 17th, 1753, in which he expressed the 
 great astonishment of all those who best knew Father de 
 Lavalette, at the calumny uttered against him. The Jes- 
 uit was so much beloved and respected at Martinique, that 
 the most honorable and distinguished colonists also wrote 
 to France, protesting against the imputation. 
 
 These contradictions and"testimonials being conclusive, 
 Father de Lavalette was sent back to Martinique, where 
 he was anxiously awaited, and where, to the great satisfac- 
 tion of the inhabitants, he arrived in the month of May, 
 1755. During his absence, the administration of the tem- 
 poral aifairs had been much neglected. 
 
 The Jesuits, ever engaged in preaching, hearing confes- 
 sions, or in winning over converts, trouble themselves but 
 little about worldly matters. On arriving in the Caribbees, 
 the spiritual wants of the mission so entirely engrossed 
 their attention and occupied their time, that, being in want 
 of common necessities, both for themselves and for the 
 
GENERALSHIP OF VISCONTI AND CENTURIONI. 107 
 
 missions, they had been compelled to contr.ict a loan. The 
 land which had been ceded them had to be cleared and 
 cultivated before it could yield any thing, and, in the mean 
 time, they had to live, to found and support missions, as 
 well as to expend money, in order to prepare a future rev- 
 enue. All this had caused them to contract considerable 
 debts, a good portion of which Father de Lavalette had 
 already liquidated, when ordered to return to France, in 
 1753. 
 
 On his arrival, after an absence of two years, he found 
 himself in a worse pecuniary position than before, con- 
 sequent upon the neglect of the temporal affairs of the 
 missions. This necessitated the incurring of fresh respons- 
 ibilities. He purchased more land, in order that, thereby, 
 he might be the sooner able to meet the liabilities of the 
 various houses, and, finding that matters were improving, 
 he ventured a little too far, in the hope of being the more 
 quickly out of debt. He bought more land at Dominica, 
 for which he procured another loan, and then, and then 
 only, did he begin to trade. He exceeded the limits as- 
 signed by the constitutions of the society, and thus merited 
 the censure to w'hich he had been so unjustly subjected, 
 a few years before. Then Providence, as we have seen, 
 took upon itself the care of his justification ; now it seemed 
 to accuse him by multiplying its chastisements. An epi- 
 demic proved fearfully fatal among the laborers whom he 
 had engaged to clear and cultivate the lands; war broke 
 out between England and France, and a ship, which was 
 chartered and laden on his account, was captured by an 
 English cruiser. Father Lavalette did not shrink on the 
 brink of the precipice, of which he had already measured 
 the depth. • The confidence he inspired was such, that he 
 could have obtained sufficient time to have repaired his 
 losses, with the resources still at his command ; but all 
 that he saw was his debts, and all that he felt was his 
 
108 HISTORY OF THE SOCIETY OF JESUS. 
 
 anxiety to liquidate them at the earliest monient. He 
 entered upon fresh undertakin<is ; but no more than the 
 others did these receive the blessing of Almighty God, 
 for they were contrary to the spirit of the Institute. 
 Father Lavalette had not profited by the warnings and 
 lessons of Providence ; he was now about to receive the 
 warnings of men, to whose lessons he would be compelled 
 to submit. While he thus contracted new obligations 
 and speculated afresh, the firm of Lioncy Brothers, of 
 Marseilles, who were his creditors, learning the disasters 
 which had befallen him, became uneasy about the pay- 
 ment of their claims. They informed the Jesuits of Mar- 
 seilles. The Superior at once wrote to the General of the 
 Order, communicating the melancholy fact. 
 
 Father A^isconti no longer governed the society. He 
 had expired on the 4th of May, 1755, and Father Louis 
 Centurioni was called to succeed him on the 30th of No- 
 vember of the same year. 
 
 In the month of September, 1756, he appointed Father 
 de Montigny Visitor to Martinique, with instructions to 
 examine into the accounts and management of Father de 
 Lavalette, and to prohibit him from entering into further 
 commercial transactions. An interposition of Providence 
 prevented the departure of the Visitor. In the month of 
 November, the General charged Father Huberland with 
 the same commission; but the latter, like his predecessor, 
 was hindered from starting, by circumstances which he 
 could not control. In the mean time, continued corre- 
 spondence was kept up on the subject. 
 
 On the 5th of January, 1757, a man named Damiens 
 made an attempt to assassinate Louis XV, by stabbing 
 him with a knife. ^ The assassin had served the Jesuits, 
 
 ■*It was not a poniard, as some historians assert; it was one of 
 three knives found in the possession of the assassin at the time of 
 
GENERALSHIP OF VISCONTI AND CENTURIONI. 105 
 
 but had qiiittcd their house some time previous. lie had, 
 likewise, been employed by several members of Parlia- 
 ment. Nevertheless, it was the Jesuits alone who had 
 instigated him to this attempt on the King's life. The 
 conclusion was not very logical ; but when there is ques- 
 tion of the society, men are willing to believe any thing. 
 The truths of the Gospel are questioned ; but the most 
 absurd accusations are credited when preferred against 
 the Jesuits. The positive denial of these accusations by 
 Damiens himself was of no avail to silence the calumni- 
 ators. 
 
 Father Centurioni, who, ever since his election, had 
 been in ill-health, day by day visibly declined. Having 
 appointed Father Anthony Timoni Vicar-General, he ex- 
 pired on the 2d of October, 1757. The Vicar-General 
 having convoked the Congregation for the 8th of May, 
 1758, Father Lorenzo Ilicci, who belonged to an illustri- 
 ous Florentine family, was, on the 21st of the same month, 
 elected Eighteenth General of the Society of Jesus, being, 
 at the time, fifty-five years of age. 
 
 his arrest. They were given in charge of the Pa<-liament as evi- 
 dences Of' his guilt, and subsequently preserved in the cabinet of the 
 Attorney-General, Joly de Fleury, where we have examined them, 
 as w^ell as Damiens* handkerchief. They are clasp-knives, having 
 a slightly curved blade iitting into a rudely-made wooden handle, 
 and commonly called a EustacJie. The handkerchief, also of com- 
 mon material, was a blue check. These articles, as well as the law 
 report of the trial, which had been inclosed in a box ever since 
 1757, were, a few years since, handed over to the Imperial Library 
 by the Joly de Fleury family, as were, likewise, all the archives of 
 the Attorney-General. 
 
110 HISTORY OF THE SOCIETY OP JESUS. 
 
 EIGHTEENTH GENERAL. 
 1758 — 1775. 
 
 I. 
 
 The idea of a Jesuit Emperor, of a Nicholas I, Brother 
 Coadjutor of the Society of Jesus, had seemed very 
 plausible to a people the most acute and enlightened of 
 Europe, or of the entire world. The free-thinkers, who 
 reigned supreme in the fashionable society in France in 
 the eighteenth century, had only one regret, which was 
 that they themselves had not been its originators. It is 
 true that they adopted and used it as freely as if it had 
 been the result of their own labors, and they had taken 
 such pains to spread it, and to turn it to account, that it 
 became quite the rage, especially in Paris. To deny the 
 existence of God, and affirm that of the Emperor of Para- 
 guay, was to show the very best taste. The Portuguese 
 INHnister, who was thought to be the author of this ridicu- 
 lous fable, was declared to be a great man. and the phi- 
 losophers, in their correspondence, lavished upon him the 
 most flattering encomiums. 
 
 Don CarvAlho needed no such encouragement. Firmly 
 resolved to rid himself of the Society of Jesus, so as to 
 succeed the more easily in abolishing Catholicity in Port- 
 ugal, he was treating with Home, for the purpose of ob- 
 taining the reformation of that Order, under the pretext 
 that the Jesuits applied themselves to commerce in the 
 
GENERALSHIP OF FATHER LORENZO RICCI. Ill 
 
 Brazils. Two Cardinals, ayIio liaJ been influenced by the 
 enemies of the society, importuned the Pope to f^rant the 
 Brief solicited by the Marquis de Pombal. Benedict XIV 
 was in ill-health and very feeble. The enemies of the so- 
 ciety, availing themselves of this circumstance, presented 
 their Brief, ur<i;in2: His Holiness to si<rn it. The Sovereiorn 
 Pontiff did so, and addressed it to Cardinal Saldanha, 
 whom he named Visitor of the houses of the society in 
 Portugal, and whom he charged with the execution of the 
 Brief. This took place on the 1st of April, 1758. The 
 General of the society was in total ignorance of the matter. 
 Every thing had been carried on with the greatest se- 
 crecy. 
 
 A few days afterward, Benedict XIY, feeling his end 
 approaching, felt grieved for what he had done, and dic- 
 tated instructions to Cardinal Archinto for Cardinal Sal- 
 danha, hoping, by this means, to modify a measure which 
 he so much regretted. He foresaw that evil-intentioned 
 men might take advantage of this Brief, and he com- 
 manded the Cardinal to exercise great prudence, mild- 
 ness, and discretion; to keep secret the chief accusations 
 he might discover; not to communicate any thing to the 
 ministers; to reject all the insinuations of the enemies of 
 the society ; to come to no conclusion, and to make a con- 
 scientious report to the Holy See, who reserved to itself 
 the right of giving judgment. 
 
 These instructions partly annulled the Brief, since Car- 
 dinal Saldanha had thus no power beyond that of examin- 
 ing and reporting; but this was to cast a doubt on that 
 which the Minister Pombal wished, by all means, to decide, 
 and the Cardinal, being his instrument and his friend, had 
 no will of his own. The consequence was, that they con- 
 cluded to consider these last instructions as the hallucina- 
 tions of a dying man, and not deserving of notice. On 
 the 2d of May, 1758, the Jesuits were made acquainted 
 
112 HISTORY OP THE SOCIETY OF JESUS, 
 
 witli tlie Brief of Eeforraation. Benedict XIY expired 
 on the 3d, deploring his weakness in having yielded on 
 this point. 
 
 The commissions of Nuncios, or Apostolical Visitors, 
 cease on the death of the Pope, and the Briefs, with the 
 execution of which they have been charged, are, by the fact 
 itself, annulled in all places where they have not been pub- 
 lished prior to that event. Cardinal Saldanha informed 
 the Minister of the difficulty of his position, with regard 
 to the province of Brazil, to which the Brief had not yet 
 been forwarded. Don Carvalho ridiculed his scruples, and 
 a decree of the Council ordered the publication and exe- 
 cution of the Brief of Reformation in Brazil, as well as in 
 Portugal. Thirteen days after, the Cardinal issued a 
 mandatory letter, setting forth that the Jesuits were en- 
 gaged in commerce prohibited by the laws of the Church. 
 
 There was no question here of any trading in the least 
 resembling that in which Father de Lavalette was so un- 
 fortunate as to embark ; it was merely a question of an 
 exchange, which was permitted to the missionaries by the 
 Kings, by the Generals of the society, and by the Sover- 
 eign Pontiffs, which exchange was, moreover, indispens- 
 able for the support of the missions. 
 
 Not a single murmur escaped the Jesuits, ever heroic 
 in their self-abnegation. Their papers, correspondence, 
 books of accounts, all were taken from them, with a view 
 of discovering therein some trace of a prohibited negotia- 
 tion; but nothing of the kind was to be found. It was, 
 nevertheless, necessary to strike at the apostolical existence 
 of the Jesuits. The Minister willed it. The Patriarch of 
 Lisbon interdicted all those of his diocese on the 7th of 
 June, 1758. 
 
 A month later, on the 6th of July, the conclave raised 
 Cardinal Bezzonico to the Sovereign Pontificate, and the 
 newly-created Pope took the name of Clement XIII. 
 
GENERALSHIP OF FATHER LORENZO RICCI. 113 
 
 On the 31st of July, which was the feast of the holy 
 founder of the Society of Jesus, Father Rlcci, his ei<^ht- 
 eenth successor, prostrated himself at the feet of the suc- 
 cessor of St. Peter, and presented to him an humble and 
 touching petition regarding the circumstances which we 
 have just related, with the request that the missionaries 
 of the society should not be prohibited from continuing 
 their foreign missions. 
 
 Clement XIII received this just demand with paternal 
 kindness, and, in accordance with Father Ricci's desire, 
 appointed a Congregation, to which was submitted the in- 
 vestigation of this melancholy affair. Don Carvalho, being 
 informed of the kindly disposition manifested by the Pope 
 toward the Jesuits, did not await the decision of the Con- 
 gregation to strike anew the victims which the powers 
 of darkness claimed at his impious hands. He had ban- 
 ished Fathers Fonseca, Malagrida, Fereira, and Torrez, 
 whose popularity gave him umbrage, and he now sought 
 to extinguish in others the spirit of their holy Institute. 
 He succeeded no better by this mode of proceeding than 
 he had by endeavoring to intimidate them. All continued 
 firmly attached to their Order; all remained faithful to 
 their vows. 
 
 The family of Tavora was one of the most ancient and il- 
 lustrious of Portugal. In both respects, the Carvalho family 
 was its inferior. Nevertheless, the all-powerful Minister, 
 fully convinced that no one would ever dare to oppose 
 his sovereisn will, demanded an alliance between his son 
 and one of the daughters of Tavora. The nobility kept 
 aloof from him, and he relied upon this alliance to compel 
 a more favorable intercourse. The Marquis of Tavora re- 
 fused the hand of his daughter to the, Marquis de Pombal, 
 and the latter vowed to be avenged. 
 
 On the 3d of September, 1758, Joseph I was present at 
 an entertainment of the Marquis de Tavora. He remained 
 47 
 
114: HISTORY OF THE SOCIETY OF JESUS. 
 
 until a late hour, and, on his return to the palace in his 
 carriage, he was fired at, the ball wounding him in the shoul- 
 der. On the following day, the entire city heard that the 
 King had been attacked and wounded by the hired assas- 
 sins of the Marquis de Tavora. Of course, the attempted 
 assassination could have been only by his orders, for it had 
 occurred just as the King left the house of the Marquis. 
 
 This public rumor, which was originated by the secret 
 agents of the Prime Minister, appeared to have little efi'ect 
 upon him. He feigned to discredit it, and attributed the 
 attempt upon the King's life rather to the Jesuits. The 
 Tavoras continued to visit the royal family, frequenting 
 the court, as usual, when, all at once, on the 12th of De- 
 cember, they were carried off from their dwellings — they, 
 their relatives and friends — and cast into the dungeons of 
 the tyrannical Pombal, the ladies being consigned to con- 
 vents. Whoever was heard to express sympathy for the 
 prisoners, or suggest their innocence, suffered the same 
 fate. On the 12th of January, 1759, the Jesuits were de- 
 clared to be instigators of, or accomplices in, the attempt 
 to assassinate the King, and the 31inister caused to be cast 
 into the darkest dungeons of his horrible Bastiles Fathers 
 Henriquez, the Provincial, Malagrida, Perdigano, Suarez, 
 Juan de Mattos, Oliveira, and Fran§ois Costa. The last 
 named had been the confessor of the King's brother, Don 
 Pedro, and his enemies subjected him to every description 
 of torture, with a view to extort from him a single ex- 
 pression that might compromise the Infante; but tortures 
 availed nothing with Father Costa. He suffered all, but 
 accused no one. 
 
 On the following day, the 13th, all the members of the 
 Tavora family, with the exception of the daughter of the 
 Marquis, met their death on the scafi^old, for having re- 
 fused to enter iuto an alliance with the cruel and impious 
 
GENERALSHIP OF FATHER LORENZO RICCI. 115 
 
 Carvallio, Marquis de Pombal! For, never could that 
 Minister adduce proof that any one of its members had had 
 the least hand, or taken any part in the crime with which 
 he had the hardihood t(5 charge them, and of which he 
 himself was accused by the whole of Portugal. The shot 
 had been so fired as not to strike the monarch. It had 
 never been proven that His Majesty was wounded at all. 
 The ministerial explanations on the subject were most am- 
 biguous. Every thing tended to show that Pombal needed 
 a pretext to rid himself of a family who had offended him, 
 and of the Jesuits, who obstructed his schemes for a re- 
 ligious reformation. Pombal did not stop here. 
 
 The Jesuits suffered without complaint ; it was neces- 
 sary to compromise them. Pombal, therefore, under the 
 names of several of the Fathers of the society, published 
 the most severe and libellous satires against the King. 
 The Episcopacy, alarmed by such an extent of iniquity, ap- 
 pealed to the Sovereign Pontiff, praying His Holiness to 
 interpose his authority in favor of the Society of Jesus, 
 which was so cruelly outraged. Pombal pretended that 
 his only desire was to restore the Order to the spirit of 
 its founder, which he asserted it had lost, and that it was 
 purely in its interest, and for its benefit, that he had inter- 
 fered. To secure this reform, which he deemed so neces- 
 sary in the sole interests of the society^ he caused fifteen 
 hundred Jesuits to be seized and imprisoned; he confis- 
 cated all their property, and caused to be remitted to the 
 Pope a letter of Joseph I, announcing to His Holiness 
 the determination of that prince to expel all the Jesuits 
 from his states. This letter bore date April 20th, 1759. 
 
 At the same time, Pombal's agents in Brazil deprived 
 the natives o-f the missionaries, who had caused them to 
 become the children of God and of the Church. The 
 missionaries were sent on board vessels bound for Europe, 
 
116 HISTORY OF THE SOCIETY OF JESUS. 
 
 without means, without provisions, and with less consider- 
 ation than would be extended to the most desperate mal- 
 efactors. 
 
 The Portuguese Ambassador at Rome, Almada, was a 
 relative of Pouibal, his tool and his friend. They were 
 worthy of each other. The 3iinister, finding that the Pope 
 did not respond to the letter of Joseph I with sufficient 
 promptness, ordered Almada to concoct a Brief, in con- 
 formity with his views, and to forward it to him without 
 delciy. The Ambassador was not too delicate to perform 
 this service for Pombal. He boldly composed a Brief, in 
 which he made Pope Clement XIII fully approve the con- 
 duct and views of the Portuguese Minister, pointed out the 
 use that was to be made of the confiscated property of 
 the society, and empowered him to punish with death all 
 those whom he should find guilty. 
 
 Pombal had threatened to estra-nge Portugal from its 
 allegiance to the Holy See. Belying upon this menace, 
 and being fully persuaded that Clement XIII would sub- 
 mit to any sacrifice to prevent such a schism, he did not 
 delay the publication of the forged Brief, feeling assured 
 that the Portuguese Jesuits, having the Pope against them, 
 would have no one for them. Meanwhile, the authentic 
 Brief arrived at Lisbon, and was far from resembling that 
 which the diabolical hatred of the Minister had invented. 
 The Pope essayed to calm the anger of the monarch and 
 his Minister. He desired that the guilt of the Fathers 
 should be proven ; that the innocent should not sufi"er for 
 the guilty, should there, in fact, be any such among them, 
 and he demanded justice for all. 
 
 Pombal did not like counsel; he generally punished 
 those who ventured to oSer it. He could not tolerate 
 such as contradicted him; his custom was to send them to 
 prison and confiscate their property. As for those who 
 dared for a moment to oppose him, they were consigned 
 
GENERALSHIP OF FATHER LORENZO RxCCI. 117 
 
 to the scajffold. Being unable to apply any one of these 
 methods to the Sovereign PontifF, who continued his en- 
 treaties in favor of the Society of Jesus, he cleared his 
 dungeons of all his Jesuit prisoners, and sent them to the 
 Pope. On the 1st of September, 1759, a first installment 
 of one hundred and thirty-three Jesuits was shipped on 
 board a merchantman entirely too small for such a num- 
 ber of passengers, and almost destitute of any kind of 
 provisions — their breviary and their crucifix being their 
 only possessions, their only resource during the voyage. 
 But the Portuguese did not hesitate to incur the anger of 
 the Minister by giving succor to the innocent victims of 
 his impiety. They supplied the vessel with provisions as 
 well as they could, and the most afiecting sympathy proved 
 to the good Fathers that their friends were more numer- 
 ous than their enemies, and that they had but to say the 
 word, to witness a rising in their favor. 
 
 This single word, this permission, which would have 
 caused the cruel and detested Pombal to be stoned to 
 death, the Jesuits would not pronounce. Up to the very 
 last moment, they exerted their influence, by word and ex- 
 ample, to induce the people to submit to authority. They 
 departed, leaving the deepest sorrow in those souls of 
 W'hich they had so long been the guides, the supporters, 
 the consolers, and Fathers. They were dragged from their 
 country, their families, their pupils; they were stripped 
 of their property ; they were accused of the blackest 
 crimes, and not an expression of regret fell from their 
 lips, not a sigh from their hearts. They blessed their 
 friends, they prayed for their enemies, and placed their 
 whole dependence upon Providence alone. 
 
 After their departure, the Marquis de Pombal strove to 
 induce the novices, and the Fathers who had not yet made 
 the four vows, to abandon a society which was now ban- 
 ished from Portugal. Cardinal Saldanha offered to relieve 
 47* 
 
118 HISTORY OF THE SOCIETY OF JESJS. 
 
 the latter from their obligations by virtue of a self-as- 
 sumed power. But promises and threats were lavished in 
 vain. A few of the young novices allowed themselves to 
 be persuaded, to the great scandal of the faithful, whose 
 respect they thus forfeited. Father Joseph Carvalho, a 
 relative of the Minister, heroically resisted, and sustained 
 the courage and fortitude of all the young Jesuits who 
 were not yet professed, and whom the emissaries of the 
 Minister sought to inveigle. They were all east into 
 prison. The same course was pursued in the foreign mis- 
 sions. In America, Africa, and Asia, wherever there were 
 Portuguese missions, the Fathers were seized and crowded 
 on board ship. Some were consigned to Lisbon, others to 
 Goa, and in the latter city they were reshipped on board 
 the first vessel in port, regardless of its destination. 
 Those who reached Lisbon were immediately divided into 
 two classes — one of Portuguese, the other of foreigners. 
 It was possible that the former might call forth indigna- 
 tion against the Minister, on the part of their families, 
 and they were, therefore, sent to the Pope. The latter 
 were imprisoned. 
 
 On the 24th of October, the first batch of banished 
 prisoners arrived at the port of Civita Vecchia. The 
 civil authorities and clergy, the religious orders, nobility, 
 and people, flocked, with marked reverence, around the 
 martyr apostles, and vied with each other in their offers 
 of hospitality. 
 
 The good Fathers divided themselves amons: those who 
 disputed the honor of entertaining them. The Domini- 
 cans, who received them in their convent, had a marble 
 slab engraved, commemorative of their banishment and of 
 their arrival at Civita Vecchia. 
 
 Soon, other convoys succeeded. All were welcomed 
 with the same respect and veneration in the ports where 
 they were compelled to touch, and, on arriving in Rome, 
 
GENERALSHIP OF FATHER LORENZO RICCI. 119 
 
 were received by the Sovereign Pontiff with a tenderness 
 vrhieh tended to nssuage their grief. When Ponib;il thus 
 sent to Rome this great number of religious, he supposed 
 they would become a burden to the Pope, who, he hoped, 
 would then repent of the protection which he had afforded 
 the Society of Jesus. In this he was disappointed. His 
 Ambassador wrote to him that the Jesuits who had been 
 banished from Portugal were the objects of general sym- 
 pathy and admiration. 
 
 The Portuguese Minister was alarmed at the homage 
 shown to his victims, but he received still more humilia- 
 tins: intelligence. The Brief which he had had the effront- 
 ery to put forth, ordering the expulsion of the Jesuits, was 
 declared by the Roman court to be a forgery, and was 
 burned by the public executioner both in Rome and in 
 Spain. Don Carvalho felt that he was the subject of gen- 
 eral malediction, but, thinking that he had not yet done 
 enough to merit it, he added to his innumerable crimes 
 one still more horrible. 
 
 Father Gabriel de Malagrida, an Italian, had passed a 
 great portion of his life in the Brazilian missions. Being 
 recalled to Portugal, he had there grown old in the exer- 
 cise of every apostolical virtue, the object of general ven- 
 eration, equally beloved and blessed by great and small, 
 rich and poor ; he was the father and the friend of all. Ar- 
 rested at the age of sixty-nine years, on the charge of be- 
 ing an accomplice in the attempt upon the King's life — 
 in reality because he was a Jesuit, and esteemed by the 
 Tavoras — the holy religious had for three years languished 
 in prison, when the Marquis de Pombal summoned him 
 before the Inquisition, for having composed books con- 
 taining prophecies and accounts of visions. The manu- 
 scripts remained in the hands of the Minister, and were not 
 presented to the judges who had been called upon to ad- 
 judicate in the matter. One of the King's brothers wa3 
 
120 HISTORY OF THE SOCIETY OF JESUS. 
 
 Grand Inquisitor. He declined to decide upon a work un- 
 less he had first examined it. Pombal was bent on carry- 
 ing his point; so he dismissed the prince, and conferred 
 the dignity of Grand Inquisitor upon his own brother, 
 Don Paul de Carvalho Mendoza, who had so ably sec- 
 onded him in his persecutions of the Jesuits in the Bra- 
 zils. A new tribunal was formed, to suit the views of the 
 two Carvalhos. This tribunal could only be constituted 
 by the Pope; but the Minister decreed that its decisions 
 should be held valid, and its judgments executed, without 
 this formality. The consequence was, that the venerable 
 Father Malagrida was found guilty of blasphemy and 
 heresy, and, as such, condemned to be degraded from the 
 priesthood, and handed over to the secular authority to 
 be burned alive. On the 21st of September, 1761, h? 
 courageously suffered at the stake, and heaven received 
 his spirit. 
 
 Two hundred and twenty-one Jesuits still remained ia 
 the prisons of Pombal. One of these. Father Lawrence 
 Kaulen, has revealed to us some of the tortures which they 
 there endured with so much patience and courage. The 
 Queen of France, Marie Leczinska, had, through the me- 
 dium of the Marquis de Saint Priest, Ambassador of Louis 
 XV to the court of Portugal, demanded the liberation of 
 the three French Jesuits who were among the above- 
 named prisoners. The Minister was constrained to give 
 them up, and, in 1766, Fathers du Gad and de Ranceau, 
 as well as Brother Delsart, were restored to liberty. 
 Father Kaulen availed himself of this opportunity to pen. 
 some most affecting lines to the Provincial of the Lower 
 lihine, describing to him the sufferings of their impris- 
 onment, so as to insure an increase of prayers in their be 
 half. 
 
 Pombal crowned the list of the enormities which we 
 have just related by forcing the daughter of the Marquia 
 
GENERALSHIP OF FATHER LORENZO RKXI. 12l 
 
 of Tavora into a marriage with his son! Was net this 
 climax of his cruelties a sufficient proof of the innocence 
 of his victims? 
 
 II. 
 
 " On the 5tli of July, 1762, at three o'clock in the morning," says 
 Father Louis Du Gad =•' in his narrative, " twenty-four Jesuits were 
 arrested by the order of Poinbal, namely : thirteen of the Vice 
 Province of China, who lived at the house of St. Joseph; eight of 
 the Province of Japan, residing at the College of St. Paul, and 
 three of the French mission, who lived in the same college. Some 
 were taken to the Dominicans, the others to the Franciscans. 
 This separation was not of long continuance. In a few days, we 
 were all reassembled in the college, where the store-rooms were 
 assigned for our dwelling. These were four small rooms, one of 
 which served both as chapel and refectory. All communication 
 with the exterior was prohibited; the doors and windows were se- 
 cured by iron bars, and, as a still greater precaution, sentinels 
 guarded them day and night, so as to preclude the possibility of 
 any one speaking with us, much less of conveying to us any arti- 
 cle of comfort or relief. Even the sentinels were strictly enjoined 
 not to give us any information of what was transpiring in the 
 town. It was not lorj^ before the sale of our property was 
 publicly announced, preceded by the reading of seven or eight 
 decrees, some of which provided that our names should be igno- 
 miniously torn to pieces in the presence of the Christians and 
 Idolaters, who had thronged to the spot. The Archbishop of 
 Cranganor and the Bishop of Cochin were proclaimed rebels (both 
 were Jesuits), because they had refused to abandon the missions of 
 Malabar. All those who had any thing belonging to the Jesuits 
 were ordered to declare its value within twenty-four hours, under 
 pain of death; and whoever publicly manifested any esteem for 
 them, or ventured to show them any compassion, was threatened 
 with a like punishment, no matter how great the loss which he 
 suffered in their ruin. Two aged women, who had been in the 
 habit of going daily to the gates of our college to receive a por- 
 tion of rice for their support, not finding the same charity at the 
 door of any rich man, simply exclaimed, 'If the house of the 
 
 * Superior of the Missions of China, residing at Macao. 
 
122 HISTORY OF THE SOCIETY OF JESUS. 
 
 Jesuits still existed, we should not be reduced .to starve.' TLey 
 were overheard, accused, and sent to prison, where they had to 
 pay for their too great sincerity. 
 
 "In the beginning of September, the property of the Vice Prov- 
 ince of Japan and of the French mission was sold at auction, in 
 front of the church. That belonging to the Vice Province of China 
 was also sold at the same time, but at some distance from the church. 
 We must not omit to state here, that he who presided at the confis- 
 cation of the property, had promised the Procurator of the French 
 mission that they would set aside the amount usually sent to the 
 missionaries, and which they were about to forward at the time of 
 the seizure. Such were the promises made ; but these same promises 
 were no longer remembered, until a petition was presented to the 
 Governor and to the Judges, in which Father de Neuvialle, Father 
 de Boussel, and myself humbly explained that whatever the French 
 mission possessed in that country was due to the liberality of Louis 
 XIV; that the mission had nothing in common with the other Prov- 
 inces; that each one had its respective laws, superiors, and houses; 
 that the whole was under the protection of His Most Christian 
 Majesty, and that if we happened to be at Macao, it was solely in 
 consequence of the persecution of 1733, during which we had been 
 compelled to leave Canton; that the Fathers of the College of St. 
 Paul had been kind enough to receive the exiles, without, how- 
 ever, being put to any expense, since we paid our own board; that, 
 moreover, as might be seen in the archives of Goa and at Macao, 
 His Most Faithful Majesty, Don John V, had allowed the French 
 to have a residence at Macao, and to attend to the affairs of their 
 missions; and that, in consequence of this, we asked only that 
 to which we were entitled by the law of nations, namely, to leave 
 Macao, with all that belonged to us, and go to whatever place we 
 should deem most advantageous for the missions of His Most 
 Christian Majesty. To this just demand, which met with general 
 approval at Macao, we received no response, and its only result 
 was, that, three or four days after, the officer who had us in charge 
 deprived us of writing materials. 
 
 "On the 5th of November, we were placed on board ship, by 
 moonlight, being marched to the place of embarkation between 
 two files of soldiers, besides an officer at the side of each, in case 
 any attempt should be made to escape. 
 
 "It is difficult to conceive the scrupulosity of the Governor in 
 his precautions for our safe conveyance to Goa; and, as if it did 
 
GENERALSHIP OP FATHER LORENZO RICCI. 123 
 
 not suffice to have placed the soldiers at every point of egress 
 from the vessel on which we were, he ordered that every aperture, 
 by which even the light of day could shine upon us, should be 
 closed, with the exception of one, which was left open to enable 
 us to read our office. 
 
 "It is not surprising, then, that a few days after our embarka- 
 tion, although the weather was cool, we found ourselves so tor- 
 mented with vermin that repose was quite out of the question. 
 Nevertheless, we spent a month or two in this condition, until the 
 captain, at our request, allowed six of us to go on deck in the 
 morning, and a like number in the afternoon, in order that we 
 might breathe the fresh air for an hour or two, but on condition 
 that, if any one approached our vessel, we were immediately to 
 go below. We had spent four months thus, part of the time on 
 the xojsige, and the rest in the different harbors at which we 
 touched. It was in the port of Talichery, on the coast of Mala- 
 bar, that Father Louis de Figuera, Rector of the College of St. 
 Josepli at Macao, ended his earthly career, after an illness of 
 thirty-eight days, deprived of all human aid. They were un- 
 willing, even, that he should be interred in a church which was 
 near to where we lay,^ a favor which the English, who were in 
 possession of the port, had willingly granted. We had a nar- 
 row escape from being captured by pirates, and the reason they 
 did not take us was, that they cared little for a vessel which, to 
 all appearance, was freighted only with human beings. We had 
 already passed through half of Lent in the greatest scarcity, as 
 the provisions shipped at Macao, or during the voyage, had run 
 out, when we fell in with a frigate from Goa, which took us on 
 board. The captain, by his kindness and liberality, caused us, 
 for a time, to forget our past sufferings. 
 
 "We at length reached Goa, on the 22d of March, after a voy- 
 age of fifteen days on board the frigate. Two days after our ar- 
 rival, we went ashore, and were conducted to Fort Mormogam, 
 about three leagues from Goa. This place afforded us true conso- 
 lation, for it is on that spot that St. Francis Xavier is said to have 
 first landed, in proceeding to the Indies. His feast is there sol- 
 emnly kept every year, in commemoration of a signal grace shown 
 to a soldier during the attack upon that place by the Dutch As 
 the latter were endeavoring to force an entrance, two balls were 
 fired against the door, which, upon invoking St. Francis Xavier, 
 recoiled, leaving only their imprint as a lasting monument of the 
 
124 HISTORY OP THE SOCIETY OF JESUS. 
 
 favor. It was in this chapel, which is dedicated to St. Francis 
 Xavier, that we sought, in the celebration of the Divine mysteries, 
 and in assiduously performing the exercises of a religious life, a 
 solace for our grief, and an indemnity for being unable to visit 
 the tomb of the apostle, the sight of which would not have been 
 less eflBcacious in teaching us to be patient in the tribulations of 
 captivity, than it had been in inspiring the most indefatigable 
 zeal for the salvation of souls. 
 
 "After passing a year in this way, and while some of us were 
 indisposed, and one in particular, who had received the last sac- 
 raments, was said to be in danger of death, we were compelled to 
 reembark, and that in the night, because they feared the approach 
 of an idolatrous Rajah, whose victorious army menaced Goa. Our 
 sufferings were great, both that night and the following day. At 
 length, on the 4th of February, we started on a fresh voyage, 
 which proved even worse than the first. We were, however, for- 
 tunate enough to meet with a captain who was truly pious, and 
 possessed of a generous soul. He was ever ready to do for us that 
 which was not contrary to the strict orders which he had received 
 from his court. In fact, perceiving, from the very first day of the 
 voyage, that, in the portion of the vessel in which we were placed, 
 there was no convenience for the celebration of the holy sacrifice, 
 he assigned to us a space where, on days of obligation, one or 
 two might say mass. Very different was he, in this respect, from 
 the captain of the vessel which bore us from Macao to Goa, who, 
 indeed, dispensed us from saying mass at all, not permitting us 
 even to assist at the mass which one of us was called upon to cel- 
 ebrate for the cri^w, and who, when we were allowed to offer up 
 the holy sacrifice, strictly forbade any one else to be present, and 
 went so far as to punish a soldier severely who guarded our door, 
 because, in order to have part in the holy exercise, he had ad- 
 vanced a few steps into the place in which we were confined. We 
 were not long in discovering what tempests, salt provisions, and 
 very little of them, combined with the deleterious atmosphere of 
 the African coast, could accomplish. A great number became ill, 
 and four died. The first was Father de Neuvialle, a Frenchman, 
 aged sixty-nine. His death was caused by the fatigues and mis- 
 eries which he had so patiently borne. He was so feeble that, be- 
 ing unable to stand, the last sacraments were administered to him, 
 and he expired on the 30th of April, at the moment that the viati- 
 cum was being administered to another by his side. Eight days 
 
GENERALSHIP OF FATHER LORENZO RICCI. 125 
 
 after, Father Boussel died. He was the Procurator of the French 
 mission in China, and was sixty-five years of age, but was in 
 such a bad state of health that his life was only preserved by dint 
 of the greatest care. He accepted the summons to another world 
 with the greatest resignation. Next in turn was Father Emmanuel 
 Gonzales, a Portuguese, who was a little over fifty years old, and 
 to us a model of patience, and who died a most edifying death, 
 having previously received the last rites of the Church on the 
 11th of May. Lastly, we lost Father Simoens, also a Portuguese, 
 who was seventy-five years of age. His death occurred on the 
 16th of the same month, the very day of our arrival at the prison 
 assigned to us at All-Saints Bay. 
 
 " We cast anchor in the bay, otherwise called St. Saviour, the 
 metropolis of the Brazils, on the 15th of May. It was night when we 
 landed, and we were imprisoned in one of our own houses, where 
 our members were formerly wont to perform the spiritual exer- 
 cises of St. Ignatius. There, thanks to the care we received, we 
 speedily recovered from the eflFects of our sufferings at sea, and 
 found ourselves able to undertake the remainder of the journey, 
 which was much longer than the first portion. We were not des- 
 tined to accomplish it without undergoing much suffering. The 
 three Governors, of which the Bishop is the chief, took upon them- 
 selves to afllict us with one of a new character. For eight days 
 they retained our luggage, which they examined again and 
 again with the greatest scrutiny. What was our astonishment 
 when it was finally restored, to find that they had robbed us of the 
 only consolation we had in our trials and hardships — our books ; 
 and, what will scarcely be believed, they pertinaciously refused to 
 return two copies of the Holy Scripture, that we urgently de- 
 manded of them. Nor was it without much diflSculty that they, at 
 last, were persuaded to leave us our breviaries. That which is 
 much more singular, and which no one could have imagined, was 
 that they took down in writing a minute description of. our per- 
 {;Dns. Each one, in the presence of the judge, had to declare his 
 name, his country, the period at which he had come to the mission, 
 and the different places at which he had been stationed. They 
 wrote down our exact height, features, the color of our hair and 
 beard ; in a word, a full portrait. And, lest they might have been 
 mistaken, we were summoned to appear daily before the same 
 judge and notarj'^, in order to compare and verify the descriptions^ 
 
 "Our next embarkation took place on the loth of July, the diiy 
 ■Ad 
 
126 HISTORY OF THE SOCIETY OF JESUS. 
 
 on which the society commemorates the Feast of the Forty Martyrs 
 of Brazil. 
 
 "At last, after twenty-seven months of painful captivity, after 
 having traversed the world from East to West, and after having been 
 exhibited in the most commercial ports of Asia, Africa, and America, 
 every-where being subject to opprobrium and contempt, we arrived 
 at the mouth of the Tagus, near Lisbon, on the 16th of October, 
 1764, where we cast anchor. The whole of the 17th passed without 
 our heai'ing any thing as to our ultimate fate. The following day, 
 however, revealed it to us. At about an hour before the close of 
 day, several persons came on board our vessel, and, toward mid- 
 night, ordered us all on deck. They summoned each one of us by 
 name, and, as there were nineteen of us, they divided us into four 
 parties, and placed us on board as many long-boats. "We thus 
 proceeded up the river for four leagues, when we were landed and 
 placed in wagons; and it was still dark when we arrived at Fort 
 St. Julian, where we were allowed only one hour's rest, although 
 we all had the appearance of having risen from our graves. At 
 the expiration of the hour, we were confined in dungeons. They 
 first assigned to two of our Brothers, who were vei'y ill — one was 
 over seventy years of age and was blind — a prison, or compart- 
 ment, a little less inconvenient and larger than the others. They 
 gave them, as companions, two priests, whose duty it was to at- 
 tend to them. The remainder were distributed, two by two, in 
 different cells. All this was carried out in profound silence, not 
 a single word being uttered by any one. These prisons in which 
 we are incarcerated are a species of catacomb, the sides of which 
 are arched, and formed into separate apartments by walls at cer- 
 tain distances, the compartments not being equal in size. The 
 dungeon in which I am confined, and which I have occasionally 
 measured, is twenty palmes'^ loiig? fcy thirteen wide, and thirty 
 high, and was under a street. To dispel the obscurity of this sub- 
 terranean abode, we were accorded a lamp, by the light of which 
 we read our office and performed our other duties. There were 
 no apertures for light, save a vent-hole, or grating, two palmes 
 long, looking toward the street, which, hoAvever, was so covered 
 by boards as to impede the ingress of fresh air. In each of these 
 dungeons there was an elevation of from three to four palmes 
 high, formed of planks. It was on this that my companions and 
 
 * A palme — palme is a measure of four inches. — Tb. 
 
GENERALSHIP OF FATHER LORENZO RICOI. 127 
 
 myself deposited our scanty baggage and miserable beds. The 
 liumidity of the place induced our jailors, after a few months, to 
 afford us some extra covering. It would be difficult to believe 
 how much we suffered in wet weather, in consequence of the 
 water, which percolated through and trickled down the walls, 
 and made every thing mouldy and rotten. The space that re- 
 mained to us for exercise was not more than five feet. We were 
 inclosed by two strong doors, secured by bolts. These doors were 
 opened tvi-ice a day, morning and evening, just long enough to 
 pass in our food and receive back the empty dishes. The food 
 was plain and scanty, sufficient to sustain a man in tolerable 
 health, but totally inadequate to the restoration of the sick. 
 Nothing could be more wretched than the condition of those who 
 were afflicted with infirmities. When the surgeon was called in, 
 we might expect, through his tardiness, to find the malady in- 
 crease, or, through his ignorance, to see the patient die. The 
 harshness of the oflficer who had charge of us was such that ho 
 would not permit any thing to be brought to the sick at any other 
 time than that fixed for the regular supply of food, as was illus- 
 trated in the case of one of our number, at the hour of his death, 
 to whom, instead of a little beef tea, which he craved, they gavo 
 two raw eggs, the officer informing us that we could cook them 
 over the lamps. Our clothing, having been a hundred times re- 
 paired, was soon in tatters, and they never saw the necessity of 
 replacing it with other garments. All that we suffered during the 
 severe season, failed to excite the least compassion in the cruel 
 bosom of him who had us in charge. Instead of procuring for us 
 clothing which was absolutely necessary, he was prompted by av- 
 arice to turn to his own pecuniary profit the amount allotted for 
 that purpose by the court. They even went so far as to retain the 
 small sum which had been assigned for a barber to cut our hair 
 and shave our beards. 
 
 "No matter what our suff'erings were for the want of common 
 necessaries, they were borne with patience; but thai which grieved 
 us most of all, was our being deprived of the sacraments. Who 
 could have believed that in a Christian country, governed by min- 
 isters who made pretensions to piety, priests and religious, without 
 being convicted of any crime, and who had passed their lives in 
 doing good — some in the fatigues of the missions, with great success; 
 others, who had suffered shipwreck, imprisonment, and even tor- 
 tures for professing Jesus Christ, to whom, more than once, induce- 
 
128 HISTORY OF THE SOCIETY OF JESUS. 
 
 ments had been held out, if they would only renounce iheit 
 profession — that such men, as though they were so many sacri- 
 legious sinners, should be deprived of the heavenly bread of the 
 Eucharist! And, it is with dismay that I record it, even at Easter, 
 that they were never permitted to celebrate or to assist at the holy 
 sacrifice; that it was with the greatest difficulty that even the dy- 
 ing could, in their agony, have the consolation of the last sacra- 
 ments ; that it sometimes happened that such obstacles were thrown 
 in the way, that one of our number died without this heavenly 
 support, through the relentless tyranny of the keeper of our prison ! 
 And, not satisfied with having precluded us from our communica- 
 tion with the living, they refused us access to the pallets of our 
 dying brethren — a last prayer beside their dead forms! Nothing 
 was omitted that could augment our siiiferings. We had neither 
 books nor papers, or if we occasionally procured some, it was with 
 the greatest difiiculty. We were condemned to lead the life of 
 brutes. 
 
 " As regards the number of prisoners, in addition to the eighteen 
 to whom I have referred, and a secular, who was as distinguished 
 for his great wealth, as he was for his piety and nobleness of soul, 
 we found seventy other Jesuits from various parts of the world; 
 namely, fifteen Italians, thirteen Germans, two Flemings, two Span- 
 iards, one Englishman, and a native of Tonquin. The rest were 
 Portuguese. One of them had already suffered a nine-years im- 
 prisonment; fifteen had been incarcerated for seven years; the re- 
 mainder had reached the fifth or sixth year of their captivity, 
 which had commenced for some in Africa, for some in Asia, and 
 for others in America. Besides the eight Procurators of the mis- 
 sions, were to be seen the Father Provincial, a Professor of the Uni- 
 versity of Evora, and another who had filled one of the chairs at 
 Coimbra for nineteen years, and subsequently became superior of 
 various colleges. We had, also. Father Alessandra, who had been 
 represented in the libels as one of the three who had attempted 
 the life of the King, and who was not aware of the charge until 
 he had been in prison for eight years, and then heai"d it quite ac- 
 cidentally. Among these heroes of patience, some were eighty 
 years old, some seventy, others approaching sixty, the rest less 
 aged. Several were afflicted with grave infirmities — some being 
 blind, others deaf, while some suffered from the gout; a few had be- 
 come childish, and many were consumptive. In fine, all presented 
 Buch an abject appearance as to call forth the remark fi'om even 
 
GENERALSHIP OF FATHER LORENZO RICCI. 129 
 
 the very guards, that it was almost a miracle that they should con. 
 tiuue to live at all. And yet, in the midst of so much misery, and 
 during the space of eight years, only twelve died — our Lord, in 
 His goodness, being pleased to accord them in this life a foretaste 
 of tlie consolations which lie promises in the next to those who suf- 
 fer for justice sake.^'* 
 
 Ill 
 
 FATHER PRZIKWILL, A PRISONER IX FORT ST. JULIAN, TO THE FATHER 
 
 PROVINCIAL OF UOIIEMIA. 
 
 "Reverend Father: The peace of Jesus Christ be with you! 
 At the time of our sudden and unexpected seizure and removal 
 from Goa, I found, thanks to Divine Providence, a favorable op- 
 portunity of writing to the Reverend Father Balthasar Lidner, 
 Assistant at Rome. I begged of him to forward you my letter, iu 
 order that you might have the goodness to communicate its con- 
 tents to our beloved province of Bohemia. The same Providence 
 now furnishes me with the means of writing directly to you, through 
 one of my fellow-prisoners. It is one of our Brothers, who has just 
 been informed that the French Ambassador has obtained his release, 
 he being a subject of his master, the King, having been born in 
 French Flanders. Our good Lord had directed his steps to Goa, a 
 few years prior to the commencement of our troubles, and he had 
 made his vows. This opportunity is the more gratifying, as it af- 
 foi'ds me time wherein to write, and furnishes me with the means 
 of eluding the unceasing vigilance of our keepers. 
 
 *' In the first place, I would beg to be remembered in your holy 
 sacrifices and prayers, as well as in those of the other members of 
 our province, whom I have never forgotten at the altar. It is now 
 nearly six yeai's since we have had the happiness of celebrating, or 
 even hearing mass. In this letter, I will only speak of our present 
 condition, without referring to the past; fori am limited in paper, 
 as in many other things. 
 
 " We embarked at Goa, in 1761, and were five months at sea. 
 During this painful and sorrowful voyage, we lost, successively, 
 twenty-three of our companions. Their heroism and resignation, 
 their love of God and their confidence, made us look upon their 
 death less as a cause of regi'et, than a matter of envy. At length, 
 on the 20th of May, the eve of the Feast of Corpus Christi, we 
 
 * Published, for the first time, by the Reverend Father de Ravig- 
 nan, inClement XIII et Clement XIV. 
 48* 
 
130 HISTORY OF THE SOCIETY OF JESUS. 
 
 arrived at the mouth of the Tagus. There they detained us foi 
 three daj'S, and, on the fourth, commenced sending ashore some 
 of our Portuguese Fathers, with some passengers, and such ot us 
 as were to be reshipped. Those who Avere tlnw taken numbered 
 twenty-eight, so that there remained only one hundred and four 
 of us. But it must be borne in mind that we left some in Asia, 
 as, in consequence of their being distributed at a distance, among 
 the various tribes of savages, it was impossible for PombaVs emis- 
 saries to seize them in time for our embarkation. At last our 
 turn came, and we were sent ashore. The port, which is, at all 
 times, a very busy one, and much frequented, was, at the moment, 
 crowded with spectators, who had thronged to the spot to get a 
 sight of us. We were received by a double guard, who conducted 
 us to Fort St. Julian, which is situated at the entrance to the har- 
 bor, opposite the place where we landed. It was in this fortress 
 we were confined. The dungeons to which they consigned us were 
 adjacent to those in which, six months before, they had incarcer- 
 ated our Fathers of Maragnon, which fact, however, I only learned 
 some time after. Father Wolfi", a Silesian by birth, but belong- 
 ing to our Province, is one of these prisoners. I write, also, in 
 his name. Time, necessity, or rather Divine Providence, subse- 
 quently furnished us the means of communicating with each other 
 from dungeon to dungeon. 
 
 " I will now give you a description of our habitation. It is 
 subterraneous, resembling a deep cavern, or rather the ancient 
 vaults for the interment of the dead. Its proximity to the sea- 
 shore renders it constantly damp. Worms generate and multiply 
 by myriads, from wh\ch we sulfer much. Vent-holes have been 
 made high up in the walls, to afford sufficient light for those who 
 descend to convey us our food; but neither air nor light can reach 
 us, except only when the iron door of the prison is opened. You 
 can judge from this how infectious and unhealthy these subterra- 
 nean dungeons are. The wretched oil which we burn in our lamp 
 emits an insupportable odor. The cell in which I am is six feet 
 long, by thirteen wide. There are others still smaller, where two 
 persons are squeezed together. It is, however, a great consolation 
 to have a -companion, and this would not have been accorded us 
 had not the number of prisoners been so great. At first, I had 
 only one companion, a Florentine Brother, who was an excellent 
 sculptor. Next, there came a young Genoese student, who, at the 
 expiration of two years, piously terminated his earthly career. 
 
GENERALSHIP OF FATHER LORENZO RICCI. 131 
 
 His place was filled by the Brother who is about to leave me. By 
 this association, I have been deprived of tlie means of going to 
 confession. Our keepers are extremely vigilant, so as to prevent 
 us having communication with any one, even with those who serve 
 us, and who would not venture to open their- lips to us. !Never- 
 theless, it has pleased Divine Providence to suggest to us a means 
 whereby to conuuunicate to each other all that happens in our re- 
 spective dungeons, be it illness or other sufferings, so that we may 
 mutually assist each other by prayer. 
 
 "On the first day of my arrival, I had the damp ground for my 
 bed, and for a pillow my breviary. This was my only resource 
 at a time when I was suffering from an affection of my legs, which 
 prevented my standing up. Moreover, I had lost on board the 
 vessel a cotton coverlet, which I had been permitted to bring 
 from Goa. After some time, they gave us a straw bed, which 
 was soon rotted by the damp. Such is the couch upon which I 
 serenely repose. Blessed be God, the Father of our Lord Jesus Christ, 
 the God of all consolation, who consoles us in all our tribulation, and 
 who makes us feel how sweet it is to suffer for His holy name! 
 
 " Perhaps those who may hear this account will say that ours is 
 a hard fate. In truth, it is so; but what are our sufferings in com- 
 parison with those which the Apostle of the Gentiles endured in 
 all His members? And when I reflect upon them before God, I 
 blush that I suffer so little for Him, especially when I compare 
 suffering for suffering — mine with those of the first Fathers of our 
 society, and of so many generous martyrs of the faith; with those 
 which Jesus Christ Himself, our Saviour and our model, has suf- 
 fered for the love of us. We have, strictly speaking, only one 
 source of sorrow, but it is a great one. It is being deprived of the 
 bread of angels. Alas! can you believe it, Reverend Father, they 
 will only grant it to the dying! Oh, how closely do we not re- 
 semble the dead! God grant that we may be as perfectly dead to 
 the world. We are here as though we were entombed. Oh, that 
 we might be buried here with Jesus Christ, so that God alone, 
 being witness of our sufferings, our submission, and our love, 
 would support us, until it should please Him to make known to 
 us our fate! As yet, Reverend Father, I have not spoken to you 
 of my health. Well, it is tolerable. For the rest, I am perfectly 
 contented with my prison. Thanks be to God, who fortifies me. 
 I desire nothing more than to bear the Cross of Jesus Christ, to 
 die with Him, and to do His divine will in all things. 
 
132 HISTORY OF THE SOCIETY OF JESUS. 
 
 "I implore you, Reverend Father, to communicate the contents 
 of this letter to my friends and acquaintances. I send them my 
 best wishes and respects. Do not, in any case, let them deplore 
 my fate, but rather let them pray to our Lord for me, as I pray to 
 Him for them, in an especial manner, so that He be pleased 
 to keep me in the peace of heart which He has deigned unto this 
 day to vouchsafe unto me, unworthy as I am of such a favor. That 
 which I here ask is not for myself alone, but also for my brother 
 captives. Prostrate in spirit at your feet, Reverend Father, I 
 humbly implore your charity. Deign, then, together w ith all the 
 Fathers and Brothers of the Province, to remember us poor pris- 
 oners. Oh, be mindful of us in your daily masses and prayers. 
 No matter how resigned we may feel, we are ever weak, fragile 
 men. We can do nothing of ourselves, and stand continually in 
 need of assistance from on high. Hence it is that you must pray 
 for us, so that your petitions, ascending to the throne of God, may 
 obtain for us the grace to fight constantly and victoriously to the 
 end, like true children of our mother, the Society of Jesus. 
 
 "I must now conclude. Reverend Father, my paper being ex- 
 hausted. Relying upon your charity and goodness, I once more 
 beg of you never to forget us in your petitions to the throne of 
 Grace. 
 
 "I am. Reverend Father, the humblest of your servants in 
 Jesus Christ. Charles Przikwill. 
 
 " From the Prison of St. Julian, Lisbon, at the mouth of the Tagus, De- 
 cember, 177G." 
 
 EXTRACTS FROM THE ACCOUNT OF FATHER FRANCIS FILIPPI, FORMERLY 
 MISSIONARY OF MALABAR, ADDRESSED TO FATHER LICHETTA. 
 
 "In the year 1763, the inmates of our underground monastery 
 were augmented in number. Eighteen Jesuits of the Province of 
 Maragnon, who, up to this time, had been confined in the Fortress 
 of Almeida, were transferred to our prison, in order that they 
 might not be liberated by Spain, which, at the time, was at war 
 with Portugal, so much did they fear that a single one of these 
 prisoners should die any-where else than in their dungeons! To- 
 ward the year 1764, there also arrived sixteen Jesuit prisoners 
 from Macao. Our community was thus augmented to the number 
 of eighty. Among the latter was Father du Gad, a Frenchman by 
 birth, who, in 1767, was liberated through the interference of hia 
 government, and procured the liberty of Father Delsart, a sub- 
 
GENERALSHIP OF FATHER LORENZO RICCI. 133 
 
 ject of the French crown. The latter obtained the deliverance of 
 Brother Durazzo, who, in turn, appealing to the court of Sardinia, 
 succeeded in securing the freedom of Fathers Fantini and Buon- 
 giovanni. 
 
 "Not long afterward, thirtj'-four of our fellow-prisoners wer; 
 removed to Rome. I remained with my beloved consoler, 
 Father Storioui, and the Jesuits of Maragnon. Our purgatory 
 was not yet complete ; ten long years still remained to be added 
 to our penance. In the same year, 17G7, the commandant of the 
 fort died. His successor at first appeared to be more humane, but 
 soon, his heart yielding to avarice, he commenced to speculate on 
 the insignificant sum set apart for our maintenance, and thereby 
 afforded us ample opportunity for exercising patience. In the 
 year 1769, our brethren, who had departed for Italy, were re- 
 placed by twenty others, who, up to that time, had been incarcer- 
 ated in the vaults of the palace of the Duke of Aveiro. 
 
 "Thus we arrived at the fearful epoch of 1773, which was well 
 calculated to teach us that all we had heretofore suflered, was 
 nothing in comparison with the sufferings which the inscrutable 
 designs of Providence had reserved for us — they were the dregs 
 of the chalice. Oh, how bitter they were ! At the commence- 
 ment of the month of September, the Marquis de Pombal came to 
 Oeiras, about a mile distant from Fort St. Julian, and communi- 
 cated to us, through one of his attaches, the fatal news of the sup- 
 pression of the society. By a refinement of cruelty, and for the 
 sole pleasure of tormenting us upon a point which he was aware 
 we would most keenly feel, our tyrant imparted the greatest 
 solemnity to a procedure which in itself was barbarous. In ac- 
 cordance with the directions of Pombal, we were all collected at 
 the entrance to the dungeons, and, after reading to us the decree, 
 80 harsh in its expressions, and so disheartening in its purport, 
 they violently tore from our backs the last remnants of the habit 
 of the society; and, in the presence of two companies of soldiers 
 and a large concourse of spectators, who rejoiced in our humilia- 
 ting position, they clothed us in a parti-colored sort of hair-cloth 
 garment, i-esembling a smock-frock, thereby adding to our confu- 
 sion by its absurd appearance, as contrasted with that of the habit 
 of our society. Oh, Father, I have not words to expatiate upon 
 these proceedings ! Human language is inadequate to express the 
 feelings which rent our hearts. You, too, have participated in the 
 anguish, and are capable of comprehending them. God alono 
 
134 HISTORY OF THE SOCIETY OF JESUS. 
 
 • 
 
 knows the tears, the sighs, and, above all, the extreme consterna- 
 tion of which our catacombs were witness. 
 
 " Our persecutors revelled in this scene, congenial to theii 
 hearts. Like tigers feeding upon their prey, they delighted in it, 
 and, as it were, sucked drop by drop the blood of their victims. 
 They jeered at our grief, and reproached us with it as though 
 it were a crime. They detailed to us, with an air of triumph, the 
 public rejoicings ordered throughout the world, the Te Deurrus 
 chanted in the churches, and the three days' exposition of the 
 blessed sacrament, in thanksgiving for the suppression of the 
 society. Then, as though they had a right to dictate to th^affec- 
 tions of our souls, they informed us that the abolition of the so- 
 ciety being the wish of His Majesty, our sorrow was a revolt 
 against the state and against the King, and that, instead of weep- 
 ing, it was our duty to rejoice in common with all good citizens! 
 The barbarians ! May God forgive them ! I do not believe it pos- 
 sible to find, in the history of all the tyrants the world has ever 
 produced, a stroke of cruelty comparable to this. 
 
 "It was anticipated by every one that the publication of the 
 Brief of Suppression would throw open our prisons and give us full 
 freedom, or, at least, banishment. But nothing of the sort. We 
 still retained enough of the attributes of our mother to draw down 
 upon us, after her destruction, the cruelties of her enemies. The 
 severity of our captivity, however, was somewhat modified, and a 
 very great favor was accorded us ; namely, permission to receive 
 the Holy Eucharist regularly once a month. Up to this time, we 
 had been declared excommunicated, and had been treated accord- 
 ingly, in the name of religion. The delight of partaking of the 
 bread of angels fully consoled us, and gave us new strength 
 cheerfully to bear our daily trials. The year 1777 was approach- 
 ing. We had passed sixteen years in these catacombs, during 
 which time thirty-five of our members died. Of these, eleven be- 
 longed to the Province of Malabar; namely. Fathers J. Pedemonte, 
 J. Dos Santos, F. Mourei, E. Diaz, John Figueiredo, E. Da Sylva, 
 A. Rodriguez, John Ignatius, E. De Mathos, John Franco, and Fr. 
 d' Albuquerque. A circumstance worthy of remark is, that during 
 the eighteen years of our captivity, we had never been interro- 
 gated by an agent of the government, or informed of the cause of 
 our imprisonment. There was so little consideration or sense of 
 justice, that hatred and iniquity did not even take the pains to 
 cloak themselves with the semblance of these exterior formalities. 
 
GENERALSHIP OF FATHER LORENZO RICCI. 135 
 
 • 
 
 " At last^ the j^ear 1777 arrived, and ptit an end to our suffer- 
 ings. King Joseph I was summoned to the tribunal of Him who is 
 the Judge of judges. God have mercy on his soul I The Queen, 
 who succeeded him, was most anxious to do jiistice to all. The 
 prisons were thrown open; the bowels of the earth gave forth those 
 who had so long been buried, and, among the rest, we participated 
 in this general resurrection. There were forty-five of us still re- 
 maining, after so many years passed in this utter obscurity, and 
 in so heavy an atmosphere. Great precautions were needed, lest 
 we should suffer by the sudden transition. The pure light of day 
 would have blinded us, the free air of heaven would have suffo- 
 cated us. 
 
 "I will not attempt to portray to you the transports of joy 
 which burst forth throughout all Portugal, on witnessing, as it 
 were, the restoration to life of eight or nine hundred persons, the 
 remnant of nearly nine thousand, who had been forcibly carried 
 off by the Minister, many of them belonging to the best families 
 of the kingdom. But, above all, how can I express to you our own 
 joy, when, after eighteen years, we once more have the happiness 
 of offering up, at the altar of the living God, the Divine sacrifice 
 of propitiation ? Having spent a few days in Lisbon, in order to 
 recruit our strength, I, in company with seven German and five 
 Italian Fathers, embarked for Genoa, where we found twenty of our 
 former companions, who were assembled at the novitiate of Carig- 
 nan, and several others, who were scattered throughout the imme- 
 diate locality. They all received us with marks of the tenderest 
 affection, a proof to us that our enemies, in the suppression of the 
 society, had been unable to extinguish in the hearts of its children 
 that heavenly charity which is its soul and distinctive character- 
 istic."* 
 
 IV. 
 
 The unfortunate affair of Father Lavalette was not yet 
 settled, and Providence still prevented the departure of 
 the Visitors. In 1759, Father Ricci nominated Father 
 Fronteau for that office, who was, at length, enabled to 
 start, but died before reaching his destination. Father 
 de Launay, Procurator of the Canada missions, was named 
 
 * History of Madura, by Rev, R. P. Bertrand, S. J. Paris, 1854. 
 
136 HISTORY OF THE SOCIETY OF JESUS. 
 
 his successor ; but he broke his leg at the very moment 
 of his departure. The General was not disheartened ; he 
 was a Jesuit. He appointed another Visitor, and, for greater 
 safety, caused him to embark on board a neutral vessel ; 
 but the precautions proved of no avail — the vessel was 
 captured by pirates. 
 
 During this time, a widow, named Grou, and her son, 
 who were merchants at Nantes, had commenced proceed- 
 ings against the Jesuits for the recovery of the debts 
 contracted by Father de Lavalette, and, on the 30th of 
 January, the Consular Court of Paris gave judgment 
 against the Society of Jesus, as a body, in the sum of 
 thirty thousand livres, due to the widow by Father de 
 Lavalette. The firm of Lioncy Brothers, of Marseilles, 
 following the same course, obtained judgment from the 
 Court of Marseilles, on the 29th of May, in the same year, 
 authorizing them to seize upon the property of the soci- 
 ety to the amount of their claim. 
 
 The judgment of these two courts was contrary to the 
 laws in force concerning religious orders, which were not 
 held responsible, as a body, for their several houses, each 
 of these being accountable for its own debts alone ; but 
 here the Society of Jesus was in question, whose annihi- 
 lation was sought for by the coalition. Thenceforth wick- 
 edness might boldly assume the name of justice. 
 
 False or misguided friends persuaded the Jesuits to 
 appeal against this judgment to the Supreme Court of 
 the Parliament of Paris. This was to deliver them over 
 to their most powerful enemies. The first step of the 
 Parliament was to suppress their Sodalities,* in order 
 
 * These Sodalities, or congregations, were in existence ever since 
 the commencement of the society. Juan de Leon, a young Jesuit 
 (professor of the fifih class) at the Roman College, called together 
 daily the most pious of the students, in order to encourage them in 
 the practice of every virtue, and to excite in them the love of God 
 
GENERALSHIP OF FATHER LORENZO RICCI. 137 
 
 thus to deprive them of an important influence, which 
 they exercised over their former pupils. It is true, that 
 while they abolished the Sodality of the ever blessed Vir- 
 gin, they sanctioned the establishment of Freemasonry. 
 
 On the 17th of April, 17GI, the Parliament ordered 
 the Jesuits to deposit in the hands of the Kegistrar, 
 within three days, a copy of the rules of the society. 
 Father de Montigny, without awaiting the expiration of 
 this time, hastened to make the deposit of these myste- 
 rious constitutions, which, in all times, have been made 
 the bugbears of the credulous or the ignorant, and the 
 Parliament constituted itself the judge of rules and con- 
 stitutions, which had been so often approved by the Sov- 
 ereign Pontifl's, and the practice of which had, until then, 
 filled the world with just admiration. On the 8th of- 
 May, the court condemned the General, and, in his person, 
 the whole society, to pay the capital and interest of Fa- 
 ther de Lavalette's debts, within one year from the ren- 
 dering of the decision. 
 
 The holders of the claims, in the event of the society 
 demurring payment, were empowered to seize upon its 
 property. Forged claims were presented, which increased 
 the total amount of the debt of Father de Lavalette to 
 
 and of study. These meetings were brought to a cJose by a prayer 
 to the Blessed Virgin, to whom the fervent students dedicated their 
 good resolutions. The measure was looked upon as most salutary to 
 the young students. Founded in 1563, it increased and propagated 
 itself rapidly in all the colleges of the Order, and, in 1584, Gregory 
 XIII constituted these assemblies into a primary congregation in 
 the Church of the Roman College. All the students who belonged 
 to the Sodality in the colleges of the Jesuits, and who desired to par- 
 ticiijate in the prayers of those from whom they always parted with 
 regret, retained their membership, which became for them in the 
 world a bond of friendship and brotherly love. It spread through- 
 out the whole world, and, wherever there was a Jesuit college, there, 
 also, was sure to be founded a Sodality. 
 49 
 
138 HISTORY OF THE SOCIETY OF JESUS. 
 
 five millions. The Parliament made no effort to arrest 
 the forgers. 
 
 The rules were examined, and several portions of them 
 were condemned by the magistrates, who, no doubt, con- 
 sidered themselves competent judges in matters regarding 
 a religious life. Louis XV, at length, being apprised of 
 all this injustice, on the 2d of August suspended the Par- 
 liament for a year, and commanded the Jesuits to place in 
 the hands of his Council the names of their houses. The 
 Parliament refused to register the royal edict, and, on the 
 same day, protested against all the Bulls and apostolical 
 letters concerning the priests and students of the society 
 styling itself of Jesus. It declared that society the enemy 
 of the Church, of the Holy See, of the rights of the Gal- 
 ilean Church, and of all authority in general. They no 
 longer reproached it, as before, with blind obedience to 
 the Holy See, with an unswerving attachment to the 
 Church. It was necessary to diversify the charges, so as 
 to avoid monotony ; but the Parliament, were it only for 
 its own sake, ought certainly to have been consistent. 
 To accuse the Jesuits, at one and the same time, of being 
 the supporters and the enemies of the Holy See, involved 
 contradiction, and must have caused diversion on the one 
 hand, and indignation on the other. The effect of this 
 decision was a strict prohibition on the King's subjects, 
 first, from entering the said society; secondl}^, for any 
 Jesuit to give public or private lessons in theology. 
 
 The Jesuits remained passive. The three Superiors of 
 the houses in Paris forbade their writing a single line in 
 their own defense, or claiming that to which they were 
 justly entitled. They were innocent. They were perse- 
 cuted by those for whose salvation they had labored with 
 the most ardent zeal ; they placed themselves in the all- 
 powerful hand of Providence, and bided their time. The 
 philosophers and Jansenists drew their own conclusions 
 
GENERALSHIP OF FATHER LORENZO RICCI. 139 
 
 from the calm and di<2;nified silence of their victims. They 
 accused them of conspiracy, intri<j:ue, and secret diplomacy. 
 The Jesuits will always be the bugahous of puerile minds. 
 The King's Council, judging the Parliament incompetent 
 to decide upon the constitutions of the Society of Jesus, 
 as it had arrogated to itself the right to do, called together 
 an assembly of the clergy, to whom it submitted, in the 
 name of the King, these four propositions for solution: 
 
 "1. The usefulness of the Jesuits in France, and the advant- 
 ages or disadvantages which might result from their exercising 
 the various functions entrusted to them. 
 
 "2. The general tendency of the Jesuits in their teaching, and 
 their conduct with regard to the opinions contrary to the personal 
 security of sovereigns, and concerning the doctrine of the French 
 clergy, as contained in their declaration of 1682, and generally on 
 the ultramontane opinions. 
 
 "3. The conduct of the Jesuits with respect to the submission 
 due to bishops and other ecclesiastical superiors, and whether they 
 do or do not encroach upon the rights and functions of pastors. 
 
 "4. What restriction could be placed upon the authority of the 
 General of the Jesuits in France, as at present exercised? " 
 
 On the 30th of November, fifty-one Cardinals, Arch- 
 bishops, and Bishops, under the presidency of Cardinal 
 de Luynes, commenced their deliberations on these four 
 propositions, and, in a month after, gave a unanimous de- 
 cision in favor of the Jesuits on all four of the points 
 submitted. Six only were in favor of a few modifications, 
 in order to gratify the Minister, Choiseul, who desired to 
 see a division in the assembly. Fitz James, Bishop of 
 Soissons, a Jansenist, was the only one who demanded a 
 suppression of the society, admitting, at the same time, 
 "that, perhaps, there is no order in the Church the mem- 
 bers of which are so strict or so austere in their morality." 
 Seventy prelates, who had been prevented from attending 
 the assembly, made known to the King, by letter, their 
 
140 HISTORY OF THE SOCIETY OF JESUS. 
 
 views of the questions submitted. These views were, on 
 the whole, in conformity with the majority. The King, 
 influenced by his Minister and those by whom he was sur- 
 rounded, adopted the opinions of the minority. 
 
 In the month of March, 1762, desiring to conciliate all 
 parties, he annulled the proceedings opened on the 1st of 
 August, 1761, declaring the Jesuits to be subject to the 
 Bishop of the diocese and to the laws of the state, and, 
 further, defining the manner in which the General of the 
 society should exercise his authority in France. The ene- 
 mies of the Society of Jesus refused to be satisfied with 
 this; they desired its suppression, or, at least, its expul- 
 sion from the kingdom, and they so importuned the King 
 that this edict was withdrawn by the weak monarch, to the 
 great joy of those who sought the downfall of the Jesuits, 
 the more easily to undermine the throne itself. 
 
 In the mean time, the English had taken possession of 
 Martinique, and Father Ricci had appointed Father de la 
 Marche, Visitor of that province, in the affair of Anthony 
 de Lavalette. He had furnished him with a passport from 
 the British Government, and, the time having arrived, the 
 Visitor was at last enabled to reach his destination. 
 
 After mature investigation of the subject, he gave a de- 
 cision, on the 25th of April, 1762, by which Father de 
 Lavalette, being found guilty of having engaged in trade, 
 was interdicted, and sent to Europe, subject to the action 
 of the Father-General. The text of the sentence shows 
 that the guilty man had carried on this commerce unknown 
 to the other Fathers. 
 
 The English proclaimed themselves the protectors of 
 Father de Lavalette. They anticipated the decision of 
 the Visitor, and, foreseeing that the General wouM ezpel 
 him from the society, thought they might win him over 
 sufficiently to make him hostile to his Order, v.'hich 
 
GENERALSHIP OV FATHER LORENZO RICCI. 141 
 
 would have been a stroke of great good fortune for its 
 enemies. In this, however, Anthony de Lavalette disap- 
 pointed their hopes. He had, at length, become aware of 
 his fault, and, when the sentence of the Father-Visitor 
 was made known to him, on the very day of its date, 
 he humbly submitted, and replied thereto in the fol- 
 lowing lines, in which may be traced the Jesuit in the 
 penitent : 
 
 " I, the undersigned, declare that I humbly acknowledge, in 
 every particular, the justice of the sentence pi'onounced against 
 me, although it was through want of judgment or reflection, or by 
 a sort of mishap, that I came to engage in secular commerce, 
 which I relinquished as soon as I heard of the troubles it had 
 caused in the society, and throughout Europe. Furthermore, I 
 declare, upon oath, that among the tirst superiors of the society, 
 there is not a single one who authorized, counselled, or approved 
 the commerce I was cai-rying on; not one who had the least 
 participation in it, or connived at it in any way. It is on this 
 account that, overwhelmed with confusion and penetrated with 
 sorrow, I beg the chief superiors of the society to order that the 
 Bentence pronounced against me be carried into etfect and pub- 
 lished, as well as this my acknowledgment of my fault and of my 
 sorrow. In fine, I Call upon God to witness that I have not been 
 induced to make this confession either by coercion, threats, per- 
 suasions, or other means, but that I do it voluntarily, of my own 
 accord and free will, in order to do homage to the truth, and to 
 reject, deny, and annihilate, as far as in me lies, the calumnies 
 which, through my fault, have been heaped upon the society. 
 
 " Given at the chief residence of the Mission of Martinique, 
 the day, month, and year above written, (25th of April, 1762.) 
 [Signed,] " Antoine De Lavalette, 
 
 "Of the Society of Jesus.' 
 
 Expelled from the society, Anthony de Lavalette re- 
 tired to England, and never expressed himself in any way 
 contrary to the above declaration. 
 
 The unreflecting have ever made the most of what is 
 49^ 
 
142 HISTORY OF THE SOCIETY OF JESUS. 
 
 commonly termed the system of espionage practised 
 among tlie Jesuits. Had this surveillance been exercised 
 as strictly as those who are not subject to it pretend. 
 Father de Lavalette would have been saved from the 
 abyss into which he fell, and would not have given ground 
 for calumnies which have resulted in such disastrous con- 
 sequences. 
 
 V. 
 
 On the 1st of April, 1762, the Parliament of Paris 
 had all the Jesuit colleges within its jurisdiction closed. 
 On the same day, the entire country was suddenly inun- 
 dated with infamous libels against the Jesuits. They 
 were charged, in these pamphlets, with having inculcated 
 sacrilege, blasphemy, magic, sorcery, impiety, idolatry, 
 and every other imaginable crime. They were, more- 
 over, accused of favoring religious heresies, sects, and 
 schisms — every thing but Catholicity. And it was the 
 chief magistrates of the most Christian kingdom who 
 published, or permitted to be published, these gross ab- 
 surdities ! And the free-thinkers, called philosophers, 
 could not find words sufficient to eulogize this mairis- 
 tracy for its zeal in depriving the most Christian king- 
 dom of Christian teaching ! One would almost be led to 
 doubt the possibility of such mental aberration of mind, 
 if history did not undeniably testify to the fact. 
 
 Flattered by the eulogiums and congratulations of the 
 unthinking, the Parliament went still further. It caused 
 the mandatory letters of the bishops to be publicly 
 burned, and it suppressed the Pope's briefs favoring the 
 Society of Jesus. 
 
 On the 1st of May, 17G2, the clergy of France were 
 convened in extraordinary session. On the 4th, d'Alem- 
 bert wrote as follows to Voltaire, regarding the extreme 
 
GENERALSHIP OF FATHER LORENZO RICCI. 143 
 
 measures of Parliament: '''•They serve reason^ without 
 suspecting it; thrrj are the hl<jh executioners for philoso- 
 phers, ichose orders they take without knowing it." Noth- 
 ing could be more true. On the 23d of May, the clergy 
 proceeded to Versailles, where they laid before the King 
 a petition, which was signed by all the bishops who were 
 present at the assembly, and which besought the preser- 
 vation of the Jesuits in France. The petition concluded 
 with these bold and hiirh-toned sentiments : 
 
 " Religion commends to your guard its defenders; the Church, 
 its ministers; Christian souls, their spiritual directors; a vast 
 portion of your subjects, the revered masters who have imparted 
 to them their education; the youth of your empire, those who 
 are to model their minds and direct their hearts. Do not, Sire, 
 we implore you, refuse to accede to the expressed wishes of so 
 many. Do not allow that, in your kingdom, contrary to the dic- 
 tates of justice, against the rules of the Church, and in opposition 
 to the civil law, an entire society should be destroyed without 
 cause. The interests of your authority itself demand this at 
 your hands, and we profess to be as jealous of your Majesty's 
 rights as we are of our own." 
 
 But Louis XV was King only in name ; Choiseul, the 
 friend of the philosophers, controlled the King, directed 
 the Parliament, governed the state, and laughed at the 
 Church, pretending to respect it, while he refused to obey 
 it. The Parliaments were solicited to investigate and de- 
 cide, each one within its own jurisdiction, the question of 
 the Jesuits and their constitutions. The Council of Trent, 
 the Sovereign Pontiffs, the learned congregations of Car- 
 dinals, the assemblies of the higher clergy of France, all 
 these were, according to the opinion of Parliament, and of 
 
 * To prevent misconstruction, we must remind the reader that 
 reason in those days meant, at least with d'Alembert and his school, 
 simply the denial of revelation. Philosopher was synonymous with 
 Infidel. — Tb. 
 
144 HISTORY OP THE SOCIETY OF JESUS. 
 
 the Infidels, incompetent to be the judges of a religious 
 order. The magistracy, as a matter of course, must be 
 possessed of sounder judgment and infinitely superior 
 knowledge. The Attorney-General, accordingly, was in- 
 structed to report, in detail, upon the constitutions of the 
 Society of St. Ignatius. Poor human nature ! All these 
 detailed reports, as might naturally have been anticipated, 
 "were antagonistic to the Jesuits, and led to their expul- 
 sion. Among all the others, the Parliament of Britanny 
 signally distinguished itself. After receiving the report 
 of la Chalotais, it declared disqualified from holding any 
 public ojice all those parents who should send their chil- 
 dren abroad to colleges of the Jesuits. But the courts 
 of Flanders, Artois, Alsace, and Besangon refused to ad- 
 mit that the Jesuits were the enemies of religion and of 
 the state, and the magistracy of Lorraine declared that 
 it considered the Jesuits " the most faithful subjects of 
 the King of France, and the best guarantees of the morals 
 of the people." 
 
 On the 6th of August, 1762, the Parliament of Paris, 
 on the requisition of Omer Joly de Fleury,* issued a de- 
 
 * Chauvelin and Saint-Fargeau had vSnted all their spleen against 
 the Society ol" Jesus. At the last moment, it was Joly de Fleury's 
 turn to speak. His petition was printed and circulated, and, on the 
 following day, it being the general theme of conversation, a public 
 functionary was heard to exclaim : " Why speak of Omer Joly de 
 Fleury ? He is not a Homer {Homere), I have read him ; he is not 
 handsome (joli), I have seen him ; and he is not eloquent {fletiri), I 
 have heard him." Joly de Fleury very soon learned to deplore this 
 unfortunate requisition. Until the latest hour of his life, he ceased 
 not to say to his family, again and again, that he would never for- 
 give himself for having felt it his duty to call for the suppression 
 of an order whose equal in learning and science could not be found. We 
 can testify to this fact, from the evidence of his nearest relatives, by 
 whom we have often heard it repeated, at a time when we little 
 thought of ever having occasion to place these regrets before tho 
 public. 
 
GENERALSHIP OF FATHER LORENZO RICCL 145 
 
 cree depriving the Jesuits of their property, their furni- 
 ture, their libraries, the rich decorations of their churches, 
 and of all their possessions. It enacted that they should 
 disperse, no longer to live in community, and lay aside 
 their holy habit. It forbade them to correspond with 
 each other, or to exercise any function whatever, without 
 having subscribed to an oath prescribed by the same de- 
 cree ! 
 
 Thus did a court of justice arrogate to itself the right 
 of depriving these men of their worldly possessions, of 
 dispensing them from their vows, of secularizing relig- 
 ious, of plunging four thousand priests into abject want, 
 of annulling the decisions of the Sovereign Pontiffs, of 
 designating as corruption and abuse all that they had 
 done for the Institute during two centuries ! Thus, for 
 more than two hundred years, had the Church been de- 
 ceived, because she did not possess a Pombal and a 
 Choiseul to enlighten and direct her ! The spirit of 
 evil triumphed ; but, at the same time, it mocked those 
 whom it used as instruments to accomplish its fiendish 
 work of destruction. It well knew that the day would 
 come when they would be buried beneath the ruins of the 
 edifice which they were then laboring to overthrow ! 
 
 The Jesuits refused to subscribe to the oath thus at- 
 tempted to be forced upon them. Of four thousand then 
 residing in France, only five complied with this odious 
 condition. Established in nearly all the cities of the 
 kingdom, wherever they were sought for by the bishops 
 or by Christian souls, they preached the Gospel, instructed, 
 heard confessions, devoted themselves to good works with 
 untiring zeal, charity, and self-denial. They were ever 
 Jesuits. Voltaire ofiered Father Adam a home in his owu 
 house, thereby proving that he did not entertain the bad 
 opinion of his quondam masters with which he sought to 
 imbue the minds of others. 
 
146 HISTORY OF THE SOCIETY OF JESUS. 
 
 In thus casting tliem upon the world, and depriving 
 them of all they possessed, the Parliament had accorded 
 them a pretended indemnity. That of Paris allowed each 
 one a franc per day ; Grenoble and Toulouse stretched their 
 generosity to a franc and a half. At Toulouse, the Jesuits 
 had charge of the galley-slaves who passed through that 
 city, and to whom they furnished a meal, at which the pu- 
 pils of the college attended upon the prisoners. After 
 the decree of expulsion, the Fathers having no longer this 
 charge, and the city being compelled to make provisions 
 for the prisoners, the Parliament concluded that the Jes- 
 uits should still defray the expenses of this collation, and 
 for that purpose, "from the thirty sous allowed them, 
 seventeen should be deducted each day." 
 
 Thus, the condemned convicts were better treated than 
 the Jesuits. They were allowed " seventeen sous for a 
 single meal," while the Jesuits had but "thirteen sous for 
 the entire day's support ! " 
 
 The Archbishop of Paris, the saintly Christopher de 
 Beaumont, in the anguish of his soul, and the deep-felt 
 sorrow of his heart, had courage to give expression to his 
 sentiments of regret at the irreparable misfortune which 
 had befallen the French Church, in the expulsion of the 
 Society of Jesus and the suppression of its colleges, 
 which thenceforth left youth to the perverse teachings of 
 modern philosophy. This mandatory letter, dated Octo- 
 ber, 28th, 1763, provoked the Parliament, who condemned 
 it, and ordered it to be burned by the public executioner, on 
 the 21st of January, 1764. It even summoned the Arch- 
 bishop to the bar of the house; but the King, ashamed at 
 the insane conduct of the chief magistracy of the king- 
 dom, banished the prelate, in order to shield him from the 
 wrath of the Parliament. 
 
 Louis XV began to see the fearful consequences of his 
 
GENERALSHIP OF FATHER LORENZO RICCI. 147 
 
 weakness. But it was too late; he no longer ruled. He 
 had never known how to do so. 
 
 The Parliament made the Jesuits within its jurisdic- 
 tion suflfer for the protest of the Archbishop of Paris, by 
 ordering them, under pain of banishment, to renounce 
 their Institute. The Jesuits preferred banishment. Fa- 
 ther Berthier, preceptor to the King's sons, was not ex- 
 empted from this measure. It even reached the confess- 
 ors of the royal family, who, until then, had remained 
 at the court of Versailles, and the King dared not retain 
 them in opposition to the Parliament and Choiseul. The 
 Dauphin having strenuously protested against this banish- 
 ment, and pointed out to the King the injustice of the 
 various decrees of the Parliament against the Society of 
 Jesus, Louis XV somewhat modified the last decree, and, 
 while maintaining the suppression of the houses of the 
 Order in his kingdom, allowed the Jesuits to remain in 
 the country, but separately, and not in community. In 
 communicating his views to his Minister, the King thus 
 wrote : 
 
 "The edict of expulsion is too severe in the expressions /orcyer 
 and irrevocably. Does not experience teach us that the severest 
 edicts have been revoked, no matter how binding or strict may 
 have been their clauses ? 
 
 "I am not cordially in favor of the Jesuits, but they have been 
 always detested by every heresy; hence their success. I will not 
 say more. If, for the peace of my kingdom, I banish them, I 
 would not have it believed that I entirely approve all that the 
 Parliament has said and done against them. 
 
 " In yielding to the judgment of others for the peace of my king- 
 dom, it is necessary that the modifications I suggest should be 
 made, otherAvise I will do nothing. 1 must conclude, or I shall say 
 too much." 
 
 Thus, he feared to make known his views in connection 
 with such iniquitous proceedings. The Parliament, taking 
 
148 HISTORY OF THE SOCIETY OF JESUS. 
 
 umbrage at the modifications proposed by the King, avenged 
 itself by an unqualifiable measure. In registering the edict, 
 on the 1st of December, 1764, it stipulated that every Jesuit 
 should retire within the diocese to which he belonged by 
 birth; that none should come near Paris, and that all should 
 report themselves personally, every six months, before the 
 magistrate under whose surveillance they were placed. In 
 other words, the Jesuits were excluded from society, and 
 watched over as so many thieves and " ticket-of-leavemen."* 
 And this is a matter of history ! And such things were 
 enacted in a civilized country — in that France so proud of 
 its urbanity, its sagacity, of its learning, elegance, and good 
 taste; in that France which calls itself the most Christian 
 kingdom ! 
 
 In none of the Parliaments were the Jesuits condemned 
 save by a very small majority, as is proven by the records. 
 The Queen and the Dauphin had expressed to the Kinij; 
 their extreme regret, on hearing of the decree issued 
 against the Order, and the French episcopate had urged 
 His Majesty to oppose this gross iniquity. Indeed, the 
 Sovereign Pontiflf had written several times to Louis XV, 
 to beg of him to put a stop to the proceedings of the Par- 
 liament; but Louis XV was ruled by Choiseul. The lat- 
 ter was devoted, body and soul, to the coalition, and the 
 powers of darkness triumphed. All the Catholic bishops 
 implored the Pope to express himself boldly and publicly 
 in favor of the Order, which the enemies of the Church 
 sought to exclude from all the Catholic states, and Clement 
 XIII, yielding to tins desire, on the 7th of January, 1765, 
 issued the Bull Apostolicum, by which he condemned the 
 
 * By a late act of the British Parliament, condemned felons, who, 
 in working out their imprisonment, may have shown evidences of 
 amendment of life, are allowed to go at large with the sanction of 
 the Home Secretary, who grants them a ** ticket of leave," but 
 they are always under the surveillance of the police. — Tr. 
 
GENERALSHIP OF FATHER LORENZO RICCI. 149 
 
 motives which had led to the expulsion of the Society of 
 Jesus from Portugal and France — an expulsion which His 
 Holiness termed a serious injiirf/ injlicted on the Church 
 and the Holy See. 
 
 While the enemies of the Church endeavored to banish 
 the Jesuits from France, the Spanish Ambassador at Rome, 
 Don Manuel de Roda, was asked why Spain did not follow 
 the example of France and Portugal. 
 
 " The time has not yet come," replied he. " Have pa- 
 tience; wait until the old lady dies." 
 
 This old lady, whose death was to give a new impetus 
 to impiety, was the Queen, Elizabeth Farnese, mother of 
 Charles III. Elizabeth was firm and zealous, and boasted, 
 among other distinguished members of her family, Pope 
 Paul III, who first approved and sanctioned the Society of 
 Jesus. She would not suffer that society to fall beneath 
 the attacks of the enemies of the Church, and that, too, 
 under the rule of her son.* She died in 1763. 
 
 VI. 
 
 On the 26th of March, 1766, the city of Madrid became 
 suddenly the scene of open insurrection. "Down with 
 hats !" cried the people. "Hurrah for the somhi'ero ! No 
 more high prices! Hurrah for cheap markets! Down 
 with the Neapolitan customs ! Long live the Spanish 
 customs ! " And the hats were violently demolished, the 
 provision stores ruthlessly plundered. An armed force 
 was ordered out to quell the riot, but the people were also 
 armed, and the fight began. The commotion reached the 
 very entrance to the palace, when the King's guard, charg- 
 ing upon the infuriated multitude, afforded Charles III 
 time to escape to Aranjuez. The people, who became 
 more and more irritated, fell upon, and massacred the 
 
 * Clement XIII and Clement XIV, by Reverend Father Ravignan. 
 50 
 
150 HISTORY OF THE SOCIETY OP JESUS. 
 
 Walloon guards, and gave themselves up to the greatest 
 excesses. At this critical moment, the Jesuits made their 
 appearance. By signs they called for silence ; the people 
 -were quiet. They spoke ; the people listened. They 
 raised feelings of regret in their souls; they calmed their 
 excited passions ; they touched their hearts, causing many 
 to shed tears; they commanded that vast crowd, recently 
 so exasperated, but now so subdued, to withdraw and re- 
 sume their daily avocations, and the people retired with 
 the docility of an obedient child. As they dispersed, the 
 insurrectionists, filled with gratitude for those who had 
 just brought them back to a due sense of their duty, 
 caused the streets to resound with the cries of "Long live 
 the Jesuits ! Long live the good Fathers ! " 
 
 Order was restored, thanks to the influence of the Jes- 
 uits ; but Charles III felt humbled in having been obliged 
 to flee before the popular outbreak, the serious conse- 
 quences of which had been fully anticipated by his Minis- 
 ter, w^hich an armed force had been unable to quell, and 
 which the Jesuits had so easily subdued. The Count 
 d'Aranda, Prime Minister, and the Duke d'x\lba, a friend of 
 Pombal, turned this occurrence to account for the benefit 
 of the coalition, to which both one and the other had, for 
 some time, belonged. Charles III liked the Jesuits, but, 
 in his wounded pride, yielding to the intrigues of their 
 enemies, he lent a readv ear to all the calumnies which 
 were circulated with a view to defame them. They per- 
 suaded him that the Jesuits alone were the cause of an 
 outbreak which they had so promptly quelled. They also 
 showed him forged letters, proving that they were con- 
 spiring against him in favor of his brother, the Infante 
 Don Louis. One of these letters, signed in the name of 
 the General of the society, reflected on the honor of the 
 virtuous Queen Elizabeth, the King's mother, whom Spain 
 mourned, and whose memory was held in veneration. It 
 
GENERALSHIP OF FATHER LORENZO RICCI. 151 
 
 was scarcely necessary for impiety to go so far to attain [in 
 end. In the natural course of events, an opportunity pre- 
 sented itself, of which the Ministers failed not to avail 
 themselves. The King of Spain desired and solicited the 
 canonization of Juan de Palafox, formerly Bishop of 
 Angelopolis. In this he was instigated by the Jansenists, 
 who proclaimed the sanctity of " that victim of the Jes- 
 uits," and summoned the whole phalanx of unbelievers to' 
 prove his pretended miracles. The Jesuits sought to en- 
 li(>;hten the Kino- as to the true motives of the sectarians 
 and the impious in this matter. Their opposition was mis- 
 construed, and the expulsion was resolved upon. The 
 matter, however, had to be secretly investigated. The 
 Jesuits were, by no means, to be informed of the charges 
 preferred against them ; they were not to be examined. 
 All was to be conducted in such a way as to take them by 
 surprise; for it was possible that the people might rise in 
 their fiivor, and, at a given signal, the whole of Spain 
 be in flame. 
 
 Such was the programme of the Count d'Aranda, upon 
 whom philosophers expended tlie incense of their praise. 
 "They wished to engrave upon the front of their temples, 
 and emblazon on the same escutcheon, the names of Lu- 
 ther and of Calvin, of Mohammed, of William Penn, and 
 of Jesus Christ. ^^ 
 
 The investigation was carried on in secrecy. The whole 
 life of the Jesuits was incriminated. Their exterior hu- 
 mility, the alms which they distributed among the poor, 
 the care they bestowed upon the sick in the hospitals, the 
 consolations they afforded to prisoners, all this was only 
 intended to mislead the people, and to bind them more 
 closely in the interests of the society. Such were the 
 only crimes with which they were charged by the Grand 
 
 * Travels in Spain, by the Marquis de Langle, 
 
152 HISTORY OF THE SOCIETY OF JESUS. 
 
 Fiscal of Castile, Don Piuys de Campomanes. in his speech 
 in prosecution, January 29th, 1767. 
 
 The orders given to the Spanish powers in the two 
 worlds were prepared in the King's cabinet. To these 
 instructions, which were signed by Charles III, and coun- 
 tersigned by d'Aranda, were attached the three official 
 seals. On the interior envelope was inscribed, " On pain 
 '.of death, this packet is not to be opened until the evening 
 of the 2d of April, 1767." 
 
 The King's letter contained the following lines : 
 
 "I invest you with all my authority, and with all my royal 
 power, to proceed forthwith to the house of the Jesuits. You will 
 there seize all the religious, and convey them, as prisoners, to the 
 port herein indicated, within twenty-four hours. They will there 
 be placed on board vessels, which must be in attendance to receive 
 them. At the time you make the arrests, you will see that all the 
 papers and documents are taken possession«of, and placed under 
 seal, and that no one be permitted to take away any thing but a 
 change of linen and his books of devotion. If, after the embark- 
 ation, there be found within your department a single Jesuit, be 
 he sick or even dying, your punishment will be death. 
 
 '•The Kixg." 
 
 • 
 
 Among the documents which comprise the second vol- 
 ume of Clement XIII and Clement XIY, by the Reverend 
 Father de Ilavignan, we find an account of the execution 
 of this royal mandate, written by one of its victims. It 
 is so touching in its simplicity, that we shall here repro- 
 duce an extract: 
 
 "On the appointed day, and at the hour designated, the whole 
 of Spain was in a state of commotion. The fatal hour had ar- 
 rived for Madrid and the suburbs of the capital. During the 
 night of the 31st of March and 1st of April, 17U7, the military 
 surrounded the six houses of the Jesuits in that city, and, at 
 the hour of midnight, entered, accompanied by the civil officers, 
 one of whom was to keep watch over the Superior. The commu- 
 nity was aroused, and sentinels were posted at all the outlets. No 
 
GENERALSHIP OF FATHER LORENZO RICCI. 153 
 
 sooner were the members assembled, than they were informed of 
 the Kings commands, and they were positively prohibited from 
 holding any intercourse with those without tlieir walls. Joachim 
 Navarro was Rector of the Imperial College. On being asked if he 
 submitted to the orders of the King, he replied, 'We are ready to 
 suffer not only banishment, but still more, if necessary, to prove our 
 loyalty and our respect for the King.' These noble sentiments had 
 a marked effect upon the guard. Like resignation characterized 
 the conduct of the victims on every side. Nowhere was there to 
 be found even the shadow of resistance. On the other side, they 
 had the generosity to allow the Jesuits to retain their vestments 
 and prayer-books; but all their other books and papers were 
 taken possession of. Vehicles had been previously provided. The 
 religious were ordered to enter them, and were thus conducted, 
 under a strong escort, to Carthagena. The expulsion of the Jes- 
 uits was not publicly known until six o'clock in the morning, at 
 which hour, so rapid were the movements of the Count d'Ai'anda, 
 not a single one remained in the capital. 
 
 " The same measure was enacted throughout the entire Penin- 
 sula, and the Jesuits, who were all arrested during the night, were 
 placed in vehicles, and conveyed to the nearest port. Age, char- 
 acter, services, nothing of the sort was taken into consideration. 
 Among these exiles were Peter de Catalayud, sixty-eight years of 
 age, a missionary known for his labors throughout the whole of 
 Spain, a true apostle, and the author of many books of devotion; 
 Francis Xavier Idiaquez, eldest son of the Duke of Granada, a 
 man of letters and a friend to science; Joseph Pignatelli, of the 
 Counts of Fuentes; Anthony Mourin, a very learned, enlightened, 
 and pious man, who had been in the entire confidence of the de- 
 ceased King, Ferdinand VI; Gabriel Bousemart, an octogenarian; 
 learned professors, theologians, orators, and enlightened direct- 
 ors, all suffered the same fate." 
 
 "One of these, Matthew Aimerich, of the diocese of Granada," 
 says another of these exiles, "beguiled the tedious hours by pious 
 discourses, and exhorted us to pray for the King, which we did 
 often, and loith all our heart. They had carefully separated the 
 novices from those Avho were professed, in order, said their oppress- 
 ors, to prevent the possibility of their being led away. But there 
 were some of these who preferred to follow the exiles rather than 
 abandon a society in which they had witnessed examples of the 
 
 highest virtues. One youth of sixteen, Gonzalvo-Hinojosa Adorno, 
 50* 
 
154: HISTORY OF THE SOCIETY OP JESUS. 
 
 belonging to a noble family of Xeres de la Frontera, rejected 
 every entreaty, and embarked with the Fathers. Joseph de Silva, 
 seventeen years of age, concealed himself, and secretly boarded 
 the vessel at Cadiz, in order to be near his masters. Lawrence 
 Ignatius Thiulen, a young Swedish Protestant, who had been con- 
 verted by the learned Iturriaga, renounced fortune and country 
 to follow him, and secretly started for Italy, where he was or- 
 dained." 
 
 The Count d'Aranda, foreseeing that all the odium of 
 such barbarity would fall upon himself, and that one day 
 he would have to account therefor to the highest nobility 
 of Spain, proposed to many Jesuits of distinguished fam- 
 ilies, that they should cast aside the habit of their order, 
 hold no intercourse whatever with their brethren, retire 
 to the bosom of their families, and there reside as secu- 
 lar priests, assuring them that they should never be mo- 
 lested or interfered with. All refused. Father Joseph 
 Pignatelli, grand-nephew of Innocent XII, and brother 
 of the Spanish Ambassador to the Court of France, was 
 of this number, and in ill-health. They urged him to ac- 
 cede to the proposition, but all their entreaties were of no 
 avail. They promised him that he should be allowed to 
 depart when his health was restored, but he remained in- 
 flexible. They followed him as far as Tarragona, conjuring 
 him to spare his family the pain of seeing him embark in 
 such a dangerous condition. " My determination is fixed," 
 he replied ; " it matters little whether my body become 
 food for fishes or for worms ! That which I most desire 
 is, to die in the Society of Jesus." Nicholas, the brother 
 of Joseph Pignatelli, and also a Jesuit, was animated by 
 the same spirit. Shortly after their departure, the 31in- 
 ister, Manuel de Roda, wrote as follows, to the Chevalier 
 d'Azara, Plenipotentiary of the Court of Spain, at Home : 
 *' The Piguatellis have absolutely refused to cast aside the 
 
GENERALSHIP OP FATHER LORENZO RICCL 155 
 
 habit of the society ; they seek to live and die with their 
 brethren." 
 
 On the very day of embarkation, the 2d of April, 17G7, 
 the King signed a pragmatic sanction to justify this out- 
 rage, declaring that the motives which had determined his 
 course, "should ever remain buried in his royal hearty 
 and that if he had not acted with greater severity, it was 
 only through clemency y The same edict prohibited any 
 one from speaking or writing against this proscription of 
 the Jesuits. It commanded, under pain of being consid- 
 ered guilty of high treason^ that the greatest silence should 
 be observed upon the subject, on the ground that it was 
 not the province of individuals to judge of or to interpret, 
 the will of the sovereign. The Jesuits were to receive an 
 annual stipend of one hundred piastres, for the priests, 
 and ninety for the brothers; but this pension was to be 
 disallowed to the whole, if one among them attempted to 
 leave the Pontifical States, or to write in favor of the Or- 
 der to which they had consecrated their lives ! They 
 were forbidden the least communication with any Jesuit 
 whatever ! and this was termed clemency I 
 
 Thus, Charles III confiscated the property of these holy 
 religious, and did not even allow them a sufficiency for 
 their maintenance. He dragged them from their families, 
 and threatened a father, a mother, a brother, a sister with 
 the most severe punishment if they attempted to corre- 
 spond, directly or indirectly, with their son, or their 
 brother ! He converted the Papal States into a Spanish 
 penal colony, prohibiting the exiles from leaving them, as 
 if they belonged to him. The inconsistency, the absurd- 
 ity, and imbecility of the human mind could go no fur- 
 ther. It was not until the 31st of 3Iarch, that Charles 
 III wrote to the Pope, announcing the expulsion of the 
 Jesuits, and not even then, stating the cause, which he 
 
156 HISTORY OF THE SOCIETY OF JESUS. 
 
 kept secreted in his royal heart. The Pope replied to 
 him at once, as follows : 
 
 " Of all the calamities which have befallen us, during the nine 
 unhappy years of our Pontificate, the most afflicting to our pater- 
 nal heart is that which your Majesty has just announced. Thus 
 you, also, my son, iu quoque, fili mi — you, the Catholic King, Charles 
 III, so dear to our heart, fill up the cup of our bitterness, plunge 
 our old age into the deepest sorrow, and hurry us to the grave." 
 
 Nothing could extract from the royal heart of Charles 
 III the secret of his severity toward the Society of Jesus. 
 He even refused to make it known to the Pope, who en- 
 treated his confidence. His sole answer was, " My life de- 
 pends upon it." The Jesuits were, at this time, far out 
 at sea. Whose poniard, then, did he fear, when the 
 greatest criminals of his kingdom were banished from it? 
 His Ministers had told him that his life depended on his 
 secrecy, and he believed it. 
 
 On the same day, and at the same hour, the Jesuits 
 had been similarly seized throughout Spain and her col- 
 onies, being ignorant whither they were going, or of what 
 they had been guilty. In the whole of the Spanish pos- 
 sessions of South America, they submitted with the same 
 heroism, self-abnegation, humility, and holy resignation 
 which they had shown in the metropolis. They had there 
 rendered immeasurable services to the Church and to 
 Spain. They had united and civilized various peoples ; 
 they had erected flourishing cities; they had put under 
 cultivation immense tracts of land, enriched the metrop- 
 olis, augmented learning, given to the sovereign faithful 
 and submissive subjects. They abandoned all these re- 
 sults of their truly apostolical zeal and Christian charity ; 
 they tore themselves away from those pure hearts of the 
 natives who so tenderly loved them ; they left without 
 pastors those numerous flocks who hearkened so well to 
 
GENERALSHIP OF FATHER LORENZO RICCI. 157 
 
 tlieir gentle words, and wlio followed them with such 
 childlike docility ; they beheld their heart-rending grief; 
 they heard their cries and sobs ; they blessed them ; and 
 they prayed for those who were the cause of this heavy 
 and bitter affliction. Not one of them allowed a murmur 
 of complaint to escape his lips! In Spain and in the 
 colonies, the novices were numerous. On account of their 
 youth, it had been hoped that they would refuse to share 
 the fate of their masters, who were so cruelly treated. They 
 had been separated from them, in order that they might be 
 the more easily worked upon by artifices or by threats. 
 Malice was deceived, for these tender youths found their 
 greatest joy and glory in following their spiritual Fathers, 
 and in claiming a part in their humiliations, sufferings, and 
 exile. The result of this general enthusiasm was, that 
 there was not enough vessels to accommodate the vast num- 
 ber of victims, who were, in consequence, huddled together 
 like slaves, filling the ships from the very bottom of the hold 
 to the deck. 
 
 At Civita Vecchia, the Governor, not having been in- 
 formed of the arrival of this first convoy, refused to 
 receive them, and the holy religious were, in consequence, 
 compelled to beat about the coast for several weeks, A 
 great many sick and aged perished during this long inter- 
 val. Clement XIII gave the necessary orders for their 
 being admitted into his dominions. But Spain had cast 
 not fewer than six thousand Jesuits upon the Roman 
 States, which were not very fertile, and this additional 
 population, for which they had not had time to make 
 provision, caused serious apprehensions of great want. It 
 was impossible to receive them all. The Roman court 
 became indignant at the outrageous conduct of Charles 
 III, who thus appropriated the states of the Church as a 
 a place of exile for his own subjects, without even hav- 
 ing consulted the Sovereign Pontiff. It was manifesting 
 
158 HISTORY OF THE SOCIETY OF JESUS. 
 
 a sort of contempt for his sacred person ; it was treating 
 the Pope as a vassal ; it was imitating the impious 
 Porabal. 
 
 The ports of Corsica being neutral, Clement XIII re- 
 quested that they might be thrown open to the exiled 
 Jesuits. They were received at Ajaccio ; but, in the 
 month of August, 1767, they were removed to the Rock 
 of San-Bonifacio. At the same time, the Genoese Re- 
 public gave up Corsica to the French, and the Due de 
 Choiseul immediately ordered Marboeuf to drive out the 
 Jesuits. 
 
 " The manner in which this fresh expulsion took place," says 
 the Protestant Schall, in his History of the European States, "pre- 
 sented, in a pitiable aspect, the pretended philanthropy of the 
 leaders of philosophy. They had been unjust toward the French 
 Jesuits ; but their conduct with regard to the Spanish Jesuits, to 
 whom the Genoese Republic had offered shelter, was barbarous. 
 They placed the religious on board vessels, where, during the 
 most oppressive heat, they were, so to speak, packed upon each 
 other, exposed to the ardent rays of the sun. Thus it was they 
 were transported to Genoa, whence they were sent to the states 
 of the Church." 
 
 YII. 
 
 A GRANDEE of Spain, travelling in Italy, happened to 
 pass by Forli. He there met the former Father Rector 
 of the principal house of the Jesuits at Madrid, with 
 whom he had a long interview. Among other things, the 
 Spaniard asked the Jesuit if he knew the reason of the 
 measures which had been taken in his country against 
 the society. 
 
 " We have always remained in ignorance of it," said 
 the Father. 
 
 " I will tell you," continued the grandee. " Do you 
 remember that one day, while you were at table with your 
 
GENERALSHIP OF FATHER LORENZO RICCI. 159 
 
 community, some letters were brought for you from the 
 post-office, and that you handed the key of your room to 
 the brother, in order that he might deposit the letters 
 on your table ; that, a moment after, an officer made his 
 appearance, with orders from the King to search your 
 papers, and that you, at once, unsuspectingly handed him 
 the key of your room, that he might make the desired 
 search ?" 
 
 " Yes, I now recollect the circumstance," said the 
 Father. 
 
 " Well," resumed the traveller, " among the letters re- 
 ceived through the post on that day, there was one bear- 
 ing the mark of Rome, which purported to be addressed 
 to you by your General, Ricci, whose signature they had 
 forced. That letter, sealed and intact, was borne to the 
 King. Its purport was, that a rumor prevailed at Rome 
 that the legitimacy of the King of Spain was questioned; 
 that, in all probability, there would be a revolution in 
 that country, in which the court of Rome would take an 
 active part, in order to place the crown upon the brow 
 of the rightful heir ; that you, the Rector, were to take 
 care to prepare the minds of your religious for that event, 
 and to send information of it to the heads of other 
 houses. You can readily perceive, from this, the object 
 of the letter. It was a forgery, fabricated by your ene- 
 mies to bring about your ruin. Charles III, wounded in 
 his most sensitive point, readily fell into the snare. He 
 was uneasy, and hesitated for some time. He held pri- 
 vate consultations, for the purpose of ascertaining if a 
 sovereign, for certain reasons, which he could not reveal, 
 and which he carefully guarded in his royal heart, could, 
 in conscience, banish a religious order from his states. 
 
 " The theologians answered in the negative ; but the 
 courtiers and counsellors replied in the affirmative. Per- 
 
160 HISTORY OF THE SOCIETY OF JESUS. 
 
 haps tliey were the very persons who had fabricated the 
 letter. Such is the cause of your expulsion, and of the 
 severity with which it was carried into effect."* 
 
 All the Protestant historians agree in attributing the 
 cause of this scandalous measure to nothing else but let- 
 ters, which were admitted to be forgeries. All agree in 
 recognizing the entire innocence of the Jesuits, and se- 
 verely censure the harsh measures of the Spanish Govern- 
 ment. Schall, in his History of the European States, at- 
 tributes the invention of the forged letter of Father Ricci 
 to the Due de Choiseul. But some others had been fabric- 
 ated at Madrid ; for the Sovereign PontiiF having, at sev- 
 eral different times, insisted upon their furnishing some 
 reason for their conduct, the government of Charles III, 
 at last, sent His Holiness one of the convincing proofs. It 
 was a letter, seemingly from an Italian Jesuit, addressed 
 to a member of the society at Madrid, and was full of in- 
 vectives against the Spanish Government. The Pope sub- 
 mitted it, for examination, to several prelates, and one of 
 tliem, Angelo Braschi, who subsequently became Pope 
 Pius VI, finding the handwriting perfectly imitated, while 
 the paper had not the appearance of being of Italian man- 
 ufacture, examined it more minutely by daylight, when he 
 distinctly discovered the name of the Spanish maker. It 
 struck him as extraordinary that one writing from Rome 
 should make use of paper coming from Madrid, and, on 
 submitting it to a fresh scrutiny, he succeeded in making 
 out the date of its manufacture. It was two years poste- 
 rior to the date of the letter! That it was a forgery was, 
 therefore, not difficult to prove, but it was impossible to 
 bring Charles III to admit that he had been deceived. 
 
 * Account preserved in the archives of the Gesii, at Rome, and 
 published by the Reverend Father de Ravignau. — Clement XIII and 
 Clement XIV. 
 
GENERALSHIP OF FATHER LORENZO RIC'CI. 161 
 
 That prince never would undo what he had once done. 
 He could never be made to acknowledge that he was 
 wrong, no matter how great the error. The Jesuits were 
 ignoniiniously expelled from his states; they should not 
 reenter them while he lived, notwithstandino; the regrets 
 and sorrows of his subjects. " Wealthy people, women, 
 and fools," wrote Manuel de Roda to the Chevalier d'Azara, 
 ''were the ardent admirers of this kind of people (the 
 Jesuits). They ceased not to importune us with the af- 
 fection they had for them, the effect of their blindness." 
 They must have been blind, indeed, to see any merit in 
 those apostles who, for more than two centuries, were the 
 admiration of the world, and one of the brightest glories 
 of the Church. But it was just this glory which was dis- 
 tasteful to the modern philosophers and their allies. 
 
 ."The Jesuits once destroyed," wrote Voltaire to Helve- 
 tius, " we shall have easy work with the beast, (Vlnfdme).^^ 
 It is well known what the philosopher de Ferney meant 
 by Vinfdme. 
 
 The Portuguese, French, and Spanish Ministers had 
 well merited eternal reprobation. However, the evil one, 
 who is ever insatiable, exacted still more from these zeal- 
 ous servants, who had become his slaves. 
 
 On leaving the kingdom of Naples to take possession 
 of that of Spain, Charles III had placed the crown upon 
 the youthful brow of one of his sons, Ferdinand IV; but 
 the latter being still a minor, he h:jd appointed as Prime 
 Minister the impious Tanucci, who belonged to the coali- 
 tion, and had been put forward by that party. Charles 
 III had accepted him as he had accepted Squillacci, d'Ar- 
 anda, and de Roda — as Joseph I of Portugal had received 
 Pombal — from outward appearances. The philosophy of 
 the eighteenth century scrupled not, when necessary to its 
 ends, to use the mask of hypocrisy. And, moreover, had 
 51 
 
162 HISTORY OF THE SOCIETY OF JESUS. 
 
 it not as allies the Jansenists? In France alone could 
 it present itself boldly, the licentiousness of the regency 
 having sufficiently prepared the way. 
 
 The manner of proceeding invented by the Spanish 
 Government had humbled the Due de Choiseul. The 
 Parliament, on its part, admitted that it had been outdone, 
 and, being unwilling to hold a secondary position, issued, 
 on the 9th of May, 1767, a fresh decree which annulled 
 the edict of Louis XV, and ordered every Jesuit who had 
 not taken the prescribed oath, to leave the kingdom within 
 fifteen days. "It is impossible," wTote the Abbe Soz- 
 zifanti. Charge d'AfiFaires for the Nunciature of Paris, 
 " to treat the Jesuits more harshly or cruelly. But, from 
 a fanatical Parliament like this, nothing else could be ex- 
 pected." 
 
 The Due de Choiseul, who had engaged all the sover- 
 eigns of the house of Bourbon in the family compact, 
 claimed of Charles III its application to the kingdom of 
 Naples and the duchy of Parma. The King of Spain had 
 anticipated him. He had already written to Tanucci, giv- 
 ing him orders to expel all the Jesuits from the states of 
 his son, Ferdinand IV. Tanucci, thus triumphant, pre- 
 sented the decree to the young monarch for signature. 
 " What crime, then, have these religious committed ?" de- 
 manded he of his Minister. " It was they who imparted 
 to me the first principles of the faith ; their name is re- 
 vered by all my faithful subjects." And he refused to 
 sign the odious decree. But Bishop Latilla, his confessor, 
 and a member of the Council, won over by the Marquis 
 Tanucci, made it a case of conscience, in that His Majesty 
 disobeyed his royal father, and thus obtained from him 
 ^he desired signature. On the following day, the prelate 
 gufFered a paralytic stroke. It was the 31st of Octo- 
 "jpf^lf. The edict of banishjuent yvas to have been put in 
 
GENERALSHIP OF FATHER LORENZO RICCL 103 
 
 force on that day, but a violent and sudden eruption ( f 
 Mount ^Etna taking place, they feared further to irritate 
 the people. 
 
 "The volcano sent, forth so prodigious a quantity of cinders," 
 says Father Genci, in an account preserved in the Gesu, and pub- 
 lished by Father de Ravignan,* " that the air was completely ob- 
 scured by them, even at Naples. The stones which were projected 
 terrified the most courageous. It was, therefore, deemed advisable 
 not to alarm further the people by the banishment of the Jesuits 
 during the visitation, fearing lest it might excite them to revolt, 
 for they attributed these chastisements to the intended expulsion 
 of the Order. 
 
 "It was on the 20th of November, at half-past four o'clock in 
 the afternoon, that the Counsellor Palente, in his robes of office, 
 escorted by several subalterns, and by a detachment of soldiers, 
 pi'esented himself at the Grand College of Naples. They placed 
 guards at the entrance, and then, calling together all the religious, 
 read aloud to them the royal decree. At the same time, other 
 agents saw that all the bell-i'opes were cut, so as to prevent the 
 .Jesuits giving any alarm. Every room was guai-ded, the papers, 
 hooks, and cori-espondence were seized, while all else was placed 
 under seal, leaving to each Jesuit only his breviary and the gar- 
 ments which he wore. The whole community were closely watched 
 during their spiritual exercises and their evening repast. At two 
 o'clock in the morning, they again assembled the religious, calling 
 over each name separately, and, placing them in carriages, which 
 had been previously ordered, conducted them, under guard, to 
 Pozzuolo. There they separated the professed from the novices. 
 The latter were confined in an old chateau, which was used as a 
 storehouse for forage, while the religious were sent to the houses 
 of the Carmelites and Capuchins, where they were to remain until 
 the time of embarkation. What occurred at the Grand College of 
 Naples was repeated at the other six houses of the Jesuits in that 
 city. The prisoners were embarked for Terracina, where they were 
 quickly joined by the novices, who had resisted all the promises 
 and threats employed to overcome them. Only seven consented 
 to return to their families." 
 
 * Clement XIII and Clement XIV. 
 
164 HISTORY OF THE SOCIETY OF JESUS. 
 
 Malta, which was a dependency of the two Sicilies, had 
 also to expel the Jesuits. 
 
 The demon of darkness was not yet content. The 
 young Duke of Parma w^as Infante of Spain. He was a 
 Bourbon. Ohoiseul, d'Aranda, and Tanucci once more 
 appealed to the family compact. The young Prince was 
 called upon to sacrifice the Jesuits to the diabolical inten- 
 tions and passions of the Prime Ministers. He whom the 
 sect of philosophers had placed near him, to rule ia his 
 name, only awaited their orders to act in a manner that 
 should outdo even them. It was Tillot, Marquis of Felino. 
 On the 14th of January, 1768, he had the Jesuits trans- 
 ported to the Roman States, without informing the Pope 
 of his intentions, and the same edict that announced this 
 3xpulsion, abolished several of the rights of the Holy See 
 over the duchies of Parma and Piacenza, and restrained 
 or annulled certain ecclesiastical privileges over which the 
 Pope alone had the right to pronounce. 
 
 The heart of Clement XIII was broken with grief. He 
 had addressed several briefs to the Emperor Joseph II, to 
 the Empress Marie Therese, and to her counsellors, to 
 claim the protection of Austria for the Church and for 
 the Holy See, so shamefully outraged, and he called their 
 attention to the unjust treatment to which the society had 
 been subjected in all parts. He also addressed a brief to 
 Cardinal Sersale, Archbishop of Naples, and complained 
 that he, who had witnessed the shameful expulsion of the 
 Jesuits, the profanation of their churches, the plundering 
 of their houses, and the irreverent disposal of their prop- 
 erty, had not thought of giving information of the same 
 to the Sovereign Pontiff, the universal guardian of the 
 flock of Jesus Christ. 
 
 On the 30th of January, 1768,* he published a brief 
 
 * M. C. Joly gives the 20th as the date of this brief; but de Eavig- 
 nan, who reproduces the document, assigns it to the 30th. 
 
GENERALSHIP OP FATHER LORENZO RICCI. 1G5 
 
 concerning- the affairs of Parma, of which city, until then, 
 the Holy See had retained the Suzerainet^. This brief an- 
 nulled the decrees which were opposed to ecclesiastical 
 rights and privileges in the duchies, and excommunicated 
 the authors of these wicked acts. 
 
 Clement XIII had dared to censure an administration 
 directed by the Due de Choiseul, and he had to atone for 
 it. Choiseul again brought forward the family compact, 
 and caused all the princes of the house of Bourbon to 
 league themselves against the Sovereign Pontiff. The 
 powers of darkness were filled with exultation. The 
 courts of France, Spain, Naples, and Parma gave the 
 Pope the choice between making reparation to the Duke 
 of Parma and annulling his brief, or seeing his states 
 invaded by their united armies. Clement XIII boldly re- 
 fused the retractation, which they had the temerity to de- 
 mand from him. The combined powers persisted in their 
 exactions, and, on the 16th of April, 1768, the Spanish 
 Ambassador transmitted to the Pope a petition in their 
 name. 
 
 "Does this document," said the Pope, "contain any 
 thing but the demand to revoke the brief?" 
 
 " No, most Holy Father ; it has no other object." 
 
 "I am quite resolved," continued the Pope, "not to 
 outrage my conscience, and that is what I should do if 
 I revoked the brief. The threat to enter the states of 
 the Church with armed forces is useless. Even though 
 we had a sufficiency of troops to oppose them, we would 
 not employ them. As common Father of the faithful, I 
 would never go to war with Christian princes, much less 
 with Catholics. My subjects being ignorant of this affair, 
 I hope that the sovereigns will not visit upon them their 
 disple:isure. If they have any design upon my person, 
 and their intention be to expel me from Rome, I declare 
 that, following the example of my predecessors, I will 
 51* 
 
166 HISTORY OF THE SOCIETY OF JESUS. 
 
 choose exile rather than betray the cause of religion and 
 of the Church." 
 
 At these last words, the Sovereign Pontiff, without al- 
 lowing the Ambassador an opportunity to reply, ordered 
 the doors to be thrown open, as a proof that the audience 
 was at an end, and, by a gesture, dismissed him.* 
 
 On the 11th of June, of the same year, France took 
 possession of Venaissin, and Naples of Ponte-Corvo. The 
 first act of the usurpers was the expulsion of the Jesuits 
 whom they found there, and the confiscation of their 
 property. There, as elsewhere, they were removed by 
 night, for fear of exciting a popular insurrection, and 
 that future generations might credit the assertion that 
 the Jesuits had brought about their own expulsion from 
 all the states, as disturbers of the public peace. 
 
 "I do not hesitate to assert, and I have looked at this pretty 
 closely," says Duclos, a philosopher, and an enemy of the Society 
 of Jesus, " that the Jesuits had, and still have, without compar- 
 ison, more partisans than adversaries. La Chalotais and Mon- 
 clar alone have given the example of a voluntary expulsion. It 
 was necessary to have recourse to many manoeuvres in the other 
 provinces. Generally speaking, they regretted the Jesuits, and 
 would joyfully welcome them back." 
 
 Duclos thus spoke for France. In Spain, it was the 
 same ; one circumstance proved it. 
 
 " On St. Charles' day," says the Protestant Coxe, " when the 
 monarch made his appearance before the people, in the balcony 
 of his palace, they desired to avail themselves of a custom, ac- 
 cording to whicli, on that day, some public favor was granted, at 
 their demand ; and, to the great astonishment of tlie whole court, 
 the multitude, with one accord, solicited the recall of the Jesuits; 
 that permission should be given them to live in Spain, and to wear 
 the habit of the secular clergy. This unexpected incident greatly 
 
 * Schall. 
 
GENERALSHIP OF FATHER LORENZO RTCCI. 1G7 
 
 disconcerted the King; and, after liaving caused investigations to 
 be made, he saw fit to banish the Cardinal, Archbishop of Toledo, 
 and his Grand Vicar, on the charge of being the abettors of this 
 tumultuous petition." 
 
 The Government, and the King himself, felt hurt at 
 such a request, which could not have been caused by the 
 Jesuits, and which was, evidently,, the free expression of 
 the Christian feelings of the country. 
 
 On the 18th of January, 1769, the Spanish Ambassador 
 presented to the Pope a petition praying for the entire 
 suppression of the Order of Jesus. Clement XIII ex- 
 pressed his deep sorrow at such an act, and dismissed 
 him, saying, as his eyes filled with tears, " I will read this 
 petition " On the 20th, the Marquis d'Aubeterre, French 
 Ambassador, and, on the 22d, Cardinal Orsini, presented 
 to His Holiness a similar demand, in the name of Louis 
 XV and of the King of Naples. The venerable Pontijf 
 dismissed them peremptorily. On the 28th, Cardinal Ne- 
 groni said to the assembled ambassadors, " This last step 
 will open the tomb of the Holy Father." The Cardinal's 
 prediction was verified. 
 
 Clement XIII, plunged into the deepest affliction, loaded 
 with insults, and racked with anguish, had resisted, with 
 a holy energy and heroic firmness, all the demands and all 
 the threats of the enemies of the Church ; but his consti- 
 tution became more enfeebled each day. On the 2d of 
 February, Feast of the Purification, he celebrated the holy 
 sacrifice with the same seraphic fervor which he ever 
 manifested during that solemn action; he blessed and 
 distributed the candles. During the day he visited the 
 Blessed Sacrament, which was exposed ; in the evening he 
 felt oppressed, and during that same night passed from 
 this life to eternity, in his seventy-sixth year. 
 
168 HISTORY OF THE SOCIETY OF JESUS. 
 
 VIII. 
 
 A SHORT time before the decease of the Holy Pontiff, 
 Clement XIII, the Duke de Choiseul wrote to the Marquis 
 d'Aubeterre: 
 
 "We shall gain nothing from Rome under this Pontificate. The 
 Minister is too obstinate, and the Pope too imbecile. It is necessary 
 that we should rule in these times with a rod of iron, ■so as to op- 
 pose a head of the same metal, which governs the Holy See. After 
 this Pope, we must see to having one ivho will suit the emergency J^ 
 
 These few lines would be sufl&cient to convey an idea of 
 the intrigues which agitated the conclave. The cabal of 
 the Bourbon Ministers wished to exclude from the elec- 
 tion everv Cardinal who had shown favor to the Jesuits, 
 and as the majority of the Sacred College was favor- 
 able to them, the most odious and culpable manoeuvres 
 were resorted to on the part of the ambassadors. That of 
 Spain had the effrontery to propose a sale, to set a price 
 upon the Holy See of St. Peter. This infamy was nobly 
 repelled by the Cardinals. Cardinal Orsini thus wrote to 
 Cardinal de Bernis: 
 
 " You are an archbishop, I am a priest; we can not take part in 
 making a simoniacal Pope." 
 
 The courts desired to exclude such a number of Car- 
 dinals that Bernis, in a letter to Aubeterre, on the 22d of 
 April, after having explained the difficulties caused in the 
 conclave, by the requests of the princes, said: 
 
 "It is for the honor of the crowns that I speak. Never before 
 have they tried to elect a Pope by excluding more than half of the 
 Sacred College! This is unprecedented. It is necessary to be 
 reasonable, and not place the Sacred College in the predicament 
 of having to separate and to protest against such a proceeding. 
 It is impossible to form a plan of action upon a system so generally 
 
GENERALSHIP OF FATHER LORENZO RTCCI. 109 
 
 exclusive, that it will include only foiu* or five members, some of 
 whom are too young. In a word, what can one do who has the 
 choice of grasping at the moon, or of rotting in a dungeon? " 
 
 The Marquis d'Aubeterre replied to this that the courts 
 would not, under any consideration, have a Jesuit Pope. 
 He added: 
 
 "If a Pope should be elected in spite of the royal powers, he 
 would not be acknowledged as such by them. Let them fear the 
 courts, and love and esteem your Eminence; this is what we desire." 
 
 Some days later, he wrote him word that the courts de- 
 sired a philosophic Pope, and he went so far as to say: 
 "I think a Pope of this kind — that is to say, without 
 scruple, holding no particular opinion, and only consult- 
 ing his own interests — would suit the powers." But the 
 conclave made no advance. The manoeuvres of the in- 
 triguers weighed upon it, and trammelled the freedom of 
 election. The ambassadors threatened to leave Rome. 
 That of France wrote to Cardinal de Bernis, thus: 
 
 "Let your Eminence speak without fear. The surest means to 
 prevent schism is to name it boldly and frequently. Be angry, if 
 necessary. They must be terrified." 
 
 Thus it was that a Choiseul, a d'Aranda, a Pombal, and 
 all the Ministers, who had expelled and so cruelly treated 
 the Jesuits, pretended to govern the Church during its re- 
 gency. They would coerce the Holy Spirit to yield to 
 Satan the Presidency of the conclave, feeling assured that, 
 in such a case, they would find their actions fully sanc- 
 tioned, the Society of Jesus abolished, and the Pope 
 declared to be their tool and their slave. Cardinal Gan- 
 ganelli neither expressed himself for nor against the Jes- 
 uits ; he alone assumed to be neutral. Cardinal de Solis, 
 Archbishop of Seville, who was entirely devoted to the 
 plan of the courts, and who desired, in the name of Charles 
 
170 HISTORY OF THE SOCIETY OF JESUS. 
 
 Ill, to demand from the Cardinal proposed for the Holy 
 See, a written promise to suppress the Society of Jesus, 
 had, for a few days, appeared to be in secret correspond- 
 ence with Ganganelli. 
 
 On the 19th of May, 17G9, Cardinal Ganganelli was 
 elected, under the title of Clement XIV. He was sixty- 
 four years old, and had entered the Franciscan Order at 
 an early age. A friend of the Jesuits, who appreciated 
 his merits, it was at their recommendation that he was 
 raised to the dignity of Cardinal. The Father-General, 
 Ricci, had proposed him to Clement XIII. Father An- 
 dreucci had made the necessary examinations, and the 
 purple was conferred upon their protege. 
 
 On the 16th of June, d'Alembert thus wrote to the 
 King of Prussia, Frederick II: 
 
 " It is said that the Jesuits have but little to hope for from the 
 Franciscan, Ganganelli, and that St. Ignatius is likely to be sacri- 
 ficed by St. Francis of Assisium. It appears to me that the holy 
 Father, Franciscan though he be, would be acting very foolishly 
 thus to disband his regiment of guards, simply out of complaisance 
 to Catholic princes. To me it appears that this treaty resembles 
 that of the wolves with the sheep, of which the first condition was 
 that the sheep should give up their dogs; it is well known in what 
 position they afterward found themselves. Be that as it may, it 
 would be strange, Sire, that while their most Christian, most Cath- 
 olic, most apostolical, and very faithful Majesties destroyed the 
 body-guard of the Holy See, your most heretical Majesty should 
 be the only one to retain them." 
 
 The fact was, that Frederick II was better acquainted 
 with the secrets of his friends, the philosophers, than any 
 one else; hence he insisted on supporting the Jesuits, in 
 spite of the anger, the sarcasms, and even the menaces of 
 the writers of the Encyclopedia. The Emperor Joseph 
 II, on the other hand, had permitted himself to be led 
 into the league against the Church, and began to entertain 
 
GENERALSHIP OP FATHER LORENZO RICCI. 171 
 
 a similar desire for the disbanding of the body-guard of 
 the Holy See. On the 7th of August, d'Alembert again 
 wrote to Frederick II : 
 
 " It is asserted that the Franciscan Pope requires to be much 
 importuned regarding the suppression of the Jesuits. I am not 
 at all surprised at it. Proposing to a Pope to abolish that brave 
 militia, is like suggesting to your Majesty the disbanding of your 
 favorite guards." 
 
 It was impossible more explicitly to condemn, in an- 
 ticipation, the act itself, and, as a matter of course, the 
 Pope, who was to execute it. " If I sought to chastise 
 one of my provinces," said Frederick II, "I would place 
 it under the control of the philosophers." This was the 
 Providential chastisement of nations. They were to be 
 ruled by the philosophers, and the world was to be shaken 
 even to the gates of the Eternal City. Frederick, who 
 was a philosopher for his own pleasure, and a Protestant, 
 was resolved upon maintaining the Jesuits in his prov- 
 inces, and thus replied to d'Alembert: 
 
 " The philosophy which is encouraged in our day is more loudly 
 proclaimed than ever. What progress has it made? You will 
 reply, we have expelled the Jesuits. I admit it; but I can prove 
 to you, if you so desire it, that it was pride, private revenge, ca- 
 bals, and, in fact, self-interest that accomplished the work." 
 
 Such admissions are great lessons for those who are 
 misled by opinions and ideas at variance with their con- 
 victions, and which they have adopted to save themselves 
 the trouble of thinking for themselves. 
 
 The Pope refused to abolish the Society of Jesus; he 
 was conscientiously opposed to the measure, and the rep- 
 resentatives of the house of Bourbon became impatient. 
 Cardinal de Bernis wearied the Holy Father with his so- 
 licitations. The Count de Kaunitz, the Ambassador of 
 Marie Ther^se, on the other hand, implored him, in the 
 
172 HISTORY OF THE SOCIETY OF JESUS. 
 
 name of his sovereion and in the interests of the Church 
 to preserve and protect the Society of Jesus, to the an- 
 nihilation of which the Empress would never consent. 
 Clement XIV replied that he would do all that he could. 
 This took place on the l-4th of June, 1769. On the 21st, 
 the Feast of St. Aloysius Gonzaga, the General of the 
 Jesuits, in accordance with the usual custom on this an- 
 niversary, presented himself at the A'^atican. The Pope, 
 fearing to incur the displeasure of the royal ambassadors 
 by granting an audience which had never been denied by 
 his predecessors, declined to receive Father Ricci. 
 
 On the 31st of July, the Feast of the Holy Founder of 
 the Society of Jesus, the Father-General again proceeded 
 to the Vatican, as was the custom on that day also. The 
 Pope refused to see him ! About this time, the Brief of 
 Indulgences for the missions of the Jesuits having to be 
 renewed, Clement XIV dispatched it in the same form as 
 that which had been used for several years before. The 
 Due de Choiseul, who, probably, had never in his life read 
 a brief of this description, lost his temper, and exclaimed 
 to the Nuncio that the Pope had treated the sovereigns 
 with contempt in addressing Father Ricci as his dearly 
 heloved son, and in so lauding the Society of Jesus. The 
 Nuncio remarked that it was a simple matter of form. 
 The Minister was not the less offended. According; to his 
 view, the Jesuits were not entitled even to this formal- 
 ity. No doubt he desired that they should be ruled in 
 all matters, as he himself desired to rule the Pope, with 
 a rod of iron. Choiseul was not the only one who raised 
 his voice ao-ainst the Brief of Indulirences. The Ambas- 
 sadors of the four Powers, and the Minister of Parma, 
 filled the city of Rome with their complaints and threats. 
 According to them, this brief was an insult to their re- 
 spective courts. 
 
 Cardinal de Bernis succeeded the Marquis d'Aubeterre 
 
(JteNERALSHIP OF FATHER LORENZO RICCI. 173 
 
 ill the embassy at Rome. On the 7th of August, 17G9, 
 he was instructed by the Due de Choiseul to reiterate to 
 the Pope the desires of the sovereign princes of the 
 house of Bourbon, regarding the abolition of the Order 
 of St. Ignatius. He added that he would accord to the 
 Pontifl' a further delay of only two months, at the expira- 
 tion of which time " nothing can prevent the sovereigns 
 from discontinuing all intercourse with the Pope, who only 
 trifles with us, and is of no service to us." To this officia'l 
 dispatch, which is too long to insert here, the Due de 
 Choiseul added a private one, in which we find these lines : 
 
 " I do not know whether it was well to expel the Jesuits from 
 France and Spain. They have been expelled from all the states 
 of the house of Bourbon. I believe it was even worse, when these 
 monks were gone, to cause so much excitement in Rome about the 
 suppression of the Order, and to allow all Europe to become 
 aware of the attempt. But such is now the case. It so happens 
 that the Kings of France, Spain, and Naples are at open war with 
 the Jesuits and their partisans. Shall they be suppressed, or 
 shall they not? Shall the crowned heads triumph, or are the 
 Jesuits to win the victory? This is the question which now agi- 
 tates the cabinets, and is the source of the intrigues, broils, and 
 troubles of all the Catholic courts. In fact, we can not calmly 
 look upon this state of things without being struck with its im- 
 propriety, and were I ambassador at Rome, I should feel humil- 
 iated to see Father Ricci opposing my royal master.' 
 
 Clement XIV sensibly felt the difficulties of his po- 
 sition. He was conscientiously opposed to the suppression 
 of the Jesuits, which was urged upon him; and the Cath- 
 olic princes, who insisted upon it, threatened to withdraw 
 from the Church of Rome, in the event of his refusing this 
 sacrifice. He could not confer with the Sacred College. 
 The great majority were in favor of the Jesuits, and the 
 sovereigns would venture all to attain their ends. The 
 Pope, then, was isolated, and could only turn for advice to 
 52 
 
174 HISTORY OF THE SOCIETY OF JESUS. 
 
 those Cardinals who were favorable to the royal coalition, 
 lest he should excite the susceptibility of the princes, 
 whom he feared. He wished to gain time. To Louis XV 
 he wrote : 
 
 " I can neither censure nor abolish an Institute which has 
 been commended by nineteen of my predecessors. Still less can 
 I do so, since it has been confirmed- by the Council of Trent, for, 
 according to 3'^our French maxims, the General Council is above 
 the Pope. If it be so desired, I will call together a General Coun- 
 cil, in which every thing shall be fully and fairly discussed, for 
 and against." 
 
 The Ministers would not listen to all these delays, and, 
 in order to put an end to them, they went so far as to say 
 to the Pope that the King of Spain had become so excited 
 and exasperated, that it was feared that he would lose his 
 reason, and that the only hope of averting such a misfor- 
 tune, was a formal promise that the Society of Jesus 
 should be suppressed. Poor, indeed, and weak must be 
 the mind of a sovereign, to preserve which, it is necessary 
 to sacrifice an entire religious Order of more than twenty- 
 two thousand apostles. 
 
 "This suppression will be my death," exclaimed Clem- 
 ent XIV. Cardinal de Bernis gave no peace to the un- 
 happy Pontiff. The ambassadors of the other courts 
 threatened to have him recalled by his government, if he 
 did not know how to induce the Pope to enter into an of- 
 ficial engagement, and Bernis, who, above all other things, 
 valued his embassy, urged and importuned the Pope so 
 earnestly and pertinaciously, always pleading the imperilled 
 reason of Charles III, that he, at length, succeeded in ex- 
 torting from the Sovereign Pontiff" a letter addressed to 
 that prince. On the 29th of April, 1770, the Cardinal 
 was able to inform the Due de Choiseul : 
 
 '•This letter which I have caused the Pope to write to His Catho- 
 lic Majesty, binds him so iri*evocably, that, unless the court of 
 
GENERALSHIP OF FATHER LORENZO RICCI. 175 
 
 Spain change its views, the Pope will be compelled, in spite of 
 himself, to complete the affair." 
 
 Of this promise, the King of Spain and his Ministers 
 exacted the speedy fulfilment. But Clement XIV con- 
 tinued to temporize, notwithstanding the system of intim- 
 idation adopted to coerce him, and in spite of the absurd 
 accounts which they gave him of the intrigues and con- 
 spiracies of the Jesuits. They even went so far as to make 
 him believe his life to be in danger. On the 7th of July, 
 1770, the King of Prussia thus wrote to Voltaire : 
 
 " That good Franciscan of the Vatican leaves me my dear Jes- 
 uits, who are persecuted every-where else. I will preserve the 
 precious seed, so as to be able, one day, to supply it to such aa 
 may desire again to cultivate this rare plant." 
 
 Frederick was a Protestant and a philosopher, but he 
 was also a King, and he was aware that the coalition had 
 only one end in view, the subversion of all constituted au- 
 thority. 
 
 On the 25th of December, of the same year, Choiseul 
 was disgraced and banished, and the Due d'Aiguillon, who 
 succeeded him, exiled the Parliament. He was friendly, 
 it was said, to the Jesuits, but he sacrificed them to his 
 ambition. His desire was to please the King of Spain, so 
 that he might retain his position ; and, in order to flatter 
 that weak-minded prince, he acted against his convictions, 
 and joined the enemies of the Society of Jesus. He in- 
 structed Cardinal de Bernis to second the efforts of the 
 ambassador of Charles III. 
 
 In 1772, the Spanish Ambassador at Rome was superseded 
 by Don Jose Moniiio, Count of Florida Blanca, who, in 
 order to render his plans the more successful, had bribed 
 the household of the Sovereiun Pontiff, and undertook to 
 overpower the Pope by his indomitable persistence. The 
 Pontiff trembled in his presence. On one occasion, when, 
 
176 HISTORY or THE SOCIETY OF JESUS. 
 
 with sacrilegious audacity, he menaced the Pope, Clement 
 XIV, alarmed, begged and implored him for yet a little 
 time. 
 
 "No, Holy Father," answered the brutal Moniiio. "It 
 is in extracting a tooth by the root that we cure the pain. 
 By the love of Jesus Christ, I conjure your Holiness to 
 look upon me as a man who ardently desires peace. But 
 beware, lest my master, the King, approve the project 
 which has been entertained by more than one court, the 
 suppression of all the religious orders! If you would save 
 them, do not confound their cause with that of the Jesuits." 
 
 "Ah ! " replied the Pontiff, " I have for a long time 
 thought that this was what they were aiming at ! They 
 seek even more — the entire destruction of the Catholic re- 
 ligion — schism, perhaps heresy. Such are their secret de- 
 signs." 
 
 And then he attempted to appeal to the heart of hia 
 tormentor ; but heart he had none. He essayed to pic- 
 ture to him his rapidly approaching death, but the relent- 
 less ambassador affected the greatest incredulity. The 
 Pope, baring one of his arms, showed it to him, covered 
 with sores resembling the leprosy. 
 
 " See," said he ; " so it is with my whole body." 
 
 The cruel IMonifio was pitiless ! What did he care for 
 the life of the Pope? That which he sought — that which 
 he was resolved to obtain — was the suppression of the 
 Society of Jesus. The accomplishment of this iniquitous 
 end was to be his victory. 
 
 Such scenes as these were renewed daily by the im- 
 placable Florida Blanca, who, henceforth, gave no rest to 
 the unhappy PontiiF. 
 
 The King of Spain, feeling convinced that Clement 
 XIV would no longer resist if the Empress Marie Ther^se 
 abandoned the Jesuits, directed the entire force of his 
 infernal batteries in that direction. Joseph II finally 
 
GENERALSHIP OF FATHER LORENZO RICCI. 177 
 
 promised to obtain the consent of his mother, the Queen, 
 on condition that the possessions of the Jesuits should 
 accrue to him. The four Powers agreed to this. Joseph 
 II gave no peace nor rest to his mother. He insisted 
 upon his demand until he obtained it, for Marie Ther^se, 
 wearied and worn out at last, weeping, placed her signa- 
 ture to the fatal decree. 
 
 On the 21st of July, 1773, the bells of the Gesu were 
 heard to toll at an unusual hour, 
 
 *' Why do they ring at the Gesu?" asked the Sovereign 
 Pontiff. 
 
 " They announce the novena in honor of St. Ignatius, 
 Holy Father." 
 
 " Not so," replied the Pope, in a tone of deep sorrow. 
 " The bells of the Gesu are not ringing for the saints ; 
 they are tolling for the dead !" 
 
 On that very day, the 21st of July, 1773, Cardinal 
 Marefoschi laid before Clement XIV the Brief Dominus 
 ac Redemptor^ by which the Society of Jesus was sup- 
 pressed throughout the entire world. The Pope affixed 
 his signature, "and," says Cardinal Pacca, in his memoirs, 
 " after signing it, he dashed the document to one side, 
 cast the pen to another, and, from that moment, was de- 
 mented." This signature had cost the unhappy Pontiff his 
 reason ! From that day, he possessed it only at intervals, 
 and then only to deplore his misfortunes. 
 
 In view of the future, he would not suppress the so- 
 ciety by a Bull which would be binding upon his suc- 
 cessors. He had suppressed it by a brief, which could 
 be revoked without difficulty, whenever public feeling 
 might allow it. Moreover, such precautions were taken 
 that the usual formalities for its publication and canonical 
 execution were not observed. Thus, instead of being 
 published on the same day, as is usual, three weeks were 
 allowed to elapse. Instead of being placarded in all the 
 52* 
 
178 HISTORY OF THE SOCIETY OF JESUS. 
 
 public places required, to give it the full force and value 
 of a voUintary act emanating from the Sovereign Pontiff, 
 it was neither posted in the Carapo di Fiori, nor upon the 
 doors of the Basilica of St. Peter. The letter sent to the 
 bishops, in forwarding the brief, did not command them 
 to notify the same to the religious interested ; it merely 
 i-€C07iimended them to do so. 
 
 All these informalities must have been foreseen and 
 contemplated by the Pope, in order that the act, thus 
 forced from him by threats and intimidation, might be 
 the more easily revoked. But the holy religious, whom 
 this brief was about to affect, were not the ones to take 
 advantage of such irregularities. Devoted to the defense 
 of the Church and the authority of the Holy See, they 
 did not hesitate to set a heroic example of the submis- 
 sion they had inculcated for more than two centuries. 
 They belonged to the Society of Jesus, and, like their 
 cliief, they would be obedient, even unto death! 
 
 IX. 
 
 "The religious receives a new birth and a second baptism in 
 the pi'ofession of a life and rules to which a heavenly vocation 
 has consecrated his mind, his heart, and his very existence. 
 There, by a love which finds its source in supernatural grace, he 
 forms for himself ties which are stronger, sweeter, and better far 
 than those which attach him to his native soil, or to the most in- 
 timate relations of the domestic circle. The vows; the regular 
 discipline; the common mode of life; the spirit which vivifies the 
 body and infuses itself into each member; the inheritance re- 
 ceived from the saints who led a similar life, in the discharge of 
 the same duties, to the same end ; the irrevocable sacrifice which 
 we make of our entire future to the society that adopts us as its 
 children ; the profound security Avhich, under its maternal au- 
 thority, we feel in all places and at all times, and under the most 
 trying necessities of the soul or of the body — all these help to 
 fortify that love which is stronger than nature, and more power- 
 ful than death, and which, in religion, we associate with our 
 
GENERALSHIP OF FATHER LORENZO RICCI. 179 
 
 brethren, with the hibors and pursuits of the society, with all its 
 successes and its reverses, and even with its very existence. 
 
 '* The love of the society, the grace of the society, the union of 
 the society, are the result of those hidden gifts which it is diffi- 
 cult to explain, or even to comprehend, save by those transformed 
 individuals who constitute this religious family. So, when its 
 dissolution is decreed, when vocations are destroyed, the death 
 sentence is pronounced, an unutterable martyrdom is accom- 
 plished. The religious, ceasing to exist as such, and remaining, 
 nevertheless, attached to his vocation, is a being suddenly disin- 
 herited here below of treasures a thousand times more precious 
 to him than country or family — a thousand times more so tLau 
 his very existence. This sorrow is widely different from that 
 caused by banishment and exile." * 
 
 These eloquent lines of the venerable Father de Ravig- 
 nan may convey some idea of the heavy affliction which 
 was about to fall upon each one of the heroes of the So- 
 ciet}' of Jesus, to the remotest part of the world. 
 
 On the 16th of August, 1773, toward nine o'clock at 
 night, the prelate Macedonio, accompanied by soldiers and 
 agents of the police, proceeded to the Gesii, and notified 
 to the General, Father Ricci, the suppression of his Order 
 throughout the world. After having read the Brief, the 
 agents placed their official seal upon the archives, the pa- 
 pers of the Fathers, the account books, the sacristies, etc. 
 
 Similar steps were taken in all the other houses of the 
 society in Rome. Then followed a scene of pillage diffi- 
 cult to describe. Father Ricci was conducted, a prisoner, 
 to the English College. The assistants and professed 
 members were distributed in other religious establish- 
 ments. 
 
 On the 22d of September, the General, his assistants ; 
 Father Comelli, Secretary-General ; Fathers Le Forestier, 
 Zaccharia, Gauthier, and Faure were, by authority fiom 
 
 «- Clement XIII and Clement XIV. 
 
180 HISTORY OF THE SOCIETY OF JESUS. 
 
 the Pope, confined in the Castle of St. Angelo. Notwith 
 standing the Pope's mental incapacity, all was done in 
 bis name. The trial commenced. The enemies of th*^ 
 feociety knew very well that they had no grounds of acc» 
 sation, and that they could adduce no proofs of culpabiliiy 
 against it. All the papers and documents, even those of 
 the most private nature, were in the possession of the 
 judges. The archives, from the very days of St. Ignatius 
 down to the present time, were at their disposal. The 
 greatest secrecy had been employed in eifecting the sup- 
 pression, so as to prevent the possibility of the Jesuits re- 
 taining or secreting any papers which might compromise 
 them. It would, therefore, have been the easiest thing in 
 the world, had any guilt attached to the Jesuits, to produce 
 evidences of the fact, and thus justify the extreme meas- 
 ures resorted to against the Institute. No such evidence 
 was produced. 
 
 Thus, to sacrifice the very existence of over twenty-two 
 thousand religious for the sole object of gratifying four 
 princes, who permitted themselves to be ruled by impious 
 ministers, is a matter of history which future generations 
 will find difl&culty in believing. 
 
 That which was more particularly sought for at the 
 Gesu, and in all the other houses of the Jesuits, was their 
 treasure. So much had been heard of their wealth, of 
 the gold mines of Paraguay, and of the immense fortunes 
 brought into the Order by the great ones of the w^orld, 
 that the palm of each one itched in the sanguine expect- 
 ation of reaping a goodly share of the booty. Nor were 
 the examinations long, being confined exclusively to the 
 latter point. Andreotti, the advocate, interrogated the 
 Father-General as follows, merely for the sake of form : 
 
 " Has any alteration been made in the Institute, under 
 your Generalship?" 
 
GENERALSHIP OF FATHER LORENZO RICCI. 181 
 
 " None whatever. I have been careful to maintain it 
 as I found it." 
 
 "Did you find any abuses in the Order?" 
 
 " Thanks to Divine Providence, there were no general 
 abuses. On the contrary, great charity pervaded the so- 
 ciety, as is evident from the fact that, during fifteen years 
 of great trials and tribulations, there were neither dis- 
 putes nor internal strife, and all remained warmly attached 
 to their state of life, although, on that account, they were 
 subjected to great persecution." 
 
 "Do 3'ou consider yourself, since the suppression of the 
 Order, deprived of all right to exercise any authority?" 
 
 " I am fully persuaded of it. I should be insane, did I 
 imagine any thing else." 
 
 " What authority do you consider you would have pos- 
 sessed, if the Pope, instead of abolishing the society, had 
 pursued another course?" 
 
 " That authority which might have been accorded to me 
 by the Pope, and no other. But I have sufficiently an- 
 swered these last questions, which are merely on matters of 
 interior consciousness, and not amenable to the judgment 
 of man." 
 
 "Where are the treasures of the Order?" 
 
 " We have no treasures." 
 
 " Have you any property or money concealed in the 
 vaults of the Gesii? Have you sent any money away 
 from Rome ?" . 
 
 " We have nothing concealed in the vaults of the Gesu, 
 nor have we sent a single cent away from Rome for safe- 
 keeping. We have no deposit in any bank. The idea 
 that we have treasures concealed, is only a vague popular 
 rumor, destitute of foundation, set afloat, probably, by 
 enemies, or caused by the splendor of our churches. It 
 is a dream, a mere infatuation, a mania, and I can scarcely 
 
182 HISTORY OF THE SOCIETY OF JESUS. 
 
 comprehend how people of sense can attach any import- 
 ance to such a fable. After all the searches -that have 
 been made, as well in Rome as elsewhere, there should be 
 no longer any doubt of the utter falsity of the rumor. "^ 
 
 The other prisoners were also examined, for form's 
 sake, without eliciting any information relative to the 
 treasures, which existed only in the imaginations of the 
 enemies of the society. The most minute searches were 
 made, but in vain. No treasures, no compromising doc- 
 uments were to be found — nothing that could justify the 
 suppression of the Order, or the detention of the victims 
 in the Castle of St. Angelo and elsewhere. 
 
 The Pope, whose mental excitement was great, fre- 
 quently paced his chamber to and fro, exclaiming, " Mercy ! 
 mercy ! they forced me to this step ! Compuhus feci! com- 
 pulsus feci! ^^ He was racked by remorse, in spite of his 
 aberration of intellect, and could find no rest by night or 
 day. " Poor Pope ! " exclaimed St. Alphonsus di Liguori ; 
 "poor Pope! what could he do, urged, as he was, by the 
 threats of those crowned heads ! " 
 
 The brief had been addressed to the episcopate as well 
 as to the courts. Christopher de Beaumont, Archbishop 
 of Paris, on the 24th of April, 177-i, wrote to the Pope, in 
 the name of the clergy of France, to submit to him the 
 reasons which had decided the French episcopate never 
 to sanction the publication of the brief. We regret that 
 we can not reproduce the document of the Archbishop, 
 which will be found in the History of the Society of Jesus, 
 by M. Cretineau Jolij. 
 
 This brief, which the bishops of France rejected, caused 
 the enemies of the Church to exult, from the simple fact 
 that it suppressed the Society of Jesus ; but it gave um- 
 
 * Clement XIII and Clement XIV, by the Rev. Father de Ravig- 
 nan. 
 
GENERALSHIP OF FATIIRR LORENZO RICCI. 183 
 
 brage to the sovereigns who had exacted it from the weak 
 and terrified Pontiflf. What displeased them was, that it 
 neither condemned the teachings of the Jesuits nor their 
 conduct, no other cause being assigned for the suppression 
 than the will of the four sovereigns ; and, moreover, it could 
 be annulled. The King of Spain loudly complained. The 
 King of Naples prohibited its publication by the bishops, 
 under pai)i of death. Switzerland refused to deprive the 
 Jesuits of the colleges which they directed in its cantons, 
 and the King of Prussia, after issuing a decree forbidding 
 the publication of the brief, thus wrote from Potsdam, 
 under date of the 13th of September, 1773, to his agent 
 at Home : 
 
 "Abbe Columbiui, you will inform all who desire to know the 
 fact, but without ostentation or aft'ectation, and you will, moreover, 
 seek an opportunity of signifying the same to the Pope and the 
 chief Minister, that, with regard to the Jesuits, I am resolved to 
 retain them in my states. In the treaty of Breslau, I guaranteed 
 the status quo of the Catholic religion, and I have never found bet- 
 ter priests in every respect. You will further add, that, as I belong 
 to the class of heretics, the Pope can not relieve me from the obli- 
 gation of keeping my word, nor from the duty of a king and of an 
 honest man." 
 
 This last stroke was a cutting one to the Pope, and the 
 conduct of this heretical Prince was a home-thrust at the 
 Catholic sovereigns. 
 
 The Dutch Calvinists and Jansenists had a medal 
 struck in honor of the great Pope GaiiganelU^ to whom 
 they sent it, accompanied by their hypocritical appro- 
 bation. The Holy Father's mental condition did not en- 
 tirely prevent him from appreciating all the humiliation of 
 such a mark of distinction, and he might be heard utter- 
 ing, "Mercy! mercy! Compuhus feciV And St. Al- 
 phonsus di Liguori said, "Poor Pope! We can only 
 respect and admire the judgments of God ; but, I declare 
 
184 HISTORY OF THE SOCIETY OF JESUS. 
 
 that, if there remain but one sinsjle Jesuit, he will suffice 
 to re-establish the society. Poor Pope ! I cease not to 
 pray for him ! " 
 
 When the Empress of Russia had conquered that part 
 of Poland known as White Russia, she guaranteed to her 
 new subjects the toleration of Catholic worship. She 
 found the Society of Jesus established on a firm basis, 
 and greatly beloved in that province. She permitted 
 them to continue there in full security, in spite of the 
 decree of the Czar, Peter I, ordering their banishment. 
 Upon the receipt of the Brief of Suppression, the Jesuits 
 of White Russia wrote to the Empress, asking permission 
 to submit to its provisions. " In promptly obeying," said 
 they to her, " we shall be showing ourselves as faithful 
 to your Majesty, who permits its execution, as to the au- 
 thority of the Sovereign Pontiff, who prescribes it to us." 
 Catharine at once replied to the Provincial, Father Cas- 
 simir Sobolewski : 
 
 " You and the other Jesuits are bound to obey the Pope in mat- 
 ters of doctrine. In all things else, you are bound to obey your 
 sovereigns. I perceive that you are scrupulous. I will write to 
 my Ambassador at WarsaAv, that he may confer with the Pope's 
 Nuncio, in order that your scruples may be removed. May God 
 have you in His holy keeping." 
 
 Clement XIV was a prey to remorse. His reason, 
 which had forsaken him, at times returned, thus adding 
 to his w^retchedness. It was during one of these lucid 
 intervals that he received the dispatch from the prelate 
 Garampi, his Nuncio at Warsaw, and the expressed desire 
 of Catharine to preserve the Society of Jesus. Her 
 determination to oppose the publication of the brief which 
 suppressed it, seemed to afford him some consolation. It 
 was like a plank to the shipwrecked mariner. He took 
 advantage of this opportunity to restore an appearance of 
 vitality to the Order, so highly approved by all his pred 
 
GENERALSHIP OF FATHER LORENZO RICCI. 185 
 
 ecessovs, and proclaimed holy by the Council of Trent. 
 He addressed a rescript to the Bishop of Wiliia, by 
 which he authorized the Jesuits of White Kussia to re- 
 main ill statu quo until further decision. This rescript, 
 which was secretly forwarded to the Nuncio at Warsaw, 
 was sent by the latter to the Bishop of Wilna, who, in 
 turn, remitted it to the Empress. Catharine published it, 
 and, like the King of Prussia, openly asserted her sym- 
 pathy for those religious whom the Catholic sovereigns 
 had expelled from their states. Thus, while Catholic 
 princes banished an Order so devoted to the Holy See, 
 heretical and schismatic princes cordially supported it! 
 " JVie finger of God is here!" was the expression of Pope 
 Paul III, after having examined the constitutions of the 
 Society of Jesus. And, only a short while before, our 
 Lord, in pointing out His Cross to the holy founder and 
 his first followers, in the little chapel of La Storta, had 
 said to them, "I will befriend you." Since that day, the 
 society has continued to bear the cross, and Jesus, in turn, 
 has ever been favorable to the society. It will be pre- 
 served, while those who seek its destruction shall be cast 
 down. 
 
 X. 
 
 On the 22d of September, 1774, from early dawn, Clem- 
 ent XIV was in possession of his recovered faculties. They 
 had forced him, some few days before, to create, in jjetto, 
 eleven Cardinals, all of whom were nominated by the ene- 
 mies of the Church, with the design of influencing the 
 next conclave. Cardinal Malvezzi profited by this lucid 
 interval, during which the mind of the PontiiF appeared 
 to have returned in all its vigor, to beg of His Holi- 
 ness to confirm the promotions desired by the four courts, 
 in order to secure them the majority in the conclave. 
 " Never 1 " exclaimed the Pope. " I am going to eternity, 
 53 
 
186 HISTORY or THE SOCIETY OF JESUS. 
 
 and I know the cause!" The Cardinal still insisted 
 The dying Pontiff strenuously persevered in his refusal. 
 
 On the 21st of September, 1774, St. Alphonsus di 
 Liguori, after offering up the holy sacrifice of the mass, 
 laid himself down upon a lounge, where he continued, 
 motionless and speechless, during the following day and 
 night. His attendants, being at a loss to account for 
 this protracted but serene slumber, remained in close and 
 constant attendance upon him. They wished to arouse 
 him, but his Vicar-General, John Nicholas di Kubino, in- 
 terposed, directing them not to disturb him, without, 
 however, losing sight of him. On the morning of the 
 22d, between eight and nine o'clock, he awoke, rang the 
 bell, and, perceiving the bewildered looks of his attend- 
 ants, asked : 
 
 "What is the matter?" 
 
 " Why, your Lordship has remained for nearly two 
 days in a state of total unconsciousness, scarcely showing 
 any signs of life." 
 
 " You thought I was asleep, but such is not the fact," 
 said the saint. *• I went to assist the Pope, who is no 
 more." 
 
 It was afterward ascertained that, at the very moment 
 that the holy bishop awoke from his trance and rang the 
 bell, the Pope, Lorenzo Ganganelli, breathed his last, 
 and that he died a holy death. 
 
 The enemies of the Jesuits had the efirontery to accuse 
 them of having poisoned him, never, for a moment, reflect- 
 ing on the absurdity of such a charge. What interest 
 could they have had in poisoning the Pope, after he had 
 suppressed their Order? They who accuse them of sub- 
 tlety and craftiness should, before supposing them guilty 
 of such a crime, determine what benefit it would be to 
 them. This fearful insinuation created so much excite- 
 ment, and was, in truth, so revolting to many, that its 
 
GENERALSHIP OP FATHER LORENZO RICCL 187 
 
 falsity had to be established by the testimony of men of 
 learning and of unimpeachable veracity. And Providence 
 permitted this, in order once more to show the evil in- 
 tentions of the enemies of the Society of Jesus. The 
 King of Prussia was not so unjust. He wrote to d'Alem- 
 bert, under date of November 15th, 1774 : 
 
 "I beg of you not to lend a willing ear to the calumnies which 
 are so freely circulated against our good Fathers. Nothing is 
 more unfounded than the report of their having poisoned the Pope. 
 He was much afflicted, on announcing to the Cardinals the restitu- 
 tion of Avignon, to find that no one congratulated him, and that 
 intelligence of such importance to the Holy See was received so 
 coldly. A 3'oung girl had foretold that the Pope would be pois- 
 oned on a certain day ; but do you believe that this child was in- 
 spired? It was not because of this prophecy that the Pope died, 
 but in consequence of an incurable bodily affection. A post-mor- 
 tem examination was made, and no trace of poison was to be 
 found. But he frequently reproached himself with his weakness 
 in sacrificing an order such as that of the Jesuits to the whims 
 of his rebellious children. He was morose and irritable during 
 the latter part of his life, which tended materially to shorten his 
 days." 
 
 Cardinal Angelo Braschi, a former pupil of the Jesuits, 
 and their friend, was unanimously elected by the conclave, 
 on the 15th of February, 1775, under the title of Pius 
 VI. This election, in the estimation of the Sacred Col- 
 lege, was a sort of protest against the brief which had 
 been issued by Pope Clement XIY. Pius VI could not 
 at once annul this brief. He was necessitated, in the ab- 
 sence of any change of circumstances, to allow it to re- 
 main in force ; but he was determined to modify, as far 
 as he could, the unfortunate position of the victims of 
 impiety. 
 
 We will not attempt to depict the affliction of the mis- 
 sionaries of the Society of Jesus in Asia and in the Indies, 
 on learning the suppression of their Order. That grief 
 
188 HISTORY or THE SOCIETY OF JESUS. 
 
 was bitter, inexpressible. But not a murmur, not a word 
 of complaint ! On the contrary, on all sides were to be seen 
 the greatest resignation, humility and obedience, that might 
 be called sublime. The Society of Jesus, it is true, could be 
 suppressed, but never could that spirit which it had incul- 
 cated be extinguished. At the time when this cruel blow 
 was being daily looked for in France, two missionaries were 
 about to start for China on board French government ves- 
 sels ; for, if science no longer loved the Jesuit, it still 
 needed his learning, and was happy to boast of the benefits 
 derived from his erudition and skill. It was, therefore, in 
 the cause of science, that the government again sent the 
 Jesuits to the far East. The Archbishop of Paris remarked 
 to the two Fathers that, as the brief might be published 
 at any moment, it was, perhaps, imprudent for them to 
 embark. They replied that obedience was not obliged to 
 take counsel of prudence, and that, as the suppression had 
 not been published, they would set out on their journey. 
 On their arrival at Macao, the bishop of that city gave 
 them notice of the brief, while, at the same time, they 
 could see in the port the very vessels which the Emperor 
 of China had sent to convey them to Pekin! It was no 
 longer possible for them to proceed to China in the ca- 
 pacity of religious. They were aware that to refuse an 
 Imperial favor was equivalent to high treason, and that 
 the intention of the Emperor was to elevate them to the 
 rank of Mandarins. Thus, they not only ran the risk of 
 incurring for themseves the Imperial anger, but likewise 
 of placing their colleagues in a like position. Nothing 
 could overcome their spirit of submission. "We were 
 resolved to die," wrote one of them, "rather than disgrace 
 the society by opposing the Pope under such critical cir- 
 cumstances." On hearing of the annihilation of the so- 
 ciety, Father Hallerstein, President of the Tribunal of 
 
GENERALSHIP OF FATHER LORENZO RICCI. 189 
 
 Muthematics at Pekin, and two other Jesuits, died of ex- 
 cessive grief.* 
 
 The General of the Society of Jesus, Father Lorenzo 
 Ricci, was seventy-two years of age. He was broken 
 down by sorrows and continued suffering, and felt that, 
 at last, the termination of his mortal career was approach- 
 ing. On the 19th of November, he requested that the 
 last sacraments might be administered to him ; and, in 
 the presence of the imprisoned Fathers and of the officers 
 and soldiers of St. Angelo, the aged and holy religious, 
 who, for the time, appeared to have regained his usual 
 strength and vigor, read, in a distinct and firm voice, the 
 protestation of his innocence and the exj^ression of his 
 sublime charity. It was the last will and testament of a 
 father to his widely-separated, yet ever-united children: 
 
 " Being uncertain when it shall please God to call me to Himself, 
 and, on the other hand, being certain that the time can not be far 
 off, on account of my advanced age, the number, duration, and 
 greatness of my sufferings, far beyond my strength, I am thereby 
 admonished to fulfil duties which devolve upon me, and which 
 the nature of my malady may prevent me from accomplishing at 
 the hour of my death. Considering myself, then, on the point of 
 appearing before the tribunal of God, the infallible tribunal of all 
 truth and justice, after long and mature deliberation, after having 
 humbly implored my most merciful Redeemer and awful Judge, 
 that in this, one of the last actions of my life, I miglit not be 
 swayed by passion, nor by any resentment of feeling, nor by any 
 other imperfect motive or purpose whatsoever, but only because I 
 judge it my duty to render this testimony in behalf of truth and 
 innocence, I make the two following declarations and protestations: 
 
 "First, I declare and protest that the Society of Jesus, now 
 suppressed, has given no cause for such suppression. This I de- 
 clare and protest with all the moral certainty which a Superior 
 can have who is fully informed of what passes in his Order. 
 
 •••A similar instance of intense affection occurred at the dispersion 
 of the Order, at Rome, in 1848, in the case of Father Buonvicini, a 
 man of great literary attainments and exalted sanctity. — Tr. 
 53* 
 
190 HISTORY OF THE SOCIETY OF JESUS. 
 
 " Second, I declare and protest that I have given none, not even 
 the slightest cause for my own imprisonment. This I declare and 
 protest with that full and complete certainty and evidence which 
 each one has of his own actions. This second declaration I make 
 only because it is due to the Society of Jesus, now suppressed, of 
 which I was Superior-General. 
 
 "On the other hand, I do not pretend that, on account of these, 
 my declarations and protestations, any guilt should attach before 
 God to those who have injured the society and myself, as I, on my 
 own part, abstain from such judgment. The thoughts of men are 
 known to God alone. He alone can discern the errors of the human 
 mind, and determine whether they are such as excuse from sin; He 
 alone can penetrate to the motives of an action, the spirit which in- 
 spires it, the feelings and sentiments which accompany it; and, since 
 on these things depends the innocence or malice of the act, I leave 
 judgment to Him who searches 'the works and sounds the thoughts 
 of men. 
 
 "And to fulfil my duty as a Christian, I protest that, with the help 
 of God, I have always forgiven, and do now sincerely forgive, those 
 who have troubled and injured me — first, in all the evils which 
 they have accumulated on the Society of Jesus, and the severity 
 with which they have treated the religious who composed it; 
 secondly, in the suppression of the said society, and in the cir- 
 cumstances which accompanied that suppression ; and, finally, in 
 my imprisonment, as well on account of its severity, as for the in- 
 jury which it has borne to my reputation — facts which are all 
 public and notorious to the whole world, I implore pardon of God, 
 through His mercy and goodness, and through the merits of Jesus 
 Christ, for my many sins, and for all the authors and coJperators 
 in the above-mentioned evils and wrongs; and I desire to die with 
 this sentiment and prayer in my heart. 
 
 "Finally, I beg and conjure all those who may see these, my 
 declarations and protestations, to publish them to the world as 
 much as they can. I beg and conjure them, by all the motives of 
 humanity, of justice, of Christian charity, that are capable of in- 
 ducing them to the accomplishment of this my will and desire. 
 [Signed,] " Lorenzo Ricci,"* 
 
 * From History of the Society of Jesus, by M, Cretineau Joly, It 
 i3 through motives of that humanity, justice, and Christian charity, 
 to which Father Ricci so touehingly appeals, that we have ventured 
 to insert this afi'ecting protestation. — Tr. 
 
GENERALSHIP OF FATHER LORENZO RICCI. 191 
 
 After having read the paper which contiiincd these sen- 
 tinieuts, the venerable religious received the holy viaticum. 
 Five days later, on the 21:th, he calmly fell asleep in the 
 Lord. 
 
 By express command of Pius VI, his funeral was cele- 
 brated with great pomp in the church of the Gesu, and 
 the body was deposited by the side of the Generals of 
 the Order who had preceded him. In the opinion of 
 Pius VI, the Society of Jesus was disbanded only for a 
 time ; it was not abolished. 
 
 In the same year, 1775, during the Jubilee, which was 
 being celebrated by several Jesuit preachers in France, 
 and even in Paris, notwithstanding the decree of banish- 
 ment, one of them, the celebrated Father Beauregard, 
 whose great eloquence attracted the admiration of vast 
 numbers, preached at Notre Dame with marked success. 
 On one occasion, suddenly inspired, and turning toward 
 the altar, he exclaimed : 
 
 " Yes ! it is against the King and religion that modern philoso- 
 phers wage war. The axe and the hammer are already raised in 
 their hands. They await but a favorable moment to subvert the 
 altar and the throne. Yes, Lord, thy temples will be plundered 
 and desecrated ; thy feasts abolished ; thy very name blas- 
 phemed ; thy religion prohibited. But what do I hear ? Great 
 God! what do I behold? Those sacred chants to thy honor, which 
 have resounded in thy holy temples, succeeded by the chants of 
 profanity! And thou, infamous divinity of Paganism! thou 
 comest her6 to usurp, in thy audacity, the place of the living God, 
 and to take thy seat upon the throne of the Holy of Holies, there 
 to receive the sacrilegious incense of thy worshippers!" 
 
 The effect of these prophetic words was immense.* 
 
 * In 1789, the same orator was preaching before the King, at Ver- 
 sailles, when he suddenly stopped. An expression of deep sorrow 
 was observable in his countenance. For a few moments, be was 
 motionless and absorbed, whon he suddenly exclaimed, in a firm 
 
192 HISTORY OF THE SOCIETY OF JESUS. 
 
 We are assured, by La Harpe, that one of the philoso- 
 phers, who was present, exclaimed : " This postpones the 
 revolution for a quarter of a century ! " He was mis- 
 taken ; it was destined to break out sooner. 
 
 voice, which resounded like a clap of thunder, " France ! France ! 
 France ! thy hour is at hand ! Thou wilt be confounded and de- 
 stroyed!" These expressions, having no connection with the sub- 
 ject of the discourse, made a great impression upon the King and 
 the entire court. — Biographic Notice of Father Beauregard, by Rev, 
 Father Guidee. 
 
THE SOCIETY PROVIDENTIALLY PRESERVED. 193 
 
 ®l)e Smt\\} of Icsiis |roljii)cntial.l!| Ijrcserljci* 
 
 ITTT) — 180S. 
 I. 
 
 The enemies of the Church were satisfied. The So- 
 ciety of Jesus no longer existed for its defense, and, un- 
 mindful of the Divine promise, they hoped soon to destroy 
 the Church itself. They relied upon the youth of the 
 times, whom they endeavored to imbue with notions of 
 independence, and whose passions and evil inclinations 
 they encouraged. 
 
 "This event," (the suppi-ession of the Society of Jesus), says 
 Leopold Ranke, " produced the strangest effects in the Catholic 
 countries. The animosity to the Jesuits, and their overthrow, 
 were chiefly attributable to their defense of the supremacy of the 
 See of Rome, in the most rigoi-ous acceptation of the word; but, 
 as Rome herself now abandoned this pretension, the strict idea 
 of supremacy and its consequences fell together. The efforts of 
 the opposition were crowned with complete and incontestable vic- 
 tory. The fact that the society, which had made the instruction 
 of youth its especial business, and which still had so large a por- 
 tion of it in its hands, should be annihilated at one blow, without 
 any preparation, must needs occasion a convulsion of the Catholic 
 world to its very centre — to that core of society wherein new gen- 
 erations of men are formed. The outworks being taken, the vic- 
 torious party proceeded, with greater ardor, to the attack of the 
 fortress. The agitation increased from day to day, and desertion 
 and apostasy thinned the ranks of the Church; and what hope 
 remained ? ' * 
 
 *- History of the Papacy, (Austin's Translation), Book VIII, g IS, 
 p. 240. 
 
194 HISTORY OF THE SOCIETY OF JESUS. 
 
 Such, according to the admission of the Protestant 
 doctor, was the deplorable result of the suppression of 
 the Society of Jesus — of that Order as renowned for the 
 number of learned men it had given to the world, as for 
 that of the martyrs and saints it had prepared for heaven. 
 But the Society of Jesus was not destroyed ; it was only 
 temporarily disbanded ; and Providence, while sending 
 back to the bosom of their families the majority of these 
 valiant soldiers, assigned to the rest the states of the 
 King of Prussia and those of the Empress of Russia. 
 The trial of the Jesuits was brought to a close by the 
 efforts of Pius VI. .The commission charged with this 
 duty could not find the slightest ground of accusation 
 against them, and, therefore, all the prisoners had been 
 set free. What a triumph for the Jansenists and philos- 
 ophers, to have caused the condemnation of guiltless per- 
 sons, and the suppression of an order, whose abolition 
 left the care of youth to their perfidious teaching, im- 
 peded the spread of the Gospel in foreign countries, and 
 caused consternation and grief in all the colonies founded 
 by the Jesuits ! A member of the Society of Foreign 
 Missions, Abbe Perrin, arrived in Hindostan at the close of 
 the year 1773, being full of the prejudices of the times 
 against the Jesuits. But when once he became acquainted 
 with these holy religious, he saw only their eminent vir- 
 tues, and, in his Voyage dans V Indostan^ he expresses his 
 great admiration of them : 
 
 "I have looked upon the Jesuits "with the eye of a critic, and, 
 perhaps, with malignity. Until I knew them, I mistrusted them ; 
 but their virtue has vanquished and removed my prejudices. The 
 veil of error has fallen from my eyes. I have found in them men 
 who knew how to combine the most sublime contemplation and 
 prayer with the most active pursuits of life — men entirely de- 
 tached from worldly matters, and whose mortification might dis- 
 may the most fervent anchorite." 
 
THE SOCIETY PROVIDENTIALLY PRESERVED. 195 
 
 Such men have always had, and ever will have, opposed to 
 them the enemies of Jesus Christ and of his Church. They 
 always have been, and ever will be, honored by their hatred 
 and persecution. Voltaire complained to Frederick II 
 that the Jesuits, who had been proscribed by the Catholic 
 princes, were retained and protected by him, an heretical 
 prince and a philosopher. To this the monarch replied^ 
 " There i^ not in our country a single learned Catholic ex- 
 cept among the Jesuits. We had no one capable of con- 
 ducting the schools. It was, therefore, necessary either to 
 retain the Jesuits or to allow education to fall into decay." 
 From the same motives, Catharine of Russia determined to 
 prohibit the publication of the brief of Clement XIV. 
 The position of the Jesuits in White Russia was an 
 anomaly. Clement XIV had authorized them to remain 
 in statu quo, but a new Pope had taken his place. The 
 Jesuits were desirous of sending in their submission to 
 him, and of conserving their religious existence only so 
 far as he might see fit to sanction. On the 13th of 
 January, 1776, Pius VI approved and encouraged them, 
 through the medium of Cardinal Rezzonico, and they im- 
 mediately received all those members of the society who 
 were dispersed throughout Poland, and were living as 
 secular priests. 
 
 On the 9th of August, the Pope issued a decree fully 
 empowering the Bishop of Mohilow to exercise jurisdic- 
 tion over all the religious orders of his diocese, in ac- 
 cordance with the expressed desire of the Empress 
 Catharine. The Sovereign Pontiff, in order to avoid irri- 
 tating the royal powers which had extorted the Brief of 
 Suppression, took this means to empower the Jesuits of 
 Russia to establish a novitiate, which Catharine much de- 
 sired, and the cost of which she was willing to bear. 
 Spain was loud in her protestations. She charged the 
 Pope with entering into a compact with Catharine and 
 
196 HISTORY OF THE SOCIETY OF JESUS. 
 
 the Bishop of Mohilow, which was not desired. Catharine 
 wrote to Charles III that she was resolved to retain the 
 Jesuits for the education of the young, and the advance- 
 ment of science, and that she could not insure their con- 
 servation except by establishing a novitiate ; that she 
 had forced the Bishop of Mohilow to use to that effect 
 the authority which had been conferred upon him by the 
 Pope at her solicitation. The King of Spain had to be 
 satisfied with this explanation, although it entirely frus- 
 trated all his designs. 
 
 On the 2d of February, 1780, the habit of the Society 
 of Jesus was conferred upon several novices, and in the 
 month of May, the Empress, being on a visit to the Fa- 
 thers of Polotsk, requested to see the novices, for whom, 
 as well as for the college, she expressed the most lively 
 interest. The Bishop of 31ohilow, Stanislaus Siestrzence- 
 wicz, had materially aided Catharine in bringing about this 
 resuscitation of the Order of St. Ignatius. She was grate- 
 ful for it, and so proved by elevating him to the dignity 
 of Archbishop ; and his diocese being considerably ex- 
 tended, she appointed Father Benislawski, a Jesuit, as his 
 coadjutor. 
 
 The Prime Minister, Potemkin,who entertained the same 
 views as the Empress, expressed to the Fathers his desire 
 to witness the propagation and extension of their useful 
 and learned Institute, when one of the Fathers replied 
 that, being without a Superior-General, their action must, 
 of necessity, be limited. The Minister persuaded them to 
 solicit from Catharine permission to elect a Superior, and, 
 on the 25th of June, 1782, a decree, issued by the Empress, 
 empowered them to proceed to the election of a chief, who 
 should have full authority over all the Superiors of the 
 houses and colleges in the empire. The assembled con- 
 gregation comprised thirty professed members, and named 
 Father Czerniewicz Vicar-General, with full authority and 
 
THE SOCIETT PROVIDExNTlALLY PRESERVED. 197 
 
 power of General. Father Benislawski then proceeded to 
 Rome, where he arrived id t'he month of xMarch, 1783, and 
 phiced before the Pope, for his consideration, all that had 
 been done. Pius VI fully approved it, constituted the 
 See of Mohilow an Archbishopric, and confirmed the 
 choice made by Catharine for the coadjutorship in favor 
 of Father Benislawski. 
 
 On the 18th of July, 1785, Father Czerniewicz died, at 
 the age of fifty-six, and, on the 27th of September, Father 
 Lenkiewicz, whom he had appointed Vicar, was called to 
 succeed him. The young society developed itself by the 
 accession of foreign members, who came to join their 
 brethren of Russia, as well as by the novices, whose num- 
 bers were increasing. They were, therefore, in a position 
 to increase the number of houses and colleges, and to hope 
 for a complete reinstatement of the Institute. Other Jes- 
 uits had joined those of Prussia, but the latter, having no 
 novitiate, could not recruit new members ; they could only 
 receive veterans. 
 
 While this marvellous preservation was witnessed in 
 White Russia, the Jesuits, who were disseminated and 
 secularized in those Catholic countries, whence they had 
 been driven, did not remain idle. Faithful to the motto 
 of their holy Institute, they labored zealously for the 
 greater glory of God. Of twenty preachers who occu- 
 pied the pulpits of Paris during the Jubilee, sixteen were 
 Jesuits. The Parliament was aware of the fact, but 
 Choiseul was no longer there. Louis XVI had succeeded 
 ais grandfather, and the Society of Jesus was suppressed; 
 the Jesuits had nothing more to fear. The time had not 
 yet arrived when every edifying priest would be pro- 
 claimed a Jesuit^ or when every layman, who dared to be 
 a Christian, would be called a Sodalist. Personally, the 
 secularized Jesuits possessed the respect and even the 
 confidence of the adversaries of the society. Several mem- 
 54 
 
198 HISTORY OF THE SOCIETY OP JESUS. 
 
 bers were proposed for the episcopacy, but nearly all 
 declined, in the hope of one day seeing their Institute 
 reestablished. Some were forced to accept the dignity 
 tendered them. Thus, the Sees of Carpi, Macerata, Fa- 
 euza, Pignerol, Sienna, Verona, Cortona, Albenga, Forli, 
 Sareza, and Ponteremo were filled by Jesuits, in that Italy 
 where the blow had been struck which had crushed them 
 simultaneously all over the world. Germany, Austria, 
 Hungary, France, and even America, asked for and ob- 
 tained bishops from among the former members of the 
 Society of Jesus. 
 
 While devoting themselves, with indefatigable zeal, to 
 the salvation of souls, the Jesuits were not unmindful of 
 the arts and sciences, which had been cultivated in the 
 society. Father Walcher, by command of the Empress 
 Marie Ther^se, planned the dikes of Lake Rofner-lise, to 
 preserve the surrounding country from its frequent over- 
 flow, and was nominated Chief of Navigation and Math- 
 ematical Sciences. Father Cabral preserved the city of 
 Terni from the disasters to which it was so frequently 
 subject from the fall of the Velino, and subsequently, 
 when allowed once more to return to his native country, 
 constructed dikes on the banks of the Tagus, and thus 
 preserved the surrounding country from disastrous inun- 
 dations. Father Lecci had the military road of Man- 
 tua put in repair. Father Riccati regulated the course 
 of the rivers Po, Adige, and Brenta. Father Ximenes 
 invented a new system of bridges, which was adopted in 
 Tuscany and Rome. Father Zeplichal, a learned min- 
 eralogist, by order of the King of Prussia, superintended 
 and directed the mining operations in the county of 
 Glatz. 
 
 The bishops of Italy confided many of the seminaries 
 tp the learning, piety, and experience of the Jesuits. The 
 Sovereign Poiititf himself placed that of Subiaco, which 
 
THE SOCIETY PROVIDKNTIALLY PRESERVED. 109 
 
 lie had founded, under the direction of Father Alexander 
 Cerasohi, while he c-onfidecl the Ecclesiastical Acadeni^^to 
 Father Zaceharia. Pius VI so highly esteemed this Fa- 
 ther, that, when about to intrust an important mission to 
 Cardinal Pacca, he said to him, and it is the Cardinal 
 who relates it, in his Memoires Historiqucs: 
 
 "From this moment you must direct your eutire attention to the 
 sacred sciences, and seek instruction from the Abbj Zaceharia, 
 who is an inexhaustible source of erudition, and who will impart 
 to you that knowledge which is so necessary to enable you to ac- 
 quit yourself with honor in the position of Nuncio." 
 
 As secular priests, the Jesuits still retained the direc- 
 tion of several colleges, which the bishops or princes 
 forbade them to leave. There were forty Jesuits in the 
 College of Augsburg. The Elector of Cologne appointed 
 a Jesuit, Kector of the University, and Superior of the 
 College des Trois Couronnes. In Tuscany, the chief chairs 
 were filled by Jesuits. They were sought for every-where, 
 and every-where their absence was mourned. Louis XVI 
 wrote, under his own hand, to the celebrated Father Bos- 
 covich, urging him to come to France. All the acade- 
 mies of Europe were anxious to possess him. He gave 
 the preference to Louis XVI, who appointed him Optical 
 Director for the navy, with an annual salary of eight 
 thousand livres. But the jealous hatred of d'Alambert 
 and 'his clique compelled the learned religious to retire to 
 Milan, where he was enabled to prosecute his scientific 
 researches in peace. We can not pursue this topic fur- 
 ther. Our space is too limited to enumerate all the tri- 
 umphs which the members of this suppressed Order 
 achieved. 
 
 II. 
 
 The Duke of Alba, that friend of Pombal and of the 
 Marquis d'Aranda, who, as we have seen, joined them in 
 
200 HISTORY OF THE SOCIETY OF JESUS. 
 
 persecuting the Society of Jesus, was to appear before 
 the tribunal of the Supreme Judge, and he trembled with 
 fear at the thought of the terrible account he would have 
 to render. It was in 1776. One day, Philip Bertram, 
 Bishop of Salamanca, and Grand Inquisitor, approached 
 the bedside of the dying man, who had begged that he 
 might be sent fur, as he wished to confide to him an im- 
 portant secret before he expired. The Bishop remained 
 alone with him a few minutes, and then gave place to the 
 King, who, in like manner, had come at the request of 
 him who felt the justice of God weighing heavily upon 
 his soul. 
 
 The King's visit terminated, the Duke of Alba, as 
 though he had completed his business here below, was 
 ushered into eternity. 
 
 What had passed at these two visits of the Grand In- 
 quisitor and the King, in those last and solemn moments, 
 no one knows ; but what we do know, as the Protestant 
 Christopher de Mur admits in his journal, is, that the 
 Duke of Alba handed to the Bishop of Salamanca a docu- 
 ment, in which he acknowledged himself the author of the 
 fable of Nicholas I, Emperor of Paraguay, of the insur- 
 rection " o/ the hats,'' which had been attributed to the 
 Jesuits ; in fine, of the supposed letter of the General of 
 the Society of Jesus — a letter the fatal consequences of 
 which we have seen. The dying Duke gave a similar 
 declaration to Charles III, who kept it huried in his 
 royal heart; but, after his death, the Grand Inquisitor, 
 who had a duplicate of the document, and who, probably, 
 had promised the Duke to make it known, gave the secret 
 to the world. This was, no doubt, the reason why Charles 
 IV, some few years later, permitted the Jesuits to return 
 to his states. 
 
 Joseph I, King of Portugal, died in 1777, and was suc- 
 ceeded by Donna Maria, his daughter. The old Minister, 
 
THE SOCIETY PROVIDENTIALLY PRESERVED. 201 
 
 Pombal, had now to give an account of that power which, 
 unfortunately for the Portuguese, he had so long abused. 
 Charged with the greatest iniquities, already too clearly 
 proved, it was not difficult to judge his case. Neverthe- 
 less, the trial was of long duration. Finally, he was con- 
 demned to death ; but the great criminal being eighty-five 
 years of age, the Queen, Donna Maria I, commuted the 
 sentence to banishment for life in the city of Pombal, 
 which had been granted him by the liberality of King 
 Joseph. He took refuge there in 1781, hated and exe- 
 crated by all, after having restored to his victims their 
 confiscated property. According to his own admission, 
 he had expended eight hundred thousand ducats in effect- 
 ing; the ruin of the Jesuits! On the accession of Donna 
 Maria to the throne, more than six hundred of the Fa- 
 thers of the society still Linguished in their dungeons. 
 She gave them their liberty ; but this did not suffice. 
 They desired to be tried. Father Juan de Guzman de- 
 manded this act of justice at the hands of Donna Maria, 
 in a petition which history has preserved, and which can 
 not be perused without emotion.^ 
 
 The venerable martyrs were fully justified in their de- 
 mand for a trial ; it might prove of benefit to posterity. 
 As for the time being, it mattered little, for the happiness 
 which the Portuguese had enjoyed under the direction of 
 the good Fathers, contrasted with their misfortunes under 
 the rule of Pombal, were more than sufficient to exonerate 
 the Jesuits. The innocent prisoners found as many de- 
 voted friends as there were Christian hearts. They were 
 greeted with tears of sympathy and consolation, and the 
 Queen was blessed by all her subjects. 
 
 Thus it was that the Jesuits caused themselves to he 
 every-wherc expelled. Facts gave a continual contradiction 
 
 * S«.e History of the Society of Jesus, by M. Cretineau Joly. 
 54* 
 
202 HISTORY OF THE SOCIETY OF JESUS. 
 
 to this assertion of the coalition ; but they have not pre- 
 vented the falsehood becoming current in the world, at the 
 expense of truth. Such is the constitution of the human 
 heart, that malicious falsehood is blindly believed, while 
 truth alone is challenged for her proofs. Truth seems of 
 so little importance, that, when calumny has once been re- 
 ceived, we begrudge the time necessary to investigate the 
 claims of the former! Such is the want of reflection in 
 the human mind, even among the professedly pious. 
 
 Louis XVI had made application to Pope Pius VI for 
 missionaries to proceed to Cayenne. It was important 
 that they should be familiar with the language of the 
 natives. The College of the Propaganda was not in a po- 
 sition to comply with this stipulation. The Society of 
 Jesus was suppressed; but there still existed Jesuits, who 
 were ever ready to answer to the call of the Sovereign 
 Pontiff. Pius VI sent four Portuguese Fathers. They 
 landed at Cayenne in the month of November, 1777, clad 
 in the habit of their Order. They were received with 
 open arms by the natives. They had been told that there 
 were no longer any Jesuits, and yet they once more be- 
 held those good Fathers whom they had so much loved! 
 They prostrated themselves at their feet, embraced their 
 habit, and, with tears of joy, begged their blessing, de- 
 claring that henceforth they would lead a life becoming 
 good Christians. 
 
 In the year 1784, Father John Serane, who, in Langue- 
 doc, had earned for himself the title of Father of the poor, 
 died at Toulouse, exhausted by the labors of his ministry. 
 By order of the Parliament, he was solemnly interred in 
 the Church of Our Lady of Nazareth. On the very day 
 of the funeral, in the same little church, and in the pres- 
 ence of the venerated remains of the holy religious, steps 
 were taken by the diocesan for the beatification of the 
 deceased saint. 
 
THE SOCIETY PROVIDENTIALLY PRESERVED. 203 
 
 In 1788, Father lleyre was the Lenten preacher at the 
 court of Louis XVI. Tlie year followinij:, Father Beaure- 
 gard occupied the same position. In 1791, Father Lan- 
 fant had opened the Lenten sermons at the court, when he 
 was called upon to subscribe to the oath which was then 
 enforced on the clergy; he refused, and was prohibited 
 from preaching. On the 2d of September, 1792, he once 
 more appeared in the pulpit. The revolutionary party 
 again demanded from him the oath, and again he refused, 
 this time with the sacrifice of his life. During the fatal 
 days of the 2d and 3d of September, nineteen Jesuits 
 were put to death, with numerous others of the priest- 
 hood. In the provinces they sufifered in like manner, in 
 common with the other clergy. It was not the Jesuits 
 alone, but religion itself that was assailed. 
 
 In 1792, Ferdinand, Duke of Parma, freed from the con- 
 trol of the Marquis de Felina, recalled the Jesuits, restored 
 to them their colleges, and confided to them, the direction 
 of the University. 
 
 Pius VI impressed upon the Duke of Parma and the 
 Jesuits the necessity of prudence, and, without openly ap- 
 proving, allowed them to proceed ; for Italy was threatened 
 by the revolutionary party, and there was every thing to 
 fear. 
 
 On the 5th of November, 1796, the Jesuits of Kussia 
 lost their most powerful supporter in the death of the Em- 
 press, Catharine II; but the day had not yet arrived for 
 the reestablishment of the society in the Catholic states. 
 It pleased Almighty God to excite in the heart of Paul I 
 the most lively interest for this holy Institute. After his 
 coronation, the new Emperor, on his journey from Mos- 
 cow to St. Petersburg, visited the College of Orcha. He 
 was charmed with what he there saw, and passed the 
 highest encomiums upon both professors and pupils, giv- 
 ing them the assurance that, during his reign, no change 
 
204 HISTORY OP THE SOCIETY OP JESUS. 
 
 should be made detrimental to the society, and promised 
 that he would evince the same interest in its prosperity 
 that Catharine II had done. 
 
 Father Lenkiewicz, exhausted by the incessant labors of 
 his ministry, expired on the 10th of September, 1798, and, 
 on the 1st of February, 1799, the Congregation nominated, 
 as his successor, Father Xavier Kareu, who was appointed 
 Perpetual Vicar-General. 
 
 The Sovereign Pontiff, whom the revolution had banished 
 from Rome, was a captive at Valence. On quitting the 
 Eternal City, he called for a Jesuit to whom he was much 
 attached, Father Marotti. 
 
 "Tell me franlvly," said he, "do you feel that you have 
 strength enough to ascend even unto Calvary with me? " 
 
 "I am ready," replied the Father, "to follow the steps 
 and share the fate of the Vicar of Christ and of my sov- 
 ereisrn." 
 
 And he remained with him, affording him hope and con- 
 solation in all his afflictions, until, finally, he received his last 
 sigh, at Valence, on the 29th of August, 1799, The con- 
 clave assembled at Venice, and on the 14th of March, 
 1800, Cardinal Barnabo Chiaramonti, who took the title 
 of Pius VII, was duly elected Pope. On the 11th of 
 August, in the same year, Paul I thus wrote to the new 
 Pope: 
 
 "Most Holt Father: The Reverend Gabriel Gruber of the So- 
 ciety of Jesus, having informed me that the members of the society 
 desire to be sanctioned by your Holiness, I feel it to be my duty to 
 solicit a formal approbation of their Institute, for which I enter- 
 tain a great respect; and I hope that my recommendation may 
 prove useful to them." 
 
 Paul I was warmly attached to Father Gruber, whose 
 merits and erudition were to him peculiarly attractive. He 
 had learned to love him from his very first acquaintance 
 
THE SOCIETY PROVIDENTIALLY PRESERVED. 205 
 
 with him, during the liretimc of Catharine, and after he 
 assumed the reigns of government, he found him more 
 necessary than ever. He had him constantly in his com- 
 pany, and made a point of introducing him to the foreign 
 princes who visited his court, and these, being ambitious 
 of pleasing the sovereign, visited the humble religious 
 with the same respect which they paid to persons of the 
 highest distinction in the empire. Father Gruber received 
 these honors, from which he had no means of escape, but 
 never took advantage of the royal favor except in the in- 
 terests of religion or of charity. 
 
 On the receipt of the letter of the Emperor of Russia, 
 Pius VII was struck with the interposition of Divine Provi- 
 dence in behalf of the Society of Jesus. There existed, 
 however, so many blind prejudices against that Order, 
 whose salutary influence was ever feared, that the Pontiff 
 saw fit to select those from anions; the Cardinals who had 
 been most hostile to the Institute of St. Ignatius, consti- 
 tuting them a commission, to which he referred the re- 
 quest of Paul I, authorizing them to investigate the matter. 
 Here, again, was a direct manifestation of Divine Provi- 
 dence. The four Cardinals decided that the request of the 
 Emperor should be complied with, and that it would be 
 well for the Sovereign Pontiff to approve of the Institute 
 for Russia only. 
 
 On the 7th of March, 1801, Pius VII, by the Bull 
 CathoUcoe fidei^ reestablished the society, which twenty 
 years before had been suppressed. During the night of 
 the 23d of the same month, Paul I was assassinated. 
 
 The King of Spain, Charles IV, authorized the return 
 of the Jesuits to his dominions, and they were welcomed 
 with enthusiastic joy. Although secularized, they were 
 still Jesuits whom the Spaniards again saw; they were 
 their good Fathers whom they once more had the happiness 
 to welcome, after an absence as long as it had been painful. 
 
206 HISTORY OF THE SOCIETY OF JESUS. 
 
 It was in the month of April, 1800, that the Jesuits re- 
 turned to the Spanish soil, where they had ever been so 
 much beloved, and no sooner had they arrived, than they 
 learned that the plague was raging in Andalusia. Thither 
 they immediately hastened, to render assistance to the suf- 
 ferers from the fearful visitation, whom they attended, with- 
 out intermission, both day and night. Twenty-seven of 
 the Fathers fell victims to their indefatigable zeal. Some 
 time afterward, Charles IV was made acquainted with the 
 reestablishment of the Order by a brief of the Pope. 
 This he considered an insult to the memory of his father, 
 and those apostles who had devoted themselves, even unto 
 death, in the late dreadful visitation, were again proscribed. 
 The citizens of Cadiz implored the sovereign to permit 
 them the honor of receivins; the Fathers and retainins: 
 them in their city. Their entreaties were in vain ; the 
 royal order had to be carried out, the Jesuits had again to 
 tread the road to exile. 
 
 The Emperor Alexander was not less favorable to Fa- 
 ther Gruber than Paul I had been. On the 7th of June, 
 1802, he paid a visit to the College of Polotsk, where he 
 found Father Kareu upon the point of death, to whom 
 he expressed the deep interest he took in the society. Fa- 
 ther Gruber, availing himself of this circumstance, urged 
 the reception of the brief restoring the society. Alexan- 
 der acceded, and published a ukase to that eifect, and 
 henceforth the Society of Jesus was legally and openly 
 constituted. On the 30th of July, the eve of the Feast 
 of St. Ignatius, Father Kareu went to rejoice in heaven 
 over the triumph of the Society of Jesus upon earth. 
 
GENERALSHIP OF FATHER GABRIEL GRUBER. 207 
 
 (gcucralsMg of pWm (Saliricl 6ni!)cr, 
 
 NINETEENTH GENERAL. 
 ISOQ — 18 05. 
 
 I. 
 
 The General Confrresration assembled at Polotsk, on the 
 4tli of October, 1802, and named Father Gruber, General 
 of the society. He was in his sixty-second year. The 
 appointment having been ratified by the Emperor, Father 
 Gruber proceeded to St. Petersburg, where he founded a 
 college for young nobles. He there formed a close inti- 
 macy with Count Joseph de Maistre, then Minister from 
 Sardinia to the court of Russia. 
 
 The Jesuits of Great Britain, established by Thomas 
 Weld, in his estate of Stonyhurst, Lancashire, which he 
 made over to them, had been, from the year 1800, urging 
 the Superior-General to incorporate them in the society 
 which had been sanctioned in Kussia. But the brief not 
 permitting this, they patiently awaited the moment decreed 
 by Providence, and, in the mean time, labored with un- 
 tiring zeal in training up holy priests to aid them in the 
 maintenance and propagation of the faith. When they 
 heard that their brethren of Russia had been permitted to 
 elect a General, they at once renewed their solicitations, 
 and Father Gruber, bavins; addressed His Holiness on the 
 subject, received the requisite authorization. On the 22d 
 of May, 1803, Father Marmaduke Stone, Rector of the 
 English College, was appointed Provincial of England. 
 
208 HISTORY OF THE SOCIETY OF JESUS. 
 
 All the secularized Jesuits, who had been dispersed 
 throughout Great Britain from the time of the suppression, 
 at once assembled at Stonyhurst. Wearied with an inde- 
 pendence so contrary to the spirit of their Order, they as- 
 sumed with pious joy the yoke of holy obedience, which, 
 in times gone by, they had found so easy to bear. A no- 
 vitiate was founded, and a great many fervent youths made 
 application for admission. Thus, the society was estab- 
 lished in England, in that very country where it had never 
 been able to exist save under the ban of proscription. 
 But the changes which had there successively taken place 
 had tended to modify public opinion, as well as the consti- 
 tution, and now the measure of liberty accorded to the 
 Catholics gave to the Jesuits a ground of hope for the 
 future. 
 
 In the month of June of the same year, 1803, the Rus- 
 sian Ambassador at Rome presented himself at the Vati- 
 can, accompanied by a Jesuit wearing the habit of St. 
 Ignatius. Such an occurrence was, at the time, considered 
 quite an event; for, from the year 1773, no Jesuit, wear- 
 ing the dress of his Order, had been seen in the capital of 
 the Christian world. This Jesuit was Father Cajetano An- 
 giolini. He came as the representative of Father Gruber, 
 General of the Institute, to lay before the Sovereign Pon- 
 tiff the status of the society, and what it had accomplished 
 up to that time. Pius VII fully approved all that had 
 been achieved, and was moved to tears on callino; to mind 
 the persecutions with which the enemies of Almighty God 
 had pursued the society, in order to be able the more easily 
 to attack the Church. He expressed his desire of seeing 
 the development and extension of an order which had ren- 
 dered such valuable service to the Church and to the Holy 
 See. Finally, he bestowed his apostolical blessing upon 
 Father Angiolini, and, in him, upon the whole society. 
 
 At the close of the same year, Father Gruber expe- 
 
GENERALSHIP OF EATllEK (JABRIEL GKUliER. 209 
 
 • 
 
 rieuced another great consolation. Tlie Jesuits of Mary- 
 land were in full anticipation of seeing the society resus- 
 citated. After the suppression of the society in England, 
 Father John Carroll, accompanied by several of his fel- 
 low-missionaries, went to that part of North America of 
 which he was a native. He had there labored most suc- 
 cessfully in the salvation of souls. He was nominated 
 first Bishop to the See of Baltimore by Pius VII, and sub- 
 sequently appointed Metropolitan and Legate Apostolic, 
 with Father Leonard Neale as coadjutor. On the 25th 
 of May, 1803, they addressed Father G ruber, urging him 
 to recognize those members of the society in America who 
 so earnestly desired that happiness. The request was 
 complied with by the appointment of Father Molineux as 
 Superior of the mission. 
 
 By a decree, dated August, ISO-i, Ferdinand of Naples 
 reinstated the Society of Jesus in 'his states, to the in- 
 expressible joy of the people. On learning the joyful 
 tidings, the Fathers, who were distributed in all directions, 
 hastened to reoccupy their colleges and houses, from which 
 they had been excluded for a period of thirty-seven years, 
 The event was marked by general enthusiasm. They 
 numbered only one hundred and seventy, death having car- 
 ried off the rest; but the survivors gladly resumed the 
 yoke of obedience. Several of them, whom the Sover- 
 eign Pontiff had raised to the episcopacy, begged to be 
 allowed to rejoin their brethren. Pius VII refused, except 
 in the case of one — the Bishop of Verona, Andrew Avo- 
 gadro. On the day of the publication of the brief rein- 
 stating the Jesuits, all the members of the royal family 
 approached the holy table. In solemn thanksgiving for 
 the same, the King attended the opening of the church 
 of the Fathers, observing to them that he had never had 
 the courage to enter it since the day of their departure. 
 All those cities which were privileged to have a college 
 55 
 
210 HISTORY OF THE SOCIETY OF JESUS. 
 
 were most anxious to bear the expenses, and the inhab- 
 itants vied with each other for the honor of presenting 
 furniture, provisions, and funds to the holy religious. 
 Numbers presented themselves, seeking admission into 
 that Order which had been so calumniated, so persecuted, 
 and, at the same time, so much beloved. In all parts, 
 there existed a strong desire in the hearts and minds of 
 the people for the reestablishment of the society. On 
 beholdino- the ruins resultino; from the revolution which 
 modern philosophy had inaugurated, each one exclaimed 
 that the Society of Jesus alone, by its teaching and 
 preaching, was capable of repairing the evil. To meet 
 the necessities of the times, several congregations, on the 
 plan of the society, had been formed, with the intention 
 of joining it, in case it should be again restored to its 
 former condition. Of these, the Congregation of the 
 "Sacred Heart" was the first. Founded in Belgium, in 
 1794, by the Prince Abbe de Broglie and the Abbes Va- 
 rin and de Tournely, it received among its members 
 Father Pey, a secularized Jesuit, who became its director. 
 Some time later, the Society of the " Faith of Jesus' 
 was founded at Borne, on the same plan, and both con 
 gregations were merged into one, under the denomination 
 of Fathers of the Faith. Many of the members were 
 subsequently received into the Society of Jesus. 
 
 Under the protection of the Emperor Alexander, the 
 Jesuits had opened missions in the north, where they met 
 with the most cheering success, and were about to enlarge 
 the field of their labors, when Father Gabriel Gruber 
 was taken from them. He died the victim of a confla- 
 gration, which occurred on the night of the 25th of 
 March, 1805. Count Joseph de Maistre, who had hur- 
 ried to the scene of disaster, received the last bless- 
 ing and dying breath of the General of tjie Society of 
 Jesus. 
 
GENERALSHIP OF FATHER GABRIEL GRUBER. 211 
 
 This loss was a heavy one to the reviving Institute. 
 Humanly speaking, it might reasonably be asked how 
 Father G ruber could possibly be replaced, who, during 
 three reigns, had enjoyed such great favor at court, and 
 through whom the Order was so loved and appreciated as 
 to have secured to it, until his death, the good-will and 
 protection of the schismatic princes who had admitted it 
 into their states. But Providence had already done so 
 much that the Fathers might well be of good heart, and 
 rely on it for the future of the society. Father Lustyg, 
 who had been appointed Vicar-General, convoked the as- 
 sembly for the 27th of August, and, on the 2d of Sep- 
 tember, Father Brzozowski was elected twentieth Gen^^ral 
 of the Society of Jesus. 
 
212 HISTORY OP THE SOCIETY OF JESUS. 
 
 TWENTIETH GENERAL. 
 1805— 1830. 
 
 I. 
 
 Father Uruber had only to sow and reap during his 
 very short government. It was the lot of his successor 
 to have to struggle against more than one difficulty. If 
 great consolations were reserved for him, Providence had, 
 likewise, severe trials in store. 
 
 The missions confided b}' the government to the so- 
 ciety were prosperous beyond all expectation. Father 
 Fiddle Grivel, who had been sent to the banks of the 
 Volga, writes thus, under date of April 5th, 1805 : 
 
 "But twenty months have elapsed since the society took charge 
 of these missions, and already there is a marked change. There 
 are one hundred thousand Catholics within the jurisdiction of 
 Saratof. They are divided into ten missions, of which six are on 
 the right, and four on the left bank of the river. Each mission 
 comprises two, three, four, or five villages. My mission is at 
 Krasnopolis, on the left bank of the river. I have nine hundred 
 and sixty-two communicants in four colonics, or villages, in each 
 of which there is a neat wooden church. 
 
 "This is not Japan, nor the land of the Hurons, nor is it Para- 
 guay. It is Germany in miniature, as far as morals are con- 
 cerned, and, up to this time, we have had no reason to anticipate 
 martyrdom. I am content, and am willing to remain here for 
 the rest of my life." 
 
GENERALSHIP OF THADDEUS BRZOZOWSKI. • 213 
 
 The Catholics of Livonia were verv Paridlis. Father 
 Coince undertook to have them freed from the rule of 
 the Lutherans. He was, in consequence, accused of 
 bringing trouble into the province, and proceedings 
 were commenced against him; but, strong in the con- 
 sciousness of his innocence, he pursued his labors, and 
 the Emperor Alexander issued a decree according to the 
 Catholics of Livonia full liberty to practise their religion. 
 The charity of the holy missionary went still further. 
 The physical sufferings of the Catholics were difficult to 
 alleviate, for want of available means. Father Coince had 
 only his zeal and his poverty. He went around soliciting 
 aid, until he at length succeeded in founding a hospital 
 for the sick poor, not only for the time being, but per- 
 manently. 
 
 The mission of the Caucasus was, in like manner, most 
 successful. Peopled by the very scum of the prisoners 
 from all nations, it could be only repulsive to the good 
 missionaries. But, by dint of untiring patience and mild 
 charity, they succeeded in subduing those ferocious and 
 degraded human beings, implanting within their breasts 
 Christian feelings, moulding their hard natures, and en- 
 tirely regenerating them. 
 
 All the reports, however, were not alike favorable. 
 Scarcely had the society been reestablished in the king- 
 dom of Naples, when it was again expelled, in the month 
 of March, 180G. Ferdinand IV, dethroned by the French, 
 was succeeded by Joseph Bonaparte, brother of Napoleon, 
 and the Jesuits, who had been banished at the same time, 
 proceeded, by command of the Pope, to the Pontifical 
 States. 
 
 " Holy Father," said some to Pius VII, " in giving 
 asylum to the Jesuits, you expose yourself to the dis- 
 pleasure of Napoleon." 
 
 "It is for the Holy See and for the Church that they 
 55* 
 
214* HISTORY OF THE SOCIETY OF JESUS. 
 
 suffer," replied the Pope. " I must follow the example 
 of Clement XIII." 
 
 Very soon, the Pontiff himself and the Sacred College 
 M'ere banished from Rome, and Father Joseph Pignatelli 
 appealed to public charity for the head of the Church, 
 and for the Cardinals, who were deprived of all they 
 possessed, and reduced to dependence upon those who per- 
 secuted them. 
 
 The Emperor Alexander remained favorable to the 
 Order of St. Ignatius, and had requested its superior to 
 send missionaries to Siberia and the Crimea, in order to 
 instruct and civilize the inhabitants of those places. The 
 Father-General, availing himself of the good-will of the 
 Emperor, addressed the Minister of Public Instruction, 
 Count Rasoumoffski, urging him to relieve the colleges 
 of the society from the dominion of the University, 
 whose rivalry impeded the action of the Jesuits. He 
 su£o;ested that the celebrated College of Polotsk should 
 be constituted a university, under the immediate control 
 of the government. Count de Maistre, who possessed 
 great influence among the upper classes of society, and 
 those who frequented the court of Alexander, gave all 
 the support in his power to the proposed measure, and, 
 in 1812, the College of Polotsk was constituted a univers- 
 ity, with all the privileges and powers desired. 
 
 In the same year. Napoleon carried his victorious arms 
 to the very interior of Russia. At the same time, the 
 General of the Society of Jesus learned that Spain had re- 
 volted airainst the French rule, and he felt that the Jes- 
 uits would there be gladly welcomed by that people who 
 had not only been depressed and worn down by the many 
 struggles they had had to encounter, but, also, deeply 
 wounded in their sentiments of patriotism and national 
 pride. Father Thaddeus requested, through the Minister, 
 permission to proceed to Spain, for which country he set 
 
QENERALSIIIP OF TIIADDEUS BRZOZOWSKI. 215 
 
 out, in December, 1812, accompanied by five other Fatliers, 
 for the purpose of reestablishing the society in the country 
 of its holy founder. 
 
 During his absence, Anglicanism, turning to account 
 the Anglo-Russian alliance, introduced the Bible Society 
 into St. Petersburg, and flattered itself with the hope of 
 ultimately expelling the Jesuits, whose watchfulness ob- 
 structed the propagation of their principles. Prince Ga- 
 litzin, Min-ister of Public Worship, was among the fore- 
 most to evince his enthusiasm for the Bible Society and to 
 propagate it. He explained to the Emperor its advant- 
 ages, and His Majesty was struck with admiration. From 
 that time the Bible became the fashion, and not compre- 
 hending the importance of the falsifications denounced by 
 the Jesuits, no one paid any attention to their warnings. 
 
 The hour of Providence had arrived. Russia, without 
 being aware of the fact, had completed the work of the 
 conservation of the Society of Jesus. Anglicanism be- 
 lieved itself pursuing its own interests; on the contrary, it 
 was subserving those of the Society of Jesus. 
 
 The French had captured and abandoned Moscow. 
 They fled before the flames by which they were menaced 
 in every direction, and the rigors of a climate which deci- 
 mated their ranks. The Jesuits devoted themselves to 
 the necessities of that army, which showed itself as cour- 
 ageous in its reverses as in its triumphs. They nursed 
 the sick and wounded, upon whom they bestowed e^erj 
 care that charity could suggest. In thus pursuing their 
 divine calling, twelve of the Fathers met their death. 
 
 The disasters of this unfortunate retreat of the French 
 army were speedily followed by the downfall of Napoleon, 
 and the restoration of the house of Bourbon to the throne 
 of France. Pius VII, who had been firmly reinstated in 
 his temporal authority, felt that the time had arrived to 
 restore to the whole Catholic world the illustrious Order of 
 
216 * HISTORY OF THE SOCIETY OF JESUS. 
 
 'which it had been deprived by heresy and infidelity, and 
 which the whole episcojiate loudly demanded, in repara- 
 tion for all the wronsrs which the Church had sufi'ered. 
 
 The house of the Gesu at Rome had, at the desire of 
 the Sovereign Pontiff, been preserved intact, as it had 
 been found on the day of the arrest of Father Ricci. 
 The library alone had been sold at public auction, by 
 those who Vvcre charged with the execution of the Brief 
 of Suppression. The church had been stripped, by the 
 French soldiery, of the silver statue of St. Ignatius, and 
 of other valuable ornaments, but was still magnificent. 
 The house was occupied by priests, for the most part 
 former Jesuits, who lived in community, the only change 
 being in the habit. The same services and the same ser- 
 mons had been perpetuated in the church, and Father 
 Muzzarelli had lately established there the devotion of the 
 Month of Mary, which has now become universal. 
 
 On the 7th of August, 1814, the city of Rome re- 
 sounded with the joyous exultation of the entire popula- 
 tion, who, in holiday array, were making their way to 
 the Quirinal, where they awaited the Sovereign Pontifi", 
 shouting, "Long live the Holy Father!" "Long live the 
 Society of Jesus ! " On leaving the palace, the Pope was 
 greeted with redoubled enthusiasm and acclamation, the 
 concourse following him to the Gesu. There, in that 
 church, which was decorated as it was wont to be in the 
 most triumphant days of the society, were assembled all 
 the venerable Fathers of the Order, who, in response to 
 the Pontifi's call, had flocked from all parts, and now, to 
 the number of eighty-six, awaited the arrival of His 
 Holiness. Among them was Father Albert de Montaldo, 
 who was one hundred and twenty-six years of age, and who 
 had entered the society on the 12th of September, 1706, 
 just one hundred and eight years prior to the day on which 
 he was then permitted the happiness of witnessing its re- 
 
GENERALSHIP OF TIIADDEUS BRZOZOWSKI. 217 
 
 establisliment. The Sovereign Pontiff entered the church, 
 escorted by the members of the Sacred College and the 
 leading personages of Rome. The Bull reestablishing 
 the Order of St. Ignatius throughout the world, was 
 publicly read amid the deepest emotion, and the joyful 
 tears of all those present on that solemn and consoling 
 occasion. 
 
 No sooner was this Bull promulgated, than all the old 
 Jesuits requested to be again admitted into the Order 
 which they had never ceased to mourn, and many were 
 the applications for admission into the novitiate of St. 
 Andrew. The Pope, feeling the difficulties which might 
 possibly arise in the execution of the Bull, consequent 
 upon the absence from Piome of the General, appointed 
 Father Panizoni Vicar-General for the States of the 
 Church, until such time as Father Brzozowski should take 
 other steps, for every city in Italy was desirous of having 
 Fathers and colleges of the society. All the Jesuits of 
 South America, those whom the Catholic countries of 
 Europe had rejected, all those venerable exiles directed 
 their steps to that house at Home, their true Alma 3Iafer, 
 there to make offerinir of what remained to them of life 
 and energy. In the course of a few months they were 
 called into the cities and colleges of Ferrara, Terni, Or- 
 vieto, Viterbo, Urbino, Tivoli, and other places. For the 
 entire people of Romagna, the Jesuits were true saviors. 
 
 On the 21st of December, 1814, Father John Perelli 
 was appointed Provincial of Pvome and Vicar-General. 
 On the 11th of January, 1815, the King of Sardinia and 
 Piedmont, Charles Emmanuel, who, after the death of his 
 pious wife, Clotilda of France, had abdicated in favor of 
 his brother, Victor Emmanuel, and retired to Rome, there 
 to spend the rest of his days in prayer and meditation, 
 entered the novitiate of St. Andrew. He had requested 
 the favor of being received into the Society of Jesus. He 
 
218 HISTORY OF THE SOCIETY OF JESUS. 
 
 cheerfully assumed the holy habit of the novices, and tock 
 part in their exercises with the most edifying punctuality, 
 notwithstanding his advanced age (sixty-four), and his 
 many infirmities. But the fervent novice enjoyed this 
 happiness only for the short space of four years, the calmest 
 and happiest of his life. He died on the 7th of October, 
 1819, having asked and* obtained permission to be interred 
 in his habit of novice of the Society of Jesus. His brother 
 had a noble monument erected to his memory, but lacked 
 the moral courage to have him there represented in the 
 livery which his piety had selected, and in which he felt 
 himself more honored* than he had been in the possession 
 of the hereditary diadem which he had voluntarily re- 
 nounced. 
 
 II. 
 
 The grandson of the King of Spain who had expelled 
 the Jesuits with so much severity, and from such hid- 
 den motives, Ferdinand VII, son of Charles IV, had just 
 returned to his kingdom, and once more occupied the 
 throne of his forefathers. He had scarcely assumed pos- 
 session of this much-disputed inheritance, when there 
 arose, from all parts of his kingdom, a simultaneous de- 
 mand for the repeal of the decree which banished the So- 
 ciety of Jesus. Through their bishops and magistrates 
 the people called for reparation, urging most strenuously 
 the recall of those Jesuits who had been forced away from 
 them, in spite of their protestations and their afflictions. 
 Ferdinand was most anxious to have them recalled, and by 
 a decree reinstated them, acknowledging, at the same time, 
 that their expulsion had been the result of the dark and 
 wicked designs of the common enemies of both the Church 
 and the crown. 
 
 On the fact of the reestablishment becoming known, one 
 hundred and fifteen aged members gladly returned to the 
 
GENERALSHIP OF THADDEUS BRZOZOWSKI. 219 
 
 land of their birth, and to that life of submission for which 
 they had so long mourned. Among that number we find 
 Father Araoz, a descendant of the family of the holy 
 founder. Such of the property as had not been sold, was 
 restored to the society, and on the 29th of March, 1816, 
 Father Emmanuel de Zuniga. Commissary-General for the 
 reestablishment of his Order in Spain, proceeded to take 
 possession of the Koyal College. He was accompanied by 
 the Duke del Infantado and , the Junta, who formally 
 placed the keys in his hands. On that very day the classes 
 were commenced. Fifty-six cities were there represented. 
 There was not a sufficiency of Fathers, and it became 
 necessary to open a novitiate. Throughout Spain, the 
 people were loud in their expressions in favor of the Jes- 
 uits, and protested against the impiety of the Ministers 
 who, under the reign of Charles III, had banished them. 
 Modena, Sardinia, and Switzerland emulated each other 
 in the eagerness with which they recalled the Jesuits. 
 Every country stood in need of a system of education 
 which should be a o-uarantee for the future. In Belo-ium, 
 the ^'■Fathers of the Faith,'^ who were under the direction 
 of a former Jesuit, requested to be incorporated in the 
 Society of Jesus; but, in order to obtain that favor, it was 
 necessary for them to pass through the novitiate required 
 by the laws of the society. The Bishop of Ghent, Maurice 
 de Broglie, undertook to establish such a novitiate, the 
 Marquis de Rhodes supplying the funds for the prelimi- 
 nary expenses, and the Count de Thiennes giving up, for 
 that purpose, his chateau of Buy mbeke, where the novices 
 were installed. A few months afterward, the war neces- 
 sitated their abandoning this asylum, which was no longer 
 the abode of peace and tranquillity, and Father Fonteyne, 
 Superior of the Jesuits of Holland, invited them to l)is- 
 telberg, where a country house was placed at their dis- 
 posal by M, Gobert. After the political changes caused 
 
220 HISTORY OF THE SOCIETY OF JESUS. 
 
 by the final fall of Napoleon at Waterloo, King William 
 all at once, ordered the Jesuits of Distelberg to disperse. 
 Father Le Blanc thus replied : 
 
 " One single word from my Lord the Bishop will suffice to sepa- 
 rate us. If the prelate does not give that word, armed forces, no 
 doubt, will know how to expel the peaceable occupants of this 
 house." 
 
 Father Le Blanc informed the Abbe Lesurre, Vicar- 
 General of Ghent, of the order he had received, and his 
 reply thereto. The latter wrote to the Bishop, who was 
 absent at the time, and the Prince de Broglie replied: 
 
 "The duty of a captain is to stand by his faithful soldiers and 
 defend them. I will not, then, allow the Jesuits to be subjected 
 to the attacks of their enemies. Before you reach them, you will 
 have to pass over my dead body. I request that the gates of my 
 palace be opened for the reception of as many as it is capable of 
 accommodating." 
 
 The prelate then went to Distelberg, encouraged the 
 Jesuits, and ordered them not to seek other shelter than 
 the episcopal palace. It was time ; the armed force pre- 
 sented itself, and the novices withdrew to the palace. The 
 King took umbrage at the firm determination of the 
 Bishop, who thus dared to denounce the new constitution 
 as inimical to religion. In 1817, the Prince Bishop was 
 condemned to exile by the Protestant government, and 
 the Jesuits were charged with havinjr incited him to re- 
 sist the laws of the state. Two thieves, who had been 
 condemned to hard labor, were to be publicly exposed in 
 the market-place. They selected the same day and the 
 same place to proclaim the condemnation of the prelate, 
 and tlie notice was placarded on a post placed between 
 the two malefactors ! Could they not see the honor they 
 
GENERALSHIP OF TIIADDEUS BllZOZOWSKI. 221 
 
 were tlius conferring upon the venerable Bisliop ? No 
 Catholic could have escaped perceiving the analogy. 
 
 The Jesuits remained at the episcopal palace. On the 
 21st of February, 1818, a detachment of soldiers accom- 
 panied the King's attorney to the palace, where they ar- 
 rested the- Abbe Lesurre, placed the building under seal, 
 and drove the religious out. A portion sought refuge in 
 Switzerland ; the rest in the Seminary of Ilildesheim, in 
 Hanover, which was under the direction of Father Lusken. 
 Only a few of the professed members remained in Bel- 
 gium, there to continue still longer their labors for the 
 glory of God. 
 
 In France, the Jesuits had powerfully contributed to 
 the religious reaction which had been eflfected during the 
 reign of Napoleon. True, they were unable to labor so 
 effectually as they might have done had they still been 
 regulated by their own constitutions ; but their ministry, 
 as secular priests, produced great results for the glory of 
 God. They gave missions which influenced the masses, 
 revivified their faith, called forth repentance, and reani- 
 mated their piety. They cooperated with the " Fathers of 
 the Faith," whose labors were directed to a like end, and 
 w^io sighed for the moment when they might have the 
 privilege of being incorporated in the Society of Jesus. 
 Father Varin, their Superior, who was earnestly impressed 
 with the necessity of regenerating society by means of 
 education, had founded, at Paris, the Order of the Ladies 
 of the Sacred Heart, which, in an incredibly short time, 
 acquired extraordinary extension and celebrity. Father 
 Bacoffe, a Jesuit, had founded, at Besanyon, a society for 
 the education of the children of the peasantry. Another 
 Jesuit, Father Delpuits, devoted his exertions to those 
 youths whose good conduct inspired some hopes for the 
 future of religion. He enrolled them into a sort of so- 
 56 
 
222 HISTORY OF THE SOCIETY OF JESUS. 
 
 ciety, thus forming, as it were, the nucleus of a Congre- 
 gation of the Blessed Virgin. He trained them to an 
 apostleship for society, as well as for the poor, whom they 
 visited and assisted. In a few years, this pious associa- 
 tion was extended to the principal cities of France, and 
 included among its members t?ie most illustrious names 
 and the most distinguished talents. 
 
 Such was the status of the Jesuits in France when the 
 Bull of their reestablishment was published, on the 7th 
 of August, 1814. They had not the time to reorganize 
 themselves into a religious community. The return of 
 Napoleon, the exile of the Bourbons, and the political 
 troubles resulting therefrom, prolonged the secularization 
 of these venerable religious, whose number death yearly 
 reduced, without, however, disheartening their survivors. 
 
 After the battle of Waterloo, the Prince de Talleyrand, 
 speaking with Louis XVIII on the most advisable means 
 of securing to his family the permanent possession of the 
 throne, which revolutions had so frequently shaken or 
 subverted, "Sire," said he, "it is your Majesty's desire 
 to maintain yourself in the Tuilleries. It is, then, of the 
 first importance to take the necessary precautions. A 
 good, solid education alone can secure to future genera- 
 tions that interior peace, the necessity of which is felt 
 by all. The surest means of attaining this end, without 
 difficulty, is the legal reestablishment of the Society of 
 Jesus." 
 
 Louis XVIII raised himself up, regarded his apostate 
 Minister, from head to foot, with a disdainful look, and 
 replied simply by a sarcastic smile. Louis XVIII was 
 a philosopher. Talleyrand was in nowise taken aback; 
 he was an apostate, but he was also a politician. It ap- 
 peared to him that the Jesuits were the safest instru- 
 ments to insure the restoration of principles of subor- 
 dination, and of the respect due" to authority; hence his 
 
GENERALSHIP OF THADDEUS BRZOZOWSKI. 223 
 
 proposition. He added: "I declare to your Majesty that 
 the Society of Jesus alone can clear away the wrecks of 
 the past by controlling education, so as to insure the wel- 
 fare of the future." 
 
 The King requested a few weeks for reflection ; but, in 
 the mean time, the Minister was dismissed. Talleyrand 
 was, above all things, desirous of power. To him the 
 Society of Jesus appeared to be indispensable for the 
 consolidation of the throne. Louis XVIII would not 
 volerate the society ; for had he not discarded the Min- 
 ister who had proposed their return ? The plan of the 
 celebrated diplomatist was soon understood. To allow the 
 Jesuits to return to France, recruit, develop themselves, 
 secure control over education, devote themselves to the 
 pulpit and the direction of souls, was to afford to power 
 the most solid support. Now that power had passed into 
 other hands, it was all-important that it should not be 
 allowed this additional support. For this end, it was 
 necessary to exclude the Jesuits, and, at any price, im- 
 pede their action, and put an end to their very exist- 
 ence. 
 
 The Jesuits, who were ignorant of these manoeuvres, and 
 who were sought for by several bishops, united themselves, 
 under the direction of Father de Cloriviere, their Superior, 
 in a house in the Rue des Postes, which the nuns of the 
 Visitation had given up to them, and admitted into the Or- 
 der, one by one, the "Fathers of the Faith." They felt at 
 liberty, in accordance with the charter, to live in common, 
 to conform as much as possible to their rules, and to re- 
 spond to the call made upon them by the bishops. Thus 
 it was that they very soon possessed establishments at 
 .Bordeaux, Soissons, Amiens, Forcalquier, Montmorillon, 
 and at St. Anne d'Auray. They worked quietly, and kept 
 aloof from the political agitations which were excited by 
 the press. They had once more commenced teaching in 
 
224 HISTORY OF THE SOCIETY OF JESUS. 
 
 the ecclesiastical schools, founded by several bishops, and 
 their success promised much for the future. 
 
 The Jesuits, not having a legal existence in France, and 
 not bearing the title of a religious corporation, became ob- 
 jects of attack on the part of all the Liberal press. The 
 Voltairian writers accused them of concealins; themselves, 
 in order to be the better able to conspire, and, from the 
 time when the first blow was aimed at them by the corrupt 
 press, the Liberals no longer saw in either priests or Chris- 
 tian laymen, but Jesuits, more or less disguised, and whom 
 each one was free to insult with impunity. 
 
 But all this did not arrest vocations. Father Simpson, 
 a former member of the society, who had been appointed 
 Provincial of France, on the 5th of January, 1820, estab- 
 lished a novitiate at Montrouge, near Paris. He accom- 
 plished this as quietly as possible, in order not to irritate 
 further the public mind. Several bishops invited them to 
 give missions in their respective dioceses. The Jesuits 
 knew full well the opposition they would meet with. The 
 blind hatred which the enemies of religion entertained for 
 them might be carried to any excess ; but the spirit of 
 the Institute was preserved inviolate in each one of its 
 former members. These latter had transmitted it intact to 
 all the new-comers, and that spirit now, as ever, engendered 
 heroes. The Jesuits yielded to the desires of the prelates. 
 The news of the coming mission spread in each of the dio- 
 ceses where the apostles were expected. The Liberals vowed 
 that they would prevent the triumph anticipated for relig 
 ion by the chief pastors. On the 21st of October, 1819, 
 one of the papers stated that, in consequence of the oppo- 
 sition of the Curate, the mission would not take place at 
 Brest, as had been announced. The same thing occurred* 
 at Quimper, it being, in this case, the Bishop who ob- 
 jected. The Cure of Brest contradicted the statement of 
 the journal; the Bishop of Quimper complained to the 
 
GENERALSHIP OF TIIADDEUS BRZOZOWSKI. 225 
 
 Prefect. This was the signal for an outbreak. The in- 
 surgents paraded the streets, shouting ^^ Death to the Jes- 
 uifs!'' '■'Down with Christ and religion ! '^ The autliori- 
 ties showed weakness in the presence of the rioters, and 
 abandoned reliuion to their sacrilegious insults. The mis- 
 sionaries were compelled to leave the place without being 
 heard. More successful in many other cities, they effected 
 a great deal of good, and made many striking conversions. 
 Their eloquence reached the hearts of the most hardened 
 sinners ; every eye was moistened, and when the Jesuit de- 
 scended from the pulpit, where his words had caused souls 
 to tremble, the people followed him, begging him to com- 
 plete their reconciliation with God. Not unfrequently 
 the missionaries passed half the night in the confessional. 
 The exasperation of the impious, on hearing of these 
 apostolical triumphs, knew no bounds. Their anger 
 teemed forth in the columns of their journals : the govern- 
 ment sanctioned them ; the King felt no indignation. Tal- 
 leyrand smiled derisively, and despised the King, the 
 government, and France. Alas ! he sneered also at God 
 and at religion. The apostate had staked his eternity. 
 
 III. 
 
 The Protestants of Maryland were acquainted with the 
 wonderful progress in civilization effected by the Jesuits, 
 while struck with admiration for their incomparable charity, 
 their wonderful patience, and that perseverance which no 
 obstacles could impede, no difficulties discourage. They 
 were too deeply interested in this successful development 
 to impede its progress by persisting in their system of re- 
 ligious intolerance. They felt that the Jesuits alone pos- 
 sessed the virtues and talents necessary to continue the 
 work which, up to that time, had been attended with so 
 much success, and they did all in their power to assist 
 them. Father Carroll, Bishop of Baltimore, had suc- 
 56* 
 
226 HISTORY OF THE SOCIETY OF JESUS. 
 
 ceeded in having the free exercise of the Catholic reliirion 
 officially proclaimed, which fact materially facilitated its 
 increase, and' had placed the missions in a fair position to 
 achieve success. In 1815, the College of Georgetown was 
 endowed with the title and privileges of a university; but 
 the first Metropolitan of Baltimore did not long enjoy this 
 success. On the 2d of December of the same year, the 
 anniversary of the death of St. Francis Xavier, Father 
 John Carroll went to receive the reward for which he had 
 so long and so earnestly labored during his life. Before 
 his death he had founded a novitiate of the society at 
 Whitemarsh, where nineteen youths had already been ad- 
 mitted. They all assisted at the obsequies of the revered 
 prelate, and, for the first time in that city, Catholic priests 
 went in procession in cassock and surplice, preceded by 
 the cross-bearer. The deceased had been the means of 
 securing to the Catholics full liberty in the practice of 
 their religion, and the first public manifestation of it in his 
 episcopal city took place while paying the last honors to 
 his remains. Two years later, his successor in the See of 
 Baltimore, Father Leonard Neale, went to join him in 
 heaven ; but the void they had left was quickly filled. In 
 1819, the society numbered eighty-six members in the mis- 
 sions of Maryland. 
 
 In Russia, the Bible Society, forgetful that they them- 
 selves had come there for the purpose of proselytizing, 
 directed attention to the numbers of conversions, which 
 were to be attributed more to the example than the preach- 
 ing of the Jesuits. The government had not taken par- 
 ticular notice of them, and attached but little importance 
 to their proceedings, when Providence, seeing that the time 
 had arrived to establish the centre of the Society of Jesus 
 in the centre of Catholicity, permitted a most striking con 
 version to occur, which aroused the anger of all those high 
 est in power. 
 
GENERALSniP OF TIIADDEUS BRZOZOWSKI. 227 
 
 The young Alexander GalUzin, only fifteen years of 
 age, a student of the Jesuits, and nephew of the Minis- 
 ter of Public Worship, after endeavoring to convert the 
 Fathers to the Greek religion, suddenly proclaimed him- 
 self a Catholic, and evinced a disposition to defend, be- 
 fore and against every one, the Roman Catholic faith, to 
 which he had been led by grace alone. The affair as- 
 sumed a threatening aspect for the Fathers. Several high 
 personages were suspected of having secretly joined the 
 Catholic Church. They were, consequently, watched, and 
 the Jesuits were accused of having sought their conver- 
 sion. The Fathers henceforth declined to receive into 
 their colleges any but the children of Catholics. They had 
 agreed to abide by the laws of the state, and these laws 
 prohibited the Catholics from proselytizing. They had 
 labored for the conversion of their pupils by prayer alone, 
 and now they were charged with enticing them by contro- 
 versy or persuasion ; hence the determination of the Fa- 
 thers to admit none but Ca4:holics into their classes. 
 
 The young Prince had loudly proclaimed that not only 
 had the Jesuits not sought to convert him, but that, more- 
 over, not one of them would receive his abjuration. This 
 did not prevent the Jesuits being closely watched, even at 
 the confessional, so as to discover the names of their peni- 
 tents. All their pupils were interrogated, even those who 
 had left the college. One and all declared that the Fa- 
 thers never conversed with them upon the difference exist- 
 in"- between the two Churches, but had left them at full 
 liberty in the practice of their religion. No matter ; it 
 was necessary to accuse the Jesuits of proselytism, and to 
 represent them in this light to the Emperor, whose return 
 had been announced. Their enemies could point to the act- 
 ual conversions, too few to cause any great alarm, but suf- 
 ficient, when properly exaggerated, to produce the desired 
 effect, and determine the Emperor to expel the Jesuits from 
 
228 HISTORY OF THE SOCIETY OF JESUS. 
 
 the capital of the empire. On the 20th of December, 1815, 
 Alexander I issued a decree, in which he set forth that the 
 Jesuits, having sought to convert his subjects to the Roman 
 Catholic religion, had infringed the law, and were, conse- 
 quently, condemned to quit the two capitals of the empire. 
 The result was that, on the night of the 20th, the Chief of 
 Police, accompanied by an armed force, surrounded the 
 college, forced an entrance, established his sentinels, 
 placed seals upon the apartments, read the decree of 
 banishment to the Fathers, whom they conducted, on the 
 followina; nio;ht, to the novitiate at Polotsk. 
 
 The Greeks and Anglicans of the Bible Society, eager 
 to have the Jesuits still further removed, did every thing 
 in their power to persuade Alexander that they were op- 
 posed to his policy, and dangerous to the state. The 
 Emperor had no faith in all this, but the Ministers acted 
 with as much rigor with regard to the Fathers as if they 
 had been fully empowered to do so. 
 
 The Father-General deeply felt the necessity of reestab- 
 lishing the head of the society in the Eternal City. This 
 change could not be effected during his lifetime, as the 
 autocrat would not have sanctioned it; but Father Brzo- 
 zowski wrote to him, requesting permission to go to Rome, 
 on business of his Order. According to Alexander's views, 
 the General of the society was not to leave the empire. 
 He imagined that a fusion of the various religions was 
 practicable, and that he himself should be the head ; hence 
 he desired to retain the General under his control, so that 
 he might the more easily win the Jesuits over to the new 
 religion, or, in the event of their resisting, entirely an- 
 nihilate them. This was his reason for refusing to allow 
 the Father-General to go beyond the limits of the empire. 
 Thus the chief of the Order, in common with his breth- 
 ren, was a prisoner in Russia. 
 
 Father Thaddeus Brzozowski, who poignantly felt this 
 
GENERALSHIP OF THADDEUS BRZOZOWSKI. 229 
 
 refusal, soon saw his end approaching, which he patiently 
 awaited, and even joyfully welcomed. He appointed as 
 Vicar-General, during the vacancy, Father Mariano Pe- 
 trucci. Rector of the Novitiate of Genoa, and, his time 
 having come, he gave his blessing to his religious, who 
 were assembled around his death-bed, and said to them, 
 " Behold, I die ! As for you, it will not be long before 
 you are expelled from the empire." Having uttered these 
 words, he expired. It was on the 5th of February, 1820. 
 Russia had accomplished the work assigned to her by 
 Divine Providence. She had preserved the Society of 
 Jesus. 
 
230 HISTORY OF THE SOCIETY OF JESUS. 
 
 ^tueralsljij jof |;ifl]cr puis iaxih, 
 
 TWENTY-FIRST GENERAL. 
 183 O — 18 S9. 
 
 I. 
 
 At length, tlie Society of Jesus resumed all the con- 
 ditions of its original status. Immediately upon the 
 death of the General, the Fathers of White Russia urged 
 the Emperor to grant them permission to send a few of 
 their professed members to Rome, for the election of, 
 another General. But this request was far from being 
 pleasing to the Emperor. So long as the General had 
 resided in Russia, the society was, to a certain extent, 
 depending upon the monarch. It had its existence only 
 by his favor ; it could act only in accordance with his 
 permission, and he was not sorry to be able to patronize 
 an Order whose celebrity was universal, and whose power 
 every state had appeared to dread. 
 
 Prince Galitzin, Minister of Public Worship, represented 
 to the Emperor that their demand implicated a change 
 in the conditions upon which they were tolerated in the 
 empire ; that the intention of Catharine II, in obtaining 
 from the Pope permission to have the General elected in 
 her states, was to confine them to Russia, and that, the 
 Jesuits having broken this treaty, no other course was 
 open but to expel them at once. Far better their expul- 
 sion than their independence ; and the Minister presented 
 the decree which he had prepared. It received the sig- 
 
GENERALSHIP OP FATHER LOUIS FORTIS. 231 
 
 nature of the Emperor, and was publitslied on the 13th 
 of March, 1820. 
 
 Scarcely had this ukase been made public, when the 
 Catholics flocked to the churches, overwhelmed with 
 affliction. It was as if a grievous and desolating calamity 
 had just been visited upon the country. The government 
 had resolved not to tolerate an Order which was no longer 
 under its control, but, at the same time, it desired to 
 retain the talent and learning of its members. 
 
 Commissioners were appointed in each of the cities 
 where there was a house of the society, whose duty it ^jas 
 to interrogate the Jesuits, and, if possible, prevail upon 
 them to give up their Institute, by holding out to them 
 the prospect of receiving every favor at the hands of the 
 government. The sons of Ignatius preferred exile. They 
 numbered, in all, six hundred and forty. Four aged 
 members yielded to the persuasions of the commission- 
 ers, not so much on account of the inducements held 
 out to them, for which they cared little, but through a 
 desire for repose, and a dread of the fatigues to which 
 they would be subjected in their long and toilsome exile 
 Father Henry thus wrote from the Caucasus. 
 
 "After having labored so long for the well-being of this state, 
 we are at length to be banished, like the rest of our brethren. 
 Not content with expelling us, the}^ would dishonor us by forcing 
 us to apostatize. They have held out inducements and used 
 threats. We replied that, with the assistance of God's grace, we 
 would live and die in the Society of Jesus." 
 
 The government was most desirous to retain the mis- 
 sionaries of the Caucasus and Siberia. It proposed to 
 them to renounce at least the habit and name of the so- 
 ciety. The Jesuits refused, and set out on their exile, 
 despite the tears and entreaties of their ever-beloved 
 flocks. 
 
232 " HISTORY OF THE SOCIETY OF JESUS. 
 
 Father 3Iariano Petrucci lost no time in proceeding to 
 Rome, to comply with the wish of his last General, and 
 appoint the day on which the Congregation should meet 
 for the election of a new leader. On the 18th of Octo- 
 ber, of the same year, 1820, Father Louis Fortis was 
 elected twenty-first General of the Society of Jesus. He 
 was seventy-two years of age, but his rare prudence, 
 great experience, wisdom, and profound knowledge of hu- 
 man nature, entitled him to the sufi"rages of his brethren. 
 The Jesuits of Prussia were unable to take part in the 
 election. They were not even allowed to consider them- 
 selves henceforth a province of the Order, and, banished 
 from the country which had sheltered and protected them 
 since the year 1773, some went to Italy, others to France, 
 and the rest to Galicia. Among these venerable exiles 
 were to be found Fathers Roothaan, de Rozaven, and 
 Nizard. Under the direction of Father Swietokowski, 
 they begged to be permitted to pass through the Austrian 
 States. The Baron de Hauer gave orders that they 
 should be received with the honors which were due to 
 apostles sufi"ering persecution for the faith. The people of 
 Tarnopol requested that a few Fathers should be permitted 
 to sojourn among them, in return for this hospitality, and 
 that the direction of the college they had erected should 
 be confided to them. The Archbishop of Lemberg re- 
 ceived them as the special envoys of Providence. Father 
 Landes, having with him a number of other Jesuits, ar- 
 rived in Vienna on the 7th of June, 1820, and found, in 
 tha Archbishop of that city, a former member of the 
 society. Father Hohenwart, who had educated the Em- 
 peror. The Count de Suaren, a pupil of the Jesuits, 
 prevailed upon Francis II to receive Father Landes, to 
 which the Emperor consented, and, during the audience, 
 addressed him as follows : 
 
 " I am not ignorant of all you have undergone in the 
 
GENERALSHIP OF PATllEll LOUIS FOIITIS. 233 
 
 cause of religion, and I, a Catholic Emperor, must not 
 remain insensible to all your sufterings. In spite of those 
 who, without knowing you, hate you, I throw open to you 
 my Kingdom of Galicia. I have assigned you revenues 
 sufficient to maintain fifty Jesuits, and if there are any 
 important statutes of your constitutions which conflict 
 with the laws of the state, I empower you to make appli- 
 cation for a dispensation. 
 
 It ^as on the 20th of August that the Emperor of Aus- 
 tria thus sanctioned the establishment of the Fathers, and 
 very soon the college of Tarnopol became so renowned 
 that even the Jews sent their children there from the most 
 distant cities. In 1822, it numbered more than three 
 hundred pupils. The Archbishop of Vienna, happy in 
 receiving the members of his cherished society, more 
 keenly felt the desire of returning to its bosom. He so- 
 licited of the Holy See permission to lay down the burden 
 which it had imposed upon him, and, having obtained his 
 request, set out for Home, where he joj^fully resumed that 
 life of obedience which it had cost him so much grief 
 to renounce. The liberty given to the Catholics of Great 
 Britain permitted the Jesuits to extend the field of their 
 labors to Ireland, and to raise the peasantry of that coun- 
 try from the unhappy condition into which they had been 
 plunged by the continued and cruel persecutions of several 
 generations. They restored several churches, reintroduced 
 the ceremonies of religion, which had become partly for- 
 gotten, and, in 1822, solemnly celebrated the Feast of Cor- 
 pus Christi, at Clongowes, to the unspeakable joy of the 
 inhabitants, who attended in immense numbers, and, by 
 their evidences of true Irish piety and devotion, greatly 
 consoled the missionaries. 
 
 In the mean time, political intrigue had been at work 
 around the thrones of the house of Bourbon. Scarcely 
 was Ferdinand YII seated on that of Spain, when insurrec- 
 57 
 
23.t HISTORY OF THE SOCIETY OF JESUS. 
 
 tion, threatening and bloody, arose and proclaimed the 
 constitution of 18] 2. The pass-word was, as it has ever 
 been, " Down with the Jesuits." On the 11th of March, 
 1820, this cry resounded terrifically around the College of 
 St. Isidore, at Madrid. Father Zuniga, the Provincial, 
 was then lying in his agony. The dying religious, who 
 had long foreseen fresh misfortunes and afilictions for his 
 Order and for his country, heard, at that last moment, the 
 diabolical yells of the enemies of God and of His Church. 
 The serenity of his pure soul was not disturbed. He ad- 
 dressed a few parting words of counsel to the valiant sol- 
 diers whom he was about to leave without a leader ; he 
 breathed forth a last and heart-felt prayer to heaven for his 
 country, for his prince, for his dear society, and calmly 
 expired. 
 
 Ferdinand VII endeavored to temporize, but the dema- 
 gogues continued their clamors, and he was forced to yield. 
 On the 14th of August, the Cortes pronounced the expul- 
 sion of the Society of Jesus, a pension of three hundred 
 and ninety-five francs being accorded to those who had 
 been elevated to the priesthood. They were, however, 
 permitted to remain in the kingdom as secular priests. 
 In the year following, 1821, the city of Tortosa was vis- 
 ited by the plague. Ferdinand Queralt, a young scho- 
 lastic of the society, and two coadjutors, Francis Jordan 
 and Ramon Euiz, gave themselves up to the care of the 
 sufferers, and took charge of the orphans who were con- 
 fided to them by the magistrates. Their charity, zeal, 
 and self-denial were the theme of general admiration. 
 But this public expression of gratitude gave offense to the 
 party which had suppressed the society in the states of 
 the most Catholic King, and the three Jesuits were ar- 
 rested. They were thrown into prison, in order the more 
 effectually to remove them from the affection and respect 
 ■jyhich their virtues awoke in the bosoms of all who knew 
 
GENERALSHIP OF FATHER LOUIS FORTIS. 235 
 
 them. The people became indignant, and insisted on 
 tlieir release. They were banished. 
 
 On the 17th of November, 1822, twenty-three priests, 
 or religious, who were being conducted prisoners to Bar- 
 celona, in the name of liberty, and under the pretext of 
 their being opposed to the constitution, failed to reach 
 their destination. When two leagues from Manresa, they 
 v/ere assassinated, in the name of fraternity. Among 
 these victims was a Jesuit, Father Juan Uritjjoitia. 
 
 In 1817, Spain had seen several of its colonies throw- 
 ing off the yoke of its dominion, proclaiming their inde- 
 pendence, and, among other subjects of complaint, cast- 
 ing at the mother country this reproach, which is an honor 
 to the Order of St. Ignatius of Loyola : 
 
 "You have arbitrarily deprived us of the Jesuits, to whom we 
 owe our civilization, our social position, our education, our all, 
 and without whom we can do nothing." 
 
 This regret of fifty years' standing, transmitted from one 
 generation to another, in 'all its bitterness and poignancy, 
 was a great lesson for Spain, if she had only known how to 
 profit by it. The Jesuits, who had continued in Mexico 
 after the suppression of the society, had immediately 
 joined their brethren, for the purpose of reorganization, 
 under the Bull for their reestablishment. They possessed 
 one college and a novitiate, in a flourishing condition, 
 when, on the 21st of January, 1821, the decree for the 
 demolition of the Order in the Spanish States was pro- 
 raulsrated in Mexico. The sorrow which this measure 
 occasioned, must have been sufiicient proof of its unpopu- 
 larity. But, liberty above all things! The tears and pro- 
 testations of the Mexicans were of no avail to move the 
 paternal hearts of the constitutionalists. " The Fathers 
 dispersed, and exercised the functions of their holy min- 
 istry while awaiting happier times. 
 
236 HISTORY OF THE SOCIETY OF JESUS. 
 
 The Jesuits were an obstruction to the revolutionists, 
 who every-where excited the worst passions against them. 
 In France, where every Christian was designated a Jes- 
 uit, or a Sodalist^ the hatred against the Society seemed 
 to increase, day by day, through the calumnies of the Lib- 
 eral press. Christian souls sighed and prayed. The 
 bishops desired Jesuits to conduct their seminaries ; fam- 
 ilies asked for colleges, where their children could be 
 shielded from the Voltairian ideas which preponderated 
 in the teachings of the University. Letters were ad- 
 dressed to the Provincial from all c^uarters, asking that 
 colleges might be founded, or offering land for that pur- 
 pose ; for the little seminaries did not afford sufficient 
 accommodation, and many applicants had to be refused 
 admission. The University became alarmed, and the op- 
 ponents of the Society of Jesus renewed their onslaughts 
 and calumnies. The Jesuits had a college near Amiens, 
 to which the children of the noble and most illustrious 
 families were sent. That sufficed to induce the enemies 
 of the society to cast ridicule and odium upon the Col- 
 lege of St. Acheul, hoping, by this means, to disgust both 
 pupil and parent. There was, also, a novitiate at Mont- 
 rouge, near Paris, where aspirants for admission were very 
 numerous. The enemies of the society were pleased to 
 designate this house of meditation and prayer as the hot- 
 bed of perjury and assassination. And all these things 
 were printed and published daily, under the eyes of the 
 government, in the most Christian kingdom, in that 
 France which still boasts the title of Eldest Daughter of 
 the Church. 
 
 On the 3d of May, 1823, several men, seated around a 
 table, at a tavern outside the Barriere de I'Enfer, were 
 earnestly discussing the war in Spain, which the Liberal 
 press maintained had been brought about by the Jesuits. 
 
GENERALSHIP OF FATTIER LOUIS FORTIS. 237 
 
 AlU at once, one of the party exclaimed, " There gees 
 one of those shaven-pated Jesuits! I'll soon settle 
 him ! " 
 
 No sooner had he uttered these words than, seizing his 
 pruning-hook from the corner in which he had placed it, 
 he made after the Jesuit, at whom he aimed a deadly 
 blow. Father de Brosses fell, slightly wounded. He 
 arose, and, turning toward his brutal assailant, said that 
 he freely forgave him. The latter, not understanding 
 such language, levelled another blow at his victim. The 
 bystanders interposed, to prevent further violence, and 
 Father de Brosses, whose life had thus been providen- 
 tially saved, succeeded in reaching the novitiate. The 
 guilty man, returning to his senses, trembled at the pos- 
 sible consequences of his act. All that he knew of the 
 Jesuits was what he had read in his pot-house paper, and, 
 according to that oracle, they were malicious beings, whose 
 mysterious power influenced the throne itself. He could 
 not divest himself of the conviction that Father de Bros- 
 ses would report him to the authorities, and that he would 
 be tried and condemned. He preferred to judge and con- 
 demn himself; he had recourse to suicide. The next day 
 he was found dead ! But a Jesuit had been outraged and 
 struck by one of the people. For the Liberals, this was 
 a victory. 
 
 II. 
 
 On the 20th of August, 1823, Catholicity lost a Holy 
 Pontiff" — the Society of Jesus, a benefactor, a protector, a 
 friend, and a father. Pius VII had departed this life. On 
 the 28th of September, the conclave elected, as his suc- 
 cessor. Cardinal della Genga, who was not. very favorably 
 disposed toward the society. He took the name of Leo 
 XII Father de Rozaven, Assistant of France, wrote to 
 Father de Billy, concerning this election : 
 
 57 * 
 
238 HISTORY or the society of JESUS. 
 
 ■ 
 
 "We had reason to fear that he (Leo XII) would not be very 
 well affected toward us. But God disposes of the hearts of Kings, 
 and especially does He rule those of Popes. When they assume 
 this dignity, they ai'e animated with a new spirit. Our Father- 
 General has not yet had the opportunity of being presented to His 
 Holiness; but Ave know, for certain, that he is favorable to us, and 
 that, erelong, he will manifest this good-will publicly. One who 
 is on intimate terms with him, and, at the same time, a friend of 
 ours, having ventured to commend the society to him, he replied: 
 ' You, then, take an interest in the society ? Well, you must know 
 that I am more deeply interested in it than you are.' I know for 
 certain much more, which I would willingly impart to you, but 
 which I dare not commit to paper. In short, the society has much 
 to hope for from our new Pope, whom may it please God to spare 
 for many years. But he is prejudiced against certain persons. 
 Whether my poor self, who am so little known to him, be of the 
 number of those who are so unfortunate as to be displeasing to 
 him, is more than I can say. I am assured that such is not the 
 case, but I have some reason to think otherwise. However this 
 may be, provided he benefits the society, I am quite willing to be 
 cast into the sea. If he persuades the Father-General that the 
 atmosphere of Rome is unsuited for me, I am willing to breathe 
 that of France, or even that which Father Bougeant breathed in 
 his exile. Let them appoint me professor of logic and meta- 
 physics, pro nosiris, and I shall have attained the height of my am- 
 bition. I feel that it would be a great pleasure to me to teach 
 youth the art of reasoning well, a thing which I find daily becom- 
 ing more rare." 
 
 Father de Rozaven was not cast into the sea, nor was 
 he ordered change of climate,^ and the new head of the 
 Church, on more than one occasion, verified the truth of 
 that sayin<r, the hearts of Popes are essentiaUij in the hands 
 of God. There was no lonfrer a Cardinal della Gen2;a;' 
 there was only the Supreme Pontiff, the Vicar of Jesus 
 Christ upon earth. A few months after his election, he 
 manifested his good-will for the Society of Jesus by restor- 
 ing to it the Roman Collage founded by St. Ignatius, and 
 in the brief by which he ratified this act of justice, he said : 
 
GENERALSHIP OF FATHER LOUIS FORTIS. 2?j0 
 
 "It is truly a- matter worthy to be admired, and rcmcml)crcd to 
 th<j glory of this establishment, that this garden, so long closed, 
 has, without intermission, down to our own day, produced fruits 
 of salvation and honor; that is to say, that this sanctuary has pro- 
 duced to the Church and the state so great a number of eminent 
 men, remarkable for their pure morals, great dignity, and pro- 
 found erudition. 
 
 This college, which owes its first lustre and renown to St. Igna- 
 tius of Loyola, founder of the Society of Jesus, was confided by 
 the Sovereign Pontiff to the care of the regular clergy of the 
 same Institute, who successfully governed it during the existence 
 -of their Order, as did, after them, the secular priests who were 
 charged with its direction. But, as Pius VII, our predecessor, by 
 Letters-apostolic, dated the 7th of the Ides of August, 1814, has 
 reestablished the Society of Jesus in its primitive condition, for 
 this chief end, that it should train youth in virtue and learning, 
 we, who were fully acquainted with the intention of that same 
 Pontiff to recall the Society of Jesus to the Roman College, have 
 thought it our duty to take the subject into immediate considera- 
 tion, and to consult the congregation of our venerable brothers, 
 the Cardinals of the holy Church, to whom we have confided the 
 important task of establishing, in all our states, the best and most 
 advantageous system of education — the only means of regenerat- 
 ing society, after times which have been so disastrous and fatal to 
 the Church. This is why, with a full knowledge, and in virtue of 
 our Apostolical authority, we grant, assign, and make over in per- 
 petuity, by these letters, to our beloved sons, the regular clergy of 
 the Society of Jesus, and, in their names, to our most beloved son, 
 Louis Fortis, General of the said society, the Roman College, the 
 Church of St. Ignatius, and the Oratory, which is named after Fa- 
 ther Caravita, the Museums, the Library, the Observatory, with all 
 that appertains thereto, and all the other appurtenances, on con- 
 dition that they establish in that college, according to the former 
 system in force in the year 1773, public schools, to which we order 
 to be added chairs of sacred eloquence, physics, and chemistry." 
 
 Leo XII saw the utility of the Society of Jesus, in the 
 disastrous effects resulting from its suppression. It had 
 not educated the generations that had just subverted the 
 thrones in all the Catholic countries from which it had 
 
240 HISTORY OP THE SOCIETY OF JESUS. 
 
 been banished. The spirit of independence, impiety, and 
 infidelity which had profaned the temples, pulled down 
 the altars, and sent priests and kings to the scaffold, was 
 the same which pursued, with a venomous hatred, the 
 Order of St. Ignatius, whose influence and virtue it feared. 
 In the eyes of the revolutionists, the Jesuits were the most 
 valiant defenders of the Church — the stanchest support- 
 ers of all legally constituted authority. This was suf- 
 ficient reason for persecuting them, and by every means, 
 no matter how culpable, removing them to a distance. 
 
 The new Pope was desirous of making amends to the 
 society, of showing it constant favor, and protecting it 
 upon all occasions. He felt himself called upon, in jus- 
 tice and gratitude, to do so, for it was in the service of 
 the Holy See that it had suffered and labored unceas- 
 ingly, with so much devotedness and self-denial. He 
 frequently visited the houses of the Jesuits in Rome, in 
 which he took a lively interest, and, by his generosity, 
 aided the development of the German College, at the same 
 time ordering the students of that institution, so dear to 
 the heart of St. Ignatius, its founder, to resume their 
 original dress. He placed his nephews under the guid- 
 ance of a Jesuit, Father Ricasoli.^ In 1825, he founded 
 a. boarding school for the nobles, which he placed under 
 their direction. He rebuilt and restored to them the 
 ancient College of Spoleto, his native city. Finally, he 
 desired to elevate to the episcopacy Fathers Pallaviciui, 
 Kohlman, and Kenney ; but the General so earnestly im- 
 plored him to spare them, that the Pope felt constrained 
 to press his desire no further in opposition to such true 
 humility. Father Benedict Fenwick was less fortunate. 
 "Without the slightest intimation, he received his nomina- 
 
 *The eldest of his pupils subsequently became Cardiual, and 
 Bishop of Ferrara. 
 
GENERALSHIP OF FATHER LOUIS FORTIS. 241 
 
 tion to the See of Boston, together with the Pontifical 
 Bulls, and an order from the Holy Father compelling him 
 to accept the burden thus imposed upon him. 
 
 The Jesuits had every-where resumed their apostolical 
 labors with extraordinary activity. In the month of Octo- 
 ber, 1823, the Emperor of Austria paid a visit to their 
 College of Tarnopol, and, delighted with all he saw, con- 
 gratulated and encouraged the Fathers. The imperial 
 visit soon became publicly known, and had the effect of 
 augmenting the popularity of this already favorite estab- 
 lishment. The Fathers likewise devoted themselves to the 
 holy duties of the ministry, and obtained, by their preach- 
 ing, such abundant fruits, that they were obliged to extend 
 their labors into Hungary, at the solicitation of the bishops, 
 for the purpose of preaching the Gospel in the country 
 places. Intemperance prevailed very generally among the 
 peasantry,. The Jesuits succeeded in subduing this bru- 
 talizing vice. The bishops, being unwilling to part with 
 them, established them in the ancient abbey of the Bene- 
 dictines, at Tyniec. They were still in Styria and in the 
 kingdom of Saxony, where they revivified the faith, and 
 reenkindled piety, as they likewise did in Rhenish Prussia. 
 
 Duke Ferdinand of Anhalt-Kcethen had visited France, 
 in 1825, in company with the Princess Julia of Prussia, 
 his wife, who was sister to the King of Prussia. The 
 Count Ingenheim, the Duke's brother, was also of the 
 party. Ferdinand, struck with the virtue and piety of 
 a noble French family, with whom he was on terms of 
 friendship, requested to be introduced to a priest, whom 
 he might consult with a view to receiving instruction, and 
 having his doubts removed. Father Bonsin, selected for 
 this purpose, soon brought light and peace to his soul. 
 
 When the Duke of Anhalt declared to his wife his de- 
 termination of becoming a Catholic, the Princess was so 
 overjoyed that she swooned with pleasure. She, likewise, 
 
24:2 HISTORY OF THE SOCIETY OF JESUS. 
 
 impelled by Divine Grace, had entertained the same de- 
 sire, but dared not declare it. Father llonsin gave them 
 instructions, and engaged each to enter upon a separate 
 retreat, the Princess in the Convent des Oisemtx, and the 
 Prince in the house of his friends, and, on the 24th of 
 October, 1825, the Archbishop of Paris, Monseigneur de 
 Quelen, received their abjuration, as also that of Count 
 Ingenheim, in his chapel at Conflans. A few days after, 
 Father llonsin himself received the abjuration of Mon- 
 sieur de Haza Radlitz, Chamberlain of the Duke of An- 
 halt, in the chapel of the Convent des Oiseaux. 
 
 On his return to Koethen, Ferdinand informed his sub- 
 jects of the grace he had had the happiness of receiving, 
 and, notwithstanding the Lutheran clamors and the anger 
 of the King of Prussia, the Duke obtained from the Pope 
 permission to have a Jesuit near him. At his request, 
 Father Beckx went to Koethen, where he became the sup- 
 port and consolation of all the Catholics. 
 
 In Switzerland there were not sufficient Fathers to meet 
 the demands upon them. They hud to increase their 
 number, in order to preach the Gospel throughout the 
 country, and reap the fruit of their preaching. In 1824, 
 some wealthy individuals erected the College of Friburg, 
 which soon obtained a European celebrity. 
 
 Holland was less favorable to the Society of Jesus. 
 William II, a Protestant, as we have seen, had already 
 caused his intolerance to be felt. He had given shelter 
 to the banished politicians of France, and the latter showed 
 their gratitude by propagating their revolutionar}'^ princi- 
 ples, and by putting in circulation their stock of calum- 
 nies against the Jesuits, Montrouge, the Sodalists — all 
 that in any way related to the Society of Jesus. One day, 
 the Ministers of King William communicated to him a 
 great and astounding piece of information. It was that 
 the Jesuits ruled in France. The King was only a tool in 
 
GENERALSHIP OF FATHER LOUIS FORTIS. 243 
 
 tlieir hands; the Ministers obeyed their orders, and notli- 
 ing was done without their approval. William became 
 alarmed, and felt persuaded that it would not be long ere 
 they would usurp, in like manner, the government of his 
 kingdom. It was the custom of the Jesuits to receive 
 into their house those priests and laymen who desired 
 to retire, and fortify themselves by a retreat of some 
 days. In this proceeding the Ministers could see noth- 
 ing but danger to the throne. The spiritual exercises 
 were, in their opinion, the most influential means which 
 the Jesuits possessed; hence they ought to be interdicted 
 by the King. A free and powerful government could no 
 longer tolerate such an abuse! William yielded to the 
 counsels of his Ministers. He prohibited the Fathers 
 from admitting into their hou^e those who sought to 
 spend part of their time in prayer and peaceful medita- 
 tion. It was in the year 1824, that the Dutch Govern- 
 ment thus gave proof of its toleration. In a few months 
 after, those colleges having Jesuit professors, and the 
 seminaries conducted by members of the society, were 
 closed, in virtue of orders from the King, and in the 
 name of constitutional liberty. The Christian Brothers, 
 who were charged with being Jesuits in disguise, were 
 also expelled. Thus, the Catholics were without resources 
 for the education of their children. The affluent could, 
 at the sacrifice of separation, remedy this moral evil; 
 but the poor were under the necessity of either allowing 
 their children to remain in ignorance, or sending them 
 to Protestant schools, these alone being sanctioned by 
 the government. The Catholics were sufficiently numer- 
 ous in the states of King William not to despair for 
 the future. Belgium was already preparing to free her- 
 self from his intolerant rule ; for it was well known that 
 the only motive for the expulsion of the Jesuits was 
 the King's aversion to Catholicity, and not the fear 
 
244 HISTORY OF THE SOCIETY OP JESUS. 
 
 of a power in the existence of wliieli lie did not be- 
 lieve, notwithstanding the representations of the Liberal 
 press. 
 
 III. 
 
 The newspapers were never at a loss for an argument 
 against the Jesuits, and each day- they circulated the most 
 absurd and ridiculous reports; and the more absurd their 
 assertions, the more acceptable were they. The Constitu- 
 tlonnel surpassed all its cotemporaries, and the readers of 
 that journal were still in advance of it. 
 
 Montrouge was represented as an arsenal, strong enough 
 to compete with the most impregnable fortress. There 
 the novices regularly practised the manual in the immense 
 vaults which had been cgnstructed under the direction of 
 the Jesuits, and which, passing under the bed of the river 
 Seine, led direct to the Palace of the Tuilleries. In these 
 subterranean retreats were enacted the most extraordinary 
 scenes, worthy the serious attention of France, of Europe, 
 and even of the whole world. There were secreted the 
 gold and silver, the entire wealth of the state ; there were 
 summoned, each one to be judged according to his works, 
 the most exalted functionaries of the government; there 
 was mooted and discussed every subject of importance, 
 political, legal, or financial, that was to be presented to the 
 Chambers, In that same place were designated those mem- 
 bers of the clergy worthy of being raised to the episcopacy ; 
 there, in fine, was the seat of government de facto. This 
 was the programme of these terrific Jesuits. And, strange 
 to relate, in these same vaults was deposited sufiicient 
 powder to supply the entire French army in time of war; 
 and it was in that same place that the novices were drilled 
 in the use of the musket and even in artillery practice, 
 and that, every night, at the risk of blowing up Paris, and 
 sending it flying to St. Petersburg. 
 
GENERALSHIP OP FATHER LOUIS FORTIS. 245 
 
 The public credulity was such as not only to entertaia 
 all these absurdities, but to repeat them with unblushing 
 assurance. The Constltut'ionnel knew its subscribers ; it 
 was aware that the greater the absurdity put forth, the 
 more readily would it be believed. It was well known 
 that the Jesuits had not yet been able to obtain from the 
 government a legal sanction, which fact of itself was, or 
 ought to have been, sufficient to prove that their political 
 influence was not, after all, so very great; but things are 
 not always regarded in a logical light. The public mind 
 became excited to such a degree by the reading of these 
 far-fetched fables, that Father John Baptist Gury, Superior 
 of the novitiate, one day received a formal challenge. The 
 demagogue who was so far demented as to be guilty of 
 this act of folly, proposed either the pistol or the sword, 
 courteously leaving him the choice of weapons, taking 
 care, however, to insist on a duel d mort. Other letters 
 were addressed to him, full of insults and threats of savage 
 fury. 
 
 Thus, Montrouge acquired great celebrity. Visitors ar- 
 riving in Paris had this place pointed out to them among 
 the curiosities worthy of being visited, and were astounded 
 at the facility with which they were allowed to inspect that 
 mysterious stronghold ; but their surprise increased when 
 they found the calm serenity that possessed its inmates, 
 indicative of that peace and quietude which reigned within 
 each breast. It was, indeed, difficult for them to recon- 
 cile what they had witnessed with the reports they had 
 heard, and what they daily read, and they wondered how 
 the Parisians could allow themselves to be thus duped 
 by a few scribblers. Alas! at Paris, less than elsewhere, 
 do men take the trouble of weighing what they say, or 
 what they hear, or what is seriously affirmed in their 
 favorite journal. 
 
 In 1826, there appeared a work which far surpassed all 
 
 58 ■ 
 
246 HISTORY OF THE SOCIETY OF JESUS. 
 
 that had hitherto been published against the Jesuits in gen- 
 eral, and Montrouge in particular. The author, Martial 
 Marcet de la Roche Arnaud, had been a novice in that dark 
 retreat, and he could speak of it from personal knowledge. 
 Who, then, could doubt what he said? His book. The 
 Modern Jesuits, was bought up, and its contents devoured 
 with that eagerness which is usually excited by a work of 
 scandal. The deserter had given himself but little uneasi- 
 ness about being consistent in his calumnies. Why should 
 he ? — the public were not over nice upon this point. In 
 this publicatiofl, Father Gury was represented as one of 
 the most ferocious tyrants, and the novices as slaves who 
 trembled before him ; but the suggestion never occurred to 
 any one why these young men submitted to such tyranny, 
 since it was well known that they could, at anytime, retire 
 from it. By the very fact that the author himself had 
 voluntarily left it, he proved that those who remained, did 
 so of their own accords After giving a most frightful pic- 
 ture of what he asserted were the teachings of Father 
 Gury, he exclaimed: 
 
 "Shall I give you some idea of the influence exercised by Father 
 Gury over these poor novices ? Read the history of the ' Old Man 
 of the Mountain,' and perhaps you will have to acknowledge, after 
 all, that the 'Old Man of the Mountain' possessed some feeling. 
 At the very sight of the tyrant of Montrouge, every one trembles ; 
 when he speaks, every one is silent. His prophetic mien, his 
 threatening aspect, his mysterious words, his peremptory and im- 
 perious tone so act upon his novices, that they would unhesitatingly 
 attempt to lay the world in ashes, if so they might hope to gain 
 
 the merit of entire obedience." 
 
 • 
 
 Poor novices ! They were indeed to be pitied ! The 
 Jesuits allowed the storm to rage around them, while the 
 government, knowing its weakness, permitted them to be 
 insulted and outraged. It did not perceive that the war 
 against the Jesuits was only the prelude of a war against 
 
GENERALSHIP OF FATHER LOUIS FORTIS. 247 
 
 the throne. They had had experience of this before; but 
 it is rare tliat we find those who know liow to profit by the 
 lessons of experience. The Legitimist or religious press 
 in vain pointed to the melancholy past, which ought to 
 have been sufficient warning for the future. The Minis- 
 ters were blinded, and thought they served the King when 
 they induced him to temporize with the most dangerous 
 political -parties. Thus, the Jesuits Ibund themselves sac- 
 rificed to the impiety of the Liberals; but, nevertheless, 
 they labored as zealously as ever for the glory of God. 
 They had given missions at Fort Yincennes, at the hos- 
 pital, and at the prisons of Bicetre.-^ They were to be 
 found wherever a work of charity was to be done, or a 
 soul to be saved. They devoted their time to teaching, 
 and to scientific or literary pursuits. During this storm 
 so menacing to them, they were what they had ever been 
 from their very first formation. 
 
 Day by day, the horizon darkened around the throne of 
 Charles X. The Liberals flattered him, at the same time 
 representing the Jesuits and the Socialists as the most 
 dangerous of conspirators. The King, not yielding to 
 their insinuations with sufficient promptitude, the revolu- 
 tionary party endeavored to spread the report that he had 
 allied himself to the society; Charles X was neither more 
 nor less than a Jesuit ; the Father-General exercised abso- 
 lute authority over him ; but France would no longer tol- 
 erate such a condition of things, and would never consent 
 to be governed by a crowned Jesuit. The government, no 
 longer deluded as to the intention of the Liberals, clearly 
 perceived that the Jesuits were only the pass-word for the 
 opposition ; but that party had so influenced the masses, 
 that it seemed to be impossible to control it. Charles X 
 could no longer close his eyes to the fate that awaited him. 
 
 * House of Correction in Paris. — Tk. 
 
248 HISTORY or the society or jesus. 
 
 Cardinal Lambruschini, tlie Pope's Nuncio, advised him 
 to show his authority; to present to the Chamber a project 
 of law, authorizins; the Jesuits to remain in his kingdom 
 as a religious corporation, feeling assured that such a 
 measure would silence his enemies, strengthen the royal 
 authority, and fortify the government. On the other 
 hand, the Liberals offered to cease their opposition and 
 support the ruling power, if the Jesuits were sacrificed. 
 Charles X was particularly desirous of securing the sup- 
 port of this party, and gaining its good-will, lest, through 
 it, he should lose his throne. He, therefore, appointed a 
 commission to investigate the condition of the seminaries 
 conducted by the Jesuits. These religious had only eight 
 in France, but they were a source of envy to the Uni- 
 versity. 
 
 The result of this investigation was an ordinance to the 
 effect that, from the 1st of October, 1828, the schools di- 
 rected by the Jesuits should be subject to the University; 
 that no one should be allowed to teach unless he declared, 
 in writino;, that he did not belonsi; to any religious congre- 
 gation not sanctioned by the government; that the num- 
 ber of ecclesiastical schools in each diocese should be 
 limited, as also the number of pupils, and no day-scholars 
 be admitted. In fine, twelve hundred thousand francs were 
 curtailed from the sum hitherto allowed for the support 
 of the seminaries. 
 
 The Minister of Ecclesiastical Affairs, Monseigneur 
 Fraissinous, Bishop of Hermopolis, declared that he could 
 not conscientiously countersign such an ordinance, and 
 tendered his resio;nation. The King offered the vacant 
 portfolio to Monseigneur de Cheverus, Archbishop of 
 Bordeaux, who declined the honor on the same grounds. 
 Charles X next addressed himself to Monseigneur Feu- 
 trier, Bishop of Beauvais. The latter hesitated, saying 
 
GENERALSHIP OF FATHER LOUIS FORTIS. 219 
 
 that he felt he would be dishonored in the estimation of 
 the episcopate, the clergy, and all sincere Christians, who 
 were the Iriends of the Jesuits; that he could not accept 
 such a position. The Count Portalis, in order, according 
 to his own views, to conciliate all parties, then proposed 
 that the ordinance should be divided, so as to make one 
 relate to the Jesuits, which he would take under his own 
 responsibility, the other simply to affect the seminaries, 
 and the discontinuance of a portion of their allowance, to 
 be countersigned by the prelate. The Ministerial port- 
 folio presented attractions to the Bishop of Beauvais, who 
 allowed himself to be persuaded to accept it; and, on the 
 the 16tli of June, 1828, the ordinances were published, 
 by which the bishops of France were placed under the 
 control of the University, henceforth the guardian of ec- 
 clesiastical education, and by which youths were deprived 
 of that Christian training hitherto received at the hands 
 of the Jesuits, and exposed to all the dangers of the teach- 
 ings of the University. 
 
 These ordinances brought grief and dismay into every 
 Christian heart. In vain did the bishops protest : their 
 remonstrances were no longer listened to ; their petition to 
 the Pope was intercepted. The revolutionary spirit tri- 
 umphed. The Jesuits quitted the seminaries of which 
 they had control, without a murmur or complaint, always 
 evincinir the same meekness, the same submission, the 
 same self-denial. Their pupils mourned their loss; Chris- 
 tian families called for them; the general councils of 
 many departments urged their return. All was in vain. 
 The 31inister had seen only one means to maintain him- 
 self in power. He had made use of it, and could not now 
 forego it by annulling his late acts. The Liberals had said 
 to him: "Sacrifice the Jesuits and Sodalists, and we will 
 Eupport you in the Chamber. If you refuse, you muut 
 
 58- 
 
250 HISTORY OF THE SOCIETY OF JESUS. 
 
 fall." And the Jesuits and the Sodah'sfs — that is to say, 
 the interests of religion — had been sacrificed. Providence 
 permitted all this ; erelong, it would declare itself. 
 
 The revolution, under the name of Liberalism, had 
 given its pass-word to the press of every country. The 
 secret societies, in their hatred for all authority, desired 
 the subversion of the thrones, the destruction of the Pa- 
 pacy, and the annihilation of the Church. It was carry- 
 ing out, on a grand scale, all the philosophical principles 
 which had undermined society since the middle of the 
 preceding century, and which had already worked such 
 material injury for the Church, and brought about so 
 many convulsions in the European states. But they 
 could not, with impunity, cry, "Down with the Church!" 
 "Down with thrones!" and so they confined themselves 
 to shouting, " Down with the Jesuits ! " The Jesuits, once 
 defeated by the influence of the University education, 
 they had all before them. It was always the same calcu- 
 lation. 
 
 The King of Piedmont, Victor Emmanuel, felt him- 
 self too weak to resist this continuous struggle. He ab- 
 dicated in favor of his brother, Charles Felix, and the 
 first act of the new monarch was in favor of the Society 
 of Jesus. The University could not conceal its jealousy 
 of the talents of Father Manera, Professor of Literature, 
 whose chair was the general attraction for crowds of 
 young men, eager to hear his eloquent discourses. Charles 
 Felix manifested the warmest interest for the celebrated 
 school of the Fathers, and, finding that the University 
 dared continue their calumnies against the society, he 
 gave an unmistakable proof of his confidence and esteem 
 by making choice of Father Grassi for his confessor. 
 This resolute act silenced the Liberal press. The King 
 was fearless in his public approval of the Jesuits, but of 
 this the latter took no undue advantage. Ou the death 
 
GENERALSHIP OF FATHER LOUIS FORTIS 251 
 
 of this prince, who, in his hist moments, was assisted by 
 Father Grassi, all unanimously lauded the prudence and 
 disinterestedness of the Jesuit, who had possessed the es- 
 teem and confidence of the deceased monarch ; even those 
 opposed to the society accorded him this justice. 
 
 Charles Albert, in thanking Father Grassi for the last 
 attentions paid to the deceased King, said : 
 
 '' In the death of the King, the society has lost a pro- 
 tector and a father. It will find in me as much esteem 
 and love." 
 
 It was not long before he realized this promise by es- 
 tablishing: a novitiate at Cacliari, and several colleo-es in 
 various cities in Piedmont. The revolutionary press 
 found itself again constrained to be silent. But the pub- 
 lic mind was secretly agitated, and ftir-seeing men discov- 
 ered a storm looming in the future. 
 
 In Spain, the Jesuits, after three years of banishment, 
 were again fully reinstated, at the request of the bishops 
 and the urgent demands of the heads of families. They 
 had been authorized by the government to respond to 
 these entreaties, and once more they were in a position to 
 use all the labors of their ministry, with the same success 
 with which they were ever crowned. But the Freemasons 
 had increased the number of their lodges; the' press be- 
 came daily more hostile to religion and constituted au- 
 thority. Here, also, another dreadful blow was being- 
 prepared. 
 
 In the United States, the diiferent establishments of 
 the society v,ere developing themselves, and every thing 
 was satisfactory. Whole families renounced Protestant- 
 ism through the ministry of the Jesuits. The most re- 
 markable conversion was in the person of the Pastor 
 Barber, Rector of the College of Connecticut. Having, 
 together with the whole of his family, been received into 
 the bosom of the Church, he, at his own earnest solicita- 
 
252 HISTORY OF THE SOCIETY OE JESUS. 
 
 tion, was admitted into the novitiate of the society. His 
 wife became a nun of the Visitation, and, later, his son 
 became a Jesuit. 
 
 Of late, the foreign missions had not been so prosper- 
 ous as in former times, and the apostles of the society 
 sighed for the moment when they might be permitted to 
 resume, in those distant countries, the work commenced 
 by their predecessors. In 1823, the tribe of Ottawas, 
 who hud long before been freed, through the charity of 
 the missionaries, learned that they had returned to Amer- 
 ica, and that already several cities of the Union had the 
 happiness of possessing them. The Ottawas were not 
 ijirnorant of how much their forefathers owed to the Black- 
 7-obes, who had taught them to pray, and had spoken to 
 them of the Great Spirit. A few of the oldest among 
 them remembered having seen them, and could never 
 speak of their tender charity without being moved to 
 tears of gratitude and regret. These innocent, good old 
 men, by prayer, kept alive the faith in the tribe. They 
 taught the generations that came after them to persevere 
 in the practice of Christianity, and not a day passed with- 
 out the Black-robes being named with heart-felt gratitude. 
 Full of these precious recollections, the Ottawas assem- 
 bled in council, and addressed the following touching 
 petition to the President of the United States : 
 
 "Father: It is now that we implore thee to hear us, ourselves, 
 and all the children of this distant land. They stretch forth 
 their arms to press thy hand. We, the chiefs, the fathers of fam- 
 ilies, and other Ottawas, residing at the V Arbre Crochu, earnestly 
 beg and implore thee, our most respected Father, to pi'ocure for us 
 a Black-robe, like those who instruct the Indians near Montreal. 
 
 " Do thou, our Father, be charitable toward thy children; listen 
 to their prayer. We desire to be instructed in the same prin- 
 ciples of religion which our ancestors professed when the mission 
 of St. Ignatius existed. 
 
GENERALSHIP OF FATHER LOUIS FORTIS. 253 
 
 " We acUlress ourselves to thee, the First and Principal Chief 
 of the United States. AVe beg of thee to assist us in erecting a 
 house of prayer." 
 
 In the same year, other chiefs of different tribes ap- 
 plied to the President of the United States, making sim- 
 ilar requests. But the Jesuits were already occupied in 
 other missions on the borders of the Missouri and adja- 
 cent rivers. The Bishop of New Orleans, William Du- 
 bourt^, had confided to the Fathers this apostleship, and, 
 the number of the professed being still limited, they sent 
 some of the novices who had just arrived from Belgium, 
 among whom was Peter de Smet, the celebrated mission- 
 ary, who has since, by his extraordinary and successful 
 labors, obtained a world-wide name. These young novices 
 were conducted to the field of their labors by Fathers 
 Van Quickenborn and Temmerman. Others proceeded 
 to preach the Gospel in Kentucky and on the borders of 
 the Ohio. 
 
 At Frederick City, Father McElroy, who had been only 
 a simple Brother-coadjutor, accomplished marvels by his 
 preaching. His virtues being equal to his intelligence, 
 Father Grassi, his Superior, had him raised to the dignity 
 of the priesthood. Thenceforth, by his zeal and elo- 
 quence, he achieved so much good, and gained such pop- 
 ularity, that he needed only to point out a good work to 
 be done, to insure the hearty cooperation of both Catho- 
 lics and Protestants, eliciting the following remarks from 
 Mr. Schoeff"er, a Protestant, in the columns of his paper, 
 1829: 
 
 " Strange ! while Catholic France banishes the Jesuits from 
 its limits, and takes from them the education of the young, the 
 Protestants of Frederick contribute, each one his fifty dollars, to- 
 ward the erection of a Jesuit college in their city." 
 
 At the commencement of the year 1829, the Society 
 
254 HISTORY OF THE SOCIETY OF JESUS. 
 
 of Jesus lost its General, Father Louis Fortis. Pope Leo 
 XII survived him only a few days, expiring on the 10th 
 of February. On the 31st of March, the conclave elected, 
 as his successor. Cardinal Xavier Castiglione, who took 
 the name of Pius VIII. 
 
 Father Pavani, Provincial of Italy, whom Father Fortia 
 had selected to perform the functions of Vicar-General, 
 convened the Congregation for the 29th of June. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 255 
 
 6cneni,lsl]ig of |atl]er |ol]ii lootl^aait, 
 
 TWENTY-SECOND GENERAL. 
 1830 — 1853. 
 
 I. 
 
 On the 9tli of July, 1829, Father John Roothaan was 
 proclaimed twenty-second General of the Society of Jesus. 
 He was in his forty-fourth year. In appearance cool and 
 collected, characteristics of his countrymen generally, his 
 heart overflowed with the tenderest charity, and burned 
 with zeal for the glory of God and the salvation of souls. 
 
 Born a Catholic, in a Calvinistic country, he had pur- 
 sued his studies in the midst of Protestants, and had been 
 educated by Protestant professors, and yet, at the age of 
 nineteen, he did not hesitate to renounce both family and 
 country to follow his vocation, which the atmosphere in 
 which he had lived had not been able to stifle. The 
 only means open to him of entering the society was to go 
 to schismatic Russia, for which he accordingly set out. 
 One of his Protestant professors. Van Lennep, who filled 
 the chair of literature at the Atheneum of Amsterdam, 
 gave him the following letter of recommendation, dated 
 May 15th, 1804, to the Jesuits of Polotsk, entire strangers 
 to him, but of whom, although a Protestant, he enter- 
 tained the highest opinion : 
 
 "I am fully aware how greatly your society has distinguished 
 itself, from the very commencement, in all branches of learning 
 
256 HISTORY OF THE SOCIETY OP JESUS. 
 
 and science. The services it has rendered can never be forgotten. 
 I recommend to you, Reverend Fathers, this j'outh, whose worth I 
 have so highly appreciated. May he be imbued by you with vir- 
 tue and learning, and may he one day return to us, enriched with 
 those gifts, to acquire which he undertakes so long a journey." 
 
 Such was, at the age of nineteen, the merit of the 
 young student who presented himself at Polotsk. Trans- 
 planted into the Society of Jesus, this merit was rapidly 
 increased and developed. Father Roothaan had filled, 
 with credit, various positions in his Order, when he was 
 called upon to govern it at a time when it was undergo- 
 ing; one of its severest trials. 
 
 Pius VIII, who was warmly attached to the society, 
 had promised to avail himself of every opportunity to 
 favor it. On the 2d of December, of the same year, 1829, 
 accompanied by Cardinals Delia Somaglia and Qdescalchi, 
 he visited the Church of the GesLi, and there prayed be- 
 fore the altar of the great Apostle of the Indies and Ja- 
 pan, and, on the same occasion, promulgated the decree 
 of the canonization of St. Alphonsus di Liguori. 
 
 " Yet a few days, and who knows but that the Church 
 will be subjected to still further affliction?" said Pius 
 YIII to the Jesuits, while, for the first time, bestowing 
 upon them the Pontifical benediction. These words were 
 only too prophetic ; for very soon the exertions of the 
 secret societies excited revolt in several parts of Europe, 
 and threatened Italy. 
 
 In France, the Liberals, having succeeded in removing 
 the Jesuits from their path, prepared for an assault on 
 the throne itself, and only awaited a pretext for having 
 recourse to arms. The King was slow to act, but, at last, 
 issued decrees restricting the liuorty of the press. From 
 that time the tumult commenced. The people rose, and, 
 during three days, the roar of cannon was to be heard in 
 the streets of Paris, and, on the 29th of July, 1830. King 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 257 
 
 Charles X, with ;ill his family, had to flee his kingdom. 
 Thus was the great end attained. 
 
 During these days of civil war, amid general plunder 
 and disorder, the Jesuits could not be overlooked. The 
 people had not forgotten all the wealth, treasures, ammu- 
 nition, artillery, and the like, that were stowed away in 
 the vaults of Montrouge, according to the articles of the 
 ConstLtutionnel, and the gossip of the wine-shops. Now 
 the sovereign people, who w^ere in need of ammunition, 
 and who were not too proud to acquire millions, directed 
 their attention to the novitiate of Montrouge, whither they 
 marched, their arms bared to the elbow, their eyes glaring 
 with fury, flourishing iron bars or shouldering muskets. 
 They forced open the doors, destroyed the furniture, over- 
 threw and demolished every thing before them, all the 
 while causing that pious retreat to resound with their 
 oaths and blasphemy. But no ammunition, no money, 
 not even a piece of artillery of the smallest calibre, not 
 a sword, no cannon-balls, no bullets, not a grain of 
 powder could be found ! Nor did the vaults themselves 
 reach so far as the Barri^re de Paris. Assuredly, the 
 people had been duped, and that, too, as they admitted, 
 not by the Jesuits, but by the public journals. 
 
 The house of the Rue de Sevres could not be passed 
 over. On the 28th, a drunken rabble presented them- 
 selves before it. The staggering victors yelled forth the 
 favorite cry, "Down with the Jesuits!" "Death to the 
 Jesuits ! " It was eight in the evening, and the commu- 
 nity were at recreation in the garden. Father Varin, the 
 Superior, ordered the Fathers to the chapel, there to await 
 what Providence might decree. But this same good Prov- 
 idence permitted a cry to be heard, w^hich, without doubt, 
 emanated from one of the leaders : " To the missionaries ! 
 to the missionaries!" and at once the door, which had 
 already begun to yield to the repeated blows of these 
 
 by 
 
258 HISTORY or the society of JESUS. 
 
 fanatics, was abandoned, tlie infuriated mob departed, and 
 Father Yarin directed all to evacuate the house, instruct- 
 ing them whither to proceed, and leaving the premises in 
 charge of some of the brothers, he himself was the last 
 to depart. 
 
 In the interior, the revolution was everj-where con- 
 ducted as in Paris, especially where there were Jesuits. 
 The insurrectionists applied the name of Jesuit, as a 
 term of reproach, to all, men or women, who were want- 
 ing in effrontery. In the country places, the simple vil- 
 lagers did not rise ; they confined themselves to inventing 
 fables, the originators of which were as terrified as those 
 to whom they were related.^ At Amiens, while the rev- 
 olutionary rabble went through the streets of the city, 
 yelling forth songs of triumph, on the night of the 29th 
 of July, a cry was suddenly heard, " On to St. Acheul ! " 
 and the rioters rushed madly on, with shouts of " Hurrah 
 for the Charter ! hurrah for hell ! down with every thing ! " 
 They attacked the College of St. Acheul, which, since the 
 suppression of the seminaries directed by the Fathers, had 
 become a scholasticate. This took place in the dead of 
 night. The doors were forced, and, in spite of the ob- 
 scurity, the excited mob advanced, under the direction of 
 one of its leaders, shouting cries of death and clamoring 
 for more drink. Father de Ravignan made his appear- 
 ance at a window, and, by kind words, attempted to calm 
 the infuriated crowd. A stone, hurled at him with too 
 
 *We were personally witness of a fact of this sort, in the depart- 
 ment de Seive-et-Oise. The good peasants, who had been led to 
 dread the Jesuits as so many hobgoblins and weir-wolves, honestly 
 thought, during the revolution of July, 1830, that the cellars of the 
 chateau were filled with muskets, powder, balls, and Jesuits. They 
 trembled with fear lest the chateau should take fire, for, said they, 
 in such a case the village will be blown up ; and they kept at a very 
 respectful distance from it, particularly during the night, for fear a 
 Jesuit should fire upon them through the grating! 
 
GENERALSHIP OV FATHER JOHN ROOTHAAN. 259 
 
 true an aim, wounded him in the head. A scholastic, who 
 was by his side, drew him back into the house, and then 
 kneeling, for a i'ew moments, at the feet of our Lord, in 
 the chapel, returned, confronted the mob, and, wishing to 
 gain time, endeavored to prevail upon them to hear him. 
 But just then the tocsin was sounded, and one of the 
 rioters rushed upon the young Jesuit, aiming at him a 
 blow with an iron bar ; he evaded the stroke, and, at the 
 very moment, the insurgents, fearing the arrival of aid, 
 which had been summoned by the alarm-bell, took to 
 fliirht. Thus was the celebrated College of St. Acheul 
 rescued from destruction. 
 
 In order to meet the demands of those families whom 
 the most Christian government had deprived of Christian 
 teachers, the Fathers had established a college on the con- 
 fines of France and Spain, at a place called le Passage, near 
 St. Sebastian, There they received those children whose 
 parents sought to shield them from the teachings of the 
 University. Other Jesuits dispersed throughout France, 
 yielding to the wish of the bishops, devoted themselves to 
 the labors of the apostleship, while awaiting the day when 
 they might once more return to their houses as in former 
 times. 
 
 In the same year, 1830, Belgium had also had her rev- 
 olution, which, however, was for quite an opposite object. 
 She had thrown off the yoke of a government which aimed 
 at the destruction of Catholicity. She declared her inde- 
 pendence, in order to preserve the faith of her people. 
 The King whom they then selected, Leopold of Saxe-Co- 
 burg, although a Lutheran, promised to respect all re- 
 ligions, and to guarantee freedom ' of conscience. The 
 Belgians took advantage of this to send to Rome for some 
 of the Fathers of the Society of Jesus, and prepared to 
 receive them by erecting colleges and residences for them 
 in several cities. 
 
260 HISTORY OF THE SOCIETY OF JESUS. 
 
 In the same jear, an emeiite broke out in Dresden, to 
 the old revolutionary crj of " Long live Liberty ! Death 
 to the Jesuits ! " Father Gracchi, confessor to the royal 
 family, and also of the sick poor in the hospital, was, at 
 the time, iu a house occupied by priests. Toward this 
 house the rioters directed their steps, still shouting, 
 " Down with the Jesuits 1 Death to the Jesuits ! No 
 more Jesuits!" Father Gracchi appeared before the infu- 
 riated rabble, calm, dignified, and animated by a holy 
 courage. Raising his voice above the tumultuous shouts 
 of the crowd, he said : " You call for Jesuits. I am here, 
 the only one of my Order, and I respond to your call — • 
 here I am ! " That voice was not unfamiliar to the peo- 
 ple, and suddenly quelled the excitement. The Jesuit 
 beheld every head inclined before him. The tumult was 
 appeased. 
 
 The enemies of the Church were at work, every-where 
 at the same time. The commotion was general throughout 
 Europe, and in every place the Jesuits were sure to be 
 made the scape-goats. At Brunswick, the President of 
 the Consistory denounced Fathers Beckx and Lusken, the 
 former at Koethen, the latter at Hildesheim, as guilty of 
 attempting the conversion of a Protestant ; and, more- 
 over — an awkward admission — even before having suc- 
 ceeded iu converting him, of having placed a dagger in 
 his hands for the purpose of ridding them of a preacher 
 whose learning and talent were obnoxious to them. At 
 Brunswick, the simple-minded public was as credulous as 
 elsewhere. No one was surprised at the improbability of 
 such a calumny. What appeared strange, was the hypoc- 
 risy of these two religious, who, until then, had so acted 
 as to win the respect even of their enemies. The author 
 of this outrageous fable, the President of the Consistory, 
 whose name was Hurlebusch, was so well pleased with his 
 success, that he determined to continue. lie published a 
 
GENERALSHIP OF FATHER JOHN ROOTIIAAN. 261 
 
 detniled account of the crime of which the two Jesuits 
 hiid been accused. According to this pamphlet, Fatlier 
 Beckx had inculcated to Timpe — the name of the Prot- 
 estant whom he had converted — that the assassination of 
 heretics was a work which, in the sight of God, was more 
 acceptable than any other, and that the killing of a pastor 
 was still more meritorious. It was absurd to suppose that 
 the best means of converting a Protestant was to advise 
 him to murder a minister of his own persuasion. The 
 Jesuits, whom they pretended to be so cunning, could not 
 be, at the same time, such mere bunglers. No one detected 
 this improbability — it was too palpable ; no one reflected 
 upon it — it was too simple. The pamphlet was approved 
 and widely circulated, even in the schools, in order to im- 
 press upon the very children the true notion of a Jesuit, 
 and the danger they incurred in approaching him. 
 
 Father Beckx, it is true, had to reproach himself with 
 having made more than one conversion, and having re- 
 ceived several abjurations at Koethen, where he effected 
 much good, and where he was dearly loved; but he had 
 never sought to make these conversions by teaching that 
 assassination was a virtue. Jesuit though he was, he de- 
 sired, for the sake of religion, and for the honor of the 
 Society of Jesus, and of his personal character as a priest, 
 to cause the truth to triumph, and he gave a formal con- 
 tradiction to the journal which had first spread the cal- 
 umny. 
 
 This means not accomplishing the desired end, Father 
 Beckx had recourse to a court of law. The truth was made 
 known ; the imposture was exposed, and Hurlebusch was 
 condemned, as a calumniator, to retract, in writing, that 
 which he had had the temerity to put forth. From this 
 judgment he appealed, but the sentence was confirmed. 
 Wishing to gain time, he pretended that he was under 
 the necessity of making a visit to the Hartz Mountains, 
 59* 
 
262 HISTORY OP THE SOCIETY OF JKSUS. 
 
 hoping, by this means, to save himself tlie humility thus 
 imposed upon him by a judicial decision. He fell dead, 
 in an apoplectic fit. 
 
 We will here state, at once, that Timpe, his accomplice, 
 although, to all appearance, protected by his co-religion- 
 ists, after having suffered all the shame and humiliation 
 of a detected impostor, retired to Cologne, where, in the 
 year 1833, racked by remorse, he made a full retracta- 
 tion before the public tribunal of that city. 
 
 The revolutionary spirit was at work in Portugal, as 
 well as in all the other European states ; but it could not 
 raise the cry of " Death to the Jesuits," as those holy re- 
 ligious had been exiled from that country for upward of 
 seventy years. Don Miguel felt the necessity, as well as 
 the propriety, of reinstating the Society of Jesus in a 
 country to which it was allied by so many associations, in 
 which it had labored so successfully, from the time of John 
 III to Joseph I, and from which the impiety of Pombal had 
 caused it to be so cruelly torn. The name of Jesuit was still 
 livinji:, still loved, and still blessed throu«:hout the whole 
 kingdom. Don Miguel could ncjjit but recognize the fact. 
 
 In 1829, this Prince, through the Marquis de Lavradio, 
 his Ambassador at Rome, requested that some Fathers of 
 the society might be spared him. He felt that the surest 
 means of consolidating his throne was to base it upon those 
 principles which the Jesuits had always inculcated, and 
 his heart dictated to him that this act of reparation was 
 due to the Order of St. Ignatius, of which a Portuguese 
 Minister had been the first and most inveterate perse- 
 cutor. 
 
 Scarcely had the Ambassador made known the desire of 
 his sovereign, than Father Godinot, Provincial of France, 
 received orders to send some of his reliirious to that Por- 
 tugal where the society had numbered so many victims, 
 where Pombal had made so many martyrs. 
 
GENERALSHIP OF FATHER JOHN ROOTIIAAN. 203 
 
 Father Godinot sent six Fathers and two Brothers, un- 
 der the direction of Father Delvaiix. On their departure, 
 he gave them his blessini:;, phiced them under the protec- 
 tion of the great Apostle of the Indies, and, as a pledge of 
 that protection, gave them a portrait of the illustrious 
 Francis Xavier. This was a painting, after death, executed 
 at Goa, by command of Queen Anne of Austria. This 
 canvas, of which only an imperfect copy had been taken, 
 was invaluable ; but the province of France could well 
 make this sacrifice to that of Portugal. 
 
 On the 13th of August, 1829, the Fathers arrived at 
 Lisbon. The Ministers, not being so anxious as the King 
 to have among them the successors of St. Francis Xavier, 
 Simon Rodrio'uez, and of all those heroes who had won the 
 crown of martyrdom in the Portuguese colonies, had not 
 given directions for the reception of the Fathers. The 
 holy religious arrived without any other resource than 
 their vow of poverty, and did not even find a shelter pre- 
 pared for them by those at whose bidding they had made 
 so long a journey. The Lazarists became their benefactors, 
 and extended to them every hospitality. Scarcely had the 
 news of their arrival become known, when a lady of the 
 highest distinction hastened to the house of the Lazarists, 
 accompanied by her four children, and requested to see 
 the Jesuit Fathers. Her agitation was visible. The Supe- 
 rior was informed of her visit, and that the lady was no less 
 a personage than Donna Francisca de Saldanha, Countess 
 d'Oliveira, granddaughter of the too notorious Minister 
 Carvalho, Marquis de Pombal. On entering the parlor, 
 the good Fathers did not experience less emotion than that 
 evinced by the distinguished visitor. On beholding the 
 successors of those who had suffered a cruel martyrdom 
 at the hands of her grandfather, the pious lady could no 
 lonii::er retain her feelings. Father Delvaux himself 're- 
 lates the interview : 
 
2G4 HISTORY OF THE SOCIETY OF JESUS. 
 
 " She cast, herself at our feet, to our great discomfiture, but, at 
 the same time, to our greatest edification. She begged forgiveness 
 of the whole society, through us, in the name of her ancestor, and 
 asked our blessing on herself and her children. She had four sons, 
 whom, as you may imagine, we pressed to our hearts with great af- 
 fection and feelings of consolation." 
 
 The s:randdaiio;hter of Pombal did more: she secured 
 for her sons tTie first four places in the very first college 
 the Jesuits should open. 
 
 The Duchess of Lafoens placed at the disposal of the 
 Fathers one of her country houses, called la Maraviglia. 
 It was not until the 24th of October that the Minister con- 
 cerned himself about them. 
 
 In the mean time, the Liberals began to show displeas- 
 ure at the return of the Jesuits; the government became 
 alarmed; nothing was determined on. and the zeal of the 
 Jesuits was trammelled. Cardinal Justiniani, the Pope's 
 Nuncio, prevailed upon them to preach, during the Lent of 
 1830, in the Church of Loretto, which was specially set 
 apart for foreigners, and was entirely under the jurisdic- 
 tion of the Nuncio. The. Fathers set about their labors, 
 preached, heard confessions, and gave retreats with great 
 success, and it was not long before the inhabitants of Lis- 
 bon begged them to establish a college in the city. 
 
 During this time, the Carbonari were secretly at work 
 in Italy, and only awaited a favorable opportunity to cre- 
 ate an insurrection. They thought, for a moment, that 
 their time had come, when they heard of the death of 
 Pius VIII, which took place November 30th, 1830. They 
 were mistaken. A few of the legations arose to the cry 
 of ^'■Long live the Independence of Italy I ''^ But, on the 2d 
 of February, 1831, the conclave gave to the Church a new 
 Pontiff. Gregory XVI succeeded Pius VIII, and the in- 
 surgents, not findfng themselves united, suddenly stopped 
 their premature revolt. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 2G5 
 
 II. 
 
 The Carbonari had hoped that the dehiys of the con- 
 clave would aiford them sufficient time to lead the insur- 
 gents to Rome, and possess themselves of the Eternal 
 City. This point once gained, they would have possessed 
 themselves of the members of the Sacred College, sup- 
 pressed the Papacy, and proclaimed to the world that, the 
 Church being annihilated, each one would henceforth be 
 free to believe and act according to his own individual 
 convictions — upon condition, however, that the revolu- 
 tionized countries should unconditionally subniit to the 
 yoke of the demagogues. Independence was to be pur- 
 chased at the price of slavery. 
 
 The election of Gregory XVI had completely subverted 
 this plan. The Carbonari did not give up. They organ- 
 ized an outbreak for the 17th of February ; but Cardinal 
 Bernetti, Secretary of State, being informed of the plot, 
 prevented its execution. 
 
 The insurgents, being unable to do any thing better, for 
 the time being, determined that, while awaiting a more 
 favorable opportunity, they should have a thrust at the 
 Jesuits. No sooner was this resolved upon, than they re- 
 sumed their muskets, swords, and tricolor. The word was 
 given, and the turbulent throngs marched to victory. On 
 the same day, and at the same hour, the Jesuits were 
 driven out from their colleges of Spoleto, Fano, Modena, 
 lleG-ffio, Forli, and Ferrara. Their houses were sacked 
 and plundered ; but the victors were soon vanquished, and 
 the Fathers returned to their colleges, to the inexpressi- 
 ble joy of every Christian heart. 
 
 While infuriated demagogues thus made war upon the 
 Jesuits in various parts of Europe, the Sovereign Pontiff, 
 through the medium of Cardinal Zurla, engaged all the 
 religious orders in Rome to perform the spiritual exer- 
 
266 HISTORY OF THE SOCIETY OF JESUS. 
 
 cises of St. Ignatius, under the direction of the celebrated 
 Jesuit, Finetti, in the Church of the Gesii. 
 
 In France, impiety was still at \\:ork, exciting the evil 
 passions of man against the Society of Jesus. The hnvful 
 princes were exiled, and the throne was given to Louis 
 Philippe, Duke of Orleans, upon whom the Liberals had 
 forced a charter, to suit themselves. Their triumph was 
 complete, and the Liberals, for the time being, revelled in 
 its enjoyment. There was, to be sure, a slight relapse 
 into Jesuifaphohia, at Amiens, in 1831. A few rioters 
 attacked the house of St. Acheul, and there committed 
 all the havoc they could, for the mere pleasure of doing 
 evil; but there it stopped. In the month of February, 
 1832, the cholera made its appearance in France, and, no 
 sooner did it spread, than that dread of the Jesuit was 
 aroused in the minds of the people of the capital — that 
 fear which had so often weighed upon their hearts and 
 interrupted its repose. 
 
 The people — we can not repeat it too often — knew 
 not what a Jesuit was. Their sole idea of one was 
 that which had been instilled into their minds through 
 the columns of impious publications. In their estima- 
 tion, a Jesuit was not a priest, not a religious, but sim- 
 ply an evil-disposed being, somewhat of a magician, when 
 occasion required it, casting spells on men and brutes. 
 And, from the first appearance of the terrible scourge, 
 there was only one cry among the people, accusing the 
 Jesuits of having poisoned the wells, the fountains, and 
 the Seine itself! As to the wine, the question was not 
 mooted ; the dread of the Jesuit stopped there. 
 
 The direful contagion called forth the Fathers of the 
 Society of Jesus from their peaceful retreat. They hast- 
 ened to bestow upon the poor all the tender cares which 
 their pure charity dictated, the sweet consolations of their 
 holy ministry, and the poor, not knowing that their ben- 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 267 
 
 efact^rs were Jesuits, welcomed thein with gratitude and 
 admiration. Wherever the epidemic raged most fiercely, 
 there, also, were to be found the Sons of Ignatius, taking 
 upon themselves the care of the sick and dying, with that 
 heroic self-denial for which the society has ever been dis- 
 tinguished under similar visitations. 
 
 Father Barthes, at the request of the Bishop of Amiens, 
 went to the aid of the Curate of Moislain, whose age and 
 infirmities prevented him from discharging, by himself 
 alone, the labors of his mission. After the epidemic had 
 subsided, the Board of Health of Peronnet, struck by his 
 extraordinary charity, thus refers to him in the ofiicial 
 report : 
 
 " During the prevalence of the epidemic, M. Barthes, while afford- 
 ing the poor sufferers the consolations of religion, ceased not to 
 lavish upon them the most tender and untiring care, administer- 
 ing to them, with his own hand, the remedies prescribed, chang- 
 ing their linen, and not hesitating to perform for them the most 
 menial and repulsive services." 
 
 The Jury of the Department did still more : it awarded 
 a medal in bronze to Father Barthes, as a souvenir of his 
 own noble devotion, of the gratitude of the inhabitants 
 of Moislain, and that of the department of the Somme. 
 
 • The house of St. Acheul, which had been thrown open 
 to the soldiers attacked by the disease, was converted into 
 a military hospital, and the Fathers* example, in their de- 
 voted attention to the sufferers, was attended with the hap- 
 piest results for the glory of God. Among those thus 
 received through their charity, many had been merely 
 baptized, but had never approached the sacraments. To 
 such, the holy religious afforded the necessary instruc- 
 tion, and had the happiness of witnessing many approach 
 the holy communion for the first time, in all those cities 
 where the Jesuits were stationed, the example of their 
 
268 HISTORY OF THE SOCIETY OF JESUS. 
 
 zeal was the same, and elicited general admiration for 
 their unbounded charity. 
 
 A few turbulent spirits, feeling that such unexampled 
 devotedness was as prejudicial to the progress of revolu- 
 tionary principles as it was beneficial to that of religion, 
 sought to reenkindle the hatred of the Liberals. Father 
 Druilhet, Provincial of France, on his way from Spain to 
 Kome, stopped at Bordeaux, where he was arrested. !<• 
 was the 28th of June, 1832. What motive was there for 
 such a proceeding y None whatever, except that he came 
 from Spain, and was going to Rome, and, therefore, must 
 be engaged in a conspiracy. His rank of Provincial ren- 
 dered him formidable to the authorities. They imagined 
 that he was the bearer of important private dispatches to 
 the Father-General, and they hoped to make some won- 
 derful discoveries by an examination of his papers. These 
 were most minutely scrutinized by the Council, who would 
 have been more than satisfied could they have discovered 
 only one single line to compromise him ever so little. It 
 was labor lost. The police had been frustrated in their 
 hopes and designs, and they were compelled to set the 
 good Father at liberty. 
 
 On the 29th of September, of the same year, Father 
 Besnoin was arrested at Tours, through a like error on the 
 part of the police. He profited by his incarceration tc 
 speak of God to the prisoners. The latter, moved by the 
 holy inspirations thus conveyed to their hearts, derived 
 advantaue from them. Conversions w^ere efi"ected, and 
 when the authorities came to set him free, he begged to 
 be allowed to remain a little longer, to complete the work 
 of salvation so happily commenced. 
 
 In the mean time, Charles X, who had retired t'^ 
 Prague with his family, beheld, with sorrow, the difier- 
 euce of opinion existing among the personages who com- 
 posed his little court. Each one had his own idea as to 
 
GENERALSUIP OF FATHER JOHN ilOOTUAAN. 269 
 
 the education to be given to the youthful Duke of Bor- 
 deaux, and each one sought to have his views adopted, 
 asserting that the sacrifices he had made were such as to 
 entitle his advice to consideration on the part of the 
 fallen monarch. The hopelessness of bringing about an 
 understanding among them inspired Charles X with the 
 idea of confiding the education of the young Prince to 
 the Society of Jesus. He communicated his desire to 
 the General, who did not see fit to entertain the proposal. 
 Charles X insisted. He consulted the Pope, and Gregory 
 XVI prevailed upon Father lioothaan to yield to the de- 
 sire of the dethroned and exiled King, adding that, in case 
 of further refusal, he should feel called upon to use his 
 authority. This settled the question, and Fathers Ste- 
 phen Deplace and Julien Druilhet received orders to pro- 
 ceed to Prauue. 
 
 Amono; the Leiritimists who surrounded Charles X in 
 his exile, or who went from Paris to Prague on what they, 
 at times, termed a pilgrimage, some asserted that he had 
 lost his crown in consequence of his too numerous con- 
 cessions to the extremists. The others, on the contrary, 
 maintained that if he had firmly and openly concurred in 
 the revolution, he would still be at the Tuilleries. The 
 natural deduction from these disputations was, that the 
 former demanded that the education of the young Prince 
 should be based upon the old system, while the latter 
 desired that he should be brought up in the principles 
 more in accordance, as they pretended, with the times in 
 which he lived. It was while these conflicting opinions 
 were at their height that the two Jesuits arrived for the 
 purpose of undertaking the education of the Prince, being 
 determined to carry out the instructions of their General, 
 and under no circumstances to exceed them. "Sire," said 
 Father Deplace to Charles X, " we have come at your bid- 
 ding; we will leave whenever you may desire it." 
 60 
 
270 HISTORY OF THE SOCIETY OF JESUS. 
 
 As ia well known, the Jesuits possess an extraordinary 
 faculty of winning the hearts and minds of their pupils^ 
 and of imparting a charm to all their teachings and in- 
 structions. Fathers Druilhet and Deplace soon found that 
 they were beloved and esteemed by the Duke of Bordeaux^ 
 who evinced for them a truly filial affection. A few days 
 after the arrival of the two Jesuits, he said to Father 
 Druilhet: 
 
 "I have my failings; but I know what they are, and 
 sincerely desire to correct them." 
 
 "My Lord," replied the Father, "there are two certain 
 means to attain this end." 
 
 "Indeed! and which are they?" eagerly asked the 
 Prince. 
 
 " To reflect and control oneself, my Lord." 
 
 " Reflecliii' et se vaincre,'' repeated the youth, who had 
 not yet attained his thirteenth year. " Well, that shall be 
 my motto." 
 
 What hopes might not his preceptors have entertained, 
 could they only have insured a future in which to develop 
 this generous nature, these rare dispositions ! But each 
 day the Progressionists reproached Charles X with the 
 Jesuitical education he was giving to the Prince, assuring 
 him that nothing could render him more unpopular in 
 France, and that the Legitimists feared for the elder branch 
 of the Bourbons, so long as the two Jesuits held in their 
 hands the heart and the conscience of the Prince, in whom 
 alone were centred the future hopes of the country. 
 
 It being impossible for the Fathers to contend against 
 the disputants, they felt constrained to take their departure. 
 On hearing of this determination, the young Prince burst 
 into tears. The Baron de Damas, Governor of the young 
 Duke, was also to leave him. 
 
 'How this separation afflicts me," said the royal youth. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 271 
 
 " Oh, tliat my grandfather would make me King only for 
 one hoiiv! " 
 
 "Why so, my Lord?" 
 
 "Simply that I might issue this one ordinance — -that 
 they should remain ! " 
 
 On the 30th of October, Charles X announced to him 
 that the Jesuits were to depart, and that on the following 
 day their places were to be filled by others. But a few 
 moments after, the young Prince met Father Druilhet. 
 
 "All, then, is lost," said he to him; "and I can not add, 
 ' save honor ! ' " 
 
 He presented to the Fathers an attestation, written by 
 himself, in which he said that both the one and the other, 
 during their sojourn, had never ceased to manifest the 
 greatest consideration and affection for him ; that, were he 
 permitted to have his own way, he would never consent to 
 their quitting him ; in fine, that he deeply deplored being 
 deprived of all the future good they could have done him. 
 This document, to which the Due de Bordeaux affixed his 
 seal, was dated the 31st of October, 1833. On that day 
 he did not occupy his usual place at the dinner-table ; he 
 had flung himself upon his bed, where he freely wept. 
 Thus he continued the entire night, and the Baron de 
 Damas, hearing his sobs, entered his apartment about three 
 o'clock in the morning, and approached his bedside. 
 
 "Oh, Baron!" exclaimed he, "give me some words of 
 hope! Do not leave me; I am in such deep sorrow I 
 Must I, then, lose you too, as well as these two Fathers, 
 \ny best friends ? " 
 
 For two hours after, his tears still flowed. He then 
 arose, said his morning prayers, assisted at the holy sacri- 
 fice, and approached the holy communion with angelic 
 fervor, and soon felt fortified. The Baron de Damas had 
 likewise communicated at the same mass. On quitting the 
 
272 HISTORY OF THE SOCIETY OF JESUS 
 
 diapel", the young Prince took liim to one side, in order 
 not to be overheard, and said to him : 
 
 "How much I feel benefited by this mass!" 
 
 "I am not at all surprised, my Lord. You have re- 
 ceived into your heart Him who is strength itself, and 
 the true consoler of the afflicted," 
 
 " Yes, Baron ; but did not the Gospel strike you ? 
 What beautiful words ! ' Blessed are they that mourn ; 
 for they shall be comforted. Blessed are those who suffer 
 persecution for justice' sake.' Did not these words strike 
 you, my dear Baron?"* 
 
 On the 2d of November, the Fathers bade farewell to 
 the royal family, who expressed their regret at the separa- 
 tion, and on the 3d they left the city of Prague, and re- 
 turned to France, accompanied by the Baron de Damas. 
 
 III. 
 
 On the 3d of May, 1833, the Society of Jesus lost one 
 of its brightest ornaments. Father McCarthy had just 
 died at Annecy. Descended from one of the most illus- 
 trious families of Ireland, he counted among his ancestors 
 many who were of royal blood. His family, from their 
 warm attachment to the Catholic faith, had left their native 
 soil, and had settled in France, in the city of Toulouse ; 
 but the Countess McCarthy, on the occasion of the birth 
 of each one of her children, went to Ireland, in order to 
 conserve their full claims to nationality. Thus Father 
 Nicholas McCarthy was both French and Irish. He 
 was born in Dublin, in 1769. 
 
 Having been ordained previous to entering the Society 
 of Jesus, he had already, by his great eloquence, and by 
 his holiness of life, gained for himself a great name 
 
 * Notice on the Reverend P, Etienne Deplace, by the Reverend 
 Father Guidee. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 27 
 
 o 
 
 tliroughout the provinces of the South. His power of 
 oratory, which was irresistible, won over to God the most 
 hardened sinners, and brought td^rs to the eyes of all 
 who heard him. Never was Christian eloquence employed 
 to better advantage ; never had any one been listened to 
 whose language was more elegant, attractive, or moving. 
 In 1817, he preached at Toulouse. The people flocked 
 around him, eager to catch every syllable as it fell from 
 his eloquent lips; and several, who were notorious Infidels, 
 cast themselves at the feet of the apostle, with many other 
 sinners whom he had converted. A few impious young 
 men, infuriated by the astounding success of the holy 
 preacher, and, determined to hold out to the end against 
 his persuasive eloquence, organized an unprecedented con- 
 spiracy. . 
 
 On Ascension Day, the Abbe McCarthy preached in the 
 Church de la Dalbade. His theme was the happiness of 
 heaven. Every eye was moistened, every soul filled with 
 admiration. Never had his arguments been more con- 
 vincing; never had he been more inspired, more filled 
 with the Spirit of God. He was, as it were, transported 
 from earth. " At the conclusion of his sermon, he experi- 
 enced some inconvenience in passing through the crowd 
 of young people, who surrounded the pulpit and filled 
 every aperture. xVt one time he was roughly pressed 
 against, but took no particulai: notice of it. His mother's 
 sedan-chair awaited him at a side door; he stepped into 
 it and returned home. His servant, on removing his sur- 
 plice, turned pale, looked at him, and said : 
 
 "What has happened to you, Reverend Father?" 
 "Nothing, that I am aware of; why?" 
 " Why ? Do only examine this surplice." 
 The surplice was literally hacked to pieces, evidently 
 with a knife ! We have had it in our hands, and have 
 minutely examined it. It was full of rents, some of them 
 60* 
 
274 HISTORY OF THE SOCIETY OF JESUS. 
 
 very long, indicating tlie force with wliich the instrument 
 had been used ; and, wonderful to relate, the cassock was 
 uninjured, not a singtfe niiirk being visible upon it. The 
 Abbe McCarthy forbade any mention being made of 
 this fiendish attempt. His mother, however, proud of 
 this evidence of the direct interposition of Divine Prov- 
 idence in behalf of her son — of that son who was her 
 joy and her pride — related the circumstance to some 
 friends. It pleased Almighty God that this marvellous 
 occurrence should not remain entirely unknown. 
 
 When the Abbe McCarthy made known his determina- 
 tion of entering the Society of Jesus, it caused general 
 regret throughout the entire city of Toulouse. They 
 mourned him as if he were upon the point of death. 
 But for the enemies and opponents of the Jesuits this 
 intelligence was like a thunder-clap. He whose learning 
 and talent were admired alike by Gallican and ultramon- 
 tane ; he whose confessor, Father Gaillac, formerly a 
 Franciscan, said, " So unworthy do I consider myself to 
 be his confessor, that I would wish to hear his confession 
 on my knees "= — the Abbe McCarthy — was about to be- 
 come a Jesuit ! And he declared that he was very well 
 aware what those terrible Jesuits were !* "If he remain 
 with them," said some, " I shall no longer believe any 
 thing that may be written or said against the Society of 
 Jesus ! " " He will return to us," remarked others. " He 
 is too holy a man to devote his glorious life to an Order 
 which has caused itself to be expelled by every govern- 
 ment. Father Nicholas McCarthy deceived the hopes of 
 the latter. He made his vows in the society, and died 
 in it. On feeling his last hour approaching, he said : 
 
 " What a glorious day to die ! It is the Feast of the 
 Recovery of the Holy Cross!" 
 
 * During twelve years he had contemplated this step of entering 
 the Society of St, Ignatius. 
 
GENERALSHIP OF FATHER JOHN' ROOTHAAN. 275 
 
 The society had lost one of its members who, in order 
 to obtain admission to a share of its holy poverty, had 
 sacrificed all the attractions which birth and fortune could 
 offer in the eyes of the world ; and, at the same time, it 
 received into its bosom another, whose name was blessed 
 throughout the Pays-Messin, and who belonged to a fam- 
 ily which boasted neither fortune nor nobility, except that 
 of virtue, Nicholas Potot, who began life as a lawyer at 
 Metz, then became a soldier of the republic, and, under 
 the empire, was promoted to the rank of Chief of Bat- 
 talion. In consequence of wounds received during his 
 military career, he left the army, and offered up his re- 
 maining strength to the service of Almighty God. He 
 became a priest, and ardently devoted himself to works 
 of charity. This, however, did not satisfy the cravings 
 of his heart ; he felt a strong desire of leading a holier 
 though not a less laborious life. He coveted the name 
 of Jesuit, which impiety persecuted with such an invet- 
 erate hatred. He was, at the time, sixty-two years of 
 age. He lived only four years in the society, and died at 
 Metz, on the 2d of May, 1837. His death caused uni- 
 versal sorrow. The inhabitants of the city where he 
 breathed his last, had admired and respected in him the 
 magistrate, the soldier, the priest, the canon, and, lastly, 
 the Jesuit. Under all these titles they paid him honor. 
 The magistracy, the officers of state, the chapter, and the 
 clergy of the city assembled around his mortal remains, 
 which they followed to their last worldly resting-place. 
 The sword of the valiant captain, and the epaulets of 
 his highet* rank, were deposited upon the coffin of the 
 Jesuit, beside the stole and surplice of the beloved apos- 
 tle. A detachment of the military escorted his remains 
 to the tomb, and the mournful roll of the muffled drum 
 was heard alternately with the solemn but sublime chants 
 of the Church, while the crowds of poor, who had been 
 
276 HISTORY OF THE SOCIETY OF JESUS. 
 
 aided and comforted by the good Father during his min- 
 istry, evinced, by their tears and sobs, how heart-felt was 
 their sorrow. 
 
 The Jesuits, who never permit themselves to be dis- 
 heartened, were ever ready to respond to the call of the 
 bishops, going wherever there was a probability of doing 
 good. The ecclesiastical retreats, which had, unhappily, 
 been much neglected, were actively resumed by the good 
 Fathers, who, in their preaching, exhibited as much zeal 
 as talent. Father de Ravignan, whom the elite of society 
 at Paris had received with so much enthusiasm, at the 
 Church of St. Thomas Aquinas, where he preached the 
 Lenten sermons, in 1836, was called upon, in the following 
 year, to deliver the conferences for men at Notre Dame. 
 He was followed thither by all the most illustrious per- 
 sonages of the day. The combined talent of the bar 
 and of the literati of Paris was to be found there, watch- 
 ing every word as it fell from the learned Father, and un- 
 able to detect a single expression which it could turn 
 to account against that Order of which he was so brjfrht 
 an ornament. His former colleagues in the magistracy 
 were aware of the great sacrifices he had made of a bril- 
 liant and glorious future, at the age of thirty years, to 
 spend the remainder of his days, in poverty, humility, 
 and obedience, in an Order which was subject to so much 
 persecution. All these recollections appeared to be so 
 many obstacles to his eloquent words reaching the hearts 
 of his hearers. This sterility was a source of grief to 
 Father de Ravignan, who appealed to Almighty God while 
 accusing himself of being its cause. Then it was that 
 Heaven was pleased to impart to him that salutary. inspi- 
 ration, the glorious results of which were seen each year. 
 In 1839, he commenced a retreat for men, which he con- 
 ducted during Holy Week. The fruits of this, his first 
 mission, were so great for the glory of God, as to cause 
 
GENERALSniP OF FATTIER JOHN ROOTHAAN. 277 
 
 liim iimcli hope for the future ; but, at. the same time, it 
 served to revive the hatred of the enemies of God and of 
 II is Ciiurch, 
 
 "In 1840, impiety resumed its campaign against the Jes- 
 uits. It had recourse to the same weapons as heretofore, 
 being unable to find any others. It was ever calumny and 
 absurdity pushed to the very extreme. 
 
 The Jesuits allowed matters to take their course, con- 
 fining themselves exclusively to accomplishing their one 
 true end, the greater glory of God and the salvation of 
 souls. In 1843, Father de Ravignan gave a retreat at 
 Notre Dame during Holy Week, and, seeing the success he 
 obtained, announced that there would be general com- 
 munion on Easter Sunday for the men who should have 
 prepared themselves, during the retreat, for their Easter 
 duties. On this occasion, the number of communicants 
 exceeded three thousand, and the number of converts 
 was greater than that of any previous year. This tri- 
 umph for religion, achieved by the ministry of a Jesuit, 
 whom they persisted in designating the Abbe de Ravig- 
 nan, was a check for the impious, who thenceforth re- 
 doubled their attacks upon the society. The fury of these 
 infatuated minds was carried so far, that Father de Ravig- 
 nan received orders from his Superior to refute the cal- 
 umnies by which it was sought to defame the Institute 
 of St. Ignatius. Then it was that appeared that remark- 
 able work of the celebrated religious, entitled, De lexist- 
 ence et de V InstitiU des Jesuites. This was an epoch in 
 the history of the world and of Catholicity. The Nestor 
 of the Liberal party, the aged Roger Collard, an old pro- 
 fessor, but little favorable to Christianity, thus wrote upon 
 this subject to the illustrious Father de Ravignan, under 
 date of February 15th, 18-14: 
 
 "Your eloquent defense of the Institute of the Jesuits fully 
 convinces me of the energy of that extraordinary society, and of 
 
278 HISTORY OF THE SOCIETY OF JESUS. 
 
 the power which it has exercised. Inasmuch as we may make 
 comparison between things the most dissimilar, we may say that 
 Lycurgus and Sparta, although as far removed as earth is from 
 heaven, were the cradle of St. Ignatius. Sparta has passed away; 
 the Jesuits will never pass away. They possess a principle of im- 
 mortality in Christianity, and in the warlike passions of men." 
 
 This work demonstrated to the enemies of the Church, 
 and of the Society of Jesus, that they were in the wrong, 
 without, however, restraining the overflow of their hatred. 
 Calumny, falsehood, and sarcasm still pursued the good 
 Fathers. About this time, the Count de Chambord made 
 a journey to England, and visited the College of St. 
 Mary's, Oscott, No sooner did the fact become known, 
 than the Liberal journals put forth statements to the effect 
 that the lesritimate heir to the throne of France had been 
 received by the Jesuits with marked distinction. Doctor 
 (now Cardinal) Wiseman, who was at that time President of 
 the College, lost no time in giving a formal contradiction 
 to this report, at the same time stating that there never 
 had been any Jesuits at Oscott ; but this contradiction 
 was not published by the journals, through which the cal- 
 umny had first been circulated. 
 
 At this time, also, appeared that infamous work, in ten 
 volumes, " The Wandering Jew." from the pen of the 
 impious Eugene Sue, that most immoral novelist and 
 panderer to the lowest orders of society, who was so want- 
 ing in shame and common decency as to represent the 
 Jesuits acting a most odious part in the ignoble scenes of 
 his foul production.' And, in order to make his Satanic 
 pages accessible to all, he published them in the sheets of 
 the Constltutionnel. 
 
 On the 27th of August, 1845, appeared the retractation 
 of Martial Marcet de la Roche Arnaud, which increased 
 the anger of the Liberals: 
 
GENERALSHIP OF FATHER JOHN ROOTUAAN. 279 
 
 "I declare," said the repentant calumniator, "I declare sol- 
 emnly, and in good faith, that I entirely disappi'ove and contra- 
 dict all the writings I have ever published agains-t the Jesuits, in 
 1827, 1828, and 1829 — not that I deny having issued them, but I 
 condemn them as the shameful fruits of a vengeance full of deceit; 
 and as such, I now submit them, as I have long since done, to the 
 censure of all, or, if may be, to eternal oblivion. 
 
 " I candidly declare, and it is with my own free will that I avow 
 it, so as not even to admit of the least doubt, that it was party 
 spirit that drew me into this scandalous affair of which the Jesuits 
 have been the victims. It was that alone which suggested to me 
 the extravagant horrors which I detailed to the public, and it was 
 to the multiplication of these hideous falsehoods that was due a, 
 transitory popularity which these unfortunate publications ob- 
 tained. • 
 
 "I declare most emphatically, being sincerely grieved for what 
 I have been guilty of, that, with as little good faith as truth, so 
 soon as I had left the Order of the Jesuits, where I had received 
 all the cares and attentions sincere friendship and paternal care 
 could suggest, that I wantonly, falsely, and witliout provocation, 
 heaped outrageous slanders upon them, by such base personal 
 abuse, that, when I reflect seriously upon it, I am at a loss to con- 
 ceive how a rational people could even tolerate them, or why they 
 have escaped punishment at the hands of a wise and. powerful 
 government." 
 
 This evidence of repentance came at an unfortunate time 
 for the quondam accomplices of the author — a time when 
 they were leaving no stone unturned to inflict a final blow 
 upon the Jesuits. 
 
 IV 
 
 Externally, the Jesuits could not be distinguished 
 from the secular priests. They had no particular dress ; 
 they possessed no colleges ; they preached and heard con- 
 fessions without the least attempt at ostentation ; and yet, 
 in spite of this inoffensive manner of living, they obstructed 
 the government and interrupted its repose. It is true, the 
 
280 HISTORY OF THE SOCIETY OF JESUS. 
 
 Jesuits converted sinners, sustained piety, strengthened 
 Christian souls, and protected them from the dangers with 
 which irreligion surrounded them, and, therefore, it was of 
 primary importance to be rid of them. The laws had no 
 hold upon them. There was no tangible point upon which, 
 with any semblance of justice, they could fasten an accusa- 
 tion. The government took upon itself to enact the part 
 of Choiseul, by demanding the secularization of the French 
 Jesuits. This negotiation was confided to Rossi. He at 
 once proceeded to Kome on his mission, determined to re- 
 turn only as the vanquisher of the Jesuits. 
 
 Unhappily for his cause^ Rome knew the Society of 
 Jesus, and estimated its worth by its past glorious career. 
 She had been witness of its many struggles, and its bril- 
 liant successes; she saw the ever-increasing number of its 
 saints, its martyrs, and its heroes; she had kept count of 
 its many illustrious members; she witnessed, on every side, 
 the great works with which it had enriched the Church. 
 In regard to the Jesuits, Rome had nothing to learn. 
 
 The diplomatist Rossi had calculated upon producing 
 quite a different impression on the court of Rome. He 
 had imagined that at the mere mention of France, so quick 
 for revolutions, every thing would fall before him, and that 
 he had only to speak with authority, in order to be listened 
 to with submission. Disappointed in his hopes, he essayed 
 intimidation. He declared that his government would have 
 all the houses and novitiates of the Jesuits closed, after 
 forcibly expelling their occupants, and that, in case the 
 Pope persisted in his refusal, the same rigorous measures 
 should be extended to all the religious congregations not 
 authorized by the state. All this was to be done in the 
 name of liberty. It was in the power of the Holy See 
 to obviate this scandal, which would certainly tell against 
 the clergy, and it was to be hoped that it would afford the 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 281 
 
 Frencli Government the satisfaction of ordering the Jes- 
 uits to close their houses and disperse. 
 
 Tlie petition of the diplomatist Rossi was duly ac- 
 knowledged, but received no formal reply. He then re- 
 solved to try a master stroke. He threatened a schism in 
 France, unless the Pope sacrificed the Jesuits. On the 
 other hand — that is, if the Jesuits were, by command of the 
 Holy See, compelled to quit France, at least temporarily — 
 the government would guarantee entire freedom of educa- 
 tion, as well as other points of importance to religion. 
 
 The reply of the Holy See was, that it could see nothing, 
 in all that had been stated, of grave importance to religion. 
 His Holiness called for proofs against the Jesuits, and de- 
 manded that evidence should be adduced upon which he 
 could act ; but this was precisely what these apostles of 
 liberty could not produce. They could not substantiate 
 any charge against the society; they had not been able to 
 discover even a single circumstance which was, in any way, 
 reprehensible. The Sovereign Pontiff had taken impiety 
 by surprise. Rossi fell back upon the unpopularity of the 
 Jesuits, and adduced, as proof, the noise, the clamor, and 
 the invectives of the republican ministerial deputies, when- 
 ever the name of Jesuit was pronounced in the Chamber. 
 He must, indeed, have been at a loss for evidence when he 
 adduced this; but, for want of better, he boldly put it forth. 
 The Holy See saw naught but the highest eulogium in such 
 unpopularity. The Jesuits were popular with the Chris- 
 tians, who flocked in crowds to their sermons, and besieged 
 their confessionals. They were unpopular with the im- 
 pious only, and with those who were misled by the mis- 
 representations and calumnies, circulated so freely by the 
 enemies of their Institute. Could the Holy See condemn 
 the French Jesuits for such reasons? As for the schism, 
 to which the diplomatist attached so much importance, the 
 
 61 
 
282 HISTORY OF THE SOCIETY OF JESUS. 
 
 Roman court considered such a thing impossible, and fully 
 relied on the fidelity of the clergy, and of the sounder 
 portion of the population, who were, moreover, tired out 
 with so many intrigues and violent shocks. 
 
 The Ambassador, despairing of obtaining that which he 
 had so imperiously demanded, modified his tone, and con- 
 fined himself to urging some concession, no matter how 
 slight, in order to save the dignity of his government. 
 Gregory XVI, out of consideration for Louis Philippe, 
 called together the congregation, to whom he submit- 
 ted Rossi's demands. It decided that the Pope should 
 make no concession. According to its opinion, a gov- 
 ernment had no right to prevent those who desired it 
 making vows, and living in a more perfect state; and 
 when those vows Avere made, with the sanction of the 
 Church, in an order regularly authorized by the Holy See, 
 no government had a right to demand the annulling of the 
 same. Private consciences Avere not in its keeping. The 
 bishops of France solicited from the Sovereign Pontifi" the 
 conservation of the Jesuits; their enemies, through the 
 government, called for their annihilation. Which side 
 deserved to be preferred? This was the only satisfaction 
 Gregory XVI gave to Rossi. The diplomatist could not 
 resign himself to a defeat. The abnegation of the Soci- 
 ety of Jesus was known to him. It was to that he would 
 appeal, through the intermediacy of the Abbe d'Isoard. 
 The Pope would not sacrifice the society, hence the soci- 
 ety should sacrifice itself. The Abbe d'Isoard communi- 
 cated the demand of the diplomatist to the General of the 
 Order, and Father Roothaan, to show some of that spirit 
 of peace and conciliation which animates the Order of St. 
 Ignatius, directed the superiors to cause a temporary dis- 
 persion of a part of the Fathers residing in the houses in 
 Paris, Lyons, Avignon, and other cities. 
 
 The government of Louis Philippe did not so announce 
 
QENERALSniP OF FATHER JOHN ROOTHAAN. 283 
 
 the fiict. The Monitcur of July 6th tlius proclaims its 
 victory : 
 
 "His Majesty's government has received intelligence from 
 Rome. The negotiation with which M. Rossi was charged, has 
 been entirely successful. The congregation of Jesuits will cease 
 to exist in France, being about to disperse of its own accord. Its 
 houses will be closed, and its novitiates broken up," 
 
 This falsehood called forth the most unbounded exulta- 
 tion on the part of the irreligious press. The columns of 
 these journals were filled with blasphemies against the 
 Church and its sovereign head. The episcopate raised 
 its voice against this delirium of impiety. One of the 
 strongest defenders of the rights of the Holy See and of 
 freedom of instruction, Monsigneur Parisis, Bishop of 
 Langres, now Bishop of Arras, after having recalled atten- 
 tion to the protest of the French episcopate in favor of 
 those Jesuits whose total destruction was now insisted on, 
 added : 
 
 " The Jesuits, we are aware, were greatly rejoiced and grateful 
 for these sentiments and expressions ; but, at last, they were made 
 to believe that this generosity of the episcopate in their regard 
 was imprudent; that, in accepting the support of the bishops, 
 they seriously and undoubtedly compromised their protectors, 
 and, with them, i-eligion itself. 
 
 " We may, undoubtedly, characterize these representations as 
 false, and feel sorry that the leaders of the society should have 
 believed them; but, as soon as it is admitted that they enter- 
 tained this conviction, must we not admire the step they have just 
 taken ? 
 
 " This sacrifice, so quickly and so freely made, does it not reveal, 
 unmistakably, the purity of their intentions, their love of peace, 
 their exalted sentiments, and their readiness, at all times, to de- 
 vote themselves to the public weal. Can those who, for years past, 
 have accused, injured, and menaced them, produce similar exam- 
 ples? All the verbal compliments, all the published eulogiums of 
 their friends — are they equal to the glorious justification which 
 a like sacrifice establishes?" 
 
284 HISTORY OF THE SOCIETY OF JESUS. 
 
 At Rome, the news published in the Moniteur called 
 forth general indignation. The Pontifical court was loud 
 in its denunciation of the glaring falsehood. Rossi de- 
 clared that he had communicated the fiicts as they oc- 
 curred, and threw all the blame upon those who had falsi- 
 fied his dispatches. The embassy was held responsible 
 for the misrepresentation, and called upon to make repa- 
 ration for the injury done the Society of Jesus; for the 
 Sovereign Pontiff, not having made any concessions to its 
 enemies, naturally felt his dignity wounded by the offens- 
 ive article in the French official journal. He wished, at 
 the same time, to give renewed assurance to the Jesuits 
 of the feelings he still entertained toward them. 
 
 All these negotiations had excited the public mind. 
 The Cabinet of the Tuilleries possessed no direct dis- 
 patches proving the participation of the Holy See in the 
 dispersion of the Jesuits, and it was sorely in need of 
 something to show as a foundation for the article in the 
 Moniteur^ in case — which was very likely — it might be 
 questioned on the subject at the opening of the Chambers. 
 A means of escape was soon devised. In the month of 
 September, the Minister wrote to M. Rossi, congratulat- 
 ing him upon the success of his negotiation. At the same 
 time, he tendered his thanks to the Pope and Cardinal 
 Larabruschini for the service they had rendered France by 
 ordering the Jesuits to disperse. The Minister hoped, 
 even calculated upon finding, in the official answer, some- 
 thing that might be interpreted as a proof of the interven- 
 tion of the Pope in this matter. 
 
 Gregory XYI and Cardinal Lambruschini, Secretary of 
 State, at once perceived the trap that had been laid for 
 them by the French Government. Both one and the other 
 concluded that the Cabinet of the Tuilleries should be 
 satisfied, at least, on one point. It should receive an au- 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 285 
 
 thentic dispatch from the Secretary of State. The Car* 
 diual, therefore, replied to the Minister: 
 
 His Holiness is gi-eatly surprised at the thanks addressed to 
 him and to his Minister, as he lias made no concession in regard 
 to the Jesuits. Had His Holiness taken any action, he could 
 only have done so in conformity with the sacred canons. If the 
 government of His Most Christian Majesty has any thanks to re- 
 turn, it is to the General of the Jesuits that he must address them; 
 for, without command or counsel of the Holy See, he saw fit to 
 adopt such measures as might extricate the government of the 
 King from its embarrassments. His Holiness, under these cir- 
 cumstances, admires the discretion, the sagacity, and the self- 
 devotedness of this venerable chief of the society, and hopes that, 
 after the great sacrifices the French Jesuits have made, in the 
 spirit of peace and conciliation, His Majesty's government will 
 accord them protection." 
 
 This was all that Louis Philippe and his Ministers 
 could obtain from the Roman court. Thus, as Rossi had 
 anticipated, he was called upon to answer on this subject, 
 at the opening of the session of 1846, and he found him- 
 self compelled to admit his defeat. This, however, did 
 not prevent the Liberal press from claiming a triumph 
 
 V. 
 
 On the 17th of February, 1832, at an early hour of the 
 morning, a feverish excitement was perceptible among the 
 simple inhabitants of a little Portuguese town in tlie 
 Province of Beira, Estremadura. Happiness beamed from 
 every countenance, every heart was beating for joy. Old 
 men lifted their hands and eyes to heaven, while they 
 shed tears of consolation and gratitude. The young were 
 impatiently waiting the signal for departure. All were 
 clothed in their gala dresses, and in every house, rich or 
 poor, preparation was being made for a holiday of unusual 
 
 61* 
 
286 HISTORY OF THE SOCIETY Or JESUS. 
 
 rejoicing. About half-past nine o'clock the signal 13 
 given, the bells of the churches sound their merriest peal, 
 and the entire population hastens to join the clergy, the 
 religious orders, and the confraternities, which, preceded 
 by their crosses and banners, and followed by the magis- 
 trates and military, direct their march through the prin- 
 cipal thoroughfares of the city to the hotel where distin- 
 guished travellers were in the habit of alighting. As the 
 head of the procession reaches the place, two strangers 
 issue forth ; the ranks open to receive them, and, chant- 
 ing the Benedictus, escort them to the parish church, 
 whence they had started. 
 
 The two travellers, who were thus so solemnly greeted, 
 seemed to bear the triumph w^ith resignation rather than 
 exultation. To see them so humble and modest, no one 
 w^ould have supposed them the objects of such an ovation. 
 They were religious, of grave but amiable countenance, 
 with eyes suiFused by emotion, and apparently absorbed 
 in thought. Nor was there need to be surprised at their 
 abstracted appearance ; for these religious were Jesuits, 
 and the town which received them with joyful acclama- 
 tions was Pombal — Pombal, the marquisate of Sebastian 
 de Carvalho, the unrelenting persecutor of the sons of 
 Ignatius — Pombal, the place of exile where that wicked 
 Minister had passed the last years of his life, and where 
 he died, disgraced by the King, despised by the nobles, 
 and hated by all. It was Pombal which, by this religious 
 and popular reception, this holiday, bright and joyous as 
 a family feast, celebrated the return of the Jesuits to the 
 diocese of Coimbra, where they had always been so ten- 
 derly loved and revered. 
 
 In the month of December, 1830, the government had 
 restored to the Society of Jesus the College of St. An- 
 thony, so full of sweet recollections. 
 
GENERALSHIP OP FATHER JOHN ROOTHAAN. 287 
 
 " St. Francis Xavier had not lived there," says Father Delvaux, 
 in his cori-espondencc; "but it possesses a monument which leads 
 us to think that it was he who had there established our Fathers. 
 In the interior of the garden, on the flank of a mountain, that 
 of the Castle of Lisbon, in a part which, in the time of the saint, 
 must have been very solitary, in a grove of olives, there is a little 
 ruined chapel, built by our Fathers in honor of the Apostle of the 
 Indies, on the spot where he was accustomed to retire for prayer. 
 As you may well suppose, we lost no time in restoring it, and, on 
 the 2d of December, we had the happiness of celebrating mass in 
 it, and of giving communion to all the members of the college. 
 The chapel being too confined for solemn functions, we celebrated 
 the high mass and vespers at the college church, where we heard 
 a most touching sermon by a former bishop of Cochin. Such mo- 
 ments are worth recollecting." 
 
 The Fathers had reaped such happy results from their 
 apostolic zeal, that the Patriarch of Lisbon gave them a 
 public testimony of his admiration and gratitude. They 
 received many postulants; their number increased, and the 
 Bishop of Coimbra solicited their return to his episcopal 
 city. He applied to the government for the restoration 
 of their former college in Coimbra, once so celebrated. 
 The Archbishop of Evora, the Director of Schools, sup- 
 ported the application, and, on the 9th of January, 1832, 
 Don Miijuel signed the decree of restoration. 
 
 On the 14th of February, Father Delvaux, the Superior, 
 with Fathers Palavicini, Ponty, and Martin, accompanied 
 by two Brothers, started for Coimbra. The bishop had 
 ordered his clergy to receive them, on their passage, with 
 all possible honor, to make up for the ignominy which 
 their former brethren had received under the detested 
 government of Carvalho, and the clergy, the magistrates, 
 the people, hastened to comply with the invitation, for 
 this reparation was their ardent desire. Pombal was the 
 first parish of the diocese on leaving Lisbon, hence it was 
 
288 HISTORY OF THE SOCIETY OF JESUS. 
 
 tbe first to make the ovation. But let us hear Father 
 Delvaux as, in a letter dated March 6th, 1832, he ex- 
 presses the emotions which he exDerienced in this striking 
 manifestation of Providence : 
 
 "We were received with the ringing of bells, complimented, and 
 escorted by the principal curate and all the clergy. The church, 
 where two of our Fathers went to say mass, was lighted up as for 
 a great solemnity. As for myself, moved by feelings which I can 
 not express, I had stolen away, with a Father and a Brother as 
 companions, and had hastened to the church of the Franciscans, 
 to offer up my prayers by the tomb of the Marquis; but the un- 
 fortunate man has no tomb. Not far from the high altar was a 
 bier, covered with a sorry pall, on which, the Father-Guardian 
 told me, the coffin of the Marquis still remained. Since May 5th, 
 1782, he has waited in vain for the rites of sepulture. 
 
 " I can not tell you what I felt in offering up the victim of pro- 
 pitiation — the Lamb of God who prayed for his executioners — for 
 the repose of the soul of Sebastian de Carvalho, Marquis de Pom- 
 bal, present before me. Fifty years had he been waiting there 
 for the return from exile of the society which he had so cruelly 
 banished, and the restoration of which he had himself pre- 
 dicted.* 
 
 "While I was fulfilling this pious duty, the triumph which they 
 wished us to share, or, rather, endure, was resounding through 
 the city and environs. All the bells were ringing their loudest, 
 and a procession came to escort our Fathers to the church, which 
 was brilliantly illuminated. It was like a dream. 
 
 " It is with truth, then, that I can say that the first thing done 
 by the society, on its solemn reentrance into Coimbra, was to cele- 
 brate a requiem mass, presente cadavere, for the soul of him who 
 had proscribed it, and in the very place where he had spent the 
 last years of his life, himself proscribed, exiled, and condemned 
 to death. What a chain of events was necessary to bring about 
 
 * After having imprisoned a part of the Fathers, and ignoniin- 
 iously expelled the others, he remarked : " The society will one day 
 return, but will find it difficult to rebuild its nest." The details 
 which we have given above are taken from authentic documents, 
 for copies of which we have been iudebtad to Rev. P. de Montezon. 
 
GENERALSHIP OF FATHER JOHN- ROOTIIAAN. 289 
 
 such a coincidence! When I had left Pombal, I scarcely knew 
 whether it was a di'eam or a reality. Tliat bier, that name, Se- 
 bastian, pronounced in the prayer! the parish bells ringing for 
 the return of the Jesuits — all at one and the same time! I be- 
 lieve that I shall never forget it ! " 
 
 Can any thing be more beautiful, more sublime, or 
 more touching than the heroic generosity of those sons 
 of Ignatius, eluding the triumph prepared for them, to go 
 and pray by the deserted remains of him who was their 
 most cruel and unscrupulous enemy, their most relentless 
 persecutor? It is one of the brightest pages in the glori- 
 ous history of the Society of Jesus. 
 
 And now shall we explain the reasons for this long de- 
 lay in the funeral obsequies of Pombal. It is one of 
 those events so striking in its lessons that it can not be 
 passed over in silence. 
 
 In the time of liis power, Sebastian de Carvalho was 
 the enemy of the old nobility, because it surpassed his 
 own family in distinction and ancestral honor. The Mar- 
 quis Ponte de Lima was one of the victims of this jeal- 
 ousy, and expired a prisoner in the fort which guards the 
 entrance to the Douro. The son demanded the body, for 
 interment in the tomb of the family in the Church of 
 St. Laurence. Pombal refused! "He who dies in the 
 royal disgrace does not merit such honor," said the bar- 
 barous Minister. On the death of Joseph I, the royal 
 disgrace fell upon him who, but the day before, was so 
 insolent in his power, and the Marquis Ponte de Lima 
 succeeded him in the ministry. 
 
 Five years later, the aged Pombal expired, leading or- 
 ders that his remains should be transported to Oeyras, 
 and there buried with the rest of his family, in the 
 Church of Nostra Senliora das 3ferces, where a magnifi- 
 cent tomb had been previously erected for him. But 
 when his son sought the required permission for his re- 
 
290 HISTORY OF THE SOCIETY OF JESUS. 
 
 moval, Ponte de Lima had his turn — he refused. The 
 hatred incurred by Pombal, in his lifetime, was so lasting 
 and intense, that, for several years, the government op- 
 posed the removal of his remains, which lay there in a 
 corner of the Franciscan church, waiting in vain for the 
 sepulture which was so pitilessly refused ; and when, as 
 time passed by, the hatred diminished, it came to pass 
 that the body was forgotten, apparently, and waited, still 
 waited. 
 
 This is an historical fact 
 
 This forgetfulness might seem incredible, did we not 
 remember how Providence orders events. The remains 
 of this implacable enemy of the Church and of the So- 
 ciety of Jesus, lying there deserted, covered by an old 
 pall, worm-eaten and covered with dust; those Jesuits 
 coming, as it were, accidentally, to oflfer the holy sacrifice 
 upon the abandoned corpse of their executioner; these 
 are events where the finger of God is seen ! Plis Provi- 
 dence is there, and its lessons are admirable ! The So- 
 ciety of Jesus only gives a new proof of its love for its 
 enemies, but that proof is sublime ! * This is the venge- 
 ance which pleases the hearts of those Jesuits, who, for 
 three centuries, have been the bugbears of little men and 
 great children. 
 
 * The prayers of the Society of Jesus, doubtless, procured the 
 conversion of their persecutor in his last moments, for the Bishop 
 of Coimbra, released from Fort St. Julian, where he had been in- 
 carcerated, on returning to his diocese, in passing through the 
 town of Ponibal, saw the humbled Minister prostrate himself at 
 his feet, suiug for pardon, aud shedding a flood of tears, which 
 must, indeed, have been bitter. Strange to relate, Pombal pos- 
 sessed two magnificent reliquaries containing, the one, a relic of St. 
 Ignatius of Loyola, the other, one of St. Francis Xavier, which he 
 kept in the private chapel of his palace at Lisbon. These were al- 
 ways preserved in the same place, where, on their return, the Jes- 
 uits had the opportunity of seeing and honoring them. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 291 
 
 After the Fathers liad said mass in the paroeliial 
 church of Pombal, they were escorted by the clergy to 
 their hotel, amid the serried crowds of people. The 
 humble religious thought that, in leaving the town, they 
 would escape these embarrassing honors, but they were 
 mistaken ; for, wherever they went in that diocese which 
 had so long desired them, their journey was a triumphal 
 ovation. The same night, at Condeixa, they found the 
 Archbishop of Evora, who had come forth to meet them, 
 and be their escort to Coimbra, from which they were dis- 
 tant two leagues, and where they made a solemn entry on 
 the 18th of February, the feast-day of St. Theotonio, 
 patron of the city and diocese. This entry was, indeed, 
 solemn, having been arranged by the Archbishop of Evora, 
 the Bishop of Coimbra, the Chancellor of the University, 
 and the Abbot of the great Monastery of Santa-Cruz. 
 It was to the church of this monastery that the Jesuits 
 were conducted on their arrival, escorted by the prelates, 
 the clergy, the civil and military authorities, and an im- 
 mense crowd, eager to see and contemplate those whose 
 former brethren had been the honor and glory of the 
 place. After their visit to the church, the Fathers were 
 installed in their own residence. 
 
 Father Roothaan, on learning the brilliant reparation 
 which had thus been tendered to the society, on its return 
 to a diocese where it had left such glorious and touchinjr 
 mementos, wrote to those who had been the recipients of 
 the ovation: "//osaw?zas to-day; be humble ! To-morrow, 
 perhaps, it will be, ^tolle, crucifge.' ^' The advice was 
 prophetical. 
 
 Don Pedro w^as contesting the throne with his brother, 
 Don Miguel. To raise an army, he had collected all the 
 exiles of Europe, then very numerous, all outlaws from jus- 
 tice, all the vagabonds of every race and nation, who only 
 csked for pillage, and who would recoil from no excess. The 
 
292 HISTORY OP THE SOCIETY OF JESUS. 
 
 war, like all other civil wars, was terrible in its immediate 
 consequences, as in the divisions which it caused in fami- 
 lies. To this scourge was added another, the cholera, 
 which raged with desolating effect throughout the country. 
 Fear seemed to paralyze the energies of the people ; rich 
 and poor seemed equally powerless in presence of so many 
 dying and dead around them. The Count and Countess 
 of Oliveira were among the first victims of the epidemic. 
 
 The Jesuits hasten to the scene of suffering. They are 
 found in the hospitals, in the prisons, in the hovels of the 
 poor, wherever there are sick to relieve, or dying to save 
 for eternity. For six long months they devote themselves, 
 night and day, with an inexhaustible charity, an indefati- 
 gable zeal, an heroic abnegation. At Coimbra, the typhus 
 fever succeeds the cholera, and attacks all the Fathers in 
 their incomparable charity. Two succumb to the disease; 
 they are Fathers Francart and Namkin. 
 
 The war still continued between the Pedristas, or Con- 
 stitutionalists, and the Migitelistas, or Royalists. The 
 Jesuits held themselves aloof from both, and prayed for 
 all. On the 24th of July, 1833, the army of Don Pedro 
 entered Lisbon, and its general, the Marquis de Villaflor, 
 assured the Jesuits of his protection. Don Pedro had 
 already written to them, asking them to espouse his cause, 
 and to deliver to him Lisbon and Coimbra. As the price 
 of their cooperation, he promised the reestablishment of 
 the society throughout the kingdom, the primatial Arch- 
 bishopric of Braga,^^ the spiritual direction of his daugh- 
 ter, the Queen Donna Maria II, and, besides, wealth, credit, 
 and whatever else they could require. It is clear that he 
 did not quite understand a Jesuit after the fashion of St. 
 Ignatius; he only knew him as painted by the Liberals. 
 
 * M. Cretineau Joly says Prague, but this iliust be a typographical 
 error. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 293 
 
 The letter of the Prince had not yet been sent to the 
 Fathers, when it was rendered useless by the capture of 
 Lisbon. Nevertheless, persuaded that he could have no 
 better mediators between himself and his brother, Don 
 Pedro tried to conciliate them, and attach them to himself. 
 The Duke of Palmella promised them the favor of the 
 government, if they would remain in the capital, and not 
 take refu<2:e in the interior of the kingdom. The Jesuits 
 answered that they were in Lisbon and Coimbra by order 
 of their General, and that force alone could prevent them 
 from remaining. This calmed the fears of the Prince, and 
 the Duke of Terceira joined his promises of protection to 
 those of the Duke of Palmella. But Don Pedro had 
 opened the doors of all the prisons, and the undisciplined 
 bands of foreigners under his standard, seeing themselves 
 so reinforced, carried death and devastation into every 
 quarter of the unhappy city. The only power capable of 
 arresting these disorders lay in the army of Don Miguel. 
 
 On the 29th of July, the Pedristas suddenly made a 
 descent on the house of Saint Anthony, with savage cries 
 of death and pillage. They penetrated to the interior, 
 forced the doors, insulted the Jesuits, and were about to 
 lay violent hands on Father More, when suddenly one of 
 the party seized him with one hand, while with the other 
 he beat back his companions, and then, casting himself at 
 the feet of the religious, exclaimed, " Father, you are 
 my benefactor; to you I owe my life, which you saved 
 while I lay in prison ! " The Pedristas, touched at the 
 sight of this spectacle, withdrew, full of respect for those 
 Jesuits, whom, a few minutes before, they had devoted to 
 death. 
 
 Order was not easily restored under the sway of the 
 
 Constitutionalists. The revolution was too much for Don 
 
 Pedro, and that unhappy Prince saw himself obliged to 
 
 sanction, daily, the most crying injustice and the most 
 
 62 
 
294 HISTORY OF THE SOCIETY OF JESUS. 
 
 shameful iniquity. By his orders, CardinalJustiniani was 
 commanded to leave the kingdom within three days, and 
 all relations with the Holy See interrupted. The Orato- 
 rians were expelled from their houses, priests were mur- 
 dered, convents profaned, and churches were pillaged. 
 The Jesuits continued to refuse a share in his political 
 views. They rejected his propositions and his conditional 
 promises; they were treated as enemies, and were saved 
 from death by an Englishman, who received them on 
 board his vessel. Those of Coimbra, as well as they of 
 Lisbon, remained faithful to the Holy See. The Consti- 
 tutionalists saw, in their fidelity, the reason of the resist- 
 ance of the other religious orders, and Don Pedro decreed 
 their expulsion on the 24th of May, 1834. 
 
 They were conducted on foot from Coimbra to Lis- 
 bon, a distance of forty leagues, treated like malefactors, 
 guarded by a detachment of soldiers, who could not re- 
 frain from tears, and surrounded, in every town which 
 they traversed, by a weeping crowd, who, on their knees, 
 begged a farewell blessing. Father Roothaan had truly 
 said, " To-day, hosannas ; to-morrow, tolle^ crucifigeJ'^ The 
 road on which they now walked as criminals, had seen 
 them pass in triumph, but two years before. 
 
 Arrived at Lisbon, by a refinement of cruelty worthy of 
 a revolutionary government, they were to have been con- 
 fined in Fort St. Julian, which had been the living tomb 
 of so many of their holy predecessors. Providence or- 
 dered it otherwise. We have seen that the Provincial of 
 France had placed this little colony of laborers under the 
 protection of the great Apostle of the Indies. Father 
 Delvaux shall tell us the result of his powerful protection : 
 
 "On the 24th of July, 1833, the cla}^ on which Lisbon was cap- 
 tured by the army of Don Pedro, being caught unprepared in that 
 city, and being responsible for the safety of the Fathers and nov- 
 ices, I addressed myself to a pious and noble lady, whom Provi- 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 295 
 
 dence — let me say St. Francis Xavier — had established close to 
 our residence, in readiness for this occasion. This is not conjec- 
 ture; it is history. 
 
 "There was only a partition-wall between our garden and that 
 of the i^alace of the Marquis of Ponte de Lima, and at the bottom 
 of the alley which bordered the College of St. Anthony, our back 
 entrance confronted that of our neighbors garden. I went to ask 
 the Marchioness, for she was a widow, to receive that same night 
 all the inmates of the college. The Marchioness, and all her fam- 
 ily,* showed the greatest willingness, and a charity which was 
 altogether religious, and the transfer was accomplished before 
 nightfall. AVe were scarcely established in our refuge, when the 
 noble lady went to seek a magnificent reliquary, around which 
 she caused candles to be lighted, and then kneeling down, invited 
 us to venerate St. Francis Xavier, and to entreat his protection 
 for Portugal. It was a i-elic of the Saint, and one of the most 
 valuable that exists. I have seen none so large, excepting the 
 arm which is preserved at the Gesu, in Rome. The pious Mar- 
 chioness would then have me bless her and all her family, with 
 the holy relic. I did so, and I blessed, too, that other family there 
 present — the family of the Saint himself — and with what feeling, 
 you may imagine more easily than I can express. Up to this 
 time we had remained in ignorance of this treasure, at our very 
 gates. We were to know it only in the hour of peril; and we 
 love to think that our dear Saint was there to save then, and dur- 
 ing a whole year of revolution, his brethren of Lisbon and Co- 
 imbra. By the downfall of the government, which had recalled 
 it, the society fell at once under the old law of proscription, by 
 which any one of its members found within the boundaries of 
 Portugal, was condemned to death, and yet not one hair of our 
 heads was lost. 
 
 " We owed a great debt of gratitude to this family, the manifest 
 instrument of Divine Providence in our regard, and, in token of 
 our sentiments, we determined to offer them our precious painting, 
 entreating tliat it might find a place beside the relics which we 
 had been allowed to honor. It was an act of gratitude, but it was, 
 also, one of deep and tender devotion to the portrait of our Father, 
 which we saw exposed, like ourselves, on a troubled ocean, of which 
 no one could see the shore. It had not left us ; we had carried it 
 
 *Her eldest son was serving in the army of Don Pedro. 
 
296 HISTORY OF THE SOCIETY OF JESUS. 
 
 in our hands from our college to the palace of the Marchioness, 
 and we placed it next to the blessed relics. It was there that we 
 took a farewell embrace of each other before separating on our dif- 
 ferent roads to exile. That day was the festival of St. James, the 
 patron of Portugal as well as of Spain. Not twenty-four hours 
 after our departure, the Marchioness received an order inviting us to 
 retire to the Convent of St. Dominic, which, as was afterward seen, 
 was to have been our prison. St. Francis Xavier would not have 
 it so, at least for that portion of his family." 
 
 These letters, of which we have here given some extracts, 
 were not intended for publication. Written in the language 
 of the heart, they show us the Jesuit as he is, and not as 
 he is represented by the enemies of the society. 
 
 VI. 
 
 Spain was in as sreat a ferment as Portusral. At his 
 death, Ferdinand VII had willed the crown to his daughter, 
 in spite of the Salic laws, which called his brother, Don 
 Carlos, to the throne. The latter took up arms to sustain 
 his rights, while the adherents of Queen Christina rose to 
 defend those of Isabella. The last admitted to their 
 ranks all the revolutionists of Europe, by whom they were 
 soon entirely controlled. It was no longer the Queen 
 dowager who ruled in the name of her daughter ; it was 
 the revolution. Clubs were organized, the press declared 
 free, and the coalition against the Church made alarming 
 progress. 
 
 The Jesuits foresaw the approaching storm without the 
 hope of withstanding it. They soon learned that the secret 
 societies had decreed the destruction of all relioious orders, 
 and the death of their priests, commencing with themselves. 
 To inaugurate this plan, a pretext was needed. The 
 cholera supplied the want. 
 
 On the appearance of this terrible scourge, the Queen 
 had taken flight, closely followed by the philanthropic 
 apostles of liberty, and the people, seeing themselves 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 297 
 
 abandoned by those who owed them protection, gave them- 
 selves up to the most frantic terror. 
 
 This was the auspicious moment. The demagogues set 
 afloat those same absurd reports which had been so fre- 
 quentl}'^ employed against the Jesuits. The Carlists, the 
 monks, and especially the Jesuits, were accused of poison- 
 ing the fountains. It w'as the second edition of the fable 
 invented at Paris in 1832. The police arrested some 
 children who were throwing poison in the streets by the 
 handfuls. 
 
 " What are you doing there? " 
 
 "Amusing ourselves.' 
 
 "At what?" 
 
 "Scattering this powder in the street." 
 
 "Where did you get it?" 
 
 " From the Jesuits." 
 
 "And w^ho told you to make this use of it?" 
 
 " The Jesuits." 
 
 The inquiry was made in such a tone as to arrest the 
 attention of the passers-by and of the occupants of the 
 neighboring shops, so as to excite the indignation of the 
 populace. During the night of the 16th of July, the rev- 
 olutionary agents put in circulation the most fearful ru- 
 mors. They pretended to have found papers full of ar- 
 senic in the public fountains, and showed some packages 
 in proof of their assertion, while the children, who were 
 accused of placing them there, asserted that they had re- 
 ceived them from the Jesuits. The proof was complete ; 
 the Jesuits wished the death of the people. 
 
 The excitement continued. It was necessary to believe, 
 or affect to believe, those Fathers so beloved, so revered, 
 guilty of the odious charge, or to run the risk of the 
 death which the authorities declared them to have merited. 
 The frenzy increased with every hour, until men were be- 
 side themselves with terror, and, on the 17th, at three 
 62* 
 
298 HISTORY OF THE SOCIETY OF JESUS. 
 
 o'clock in the afternoon, the mob, in conjunction with the 
 national guards, ran frantically about the streets, shouting, 
 '■'■Poison! Death to the Jesuits! Long live the Republic! ^^ 
 The doors of the Imperial College, closed by order of the 
 Superior, fall beneath the axes of the assailants. Some 
 of the Fathers escape; others take refuge -in the private 
 chapel, and prepare for the death which seems to await 
 them. They hear the shouts of the ^^ descamisados,"^ 
 '■'•Death to priests and monies!^' '^^ Hurrah for liberty !^^ 
 while their leaders suggest even more: "Down with re- 
 ligion ! Down with God ! Death to all priests, monks, and 
 Jesuits, and hurrah for hell ! '' 
 
 The mob pause, as if, in those cries, they had, for a 
 moment, glanced to the very depth of the abyss into which 
 they are plunging. The descamisados see that there is no 
 time to lose. They attack, at once, the church and sem- 
 inary. Some shots are heard, and the leaders exclaim, 
 " The Jesuits fire on the people ! Death to the Jesuits ! " 
 At these words, the mob, throwing aside all doubt and 
 hesitation, is seized with a vertigo. Drunk with fury, and 
 thirsting for vengeance, it clamors for the blood of the 
 Jesuits. 
 
 Durino; this horrible tumult and these sacrilegious 
 shouts, the students of the college were assembled around 
 Father Edward de Carassa, in the common hall, where, 
 weeping and praying, they awaited their death. The 
 ruffians made their appearance, and a general cry of 
 alarm was heard from the children. A national guard — 
 perhaps himself a father — reassured them, saying that no 
 harm should be done to them, and that not a Jesuit 
 should bleed until the students were all removed; but the 
 
 *In France, the radicals of '93 called themselves sans-culottes 
 (breechless) ; in Spain, they went further, and styled themselves 
 descamisadoH (shirtless.) Our readers must excuse the expressions — 
 we are not inventing, we are only writing history. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 299 
 
 descamisados l.iuirhcd at such fine feelino-s and at once 
 stretched the Brother-coadjutor, Juan Ruedas, a lifeless 
 corpse at their feet. The Prefect of Studies, Dominic 
 Barran, was killed in the very midst of his pupils. Fa- 
 thers Buxons, Gamier, Sancho, Casto Fernandez, Urreta, 
 and Barba also fell victims to the popular frenzy. 
 
 The blood of so many martyrs had not satiated their 
 thirst. More was required. They seized Father Jose 
 Fernandez, cut off his cheek and one of his ears, and 
 dragged him through the streets, with blows and insults, 
 to which the holy religious responded only by prayers for 
 his assailants. Father Celedonio Unanue was about to 
 undergo the same fate, but one of the mob thrusting at 
 him with his bayonet, the blow turned aside, and the in- 
 tended victim was seized by a compassionate soldier, car- 
 ried off, and rescued from certain death. At Father Sauri 
 the stroke was better aimed. His soul fled to heaven. 
 
 Father Artigas, Brother Manuel Ostolosa, and the Scho- 
 lastic, M. Dumont, were shot down at the doors of the 
 college, and their naked bodies exposed to the licentious 
 gaze of a drunken mob. 
 
 Nor were these crimes and sacrilegious murders suf- 
 ficient for these ruffians. They rushed pellmell into the 
 interior of the building, and penetrated to the domestic 
 chapel of the Imperial College, ^ In that chapel there was 
 a young Jesuit, Juan-Gregorio JMuiioz, a brother of the 
 Duke de Bianzares, the husband of Queen Christina, He 
 had taken refuge there, to pray, with his brethren, in 
 expectation of their common fate, A descamisado was 
 searchinci: for him, and said to Father de Carassa: 
 
 "If you will give up Juan-Gregorio Muiioz, you shall 
 all receive better treatment." 
 
 The young Jesuit, hearing his Yiame pronounced, stepped 
 forward, and the radical, recognizing him, said, " Do not 
 be afraid ; I am here to save your life. I owe mine to 
 
300 HISTORY OF THE SOCIETY OP JESUS. 
 
 your brother, and am deliglited to be able to discharge 
 the debt." 
 
 " I shall never desert my brethren,'' said the intrepid 
 youth. '■'■Save them with me, or with them kill me. Our 
 fate is the same." 
 
 The massacre was so well concerted that the murderers 
 did not advance. The}"^ w^aited there in front of their 
 victims for the signal of death, which their leader him- 
 self seemed to expect from another. All at once, one 
 of the Queen's life-guards appeared, with an order to stop 
 the butchery^ and Don Jose Martinez de San-Martino, 
 the Captain-General, without being moved by the carnage 
 which he had traversed, without addressing a single re- 
 proach to the assassins of so many martyrs, addressed the 
 Fathers w^ith words of outrage, charging them with hav- 
 ing poisoned the public fountains. In turning aside, he 
 pointed out to the descamisados a little vial which lay 
 in his way, and saying that it contained some virulent 
 poison, claimed it as a convincing proof of the guilt of 
 the Fathers; but one of them cried out: 
 
 " That vial belongs to me. It dropped from my pocket, 
 and its contents are so harmless that, if you will return it, 
 I shall gladly drink them off before you." 
 
 Don Martinez turned pale with confusion, restored the 
 vial to the claimant, without exacting the proffered test, 
 and withdrew, giving the radicals full permission to con- 
 tinue their work of sacrilegious devastation. Murder, in- 
 deed, was forbidden, thanks to the noble heroism of the 
 young Jesuit, brother-in-law to the Queen, but the assas- 
 sins compensated themselves by a wholesale pillage and 
 destruction. This series of horrid deeds commenced at 
 three o'clock, and not before seven did an armed force 
 interpose to arrest the mob and suppress its violence. The 
 sanguinary crowd were so well organized that they stopped 
 at the word, and turned their steps to the convents of the 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 301 
 
 Franciscans, the Dominicans, and the Fathers of Mercy, 
 where they renewed the same deeds of fury, without fear 
 of interruption from the authorities. After having mur- 
 dered fifteen Jesuits, they succeeded in slaying seven Do- 
 minicans, forty-four Franciscans, and eight Fathers of 
 Mercy, by the sword, by fire, by drowning, or by precip- 
 itating them from the roofs of their houses to the paved 
 streets beneath. 
 
 On the 19th of July, 1834, after the funeral of the mar- 
 tyred victims, Madrid seemed stupefied at sight of the 
 sacrilegious horrors which had been perpetrated in so 
 Catholic a city. It could scarcely credit those sixty -four 
 victims of the insane hate and inhuman ferocity of the 
 descamisados. It mourned over such a disaster, such a 
 ruin, and it mourned, alas ! over the future, for it believed 
 in Divine justice, and it felt itself guilty! 
 
 On that same day, the 19th of July, a royal decree ap- 
 peared, announcing that henceforth all tumults should be 
 put down by severe measures and rigorous chastisements; 
 Don Martinez was dismissed, the most reckless of the 
 descamisados were arrested, peace was to be restored, and 
 every thing went well — for the revolutionists. This party 
 wished the abolition of the religious orders. It had 
 needed a pretext, which was now at hand, for it could 
 prove their unpopularity by the massacres of July 17th, 
 183-1. The monastic orders were possessed of property, 
 by means of which the partisans of liberty could be made 
 rich. It was very desirable to suppress the proprietors, 
 and secure the property. On the 17th of July, 1835, the 
 Society of Jesus was abolished throughout Spain by a 
 royal decree, which assigned no reasons, political or re- 
 ligious. The confiscation of its property was the all-suf- 
 ficient ground. Several Fathers took refuge in the other 
 provinces of the Order. Some retired to Loyola, the 
 only house which was left in the possession of the sons of 
 
302 HISTORY OF THE SOCIETY OF JESUS. 
 
 St. Ignatius of Loyola. Guipuscoa was occupied by the 
 Carlists, and the descamisados havinir, therefore, no au- 
 thority over the birthplace of the holy founder, the soci- 
 ety was enabled to establish itself therein, collect recruits, 
 and open a novitiate. The civil war rendered the Jesuits 
 still dearer to the Carlists, whose sick and wounded they 
 nursed, consoled, encouraged, and prepared for death. 
 Father Onnane was confessor to Don Carlos. Father 
 Puyal, charged, in 1824, with the education of his eldest 
 son, never quitted his side. These two Fathers were al- 
 ways at head-quarters, to the great joy of the army. 
 
 When it became necessary for Don Carlos to leave Spain, 
 the Society of Jesus reaped the consequences of his favor. 
 It was suppressed in Guipuscoa, and the college and 
 novitiate were closed; but, by a special disposition of 
 Divine Providence, the fine residence of Loyola was pre- 
 served to it, where some of the Fathers have always con- 
 tinued to reside, the hopes and pledges of a brighter future. 
 
 YII. 
 
 In Belgium, the society was in a prosperous condition, 
 and it was obliged to increase the number of its colleges 
 and to open a novitiate. It soon obtained entrance into 
 Holland, where the sovereign of that kingdom permitted 
 it to open two seminaries for Catholic youth. In 1835, 
 through the zeal and efficient aid of M. Dubois-Fournier, 
 it opened the celebrated College of Brugelette, near Ath, 
 where the most distinguished French families sent their 
 sons to be educated. The government could oblige the 
 Jesuits to close their collcires in France, but it could not 
 prevent parents from sending their children out of the 
 country to Passage, Friburg, and Brugelette. In 18-45, 
 the society numbered, in Belgium alone, four hundred 
 and fifty-four, Fathers, Scholastics, Brothers, and Novices. 
 
 In England, where persecution no longer restrained their 
 
GENERALSHIP OP FATHER JOHN ROOTHAAN. 303 
 
 zeal, the Jesuits had considerably increased the number 
 of Catholics. In 1835, they had already erected eleven 
 churches. They were soon allowed to engage in public 
 education, but with prudence, and, in 184:1, they opened 
 a college at Dublin, under the patronage of St. Francis 
 Xavier, whose name it bore. 
 
 In Austria, supported by imperial favor, they worked 
 with greater freedom. The bishops sought their assist- 
 ance, with an eagerness to which they could not always 
 respond according to their desires. They occupied the 
 principal pulpits, where they were listened to- by the most 
 influential members of society; they were in the hospitals, 
 visiting and consoling the sick, encouraging and strength- 
 ening the dying; they were in the prisons, soothing the 
 desperate and bringing the guilty to repentance; they 
 were in every place where there was good to be done or 
 glory to be rendered to God. 
 
 In 1831, the cholera broke out in Gallicia, and swept off 
 ninety-seven thousand inhabitants. Although the Jesuits 
 had devoted themselves there, accordins; to the wont of 
 the sons of Ignatius, in every public calamity, only one 
 fell a victim to the fatal epidemic — Father Kisiclewicz. 
 While tending some soldiers struck down by the disease, 
 he himself was attacked, in the midst of his beloved 
 patients, and took his flight to heaven. This providen- 
 tial immunity from the contagion was thus alluded to 
 by Father Passerot, Vicar-General of the Kedemptorists 
 in Austria, in a letter to Father Nisard 
 
 "I congratulate you, Reverend Father, and all j'our holy 
 society, on tlie marked protection accorded to you, by Divine 
 Providence, in the calamity which has afflicted your country, and 
 is now threatening ours. But was it not proper that the ex- 
 terminating angel should respect the name of the Lamb, which 
 you bear, as much as of old he did the blood which was Ilis 
 type?" 
 
304 HISTORY OP THE SOCIETY OP JESUS. 
 
 Providence had a different trial in store for the society. 
 On the night of the 3d of May, the lightning struck the 
 College of Tyniec, which was consumed with fearful rapid- 
 ity. The citizens recognized but one evil for themselves 
 in this calamity, and that was the withdrawal of the Fa- 
 thers. They saw that the Jesuits, deprived of their resi- 
 dence, would be obliged to seek another resting-place, and 
 this was a sacrifice which they could not accept. "The 
 cholera has impoverished us," said these simple souls; 
 "but the Jesuits love poverty, and, loving us, will share 
 with us the little that is left. Having had part in our 
 tears and our sufferings, they will partake of our wretched- 
 ness until we can build for them another college." They 
 cast themselves at the feet- of* their beloved Fathers, im- 
 ploring them to remain. Such simple love could not meet 
 with a refusal. 
 
 In 1833, the Archduke Ferdinand visited their differ- 
 ent houses, expressing his gratitude for their devotedness, 
 and assuring them of the continued favor of their Em- 
 peror. In the following year. His Imperial Majesty aug- 
 mented the number of their colleges, and added five 
 thousand florins to the sum allotted to them by the state. 
 
 In Switzerland, they were unmolested, notwithstanding 
 the fermentation caused by the radical faction. Young 
 Switzerland, as the more advanced of the party were 
 called, strove its best to propagate communistic doctrines, 
 and sometimes, by pillage, reduced them to practice. In 
 1843, during the vacation, one of the Jesuit pupils, allow- 
 ing himself to be led away by this party, took part in the 
 sacking of the presbytery at Ardon. The authorities of 
 the college were informed of this conduct, and, on his 
 return, at the commencement of classes, refused him ad- 
 mission. The indignation of the Liberals was instantly 
 enkindled against those who were capable of such in- 
 justice to one whose only fault was a disregard for the 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 305 
 
 proprietary rights of others. Complaints were made to 
 the magistracy, which was entirely in the hands of the 
 radicals, and the Jesuits were invited to quit the Valais, 
 there beina:, unfortunately, no reasonable pretext for en- 
 forcing their departure. The invitation was not enter- 
 tained. They were then required to submit to governmental 
 inspection; but this, too, was refused. Young Switzer- 
 land had recourse to violence. It rose in arms, and, on 
 the 23d of May, 1844, it marched on Sion, to the cry of 
 "Death to the Jesuits!" But the people had received 
 intimation of the project, and were prepared to receive the 
 invaders. 
 
 At the command of M. de Courten, their leader, the 
 Sionnese rushed to the encounter, with cries of "Hurrah 
 for the Jesuits!" and drove the radicals back as far as 
 the defile of Trient. There a final combat was commenced, 
 which terminated in the complete defeat of the radical 
 forces. In Switzerland, as elsewhere, the Jesuits were 
 only the pretext. Such is the admission of a radical 
 journal, in 1845: "No doubt, the Jesuits are our worst 
 enemies; but our victory would not be complete, even 
 though we succeeded in destroying the last of the sons of 
 Loyola. There is another power that desires our ruin, 
 and would wish to bind us with chains. That power is 
 the Papacy!" It was, then, the Catholic Church which 
 was in question ; and so they attacked her van-guard, and 
 diatribes, calumny, and scorn were heaped on the Society 
 of Jesus. Civil war came to the assistance of these means; 
 for the Catholics took up arms, and met force with force. 
 The radicals hoped that parents would recall their chil- 
 dren — that no mother would allow her son to remain in a 
 country in the throes of civil war. In this they were 
 mistaken. More than one mother had the courage to write 
 to her child: "If the Jesuits are attacked, you must de- 
 fend them ; if they are expelled, you must follow them." 
 63 
 
306 HISTORY OP THE SOCIETY OP JESUS. 
 
 On the 20th of July, 1845, the leader of the Catholic 
 party, Joseph Leu, was murdered in his bed. The radi- 
 cals, stung by their defeat, avenged themselves by assas- 
 sination, and then spread the report that the Jesuits had 
 killed their chief, or had persuaded him to allow himself 
 to be killed, in order to cast odium on the radicals, and 
 to exasperate the Catholic party against their antagonists. 
 But the real murderer, Jacob Muller, was discovered, and, 
 after confessing his crime, expired on the scaffold, on the 
 31st of January, 1846. 
 
 The King of Piedmont continued to favor the society. 
 The College of the Nobles, at Turin, had only its chapel, 
 no church beino; attached to the institution. The King; 
 restored to them that of the Holy Martyrs, which, for- 
 merly theirs, had become a parochial church since the 
 suppression of the Order. The adjoining house, once their 
 college, was also returned to them. The University of 
 Genoa had taken possession of the old college of the 
 society in that city. Charles Albert wished it to revert 
 to its ancient owners, but there was no end to the ob- 
 jections and difficulties which this proposition excited. 
 The University found itself too comfortably lodged to be 
 w^illing to turn out in favor of a society which it regarded 
 in the light of a dangerous rival. The King, appreciat- 
 ing the motive of the opposition offered by the University, 
 solved the difficulty by saying: "Since I can not find a 
 house in Genoa for the Jesuits, I shall give them my own; 
 to that no one can object." Accordingly, the Doria- 
 Tursi Palace, called Palazzo della Regina, was placed at 
 the disposal of the Fathers. 
 
 The University was foiled, and the revolutionary party 
 thought it prudent to wait, and, in the mean time, to work 
 secretly to their end. The usual methods were employed. 
 The Jesuits were said to have the Ministers under their 
 thumb; they governed, they directed every thing; the 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 307 
 
 King would not see, and when, at last, he should open 
 his eyes, it would be too late. Charles Albert let them 
 say on; but, finally, yielding somewhat to external press- 
 ure, he listened to the party of Italian independence, 
 which daily gained ground, and sought to lead the mon- 
 arch in their own favorite direction. In 1846, Charles 
 Albert promised to occupy himself with the question of 
 the Jesuits — the most prominent at that time — who were 
 represented as being behind the age, and unfit to direct 
 the education of youth. 
 
 So thought the Piedmontese; but the Romans judged 
 differently, and the College of the Propaganda, called also 
 the Urban College * had solicited the honor of being 
 placed under their direction. Gregory XVI, yielding to 
 this request, as exposed by Cardinal Franzoni, invested 
 the society with this new charge by a brief, bearing date 
 October 2d, 1836, in which he said: 
 
 "We are persuaded, in common with our Congregation of the 
 Propaganda, that the education of the young clergy destined to 
 sow the seed of the Gospel in foreign countries, and to water with 
 their sweat the vineyard of our Lord, can not be better confided, 
 for the greater advantage of the Church, than to the members of 
 the Society of Jesus. By its institute it is specially consecrated 
 to the training up of youth in the fear of God, and in science and 
 letters, of which that fear is the beginning. At the same time, 
 this religious Order is unceasingly engaged in procuring the 
 glory of God in all its operations. The long and happy experi- 
 ence which, since the origin of the society, even to our own day, 
 the Church has had of the incontestable fitness of the Fathers of 
 this Institute in directing schools, whether those of the laity or 
 of the clergy, in so many diflFerent parts of the world; finally, 
 the honorable and unanimous testimony which the very enemies 
 of the Holy See and of the Church, constrained by the evidence 
 of facts, are obliged to render to the Society of Jesus for the good 
 education which it imparts to youth — all these motives induce us 
 
 * In memory of Pope Urban VIII, its founder. 
 
308 HISTORY OF THE SOCIETY OF JESUS. 
 
 to receive with faTor the request which your Eminence makea 
 of us in the name of the Congregation of the Propaganda." 
 
 The States of the Church had been spared in the ter- 
 rible epidemic which had made so many victims in Europe, 
 when, suddenly, it was announced that the cholera was at 
 the gates of Rome. It was in the month of August, 1837. 
 Gregory XVI made all the dispositions which prudence 
 suggested. Associations for relief and for visits of charity 
 were organized, infirmarians enrolled, ambulances estab- 
 lished in the different quarters of the city, physicians and 
 apothecaries appointed, the treasury thrown open for the 
 required expenses, and the Jesuits named chaplains for 
 the ambulances — every thing was ready for the dreaded 
 scourge. The people were alarmed at the sight of all 
 these precautions. Cardinal Odescalchi, to calm their 
 fears, announced a procession, with a view to disarm the 
 wrath of Heaven. The Sovereign Pontiff had ordered the 
 Christian Palladium of Rome — the picture of the Blessed 
 Virgin at St. Mary Major — to be publicly transported to 
 the Church of the Gesii. 
 
 This announcement brought consolation to the hearts 
 of the Romans. They hastened to St. Mary Major. The 
 crowd, sad, but resigned, filled the square — waited, in 
 prayer, the appearance of the venerated image, and fol- 
 lowed its bearers. Father Roothaan, surrounded by all 
 his religious, advanced in front of the Gesu, to meet the 
 procession, and received from the hands of the Sovereign 
 Pontiff the precious deposit thus confided to his care, and 
 which was to remain in the church so long as the epi- 
 demic continued. There, in the Church of the Gesii, the 
 faithful would daily come to implore the intercession of 
 the Mother of Mercy. 
 
 On the 23d of August, the scourge fell on all quarters 
 of the city at the same time. The religious orders, em- 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 309 
 
 ulatinii; eacli other in zeal and charity, were grand in their 
 Felf-abnegation and devotedness, and very few of their 
 numbers were seized. Of the Jesuits, who, to the num- 
 ber of three hundred, tended the sick, night and day, for 
 two months, not a single one died. On the 11th of Oc- 
 tober, the scourge disappeared, and the only care tliat 
 remained was for the orphans which it had made. The 
 public generously responded to the appeal of Cardinal 
 Odescalchi ; and Father Roothaan engaged, on the part 
 of the society, to support twenty of the number at San 
 Stefano. 
 
 In the following year, the Cardinal-Vicar, Charles Odes- 
 calchi, resigned the high offices with which he was charged 
 at the Pontifical court; and, on the 8th of December, 
 1838, laying down the Roman purple, entered the novi- 
 tiate of the Society of Jesus at Modena. He was fifty- 
 two years of age. He did not long enjoy the happiness 
 which he there sought; for, on the 17th of August, 1841, 
 he left the Society of Jesus at Modena to join the Society 
 of Jesus in heaven. 
 
 On the 31st of July, 1844, the Jesuits returned to 
 Venice, from which the agitation of political revolutions 
 had kept them excluded. The patriarch, the governor, 
 the clergy, nobility, and people went to meet them, in 
 procession, and put them in possession of their church 
 and residence. On the 29th of March, 1845, they were 
 equally well received in the island of Malta, which they 
 reentered, by official permission of the British Gov- 
 ernment. As for the kingdom of Naples and the two 
 Sicilies, it was difficult for the Society to comply with all 
 the invitations which they received. Every city desired 
 them, and made offer of church and residence. The Nea- 
 politans and Sicilians seemed resolved to have compensa- 
 tion for the privation which they had so long endured. 
 It was impossible to satisfy all. The requirements of 
 63* 
 
310 HISTORY OF THE SOCIETY OF JESUS. 
 
 the foreign missions were even more urgent, and the Fa- 
 ther-General gave them his anxious attention. This zeal 
 of the society for distant missions across the seas, made 
 it doubly dear to the Holy Father, who frequently la- 
 mented the little vocation which the Romans had for this 
 apostleship. * One day, Father Roothaan presented to His 
 Holiness several missionaries, who were about to set out, 
 and for whom he begged a blessing, adding, as he pointed 
 to one of them : 
 
 " Holy Father, this is a Roman." 
 
 " A Roman !" exclaimed Gregory; " then he must have 
 a double blessing, for the seven hills of the Eternal City 
 are to my Romans like the pillars of Hercules. Their 
 missions never reach beyond the Monte-Mario."* 
 
 VIII. 
 
 On the 27th of March, 1840, a Black-robe penetrated 
 to the Upper Missouri, where several Indian tribes had 
 long sighed for his coming. At Green River, the Black- 
 robe met the Flat-heads and the Ponderas, who had come 
 to meet him. Tears flowed from their eyes, and the most 
 aged man of the two tribes addressed him : 
 
 "Black-robe, you are welcome to our nation. The 
 Great Spirit has this day answered our prayers. Our 
 hearts are full, for our desires are satisfied. Black-robe, 
 we will listen to your words." 
 
 This Black-robe was Father De Smet. He made him- 
 self, like his beloved Indians, a wanderer and a hunter, 
 accompanying them in their journej^s, partaking of the 
 same fare, and conforming to all their ways, the more 
 surely to induce them to a change. On the 27tli of 
 August, he was obliged to leave them for a few months 
 
 ♦Monte-Mario is just outside the walls of Rome. — Tb. 
 
GENERALSHIP OP FATHER JOHN ROOTIIAAN. 311 
 
 an announcement which filled them with grief. lie him« 
 self describes the parting : 
 
 " Long before sunrise, the whole tribe was assembled around my 
 lodge. No one spoke, but sorrow was visible in evei*y face. The 
 only thing that seemed to give them any consolation, was my 
 formal promise of a return in the spring with more missionaries. 
 I recited morning prayers amid the tears and sobs of these good 
 savages. In spite of myself, they drew from me, also, tears which 
 I would fiiin have concealed. I explained to them the necessity 
 of my going. I exhorted them to continue to serve the Great 
 Spirit with fervor, and to remove from their midst evei'y subject 
 of scandal. I recalled to them the chief truths of religion. I 
 then appointed as their spiritual chief a very intelligent Indian, 
 whom I had myself instructed with especial care. He was to rep- 
 resent me in my absence, to assemble them in the morning and 
 evening, as well as on Sundays, recite the prayers, exhort them to 
 virtue, baptize the dying, and, if need be, the newly-born. There 
 was but one voice, one sentiment, to observe faithfully all my rec- 
 ommendations. With" tears in their eyes, they wished me a suc- 
 cessful voyage. The aged Big-face ai'ose and said: 
 
 " ' Black-robe, may the Great Spirit be with jon in your long 
 and dangerous voyage. Every morning and evening we shall 
 pray that you may arrive safely among your brethren at St. Louis. 
 We shall continue to pray until you again see your children of the 
 mountains. When the snow begins to leave the valleys, and the 
 grass grows on the prairies, our hearts, that are now so heavy, 
 shall begin to be lifted up. As the grass grows higher, our joy 
 shall rise too; and, when the flowers are seen again, we shall set 
 out to meet you. Farewell!' 
 
 "Full of confidence in the Lord, who had preserved me so fre- 
 quently, I set out with my little party, and my faithful Fleming, 
 who continued to share my dangers and fatigues." 
 
 After four months of toil and peril, Father Peter De 
 Smet rejoined his brethren, and told them of the rich har- 
 vest that was waiting for them among the savages of the 
 mountains. All desired to accompany him, but the favor 
 was accorded to Fathers Point and Mengarini alone, who 
 
312 HISTORY OF THE SOCIETY OF JESUS. 
 
 on the 21st of April, 1841, set out in company with three 
 Brother-coadjutors. The joy of the Flat-heads was great 
 on seeing Father De 8met return with such a band of 
 missionaries. No sooner had they arrived than these 
 latter separated. Guided by the Flat-heads, they went 
 out to seek other tribes, as yet involved in the darkness 
 of Paganism. Father De Smet was expected, and ardently 
 desired, by the Nez-Perces, the Pend-d'Oreilies, and other 
 tribes, equally anxious to know the Black-robe and learn 
 the prayer/^ On the 3d of November, the Apostle of the 
 Kocky Mountains wrote as follows : 
 
 " Counting from the beginning of April of liiis year, I have 
 travelled five thousand miles. I have descended and again as- 
 cended the Columbia River; I have seen five of my companions 
 perish in the rapids of that stream; I have followed the course of 
 the Willamette and the Oregon; I have crossed the different chains 
 of the Rocky Mountains; I have traversed, a second time, the 
 desert of the Yellow Stone in its greatest Avidth; I have descended 
 the Missouri to St. Louis; and, in all this long journey, I have 
 never been without what was necessary for life — I have never re- 
 ceived the slightest scratch. Dominus memor fuit nostrij et bencdixit 
 nobis. ^^ 
 
 A few years later, all that vast territory lying between 
 the states and the Pacific Ocean, north of California, 
 formed three dioceses, under the administration of one 
 atchbishop and two suffragan bishops. 
 
 In the United States, as we have had occasion to re- 
 mark, even Protestants acknowledged the science, the 
 talent, and the virtues of the Jesuits. Father Larkin 
 was one of those whose eloquence they delighted to hear. 
 
 Born in 1800, in the county of Durham, England, he 
 had studied with Cardinal Wiseman, at Ushaw, where 
 
 * So the Indians are accustomed to call that which we intend bv 
 the word religion. — Tr. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 313 
 
 they had for professor the celebrated Dr. ]ji upward. A Her 
 a journey to Hindostan, he entered the Seminary of 
 St. Sulpice, at Paris, where he was admitted a member of 
 that congregation. After having taken holy orders, he 
 was sent by his superiors to their college at Baltimore, 
 and then to that of Montreal, Canada, and, for twelve 
 years, taught mathematics and philosophy with the great- 
 est success. In 1840, yielding to an irresistible vocation, 
 he entered the Society of Jesus, where, in the first months 
 of his noviceship, he was employed by his superiors in 
 giving missions and retreats, by which he effected great 
 good, and established for himself a singular reputation 
 in Kentucky. In 1811, he opened a college at Louis- 
 ville, to which the leading Protestants were anxious and 
 happy to be allowed to send their children. When he 
 occupied the pulpit, he did not merely excite admiration — 
 he electrified his audience ; so much so, that, on certain 
 occasions, they were unable to control their enthusiasm, 
 or to repress its manifestation. One day, Father Larkin 
 was solicited to lecture before a literary society of Louis- 
 ville, instead of the celebrated John Quincy Adams, who 
 had been prevented, by sudden indisposition, from de 
 livering a discourse which was already announced. 
 
 Father Larkin had only a few hours for preparation, 
 but he could not refuse this occasion of addressing men 
 of every shade of religious opinion, who would then be 
 present. His improvised effort enraptured his audience. 
 He had chosen for his subject, Genius, and he treated it 
 with a depth of thought, a vigor of talent, and a richness 
 of eloquence that none attempted to dispute. 
 
 They were always anxious to hear him. The Fourth 
 of July is the anniversary of the Independence of the 
 United States, and is celebrated by all kinds of rejoicings 
 and public displays. In 1843, Father Larkin was in- 
 vited to deliver the customary oration. It was an honor 
 
314 HISTORY OF THE SOCIETY OF JESUS. 
 
 paid to his fine talents and to his amiable character ; 
 but it had its difficulties. He, a Catholic priest, and a 
 member of the Society of Jesus, had to address a mixed 
 assembl}' — not unfavorable, perhaps, but critical — com- 
 prising the civil and military authorities, Protestant cler- 
 gymen, the wealth and fashion of the city, who did not 
 and could not sympathize with his dearest affections and 
 nis most cherished principles. The learned and eloquent 
 Jesuit was never more happy; and on the 7th of July, a 
 leading journal, the Louisville Advertiser^ said : 
 
 " On Sunday evening last, we heard a magnificent discourse 
 from Father Larkin, delivered to an immense assembly of citizens 
 and soldiers. The orator could not have chosen a theme* more 
 appropriate to the occasion, nor could he have fulfilled more hap- 
 pily the difficult task imposed on him. The profound erudition 
 and the polished style of this celebrated Jesuit invested the trite 
 subject of our national independence with a light and beauty un- 
 known till then to his audience, reproducing, as he did, the sol- 
 emn teachings of history and Sacred Scripture, with a dignity 
 and warmth that subjugated and entranced the souls of his nu- 
 merous audience with pleasure and admiration. 
 
 "Seen from a distance, in his rural sanctuary, his commanding 
 form towering above the platform until it almost reached the 
 branches of the tree above; his sacerdotal vestments contrasting 
 with the brilliant uniforms around; his animated figure and 
 commanding gesture, fixing the attention of the steady soldier 
 and the respectful Christian — we were reminded of scenes in the 
 middle ages, when, in those knightly times, an humble minister of 
 tne Roman Church would review the Christian legions, which, 
 bristling with steel, marched to the rescue of the Holy Sepulchre." 
 
 In 1846, the authorities applied for some priests to 
 join, as chaplains, the army which was then preparing to 
 assert the rights of the United States Government against 
 
 "* The subject was dristian Liheriy, and the text, if we have been 
 well informed, " If the Son of God shall make you free, you shall be 
 free indeed." — Te. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 315 
 
 that of Mexico. There were a great many Catliolics in 
 the rank and file, for whom their officers wished this re- 
 ligious support and consohition. Many of tlie Protestant 
 military chaplains had preferred to resio;n rather than 
 obey a similar call ; but application being made to Catho- 
 lics, two priests of the Society of Jesus at once responded. 
 They were the venerable Father McElroy, who devoted 
 himself to the care of the sick and the wounded in the 
 hospital at jMatamoras, where he received the benedic- 
 tions of Protestants and Catholics alike, and Father Rey, 
 who assisted the wounded and dying on the field of battle. 
 The latter, after having been preserved through the dan- 
 gers of the assault at Monterey, in which, crucifix in 
 hand, he marched at the head of the column, fell at last 
 under the knife of a Mexican brigand, and went to receive 
 the recompense of his zeal and courage. 
 
 South America, also, reclaimed the ministry of the So- 
 ciety of Jesus. The Argentine Republic saw its wishes 
 accomplished, August 26th, 1836, in the arrival {it Bue- 
 nos Ayres of Fathers Berdugo, Majeste, Coris, Gonzalez, 
 and Macaron. 
 
 The dictator, Rosas, was not slow to understand the 
 ascendency of the Jesuits over a people of whom they 
 had formerly been the civilizers, protectors, pastors, and 
 fathers. He wished to engage them in the support of 
 his despotism : the Jesuits preached peace, charity, and 
 submission. The dictator was not satisfied; he exacted 
 more, and expressed his dissatisfaction at their modera- 
 tion. The Fathers could not be other than ministers of 
 the Gospel ; strangers to politics, they would not join 
 either party, and maintained a strict neutrality, at the 
 risk of compromising the future prosperity of their missions. 
 The dictator could not obtain from them Te Denms in 
 honor of murders, which he called victories ; he could not 
 persuade them to place his image in the church beside those 
 
316 HISTORY OP THE SOCIETY OF JESUS. 
 
 of the saints. Offended by their refusal, he declared 
 himself their enemy. To escape his fury, Father Ber- 
 dugo took refuge on board the Alcyon^ where he was 
 received with all the respect due to his sacerdotal char- 
 acter. In the month of March, 18-43, Rosas, seeing that 
 he could not overcome the firmness of the sons of I«i;na- 
 tius, ordered them to secularize themselves, or to leave 
 Buenos Ayres within eight days. They were then about 
 forty in number within the confines of the republic : they 
 did not hesitate to disperse themselves, some going to 
 Brazil, some to Chili, others to more distant places, but 
 every-where receiving a joyful welcome, and finding some- 
 thing to do for the glory of God. The town of Catamarca 
 demanded the return of the Jesuits, and the provincial 
 assembly of Tucuman declared them, August 13th, 18-i4, 
 reestablished throughout its limits. So, too, did New 
 Granada, and all the other provinces of South America, 
 which, in former days, had known and appreciated the 
 value of their labors. 
 
 In the Levant, where the old missionaries had con- 
 tinued their labors, others came to assist them, so soon as 
 the society, after its restoration, found itself able to re- 
 sume this apostolate. On the 7th of February, 1837, 
 Father Franco, writing from Syria to Father Guidee, 
 says : 
 
 " It is to the great poverty of the missions that the society owes 
 her retaining them. So indigent were they, that the other mis- 
 sionaries did not venture to undertake them on the suppression 
 of the Institute. We have only two residences in the archi- 
 pelago — one at Tenos, the other at Syra. It was at the latter 
 place that, on Christmas day, one of our missionaries learned, as 
 he was about to begin mass, that a French vessel was about to be 
 wrecked at the very entrance of the port. 'My children,' said 
 he, 'some of our French brethren arc in great danger; run to 
 their rescue. Nothing that you can do on this great feast can 
 be more acceptable to God I' In a moment the church was empty. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 317 
 
 Men and women, old and young, hastened to the scene, and suc- 
 ceeded in saving thirty-four persons; to those who were drowned 
 they gave decent burial. 
 
 "For my own part, I have no fixed residence, I visit the dif- 
 ferent viUages of the ishxnd, and the various dioceses of the archi- 
 pelago, giving retreats and missions. Not unfrequently I am 
 invited to Smyrna, and even to Constantinople, for the same 
 object." 
 
 In other parts of Greece the missionaries were no 
 better situated. In Syria they had to contend with 
 Turkish fanaticism. " You are persecuted," says Father 
 Planchet to • Father Maillard, March 28th, 1844; "so 
 are we ; but we shall be so, only in so far as God per- 
 mits." 
 
 In 1833, Gregory XVI sent the Jesuits to Calcutta, 
 where they were ardently desired. 
 
 At the suppression of the society, they had left in that 
 part of Hindostan forty thousand Catholics. Sixty years 
 later they found only eight thousand ; the rest had sunk 
 into Protestantism, Islamism, or Paganism. On arriving, 
 October 8th, 1834, they found themselves opposed by the 
 Portuguese. The Governor of Goa demanded their ex- 
 pulsion, in the name of the court of Lisbon. The Eng- 
 lish refused : they had promised religious freedom, and 
 they were resolved to keep their promise. A rich Ar- 
 menian offered his house to Father St. Leger, in which 
 to open a college ; and, on the 1st of July, 1835, it was 
 established, under the name and patronage of St. Francis 
 Xavier, the illustrious Apostle of the Indies. Father 
 More evangelized Bengal with wonderful success. In 
 1842, one of the richest nobles of that vast country, de- 
 lighted with the education which the young Hindoos re- 
 ceived in the College of St. Francis Xavier, wished tc 
 found, at his own expense, a similar establishment, with 
 this diflference, that the students should be exclusively 
 64 . . 
 
318 HISTORY OF THE SOCIETY OF JESUS. 
 
 Pagan, and tliat the Fathers should not speak of religion 
 except by example. 
 
 Babou-Moussi-Lolle-Seal was an idolater, but it may 
 be that, seeing the virtues and zeal of the Jesuits, he 
 partially regretted not being a Christian, and hoped that 
 the Pagan pupils of the holy religious would be unable 
 to resist the influence of their pious lives. 
 
 The Jesuits hesitated ; such a proposition startled 
 them, and they wished to consult the Propaganda. The 
 decision was in favor of Babou-Moussi's proposal. Not 
 long after, the Archbishop of Calcutta installed the Fa- 
 thers in their new college; and the Governor-General, an 
 Anglican, in the presence of a brilliant assembly, pro- 
 nounced the eulogiura of the Society of Jesus. 
 
 For that society of heroes, whose standard is the Cross, 
 whose chief is Jesus Christ, humiliation quickly succeeds 
 to triumph. Calvary is never far from Tabor. Fathers 
 More, Erwin, and Weld were greatly beloved and sought 
 after. God called them to himself. Father Weld, espe- 
 cially, had gained favor with the higher castes, and what- 
 ever he did they approved. After his death the case was 
 different. It was found that the Fathers of Seal College — 
 the name given to it by Babou-Moussi — kept domestics 
 of an inferior caste, contrary to the national custom. The 
 Brahmins, Mussulmans, and sectarians made use of this 
 fact to excite indignation against the Fathers, whose zeal 
 was daily augmenting the number of Catholics. 
 
 Babou-Moussi, in his irritation, withdrew from them the 
 direction of his institution. The Fathers turned their at- 
 tention to other fields of labor, retaining, however, their 
 own College of St. Francis Xavier. 
 
 The Vicar-Apostolic of Canton applied to Borne for 
 missionaries of the society. The Christians of that China 
 which the Jesuits had first opened to the Gospel, still re- 
 tained the memory of their beloved apostles, and sought 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 319 
 
 their return. On the 27th of April, 1841, Fathers Gotte- 
 hind, Brueyre, and Estiva embarked at Brest, on their 
 way to China. In the province of Canton, and in that 
 of Nankin, they found more than forty-five thousand Chris- 
 tians, who had ureserved the faith transmitted to them 
 by their fathers, though almost entirely deprived of spir- 
 itual aid since the suppression of the Society of Jesus. 
 Other missionaries set out with the French embassy, on 
 the 13th of October, 1844 ; and Father Clavelin, one of 
 their number, writing to his brethren in Europe, January 
 12th, 1845, sends the following description of a mission- 
 ary's life in the flowery kingdom : 
 
 " During mass, you give a short instruction of twenty minutes; 
 you do the same at marriages, when circumstances permit. You 
 are constantly interrupted in the midst of your occupations. 
 They will come to call you to the sick, who live far ofiF — very far, 
 when you consider the slowness of transportation. You must take 
 every thing with you ; it is almost a day's journey. After having 
 administered to the sick, baptized the children, and fulfilled every 
 ministry which lay in your power, you return .as you went, in a 
 boat, or borne in a palanquin — a favorable opportunity to perform 
 your spiritual exercises. On reaching the place whence you 
 started, you will enter the confessional, unless there be another 
 sick-call to attend, in which case you hurry off at once, happy 
 even then if you arrive in time. Father Esteve, who does not 
 spare himself, had seven or eight to die in his district without 
 having received the last sacraments. If not disturbed, you con- 
 tinue to hear confessions until eight, nine, or ten o'clock at night. 
 Going to bed at eleven o'clock, or even later, you must be up by 
 four or five, provided, indeed, no one has come to summon you 
 during the night, a not unfrequent occurrence. You may ask 
 why one can not answer, in such cases, that he has need of rest, 
 that his health will not stand it, that he must take some little 
 care of himself. Can he not tell them to wait until the next 
 day? 'Ah!' some Father will say, *I have it always on my con- 
 science that I did so on one occasion, and then went, to find the 
 man dead. He had not been to confession for more than forty 
 years.' In just such a case, last week, I found confessions of 
 
320 HISTORY OF THE SOCIETY OF JESUS. 
 
 forty and fifty years. Scarcely can you administer, before the 
 sick person breathes his last. But, at least, after returning from 
 such a trip, one may take some rest. Not at all, my dear Father; 
 for, on returning, you find Christians who have been waiting some 
 three, some four, and even eight days, for the chance of confessing. 
 And yet they have their Iannis to till, their families to support, so 
 that, if you will not hear them, they must e'en go. And so you go 
 to the confessional — do you not? That is not all; the fever may 
 seize you, and, whilst you are in this state, some one comes to call 
 you to a dying man — what will you do then ? When we came 
 here, we found Father Esteve stretched on his bed by the fever. 
 He had been transferred from his own district to Van-Dam, to re- 
 cruit his health; but here, too, the confessional claimed him, and 
 the fever succeeded. On Sunday, by way of variety, you say two 
 masses in different places, and preach twice. To strengthen you, 
 there are fasts without number, which you keep very strictly, to 
 the great edification of the faithful. Now, do not lose patience, 
 my dear Father, for patience is just the virtue which is most 
 needed. Without it you can do no good in China. I will not say 
 any thing about the heat, which is excessive here during certain 
 seasons of the year, and lately caused the death of three students 
 in the seminary. In the midst of all these fatigues, I must not 
 omit to say that the missionary receives great graces, more than 
 Bufl&cient to sustain him." 
 
 Those Fathers who, on their knees, implore the favor 
 of being sent to the missions, know very well the suffer- 
 ings, the fatigues, the privations, the labors which await 
 them, and yet they long for that species of martyrdom, 
 of which heaven is the only witness, and God alone the 
 recompense. 
 
 Other Jesuits had resumed a mission even more severe: 
 it was that of Madura, which they had been forced to 
 abandon at the time of their suppression, and where they 
 returned toward the close of 1837, when the schism of 
 Goa was multiplying difficulties in the way of those who 
 remained faithful to the Holy See. They were driven 
 from churches which their predecessors had erected ; they 
 were forbidden to preach or to pray, and so they had to 
 
GENERALSniP OF FATHER JOHN ROOTHAAN. 321 
 
 construct huts in which they mi<^ht offer up the holy 
 sacrifice. They toolc refuii;e in the forests, liice the poor 
 pariahs, but they never gave way to despair, and to all 
 their persecutors could do, opposed only an invincible pa- 
 tience. 
 
 There were only four to bear up against all this labor. 
 Hardships and privations soon undermined their health. 
 Hunger, thirst, want of sleep, and a burning climate were 
 too much for human endurance. They asked from Europe, 
 not a recall, for they gloried in their martyrdom, but for 
 other missionaries to replace them when God should call 
 them away. The reinforcement arrived, and, in 1843, 
 eight young Fathers succumbed to this exhausting life. 
 No sooner had the society heard the news, than an inde- 
 scribable ardor pervaded all. Every one sought to be 
 sent tq Madura, and six Fathers and two Brothers were at 
 once dispatched. On reaching that shore, which was to 
 furnish them a grave, they knelt and kissed its soil, re- 
 turning thanks to God for having chosen them for that 
 dangerous apostolate. 
 
 IX. 
 
 Gregory XYI died on the 1st of June, 1846. Car- 
 dinal Mastai, Archbishop of Imola, was proceeding to 
 Home, to join the conclave which was to give the Church 
 a new Pontiif, when, in passing Fossombrone, where the 
 people waited to receive his blessing, a dove, descending, 
 alighted on the carriage of His Eminence, and settled it- 
 self as if to stay. 
 
 The Italians have a tradition that, in the primitive 
 Church, bishops were sometimes elected, who seemed 
 chosen of God, by this sign of a dove alighting upon them 
 at the time of the deliberation. They were called bishops 
 of the dove. 
 
 When the people of Fossombrone saw the dove perch 
 64* 
 
322 HISTORY OF THE SOCIETY OF JESUS. 
 
 upon the carriage of the Cardinal, they began to cry out, 
 " Long live Cardinal Mastai! He will be Pope; the dove 
 has chosen him! He is the Pope! Long live the Pope!'' 
 Their shouts, strange to say, did not seem to alarm the 
 lovely bird, which remained as quiet and still as if it were 
 conscious of the Divine mission which the crowd attributed 
 to it. And when they sought to startle it, they could 
 not. It was touched with a long rod, but did not seem 
 to fear. When lightly struck, it rose for a little distance, 
 circled around, and again perched upon the carriage. 
 This time there could be no longer any doubt for the 
 ardent Italians. The crowd went wild with enthusiasm, 
 and the air rung with, "Long live the Pope — the Pope 
 of the dove! God wills it!" Whatever we may think 
 of this pretty little incident, Cardinal Mastai became Pope 
 Pius IX, elected on the second ballot, on the first day 
 of the scrutiny, June 16th, 1846. 
 
 No doubt, the new Pontiff was not less inclined to favor 
 the Institute of St, Ignatius than his predecessor; but he 
 ascended the throne at a time of great excitement in 
 Italy and all Europe, and he thought it best to make 
 concessions to the Liberal party. Their exactions in- 
 creased with the goodness of Pius IX, and the horizon 
 seemed black with coming storms. 
 
 In France, Liberalism thought itself the victor. The 
 Jesuits of Paris, instead of occupying their two houses 
 of the Rue des Pastes and the Rue de Sevres^ were dis- 
 tributed in several — -three, four, and five of them together. 
 They did not interrupt their sacred ministry; they heard 
 as many confessions, and preached as frequently as before. 
 Nothing was changed but their residence, and the num- 
 ber of its inmates; but Liberalism, not being able to gain 
 more, had to be content with this. It was a sop to Cer- 
 berus. The Liberals would have even consented, in their 
 triumph, to attend the conferences of Father de Raviguan, 
 
GENERALSHIP OF FATHER JOHN ROOTIIAAN. 323 
 
 at Notre Dame, during tlic Lent of 1847, had not that 
 celebrated orator hcen o])li<red to omit his course on ac- 
 count of a severe indisposition, which o;ave rise to fears 
 for his life, and which necessitated an absolute and pro- 
 longed repose. On the other side, the government was 
 not reluctant to profit by the zeal and ingenuous charity 
 of the Jesuits in projects which did not affect the sus- 
 ceptibilities of their party, and which produced material 
 advantages for the state. 
 
 Father Brumauld had opened an orphan asylum in 
 Algeria. He had come to the colony almost as soon as 
 its first bishop, M. Dupuch, having no other resources 
 than the plans suggested by his zeal and charity. He 
 had gathered together either orphans or children deserted 
 by their parents, without clothes or food, and he had 
 established them in a house near Algiers, while he col- 
 lected alms for those little ones, who called hira father, 
 and loved to obey his slightest word. The Bishop of 
 Algiers assisted him in this noble work. The govern- 
 ment, acceding to his request, backed by that of the Gov- 
 ernor, made an appropriation in behalf of Father Bru- 
 mauld, and the asylum was transferred to a more com- 
 modious situation, at Ben-Aknoun. The good religious 
 wished to make of his orphans pious Christians and good 
 agriculturists, so as to furnish the colony with citizens 
 capable of turning to account all those uncultivated lands 
 from which the country hoped, one day, to receive large 
 returns. The Jesuits of Ben-Aknoun did not restrict 
 themselves to the care of their orphans; they occupied 
 themselves with every thing that could procure the glory 
 of God and the good of souls. Marshal Bugeaud ad- 
 mired and loved them, in spite of the hatred with which 
 Liberalism pursued them. 
 
 One day, one of the sons of Louis Philippe, being at 
 Algiers, heard some one speaking in praise of the asylum 
 
324 HISTORY OF THE SOCIETY OP JESUS. 
 
 of Father Brumauld, and asked the Marshal to what order 
 the Father belonged. 
 
 "He is a Jesuit." 
 
 "A Jesuit! Why, in France, we wish to get rid of 
 them; how comes it that in Algiers you employ them?" 
 
 "The King," answered the Marshal, "has sent me here 
 to do good. These Jesuits are admirable in their zeal, 
 their intelligence, and their devotedness. They render 
 excellent service to the colony, and, as I am here for its 
 advantage, I would accept it from any one — even the 
 devil!" 
 
 The young Prince, satisfied that, after all, a Jesuit was 
 not worse than the devil, did not push his inquiry. 
 
 In the month of September, 1847, Father de Eavignan, 
 who was still unable to ascend the pulpit, was deputed 
 on the part of the French province to Rome, and could 
 note the progress made by the enemies of the Church in 
 Italy, and even in the capital of Christendom. The Car- 
 bonari no longer concealed their designs, and openly pro- 
 claimed their hopes and desires by their cries of, "Hurrah 
 for Gioberti ! Hurrah for Ganganelli!" 
 
 Pius IX was far from being deceived : this applause of 
 a Pope who had sacrificed to the exactions of incredulity, 
 heresy, and impiety the most intrepid and devoted de- 
 fenders of the Church, was a warning to him. He thought 
 it well to show the radicals that they need expect nothing 
 of the kind from him. He loved the Society of Jesus, 
 and he wished to give it a public mark of that afi'ection, 
 at a time when its enemies seemed to be aiming at its 
 life. The greatest feast of the society is that of the 
 Sacred Name of Jesus, which the Church celebrates on 
 the 1st of January. Pius IX, on the eve of the festival, 
 visited the Church of the Gesu, and, after having spent 
 some time in prayer, went into the house and conversed 
 with the Fathers, then very numerous, as the deputies of 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 325 
 
 the congregation had not all dispersed. This visit, in 
 such circumstances, evinced great courage; it showed all 
 the firmness of his great soul, and the generosity of his 
 noble heart. The enemies of the Church well understood 
 its meaning. 
 
 About the end of February, 1848, the revolution broke 
 out in France, and Louis Philippe was dethroned by the 
 same people that had given hira the crown. He fled, and 
 the republic was proclaimed. The Jesuits, always keep- 
 ing aloof from political parties and revolutions, preserved 
 their calm, and held themselves ready to undergo what- 
 ever Providence might have in store for them. On this 
 occasion, the revolution showed itself less terrible than 
 had been expected; and, before long, the Fathers were 
 allowed to establish themselves again in their old resi- 
 dences, and resume the regular life of their community, 
 or, as it is sometimes called by them, their family life. 
 The revolutionists, having obtained what they desired, 
 ceased to trouble themselves about the Jesuits. They 
 allowed them to preach, hear confessions, occupy them- 
 selves in good works, and, carrying their generosity to its 
 utmost limits, accorded them the name and rights of citi- 
 zens. Jesuits were allowed to vote for the President of 
 the Republic. The good Fathers were, doubtless, aston- 
 ished at this excess of honor, accustomed as they had 
 been to be outlawed in the name of liberty and equality. 
 But when there is question of revolutions, nothing is too 
 wonderful to be believed. 
 
 One day — it was in 1849 — in passing through Toulon, a 
 Jesuit Father felt himself moved, as he reflected that four 
 thousand convicts, imprisoned there, employed the time of 
 their expiation in cursing and blasphemy. "Plow much 
 good might be efl"ected by a mission preached to these 
 criminals ! " This was his thought, which he hastened to 
 lay before the chaplain, Abbe Marin, who recognized it 
 
326 HISTORY OF THE SOCIETY OF JESUS. 
 
 as an inspiration from above, at the same time that he 
 foresaw all the obstacles in the way of its execution. 
 But Jesuits are not accustomed to despair; they yield 
 only to the will of God as manifested by their superiors, 
 or by the force of human authority. The difficulties were 
 great and numerous: the ministers, the prison adminis- 
 tration, the leadin«; authorities, the regulations interior 
 and exterior, all these were so many barriers that had to 
 be surmounted. But prayer is all-powerful, and it is the 
 favorite weapon of the Jesuit. Divine Providence had 
 inspired the idea of this great enterprise, and knew how 
 to remove the obstacles that opposed its designs. 
 
 Father Brumauld had come to France to ask the re- 
 public to commit foundlings to his care, so as, in time, to 
 increase the number of Christian agriculturists in Algiers. 
 In passing through Lyons, his brethren asked him to 
 obtain, at Paris, the necessary authorization for giving a 
 mission at the galleys of Toulon. The known public 
 services of Father Brumauld lent jjreat weight to his re- 
 quest; it was granted, and the prisons were thrown open 
 to the Jesuits. AYe can not undertake to give the de- 
 tails of that mission ; but if our readers wish to read 
 moving recitals of touching scenes, and of the powerful 
 influence of Divine Grace, they have only to take up the 
 interesting and stirring work of M. Leon Aubineau, enti- 
 tled Les Jesuites aiix Bagnes. 
 
 X. 
 
 Father Brumauld, as we have seen, had come to 
 France to obtain charge of all those abandoned children 
 who might, growing up in neglect, become the pests of 
 the capital, but who, educated in the asylum of Algiers, 
 would, on the contrary, turn out good citizens and good 
 agriculturists, as well as good Christians. Father Bru- 
 mauld desired not only the foundlings, but all the de- 
 
GENERALSHIP OF FATHER JOHN ROOTIIAAN. 327 
 
 serted orphans, of whom so many existed in Paris. His 
 views were well received, and the government engaged' to 
 send him, yearly, as many as he could support, and to al- 
 low him the camp of Erlon, near Bouffaric, for his colony 
 of en/ants j^ci'dus.^ After having overcome all the diffi- 
 culties in his way, the good Jesuit, accompanied by another 
 Father of the Order and the new subjects of his care, 
 took the road to Algeria. These children disembarked at 
 the African port, chanting the JIarsei liaise. The good 
 Fathers were not troubled by such revolutionary instincts, 
 knowing that their gentle firmness would soon gain an 
 ascendency over these uncultivated natures. Nor were they 
 mistaken; for the Jesuit never relies on himself alone; he 
 counts on the assistance of Divine Grace, which he always 
 invokes, and which is never refused to those who work only 
 for the accomplishment of the will of God. Before long, 
 the general officers of the military colony of Algiers 
 recognized, with admiration, the order, discipline, and 
 industry of the institution of Bouffaric. Those children, 
 the pests of Paris, obeyed the slightest sign of the Fathers, 
 whom they loved wdth the tenderest affection. 
 
 About the same time. Father Chable founded, at Paris, 
 a charitable institution, which was destined to have a great 
 development and to work immense good. A great many 
 German workmen come to Paris in search of work, which 
 they do not always secure: they have generally but little 
 money, and are ignorant of the language. What becomes 
 of them? What is to become of their orphan children, 
 who are frequently unable to acquire the first principles 
 of a Christian education? The heart of Father Chable 
 was moved by this great evil. He collected alms; he sent 
 for the Sisters of St. Charles at Nancy; he gave them 
 the care of these poor little ones; built them a chapel 
 
 * The " Gamins de Paris," of whom we have so often heard. — Tr. 
 
328 HISTORY OF THE SOCIETY OP JESUS. 
 
 until a churcli should be erected; he assembled the Ger- 
 mans together for prayer, instruction, and the sacraments; 
 he worked wonders, but he was crippled for want of 
 means, which he was obliged to solicit continually in the 
 name and under the patronage of St. Joseph. 
 
 Catholic France succeeded in obtaining from the re- 
 publican government that which had been constantly 
 refused to it by former rulers. On the 15th of March, 
 1850, education was declared free and independent of the 
 control of the University. The Society of Jesus could, at 
 last, respond to the desires of so many Christian families 
 by opening colleges for the instruction of youth. It ex- 
 ercised this privilege with prudence. Invitations were 
 numerous enough, but it wished to give time for the free- 
 . thinkers of the day to become reconciled to a liberty which 
 they had always resisted. It commenced with the prov- 
 inces, and did not open a college at Paris, or rather at 
 Vaugirard, at the gates of the capital, until 1852. In the 
 preceding year the applications for admission to this insti- 
 tution already exceeded the number for which preparation 
 was being made. The same thing occurred in the other 
 institutions which they established. At the urgent re- 
 quest of many, they also opened an institution at Paris, 
 Rue des Pastes, to prepare students for admission into the 
 special schools* of the government, from which they have 
 furnished excellent subjects. 
 
 The galleys aod prisons were full of convicts and po- 
 litical prisoners. A law was passed constituting French 
 Guiana a penal colony, and the government appealed to 
 priestly charity for the consolation and regeneration of 
 those who had carried their notions of liberty to the last 
 excess, or whom crime had sunk to the lowest level. The 
 
 * Ecoles Speciales — schools wherein the highest instruction is given 
 in the natural sciences. — Tb. 
 
GENERALSHIP OP FATHER JOHN ROOTHAAN. 329 
 
 Jesuits offered themselves, and were accepted. They knew 
 how dangerous the climate of Cayenne is to Europeans; 
 they knew what a deadly scourge the yellow fever, which 
 rages on that coast, is to strangers; they knew all the 
 hardships, all the grief that would attend such an aposto- 
 late — nothing could daunt them. Such sufferings, such 
 a martyrdom, silent but deadly, is, next to obedience, their 
 chief ambition. All solicited this post of honor, but it 
 was the Superior who had to determine, and each one 
 awaited the decision, hoping, through his prayers to 
 God, to obtain the preference. 
 
 On the 25th of April, 1852, Father Hus, appointed Su- 
 perior of the Mission of Cayenne, together with Fathers 
 Morez and Ringot and two Brothers, set sail from Brest 
 with the fii'st convoy of convicts. There were in this 
 detachment thirty political prisoners, two hundred and 
 forty liberated convicts, going, of their own accord, to 
 seek a better fortune in the colony, and three hundred 
 and sixty criminals who had still to undergo their pun- 
 ishment. There were, besides the officers and crew of 
 the ship, gendarmes and convict-guards and some passen- 
 gers, making, together with the five Jesuits, in all, seven 
 hundred and eighty-three souls. The three Fathers had 
 the happiness of saying mass every day during the voy- 
 age. Father Morez, writing back to his brethren, says: 
 
 " On Sundays, one of us would celebrate for all who were 
 on board. The deck became a church ; one might have fancied it 
 a grand cathedral, with the beautiful sky of the tropics for its 
 roof, and its floor the ocean. Amongst our convict-parishion- 
 ers thei^ are men of all trades, and some skilled musicians. I 
 need not say, then, that during the mass there was excellent music, 
 both instrumental and vocal. The various national flags on 
 board were artistically arranged, by the sailors,, as an awning, 
 which screened the priest from the sun and wind, whilst cele- 
 brating the divine sacrifice, in full view of all who were present; 
 that is, of the whole population on board. The behavior of our 
 65 
 
830 HISTORY OP THE SOCIETY OF JESUS. 
 
 convicts was admirable. Every day we said prayers for tLem, 
 and often went to visit and converse with them. Every night we 
 Bang together the litanies of the Blessed Virgin. The captain 
 was delighted, as his report shows." 
 
 The good missionaries landed on tlie 20th of May — 
 Feast of the Ascension — at the island of Salut, twelve 
 leaujues from Cayenne, after twenty-four days' successful 
 navigation. 
 
 "The Jesuits," says Father Morez, "are in great es- 
 teem throughout French Guiana, not only witli the blacks, 
 but with the whites. They have left memorials of them- 
 selves in the hearts of the people, as well as in the ar- 
 chives and monuments of the country. The palace of the 
 Governor was erected by them, and the clock that belongs 
 to it was constructed by one of their Brother- coadjutors. 
 The greater part of the churches and presbyteries date 
 back to their time."* 
 
 In their mission at the prisons of Toulon, the Jesuits 
 had obtained results which gave good hopes for this new 
 enterprise at Cayenne. Already have we seen them lis- 
 tened to and respected, during the voyage, by the con- 
 victs, who joined in their prayers. Having reached 
 their destination, the Fathers shared among themselves 
 the various classes of prisoners, and accompanied them to 
 the several places allotted for their confinement. Thus 
 they found themselves distributed in the different islands 
 of Salut, Montagne d'Argent, and de la M^re, and the 
 distances were such as to make communication both diffi- 
 cult and rare. The Superior remained at Cayenne, the 
 central point of the various establishments. 
 
 By the 20th of July, 1852, the Father residing at the 
 Island of Salut wrote : 
 
 * Missions de Cayenne, by Rev. F. de Montezon. 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 331 
 
 "Our convicts, for the most part, arc doing well; they attend 
 faithfully to their religious duties, prayers, mass, and vespers. I 
 preach twice on Sundays, and notice great attention and decorum 
 in my audience. I hear confessions every day, from morning to 
 night. Every Sunday we give communion, which might almost be 
 called general ; it will be so on the Feast of the Assumption.'' 
 
 Father Herviunt, who had charge of the political pris- 
 oners, was not so successful. He was usually received 
 with imprecations, blasphemy, and personal insults, on 
 account of his character of Jesuit. Perhaps this led to 
 a fear lest he should fall into despondency ; for, on the 
 18th of January, 1853, he writes to his Superior in 
 France : 
 
 "I have just been making a short trip to Cayenne, and have 
 returned in great dejection. Father Boulongne read me that part 
 of your letter where you ask if it be true that the missionaries 
 are discouraged. Nothing has ever made such an impression on 
 me; the tears are still in my eyes. I discouraged, Reverend 
 Father! No, thanks be to God, no! I have never been so happy 
 as since the first day of my landing at Guiana, and the saddest 
 day of my life would be that of my recall. Peace of mind and 
 heart, union with God, entire detachment of spirit — these are the 
 treasures which I have found hei^e. I have never deserved the 
 honor of belonging to this mission, the sublimest that can be 
 found, because the most crucifying. It was you. Reverend Father, 
 who conferred on me that honor, and I shall bless you till my 
 dying day." 
 
 Some months afterward, the holy missionary wrote : 
 
 "All my work during six months has only amounted to the Sun- 
 day sermon and six or seven confessions. One man has abjured 
 Protestantism. Several have asked me to say mass for their par- 
 ents; others are beginning to learn their prayers, which they had 
 forgotten. Many prejudices have been removed; blasphemy has 
 partly ceased, but passion still burns in those ulcerated bosoms." * 
 
 * Missions de Cayenne, by Rev. F. de Montezon. 
 
332 HISTORY OF THE SOCIETY OF JESUS. 
 
 Father Herviant had, therefore, some reason to hope 
 that he would eventually succeed in winning these reluct- 
 ant souls, and that his mission would not remain forever 
 sterile. In the mean time, he paid some attention to the 
 unbelieving natives of Guiana, whose language he began 
 to study, consulting in this, however, as in all other 
 things, the wishes of his superiors. 
 
 Piedmont had driven out the Jesuits, as being behind 
 the asre in education. The truth is. that it had a re- 
 ligious revolution to effect ; there were the temporalities 
 of the Church to be confiscated, religious orders to be 
 suppressed, its independence of the Holy See to be pro- 
 claimed, and the Jesuits were only in the way. Besides, 
 what could the revolution make of the young men trained 
 in their colleges ? So the society was banished, and its 
 property appropriated. On the other hand, they were 
 invited to Rhenish Prussia. The venerable curate of 
 the parish of St. Nicholas — Aix-la-Chapelle — Abbe Nel- 
 lessen, gave them a house which he owned, and thanked 
 God that, at last, he saw them established in the city 
 which he so much loved. 
 
 ' At Rome, matters hastened to a crisis. The revolu- 
 tion began shortly after the downfall of Louis Philippe, 
 in 1848. The Jesuits were openly attacked, and finally 
 forced to leave the Eternal City. Their General, Father 
 Roothaan, improved the occasion of his banishment by 
 visiting several proyinces of his Order — France, Bel- 
 gium, England, and Ireland. Not long after he had 
 fled, the Sovereign Pontifi" himself, a prisoner in his own 
 palace, succeeded in escaping to Gaeta, in the kingdom 
 of Naples. The other religious orders were also ban- 
 ished. In 1849, the French army defeated the revolu- 
 tion, order was reestablished, and the society regained 
 possession of its houses, churches, and colleges. In the 
 month of April, 1850, the Pope returned to the Vatican 
 
GENERALSHIP OF FATHER JOHN ROOTHAAN. 333 
 
 amidst the enthusiastic phiiiJits of the Romans, and to 
 the great joy and consolation of the Catliolic world. 
 
 In the same year, 1850, Pius IX nominated the cele- 
 brated Father John Larkin, Bisliop of Toronto, Canada. 
 The humble Jesuit, alarmed at the burden which the 
 Holy Father wished to place upon his shoulders, en- 
 treated the Father-General to effect his release, and him- 
 self hastened to Kome to implore the favor. Arrived in 
 France, he heard that Father Eoothaan had succeeded 
 in havin<^' his refusal accepted in the Pontifical court; 
 and, retracing his steps, he returned to America. In 
 184G, the Jesuits of Louisville had transferred them- 
 selves to New York, where they took charge of St. John's 
 College, Fordham. Of this institution Father Larkin 
 was rector, and it was with the greatest joy that he re- 
 sumed the duties of his office, after what he considered 
 a happy escape. 
 
 The generalship of Father Roothaan had been lonj^ 
 and painful. He had seen the society expelled a second 
 time from Spain, Portugal, and Piedmont; he had seen 
 it calumniated in France, persecuted by political fac- 
 tions, deprived of the privilege of teaching; he had seen, 
 at Rome, the Pontiif, first a prisoner at the Quirinal, 
 then a fugitive to avoid worse evils, and to preserve the 
 freedom of his spiritual authority ; he had himself been 
 an exile from the Holy City. The health of Father 
 Roothaan had felt these rude shocks. On the 8th of May, 
 1853, his generous soul fled to God. He had lived 
 sixty-eight years. The General Congregation met on the 
 21st of June, and on the 2d of July, Father Beckx was 
 elected twenty-third General of the Society of Jesus. 
 65* 
 
334 HISTORY OF THE SOCIETY OF JESUS. 
 
 IN THE PRESENT TIME. 
 
 (Seueralsljij of |atl]cr |1ctcr "gnh, 
 
 TWENTY-THIRD GENERAL. 
 1853 — 1860. 
 
 I. 
 
 It now remains for us to take a brief glance at the 
 seven years that have elapsed since the death of Father 
 Koothaan. For the religious of the Society of Jesus 
 there is a virtue a thousand times more dear and precious 
 than life — it is humility. Our task becomes the more 
 delicate, for, in speaking of the living, it is difficult to 
 avoid injustice without wounding modesty. Let us en- 
 deavor to pass between these two dangers without incur- 
 ring either. 
 
 The health of Father de Ravignan not allowing him 
 to continue his conferences at Notre Dame, he restricted 
 himself to a few instructions in convent chapels, small 
 enough for his feeble voice, and he gave every year a re- 
 treat to noble ladies in the chapel of the Sacred Heart, 
 Rue de Varennes. These retreats effected great good. 
 Every year they gave to some the light of faith, to others 
 a happy return to the practice of neglected duties. 
 
 As for the men whom he converted, those whom he 
 brouglit to the Church, the souls that he saved, or whom 
 he directed in the path of perfection, it would be difficult 
 to estimate their number. He was consulted not only 
 from all parts of France, but from all p.arts of Europe ; 
 his reputation was world-wide. In 1855, his voice being 
 
GENERALSHIP OP FATHER PETER BECKX. 335 
 
 somewhat stronger, he could defer to the wishes of the 
 court, and preach the Lenten sermons at the Tuilleries. 
 He did it with as much apostolic freedom as talent, and 
 the p]mperor thanked him accordin<ily. After the course, 
 the latter sent the Jesuits of the Rue de Stvres a rich 
 and beautiful chalice, in token of the pleasure given to 
 himself and the Empress by the sermons of Father de 
 Ravio-nan. The humble Jesuit needed some relief after 
 this species of triumph. He went to the Superioress of 
 the Little Sisters of the Poor, and asked permission to 
 give a retreat to the old people, men and women, under 
 their charge, on condition, however, that his name was 
 to be kept a secret from all. Such was the humility of 
 the illustrious Father de Ravignan. 
 
 To him we owe the thought of erecting, on the peak 
 of Corneille, a colossal statue of the Blessed Virgin, in 
 the name of Our Lady of France, commemorative of the 
 declaration of the dogma of the Immaculate Conception. 
 All hearts caught at the idea, and united to carry it into 
 successful execution ; but he to whom France owes that 
 beautiful thought was not to see its realization. 
 
 On the 3d of December, 1857, the Feast of St. Francis 
 Xavier, his patron. Father Francis Xavier de Ravignan 
 fell sick. On the 8th, he offered up the holy sacrifice 
 for the last time ; and, after more than two months of 
 suffering, borne w^ith edifying patience, he died the death 
 of the saints, February 26th, 1858, in the arms of Father 
 Pontlevoy, his Superior, his friend, his spiritual father. 
 He was sixty -two years of age.* 
 
 This death brought grief to every heart. The people 
 were deeply moved, and insisted on seeing the saint. 
 Crowds, consisting of ail classes, came to visit the remains. 
 
 * See Vie dii Rev. P. de Havignan, by Rev. F. de Pontlevoy, S. J, 
 (Paris, 18G0. Douniol.) 
 
336 HISTORY OF THE SOCIETY OF JESUS. 
 
 exposed for three da3's in the residence of the Rue de 
 Sevres, of which Father de Ravio-nan was an inmate. 
 Every one wished to have something that had touched his 
 body, and officers in full uniform were seen to approach 
 to it their swords. The obsequies of this celebrated re- 
 ligious were a real triumph, and would have been even 
 more so, had not the Jesuits interfered to prevent it. 
 His old scholars of Friburg wished to carry the bier, and 
 many insisted on having the funeral at Notre Dame itself. 
 This his brethren would not allow, but they could not pre- 
 vent the large and brilliant concourse that attended; they 
 could not prevent the swelling hearts of thousands who 
 owed to Father Ravignan that which is most precious on 
 earth. All the illustrious personages of the capital seemed 
 to have come together, as by agreement, to do honor to 
 the humble Jesuit, whose body they accompanied to its 
 last resting-place. 
 
 In the preceding year, the society had lost another 
 illustrious member, but of another kind. His death was 
 chiefly felt among the learned. Father Arthur Martin 
 had consecrated himself to the study of archaeology, and 
 had acquired great celebrity by his works, in which he 
 was so ably assisted by his colleague, Father Charles 
 Cahier. They had published, conjointly, the Melanges 
 Arclieologiques, received with so much favor by those who 
 were competent to judge such a work ; and the Mono- 
 graphe des vitranx de la Cathedrole de Boiirge^^ which 
 opened a new door to science, and was crowned by the 
 French Academy. In one of his scientific journeys. Fa- 
 ther Martin was suddenly overtaken by death, leaving a 
 great void in his special walk of knowledge. But the 
 learned, like the apostles and martyrs, always find success- 
 ors in that illustrious Order which, for three centuries, 
 has never failed to produce them. Father Cahier con- 
 tinues his studies and his works; others will succeed hirr. 
 
GENEBA-LSIIir OF FATHER PETER BECKX. 337 
 
 The Society of Jesus has always comprised every kind 
 of genius, Almighty God having given it all the talents 
 that are necessary to act powerfully on all classes at the 
 same time ; hence we have seen that, where it was allowed 
 freedom of action, it regenerated that society to which 
 its action fully extended. Father de Ravignan was the 
 apostle of the upper classes ; but there are others for the 
 laborer, the poor, and the ignorant, and none can dispute 
 their talent for makino- themselves listened to and loved 
 by those crowds whom they teach to subdue themselves 
 and to conquer human respect. 
 
 The Jesuits founded an association for mutual aid among 
 artisans and laborers, under the patronage of St. Francis 
 Xavier. In a few years it had extended itself through- 
 out the world. Those who belong to it, unite to spend 
 together their Sunday evenings. Priests and zealous lay- 
 men are there, to divert them with interesting recitals, 
 lessons on hygiene, pious instructions, the singing of can- 
 ticles, to reward the most industrious and those who gain 
 the most recruits, and, in short, to do them a great deal 
 of good and save them from a great deal of evil. At Paris, 
 where there are a great many working-men, there are such 
 reunions in several of the parishes. 
 
 The benevolent associations generally seek the services 
 of a Jesuit for their annual collections, knowing that in 
 such a cause their words are especially effective. Their 
 charity sermons are so many treasures to those for whom 
 they are delivered; if it were not so, what would become 
 of the poor children of Gros-CaiUou, should they lose the 
 apostle of their association that sustains them? For sev- 
 eral years, Father Lefebvre asks for alms, on the same 
 day, in the same church, for the same object, and every 
 year he sees the collectors gathering up a richer golden 
 harvest than on the preceding. 
 
 Since the Lent of 1853, Father Felix occupies, with the 
 
338 HISTORY OF THE SOCIETY OF JESUS. 
 
 most brilliant success, the place of Father de Ravignan at 
 Notre Dame. Father Felix is the greatest sacred orator 
 of his day; he is, at the same time, a man of the greatest 
 simplicity, a religious of the greatest humility. To the 
 solidity of Father de Ravignan, he joins brilliancy of 
 figures, originality of ideas, and beauty of language. He 
 draws, he charms, he captivates all that the capital has 
 of men celebrated in the sciences, in the magistracy, in 
 letters and art, in politics or war. The nave of the 
 cathedral is insufficient to contain the crowds that throns: 
 to hear the brilliant and fascinating discourses of the 
 eloquent Jesuit. His retreats preparatory to the Eas- 
 ter Communion are followed with the same enthusiasm; 
 and yearly the number of men who participate in the 
 General Communion at Notre Dame, on Easter Sunday, 
 sensibly increases. That is the highest triumph of the 
 Christian orator. In this year, 1862, the four naves were 
 entirely filled. The communion was distributed, as usual, 
 by the Archbishop and Father Felix simultaneously, and 
 it lasted more than two hours. Seven thousand is the 
 number calculated to have taken part in this holy cele- 
 bration. It would be easy to number those who do not 
 owe their impulse to the winning apostolate of the Jesuits; 
 for in the parishes, where edification is no less needed, 
 the confessors advise communion in the parish church, 
 whereas the Jesuits send all their penitents to the cathe- 
 dral. It is a powerful means of overcoming human re- 
 spect, and it is a grand and magnificent spectacle, which 
 draws other thousands to witness it; of many it not un- 
 frequently determines, or, at least, prepares the con- 
 version. 
 
 It would be difficult to form an idea of the crowd of 
 men that besiege the houses of the Jesuits toward the 
 end of Lent, and one often wonders how the health of 
 these Fathers, generally so delicate, can withstand the 
 
GENERALSHIP OF FATHER PETER BECKX. 33D 
 
 fati«;iie of hearing so many confessions. Wlicn they have 
 been engaged in that occupation during the whole day, 
 one or more will come in after time in the evening, or at 
 night, and still the door is opened, and they find the 
 Father they ask for, receiving them with open arms. For 
 a sinner returning to God, a Jesuit never admits obstacle 
 or delay. "At any hour of the day, at all hours of the 
 night, we are ready to assist you," said Father Felix, at 
 the close of one of his retreats. Father Lefebvre, who 
 consecrates himself especially to the direction of men, was, 
 one day, asked how many he had sent, for his share, to 
 the General Communion at Notre Dame. "About eight 
 hundred," was the answer. The Fathers seem never so 
 happy as when, on Easter morning, they are worn out 
 and speechless with fatigue — that is their alleluia ! "You 
 abuse your strength," said a friend to one of these in- 
 defatigable laborers; "nature can not bear such an excess 
 of work." ^'•After me — another,'' was the simple and 
 almost careless reply. His Superior, to whom it was re- 
 marked, on Easter Monday of 1859, that he must be very 
 much fatigued with the past week's labor, answered : 
 "Ah, we have had great consolations! There have been 
 many conversions; our ministry has been blessed; the con- 
 fessionals were crowded. The Lord be praised ! " Of his 
 great fatigue, of his weak health — not a word ! 
 
 The ministry at Paris, during the winter, is overwhelm- 
 ing. AVhen a Jesuit is exhausted, they give him a vacation; 
 they send him to preach a retreat in the provinces. So 
 as to lose no time, he travels by night, and generally as- 
 cends the pulpit on the day of his arrival. After the 
 first exercises, he is called to hear confessions, and thence- 
 forth all his time is divided between the pulpit and the 
 confessional; that is what they call vacation. One day 
 we ventured to express our doubts about this kind of 
 vacation, and one of the Fathers answered us, with great 
 
3-40 HISTORY OF THE SOCIETY OF JESUS. 
 
 simplicity: "The journey orives us some repose and a 
 change of air; and, after all, we shall have rest enough 
 in eternity." These things, to read them, may not strike 
 us much; but when we see them carried out, it is im- 
 possible to restrain our admiration, and the conviction 
 that the life of a true Jesuit is the Gospel reduced to 
 practice. 
 
 Almighty God leaves no gaps in the ranks of the Society 
 of Jesus. A warrior falls in battle — another steps into his 
 place. The health of Father de Ravignan had closed to 
 him the pulpit of Notre Dame; but Father Felix, with 
 his great intellect, his bright talents, his magnificent 
 oratory, mounted the breach, and the enemy fell beneath 
 his blows. The retreats at the Convent of the Sacred 
 Heart were not to be discontinued on the death of him 
 who had commenced them, and the Father who replaced 
 him sees the ranks of his hearers as full as ever, and 
 their eao-erness undiminished. 
 
 11. 
 
 In Algiers, Father Parabere had attracted the admira- 
 tion of the army by his intrepid bravery on the field of 
 battle, as much as by his zeal and charity in the hospitals, 
 during the prevalence of the cholera. At the siege of 
 Zaatcha, the brave Jesuit, having offered up the holy sac- 
 rifice in camp, was addressing the soldiers with his usual 
 ardor, when suddenly a storm of missiles from the enemy 
 whistled around him, or struck the ground at his feet. 
 The brave religious did not appear to perceive it; his words 
 were as firm, his voice as ringing, his face as serene as 
 before. " He did not even wink," said an officer, who was 
 an eye-witness of the fact. After the capture of Zaatcha, 
 the General-in-chief was expressing his satisfaction to the 
 superior officers, and speaking of the rewards to be dis- 
 tributed, when all, as with one voice, named Father Para- 
 
GENERALSHIP OF FATHER PETER BECKX. 341 
 
 b6re, and declared that not a single officer would accept 
 any recompense until they saw the cross of the Legion of 
 Honor attached to the bosom of the eJcsuit, in testimony 
 of his courage and devotion. A few days afterward, this 
 distinction was conferred, and the soldiers were enthu- 
 siastic in their applause. 
 
 "Now, that is what I call right," said a Zouave. "Fa- 
 ther Parab^re did not steal that cross — he deserves it. 
 He is a hero." 
 
 Marshal St. Arnauld knew the esteem in which Father 
 Parabere was held by the soldiers of Africa, and he re- 
 membered it on receiving the command of the Army of 
 the East. Jesuits were to be attached to the diflferent 
 corps in the capacity of chaplains. The Marshal requested 
 that he whose name stood so high in Algeria should 
 form one of the number. This was granted, and Father 
 Parabere was named Superior in the Crimea. 
 
 The cholera seemed to have lain in wait for our army 
 in Gallipolis. Father Gloriot, one of the chaplains, will 
 give us an account of this great calamity, and he will un- 
 consciously make known the sublime devotedness, the he- 
 roic self-abnegation of the Jesuit : 
 
 " The cholera has attacked the troops encamped near Gallipolis, 
 numbering about ten thousand men. We were not prepared to re- 
 ceive a visit from this terrible scourge, which, by an unfortunate 
 fatality, commenced by cari-ying oif the very ones who were best 
 able to stay its ravages. Two generals out of four succumbed 
 in the tirst few days, seven officers of health, three quartermas- 
 ters, and seventeen infirmarians. The Apothecary-in-chief and 
 his assistant have, also, fallen victims to the disease. I was 
 alone in the midst of the sick. In order to hear their confessions, 
 I was obliged to kneel beside them. Then it was, that I best un- 
 derstood that, to save souls for Jesus Christ, it was necessary to 
 suffer with Him in mind and body. My greatest trial was my 
 isolated posUion. I remained six weeks without being able to 
 confess ; and while seeing so many die around me, I had not even 
 66 
 
342 HISTORY OF THE SOCIETY OF JSSUS. 
 
 the consolation of knowing that I would be assisted by one of my 
 brethren in my last moments. Almighty God evidently reserved 
 me, that I might administer to so many souls who were prepared to 
 die; for, if the trial was great, great, also, were the consolations. 
 
 "In the terror occasioned by the disease, faith was rekindled in 
 the hearts of many. The officers were the first to ask for my min- 
 istry, and they sought me at all hours of the day and night. 
 Sometimes I heard their confessions while proceeding from one 
 hospital to another ; sometimes I found them waiting for me 
 on the staircases within. There I would seat myself, and they, 
 kneeling down beside me, would receive absolution for the past, 
 "When they perceived me in the streets, they would dismount and 
 thank me most affectionately, adding, " If I am taken, be sure to 
 come at the first warning." Every evening we had a religious 
 ceremony for the intei^ment of the officers. One day, when there 
 were seven or eight coffins before me, and all the regimental 
 staffs present, I asked permission to say a few words. Standing 
 on a tomb, I spoke for an hour, and never have I assisted at so 
 moving a spectacle. The tears flowed freely from the eyes of all, 
 and I heard nothing but sobs from those around me. 
 
 "The labor had exhausted my strength, and, although I had no 
 symptoms of the disease, I was reduced to such a state of weak- 
 ness, that I could not move about without the assistance of a 
 stick or a friendly arm. I was, in this state, trying to drag my- 
 self to the beds of my poor dying soldiers, when, thanks to Divine 
 Providence, on the 20th of July, a ship appeared in the road- 
 stead, bearing one of the newly-appointed chaplains. The Gen- 
 eral of Division sent him instant orders to disembark; and hav- 
 ing staid with him three days, to initiate him in his duties, I set 
 out for Constantinople, where I have been for the last five days. 
 My strength is slowly returning, and I hope soon to be able to 
 resume my labors." 
 
 The devotedness of Father Gloriot was that, also, of 
 Fathers Parabere and de Damas — all, indeed, were he- 
 roes. 
 
 Father Parabere was attached to General Canrobert's 
 division at the battle of the Alma. From the heights, the 
 Russians, with their formidable artillery, played into the 
 midst of our troops, drawn out on the plain which sepa- 
 
GENERALSHIP OF FATHER PETER BECKX. 343 
 
 rated thcni from the enemy. Just as the General was or- 
 derinu' the Zouaves to attack the heiiihts at tlie double- 
 quick, Father Parab^re's horse was killed under him. 
 Canrobert expressed his regret at not being able to re- 
 mount him ; but the Jesuit was not going to be left be- 
 liind ; for, seeing a cannon dashing by, he mounted that, 
 and was carried along, at a headlong gallop, amid the en- 
 thusiastic applause of the soldiers and officers, to where 
 his dear Zouaves needed his services. There he aliirhted, 
 assisted the wounded, con^led and absolved the dying, in 
 the midst of the enemy's fire, and electrified the troops by 
 his courage and devotion. Throughout the war, always 
 camping with the soldiers, by whom he was beloved, he 
 never needed to be called to the scene of combat. At the 
 first signal, he placed himself at the head of the column 
 that was first to be engaged, and began by kneeling down 
 on the field of battle. He prayed until the action began, 
 and the wounded commenced to fall around him. When 
 off duty, the pockets of his cassock were filled — the one 
 with bojihonSj the other with cigars — " not for himself, 
 observe," wrote an officer, who had become his most de- 
 voted friend ; "for he never uses such things; but for the 
 soldiers, all of whom would willingly die for him." In 
 their admiration for him, officers and soldiers would often 
 say, in the rough language of the camp, " Father Para- 
 bere is a very devil for courage. He is brave as a lion. 
 He is superb!" 
 
 Such memories never die. When our army of Africa 
 was summoned to Ital}^ their first cry was for Father 
 Parab^re. As for Father Gloriot, after having accompa- 
 nied the remains of Marshal de St. Arnaud to France, 
 and being decorated by Napoleon HI, he returned to the 
 Crimea to resume his functions of chaplain at the camp 
 of Gallipolis. His strength did not correspond to his 
 zeal and courage ; and, exhausted by his labors, he died 
 
344 HISTORY OF THE SOCIETY OP JESUS. 
 
 the deatli of the brave, in the accomplishment of his 
 duty. 
 
 Such a death is the darling ambition of the Jesuits. 
 They like to expire on the field of combat — to die in 
 harness — and if they can be among those whom the so- 
 ciety sends to martyrdom, their most heart-felt wish is 
 obtained ; they carry heaven by assault. Such a chance 
 was the Cayenne mission. Their feeble health resists 
 with difficulty the trials and labors of that life, and 
 quickly fails before the pestilential fevers that reign in 
 certain localities, and the yellow fever that decimates the 
 colony. The apostolate of the convicts is itself a mar- 
 tyrdom for the Fathers of Guiana, and, therefore, it is 
 an employment much sought for by the heroes of the 
 Society of Jesus. Their consolation is, that, before dy- 
 ing, they have gained souls to God, they have worked to 
 His greater glory; they have toiled in a ministry where 
 mere nature sees not one comfort, and where God alone 
 can appreciate their sacrifice. Father Etienne Herviant 
 died at Cayenne on the 12th of June, 1853. Father 
 Morez, the Superior of the mission, expired at Montagne 
 d'Argent, on the 3d of October in the same year. A 
 new station was established at St. Georaes, on the banks 
 of the river Oyapock, for the most intractable of the 
 convicts. Saint Georges is a place where there are 
 swamps, the* miasma of which is almost certain death to 
 Europeans, and which negroes alone can resist. Father 
 Louis Bigot was assigned to this mission, on the 19th of 
 December, 1853. Of one hundred and eighty felons sent 
 there, several had died, two had hung themselves in de- 
 spair, and one had drowned himself. Some of them were 
 heard to exclaim, "Ah, that, at least, we had a priest!" 
 Father Bigot wrote to his Provincial: 
 
 " Scarcely had I landed, when I went to visit the hospital. On 
 seeing a priest, the poor fellows set up a cry of joy — the first, per- 
 
GENERALSHIP OF FATHER PETER BECKX. 3i5 
 
 haps, tliat had escaped their lipa for many a year. 'What, 
 Father! liave you come to visit us? But. surely, you are not go- 
 ing to stop?' 'Most certainly I am. I heard in Europe that you 
 were dying without the sacraments, and that you sighed for the 
 consolations of religion. Well, I have left every thing. I have 
 travelled thirteen hundred leagues to bring you those consola- 
 tions, to point out to 3'ou the path to heaven, and to suffer and die 
 with you, if necessary.' These few words, which, I assure you, 
 came from my heart, were repeated from one to another, and Al- 
 mighty God was pleased to bless them for good, and to cause tlsem 
 to dispose these poor criminals to profit by the graces Avhich I 
 came to offer them. The arrival of a Father was an epoch in the 
 history of the station. Every one spoke of it, 
 
 "Almost all the convicts, black or white, who are not in hos- 
 pital, come to mass and vespers. They seem to listen to the in- 
 structions with a real desire for improvement. They are far from 
 being all of them converted, and I am not surprised ; for, accord- 
 ing to the summary of their trials, with which I have been fur- 
 nished, they have a long distance to travel — thieves, robbers, 
 forgers, murderers — such are my dear parishioners. 
 
 "The greater part do not know the 'Lord's Prayer.' Is it sin- 
 gular, then, that such persons do not at once make application 
 for frequent communion ? For my part, I wonder at the workings 
 of Divine Grace in their souls. I see, in the manner of their 
 death, the proofs of God's merciful designs in their regard ; they 
 inspire me with an intei-est that would make me think it a hap- 
 piness to die in their service." 
 
 It was not long before Father Bigot enjoyed that hap- 
 piness. 
 
 After having converted nianv, whom death claimed for 
 his own, he himself went to receive the double recom- 
 pense due to his apostleship and to his martyrdom, on 
 the 28th of April, 1854. He was forty-seven years of 
 age, and had been only four months in Guiana. The grief 
 of the convicts was so great and touching, that the com- 
 mandant interrupted the work of the day, so as to allow 
 them to be present at the funeral of their Father. They 
 had made him a coffin of mahogany, and all wished the 
 
346 HISTORY OF THE SOCIETY OF JESUS. 
 
 favor of bearing the body of him whom tbey loved, an 
 Lonor t]iat was accorded to the infirmarians. The whole 
 colony attended at the mass, and all, officers and convicts, 
 followed the venerated remains to the place of sepulture, 
 which was in that part of the cemetery reserved for the 
 authorities. 
 
 The tears and sobs of those felons seem to us a most 
 beautiful and touching panegyric of the holy Jesuit who 
 had thought it "a happiness to die in their service." 
 
 Father Jean Alet landed at Cayenne, February 17th, 
 and was carried off, by the yellow fever, September 24th, 
 of the same year. He had become so much attached to 
 the convicts of St. Mary, where he was sent, that he de- 
 sired, as a favor, to be buried in their cemetery, so as not 
 to be separated from them even in death. His wishes 
 were respected, and became an eloquent and fruitful les- 
 son for the whole colony.* The deaths of so many mis- 
 sionaries, in such quick succession, only served to whet 
 the appetite of the Jesuits for the mission of Cayenne, 
 which belonged to the French Province. AVhen one died, 
 the news was announced to all the different houses, and 
 at once there was the greatest eagerness among all to se- 
 cure the happiness of dying, in their turn, among those 
 outcasts of society, from whom men generally turn away 
 with instinctive disgust. 
 
 The Superior of the residence of St. Joseph, at Quim- 
 per, Father Postel, sighed for this mission, and Provi- 
 dence gave him a signal proof that the inspiration came 
 from on high. One of the Fathers, toward the close of 
 1857, was ordered from Quimper to Paris. On his de- 
 parture, Father Postel begged him to see the Father- 
 Provincial, and secure for him the first vacant post at 
 Cayenne. The health of Father Postel was very delicate ; 
 
 * Missions de Cayenne, by Rev. F. de Montezon. 
 
GENERALSHIP OF FATHER PETER BECKX. 347 
 
 tliat was his least concern, since he only sought the mis- 
 sion because it furnished so many martyrdoms. A few 
 months afterward, he received a letter from the Provin- 
 cial, in which he read : " Are you ready to set out for 
 Cayenne? " 
 
 Father Postel's answer was, "Yes; when may I start?" 
 
 In passing through Paris, he did not fail to thank the 
 one who had so well pleaded his cause. But the Father 
 answered, very ingenuously, that "he had quite forgotten 
 to do so ! " Could the will of God be more clearly and 
 happily made known ? 
 
 In less than a year after leaving France, Father Postel 
 had gone to heaven. 
 
 Since the commencement of the mission of Cayenne, in 
 1852, not less than fifteen Jesuits have died there, victims 
 to their zeal and apostolic charity. 
 
 In the beginning of the year 1859, the Father-Provincial 
 received accounts of the death of two missionaries of that 
 colony. On sending the news to the various houses, he 
 received in return eighty applications ! Two heroes had 
 fallen. Eighty stepped forward to replace them ! They 
 were Frenchmen ! Only two could be chosen. They left 
 Marseilles on the 15th of May, for Toulon, where they 
 were to embark the next day, on the Amazoiie, with eight 
 hundred convicts. 
 
 III. 
 
 On the 20th of September some one wrote to the Uni- 
 vers, from Algiers : 
 
 " To-morrow's steamer takes with her, from Algiers, the Rev. 
 Father Brumauld, of the Society of Jesus. It is only a few days 
 since a letter from the Father- Pi-ovincial informed this worthy re- 
 ligious that he was to fill the office of Procurator of the Missions, 
 and that he should set out at once for Paris, his new residence. 
 
 " How shall I describe the grief caused by his departure ? 
 
348 HISTORY OF THE SOCIETY OF JESUS. 
 
 " Father Brumauld leaves Algeria at the age of sixty, after hav- 
 ing passed here eighteen years of his life, in Avhichhe consecrated 
 to the care of the orphans all the zeal of which his great heart 
 was capable. 
 
 "Originating in our colony from the enlightened charity of this 
 good Father, this work has had a great development, and now 
 possesses the two fine establishments of Ben-Aknoun and Bouf- 
 faric. ... 
 
 "Marshal Pelissier understood the beauty of this charity; he 
 cherished and protected it; and, after his great victory, he sent to 
 the chapel of Ben-Aknoun the cross wiiich had surmounted the 
 steeple of the Russian metropolis.' 
 
 Father Brumauld, on the 21st of September, 1858, left 
 Algeria; but the good work which he had originated did 
 not expire with his departure. The society continued to 
 sustain it. It is true that the asylum destined for the chil- 
 dren from Paris, being no longer recruited by government, 
 there was reason to fear that this noble and important en- 
 terprise would have to be discontinued, which drew the fol- 
 lowing remarks from the correspondent of the Univers: 
 
 " Was not a great problem solved when Paris was relieved from 
 this unfortunate and often terrible population of abandoned chil- 
 dren, the living and growing centre of hatred to society — the lever 
 of so many revolutions ? 
 
 "Was not a great good effected when, after having cleansed 
 these impure elements through the salutary influence of Catholic 
 regeneration, we could point to results such as may be seen at 
 Bouffaric — a population of young men preferring a rural life, hav- 
 ing good theoretical and practical notions of agriculture, bring- 
 ing their strong arms to those who wish to employ them, and, still 
 more, their good morals, their religious spirit, their respect for au- 
 thority — is it little to have discovered such a certain way to wliat 
 is indispensable in a scheme of colonization, and which was sought 
 for in vain elsewhere? Such was the work. 
 
 "And now, who knows what will become of it? The children 
 now at Bouffaric are those which the good Father, of whom we 
 speak, brought with him. In spite of his pressing instances, he 
 could never obtain any more, and the institution is dying out." 
 
GENERALSHIP OF FATHER PETER BECKX. 349 
 
 Father Chable, as we have said, opened the great char- 
 ity of St. Joseph-dcs-Alleinands — a charity which succors 
 so many poor foreigners, besides many from Alsace and 
 Lorraine, who understand and speak the French language 
 very imperfectly. Of all these there must be at least one 
 hundred thousand in the capital, and it required the con- 
 fidence of a Father Chable to undertake the alleviation 
 of such wide-spread want. In these few years this noble 
 work has greatly developed itself. The Sisters of Saint 
 Charles give gratuitous instruction to four hundred little 
 girls. They have a night class for young working women, 
 numbering eighty attendants, and on Sunday, of these last, 
 they assemble together two or three hundred. The sick 
 are visited and relieved — young persons out of employ- 
 ment are placed in respectable work-shops or in truly 
 Christian families. By means of subscriptions, at the 
 head of which are found the names of the Empress, the 
 Cardinal Archbishop of Paris, and several princes of Ger- 
 many, Father Chable overcame all obstacles, and succeeded 
 in erecting a church for this poor flock, of which he was 
 the pastor. He built schools proportioned to the number 
 of children whom he had adopted. Exhausted by so much 
 solicitude and labor, this Father of the poor, whose zeal 
 was indefatigable and his charity inexhaustible, on the 
 11th of April, 1859, went to receive the recompense 
 promised to him who has '■''labored welV^ and who has 
 '■^ run his coursed 
 
 On hearing his death, there was not a single German 
 family that did not think it had lost its all in this father 
 of orphans. The grief of these poor laborers could be 
 seen in their tears and choking sobs. The 13th of April 
 was on a Wednesday, and hence a working-day, but it 
 was that of the funeral of Father Chable, and all work 
 was laid aside ; the shops were closed, and men, women, 
 and children went to assist at the obsequies of their bene- 
 
350 HISTORY OF THE SOCIETY OF JESUS. 
 
 factor, and accompany him to the humble grave which 
 "was to shut him out forever from their gaze. 
 
 They came by thousands. Those crowds of poor, fol- 
 lowing the humble hearse of the holy Jesuit, weeping for 
 him who had done them so much good ; whom they loved 
 to call by the tender name of Father ; whom they should 
 never again see, except in heaven — it was a touching 
 sight, but it was also magnificent ! All the pomp of the 
 world could not equal it; the most eloquent discourse was 
 nothing to the tears of so many thousands of poor laborers. 
 
 Father Modeste has succeeded to the inheritance of Fa- 
 ther Chable. He has assumed the direction of >S^^ Joseph- 
 des-AUemands, and he carries it on with the same zeal 
 and devotion. 
 
 There is another good work which the society alone 
 could undertake, accustomed to be stopped by no obstacles 
 where there may be question of the good of souls. Every 
 one has seen those companies of acrobats, rope-dancers, 
 and circus-riders, who go about from town to town and 
 from village to village, for the amusement of the public. 
 The greater part of them do not know that there is a God ; 
 few are baptized, and many are ignorant of the name of 
 their parents or of the 'place of their origin. The Jesuits 
 undertook the instruction and the improvement of these 
 wanderers. And they succeed. So soon as a troop makes 
 its appearance where the Fathers have a residence, 
 they are warned, and they set to work. They make ac- 
 quaintance with these poor, ignorant souls, gain their con- 
 fidence, instruct them, detain them as long as they can, 
 and, when they are sufficiently prepared, admit them to 
 the sacraments. 
 
 This kind of charity has borne fruit in the last few 
 years. On the 9th of September, 1858, the Bishop of 
 Laval distributed holy communion, in the Church of the 
 
GENERALSHIP OF FATHER PETER BECKX. 351 
 
 Jesuits, to more than twenty riders of the same company, 
 and four young women of the same band, who, modestly 
 dressed, received the sacrament for the first, or, at most, 
 the second time. Now, it is no longer unusual to see 
 these acrobats attending the parochial mass on the pat- 
 ronal feast of the village; and at Yincennes, in 1858, it 
 gave occasion to an error, which caused a painful humilia- 
 tion to a young person. The siviss,^ perceiving her 
 character by her costume, which she had not sufficiently 
 concealed, and not supposing that such a person could 
 wish to attend high mass through a spirit of faith, put 
 her out of the church. She had the courage to bear the 
 afifront without complaining, and withdrew without losing 
 any of her serenity and modesty of demeanor. It proved 
 the solidity of the instruction which the Jesuits had been 
 able to impart, in spite of obstacles seemingly invincible ; 
 and it proves that God is pleased to give His blessing to 
 their efforts. 
 
 The general indifference which characterizes apprentices 
 and young workmen did not escape the observation of the 
 Jesuits. In 1858, associations were organized in the par- 
 ishes of St. Etienne-du-Mont, St. Jacques-du-Haut-Pas, 
 and St. Nicolas-du-Chardonneret, for the purpose of main- 
 taining these young men in the practice of their religious 
 duties, which they are but too apt to abandon, so soon 
 as they have made their first communion. Every Sunday 
 they assemble in the chapel of the Jesuits, Rue des Postes, 
 hear mass, listen to an instruction adapted to their wants, 
 and then go to spend the remainder of the day at the resi- 
 dence of the Brothers, Rue Neuve-Saint-Etienne-du-Mont. 
 There they find various games, and a library, amusement, 
 
 * One who, in France, is charged with keeping order in the church 
 during divine service. — Tr. 
 
352 HISTORY OF THE SOCIETY OF JESUS. 
 
 and instruction, instead of wasting their time with dan- 
 gerous companions, or employing it in work, contrary to 
 the commandment of God. 
 
 IV. 
 
 The existence of the Jesuits in Belgium was a thorn 
 in the side of Liberalism, The colleges, which saved so 
 many young men from becoming the prey of the secret 
 societies, were more especially made objects of attack. 
 Some move in favor of liberty and fraternity became abso- 
 lutely necessary. The dregs of the people were assembled, 
 and, in the month of May, 1857, precipitated on the Col- 
 lege of Saint- Michel, breaking the windows with volleys 
 of stones, insulting the holy religious, and giving them- 
 selves up to the most shameful excesses toward the Broth- 
 ers of the Christian Doctrine, whom they accused of 
 Jesuitism. And this was called a victory ! 
 
 The vanquished did not retreat, they did not even give 
 way before the enemy ; they retained their position, and 
 were still an obstacle to be removed. A new attack was 
 concerted for the month of October, 1858. The Jesuits 
 have two houses at Brussels, in the Bue des Ursulines ; 
 these face each other, on either side of the street — the 
 one belono-ino- to the College of Saint-Michel, the other 
 serving as a residence for the Fathers. A hospital for 
 old men adjoins the latter. 
 
 On the night of the 18th, at about half-past twelve 
 o'clock, a violent explosion was heard, shaking the whole 
 neighborhood, breaking the windows in the two houses 
 of the Jesuits, terrifying the old men in their hospital, 
 and alarming the whole city. Every one thought that a 
 piece of heavy artillery had been fired near b}'. Imme- 
 diately after the explosion, some one in the street was 
 heard to cry out, '^7/ has failed!'^ 
 
 Windows were opened, and people asked each other 
 
GENERALSHIP OF PATEIER PETER BECKX. 353 
 
 what was the meaning of such a noise, at such an hour of 
 the night. Three men were in the street, who were at 
 once joined by about twenty others, all well dressed, and 
 appearing to recognize and understand each other. They 
 examined the house of the Fathers, and then the college, 
 without paying any attention to the adjoining buildings. 
 One of them stooped down to pick up something on the 
 pavement, when another was heard to say, quickly, " Take 
 care! it may go off!" The dangerous object lay just in 
 front of the house of the Fathers, and, in the midst of the 
 fragments, was a fusee, still burning. This they picked 
 up, and passed from one to another, as if wondering at the 
 failure of the attempt. The police soon arrived at the 
 scene of the explosion, a crowd was assembling, and these 
 suspicious individuals fled, not daring to take with them 
 the instrument of this criminal assault. It was a fulmi- 
 nating bomb, which, had it had its full effect, should have 
 caused the utter destruction of the two buildings, and, 
 perhaps, the burning of that quarter of the city. It had 
 been thrown at the second story, and had left a mark on 
 the wall, which it had blackened, without any other dam- 
 age than the breaking of the glass by its partial explo- 
 sion. 
 
 How came it to fail of its full effect ? No doubt be- 
 cause Providence watches over its owu. The authors of 
 this dastardly deed could not account for the failure. 
 The police took possession of the fragments, and insti- 
 tuted some researches, but with no success, for the secret 
 societies have means of evading the agents of those gov- 
 ernments that tolerate them. 
 
 In 1859, they gained a triumph over the Jesuits of 
 Ghent. The police of that city found the Superior of the 
 College of St. Barbara guilty of an infraction of the muni- 
 cipal laws. They had a billiard-table for the private re- 
 creation of the students, for which they had not taken out 
 67 
 
354 HISTORY OF THE SOCIETY OF JESUS. 
 
 a license, A Jesuit college was placed on the same foot- 
 ing as a cafe! But, then, it was necessary to indemnify 
 themselves for a rebuff which they had lately received. On 
 the 3d of February, the Independence Beige had published 
 the following lines : 
 
 " Dr. Ducros, formerly physician of the Hotel-Dieu, at Marseilles, 
 recently died, leaving a rich fortune behind him. He had at Paris 
 a sister-in-law, a widow, with two young children. By a first will 
 he had left his nephews a large legacy ; but a second will, in his 
 own handwriting, of a more recent date, divides his fortune between 
 the IIotel-Dieu of Marseilles and the Society of Jesus, represented by 
 leather Bernard, ivho has come on from Rome to substantiate the claim. 
 
 "Dr. Ducros, in the latter part of his life, had become exceed- 
 ingly devout. He almost lived in church, and, for forty days suc- 
 cessively, had served, barefooted, the mass of a Jesuit Father. It is 
 said that the family of the deceased will contest the inheritance." 
 
 This story, being sufficiently ridiculous to insure a ready 
 propagation and a facile belief, the administrative commis- 
 sion of Marseilles lost no time in contradicting it; and the 
 Independence Beige had to retract its charge, with the ad- 
 mission that the Society of Jesus was not even named in 
 the will of Dr. Ducros. 
 
 Always and ever calumny, hatred, and persecution ! 
 The spirit of evil never lays down its arms save to prepare 
 for new assaults. 
 
 In Germany, the society is left apparently unmolested, 
 and is both loved and revered. The theological school of 
 jthe University of Innspruck has been once more confided 
 to its charge. At Vienna, it has occupied, of late, that of 
 philosophy; and a correspondent of the Gazette de Liege 
 writes, toward the end of 3Iarch, 1859 : 
 
 ,','The Lenten sermons tliis year, at the Church of the University, 
 •by Fathers Schmude and Klenkowstroem, of the Society of Jesus, 
 promise to be more brilliant-^excuse the expression — in every re- 
 spect than the preceding year. Every day, about one o'clock of 
 
GENERALSHIP OF FATHER PETER BECKX. 355 
 
 the afternoon — the sermons do not commence till throe — yon nip.y 
 see a jostling crowd of people, and trains of liveried equipages, 
 making their way to tlie door of the church. Fortunate is the 
 one — be he artisan or noble — who can secure an entrance with- 
 out being uncomfortably jammed. Of course one-lialf of the aud- 
 ience must pass the three hours on their feet, since there are not 
 seats for more. Among the regular attendants may be noticed their 
 Royal and Imperial Highnesses the Archduchess Sophia and the 
 Archduke Francis-Charles. The Emperor, Empress, and their court 
 attend these eloquent sermons whenever their duties permit it." 
 
 On the 1st of May, of tlie same year, Germany was de- 
 prived of Father Joseph-Ferdinand Damberger, a cele- 
 brated preacher, who had been accustomed to draw crowds 
 to the Church of the Theatines, at Munich, and who had 
 resided of hite at Scheftlam, in Bavaria. The literary 
 world is indebted to him for his Tableaux GeneaJogiques^ 
 his Livre des Princes, and his Hiatoire Syncliroiiistique du 
 monde. This last work has a great reputation in Germany, 
 and the best judges consider it one of the most remarkable 
 books of the epoch; and their only desire is that he may 
 find a successor worthy of himself, for it is incomplete,' 
 although Father Damberger has left a great collection of 
 matter for any one who may undertake to finish it. Fa- 
 ther Damberger died at the age of sixty-four, having 
 entered the Society of Jesus in 1837. 
 
 The city of Aix-la-Chapelle wished to erect a monu- 
 mental church, to celebrate the definition of the doonia 
 of the Immaculate Conception, intending to confide the 
 sanctuary to the care of the Society of Jesus. The plan 
 having been approved, one of the wealthy inhabitants of 
 the city offered to construct, at his own expense, an ad- 
 joining residence for the Fathers, making the second in 
 Aix-la-Chapelle. His ofifer was accepted. On the 22d of 
 May, 1859, Cardinal de Geissel, Archbishop of Cologne, 
 assisted by several other prelates — among whom was the 
 Trappist Abbot of Mont-des-Oliviers — laid the corner- 
 
356 HISTORY OF THE SOCIETY OF JESUS. 
 
 stone of this magnificent edifice, erected in honor of Mary 
 Immaculate. 
 
 In Italy, the Jesuits continued to do good, although 
 they foresaw the storm that was about to burst. Tlie 
 revolutionary fiood swelled and rose, but could neither 
 break nor disturb their calm serenity. One fine day, at 
 Yelletri, in the Pontifical States, they are surprised to 
 learn that they are thieves — nothing less ! The affair 
 stands thus : The Cathedral of Yelletri possesses a mag- 
 nificent image of the Blessed Virgin, covered with rich 
 ornaments and splendid jewels, tributes from the grati- 
 tude and devotion of the citizens of Velletri. In the com- 
 mencement of the year 1858, this image disappeared, and 
 the rumor spread that the Jesuits had made away with it. 
 In spite — must we say in consequence? — of the absurdity 
 of the charge, the rumor was accredited as true. Unfor- 
 tunately for its originators, the noted brigand Vendetta, 
 become, through his misdeeds, the terror of the district, 
 sent word that he alone was the author of the theft, and 
 that he intended to retain the Madonna as a hostage, 
 until the authorities sent him and his companions an 
 official pardon for all past offenses. The officers of the 
 government, reduced thus to parley with this sacrilegious 
 wretch, declared that they would listen to no more over- 
 tures until he had restored the venerated image. The 
 bandit was obliged to yield, and the inhabitants of Vel- 
 letri regained their cherished Madonna. 
 
 The Jesuits had not waited for this result before re- 
 questing permission to retire from Velletri, since the credit 
 so easily given to so scandalous a fabrication proved that 
 they no longer possessed the confidence of the citizens. 
 The Pontifical Government refused their application, al- 
 leging that they effected too much good in that city to 
 be allowed to depart. The people, ashamed of their cre- 
 dulity, would themselves have risen to prevent it. 
 
GENERALSHIP OF FATHER PETER BECKX. 357 
 
 At Rome, several persons, distinguished for tlieir zeal 
 and piety, founded a seminary for the education of Span- 
 ish Americans destined to the priesthood. The Holy 
 Father wished this institution to be under the control of 
 the Society of Jesus ; and, accordingly, by order of the 
 General, it was committed to the Spanish Jesuits, who 
 entered on their charge in 1858. 
 
 In former times, the Benedictines had possessed, in the 
 vicinity of Rome, a sanctuary dedicated to the Blessed 
 Virgin, called Montorella, which was abandoned in the 
 seventeenth century, in consequence of a conflagration in 
 which it was nearly entirely destroyed. Father Athana- 
 sius Kircher, of the Society of Jesus, as celebrated for his 
 virtues as for his science, had caused the church to be 
 repaired, and a residence to be attached, besides giving a 
 foundation for the expense of an annual retreat, to be 
 preached in the church by the members of his society. 
 This place became the object of a pilgrimage, and was 
 much frequented. After the death of Father Kircher, 
 his heart was deposited near the high altar, as an inscrip- 
 tion to that effect still testifies. Since that time, the Jes- 
 uits have continued to hold there an annual mission, on 
 the Feast of St. Michael, the sanctuary being but little 
 attended during the rest of the year. Pius IX put an 
 end to this desertion by confiding it, in April, 1858, to a 
 congregation of Polish priests, reserving, however, the 
 rights of the Society of Jesus, who still give the mission 
 established by Father Kircher. 
 
 V. 
 
 The new See of St. Paul, United States, having become 
 vacant, in 1857, by the death of its first titulary, in 1859, 
 Father De Smet was, by the Holy Father, nominated 
 Bishop of that diocese. The humble missionary could 
 not be prevailed on to accept this honor, in which he was 
 67* 
 
358 HISTORY OF THE SOCIETY OF JESUS. 
 
 supported by the Father-General, who besought the Pope 
 not to charge the society with such burdens. Pius IX 
 listened to the reasons advanced, and assented the more 
 readily to a change in the nomination, because he knew 
 the immense influence that Father De Smet possessed 
 over the Indian tribes, and the great good which, in his 
 character of missionary, he was capable of effecting. 
 That influence is so well known that, on more than one 
 occasion, the government has called it to its aid, when de- 
 sirous of conciliating the savages, exasperated by repeated 
 injustice. Every year the advancing tide of white set- 
 tlers encroaches on the lands reserved to the Indians by 
 treaties ratified by government officials. But the rude 
 spirits of the border refuse to be bound by clauses in 
 favor of the red man ; hence, renewed encroachments, 
 difficulties, reprisals, and the final uprising of a savage 
 tribe, which must be put down by force of arms. Where 
 the Fathers are stationed among them, there is more pa- 
 tience on the part of the savage, if not more justice from 
 the whites ; and the voice of the missionary is listened 
 to and obeyed, when arms, perhaps, might be of little 
 avail. In May, 1858, Colonel Steptoe, when marching at 
 the head of a small expeditionary column, was surprised 
 by the approach of Father Joset, who warned him that 
 the Indians were preparing an attack, which might in- 
 volve the destruction of his command. To warn him of 
 his peril, the Jesuit had undertaken a long and perilous 
 journey; and more than one danger awaited his return. 
 The Colonel listened to his suggestions, and fell back ; 
 but, being followed up by his assailants, he was obliged, 
 after a short but fatal engagement, to beat a pre(;ipitate 
 retreat, leaving his baggage and artillery in the hands 
 of his savage foe. 
 
 In September, Colonel Wright attacked and defeated 
 the Indians in three severe combats, but was mainly in- 
 
GENERALSHIP OF FATHER PETER BECKX. o59 
 
 debted to the influence of Father Joset for briniiine,- tliem 
 to terms of submission. An officer of the army in Ore- 
 gon wrote to the Frcemans Journal, published in New 
 York: 
 
 "After the manner in which they are treated by the whites, and 
 even by the officers of government, it is hot strange that the In- 
 dians should fight to the death. At Sillett's Agency, near our 
 post, the savages die in great numbers, by diseases engendered by 
 famine and bad nourishment. Tie other day they sent us a depu- 
 tation to complain of the sterility of the land assigned to them, 
 saying that they preferred death in battle, to death by starvation. 
 Among the whites of this region, he who kills the greatest number 
 of Indians enjoys the most consideration, and is elected to the 
 Legislature. They are as savage as the Indians themselves. All 
 the difficulties that occur in this country, except the last, are the 
 fault of the whites. The most brutal acts are committed, and the 
 authors are not even punished." 
 
 The missionaries, seeing the resolution of the savages, 
 became mediators between the victors and the vanquished, 
 brought about the submission of the latter on conditions 
 acceptable to the former, and treaties were ratified in ac- 
 cordance with the terms proposed by the Jesuits. The 
 Freeman s Journal says : 
 
 "The official and unofficial reports of the close of hostilities, on 
 the part of the Indians, in Washington Territory, attribute the 
 result to the agency of llev. Father Joset, S. J., as one principal 
 cause. This is just, and bears out the argument we used, that the 
 military force already on the Pacific coast, in the division under 
 General Clarke, would be ample to settle all troubles with the 
 handful of bad Indians, if government would only strengthen the 
 hands of the Catholic missionaries, and, through them, give assur- 
 ances of simple justice to the more powerful tribes, who are not 
 wickedly disposed, but only seduced into momentary opposition by 
 a sense of wrongs committed by the whites." 
 
 In another issue of the same journal we read : 
 
360 HISTORY OF THE SOCIETY OF JESUS. 
 
 *' It is worthy of remark, that the Indians who were the first to 
 revolt — such as the Spokans — are those who have been long sub- 
 jected to the influence of the Methodist missionaries, and who 
 have been taught by them to hate Catholicity. It is sad, but it is 
 the truth, and no one can deny our assertion. The Spokans who 
 attacked Colonel Steptoe had been under the influence of Method- 
 ist ministers; they are mortal enemies to the Catholic mission- 
 aries, whom they would put to death if they could. Some of the 
 Nez-Perces are Catholics, and others are well disposed to become 
 so, but the majority are hostile to us. Those of them who are 
 Catholics are on good terms with the Flat-heads and the Pend'- 
 d'Oreilles, who are nearly all Catholics, and at peace with the 
 United States. The Coeurs d'Alenes, the Chaudieres, and some 
 other ti'ibes of that region, are also Catholics, and the United 
 States have no better friends than these Indians. 
 
 "The mission of the celebrated Father De Smet is simply to con- 
 firm the friendly Indians in their good dispositions, and to use 
 his influence to bring the others to terms of peace. This truly 
 apostolic man has passed more than a quarter of a century among 
 these savages, sharing their poverty, their fatigues, their defeats, 
 and their wandering and wretched life. It is now more than 
 thirty-seven years since Father De Smet, then a young mission- 
 ary, abandoned the noble mansion of his fathers to obey the inte- 
 rior call of God, who destined him to be the patriarch and apostle 
 of the poor Indians of the United States. Last Monday, his eye 
 as bright and his step as firm as ever, this great and good man 
 took passage on the Isthmus steamer, in company with General 
 Harney, in the humble capacity of chaplain." 
 
 Rev. Father N. Cont^^iato, Oregon missionary, writes from 
 Portland on the 29th of November, 1858 : 
 
 "As you see, I am not dead yet, as was believed by many in 
 Oregon. I reached Portland some three or four days ago, after an 
 absence of about three or foi^r months. I was on my way to San 
 Francisco, but was obliged to change my mind, and pass the winter 
 in Oregon. Early in spring I shall leave again for the Rocky 
 Mountains. My journey, though very full of dangers, has been 
 more happy than I expected. I went as far as the Missouri River, 
 and made about four thousand miles. When I consider the poor 
 condition of my health, the roughness of the country through 
 
GENERALSHIP OF FATHER PETER BECKX. 361 
 
 which I travelled, the manj' privations to wliich one who travels in 
 a wild countrj' like this is snhjected, I am astonished at myself; 
 and the four thousand miles' ride, through mountains, woods, plains, 
 rivers, and deserts, appears to me like a dream rather than a real- 
 ity. It is evident that Almighty God assisted me in a very partic- 
 ular manner, through the prayers of my friends. Thank God, I 
 have been very successful, too, in the object of my journey ; and 
 besides several other good things done, I have succeeded in open- 
 ing a mission among the Blackfeet Indians. At Walla-Walla I 
 had the pleasure of meeting Rev, Father De Smet. We spent three 
 days together. He went up to the Coeur d'Alenes. The last In- 
 dian Avar has done a great deal of good to the Catholic cause in 
 this country, and the conduct of the Catholic missionaries, during 
 the war, has dissipated a great many prejudices from the minds of 
 many, both whites and savages. Had I the time, how many edify- 
 ing and consoling things would I relate to you on the subject! I 
 know your truly Catholic heart would rejoice at it." 
 
 Since 1844, Father Joset has been at the head of the 
 Mission of the Sacred Heart, situated among the arid 
 mountains, where dwell the Coeurs d'Alenes. One of 
 these savages lately wrote a letter to the Father-General 
 of the Society of Jesus : 
 
 "Mission of the Sacred Heart, November \st, 1858. 
 " To the Great Chief of the Black- robes: 
 
 " Great Black-robe Chief — I do not know you, but I know that 
 you are the Great Chief of all the Black-robes. I am a savage of 
 the nation of Skoyelpies. The whites call us Chaudieres. My 
 name, in baptism, is Michael ; my wife is called Mary. The Black- 
 robes have left my people, because they have deserted the prayer for 
 whiskey and gambling. It is not our fault, Black-robe, but that 
 of the whites who have come to our country for gold. Before the 
 whites came, we were good and happy, and we loved the Great 
 Spirit, whom your children, the Black-robes, taught us to know. 
 That time has passed away. I and my wife have left our country 
 to follow the Black-robes. We know the prayer (Christian doc- 
 trine) well. The Black-robe Joset has taught us to read and 
 write; he has also taught me French. I have also learned to sing, 
 and I have determined, and my wife with me, to consecrate our 
 
362 HISTORY OF THE SOCIETY OF JESUS. 
 
 selves to the spiritual and temporal good of our nation, under the 
 control of the Black-robes. I write you this letter, great Black- 
 robe Chief, to beg you to send to our country a greater number of 
 Black-robes. All the red men love them and wish to have them, 
 that they may learn the prayer and to know the Great Spirit. I 
 pray you, then, by our Savioui", whom you love a great deal, and 
 by our Blessed Mother Mary, who is very dear to your heart, to have 
 pity on us poor red men. We are poor and ignorant, but our souls 
 are as precious as those of the whites. Jesus Christ died for us 
 also. Your heart is large and good, great Black-robe Chief, and I 
 do not doubt that my wish, which is the wish of all the red men, 
 will be heard. The Black-robe Congiato, Great Chief of the Black- 
 robes of my country, will send you my letter. He goes to the land 
 of the Spaniards, and will return in five moons. I hope, great 
 Black-robe Chief, that you will send many Black-robes with him. 
 The hearts of your red children will then be very happy. I will 
 pray to the Great Spirit to touch your heart. 
 
 " I bid you good-by, Great Chief of all the Black-robes. 
 *' Your child in Jesus Christ, 
 
 " Michael, Skoyelpy Chief." 
 
 What patience, perseverance, and devotion were neces- 
 sary to "obtain such results from a savage ! But we must 
 not forget that Almighty God loves to bless the labors of 
 his servants, strengthening them with the assistance of His 
 grace, and sometimes with striking marks of His favor. A 
 great number of Germans annually emigrate to the United 
 States, to seek an honest competency by their talents and 
 industry. A Jesuit Father, of their own nation, has de- 
 voted himself to their care, with a zeal and a charity that 
 have gained him, in that country, the name of Apostle of 
 the Germans. Father Weninger is known and revered 
 throughout all North America.* 
 
 *Rev. Francis Xavier Weninger, born of a noble family, in Styria, 
 in 1805, was ordained in 1828, and entered the Society of Jesus, at 
 Gratz, in 1832. He is the author of many works — musical, literary, 
 catechetical, polemical and ascetical. Many of these have obtained 
 a wide circulation, and have been productive of great good. In 1848, 
 
GENERALSHIP OF FATHER PETER BECKX. 363 
 
 In 1853, he was giving a mission at Gutemberg, in the 
 Stnte of Iowa. He closed the exercises, as is his custom, 
 by planting a large cross. At the moment of its erection, 
 a Protestant lady who attended the ceremony, through 
 curiosity, exclaimed, "Look! look!" Every one turned 
 in the direction to which she pointed, and all were struck 
 with astonishment and admiration. The sky was perfectly 
 serene and clear, and on its pure blue was seen a large 
 white cross, most distinctly traced, and of surprising reg- 
 ularity. The spectators continued to gaze upon this ap- 
 parition as long as it was visible, which was until the 
 mission cross was planted, about a quarter of an hour. 
 In 1856, while the missionary was praying, on the steamer 
 which bore him to Minnesota, the same prodigy was re- 
 newed. In 1858, the Freemans Journal,, of New York, 
 published the following letter : 
 
 "Grand Rapids, Septemher 12M, 1858. 
 
 "Rev. F. X. Weninger, having closed the mission which he had 
 been giving at Detroit, in the churches of St. Joseph and the As- 
 sumption, kindly consented to give one at Grand Rapids. Three 
 German parishes united to participate in these holy exercises. 
 
 "Such was their earnestness, that many came from great dis- 
 tances. The local press thought it not unworthy of their atten- 
 tion, when they saw Germans coming to Grand Rapids from towns 
 sixty miles off. The Bisliop of Detroit honored us with his pres 
 ence, on the occasion of the planting of the mission ci'oss. On the 
 6th of September, after having finished the exercises, Father Wen- 
 inger started for Alpine, Avhere he was also to erect a cross, 
 and hear the confessions of those who had not been able to attend 
 at Grand Rapids. On this occasion an extraordinary event oc- 
 curred. The cross had just been blessed, and was on the point of 
 being elevated, when one appeared in the heavens, drawn on the 
 blue sky — large, white, distinct, and surrounded by a crown of 
 
 he came to America, and has been engaged ever since that time in 
 giving missions to his countrymen, which have proved as fruitful 
 as they are laborious. — Tr. 
 
364 HISTORY OF THE SOCIETY OP JESUS. 
 
 light clouds. It disappeared so soon as the missit)ii cross had 
 been planted. The whole concourse of people present contem- 
 plated, in profound astonishment, this wonderful apparition, and 
 the least credulous were heard to say, 'This is supernatural!' 
 
 "Of course, I know that there will be some critics who will at- 
 tempt to explain this event according to natural laws. To these I 
 say that it was a large white cross, regularly traced, with perfect 
 branches, and appearing in the midst of a blue sky. If this phe- 
 nomenon be purely natural, why is it seen only in similar solem- 
 nities? Why at the planting of a mission cross, in presence of 
 so many witnesses? And why should this be reproduced for the 
 thii'd time, now, in the five years that F. Weninger has been 
 among us ? 
 
 ''The apparition was seen at two o'clock P. M., the eve of the 
 Nativity of the Blessed Virgin Mai-y. M. Marko, 
 
 " Curate of the German Parish at Grand Rapids." 
 
 Father Weninger has rendered, and continues still to 
 render, great services to the Church. He it is who brought 
 to a happy close the schism which, for so many years, had 
 made the parish of St. Louis, Buffalo, a scandal to the 
 faithful. Other religious orders, besides his own, yield 
 him their esteem, and seek to profit by his holy teachings, 
 in retreats, which they perform under his direction. A 
 Benedictine wrote to the Freeman s Journal : 
 
 "Abbey of St. Vincent, Penn., September 18th, 1858. 
 "Yesterday the election of an Abbot for our monastery took 
 place, and I am happy to inform you that the former worthy and 
 venerable Abbot, Right Rev. Boniface Wimraer, has been re- 
 elected almost unanimously. He is now our Abbot, ad dies vitce. 
 The number of voting priests, and clerics in sacred orders, has 
 been forty-three, all of whom had previously made a spiritual re- 
 treat, under the direction of Rev. F. X. Weninger, S. J., the cele- 
 brated missionary and apostle of the Germans of this countr3^ I 
 can not omit to express publicly our most hearty thanks to him 
 for his kindness." 
 
 On the 12th of October, 1858, the Inquirer^ a journal 
 published at Grand Rapids, announced another victory 
 
GENERALSHIP OF FATHER PETER BECKX. 365 
 
 of Divine Grace, in consequence of the prodigy at Al- 
 pine : 
 
 " Lust Sunday, at eleven o'clock, Mr. Jacob Schneider, of Al- 
 pine, was received, at West Side, into the communion of the Cath- 
 olic Church. He was one of the three hundred persons mentioned 
 by the Rev. M. Murko, as having been a witness to the apparition 
 of a cross in the heavens, at the moment that one was being 
 erected at Alpine. This miracle was the cause of Mr. Schneider's 
 conversion from the Lutheran Church, of which he had formerly 
 been a member." 
 
 Such facts speak for themselves. 
 
 On Sunday, the 12th of December of the same year, 
 the Archbishop of New York preached in his cathedral 
 in favor of the American Seminary lately founded at 
 Rome. The collection was such as the occasion re- 
 quired, perhaps lessened by the fact that in the evening 
 the celebrated Father Larkin, whom all loved and es- 
 teemed, was to preach, at St. James, in behalf of the free 
 schools of that parish. On such a subject the Jesuit 
 Father would be eloquent, and the place was crowded, at 
 an early hour, by an audience prepared to be as generous 
 to the object of the lecture, as they were certain they 
 would be charmed by their favorite lecturer. When the 
 time for the sermon had come, the Archbishop appeared 
 in the pulpit, with a countenance that betrayed his emo- 
 tion, and the people, alarmed and anxious, waited eagerly 
 for some word of explanation. He had scarcely com- 
 menced, when the audience seemed thunder-struck — one 
 moment more, and tears were seen to flow, and sobs were 
 heard from all sides. The venerable prelate was himself 
 deeply moved ; for he, too, had felt the blow which he 
 came to announce. On Saturday, December 11th, Father 
 John Larkin had been in the confessional during the 
 whole afternoon. At seven o'clock, he withdrew to take 
 some refreshment, intending to return and resume his 
 68 
 
S66 HISTORY OF THE SOCIETY OF JESUS. 
 
 labors until a late hour of the night, as was his custom. 
 One of the Fathers noticed something unusual in his ap- 
 pearance, and asked him if he felt unwell. Father Lar- 
 kin stretched out his hand, and saying, with a firm 
 voice, " It is all over now," fell into his companion's 
 arms, and in a few hours expired. 
 
 The sanctity of Father Larkin was not less than his 
 learning and eloquence, and his loss was deeply felt, not 
 only in the United States, but, also, in England and Ire- 
 land, in which last country he had spent three years as 
 Visitor, an office second only to that of the General of the 
 Society. From 1854 to 1857, he had preached retreats 
 in the largest cities of Great Britain, and had been loved 
 and admired wherever he had gone. On returning to 
 New York, he had resumed his ordinary labors with in- 
 creased success. The loss for that city, especially, was 
 immense ; but the gain for him, who had done so much 
 good, must be, indeed, great. 
 
 Not long afterward, California lost one of her most 
 zealous missionaries, in the death of Father Peter de 
 Vos, who was born in Belgium, 1797, and entered the 
 Society of Jesus, 1828. The New York Freeman's Jour- 
 nal thus speaks of this deplorable loss : 
 
 '•He was always a man of lively faith, sincere piety, and inde- 
 fatigable zeal. The cities of Ghent, Alost, and other places where 
 he has lived, will not soon forget the edifying life of this fervent 
 religious. When, after long solicitation, he obtained, at last, pei-- 
 mission to go to America to preach the Gospel to the Indians, in 
 whose salvation he was so much interested, his health was so 
 feeble, and he had so frequently spat blood, that it was feared he 
 would die on the way. But Father De Vos relied on Providence, 
 whicli preserved him for yet twenty yeai-s moi'e, in the midst of 
 the most fatiguing labors. 
 
 "He spent many years in the ministry in Louisiana and Mis- 
 souri. He had also been Master of Novices in the novitiate at 
 Florissant, In 1843, his ardent desire was granted, and he was 
 
GENERALSHIP OF FATHER PETER BECKX. 307 
 
 pei'mitted to set out for the Rocky Mountains, to whicli the cele- 
 brated Father De Smet had, some years previously, opened the 
 road. The life of a Jesuit missionary among the Indian tribes, 
 none but the missionary himself can understand. The dangers, 
 the privations, the labors undergone by Father De Vos, dur.ing the 
 eight years which he passed among the Flat-heads, or in the val- 
 ley of the AVillamette, are only known to his brethren, and to the 
 Divine Master, from whom he is now receiving his reward." 
 
 At Buffiilo, Father Ryder, one of the most distinguished 
 preachers in the United States, and very popular, set the 
 example, which was followed by the Catholics of St. 
 Louis, of manifestations in behalf of the menaced tem- 
 poralities of the Holy Father. His example found many 
 imitators in New Orleans and other places. In 18G0, 
 Father Eyder died, to the great and lasting sorrow of so 
 many who had known and loved him. But, as we have 
 seen, the ranks close up very quickly in the valiant army 
 of the Society of Jesus. 
 
 We shall not record all those whom that society has 
 lately added to her long list of martyrs, in the recent 
 massacres of Syria. It is well known that in the single 
 town of Saida, twenty Jesuits were found among the 
 killed. In China, martyr succeeds to martyr, and the 
 zeal of the survivors gleams and burns the more brightly 
 and steadily. France alone has given seven hundred Jes- 
 uits to the foreign missions. Those whom Italy has ban- 
 ished, in order to confiscate their property, and thereby, 
 also, to attack the Papacy, have carried their zeal to In- 
 fidel nations, or have gone to reinforce their brethren 
 whom death has taken away, or labor exhausted. The 
 Jesuit never remains idle. Italy rejects them, but the 
 Argentine Republic calls for them, the gates of China are 
 open for them, the island of Madagascar receives them 
 with gratitude, and Japan will not long refuse them ad- 
 mission into a country over which the society may be 
 
368 HISTORY OF THE SOCIETY OF JESUS. 
 
 said to have acquired inalienable rights, by the blood 
 which she there so prodigally poured forth. As for the 
 governments which owe their existence to the principles 
 of Red Republican revolutions, the Gospel is a worn-out 
 code, and the simplest thing is to put an end to its prop- 
 agation. Accordingly, their first cry generally is, "Down 
 with the Jesuits! Away with the Jesuits!" For three 
 hundred years the society has heard this '■'■ groan from the 
 bottomless piV," and for three centuries has pursued her 
 course, and fought the good fight with the same valor, 
 fortitude, and heroism. 
 
 For three centuries, Protestantism has pursued, with 
 its hatred, the Society of Jesus, at the same time that it 
 was forced to recognize their zeal, their science, their sub- 
 lime self-renunciation. It envies us that band of heroes 
 which numbers on its rolls eight hundred martyrs, who 
 have given their blood in defense of the Church, or of the 
 Society of Jesus ; and other two thousand, at least, who 
 have sacrificed their lives, in public calamities, to the 
 service of their neighbor. 
 
 This illustrious society has given to the world, to the 
 Church, to Heaven, St. Ignatius de Loyola, its founder; 
 St. Francis Xavier, the Apostle of the Indies; St, Francis 
 Borgia, St. John Francis Regis, Apostle of the Velay and 
 Vivarais; St. Francis de Hieronimo, Apostle of Naples; 
 St. Aloysius Gonzaga, and St. Stanislaus Kostka. She also 
 counts three martyrs of Japan, canonized on the 8th day 
 of June, 1862 — Paul Miki, John de Gotto, and James 
 Kisai. The Church has solemnly proclaimed Blessed, 
 Alphonsus Rodriguez, Peter Claver, Andrew Bobola, John 
 de Britto, Peter Canisius, Father Ignatius Azevedo, and 
 his thirty-nine companions, martyred on their journey to 
 Brazil. Several others of the society have been declared 
 Venerable ; that is, the heroism of their virtues, or of 
 their martyrdom, has been proved on such evidence, that 
 
GENERALSHIP OF FATHER PETER BECKX. 369 
 
 the Congregation of Rites declares that the process of 
 their canonization may be pursued. Among those mar- 
 tyrs who have been thus declared Venerable, are Rudolph 
 Aquaviva and his four companions. Among those who 
 were not martyrs, we find Joseph Anchieta, Bernardin 
 Realin, Louis du Pont, John Berchmans. Many others 
 were presented, but the suppression of the society sus- 
 pended the investigation for more than half a century. 
 Among these are Gonsalvo Sylveira, Diego de Sanvittores, 
 Charles Spinola, Mastrilli, Vieira, Pongratz, Groclezki, 
 Bellarmine, Vincent Caraffa, Louis de Lanuza, Andrew 
 Oviedo, John de Allosa, Castillo, Padial, Luzaghi, Baldi- 
 nucci, and Joseph Pignatelli. 
 
 This holy chain, reaching from the present even to the 
 first days of its existence, would seem to prove that the 
 Society of Jesus has always remained such as it was in 
 its birth, preserving the spirit of its founder in all its 
 purity and vigor. 
 
 68* 
 
APPEN D IX 
 
 TO THE 
 
 History of the Society of Jesus. 
 
 From 1862 to 1878. 
 
 The author of these two volumes brought the History of 
 the Society of Jesus to the year 1862, and thus covered a period 
 of three hundred and twenty-two years from the time of its 
 foundation by St. Ignatius of Loyola. It is evident that the 
 immense activity of this celebrated Order, an activity which 
 embraced the entire globe, and extended itself to every depart- 
 ment of religious, civil, social, literary and scientific life, could 
 not be more than sketched in outline in the volumes before us. 
 Even the six volumes of M. Cretineau Joly's history, magnifi- 
 cent as they are in style, leave on the reader the impression 
 that their subject is far from being exhausted, and we lay 
 down the last volume with regret that it is the last. But 
 both authors give us enough to excite our admiration for the 
 wisdom which conceived the idea of such a foundation, and of 
 the fidelity, the zeal, the heroic self-sacrifice of the men whose 
 duty it became, in successive ages, to execute that idea and to 
 realize the hopes of the founder. 
 
 Much has been written of the Jesuits, both in their favor 
 and in their condemnation ; and, strange to say, we find their 
 panegyrists in the ranks of the Protestants as well as in those 
 of the Catholics, whilst they are not un frequently assailed by 
 writers who call themselves Catholics, not less than by those 
 who profess themselves hostile to the Church. 
 
 It is not our intention here to vindicate the society. " Non 
 
 371 
 
372 HISTORY OF THE SOCIETY OF JESUS. 
 
 tali auxilio nee defensoribus istis, Tempus eget." All we say 
 is, that we have lived long enough to know that the enemies 
 of religion instinctively display their resentment and use the 
 most disreputable means against those whom they fear most 
 as antagonists, and therefore we know how to interpret the 
 slanders they heap upon the Jesuits. And as to the few truly 
 good and sincere men, whatever station they may hold, who 
 have been unfriendly to the Society, we can only use the veil 
 of charity to conceal the fault, and remember that even the 
 best of men have sometimes been at variance with one another, 
 and that human nature is prone to error and liable to be de- 
 ceived by false appearances. " Passione movemur, et zelum 
 putamus," says the wise author of the "Imitation," and the lives 
 of good men verify the saying. Ask the man who violently 
 assails the Jesuits, whether he is acquainted with them, or has 
 ever come in contact with them, has seen them, conversed with 
 them ; ask him whence he has derived his information concern- 
 ing them, their rules, their works, the ends they aim at, and 
 the means they employ; to the former questions he will answer 
 in the negative, and for the latter, he will point to writers who 
 manufacture history to suit their own theories, and who, wit- 
 tingly or unwittingly, carry out Voltaire's maxim :" Lie, lie 
 again, and continue to lie ; something of it will always stick." 
 We do not claim that a Jesuit can do no wrong: he is human, 
 and prone to error and sin like other men. But he errs and 
 sins not because he is a Jesuit, but in spite of his being one ; 
 he goes against his rule, and violates the whole spirit of his 
 institute when he does an injustice or commits any offence 
 against religion or morality ; and no just man will blame an 
 institution, holy in itself, for the faults of its members when 
 they disregard its laws. And yet this is done every day 
 against the society; and because its members have been, in 
 general, too virtuous, too prudent to give cause of complaint, 
 false accusations are fabricated, believed, and repeated, until 
 they pass current as undoubted history. "The end justifies 
 the means," is a maxim which, we are told, lies at the very 
 
APPENDIX. 373 
 
 foundation of the Institute of St. Ignatius though it has never 
 yet been detected in a single one of the countless books written 
 by the Jesuits, nor has it ever been heard from the lips of a 
 single one of the many thousands of them that have lived for 
 the last three hundred years. But that maxim is a convenient 
 battle-cry. for their enemies, who cast it into the teeth of the 
 Jesuits, whilst they themselves carry it out in their fallacious 
 invectives against them. 
 
 These thoughts force themselves into our minds, as we gaze 
 back over three centuries of heroic struggles for the Church 
 of God, by a succession of men who have never been surpassed, 
 and rarely equalled, in all that makes man truly great not 
 only in the eyes of his fellows in this world, but also in the eyes 
 of God and of heaven. And these thoughts find their natural 
 expression here, where we propose to take a rapid view of the 
 present works of these men, which will prove that the Jesuits 
 of our day have not degenerated from their heroic ancestors; 
 since we see, on the one hand, the same learning, zeal, pru- 
 dence, self-sacrifice, and devotedness, and on the other, the 
 same hatred, false accusations, and persecutions. 
 
 It has often been remarked that blessings come in the dis- 
 guise of calamities, and nowhere has this been more strikingly 
 verified than in the history of the Society of Jesus. God is 
 stronger than Satan ; and though He permits Satan to vent his 
 wrath against the just, yet when the storm is over, we find 
 that the losses are more than compensated by gains that were 
 neither foreseen nor expected. The dispersion of the Jesuits 
 in Switzerland in 1847, the wanton destruction of their colleges 
 and houses, were deplored as a calamity almost irretrievable. 
 The fathers, scholastics, and brothers were scattered homeless 
 over the world. America gave them hospitality for a time, 
 and it was hoped that they would find there a field of labor to 
 console them for their exile ; w-hen, suddenly, Germany opens 
 its doors to receive them, offers them a vast empire for the 
 exercise of their zeal. In Switzerland they had been limited 
 to a small territory, with a few esta,blishments, and with no 
 
374 HISTORY OF THE SOCIETY OF JESUS. 
 
 hope of extension. Their number was small, and they could 
 not increase for want of work to employ new members. In 
 Germany they soon grew into one of the most numerous prov- 
 inces of the whole society, and the harvest was a thousand-fold 
 of what the most favorable circumstances could have given in 
 their former abode. It is true that the Protestant government 
 of Prussia would not permit them to open colleges for the 
 education of youth ; but it was far more liberal than the Catho- 
 lic rulers of Bavaria, in setting no limit to purely spiritual min- 
 istrations; and the College of Feldkirch, on Austrian ground, 
 just beyond the frontier, more than restored what had been 
 so ruthlessly destroyed at Fribourg. In Germany, two large 
 novitiates were hardly sufficient to contain the novices that 
 flocked to the standard of St. Ignatius; a house of Third Pro- 
 bation was established, and the grand old Benedictine monas- 
 tery of Maria-Laach was acquired from the government, and 
 was soon filled to overflowing with young Jesuits, who there 
 studied philosophy, natural sciences, mathematics, and the- 
 ology in all its branches, and thence sallied forth fully armed 
 for the battle against error, in the various domestic and foreign 
 missions confided to their province. 
 
 And if, in the crushing persecution now raging against 
 everything Catholic wherever Prussian power predominates, 
 the children of the Church manifest a constancy and a courage 
 worthy of the days of the ancient martyrs, much of this, no 
 doubt, is owing to the growth of piety, and of true Catholic 
 life in Germany, produced by the preaching, the writings, the 
 missions, the sodalities, and the other Apostolic functions of 
 the Fathers. Meanwhile, such was the influx of rj^ew members 
 from every class of society, that the province of Germany was 
 enabled to supply many of the colleges of France with much 
 needed assistance, and to undertake missions in foreign coun- 
 tries. Bombay, Brazil, Chili, Ecuador, and the United States 
 have received zealous laborers from Germany, and religion has 
 been preserved or propagated wherever they appeared. 
 
 During the wars of Prussia against Austria and France, the 
 
APPENDIX. 375 
 
 Jesuits offered themselves to accompany tlie troops ; they 
 labored on the battlefield, in the camp, in the hospitals; 
 some even sacrificed their lives in the service. Their houses 
 were opened to receive the sick and wounded; neither expense 
 nor pains was spared to relieve the sufferers. Yet, when the 
 French war was ended, and the German Empire felt itself 
 securely established, so that its rulers thought it no longer 
 necessary to show an unfelt friendliness towards their Catholic 
 subjects, the Jesuits were again the first victims of persecution. 
 Confiscation and exile were the reward they received from 
 Prince Bismarck, and all their works were again destroyed, to 
 make way for a **Culturkampf," which, though but a few 
 years old, already begins to show its spirit in the increasing 
 demoralization of the German Empire. The Jesuits were the 
 first to be banished; but they were soon followed by the other 
 religious orders and congregations, both of men and of women ; 
 and a system of oppression of the Church was inaugurated 
 under the " Falk Laws," which finds no parallel ip the annals 
 of the world since the miserable days of Julian the Apostate. 
 And yet hardly a voice is raised to protest against this tyranny. 
 The press, the great boast of modern times, the defender of 
 outraged weakness, the scourge of oppressors in every land, 
 the avenger of every wrong, the stanch and invincible vindi- 
 cator of social and individual liberty, the press is silent at 
 the sight of injustice, oppression, and persecution of the most 
 barbarous kind exercised by Prince Bismarck, without the 
 slightest cause or provocation, against the most sacred rights 
 of his fellow-citizens, the most loyal and patriotic subjects of 
 the empire. 
 
 Meanwhile the German Jesuits are not idle. Their foreign 
 missions gain what their own country refuses to receive; and 
 the young men are preparing, by their laborious course of 
 studies, now^ pursued either in England or in Holland, for the 
 better days which, no doubt, will dawn upon Germany, when 
 the present persecutors of the Church shall have been added to 
 
376 HISTORY OF THE SOCIETY OF JESUS. 
 
 her former enemies, who, in successive ages, have been dashed 
 to pieces against the rock on which she is built. 
 
 France has been the most favorable soil for the growth of 
 the society in modern times. From the small remnant of the 
 "Peres de la Foi," who seemed to have providentially pre- 
 served the seed, we now behold four flourishing provinces 
 sprung up, each almost too numerous to remain much longer 
 undivided. But the many foreign missions draw off the sur- 
 plus ; and as that field of labor is boundless, there is no danger 
 that France will give more vocations than can be usefully em.- 
 ployed. The Levant alone, with its numerous works for the 
 good of religion, gives occupation to a very numerous colony. 
 China, with its immense territory and crowded population, 
 affords matter for the zeal of an entire army of missionaries. 
 Africa, with its islands of Madagascar, Bourbon, Reunion, etc., 
 and other portions of the earth still shrouded in the gloom of 
 paganism, call for the zeal and charity, sometimes for the 
 blood of French Jesuits. And all these missions are cultivated 
 with most consoling results. 
 
 In France itself, the activity of the Fathers, and the calls 
 made upon it from every quarter, are truly wonderful. The 
 colleges are so numerous and so well frequented that they 
 recall the palmiest days of the old society. Twenty-four 
 colleges and twelve Episcopal seminaries are in their hands 
 in France alone, besides their own great seminaries of Laval 
 and Vals, in which the scholastics of the society are educated. 
 Sodalities for every class of people, retreats to the clergy and 
 to the Religious, courses of sermons in Advent and Lent, 
 pious undertakings of all kinds in favor of prisoners, of the 
 laboring classes, the "Little Savoyards," the orphans, the 
 soldiers, the "Apostolic Schools," in which boys who mani- 
 fest a vocation for the priesthood are gratuitously educated, 
 besides many other works devised by ingenious zeal and 
 charity, keep alive the spirit of faith, and beat back the 
 deluge of infidelity which continually threatens to desolate 
 the country. 
 
APPENDIX. 377 
 
 France has not recovered from the evils inflicted on it 
 first by Jansenism and then by Infidelity, the fruit of Jan- 
 senism. It may be doubted whether the spirit of infidelity 
 will ever be entirely banished, or the principles of Voltaire 
 and the Revolution extirpated from the 'heart of the nation. 
 The late outbreak of the Commune, in Paris, proved but too 
 clearly that the spirit of 1793 was still alive, and needed only 
 the opportunity to reenact the scenes of the " Reign of 
 Terror." But if the Commune of Paris hesitated not to 
 imbrue its hands in the blood of Christian bishops and 
 priests, the bishops and priests of France in 1871 proved 
 themselves the worthy successors of their heroic brethren 
 of 1793; and among them the five Jesuit Fathers, Peter 
 Olivaint, Leo Ducoudray, Alexis Clerc, John Caubert, and 
 Anatole de Bengy, were not the least heroic or the least 
 celebrated. They were cast into the prison of La Rouquette, 
 together with their Archbishop. Mgr. Darboy, and with him, 
 and with many other victims, they were brutally massacred, 
 some on the 24th, others on the 26th of May, 1871. The 
 tombs of the five Jesuits in the Church of the Fathers, in 
 Paris, have become a place of pilgrimage, and the wonderful 
 cures and other favors obtained through their intercession, 
 have been judged sufficient evidence of God's will that they 
 should one day be placed solemnly among the canonized 
 martyrs of the Church. 
 
 What the future has in store for a nation which has done 
 so much for the Church, it is impossible to foresee; but 
 we must acknowledge that the society in France has la- 
 bored with unwearied energy to secure the favor of heaven, 
 and to avert the evils i^diich infidelity never fails to bring 
 in its train. 
 
 One of the most efficacious means for this purpose owes 
 its most powerful application to the zeal of Father Ramiere, 
 the founder of the *' Apostleship of Prayer," in union with 
 the Sacred Heart of Jesus. This admirable work, so easy, 
 BO simple, and yet so infallible in its efficacy, has spread over 
 69 
 
378 HISTORY OF THE SOCIETY OF JESUS. 
 
 the entire globe, and unites into one common cry for mercy 
 and grace and pardon all the dialects of human speech, 
 and sends them, like the voice of many waters, to the 
 throne of God, borne upward on the mightier voice which 
 pleads divinely for "sinful man, from the tabernacles where 
 the Heart of Jesus remains " always living to make inter- 
 cession for us." To explain this powerful agency and to 
 propagate it. Father Remiere has published several volumes, 
 and established the monthly "Messenger of the Sacred 
 Heart." His works have been translated into all the lan- 
 guages of Europe, and periodicals on the model of his 
 "Messenger," animated by the same spirit and having the 
 same object in view, are now published in Italy, Spain, 
 Austria, Holland, England, and xA.merica; whilst the mem- 
 bers of the "Apostleship of Prayer" are counted by mil- 
 lions. This has been the means, in the designs of God, 
 for the propagation of the devotion to the Sacred Heart 
 of Jesus ; a devotion which, according to the testimony of 
 the Blessed Margaret Mary, was made known by our Lord 
 Himself, and by Him appointed as the remedy for the evils 
 of these latter days. 
 
 Italy offers but a sad record for the society during the 
 past fifteen years. Its five noble provinces have been dis- 
 persed by men who preferred to fight under the standard 
 of liberty, and whose maxim was, "A free Church in a 
 free state;" subject, however, to their own interpretation, 
 which made it slavery for the Church and misery for the 
 people. Wherever the new kingdom of Italy established 
 its power, the colleges and houses of the society were seized 
 and suppressed, the Jesuits ignominiously .driven away, their 
 libraries sold, their lands confiscated, their churches closed 
 or given to others. Garibaldi destroyed the provinces of 
 Sicily and Naples ; Turin, Venice, and Rome fell one after 
 the other ; and now the Fathers are scattered over the world. 
 A few still remain in Italy, variously occupied by the bishops 
 in their seminaries or parishes, giving retreats, preaching, 
 
APPENDIX. 379 
 
 writing, teaching m private; one college alone remains to 
 them through the protection of the Prince, whose property 
 it is, and the great Roman College still continues to draw 
 crowds of students to the lectures on theology and phil- 
 osophy ; but all its literary classes have been seized by the 
 government. The German and South American colleges 
 are suffered to continue because they are foreign institu- 
 tions; but their property has been converted into almost 
 worthless Italian bonds. And though, when Rome lell into 
 the hands of the Piedmontese, through the unprecedented 
 injustice of September 20th, 1870, the law of suppression 
 permitted the houses of the Generals of Religious Orders 
 to remain unsequestrated, a special and most odious ex- 
 ception was made in regard to the Gesu, where the Generals 
 of the Society had resided for more than three centuries ; 
 that house was coniSscated, and the Father-General was 
 turned out to seek shelter where he might find it. On the 
 27th of October, 1873, the very Reverend Father Peter Beckx, 
 at the age of nearly eighty years, venerable not only for his 
 gray hairs, but also for his many virtues and his wonderful 
 wisdom, sadly, tearfully bade farewell to the home of St. 
 Ignatius, and sought an asylum in one of the foreign col- 
 leges in Rome, until a new home w^as found for him in 
 the quiet little town of Fiesole. 
 
 The Italian government had not the hardihood to make 
 war on science in the person of the celebrated Father Secchi, 
 director of the observatory of the Roman College. He was 
 suffered to hold the upper floor of the college, and there 
 continue his learned labors, since he could not be bribed 
 to give his services to the new rulers, where they might have 
 wished to employ them. 
 
 It can hardly be doubted that much of this exceptional 
 severity exercised in Rome against the society was inspired 
 by the feeling of revenge for the part ascribed to the Jesuits 
 in the Vatican Council. They had the honor of being charged 
 with having brought about the convocation of the Council ; 
 
380 HISTORY OF THE SOCIETY OF JESUS. 
 
 of having directed its deliberations by their skilful manceuvres, 
 and drawn it into the definition of the Papal Infallibility, 
 against all the opposition and all the protests of the great 
 European Powers. We now know what to believe of such 
 charges; but we cannot help congratulating the society on 
 this glorious distinction. What is more true is, that several 
 Jesuits, such as Schrader, Perrone, Bollig, Cambi, Tarquini, 
 were placed by Pius IX on the various committees charged 
 with the preparation of materials for the discussions of the 
 future Council ; that when the Council assembled on the 
 ever memorable 8th of December, 1869, forty-eight mem- 
 bers of the society were connected with it; eight Jesuit 
 bishops, besides the Father-General, had deliberative votes 
 among the Fathers of the Council; three Jesuit Fathers 
 acted as proxies of absent prelates; eight Jesuits were among 
 tlie theologians of the Pope, and thirty -one others were 
 theologians to as many Jiishops. And it is also true that 
 not one of the Jesuit votes was cast against the Decree of 
 Infallibility, and that the society was throughout consistent 
 with itself in defending, as it had always done during the 
 whole course of its existence, the prerogatives and the honor 
 of the Apostolic Sec. If this was the cause of its offending, 
 the exceptional persecution it met with is one of the brightest 
 of its many trophies. 
 
 The Holy Father, Pius IX, was deeply wounded by these 
 manifestations of hatred and violence against the society; and 
 though he knew how much the Jesuits were opposed to honors 
 and dignities, yet he deemed it his duty to give the society, in 
 the face of an unjust and ungrateful world, an unmistakable 
 token of his esteem for it, and of his appreciation of its ser- 
 vices to the Church. He raised Father Tarquini to the dig- 
 nity of Cardinal ; and when this eminent and learned can- 
 onist was snatched away by an untimely death, only two 
 months after his elevation, Father Franzelin, the modest 
 but erudite Professor of Theology at the Roman College, 
 was chosen by Pius IX to bear the same honors, and was 
 
APPENDIX. 381 
 
 forced to submit to his elevation. Father Bollig, who is 
 probably the greatest linguist of our day, holds the post 
 of Librarian at the Vatican, a dignity which has, by tra- 
 dition, been considered as a preparation to the Cardinalate. 
 
 We may also mention among the glories of the society, in 
 these days of its sufterings, the acquisition of such members as 
 Monsignore Negroni, once a leading member of the Papal 
 Cabinet, and Prince Massimo, one of the highest among the 
 Roman nobility, now humble priests in the ranks of St. Ig- 
 natius. 
 
 What Italy has lost by the dispersion of the society, has 
 proved a blessing to other lands. The College of St. Pulcheria 
 was established by the province of Sicily in the very capital 
 of the Ottoman Empire, at Constantinople. The islands of 
 the Greek Archipelago, the colleges of France, Belgium, and 
 America, the missions of Brazil, California, Oregon, and New 
 Mexico have to thank Garibaldi and Victor Emmanuel for the 
 zealous preachers and the learned professors banished from 
 Italy, and now exercising their laborious vocation in foreign 
 and more hospitable countries. The great seminary of Wood- 
 stock, in Maryland, opened in 1869, for the education of the 
 scholastics of the American provinces and missions, owes all its 
 efficiency, all the fruits it has already produced, and all that it 
 is yet destined to produce for years to come, to the great and 
 good men whom Italy was apparently no longer worthy to 
 possess. 
 
 The Spanish province of Castile, which had been restored in 
 1814, with 137 members, had grown apace, and increased to 
 such an extent that in 1863 it numbered 868. In the follow- 
 ing year it was divided into two provinces, Aragon being sepa- 
 rated from it ; and now the two provinces grew more rapidly 
 still, so that in 1?68 one of them counted more than 700, the 
 other more than 500 members. It was then thought advisable 
 to form a third province, and all the necessary arrangements 
 had been made to that effect, when suddenly the revolution 
 broke out whidi drove the royal family from the throne, and, 
 69* 
 
382 HISTORY OF THE SOCIETY OF JESUS. 
 
 as usual, drove all the Jesuits out of the peninsula, amid the 
 insults and outcries of the rabble. The society yielded to the 
 storm in the hope of better days, and took refuge in France, 
 where it continued the work of forming its novices and scho- 
 lastics. Many of the Fathers soon found means to return to 
 Spain, where tliey resumed their labors in churches, semina- 
 ries, and colleges under the authority of the bishops. The 
 territory which, for some years, acknowledged Don Carlos as 
 its sovereign, welcomed the Fathers, and gave them full liberty 
 to exercise their zeal. The present government of Spain, 
 though not openly favorable, yet tolerates them; and now the 
 colleges and houses of the society are rapidly multiplying, 
 perhaps only to be sacked and destroyed by some future revo- 
 lution. 
 
 The missions of the Spanish provinces in the Antilles, in 
 South and Central America, and in the Philippine Islands, are 
 flourishing, with many residences of missionaries and several 
 large colleges, such as the one of Manila, and the Royal Col- 
 lege of Belen at Havana. But the current of events has not 
 been always smooth, and persecution has not been Avanting to 
 the sons of St. Ignatius. The calumnies circulated by Pom- 
 bal, in South America, against the society, have not died out, 
 and Freemasonry is too powerful to give much peace to the 
 defenders of the Church. In 1873, the college and chapel of 
 the society at Pernambuco were sacked by a sacrilegious mob, 
 and the Fathers were scandalously ill-treated. In February, 
 1875, the college and church of the Jesuits at Buenos Ayres 
 were pillaged and burnt down, with the usual violence to the 
 inmates. The Fathers have also been expelled from Leon, in 
 Central America; and Ecuador, which, under the wise admin- 
 istration of the great Garcia Moreno, had welcomed the Jesuits 
 as the best educators for the youth of the country, has, since 
 the fall of the martyr-president, shown nothing but hostility 
 to the society. 
 
 The province of Mexico, the smallest of all the provinces of 
 the society, has been kept back by the incessant revolutions of 
 
APPENDIX. 383 
 
 that unhappy country, and by the savage obstinacy of its rulers 
 to repress the growth of religious associations. A refuge has 
 been found for the few Fatliers of Mexico in the State of Texas, 
 where they have charge of several missions, and have opened a 
 college at Seguin. 
 
 Protestant England might put to shame many a Catholic 
 country by its liberality toward the society, which it once per- 
 secuted to the death as its bitterest and most formidable enemy. 
 Tlie penal laws are a dead letter on the statute-book, never to 
 be revived, and the Jesuits are free to exercise the sacred 
 ministry, to open schools and colleges, wherever the bishops re- 
 quest or permit them to do so, in all parts of the British Em- 
 pire. England has Jesuit colleges at Stonyhurst, Beaumont, 
 Liverpool, etc., and the first of these has become celebrated all 
 over the world. Ireland forms a separate province of the 
 society, with five colleges and several other houses, besides 
 flourishing missions in Australia. Scotland is one of the mis- 
 sions subject to the province of England, which has charge 
 also of the missions in Jamaica, Honduras, Demarara and 
 South Africa. 
 
 The British government has shown that it can appreciate 
 true merit, even when found under the habit of St. Ignatius ; 
 and hence it appointed the Jesuit Father Perry to conduct 
 one of the scientific expeditions to observe the transit of 
 Venus, on Kerguelen Island, and also sent him, on another 
 occasion, to observe an eclipse in Spain. The English Fathers 
 have displayed a most praisev/orthy activity with the pen, and 
 the writings of Fathers Coleridge, Harper, Weld, Morris, and 
 others, nay, the laborious researches of Brother Foley in the 
 Public Record Office, published by him in several most inter- 
 esting volumes, have been received with great favor both in 
 England and in America. 
 
 The provinces of Belgium and Holland may be said to have 
 prospered beyond expectation, both at home and in their 
 foreign missions. Suffice it to say that Belgium has found it 
 necessary to open a second novitiate in French Flanders; that 
 
384 HISTORY OF THE SOCIETY OF JESUS. 
 
 it has fourteen colleges ; while Holland has four colleges, 
 besides a number of residences with churches attached to 
 them. Belgium has still the honor of being the seat of the 
 celebrated body of Jesuit Hagiologists, the Bollandists, who 
 continue their learned labors in the College of Brussels. 
 
 Austria and Galicia are provinces of the society which have 
 continued their course of labors for the education of youth and 
 the good of souls, though under the constant pressure of oppo- 
 sition and the fear of violent dispersion. Josephism still 
 exerts its baneful power in Austria, and the Church and relig- 
 ious orders are not free in their action. But with all these 
 disadvantages to hamper their progress, the Fathers of the 
 society have been able to hold their position in the theological 
 department of the University of Innspruck, in Tyrol, and to 
 maintain five other colleges in various parts of the empire, 
 besides the three colleges which are subject to the jirovince of 
 Galicia. 
 
 Having thus passed in rapid review the provinces of the 
 society in Europe, we come now to North America, which, of 
 late years, has given promise of becoming one of the best fields 
 for the labors of the Fathers. Little did Father Andrew White 
 think, when he landed in the forests of Maryland, in 1634, 
 that the small seed he there planted would grow into the 
 present province of the same name. Little did the three 
 Fathers and the five or six novices think, who, in 1823, left the 
 Whitemarsh, in Maryland, and floated down the Ohio River 
 on their way to St. Louis, that their small beginning would 
 develop into the province of Missouri. And yet so it was to 
 be, through the smile of approving heaven, the virtue of those 
 heroic men, and the protection of a wise and liberal govern- 
 ment. 
 
 The province of Maryland was founded as a mission of the 
 English province, when Lord Baltimore established his Catho- 
 lic colony in the New World. The Fathers continued to come 
 over from England to this mission until the time of the sup- 
 pression in 1773. In that year the Vicar Apostolic of the 
 
APPENDIX. 385 
 
 London District sent a written notification of the fatal brief 
 of Clement XIV; and though the Fathers might have pleaded 
 that the document was not applicable to them, since it required 
 every bishop to communicate it in person to the superiors and 
 members of the houses of the society, yet they submitted to 
 what they took to be the expressed will of the Pontiff; but 
 they continued their good works as before, in the condition of 
 secular priests. Not one of them ever doubted that the society 
 would be restored, and hence they took measures to secure the 
 property of the mission, so that it might be given back to 
 its original owner as soon as the society would be revived. 
 During the Colonial administration, it wjxs necessary for them 
 to act with some degree of concealment, as the penal laws 
 could reach them at any moment; and they were sereral times 
 seriously molested. But when American independence had 
 been achieved, no hindrance was placed to the progress of 
 the society in the United States. It was then that George- 
 town College was established by Bishop Carroll, and a novitiate 
 was opened in 1806, in which year the Fathers of Maryland 
 were reunited to the society which had been providentially 
 preserved in Russia. The ancient missions in Maryland, 
 Pennsylvania, and Virginia were continued without interrup- 
 tion, and most of them are still in the care of the Fathers of 
 the Maryland province, the rest having been given over to the 
 bishops. New colleges and residences have been erected or 
 taken in charge at Worcester, Boston, Baltimore, Washington, 
 Philadelphia, Frederick, etc. The scholasticate at Woodstock, 
 Maryland, was begun in 1869, and now permanently supplies 
 a want, which had been felt from the beginning, for the educa- 
 tion of the young members of the society in America. Besides 
 this, the province has five colleges for the education of youth, 
 one novitiate, and fifteen parochial residences. In these dif- 
 ferent houses there are 293 members of the province, one-third 
 of whom are priests. 
 
 It is due to this province to add that its College of the Holy 
 Cross at Worcester, in Massachusetts, has educated a great 
 
386 HISTORY OF THE SOCIETY OF JESUS. 
 
 proportion of the priests of New England, where Catholicity 
 flourishes to an extent that is not surpassed anywhere. 
 
 Among the remarkable men of the province, to say nothing 
 of those who are still living, mention must be made of the 
 venerable Father John McElroy, who died at Frederick, on 
 the 12th of September, 1877, in his 96th year, after having 
 spent seventy-one years in the religious life. He was truly 
 a great and good man, full of zeal, with a large mind and 
 wonderful energy. In one way or in another he is one of 
 the leading figures in the history of the province. His works 
 live after him at Frederick, Philadelphia, Boston, and will 
 preserve his memory. Fathers Joseph O'Callaghan, Charles 
 King, George Fenwick, James Ryder, and John Early," have 
 not been forgotten, though years have elapsed since their de- 
 parture from this world. Father Michael O'Connor, who had 
 been, as Bishop of Pittsburg and Erie, one of the greatest and 
 most learned prelates of the Church in America, spent his 
 last years as an humble religious in the province of Maryland, 
 and lies buried at Woodstock — a perpetual example to the 
 succeeding generations of his younger brethren, who will 
 daily see his modest tomb, of generous self-sacrifice and heroic 
 renouncement of all that the world esteems. 
 
 The province of Maryland gave birth to that of Missouri. 
 In 1823, Father Van Quickenborn was sent from Whitemarsh 
 with a small colony of novices to the far West. After a long 
 and wearisome march, they reached St. Louis, then a small 
 trading-post on the extreme limit of civilization. Thence, 
 after a few days' rest, they went to their new home, a wild 
 forest near the village of St. Ferdinand, commonly called, 
 per antiphrasin probably, Florissant. A rude log-cabin was 
 erected by them with their own hands, and this was the 
 cradle of the great province which has since grown up. There 
 they worked, prayed, studied; thence they made apostolic 
 journeys to visit the scattered white settlers and to preach 
 to the Indians. Before the year 1827 had passed, all the 
 novices had been ordained by Bishop R-osati, and their 
 
APPENDIX. 387 
 
 superior rejoiced at the prospect before him with these young 
 and zealous cokiborers at his service. A college was begun 
 at St. Louis, iu 1828, and in the following year its classes 
 were organized. This has since developed into what has 
 been loug known all over the West and South as the St. 
 Louis University. For many years, new recruits came prin- 
 cipally from Belguim and Holland, all eager for the Indian 
 mission; but most of them found work enough among the 
 whites, in the churches and colleges of the province. Father 
 De Smet and some others were set apart for the Indian mis- 
 sions in Missouri and in the Western territories as far as 
 the Rocky Mountains; and many of the missions still ex- 
 isting in these distant regions trace their origin to him and 
 his companions, though they are not now connected with 
 the province of Missouri. The College of St. Charles, at 
 Grand Coteau, in Louisiana, was taken in charge by the 
 superior of Missouri, and for ten years formed a part of the 
 mission or vice-province, after v/hich it was restored to the 
 province of Lyons. St. Xavier's College, at Cincinnati, was 
 given over to the society, in 1840, by Bishop Purcell ; and it 
 has been one of the most flourishing Jesuit colleges in the 
 United States. St. Joseph's College, Bardstown, Kentucky, 
 was made over to the care of the Fathers, in 1848, by the 
 saintly Bishop Flaget, who embraced the first Fathers that 
 were sent to him, with tears in his eyes, while he exclaimed: 
 "Nunc diraittis servum tuum, Domine, in pace." The dearest 
 wish of his heart had been accomplished, and he was now 
 ready to depart. He died two years later. The civil war 
 put an end to the labors of the Jesuits in Kentucky, and 
 they have not since returned to that State. When Father 
 Van de Velde was appointed Bishop of Chicago, he earnestly 
 begged for a colony of his brethren in his episcopal city; but 
 it was not till after his removal to Natchez, and after his death 
 there, that his successor at Chicago obtained the request. In 
 18.57, two Fathers were sent, and they began under the most 
 unfavorable auspices. But by earnest labor and persevering 
 
 or 
 
388 HISTORY OF THE SOCIETY OF JESUS. 
 
 energy, they soon gathered around them the nucleus of a 
 congregation, which is now hardly surpassed by any in the 
 country. Schools have been erected in five or six places 
 within the limits of the parish, and from 5,000 to 6,000 
 children are educated in them. A second church has been 
 built, and a college has been added for higher studies. The 
 work of the missions, or spiritual exercises preached to the 
 people, may be said to have taken, its rise here ; for though 
 something had been done in this special ministry before, yet 
 there was no permanent organization of missionary bands, 
 always ready at the call of bishops or parish priests, to 
 preach the exercises in their churches. It is impossible to 
 tell what good these labors have accomplished in the conver- 
 sion of non-Catholics, in the reformation of hardened sin- 
 ners, in the renewal of fervor, and the increase of Christian 
 virtue, wherever these missions have been given. Some idea 
 can be formed of this good when we remember that two 
 or three bands of missionaries are employed all the year 
 round, spending two or three weeks in each parish ; and 
 that not unfrequently the result of their labors in a single 
 church, is a number of communions amounting to from 
 5,000 to 15,000, with from five to forty converts received into 
 the fold. Add to this the missionary bands sent out by the 
 province of Maryland, by the mission of New York, and by 
 that of Bufialo, all of whom labor with the same assiduity 
 and the same results, and we may well hope for the pros- 
 perity and growth of Catholicity in the United States. These 
 missions are also given to people of every nation who have 
 emigrated to this country, and are settled in colonies over its 
 w^ide domains. Father Weninger has labored in this field 
 for thirty years without interruption, chiefly among the 
 Germans, from Canada to Texas, and from New England 
 to Vancouver's Island. Father Smarius gave his best years 
 to the same work, and by his eloquence left a name not 
 soon to be forgotten. There are many names that will live 
 in the memory of their brethren of Missouri, and will be 
 
APPENDIX. 389 
 
 handod down as precious heirlooms to posterity, with the 
 examples of every virtue and the renown of worthy deeds. 
 Van de Velde, Elet, Carrell, Verhrcgcn, Druyts, Gleizal, Ar- 
 noudt, Dumortier, De Smet, De Theux, Helias, Masseele, 
 Van Assche, Gailland, recall the memory of every kind of 
 merit both of mind and heart; and it is to be regretted that 
 we have not a detailed biography of each one of them. But 
 the prayers of such men, now in heaven, must bring down a 
 blessing of fertility on the labors of their successors; and 
 hence we need not wonder when we find that, in the fifty 
 years of its existence, the province of Missouri has grown 
 from the eight or nine, who made up the first colony, to 
 the number of 334, having charge of five colleges, one novi- 
 tiate, and six large parochial residences. 
 
 Besides these two American provinces, there are in the 
 United States several colonies of Fathers from the provinces 
 of Europe. The mission of New York and Canada is the 
 most important of these both in membership and in the 
 success of its labors. This was originally a colony sent 
 from France, in 1830, at the invitation of Bishop Flaget, 
 of Kentucky ; but it was detained for some time in the 
 South, whence it migrated, in 1832, to St. Mary's College, 
 near Lebanon, Kentucky. Various causes combined to render 
 that situation untenable, so that in 1846 the Fathers of that 
 college accepted the invitation of Bishop Hughes to take 
 charge of his college at Fordham, New York, and of the 
 ecclesiastical seminary connected with it. Little by little 
 the colony throve and extended its field of labor to the city 
 of New York, to Troy, Jersey City, Buffalo, Montreal, and 
 other places in Canada; so that it has at present two novi- 
 tiates, three large colleges, and a number of residences, be- 
 sides its Indian missions in Canada, with 330 members on 
 its roll. Several of the Fathers have spiritual charge of the 
 poor, the prisoners, the sick, the emigrants on the islands 
 in the harbor of New York, and though many have been 
 70 
 
390 HISTOBY OF THE SOCIETY OF JESUS. 
 
 carried off by disease contracted in this arduous service, others 
 are always eager to expose themselves to the same danger. 
 
 The province of Lyons has sent a colony to New Orleans 
 and other Southern towns, and their three colleges are pro- 
 ductive of great good for the Christian education of youth, 
 while their churches are centres of Christian life and action 
 for all classes. 
 
 The German province has a numerous mission in the 
 United States, the Fathers of which labor with great zeal, 
 and corresponding fruit, for the preservation of the faith 
 in the German emigrants. Their efforts are directed to this 
 end, and the means they employ are the same that the so- 
 ciety has always used — colleges for youth, churches for preadi- 
 ing and administering the sacraments, missions in other par- 
 ishes, etc. 
 
 Naples has taken charge of several parishes in New Mexico 
 and Colorado, and the Fathers in these new countries promise 
 themselves a great harvest in the future; meanwhile they are 
 sowing the seed in patience and in tears. A college has been 
 opened, and a beginning has been made of a novitiate, which 
 will gradually produce a succession of laborers for the coming 
 time. 
 
 California is cultivated by Fathers from the province of 
 Turin, who have the flourishing colleges of Santa Clara and 
 San Francisco, besides the residence of San Jose. To this 
 mission belong the Indian stations in Oregon, Montana, etc., 
 ■which are still maintained, though meeting with no sympathy 
 and much opposition from those who, for the sake of peace, 
 should be the most zealous cooperators with the missionaries 
 for the civilization of the savage tribes. As it is, the Fathers 
 labor on with patient and sorrowful perseverance. They feel 
 that there is no future for their neophytes, who are doomed to 
 perish, though they might be trained into useful and prosper- 
 ous members of society. But against hope they still labor 
 to save as many as possible for heaven, and look to God alone 
 
APPENDIX. 391 
 
 both for comfort in their almost thankless task and for its full 
 reward hereafter. 
 
 The spiritual condition of the colored race in the United 
 States had long been a subject of painful solicitude to the 
 bishops of the Church, who felt the responsibility resting 
 upon them, but found themselves almost entirely unable to 
 meet its demands. The Fathers of the second Plenary Council 
 of Baltimore made this matter a subject of the most diligent 
 inquiry and most serious deliberation, until they at last de- 
 cided to recommend the colored race especially to the Su- 
 periors of the Religious Orders. The General of the society 
 eagerly entered into the work, and urged the provincials in 
 the United States to take it in hand. But even before the 
 Plenary Council had spoken, Baltimore, St. Louis, and Cin- 
 cinnati had taken steps to provide for the spiritual wants of 
 the colored race. In Baltimore, there had existed for many 
 years, a noble institution, founded by the saintly Father 
 Joubert, for the education of colored girls and the care of 
 female colored orphans. It was the Sisterhood of Providence, 
 consisting of colored women who devoted themselves, under 
 the usual religious vows, to this eminently meritorious work, 
 and who continue it successfully to this day. Father Joubert 
 directed and governed the community during his lifetime, and 
 when he had gone to his reward, the Redemptorists of Balti- 
 more took charge of it, until it was given over to Father Peter 
 L. Miller, a Belgian Jesuit, who devoted all his time and 
 energy to its development until his death, on the 26th of 
 September, 1877. Father Michael O'Connor, the former 
 Bishop of Pittsburg, labored long and arduously for the 
 establishment of a church in Baltimore for the exclusive 
 use of the colored people. He preached and lectured and 
 made collections in many cities to raise funds for this pur- 
 pose, and finally succeeded in purchasing a Protestant meet- 
 ing-house, which was solemnly blessed and converted into 
 a Catholic Church, in which the colored people might as- 
 semble for divine service. Father Miller became pastor of 
 
392 HISTORY OF THE SOCIETY OF JESUS. 
 
 this cburcli, also ; and, witli the frequent assistance of Father 
 O'Connor and other Fathers, the congregation was formed 
 and trained to the great benefit of religion. The same good 
 was effected, in the same manner, by the Fathers of the Mis- 
 souri province at St. Louis and Cincinnati, where churches 
 and schools for colored people are still flourishing under 
 their care. Father Weninger has made this work one of the 
 numerous objects of his insatiable zeal for the glory of God. 
 Through his exertions an association has been formed, under 
 the patronage of the Blessed Peter Claver, the object of which 
 is to contribute toward the maintenance and the propagation 
 of the true faith among these people by the erection of 
 churches and schools. ^ 
 
 Thus we see that no class or race of people has been left 
 uncared for by the Fathers of the society in America. They 
 have always been too few for the tasks imposed on them, and 
 their means have always been too limited. But they have 
 not- spared themselves, and the result of their labors proves 
 once more that zeal and charity, with confidence in God, ac- 
 complish great things against all opposition. 
 
 Before closing this brief sketch of the present condition of 
 the society, we deem it necessary to glance at its literary pro- 
 ductions in our times. It is well known and generally ac- 
 knowledged that the old society stood in the front rank of 
 Catholic literature and science in almost every branch. The 
 works of the Jesuit theologians, moralists, philosophers, 
 asceticists, hagiologists, historians, and writers of text-books 
 for colleges, in every branch of liberal education, have been 
 the admiration of the world, and are still the leading au- 
 thorities on the subjects they treat. But it has been said 
 that the modern society has failed to support the reputation 
 bequeathed to it. We might answer to this, as has been an- 
 swered before, that the resuscitated societv never had either 
 the number of members or the material facilities which it had 
 before the suppression, though it was expected to resume all 
 the works destroyed or interrupted by that event. Learned 
 
APPENDIX. 393 
 
 leisure was necessarily excluded by the press of labor, and we 
 should have no reason to complain even though very little iiad 
 been done of writing or publishing books. But when we be- 
 hold the vast number of volumes ])ublished by the modern 
 society, notwithstanding all the dithculties to be encountered^ 
 we have reason to be astonished at the result, and we are 
 forced to admit that the society has fully sustained its reputa- 
 tion. 
 
 In one special branch of literature, the Periodical, of which 
 we find but little in the old society, its present activity and 
 excellence are beyond praise. The periodical press has, in 
 in modern times, become the ruler of the world; and the 
 enemies of the Church have seized upon it as the chief, 
 almost the sole, instrument for the success of their cause. 
 It was necessary to meet the world on this field, to wield 
 this weapon in defence of the truth. Pius IX saw this, and 
 pointed it out to the champions of the Church, and at his 
 bidding the Jesuits came forward as writers for the peri- 
 odical press. Pius IX is the father of the " Civil ta Cattolica," 
 which was begun at Naples, in 1851, by the advice and with 
 the blessing of the then exiled Pontift^ For magnificence 
 of style, strength of argument, depth of thought, variety 
 of matter, soundness and breadth of view, the Civilta ranks 
 first among Catholic periodicals. And now in its thirtieth 
 year, though hampered by an illiberal and oppressive gov- 
 ernment, it still maintains the fight with unabated vigor 
 and undiminished ability. Following the example of their 
 brethren in Italy, the French Fathers issued their periodical, 
 " Les Etudes," which at once took a high rank among the 
 magazines of its country, and still continues with increasing 
 energy and talent to delight and instruct its readers. The 
 "Stimmen aus Laach " is the medium through which the 
 German Fathers act monthly on the public mind. "The 
 Month" is edited by a staff of writers furnished by the 
 Province of England, and their merit is rapidly gaining 
 for the periodical a prominent place in public favor. " The 
 70* 
 
394 HISTORY OF THE SOCIETY OF JESUS. 
 
 Irish Monthly" comes from the province of Ireland, and, 
 though young in years, does good service. A very learned 
 theological and philosophical Quarterly is published by the 
 Fathers of the University of Innspruck, in. Austrian Tyrol, 
 and the Belgian Fathers, besides conducting the " Pre'cis 
 Historiques," contribute largely to the " Revue Scientifique 
 de Bruxelles." Besides all these, we have the more ascetical 
 "Messenger of the Sacred Heart," a monthly bulletin of the 
 Apostleship of Prayer, published in several European lan- 
 guages by the Fathers of the society. Surely, this might 
 seem sufficient to prove that the society has not degenerated 
 from the glory of its ancient days. Yet this is but a small 
 part of what it has accomplished in our times in the field of 
 literature. 
 
 The magnificent work of the Bollandists still goes on. A 
 noble work on the Councils of the Church, in continuation of 
 Labbe, is coming forth from the hands of the German Fathers.- 
 Christian art and archaeology are represented by Father Ga- 
 rucci, in a series of volumes which are unsurpassed for elegance 
 and accuracy. The Spanish Fathers are publishing the com- 
 plete collection of the letters of St. Ignatius, and one has only 
 to look at the beautiful volumes to see that it is a labor of 
 love, on which neither time, nor pains, nor expense is spared. 
 Taparelli, Liberatore, Tongiorgi, Perrone, Gury, Franzelin, 
 Patrizi, Boero, Franco, Bresciani, De Harbe, Coleridge, Har- 
 per, Morris, Weninger, and a host of others both in Europe 
 and in America, have given to the world volumes rich in 
 thought, and worthy in every way to be placed at the side 
 of the works written by the great men of the old society. 
 
 And now, in conclusion, let us turn to what is dearest and 
 most glorious to the Society of Jesus — the honor of beholding 
 her sons placed by the Church on her altars, given to the 
 faithful as models, and as heavenly protectors. In 1864, 
 Peter Canisius was beatified by the Sovereign Pontiff' Pius 
 IX. In April, 1865, the same honor was conferred on the 
 Belgian scholastic, John Berchmans. In 1862, the three 
 
APPENDIX. 395 
 
 Japanese martyrs, Paul, John, and James, were solemnly can- 
 onized, and, in 18G7, the blessed Charles Spinola, together with 
 thirty-two others of the society, and twenty-two more, either 
 catechists or entertainers of the Fathers during the ])ersecution 
 in Japan, were placed on the altars. On September 5th, 1875, 
 the gentle Peter Favre, the eldest son of St. Ignatius, was beati- 
 fied, or rather his veneration as a saint, which had been con- 
 tinued in his native Savoy ever since his death, was ratified 
 and approved. When we add these to the Fathers and brothers 
 canonized or beatified before the suppression, we find that the 
 society now counts ninety-eight of its sons among the saints of 
 the Church. Forty-seven others are on the way to receive the 
 same distinction, without counting the Jesuit martyrs of Eng- 
 land, the five victims of the Parisian Commune, or the many 
 other martyrs of faith or of charity whose virtues and great 
 deeds are recorded in the domestic annals of the society. 
 With such, and so many patrons in heaven, the Society of 
 Jesus cannot fail to be blessed in its undertakings for the glory 
 of God in the service of His Church. 
 
896 HISTORY OF THE SOCIETY OF JESUS. 
 
 SI]e (gjeisting glissions of tl]e Sacictg of Icstts."^ 
 
 The work of foreign missions, in which the Gospel was 
 propagated, and new Christianities founded in Infidel coun- 
 tries, is one of the most striking triumphs of the Society 
 of Jesus. To this object it had consecrated its members 
 by a special vow ; it had devoted to it a zeal and a courage 
 which outstripped encomiums; the whole world had become 
 its field of labor ; eight hundred missionaries had fertilized 
 that field with their blood ; more than three thousand toiled 
 therein, and every-where the success was marvellous, the 
 recompense worthy of their sacrifice and devotion. 
 
 But the limits of this little work forbid us to expose, in 
 all its vastness, the plan on which those missions were car- 
 ried on. We wish here to satisfy those who may ask what 
 the society may have retained of all that which their for- 
 mer fathers held. More than one cause occurs to make 
 that succession limited and humble. 
 
 The ancient missionaries had the advantage of an open 
 field, fresh and unlimited. They worked freely and with- 
 out restraint; their zeal could satisfy itself; their genius 
 could devise the most stupendous plans, found states, or- 
 ganize, and create almost at will. The case is vastly dif- 
 ferent in the present time, but the principle of action is 
 the same. 
 
 The translator had made some change in the author's statement 
 regarding the present Missions of the Society, in accordance with 
 more recent data. In this second edition we have taken the same 
 liberty, so as to give the latest information on the subject. 
 
EXISTING MISSIONS OF TOE SOCIETY. 307 
 
 In Europe the society is divided Into provinces ; that is, 
 into local circumscriptions, like the dioceses of the Church. 
 Each province comprises a number of houses or residences, 
 governed by local superiors, subordinate to the provin- 
 cials, who are under the immediate control of the Fa- 
 ther General at Rome. 
 
 The different missions with which the society is charged 
 in America, Asia, and Africa are too widely separated, the 
 one from the other, to be easily grouped around a common 
 centre, so as to form provinces, as in Europe. Such coun- 
 tries, moreover, generally contribute but little to the sup- 
 port of the missionaries, and furnish but few subjects for 
 the priesthood ; hence they are generally attached to some 
 province in Europe for what concerns their government, 
 and the ordinary assistance of which they stand in need. 
 In America, however, two provinces have been formed out 
 of what were formerly only missions — Maryland and Mis- 
 souri, and the mission of New York and Canada has been 
 separated from the province of Champagne and made a quasi- 
 province. In Europe, on the other hand, there are some 
 countries where schism, heresy, or Islamism have prevented 
 the establishment of anything but missions ; and many of 
 the provinces, which formerly flourished in Europe, have of 
 late years been dispersed, and their members are scattered 
 over the world, wherever they could find a refuge and a rest- 
 ing-place to continue the labors of their vocation. 
 
 The old society sometimes accepted the episcopacy in those 
 missions where the honor and dignity were little and the 
 labor great. The present society, following its example, has 
 done the same; and hence it numbers among its members 
 Archbishops or Bishops, Steins of Calcutta, Canoz of Ma- 
 dura, Languillat of Nankin, Dubar of Eastern Tcheli, Ether- 
 idge of British Guiana, Meurin of Bombay, Lizarzaburu of 
 Guayaquil, Paul of Central America. It had also Bishop 
 Miege of Kansas, but he has lately obtained the privih ge of 
 resigning his dignity to return to the humble life of obedi- 
 
898 HISTORY OF THE SOCIETY OF JESUS. 
 
 ence. There are, besides, several Prefects Apostolic, as 
 Fathers Cazet and Lacomme, who govern their missions with 
 the powers of bishops, but without the episcopal consecration. 
 
 The foreign missions of the society have developed and in- 
 creased, owing partly to disturbances in Europe, partly to 
 increased demands for laborers. 
 
 The Province of Champagne has charge of the missions in 
 the district of Eastern Tcheli, in China. There are 39 mis- 
 sionaries in that field. 
 
 The Province of France (Paris) has 99 missionaries in the 
 Chinese district of Nankin. 
 
 The Province of Lyons employs 264 in the various mis- 
 sions which it has in Africa, Syria, and North America. 
 
 Toulouse has taken charge of Madura and the Islands of 
 Madagascar, Bourbon, etc., to which it has sent 159 mission- 
 aries. 
 
 The Spanish Province of Aragon has 233 in the Philippine 
 Islands, in Chili and Paraguay. 
 
 Castile sends to the Antilles, Ecuador, Maragnon, Nicara- 
 gua, and Peru, besides having care of Portugal. 378 of its 
 members are thus employed. 
 
 The Province of Austria attends to the German missions of 
 Australia, with 42 missionaries. 
 
 Belgium is charged with Calcutta, and has 74 of its members 
 in that laborious and unhealthy occupation. 
 
 The German Province has missions in the United States, 
 in Bombay, Chili and Brazil; and to these it has sent 231 
 laborers. 
 
 Holland has 29 in Java. 
 
 From England, 59 have been detailed to serve in Scotland, 
 British Guiana, British Honduras, Jamaica, and South Africa. 
 
 Ireland sends 16 to Australia. 
 
 Rome has missions in Brazil, etc., to which 75 members have 
 been sent. 
 
 Naples has opened several houses in New Mexico, with 41 
 missionaries employed. 
 
EXISTING MISSIONS OF THE SOCIETY. 399 
 
 Sicily has 52 of its members in the College of Constantinople 
 or in various Islands of the Greek Archipelago. 
 
 Turin has colleges and residences in California, and several 
 Indian JMissions in Oregon and other Territories, with 141 of 
 its members thus engaged. 
 
 Venice employs 40 in the missions of Dalmatia, Illyria, and 
 Albania. 
 
 The mission of New York and Canada contains several 
 Indian missions, to which 24 laborers are detailed. 
 
 The American Province of Maryland numbers 293 mem- 
 bers; Missouri, 334; New York, 308. 
 
 According to the latest statistics, the society has over 2000 
 of its members devoted to missionary labor. 
 
 THE END. 
 
April, 187«. 
 
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 Uev. Bishops of Montreal and Toronto, 
 
 St. Vincent's Manual — 966 pages, 24o. 
 
 ^^AlHhe principal Devotions in large type. 
 
 1 eiiglish cloth beveled, li^l 00 j ; ___" english cloth, beveled, $;i 00 
 
 ■ ■ ' ' ' 1 25 
 
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 17 silk velvet, oct. rims and ovals, 12 00 
 
 t'lillrt's rrajer & Ilj inn HooU-384 pp. 32o. 
 
 1 -5 2 ai'abesipie, sprinkled edges 
 
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 4 *"J 12 silk velvet, oct. rims and ovals, 12 00 
 
 5 00^ 
 
 6 00 A New, Large Type Prayer Book. 
 ^ 9" ManualotSisteisofCliarity— (i40pp24o. 
 
 A collection of Prayers compiled froui Ap- 
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 Charity, in the Diocese of Louisville, Ky. 
 Adapted to General Use 
 
 G 00, 
 
 1 english cloth beveled, $1 00 
 
 For thi> I'se. of Catholic Schools. To which are 2 arabesque, sprinkled edges, 
 
 add<'dtlie'res7>er.?. Benediction oiiha Blessed\ 3 cloth bev.. gilt centre and edges, 
 
 Sacnnnent, the .Responses before and during 4 arab.?gilt centre and edges. 
 
 High Mass, set to Music. i]4 imitation morocco, red edges, 
 
 1 flexible cloth, 8 30 
 
 2 fine cloth, 40 
 
 3 cloth bev., gilt centre and edges, 60 
 
 4 imitation morocco, red edges, 75 
 
 5 american morocco, full gilt, 1 00 
 
 It is the Cheapest and best Book published for 
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 8tudenrs Alanual of Catholic DeTOtlons, 
 
 3.70 jiftjes, 32o. 
 
 Containing all the Devotions usual in Colleges, 
 -Academies, etc. 2d enlarged edition. 
 
 1 32o. fine cloth, 40 
 
 2 cloth bev., gilt centre and edges, 60 
 
 1 25 
 1 50 
 1 75 
 
 1 50 
 
 2 00 
 
 2 25 
 
 3 50 
 
 4 00 
 
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 12 00 
 
 5 american morocco, full gilt, 
 
 6 american morocco, gilt and clasp, 
 
 7 turkey, super extra, 
 
 8 turkey, super extra and clasp, 
 
 9 turkey, london antique, 
 
 10 calf ex. or flexl, red or gilt edges, 
 
 11 silk velvet extra, full ornaments, 
 
 12 silk velvet, oct. rims and ovals, 
 
 J3 American morocco, marbled edges, 
 for the use of Religious, $1 50 net. 
 This new and beautiful Book, just Piihliihed, is 
 printed from Large Clear Type, on fine paper, 
 contains in addition to the usual Devotions, a 
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 special devotion of each person. 
 
 s 
 
Standard Catholic Books, 
 
 45 
 75 
 50 
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 1 00 
 1 25 
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 1 
 
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 4 00 
 
 6 00 
 
 7 50 
 
 30 
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 45 
 60 
 50 
 
 75 
 
 75 
 
 The Key of Heaven 480 pages, 32o. 
 By the Rip;lit Ilcv Bishop MiLNiiR. A New 
 Revised aiul Eularged Edition. 
 
 J^^All the principal Devotions in large tyve. 
 
 1 y tine cloth, % 
 
 2 doth bev., gilt centre and edgea, 
 
 3 arabes(jue, sprinkled edges, 
 
 4 arabesque, gilt centre and edgea, 
 
 4V2 injilatioii morocco, red edges, 
 
 6 aiueriran morocco, full g>lt, 
 
 fi^^ american morocco, flexible, 
 
 6 american morocco, gilt and clasp, 
 
 6^2 levant, mor., red or gilt edgea, 
 
 7. ...turkey, flexible, red or gilt edges, 
 
 8 '. turkey, super extra, 
 
 9 turkey, super extra and clasp, 
 
 10 turkey, londou auticjue, 
 
 103-2 morocco tuck, 
 
 U sunk panel, medallion centre, 
 
 IJ...calf extra or flex., red or gilt edgea, 
 
 12J^ velvet rim and clasp, 
 
 13 silk velvet, embossed and clasp, 
 
 14. ...silk velvet, cxtni^ lull ornameuta, 
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 Gems of Devotion— 384 pages 48o. 
 A selection of Prayers for Catholics. 
 
 1 fine cloth, 8 
 
 2 cloth, gilt centre and edges, 
 
 8 arabesque, sprinkled edges, 
 
 4 arabesque, gilt centre and edges, 
 
 43^ imiialiion morocco, red edges, 
 
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 6J^ american morocco, flexil3le, 
 
 6 american mor., gilt aud clasp, i 
 
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 7 american morocco tuck, 
 
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 9 turkey, super extra:, 
 
 10 turkey, super extra and c^asp, 
 
 1 sunk panel, medallion centre, 
 
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 2)4 velvet, rim and cla.sp, 
 
 3 silk velvet, emboss.cd and clasp, 
 
 4. ...silk velvet, extra, lii?l ornaments, 
 
 Tlie Cliapei toiupaniou — 256 pp. 32o, 
 
 Containing Pious Derolious at Mass, Morning 
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 tor Sundays, etc., to which are added the 
 Vesj)ers, Benediction of the Blessed Sacra- 
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 Mass, set to Music. 
 
 1 fine cloth, $ 
 
 2 arabesque, sprinkled edges, 
 
 3 cloth bev., gilt centre and edges, 
 
 4 arabesque, gilt centre a.'id edges, 
 
 i]/2 imitation morocco, red edges, 
 
 5 american morocco, full gilt, 
 
 6 -turkey morocco, case, : 
 
 The Catholic Cliild's Prayer Book. 
 
 288 pages, 48o. 
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 1 fine cloth, 25 
 
 2 cloth gilt, 40 
 
 3 fine cloth bev. gilt edges aud sides, 75 
 
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 Christian's Guide to Heaven— 384pp. 32o. 
 
 .4 Manual of Spiritual Exercises for the Use oj 
 Catholics. 
 
 S 45 
 
 75 
 
 50 
 
 75 
 
 75 
 
 1 00 
 
 1 25 
 
 1 00 
 
 1 75 
 
 2 00 
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 2 50 
 
 1 fine cloth, 
 
 2 cloth bev., gilt centre and edges, 
 
 3 arabesque, sprinkled edges, 
 
 4 arabesque, gilt centre and edges, 
 
 43^ imitation morocco, red edges, 
 
 5 american morocco, full gilt, 
 
 6 american morocco, gilt and clasp, 
 
 6^2 levant mor., red or gilt edges, 
 
 7 turkey morocco, case, 
 
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 2 50 13 silk velvet, embossed and clasp, 
 
 2 50jl4....silk velvet, extra, full ornaments, 
 15 -MJiilk velvet, oct. vims aud ovals, 
 
 2 25 
 2 50 
 2 60 
 4 00 
 
 6 00 
 
 7 50 
 
 Daily Exercise— 192 pages, 48o. 
 A neat Miniature Prayer Book, consisting of 
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 and Evening Prayers. ToA\iiich arc added 
 a selection of Hymns, Prayers for ConfeS' 
 sion, Communion, etc. 
 
 1 fine cloth, 
 
 2 cloth, gilt centre and edges, 
 
 3 arabesque, gilt centre aud edges, 
 
 4 american morocco, full gilt. 
 
 ?|5 american morocco tuck, 
 
 1 
 
 25 
 40 
 40 
 
 50 
 75 
 00 
 
 „„;6 turkey, super extra, 
 
 75JcathoIlo Maniiat for ('lilldreii— 320 pp. 64o. 
 
 I^j With upwards of 40 Pine Tlluslrations of the 
 Holy Sacrifice of the Mass, etc. 
 
 _ ^^ 1 fine cloth, $ 20 
 
 2 ()oJ2 cloth, gilt centre aud edges, 40 
 
 2 00 '2/^ imitation morocco, red edges, 40 
 
 2 ooi^ arabesque, gilt centre and edges, 50 
 
 4 00 ' 
 
 5 00 
 
 1 50 
 
 1 50 
 
 00 
 
 40 
 50 
 60 
 75 
 75 
 80 
 25 
 
 4 turkey, super extra, 1 00 
 
 Catholic's Vade Rlecnm — 416 pages, 24o 
 
 turkey morocco, red or gilt edges, S3 00 
 calf extra or flexible, red or gilt edges, 3 00 
 
 The Following of Chri.st— 552 pp. 48o' 
 
 By A^Kempis. With Practical Re flee/ ions, 
 
 aud a Prayer at the end of each Chapter. 
 
 1 fine cloth, $ 
 
 2 arabesque, sprinkled edges, 
 
 3 arabesque, gilt centre aud edges, 
 
 4 imitation morocco, red edges, 
 
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 50 
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 90 
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 A Cheap and Beautiful FA MILT 
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 j^g" A large discount to Canvassers who will find 
 this Bible well worthy their attention. 
 
 9 
 
STANDARD SCHOOL BOOKS 
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 Kemey's First Class-Book of History. 
 
 Revised and enlarged edition, 75;h thousand, CO 
 
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 Kerney's Abridgment Murray's Grammar 
 
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 A New and Important Work on Philososphy— Fourth Edition. 
 
 ETjBMENTS of rniLOSOrHTy comprising Logic and General Prlncl 
 
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BOSTON LOLLtUt 
 
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 ; D a u r i s n a •::: ^ J h S 
 
 Histov^y of the Society of 
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