ENB SHEER CORPS 
 
 DF HELL
 
 LINCOLN ROOM 
 
 UNIVERSITY OF ILLINOIS 
 LIBRARY 
 
 MEMORIAL 
 
 the Class of 1901 
 
 founded by 
 
 HARLAN HOYT HORNER 
 
 and 
 
 HENRIETTA CALHOUN HORNER 
 
 S&*
 
 •^
 
 THE 
 
 Engineer Corps of Hell; 
 
 OR, 
 
 Rome's Sappers and Miners. 
 
 Containing the Tactics of the " Militia of the Pope," or 
 the Secret Manual of the Jesuits, and Other Mat- 
 ter Intensely Interesting, especially to the 
 Freemason and Lovers of Civil and Religious 
 Liberty, whithersoever Dispersed 
 throughout the globe. 
 
 Compiled and Translated by 
 
 EDWIN A. SHERMAN, 32°, 
 
 Past Grand Registrar of the Grand Consistory of the 32d Degree of 
 
 the Ancient and Accepted Scottish Kite of Freemasonry of 
 
 the State of California, and Secretary of the Masonic 
 
 Veteran Association of the Pacific Coast, etc. 
 
 Sold by Private Subscription only, and nnder Stipulated 
 
 Conditions. 
 
 COPYRIGHT SECURED.
 
 Jills 
 
 L'ntcU\ Roc 
 
 To the 
 
 Rev. CHARLES CHINIQUY, 
 
 of St. Anns, Kankakee County, State of Illinois, 
 the Martin Luther of America, the Clie?it and 
 Friend of Abraham Lincoln, "the Martyr Presi- 
 dent of the United States," this work is most 
 respectfully and affectio?iately dedicated by 
 
 The Compiler. 
 
 5^
 
 PART FIRST. 
 
 CONTENTS . 
 
 The Secret Monitor op the Jesuits, embracing a brief 
 history of this Society of Thugs, with their secret instruc- 
 tions and code, with an introduction by Charles Sauvestre, 
 the whole translated from the Spanish. Copy now in the 
 hands of the translator, Edwin A. ShermaD, the compiler of 
 
 this work. 
 
 PART SECOND. 
 
 CONTENTS. 
 
 Why Abraham Lincoln, the Martyr President, was assassi- 
 nated; the initial point of the conspiracy against him by the 
 Jesuits in Illinois in 1856; the Papal conspiracy against him 
 and the Union while he was President, and the tragic fate of 
 the victim of their foul plot, which was consummated on the 
 14th of April, 1865. 
 
 PART THIRD. 
 
 The Papal Syllabus of Errors, by Pope Pius IX.; extracts 
 from Den's and Kenricks' Theology; Bishop Dupanloup's 
 tirade against Freemasonry, aud other miscellaneous matters 
 of interest to Freemasons and other fraternal associations.
 
 PREFACE 
 
 BY THE TRANSLATOR. 
 
 In presenting to our readers this translation from the 
 Spanish of the "Monita Secreta " (Secret Monitor) of 
 the Jesuits, it is but due that a clear and truthful statement 
 of how the work came into our hands should be given. 
 
 In the month of August of 1870, the Secretariat of all the 
 bodies of the Ancient and Accepted Scottish Rite of Freema- 
 sonry in the City of San Francisco, California, had been 
 placed in our hands, and we then occupied an office, which 
 had been assigned to us, in the Masonic Temple of this city. 
 Scarcely had we then entered upon our duties, when one 
 morning in the month of September, 1870, a rap was heard 
 at our door, and, on opening it, a stranger, feeble in body, 
 with a pallid face bearing the evidence of great suffering and 
 of sickness, inquired if that was the office of the Secretary of 
 the Scottish Rite of Freemasonry, which we answered in the 
 affirmative and invited him in and gave him a seat. 
 
 He then took from his pocket a package of papers, covered 
 with leather and oil-silk, which he carefully unwrapped and 
 presented for our inspection. Being in Spanish and Latin, 
 we found upon examination that they were his patents or 
 certificates of the various degrees of the Scottish Rite of 
 Freemasonry, duly signed and attested by the officers, and 
 bearing the seal of the Supreme Council of the Thirty-third 
 Degree of Peru . Upon further examination, we found the 
 stranger to be a "Brother of the Light," and, with other let- 
 ters and credentials which he bore, that he was a gentleman 
 of refinement and culture, and a member of and explorer for 
 various scientific societies in Europe, but more especially for 
 the Archaeological Society of France, with its principal seat at 
 Paris, and with its members and correspondents scattered 
 throughout Europe and America. He was a Frenchman, 
 and, if we mistake not, a Huguenot. He spoke English, but
 
 rather brokenly, yet correctly in grammar and diction. He 
 inquired where our Scottish Rite bodies met, and desired to 
 see the hall where our brethren of that Rite assembled. We 
 conducted him up the stairs, which he slowly ascended to the 
 ante-room of the Chapter Hall, where, pausing a few mo- 
 ments, we then entered the main hall, and with uncovered 
 head he reverently approached the altar, knelt and embraced 
 it, and bowed his head in silent prayer. We were peculiarly 
 struck with his manner and attitude, and looked on in silence? 
 wondering what he would do next. He then raised his head, 
 and, reaching behind, took out a handkerchief from his pocket 
 in the skirt of his coat and spread it out upon the altar. He 
 then reached his hand to the back of his neck inside of his 
 collar and slowly pulled up and out a soiled Masonic Rose 
 Croix apron and spread it out upon the handkerchief upon 
 the altar, and then clasping his hands together and raising 
 his eyes towards heaven, offered a prayer in French of grati- 
 tude and thanksgiving. These strange proceedings, at such 
 a time and to which Americans are not accustomed, greatly 
 intensified our curiosity, and the first thought that passed 
 through our mind was, Is he a crank? While waiting 
 for him to finish his devotions, we observed that the 
 apron was badly stained and had several holes in it, and 
 there was something about it which held our attention fixed 
 upon it. At last he arose, and we asked of him the meaning 
 of all this, which was strange to us, never having witnessed 
 anything of this sort before, we having then been a Mason 
 nearly seventeen years. We were aware of the difference in 
 the rituals of foreign jurisdictions, and the customs of our 
 foreign brethren, especially those of the Latin races, and 
 could make an allowance for their exuberance and intensity 
 of feeling in their affection and ardor for Freemasonry. He 
 replied: "If you will return to your room down-stairs, where 
 it is warmer than it is in this hall, I will explain to you all." 
 We then returned to the office, and he, looking to see if the 
 door was bolted and secure, asked us to assist him in remov- 
 ing his coat and vest, and we did so. Then pulling up his
 
 1 
 
 outer and under shirts, he showed us his back, and what a 
 sight was there presented to us! There were several bullet 
 wounds and those made by stabs with a knife or poinard , 
 but nearly healed, two or three of which were still slightly 
 suppurating. We said to him, "You need a surgeon." 
 " Oh, no," he answered, "I am pretty near well now." We 
 then assisted him to adjust his clothing, which having done, 
 we then asked of him to explain to us the history and mean- 
 ing of all this, which he dil in the following manner, which 
 is given as correctly as possible and as our recollection serves 
 us. He said: "I am a member of various scientific societies 
 in Europe, one of which is the Archaeological Society of 
 France, whose seat is in Paris, and of which country I am a 
 native. This society has many corresponding members in 
 other countries, and is engaged in making archaeological and 
 antiquarian researches in various parts of the globe. As one 
 of its scientific explorers, I was assigned to Spanish America, 
 especially to the countries of Chili, Peru, Bolivia, Ecuador, 
 New Granada and Venezuela. After having laid out my plan 
 of exploration, I directed my principal attention to the west- 
 ern slope of the Andean Range in South America, and to 
 that portion in northeastern Chili, Bolivia and southeastern 
 Peru, as that presented the most interesting unexplored ter- 
 ritory for my research and examination. Every facility had 
 been accorded to me by the principal government officials of 
 those countries; the people of Chili being the most libera* 
 and enlightened, while those of Peru and Bolivia were the 
 most superstitious and priest-ridden of any under the sun. 
 I was greatly indebted to my Masonic brethren at Callao and 
 Lima for kind and fraternal courtesies and hospitalities ex- 
 tended to me, and after bidding them adieu, I entered upon 
 my tour of exploration and started for my destination to ex- 
 amine the ruins of ancient Temples of the Sun and of towns 
 and cities long since perished, which were once populated by 
 the subjects of the Incas, and destroyed by the ravages of 
 war with other nations, the invasion by the Spaniards under 
 Pizarro, and the terrible temblors or earthquakes which had
 
 8 
 
 helped in the general destruction which had been wrought at 
 tho hands of the invaders, both of their native continent and 
 from across the Atlantic from the Sierra Morena of Old 
 Spain — a people now remotely and sparsely settled, except- 
 ing in the few cities and towns, but nearly the whole sunk in 
 ignorance, and both soul and body fettered and bound to a 
 licentious and merciless priesthood, where every cathedral 
 and church was a citadel and fortification, and every monas- 
 tery a barracks garrisoned with lustful and armed monks, 
 with innumerable nunneries as harems for the gratification 
 of their passions and lustful desires. Morals were at a low 
 ebb, and a compagfion de noche was furnished with the gen- 
 eral bill of fare to the guest of the hostelry, to be accepted or 
 not, according to the taste or wish of the sojourning traveller. 
 
 "Having determined the point of my destination and com- 
 menced my explorations, the nearest habitation to the locality 
 of the ruins which I had selected to examine was nearly six 
 miles, and, at times when being excessively fatigued with my 
 labor, I found that it would be necessary to camp upon the 
 spot, and then afterwards where I was domiciled I could 
 write up my reports from the sketches I had made and the 
 notes taken down. The house which I occupied while so en- 
 gaged was built of massive adobe walls (or unburnt brick), 
 nearly four feet thick, one story in height, and the windows 
 without glass were barred with iron grating and shutters in- 
 side. It had originally been constructed during the Spanish 
 occupation of the country, and evidently been built as an 
 outpost fortification for military purposes, against the inroads 
 of the mountain tribes of Indians, with whom a constant 
 predatory warfare had been maintained, some of whom, no 
 doubt, were the descendants of the original occupants of the 
 country, the ruins of whose labors I had undertaken to ex- 
 plore. 
 
 "The room which had been assigned to me by the family 
 who occupied this house was about thirty feet square, with 
 bare walls, and a seat of the same material (adobe) extending 
 nearly around the room, whitewashed, and with patches of
 
 9 
 
 the furniture kuocked off in many places. The c<una or bed 
 consisted of an adobe bedstead laid up in masonry to about 
 the same height and shape as an ordinary blacksmith's forge, 
 but somewhat larger and covered with a very large bullock's 
 hide. Owing to the frequent changes of the bed linen and 
 to remove the many lively occupants of this downy couch, 
 repeated sweepings of the bedstead had made an incline 
 plane inwards, with a narrow gutter next the wall. In that 
 country, as it used to be in California, every traveller is ex- 
 pected to carry his blankets, take up his bed and walk when 
 necessary. Some cheap pictures of the Virgin and saints 
 and a crucifix adorned the walls, and with a chair and table 
 of rude manufacture, nailed and screwed together with thongs 
 of rawhide, my furnished apartments were complete. Dur- 
 ing my absence at the ruins, my room was not unfrequently 
 occupied by other travelling gentry, passing through the 
 country. 
 
 " It was on my return upon one occasion that I learned 
 that a distinguished 'Obispo Padre de Jesus,' or Jesuit Bishop 
 Father, had also stopped one night and had occupied my 
 room and bed, and had left there only two days previous to 
 my return. Having thrown my poncho and cloak upon the 
 bed, I made my ablutions, satisfied my hunger, and went to 
 work transcribing from my notes and arranging my sketches 
 in order. While so engaged, I had occasion to rise and go 
 to my bed to get some things out of the pocket in my cloak, 
 and in doing so I disarranged the rawhide mattress, and my 
 attention was directed to a small package in the gntter of the 
 bedstead next the wail, which had been covered up. I un- 
 rolled it, and to my great astonishment I found that I had 
 made a great discovery of the ' Secret Manual of Instructions, 
 together with the ceremonies of induction of members of the 
 Society of the Jesuits,' printed in Latin, and bearing the 
 seal and signature and attestation of the General and Secre- 
 tary of the Order at Rome, embracing also the co- lateral 
 branch of the Society of San Fedistas, or Fathers of the Holy 
 Faith. Accompanying the same were manuscript additions
 
 10 
 
 and amendments made to the general work. Carefully con- 
 cealing the fact of my discovery, I immediately set to work 
 and in stenographic hand copied the entire woik from the 
 Latin into French, and, knowing that it would be exceeding- 
 ly dangerous to be found with the original in my possession, 
 if not positively fatal, I wrapped the whole up with the 
 same care with which I had undone it, replaced it in the cor. 
 ner of the gutter of my bedstead and pushed the rawhide 
 mattress over it in the same manner as I had found it. ■ 
 
 1 ' I started the next morning, after having completed my 
 copying, to renew my explorations and to peruse the copy I 
 had made. In a week I again returned to the house where I 
 had been staying, when I was informed by the family that the 
 Obispo with his servant had returned in great trepidation and 
 anxiety, asking if they or any one had found a small parcel 
 done up, describing its outward appearance, for he had lost 
 it and would be ruined if it was not to be found. He had 
 ridden on muleback over oue hundred and fifty leagues and 
 had searched for it in vain. On entering my apartment, 
 which he had also occupied, and on approaching the bed- 
 stead and lifting the rawhide, he had discovered the lost par- 
 cel and was greatly overjoyed on again getting possession of 
 it. He rigidly questioned them concerning the extrangero 
 who rented the apartments, but gaining no information that 
 would throw any additional light on the subject, went away 
 satisfied with what he had recovered. 
 
 " Having when in Paris heard of such a work that had 
 been printed and used by Eugene Sue in his great work of 
 the 'Wandering Jew,' which precipitated the Revolution of 
 1848 and made France a republic, I sent for a copy of that 
 work, if it could possibly be obtained, which I was fortunate 
 in being able to do through an officer of the Grand Orient of 
 France. On comparing the two, I found that they were 
 identically alike, with the exception only of late additions 
 and emendations, which, with some other matters, were in 
 manuscript form as already stated. I therefore adopted the 
 copy sent me with the introduction by Charles Sauvestre and
 
 11 
 
 other addenda, and at my leisure translated the whole print- 
 ed matter into Spanish, sent the manuscript to my friends in 
 the city of Boston, in the United States, and had it printed 
 in Spanish for the benefit of my Masonic brethren in Span- 
 ish America, but the imprint, the better to conceal the source 
 and protect my friends, was made to appear as having been 
 printed at a certain number and street in Paris. I succeeded 
 in getting quite a large number of copies smuggled through 
 the custom-house at Callao, Peru, and distributed some of 
 them among my Masonic brethren in that country. But, 
 alas! unfortunately for myself and the fraternity, the Jesuits 
 were to be found even among them, and, being duly warned 
 by true brethren, it became necessary, in order to save my 
 life, to flee from the country, and I made my arrangements 
 to leave accordingly. But being detained longer than I ex- 
 pected, I had to take another route to reach another seaport 
 than the one originally contemplated, and in doing so had to 
 run the gauntlet, as it were, and was shot and stabbed in the 
 back, as you see by the wounds nearly healed. Fortunately 
 none proved to be fatal. I succeeded in reaching the sea- 
 coast, and through kind brethren was put on board of an 
 English steamer bound for Panama, from whose surgeon and 
 officers I received every courtesy and attention, and on ar- 
 riving at Panama, I took the Pacific Mail Company's steamer, 
 receiving the same tender treatment, and arrived here only a 
 few days ago, nearly well, and here I am just as you see me. 
 Through it all I have carried one copy of this work safely, 
 and here it is. If I could get it translated into English and 
 have it printed, it would be a most valuable weapon in the 
 hands of the Masonic fraternity." 
 
 At that time we were the Associate Editor of the Masonic 
 Mirror, published by A. W. Bishop & Co., afterwards Bishop 
 & Sherman. We offered to make the translation, and did a 
 small portion of it at that time and sent copies of the oath of 
 the San Fedistas and Colloquy to our subscribers, and we 
 went with him to Messrs. H. H. Bancroft & Co., Roman & 
 Co., and other publishers of San Francisco at that time, to
 
 12 
 
 see if they would print the work, but all of them declined, 
 either out of indifference, fear or policy, and the publication 
 of it at that time had to be abandoned. This gentleman then 
 went with me to Dr. Washington Ayer, with whom the book 
 was left. It had been lost, and for a period of about twelve 
 years could not be found, when, as good fortune would have 
 it, the book was again recovered in the fall of 1882, and, as 
 translated, it is here given to our readers. The original owner 
 is supposed to now be in Mexico or Central America, pursu- 
 ing his scientific researches there. His name is withheld for 
 prudential reasons and for safety. He is a gentleman of high 
 character, and was warmly and favorably indorsed by Senor 
 Don Jose Eaymundo Morales, 33°, Active Member of the 
 Supreme Council of the Ancient and Accepted Scottish Kite 
 of Freemasonry of Peru at the time of his visit to the Grand 
 Consistory of the State of California, at its organization in 
 San Francisco, October 12th, 1870, at which time we were 
 chosen as the Grand Registrar of that Grand Body. 
 
 The difficulty in adhering to the original text, being a 
 translation from the Spanish into English, and the Spanish 
 itself being a translation from the Latin and the French at 
 the same time, we have endeavored to give the same true to 
 the spirit and literally as possible; and though there are 
 some paragraphs and sentences somewhat awkward in ex- 
 pression, dubious in their meaning and hard to be understood, 
 yet the reader will be ready, when he comes to them, to un- 
 derstand the full force of the language of the Jesuit Talley- 
 rand, " that words are only intended to conceal ideas." 
 
 Asking the indulgence of our readers for the imperfections 
 contained in this our first edition, which when exhausted 
 will be supplied by another, and thanking our Masonic and 
 other brethren, who have encouraged us in bringing forth 
 this work, that we may see the devil as he is, we remain, 
 Fraternally yours, 
 
 EDWIN A. SHERMAN, 
 Translator and Compiler. 
 
 San Francisco, Cal., August 24, 1883.
 
 nSTTKODUCTlCW. 
 
 By Charles Sauvestre. 
 
 [TRANSLATION BY EDWIN A. SHERMAN.! 
 
 THE COMPAIY OF JESUS, 
 
 OK THE 
 
 SOCIETY OF THE JESUITS. 
 
 Imagine an association whose members having destroyed 
 all ties of family and of country, to be singled out from 
 among men, and whose forces are to be concentrated at last 
 to one united and formidable end, its plan devised and it 
 establishes its dominion by all possible means over all the 
 nations of the earth. 
 
 Imagine this immense conspiration having in place substi- 
 tuted its rules and its policy, yet, to the same principles of 
 religion, that, little by little, they have arrived to dominate 
 over the princes of the church, to maintain a royal slavitude, 
 although not confessed, and of such a manner, that those 
 who officially have the titles and assume the responsibility, 
 are nothing but the docile instruments of a force hidden 
 and silent. Such abe the Jesuits. Always expelled, forever 
 returning, and little by little clandestinely and in the dark- 
 ness throwing out its vigorous roots. Its wealth may be con- 
 fiscated, its losses cannot be detained for they are covered. 
 Practicing at a time the caption of inheritances and the com-
 
 14 
 
 merce of great adventures. Confessors, negotiators, brokers, 
 lenders, peddlers of pious gewgaws, inventors of new devo- 
 tions to make merchandise. At times mixing in poli- 
 tics, agitating states and making princes to tremble upon 
 their thrones, for they are terrible in their hate. Wo unto him 
 when they tukn upon him as his enemt ! By very especial 
 grace from heaven, any who may raise obstacles against them, 
 although they may be found at the summit of the most lofty 
 grandeur, yet will they be stricken down as with a thunderbolt. 
 
 Henry IV, ** the one king of whom the people have treas- 
 ured his memory, " found three assassins successively, and 
 died under the knife of a fanatic, at the same time he was 
 about to attack the favorite government of the Jesuits — 
 Austria. Clement XIV, a Pope! supreme above the Order 
 of the Jesuits, dies of colic pains by poison. At this moment 
 the Jesuits have established themselves anew amongst us 
 (in France), in spite of the edicts and the laws. As of old, 
 they have returned to open their colleges and to persist in 
 moulding the youth to their own spirit. 
 
 Its society grows and increases in riches and influence by 
 all sorts of means; and no one can attack them, for every- 
 where we find men prompt to serve them, to obtain from 
 them some advantage of position or pride. This book which 
 we present is the Seceet Manual of this most celebrated 
 company. Many times have we desired to make ourselves 
 believe that it is an apocryphal work, and so absolve the en- 
 tire Order, whose code has been made known to us. The 
 whole of this evil matter is deniable when it is said that 
 "these are good Fathers." But in all conscience, can one 
 place confidence in the words of men, when they teach that 
 M lying is lawful to those who can make it useful." 
 
 "We can swear that we have not done a thing, although 
 in effect we may have done it, understanding by this that we 
 did not do it on such a day or before being born ; understanding 
 over any other similar circumstance, that we have some way 
 by it, which can discover the words by which one can save 
 himself; and this is very convenient in critical circumstances
 
 15 
 
 &ndjust when it is necessary or useful for the health, for honor 
 or well being." [Opera Moralia, R. P. Sanchez, page 2, 
 Book III, Chap. 6, number 13.] 
 
 We well know that the Jesuits are immutable in their doc- 
 trines as in all their modes of being sint aut sunt aut non sint. 
 But to give some weight to the negation, it will be found 
 necessary to show that the conduct of the Jesuits, nothing is 
 had in common with the precepts contained in the book of 
 the Monita Secbeta (Secret Monitor); well then, it is most 
 evident that the contrary exists in truth, and that their works 
 are in perfect conformity with it. 
 
 It is a great thing to be noted, that the influence of this 
 Society has been extended over the secular clergy; we have 
 seen its methods developed among them at the same time s.s 
 its spirit. The proofs are so very numerous and public that 
 we have the right to insist upon this point, and the reader 
 who desires to be convinced can recur to the collection of the 
 periodicals of these last times. It is sufficient to read the 
 "Secret Instructions" to understand the Jesuit spirit that 
 dictated them. Let us give a glance among the chapters — 
 
 "System that must be employed with Widows and the 
 manner to dispose op their properties." "methods by 
 which the Sons of Rich "Widows abe to be made to em- 
 bbace the Religious State ob that of Devotion." " The 
 Method by which we must chabge the Confessobs and 
 Preachers to the Great of the Earth." "Mode of mak- 
 ing Profession of Despising of Riches." Read them all, 
 omitting nothing, and say afterward if these precepts are a 
 dead letter. Having ceased to care for the widow, to capture 
 the inheritances, to rob the children from their families, of 
 intriguing near the great, of influencing in the politics of the 
 nations, of working to the last with but one object, that is not 
 the triumph of religion, but the engrandisement of the 
 " Company of Jesus " and the establishment of its dominion 
 in the earth. 
 
 "Well, then, if the conduct of the Jesuits is the faithful ex- 
 ecution of the "Secret Instructions " it is the whole indis-
 
 16 
 
 pensable point of admitting the reality of this book. For 
 why, or are, the Jesuits those which are modeled upon it, or 
 has the book been copied on them ? In both cases, we can- 
 not say that it is an invention or a calumny. That which is 
 incontestable is, that the "Secret Instructions " have been 
 printed for the first time in Paris in 1661; find that of those 
 there are existing manusoript copies of anterior date. 
 
 We read in the edition of 1824, which we have before our 
 sight, "In the religious wars of which Germany was the 
 theatre, many Jesuit colleges were assaulted and robbed by 
 the Reformers. We encounter in their archives exemplary 
 manuscripts of the ' Secret Monitor; ' and we also find at 
 one time in Paris two editions, one under the rubric of Praga 
 and the other under that of Padua. This last is printed on 
 parchment and in accordance with the ' Constitutions of the 
 Company of Jesus.* The three editions, although made from 
 different manuscripts, are perfect in conforming with each 
 other." 
 
 In all the epochs in which the Jesuits have menaced the 
 State, a zealous hand has always thrust anew this book which 
 has always been preserved from those that would destroy it, 
 safely passed the trial, though the "Company" have ever 
 sought to purchase it in secret, and cause all evidences of it 
 to disappear entirely from view. The present edition of the 
 " Secret Monitor " has been collected from the manuscript 
 of Father Brothier and from the French editions of 1718, 
 1819, 1824 and 1845 — this last made in Blois by Mr. Ducoux, 
 afterwards member of the Constituent Assembly and Prefect 
 of Police in 1848, which has served us in the edition of last 
 June. In this is included an excellent notice, but it has been 
 made to disappear as has the most of all other books against the 
 Jesuits. 
 
 We have given in the following a brief historic sketch of the 
 Order. Here we see that the Jesuits have been successively ex- 
 pelled from all parts, but that also they have returned to all 
 parts, and entered furtively without being disturbed; in 
 France, solemnly condemned for their acts and doctrines.
 
 if 
 
 Not for this has it been left open with less audacity in the 
 lap of the country from which they have been thrice expelled. 
 The Ministers of State pass away, governments fall, revolu- 
 tions tear up the countries, the laws are renewed, the Jesuits 
 are always permanent and weigh down the whole. They, 
 only, never change. This immutability, which is the sign of 
 its strength, is also that of its condemnation. For that the 
 movement is the law of its existence; all who live are subject 
 to change — this same is the essence of progress. The for- 
 midable "Company of Jesus" is a society of dead men! 
 perinde ac cadaver is also a work of death that is realized. 
 
 Founded in an epoch in which European society was lifted 
 up at last from the long and bloody night of the Middle Ages, 
 it imposed the mission of repelling the current which bore 
 humanity along to the light and to science. To the torch of 
 reason, it opposed the dogma of passive obedience and to be 
 as a corpse; to the pure brilliant lights of the conscience, the 
 corruptions of doubt and of casuistry. 
 
 The worship of the saints replaces that of God; puerile 
 practices are substituted for those that are moral; religion has 
 given way to the grossest superstitions; and, as the human 
 spirit cannot be detained in its road, the separation has to be 
 made between faith and tne reason; atheism is disseminated 
 everywhere; Jesuitism aims to kill all religious sentiment; 
 truth, which should be in its place, is given to hypocrisy! 
 
 Established and directed with the proposition of universal 
 domination, this Society presents in the means of its organ- 
 ization such power of invasion that we cannot think of it 
 without being oppressed by a species of fear. Well, can it be 
 that the aim of its first founders was only to assist in the 
 unity of its beliefs? Perhaps to-day many of its members 
 are of good faith, and mounting artifice upon artifice, hypoc- 
 risy upon hypocrisy, with the best of intentions imaginable. 
 It is not the first example presented of hallucination. But 
 not for this is to be left to be less pernicious its action in the 
 world; it is all contrary. 
 
 It is true the statutes of the "Company or Jesus" forbid to
 
 18 
 
 its members all personal ambition; but in this nothing is lost 
 to the devil. The good fathers do not labor with less earnest- 
 ness for the exaltation and enrichment of the Company, whose 
 power and splendor is reflected upon each member. The 
 pride of the body with all the passions of the spirit of seot 
 replaces the interest of person. In one word, each one is 
 left to be one particular entity — that is, a Jesuit. 
 
 For them the disinterested individual absolves the most 
 reprehensible actions at the time they are inspired with the 
 pride of perfection. " It is always," says the profound wis- 
 dom of Pascal, "that if an angel desired to be converted, 
 he would return an imbecile." The excessive humility is 
 that which is more assimilated to arrogance. It is, then, by 
 this mode that the Jesuits have come to be believed to be 
 superior to the most of the members of the clergy, whatever 
 may be their dignity or how high they may be found. It is 
 also by this method that they have imposed upon themselves 
 the task of dominating the whole Catholic world. 
 
 For themselves, they are nothing, not having pompous 
 titles, no sumptuous ornaments, no croziers, no mitres, no 
 capes of the prebendiaries, but pertain to that one Order ev- 
 erywhere governing and directing. Of command, others have 
 the appearance; but these possess the reality. In whatever 
 pi ice of the Catholic world a Jesuit is insulted or resisted, no 
 matter how insignificant he may be, he is sure to be avenged — and 
 
 THIS WE KNOW. 
 
 Note by the Translator. — See in Part Second the assassination of 
 Abraham Lincoln and its causes, in the trial of Rev. C. Chiniquy.
 
 PREFACE 
 
 OF THE 
 
 FOURTH FRENCH EDITION 
 
 The three first editions of this book were exhausted in so 
 short a time that we could not carry out our intention of im- 
 portant changes; but we now present new proofs and aug- 
 ment our citations, answering with them to our adversaries. 
 
 The events of Switzerland stamping out the Jesuits as agi- 
 tators of civil war; their black robes spattered with blood — 
 but, as on other occasions, the blood was not distinguished, 
 because it was oonfounded with that of the Protestants and 
 inhabitants of the New World. And we offer the testimony 
 of the riches of the Jesuits, of their duplicity and of their 
 bad faith. This complete book is to-day the condemnation 
 of the Jesuits by themselves, being the one answer conceded 
 by us to the Jesuit journals which so cowardly attacked us. 
 
 A thousand laurels to the Jesuits! Awakening Europe out 
 of its lethargy and running unitedly to the conquest of 
 democratic ideas, for the reaction of tyranny always produces 
 liberty. 
 
 In 1833, the Jesuits made exclamation to the Pope. "It 
 would be an absurdity to concede to the people the liberty of con- 
 
 science." 
 
 The Cardinal Albani having framed his plan of action 
 that decimated Italy and dictated this impious oath: " I swear 
 to erect the throne and the altar upon the bones of the infamous 
 Liberals, and to exterminate them one by one, without being 
 moved by the clamors of children, old men and women!" 
 
 In 1843, we take "the events of Helvetia and note that the 
 Jesuits were the prime movers of the civil war; the Holy Fa- 
 ther having counseled them to abandon Switzerland, but did 
 not satisfy the exit of the reverend fathers, and they persisted 
 in another struggle. Shall it be that the blood shall be poured 
 upon their heads, drop by drop! Shall they not receive the. 
 maledictions of men and fall beneath the anathema of God!
 
 THE JESUITS, 
 
 FROM 1541 UNTIL OUR OWN DAYS. 
 
 In vain we question the step; in vain we ask ourselves if 
 the odium against the Jesuits has not been unjust, to see 
 them constantly hated for three centuries, with the curses of 
 peoples and the sentences even of popes and of kings. Who 
 can answer to human infallibility? Infamous persecutions 
 cannot pursue entire peoples. Have not the Hebrews been a 
 thousand times condemned? And at the end of eighteen 
 centuries man has avoided the injury and maledictions. 
 Where was the season of justice? Where that of equality? 
 Who can assure me that the Jesuits, as in other times the 
 Templars, have not been victims? The truth is, popes and 
 sovereigns excluded their doctrines; but was it not a Pope 
 who condemned Galileo? Was it not another who sentenced 
 Bossuet and Fenelon? Certainly posterity annulled many 
 unjust sentences, but in turn maintained and sanctioned all 
 the decisions which struck down the Jesuits, petitioning yet 
 against the Order of the Jesuits the sentence pronounced 
 against them by Pope Clement XIV., who icas poisoned by 
 them I 
 
 We hurriedly trace the history of the Jesuits, descending 
 beyond all comprehension of our tasks, to tne sepulchre in 
 which Loyola interred the doctrines, "the bounden duty of 
 making of man and of intelligence a coypse." 
 
 A Spanish chieftain, called Ignatius Loyola, was the founder 
 and lawgiver of the Jesuits. This man was a fanatic, insen- 
 sible, and given an iron and omnipotent will, created a sect in 
 the midst of Catholicism, frightened them with the clamor- 
 ous apostacy of Luther; covering his haughty ideas with the 
 habit of the monk and the cape of the mendicant, ridiculous 
 in the extreme but terrible in his results. Spain having in- 
 augurated a tribunal (the Inquisition) with the intent of kill-
 
 21 
 
 ing the body, under the pretext of saving the soul. Ignatius 
 Loyola assassinated the soul, despising the body — in this 
 manner, in the two extremities of the world, in Spain and 
 the Indies, and accounted the two societies which destroyed 
 the body, "the inquisitors and stranglers, by other name — 
 thugs, and the Company of Jesus placed its tents between 
 them both." 
 
 Jesus created the life and the thought; Ignatius Loyola 
 created death — the death of the soul and of intelligence, of 
 love and charity, of all that is grand, noble and generous. 
 Loyola was the creator and the one light-giver of the Society 
 of the Jesuits, an ardent and passionate man, rancorous and 
 persevering, oppressive towards his disciples, in his institu. 
 tions, poesy and enthusiasm, in genius and human passions. 
 In the Order of the Jesuits there must be only one man — the 
 General — his inferiors being nothing more than passive instru- 
 ments; then Loyola in the bed of death prescribed blind obe- 
 dience — obedientia sceca. His institutions which we present 
 from thence, form a monument, are few and minute; the at- 
 tention given by readers that they must spring from casuists, 
 deceivers and perverse, and also that they must betray the 
 timorous and honorable. This code has only one base — 
 mutual vigilance and despising of the human race. 
 
 "The Superior," says Michelet, "is always surrounded by 
 counsellors, professors, novices and graduates, and his breth- 
 ren who can and must be denouncers; taking shameful pre- 
 cautions, although against other members who have given 
 the greatest proof of their adhesion; prescribing friendship 
 in the seminaries and being prohibited to walk two by two, 
 and it is necessary to be alone or three together, but not less, 
 for it is well known that the Jesuits never establish any inti- 
 macy before a third, for the third is a spy; for when there are 
 three, which is indispensable, there cannot be found a traitor." 
 
 In the celebrated Constitutions it is prescribed "to have the 
 sight much lower than that of those to whom they speak and 
 dissimulate the wrinkles which form in the nose and the fore- 
 head." The Constitutions instruct the confessors in sophis-
 
 tries, and these serve them to direct them before the eyes of 
 the penitents. la the power of Loyola in converting into a 
 corpse, the faculty of free will — perinde ac cadaver. "His* 
 successors (1) organized the grand scholastic moral or casuis- 
 try, that for all whom we may meet either a distinguished in- 
 dividual or a nobody (nisi). This art of deceiving with the 
 
 MORAL WAS THB PRINCIPAL CONSISTENCY OF HIS INSTITUTION; 
 THE OMNIPOTENT ATTRACTION OF A CONFESSIONARY SEDUCED THE 
 multitude; THE SERMON WAS SEVERE AND INDULGENT IN DI- 
 RECTION, concluding at last with such foreign merchandise 
 introduced among the feeble consciences of the great of the 
 w.>rld and the political direction of society. 
 
 The birth of the "Company of Jesus" was at an appropri- 
 ate time, of the great revolution of Luther, valiantly fight- 
 ing the Reform of the Sixteenth Century, serving the Pope 
 with these auxiliaries who did not see whom they were that 
 were as succor sent from heaven. 
 
 The Jesuits augmented their numbers very soon at the side 
 of the tiara to whom they gave power in his day, and in 1547, 
 Bobadilla of Germany was expelled for his seditious doc- 
 trines. Meanwhile the accomplices of Charles IX and Cather- 
 erine de Medicis took counsel of the Jesuits and were assembled 
 in their den on the bloody night of St. Bartholomew, August 
 24th, 1572, when Gaspard de Coligny was assassinated with 
 30,000 other Huguenots, and over 70,000 in the provinces were 
 butchered, being at the time when Francis Borgia was the Gen- 
 eral of the Order. In 1568 they intended to establish a semi- 
 nary in Paris, but the University, great and powerful then, was 
 opposed to the progress of the Sons of Loyola, whose chief in 
 France was Odon Pigenat, a furious colleague, to whom 
 Arnaud gave the appellation of "the fanatic priest of Cybele," 
 and the historian gave the title of '■ The Tiger." 
 
 In 1570, Elizabeth expelled the Jesuits from England, being 
 at the same time that they were banished from Portugal and 
 Amberes in 1578. During the reign of Henry III., they 
 
 (1) Michelet of the Jesuits. See Pascal " The Provincials."
 
 23 
 
 stirred up a rebellion and famished the country by becoming 
 monopolists, the infallible method of sharpening the poniards 
 of Jacob Clement and Chatel. In 1593, the Jesuit Varade 
 armed the hand of the assassin Barriere against Henry IV. ; 
 in 1594, Jean Chatel, with the intent of assassinating Henry 
 IV., had for his accomplice the Father Guinaud, who was 
 hung for the crime on the 7th of June, 1595. Pope Clement 
 VII. charged the Jesuits with the dissensions of the church ; 
 in 1598 they were expelled from Holland for attempting to 
 assassinate Maurice of Nassau, as they had by order of Pope 
 Gregory XIII assassinated William the Silent, Prince of 
 Orange, on the 10th of July, 1584. An edict of Henry IV ex- 
 pelled them from France, but, dragging along until the plant- 
 ing of the French monarchy they were tacitly permitted to 
 enter. The Conqueror of the League, the king who dreamed 
 of a universal monarchy, the threatening aspect of these men 
 whom it is said had secret treaties and correspondence everywhere 
 and ability to cause others to treat with them by their agreeable 
 manners (Qui ditil out des intelligences et correspondances par- 
 tout et grande dextiente a disposea les esprit ainsi qu'il leur 
 plait). 
 
 In 1604 Cardinal Borromeo was dispatched from the Semi- 
 nary of Breda; being hung in London in 1605, the Jesuits 
 Garnet and Oldecorn as authors of the "Gunpowder Plot;" 
 and in 1606 they were driven from Venice. 
 
 Ravaillac assassinated Henry IV. in the year 1610, and the 
 Jesuit Mariana, in his work "De Rege," made the apology of 
 the regicide. 
 
 Following so notorious a Society, its tracks are imperish- 
 able—a trench filled with the corpses of kings. In 1618 they 
 were expelled from Bohemia; in 1619, from Moravia; and in 
 1621, from Poland. Inflamed in 1641 with the great contest 
 of Jansenism, in 1843, they were thrust out of Malta; and in 
 Seville, where they commenced merchandising and were 
 broken up in 1646, after having been the adversaries of all 
 the illustrious men of their epoch , after having been routed 
 by Arnaud and De Thou, who fell under the lash of Pascal;
 
 24 
 
 the provincial decrees of justice and forced out of the Royal 
 Ports by repeated blows, the eloquent voice of Bossuet break- 
 ing forth in invectives against them, and by the declaration 
 of 1682 all the French clergy treated them with indignation 
 and contempt. But following their subterranean ways, they 
 returned to their elevation again, ruling Louis XIV., by Main- 
 tenon and the Father Lachaise, who was very influential over 
 the mind of the widow of Scareon, who, dying, ceded his 
 power to the Father Letellier. The Edict of Nantes, which 
 sheltered the Protestants, was shamefully revoked; the Jes- 
 uits profaned the cemetery of Porte Royal; the Bull Vnigen- 
 itus, provoked by them, produced 80,000 letters — orders 
 against the JanserAsts; Jouvenez, historian of the Jesuits, 
 placed the assassins of our kings in the number of martyrs, 
 (1) and in 1723 Peter the Great drove them out of his terri- 
 tory. The Jesuits were reduced to poverty, and in 1753 the 
 bankruptcy of the Father Lavallete made known to Europe 
 their common riches and bad faith. In 1757, Louis XV. per- 
 ished at the hands of Damiens, a new regicide, a native of 
 Arras, and educated by the Jesuits in a city where they ex- 
 ercised full power; his confessors were Jesuits and designers 
 against France as accomplices with a similar purpose. 
 
 In 1758, the King of Portugal was assassinated in conse- 
 quence of a mutual oath by the Father Malagrida, Matus and 
 Alexander; the Parliament proceeded judicially against them 
 and they were expelled. In 1762, the Parliament of Paris 
 suppressed them. 
 
 On the 9th of September, 1767, they were expelled from 
 Peru by the Viceroy Amaty Junient, after one hundred and 
 ninety-nine years establishment in that country, by order of 
 the government of Spain, dated in Prado on the 5th of April, 
 1767. 
 
 On the 21st of July, 1773, they were abolished forever by 
 Clement XIV., alter having carefully studied their history 
 and doctrines for the space of four years. The church was 
 
 (1) Hig boob was condemned to be burned, weighted down with 
 many of the works of Father Letellier.— (N. del T.)
 
 25 
 
 united for their degradation and destruction — the whole 
 world repelled and cursed them; is it to be believed that they 
 succumbed to all this? No! Their enemies are those who 
 have ceased to exist; they have preached regicide for so long 
 a time, nothing to them is the cost of so monstrous a crime 
 — this crime which no human law can foresee — this crime 
 that must stain the world for that, which but none will dis- 
 own, committed upon the person of Pope Clement XIV., the 
 Vicar of Jesus Christ and successor of St. Peter (so-called), 
 died poisoned! 
 
 Scarcely had the stranger put his foot on the soil of France 
 when the Jesuits appeared by their same footsteps, (1) al- 
 though at that time wearing a mask, and called then "the 
 Fathers of the Faith ! " 1 2 ) 
 
 Presenting themselves among the people under the guise 
 of missionaries, but in a short time they threw off the mask, 
 preaching the counter-revolution and xdtramontanism. Mont 
 Rouge and Saint Archeuil were quartered Generals of the 
 Order of "the Fathers op the Faith," humbled during the 
 reign of Louis XVII., who were nicknamed " Sectaries of 
 Voltaire," manifesting to their death, dominated the throne 
 of Charles X. and precipitated his fall. Obliged to renounce 
 the light of day, the holy fathers returned to their subterra- 
 nean mine. Denying their own existence, they annulled all 
 that was possible, but did not desist from turning anew to 
 power; annihilated by the Revolution of 1830, re-establish- 
 ing themselves little by little, and hoping for victory, for 
 they counted with more arms than Briareus to the side of 
 calumny, hypocrisy and falsehood. 
 
 II. 
 
 Two learned Professors gave the signal of contest against 
 the Jesuits; thanks be given to them for the prompt notes of 
 
 (1) The Bull that re-established the Jesuits had the significant date 
 of August 6th, 1814. 
 
 (2) The San Fedistas, see their oath and words of recognition at the 
 end of this work. 
 
 2
 
 26 
 
 alarm, that the snares of Jesuitism, of new dextrous covering 
 which had covered the world. " Who are the Jesuits? " ex- 
 claimed everybody; "let us fight them now! " The Jesuits 
 are a monstrous body, illegal, and also anti-canonical. This 
 body is fictitious in France, and"does not dwell here but by 
 its cunning, being in continuous rebellion against the laws 
 for which they have been banished and proscribed. For ev- 
 erywhere the clandestine place is, it is a post of observation. 
 At its own time it is ecclesiastical and secular, regular and 
 secular, of all classes and of all religions ; then even in Protest- 
 antism it has its affiliates. The lamous General Ricci mani- 
 fested that its true name was the "What is it? " 
 
 The Order of the Jesuits had devoted themselves to pov- 
 erty, but accumulated continually. Appointed confessors 
 and physicians to the soul, they were its perverters; they 
 valued its moral influence to augment its riches with gifts 
 and cunning advantages — approaching the pillows of the dy- 
 ing to speak of holy things, and terrorizing with the infernal 
 (1) to at last obtain a testamentary will that dispossessed the 
 widow and orphans, claiming the title of "Protector of 
 Kings," they gave the example to the regicide; they were 
 armed with the most audacious privileges, ultramontanes, 
 against laws, kings, magistrates and priests like themselves. 
 Passive instruments of the Pope or of the General, they were 
 independent of all ecclesiastical authority; they depended on 
 no other than Rome; devoted buffoons and able directors; 
 they knew how to move, terrorize and subjugate the ignorant, 
 but were weak and indulgent towards the powerful of the 
 earth; converting their crimes into virtues, and always hav- 
 ing a distinguished person at their set vice. 
 
 " 11 est avec le del accommodements " — " There are compo- 
 sures in heaven" — they exclaimed, and pretended that the 
 gospel was the same with morality. In their object to be- 
 
 (1) He also succeeded with the President— Don Miguel San Roman 
 —to apostatize from his Masonic doctrines was the Reverend Pedro 
 Gual, in extremis he destroyed his apostization.
 
 27 
 
 come rich, they were either hypocrites or incautious, bat 
 either one or another they were the most humble of agents. 
 
 In its code there was only one unpardonable crime; not 
 being that of the parricide, the assassin, the sacrilegious, 
 robber, incestor or violator. That of scandal, only! Cor- 
 rupter of the faith and dogma, of the ecclesiastical customs 
 and discipline; bold to present in the pulpit its casuistries 
 with the assured guarantees of being the true doctrine. 
 
 Manufacturers in Asia and America of idolatrous rites, we 
 have seen in its dark missions its pretended symbol with the 
 savages, and in the same moment of singing victory at the 
 arrival of Protestantism; and all the courage, all the self- 
 denial of its missionaries was but to open a road to the Cal- 
 vinists or the English. One only country where they re- 
 mained was Paraguay, where one of them was proclaimed 
 king; Paraguay, which offered the image of nothing and the 
 tomb. 
 
 Let us write with the eloquence of Quinet: "How tran- 
 quilly to my country have I invited an alliance, that such a 
 price to pay to them the most, and none can notice that we are 
 guarded, for others having the experience with preference, 
 that the most infamous people of Europe, those of the least 
 credit and authority are of the habitation of the Society of 
 Loyola, * * * and that we shall not be worn out until 
 suspended by that poisoned sleep which for two centuries has 
 prevailed in Spain and South America." 1 
 
 How many have been taken by Jesuitism? how many others 
 have perished? There is no rest beneath its shade, for the 
 shade of the manzanillo is death. 2 We have said that the 
 
 (1) Jesuits. Now they have domineered over Ecuador, where they 
 rule despotically, by the dictator Garcia Moreno, who has submerged 
 the soil of his country in blood, in floods and seas of the blood of the 
 Liberals conforming to the oath of Cardinal Albani, which we publish- 
 at the end of this book ; and how rapidly grew the power of Peru un 
 der the shadow of the Coronel Don Jose Balta, its actual Prestdent. 
 
 (2.) Manzanillo : tree of the Antilles, whose fruit is poisonous and 
 whose shade is noxious.
 
 28 
 
 Jesuits are the destroyers of dogmas, and the citations we 
 make in this book prove it; we read the " hundred easy devo- 
 tions," a book created for the superstitious without religion; 
 for the men who desire to have one foot in paradise and the 
 other in hell; for they at one instant cannot reform within and 
 consecrate themselves to prayer; but that they who desire to 
 be saved without any labor and without abandoning a life of 
 orgies and of pleasure. Who are these who create proselytes, 
 and for all find excuses, making religion a victim of their 
 doctrines, guilty indulgencies and alliances carnal or political, 
 so notorious and deplorable, saying to the rich libertine "Ap- 
 ply to me and I will save you at little cost" ; and to the Virgin, 
 saluting her in this manner: to those who rise up "Good 
 Morning, Mary! and Good Night! to those who retire, or without 
 lifting a scapulary or a sacred heart." All {his is said without 
 our perceiving how ridiculous are our beliefs and how ultra 
 is Christianity! 
 
 Who are they? The agents of espionage, intrigue, and ac- 
 cusations; the prime movers of the leagues, civil wars anddragon- 
 nades 1 schisms, murderers; that is what they are! Incarnate en- 
 emies of legitimate liberty, partners of despotism; that is what 
 they are! Disturbers of the peace of all states and of all fam- 
 lies, seducers and conspirators; instructors of the assassins of 
 kings; authors of slavery and the stolidity of peoples; vassals and 
 oppressors in the name of God to popes, kings, peoples and to the 
 most holy and illustrious men; that is tour history! In vain 
 we seek for a crime that they have not committed or excused. 
 Where are your works? Perhaps you can cite the noble ef- 
 forts of some missionaries. You caused the Stuarts to perish 
 and the Bourbons must disappear forever. This is your fu- 
 ture, your destiny. 2 
 
 For a long time they humbled themselves before making 
 
 (1) Persecution that was made in France during the siege of Louis 
 XIV. of the Protestants for which they employed dragoons. — (N. del T.) 
 
 (2) This treatise., written in France, in 1845 foretold the last of Dona 
 Isabel de Bourbon, Queen of Spain.— (N. del T.)
 
 29 
 
 their appearance in public, and now they have invaded the 
 soil of our country. We are the tyrants of forty thousand 
 priests, your friends say with pride. France possesses to-day 
 960 Jesuits. 1 
 
 Aie we not threatened by the presence of the Jesuits? 
 Who has not advised us of their existence? Anti-revolution- 
 ary tendencies, ultramontane systems, an evil that is undefin- 
 able, and over all the division that is so powerful of the 
 paternal household; tyrants of 10,000 priests the Jesuits have 
 disposed of 40,000 pulpits, being its moral and proxy of the 
 souls of women, and whom they possess, has said Micheler, 
 reckoning debit with the remainder. Proxies also of the 
 mothers to obtain their children, for which they demand in 
 high voice the liberty of their teaching, with the object of 
 monopolizing to their own profit, the actual generation they re- 
 pel, for they are confident of forming the heart of the coming 
 posterity; illusory confidence; for on giving the cry of liberty, 
 all the world has divined that slavery was the primordial 
 object of its efforts and denying arbitrary liberty because ar- 
 bitrariness or actual liberty was not desired. 2 
 
 But if the Jesuits are to be the directors of learning, must 
 we despair of the future generation which issues from their 
 hands? No; because the Jesuits educated Voltaire and Did- 
 erot their greatest enemies; and further the disciples of the 
 Jesuits with their writings precipitated the Revolution of 
 1789. The education by the Jesuits created philosophers, 
 casuists, and certainly is it shown atheists, over all! 
 
 Who can predict with certainty, what shall be the results 
 of the education by the Jesuits? The habits are relaxed in 
 the extreme; egotism and rivalry dry up the hearts; what will 
 the world be if the perverse doctrines have access to modern 
 society? 
 
 (1) We have at the time of the date of this little work to-day in 
 France many more Jesuits — (N. del T.) 
 
 (2) Long live the Revolution of September which brought to us the 
 liberty of teaching.— fN. del T.]
 
 30 
 
 "Death kills only the body 1 but they kill the soul. What 
 care? To the deadly murderers living on are to be left our 
 children; here will be lost our children in the future. Jesuit- 
 ism is the soul of policy and of impeachment; the most ugly 
 habits of the tattling scholar, surrendering all society for the 
 college convent; what a deformed spectacle! A whole people 
 living as an establishment of Jesuits, is to say, that they have 
 arrived at the lowest occupation of denunciation; treason in 
 the same home; then the wife is a spy upon her husband, 
 the brothers spy upon one another, but without any bustle, 
 we perceive only a sad murmur, a confused noise of people 
 who confess strange sins, which torment them mutually and 
 at which they blush in silence." 2 
 
 The Jesuits destroy the moral and never reach to purify 
 their habits, currying forward religious quarrels to centuries 
 without any object of lesson. The Pouabal may be reborn 
 and a new Clement VI. perhaps may not delay to avenge the 
 universe. 
 
 To re-establish the Jesuits solidly, it will be necessary to 
 destroy man; the Jesuits are impossible in the meanwhile 
 when we can consult our soul and our reason; in the mean- 
 while we notice the palpitation of our heart. 
 
 III. 
 
 The actual position of the French clergy to-day is the ob- 
 ject of many grave fears. When the immortal declaration of 
 1682, the clergy having expelled the Jesuits, they measured 
 an abyss between them and the others. Who is blind to tnis 
 abyss? The French clergy remember the eloquent words of 
 Bossuet: " The Shepherd will unite with the Wolf to guard the 
 Jlock" 
 
 A similar alliance is more than a scandal, it is a sacrilege. 
 
 (1) Michelet of the Jesuits.— (N. del T.) 
 
 (2) See for example the actual state of Ecuador, the whole of which 
 country is converted into a college of Jesuits and Peru following be- 
 hind.— (N. del T.)
 
 31 
 
 The French clergy we do not doubt very promptly detest the 
 Jesuits; they observe with honor its moral and its history; 
 expelling the sellers of the temple and marching at the head 
 of progress, prove that the Gospel is not the precursor of the 
 sepulchre. Christianity must not be only the religion of the 
 dead; the Gospel is the charter of man and the proclamation 
 of his liberty. Minister of God, explain until the last, the 
 Gospel of Christ. Eighteen centuries have we hoped. The 
 people, Christ anew has been nailed to the cross; and for a 
 long time have we seen the blood flow from his wounds; the 
 generous blood which has flowed for our redemption, running 
 yet all the days; but the proclamation of the gospel will cica- 
 trize the bloody gashes. 
 
 The French Revolution has commenced the work of equal- 
 ity and liberty. The apostles of Christ must explain to all 
 the law of God!] The tablets of Mt. Sinai was the code of 
 the Hebrews; but we are not ambitious for any other laws 
 than those of the Gospel. But the soul of the Gospel that 
 is in the sepulchre and the Church is the door which 
 covers its entrance; and we trust that only the stone 
 may be broken and be scattered in every part. The moral of 
 Christ is eighteen centuries old and has lost nothing of its 
 eloquence or force. Already is the time that the people see 
 in the Gospel something else than a theory of what is beyond 
 the tomb. Kest is the only thing that can be given to the 
 ashes of the dead; but to the living must be given liberty ! 
 
 The French clergy will know very soon where are their 
 true friends. But the priests of false Gods may incense to 
 emperors and preach^inequality aud slavery; but the priests 
 of Christ will find the footsteps of their Master in the paths 
 of love and liberty. 
 
 And now, young men, be careful that ye do not have to 
 repent of living sepulchres when the catastrophe shall be 
 inevitable. Great things are for you to do. Persist wherever 
 is the combat of the soul, the danger of life r.nd the reward. 
 Do not be lost, or then yourselves will become the sepulchre
 
 32 
 
 of the catacombs: "as I, know ye, that God is not the God 
 of the dead, he is the God of the living." 
 
 Note by the Tbanslatob.— If such are the opinions of a liberal 
 Catholic so beautifully, ardently and eloquently expressed, what 
 ought not Protestants, Hebrews and liberals to do in America and 
 around the globe, to throw off the yoke of Rome entirely wherever it 
 is attempted to be fastened to fetter the people. Repudiate the whole 
 thing entirely, Jesuits, Dominicans, Franciscans, Augustinians, Car- 
 thusians, Paulist Fathers, Fathers of the Holy Faith, Pope, Cardinals, 
 Archbishops, Bishops, Priests, Curates, Convents, Monasteries filled 
 with lazy, licentious Friars, and clean out the whole business of this 
 caravansary of prostitution and lust, under the name of the Roman 
 Catholic religion. 
 
 SUDDEN DEATHS OF SOME OF THE POPES 
 OPPOSED TO THE JESUITS. 
 
 I. 
 
 Sextus V was stricken down by premature death (imma- 
 ture morte precepti) at the time of attaining the subjection of 
 the Jesuits to his established law. 
 
 II. 
 
 The same fate attended Clement VIII, but bis death did 
 not immediately happen; it was predicted with certainty by 
 the Father Bellarmin until the very moment of going to con- 
 demn the doctrine of Moline favored by the Jesuits. 
 
 III. 
 
 Innocent XIV died immediately when he meditated upon 
 the measures for abolishing the Society. 
 
 IV. 
 
 Clement XIV died immediately after having dissolved the 
 Jesuits. 
 
 It is to be noted that these different corpses and many 
 others of bishops and cardinals who were as little disposed
 
 33 
 
 toward the Jesuits and always died by thetn, and have con- 
 tributed evidence for us to regard them with sinister sus- 
 picions. 
 
 The Jesuit Pedro Janige having written against the Society 
 a work called *' The Jesuit upon the Scaffold," was surprised 
 by the Holy Fathers, who compelled him to sign a retraction. 
 Their action was continued until the removal of Father 
 Jantge, in consequence of a crime that tbey took care to 
 exempt. Melchoir Inch offer, a Jes lit suspected to be the 
 author of the " Monarchy of Solipsos," was violently carried 
 away clandestinely from Rome, whither he had returned to 
 petition the Pope. The Father Scotti, the true author of 
 the "Solipsos," escaped with difficulty the poniard and the 
 poison. 
 
 HISTORIC DOCUMENTS AGAINST THE SOCIETY OF 
 
 THE JESUITS. 
 
 THE AUTHORS ARE 
 
 Pope Clement VIII, Francisco de Borgia, third General of 
 the Jesuits, Geromo Lazuna, San Carlos, The Blessed Pala- 
 foz, Cardinal Turon, Parliament of Paris, Id., Charles III, 
 The last moments of Clement XIV, Palafoz to Innocent X, 
 Monclas, Bull of Benedict IV, The Father Lachaise, Inno- 
 cent XIII, The Charlotaise, etc. 
 
 "The Jesuit is a sword whose hilt is in Rome and its 
 point everywhere," says General Fox. 
 
 HISTORIC TESTIMONIES. 
 I. 
 
 " Vede il signor, di questa camero io governo non dico Pirigi, 
 mala China, non guia la China, ma tulto il mondo, senzache 
 messuno sappio come si fa. — (Tambdrini, the General of the 
 Jesuits.) 
 
 "See, sir, from this chamber I govern not only to Paris, 
 but to China; not only to China, but to all the world, without 
 any one to know how I do it."
 
 34 
 
 Effectively, not being the Jesuits, but its institutes, subjects 
 of no king, its general is the first in the world. In 1773 the 
 Jesuits were 22,000, to-day (1846) they number 46,000, and 
 who does not fail to ask, "Where are the Jesuits? (God and 
 the Devil can only answer correctly. — Translator.) Occuli- 
 
 HABENT SED NON VIOEUNT. 
 
 II. 
 
 Opinion of Pope Clement VIII. 
 (1592.) 
 
 " The cueiosity drawn to the Jesuits is gathered from ev- 
 erywhere; over all, in the confessionals, to know from the pen- 
 itent, whatever passes in her house, between her children, ser- 
 vants, or other persons who are domiciled with them, or to whom 
 they come, and every incident which may happen. If they con- 
 fess a Prince they have the power to govern all his States, desir- 
 ing to govern for him, and making him to believe that nothing 
 will go well without their care and industry." 
 
 It is not a philosopher who looks out for the Jesuits, it 
 is the Chief of the Church; let us see the judgments by its 
 third General, Francisco Borgia. 
 
 III. 
 
 "The time will arrive very soon, in which the ' Company 
 of Jesus' will become very solicitous in the human sciences, 
 but without a single application to virtue, the ambition will be 
 to dominate, the overbearing and pride penetrating its soul, 
 to rule alone and no one can refrain them. The spirit of our 
 brethren is trampled upon by an unlimited passion for tempo- 
 ral goods, an eagerness to accumulate with the utmost ardor 
 of the worldly." 
 
 Here is a prediction that does not pertain to Voltaire nor to 
 Michelet but to Gerome Lanuza, Bishop of Albarracin. 
 
 IV. 
 
 11 Robbing the alms given to the poor, to the beggars and
 
 35 
 
 the sick, drawing to them the rabble. * * * Contracting 
 familiarities with women and teaching them to wrong their hus- 
 bands and to give them their goods to hide." 
 
 V. 
 
 " A long time have we seen the Society of the Jesuits in 
 imminent danger of a sudden decadence, for many bad heads 
 and evil maxims predominate among them." 
 
 (Letters of San Carlos of the 15th of April, 1759, to M. 
 Speciaup.) 
 
 VI. 
 
 " We have no religious order more prejudicial to the uni- 
 versal Church, or who have made themselves more revolting 
 to Christian provinces, etc." 
 
 (Bishop Palafoz to Pope Innocent X. Letter II, Chapter 
 III, Pages 115,116.) 
 
 VII. 
 
 We read in the sentence given by the parliament of France 
 of 1662: 
 
 "The institute of the Jesuits is inadmissible, for its nature 
 in its whole estate is contrary to natural right, opposed to 
 all authority, spiritual and temporal, and on the road to intro- 
 duce under the cloak of a religious institution, a body politic, 
 whose essence consists in a continual activity, to reach by 
 whatever way their desire, direct or indirect, secret or public, 
 until first an absolute independence, and successively the 
 usurpation of all authority." 
 
 VIII. 
 
 The sentence of 1762 contained the following paragraph 
 relating to the moral of the Jesuits : 
 
 "The moral practice of the Society of the Jesuits is per- 
 verse, destructive of all religious principle arifr of probity; in- 
 jurious to the Christian morality; pernicious to civil society ; 
 seditious and contrary to the rights and nature of the royal 
 power, and to the sacred persons of the sovereigns, and to
 
 36 
 
 the obedience of the subjects; they are adapted to excite the 
 greater revolts in the States, and to re-form and sustain the 
 most profound corruption in the hearts of men." 
 
 IX. 
 
 In reply to a brief of Pope Clement XIII., Charles III. be- 
 ing King of Spain, he expressed the following, relating to the 
 Jesuits : ' ' I can assure Your Holiness, that I have the proofs 
 the most efficacious, of the necessity of expelling the whole 
 Company, and not any one in particular. I repeat to Your 
 Holiness with a new assurance, and for your consolation I 
 pray God that he will inspire what I believe." 
 
 When Clement XIV. had signed the extinction of the Jesuits 
 he was found seated in his office, and said in the presence of 
 a person distinguished for his merit and his class, "I have 
 made this suppression, and I do not repent it; but I was not 
 determined until I had examined to the end, and fully reflect- 
 ed, and having believed it useful and necessary for the Church, 
 making it anew if I had not already done so; ma questa so- 
 pkessione mi dara la moete " — " although this suppression 
 shall occasion my death." 
 
 XI. 
 
 No one knew how to interpret a pasquinade at the entrance 
 of the palace of the Holy Father, which contained these five 
 letters: I. S. S. S. V. Clement XIV. explained them in this 
 manner, " In Settembre Sara Sede Vacante." In September 
 the Holy See will be vacant. 
 
 Clement XI V. died with a devouring heat in the throat, 
 stomach and intestines, ceasing to exist after terrible colics. 
 At the time of his death, his body was clean, became black 
 and decomposed in great pieces. 
 
 Twice had the life of the Holy Father been attempted by 
 poison — in the month of April, and at last in June, 1774. 
 
 " The Jesuits had devoted themselves to poverty!!! We have 
 found the Jesuits in power and perhaps with all the riches of
 
 37 
 
 South America; not ceasing to augment their wealth by the indus- 
 try of its traffic which has been extended until they have opened 
 not only marktts of cattle, meat and fish, but the stores for the 
 smallest of trade! ' ' 
 
 (Second letter of Bishop Palafoz to Innocent X.) 
 
 XII. 
 
 " Political corrupters of all governments; flatterers of the 
 great and of their passions; prime movers of despotism ; to 
 smother the reason and power of authority; enemies of kings 
 who oppose them and their crooked desires; calumniators of 
 the many who love with sincerity the prince and the state; 
 placing a sceptre of iron in the hands of kings and a dagger 
 in those of their subjects; counseling tyranny and preaching 
 tyrannicide; binding to its interests the most cruel intoler- 
 ance with the most scandalous indifference and respect to re- 
 ligion and morality; permitting all classes of crimes, and not 
 pardoning disputes over words in subjects little intelligible; 
 serving idolatry which they regard, a*nd persecuting Catholic- 
 ism which refuses its confidence. A theological quarrel is in 
 Europe d. business of state, as much as the superstitions and 
 worship of Confucius which they permit in Asia." 
 
 (M. de Monolair — Mxnu'il of the Jesuits, note 61.) 
 
 XIV. 
 
 Benedict XIV., by a Bull of December, 1741, prohibited the 
 Jesuits. "They dare, before us, to enslave the Indians of 
 Paraguay, to sell them, or buy tbem, etc., * * * sepa- 
 rating mothers from their children, and to despoil them of 
 their goods and property." (Page 27.) 
 
 XV. 
 
 A few days before his death, Father Lachaise said to 
 Louis XIV, "Sir, I counsel you to elect a confessor in our 
 company well disposed to your majesty, for at this time they 
 are very much scattered, numerous and composed of charac- 
 ters very diverse and impassioned for the glory of the body. 
 No one can answer for a misfortune, and one evil blow may
 
 38 
 
 very soon be given." The king took care to throw down 
 the proposition, and it was referred to Marechal, his chief 
 physician, the which in his first terror he revealed to Blouin, 
 first chamberlain, and to Bolduc, the first apothecary, his 
 particular friends, and from whom we have this and many 
 other anecdotes. 
 
 {Memoirs of Duclos, vol. i, page 134.) 
 
 XVI. 
 
 Pope Innocent XIII. reproached the Jesuits for having 
 been, in Pekin, the prime movers and solicitors of the incar- 
 ceration of the missionaries, declaring that for that unheard 
 of scandal, re-presenting the paper of the constables for their 
 imprisonment*and jailers for keepers, over all for the respect 
 to Pedini, Appiani and Guingues, Italian and French mis- 
 sionaries. 
 
 (Vol V of the Anecdotes upon China, page 260.) 
 
 XVII. 
 
 " Is it honorable to form a duty of espionage between re- 
 ligious people, and accustom them to assimulate and lie to 
 tender hearts, and for as much with propensity or inclination 
 to all?" "The corruption of the soul and the degradation 
 of the spirit, to tear away from men all sentiments of honor, 
 and all the causes of emulation; this is to debase humanity 
 under the pretext of perfecting them." And that use cannot 
 make of similar instruments a superior ambitious man &nd a 
 criminal continually occupied in observing and consequently 
 for sale. Imposing the yoke of belief, that they are sold for 
 their good; this is the culmination of fanaticism." 
 
 (La Chalotais, Manual of the Constitutions of the Jesuits, 
 page 171, edition in 12.) 
 
 XVIII. 
 
 "It is for this that the Society of the Jesuits has the power 
 to hide the sun, and make men blind and deaf to its caprice." 
 (Montlabc, Manual page 60.)
 
 39 
 
 XIX. 
 
 11 The General is the true Pope of the Company of Jesus, and 
 the plan of this institute is to destroy all authority, and all 
 government, having concentrated all in its society." 
 
 "This ambitious Company is a nation, a power apart 
 germinating in the loins of all others, changing their sub- 
 stance and surmounting their ruins." 
 
 (Kiquet, member of the Parliament of Toulouse.) 
 
 [Verily, a tape-worm. — Translator.] 
 
 XX. 
 
 "What other religion possesses secret constitutions, priv- 
 ileges which they do not declare, and regulations which are 
 forever hidden? * The Church does not limit that 
 
 which illumines the reason of man, and by the contrary it 
 abhors totally the darkness, * * and for this will 
 
 come, as much as any desire, the privileges, the instructions, 
 statutes and regulations of the conduct of the most religious. 
 Religious men there are in the abodes of the Jesuits, and re- 
 ligious professors who ignore the constitutions and privileges, 
 proper rules of the company; but they are the more obliged 
 to submit to them, and made to follow them; for whose mo- 
 tives the superiors conduct them by secret regulations known 
 only to themselves." 
 
 (D. Palapoz, Bishop of Osmu to Innocent X.) 
 
 To conclude such numerous citations we abandon the pen 
 with pleasure; being effectively pained of having to trans- 
 cribe such maxims, although they may be trampled upon 
 and scoffed at. For the general public who believe that we 
 are deceived and a compiler of dreams better than the thoughts 
 of an individual of a religious society, are the ideas of a ban- 
 dit. We cannot believe that there are men so miserable, 
 who excuse the parricide, the robber, the assassin, and all 
 the vicious, adulating despotism and pointing the daggers 
 against kings. 
 
 " A vertigo has for three centuries made the "Company of
 
 40 
 
 Jesus; if these abominable doctrines have not been sufficient 
 to horrify the world, without having been thrust forth from 
 the Confessional, who can foretell what we shall be to-day, 
 and who knows if the power not pertaining to the Order that 
 the Nineteenth Century may not have the glory of destroying 
 it forever?" 
 
 (Geoege Darnevell.) 
 
 CONFESSIONS OF THE JESUITS. 
 
 I. 
 
 " If we are accused of pride and of intention that all shall 
 pass through our hands, and depend on us; when they do 
 not have that upon which to found similar accusations, we 
 must conduct ourselves in such a manner that the world can- 
 not vituperate us." 
 
 (Epistle of Mucio "Witelleschi, General of the Jesuits.) 
 
 II. 
 
 Mariana concluded that the Society of Jesus was gangrened. 
 He believed that it was lost by its crimes, if God did not 
 shortly establish it upon a more solid foundation. 
 
 III. 
 
 Geromo Fioraventi said; "I confess it with pain that much 
 contained in the book of Mariana is very true, and that the 
 Society of Jesus has peremptory necessity of total i-eform." 
 
 POWER OF THE POPES AND OF THE JESUITS. 
 
 I. 
 
 "The Pope must admonish kings and punish them with 
 death." 
 (P. Santabel, del Papa 1626, Chap. XXX, page 296.) 
 
 II. 
 
 "A man proscribed by the Pope must be put to death every-
 
 41 
 
 where; for the Pope has one jurisdiction, indirect to the 
 least, over the globe, even to the temporal. 1 
 
 (MUSENBAUM.) 
 
 III. 
 
 " It is a strange thing to see men who have made a profes- 
 sion of religion, (the Jesuits) and to whom no evil orgoodhas 
 been done by any one, to daily attempt against my existence!" 
 
 (Memoirs of Sully VI. Letter of Henry IV.) 
 
 IV. 
 
 "I do not judge it to be convenient to surrender to the 
 Jesuits. Can they perhaps guarantee my life? It is well if 
 they are eager for it; then it may be attempted more than 
 once against it; I have the proof by experience and can show 
 some cicatrices of its wounds. There is no necessity of more 
 invitations, nor excitements to reach to the extremes, con- 
 senting in his pardon but greatly to my grief and for necessity." 
 
 (HenbyIV.) 
 
 V. 
 
 " Whatever man of the people, not to have other remedy, 
 we can kill him who tyranically usurps power; for he is a 
 public enemy." 
 
 (Emmanuel Sa, Jesuit.) 
 
 VI. 
 
 "Evidently," exclaims Andrew Delrio, "it is lawful for 
 any man to assassinate a tyrant, if having become powerful 
 at the summit of power and not having other means by which 
 we can cease the tyrrany." 
 
 (1) After reading the maxim, who will defend the temporal power 
 when it is so that the Company of Jesus have sanctified the manner in 
 which they do it?
 
 SECRET INSTRUCTIONS 
 
 OF THE 
 
 COMPANY OF JESUS. 
 
 PREFACE. 
 
 These particular instructions must be guarded and kept 
 with careful attention by the superiors, communicated with 
 prudent caution to a few of the professors; in the meantime 
 there does not exist any other thing so good for the Society; 
 but we are charged with the most profound silence, and to 
 make a false show, should they be written by any one though 
 founded in the experience we have had. As there are various 
 professors who are in these secrets, the Society has fixed 
 the rule, that those who know these reserved instructions 
 that they cannot pass in any one religious Order, whether it 
 be of the Carthusians, to cause them to retire from that in 
 which they live, and the inviolable silence with which they 
 are to be guarded, all of which has been confirmed by the 
 Iloly See. Much care must be taken that they do not get 
 out; for these counsels in the hands of strange persons to the 
 Society, because they will give a sinister interpretation invid- 
 ious to our situation. 
 
 If (unless God does not permit) we reach success, we must 
 openly deny that the Society shelters such thoughts, and to 
 take care that it is so affirmed by those of the Company, that 
 they are ignorant by not having been communicated, which 
 they can protest with truth, that they know nothing of such 
 instructions; and that there does not exist other than the
 
 43 
 
 general printed or manuscripts, which they can present, to 
 cause any doubt to vanish. The superiors must with pru- 
 dence and discretion, inquire if any of the Company have 
 shown these instructions to strangers; for neither for himself, 
 or for another, they must be copied by no one, without per- 
 mission of the General or of the Provincial; and when it is 
 feared that anyone has given notice of these instructions, we 
 shall not be able to guard so rigorous a secret; and we must 
 assert to the contrary, all that is said in them, it will be so 
 given to be understood, that they only show to all, to be 
 proved, and afterwards they will b6 dismissed. 
 
 CHAPTER I. 
 
 THE MANNER OF PROCEDURE WITH WHICH THE SOCIETY MUST 
 BE CONDUCTED WHEN CONSIDERING THE COMMENCING OF 
 SOME FOUNDATION. 
 
 1. To capture the will of the inhabitants of a country, it 
 is very important to manifest the intent of the Society, in 
 the manner prescribed in the regulations in which it is said, 
 that the Company must labor with such ardor and force for 
 the salvation of their neighbor as for themselves. For the 
 better inducement of this idea, the most opportunely that we 
 practice the most humble oihces, visiting the poor, the afflict- 
 ed, and the imprisoned. It is very convenient to confess 
 with much promptness, and to hear the confessions, showing 
 indifference, without teasing the penitents; for this, the 
 most notable inhabitants will admire onr fathers and esteem 
 them; for the great charity they have for all, and the novelty 
 of the subject. 
 
 2. To have in mind that it is necessary to ask with reli- 
 gious modesty, the means for exercising the duties of the So- 
 ciety, and that it is needful to procure and acquire benevo-
 
 u 
 
 lence, principally of the secular ecclesiastics, and of persons 
 of authority, that may be conceived necessary. 
 
 3. When called to go to the most distant places, where 
 alms are to be received, they are to be accepted, no matter 
 how small they may be, after having marked out the necessi- 
 ties of ourselves. Notwithstanding, it will be very convenient 
 at the moment to give those alms to the poor, for the edifica- 
 tion of those who do not have an exact understanding of the 
 Company; and, "but we must in advance be more liberal with 
 ourselves.'' 
 
 4. All must labor as if we were inspired by the same spirit; 
 and each one must study to acquire the same styles, with the 
 object of uniformity among so great a number of persons, ed- 
 ifying the whole; those who do the contrary must be expelled 
 as pernicious. 
 
 5. In a beginniug it is not convenient to purchase prop- 
 erty; but in case they can be found, some good sites may be 
 bought, saying that they are to belong to other persons, using 
 the names of some faithful friends, who will guard the secret. 
 The better to make our poverty apparent, the property near- 
 est our colleges must belong to colleges the most distant, 
 that we can prevent the princes and magistrates from ever 
 knowing that the income of the Society has a fixed point. 
 
 6. We must not ourselves go out to reside to form col- 
 leges, except to the rich cities; for in this we must imitate 
 Christ, who remained in Jerusalem; and as he alone, passed 
 by the less considerable populations. 
 
 7. We must obtain and acquire of the widows all the 
 money that we can, presenting ourselves at repeated times to 
 their sight our extreme necessity. 
 
 8. The Superior over each province is the one to whom we 
 must account with certainty, the income of the same; but the 
 amount to the treasurer at Rome, it is, and must always be, an 
 impenetrable mystery.
 
 45 
 
 9. It is for us to preach and say in all parts and in all 
 conversations, that we have come to teach the young and aid 
 the people; and this without interest in any single species and 
 without exception of persons, and that we are not so onerous 
 to the people as other religious orders. 
 
 CHAPTER II. 
 
 THE MANNER WITH WHICH THE FATHERS OF THE SOCIETY MUST 
 CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE THE FAMIL- 
 IARITY OF PRINCES, MAGNATES AND POWERFUL AND RICH 
 PERSONS. 
 
 1. It is necessary to do all that is possible to gain com- 
 pletely the attentions and aifections of princes and persons 
 of the most consideration; for that, who, being on the out- 
 side, but in advance, all of them will be constituted our 
 defenders. 
 
 2. As we have learned by experience that princes and 
 potentates are generally inclined to the favor of the ecclesi- 
 astics, when these disseminate their odious actions, and when 
 they give an interpretation that they favor, as is to be noted 
 among the married, contract with their relations or allies; or 
 in other similar things; assembling much with them, to ani- 
 mate those who may be found in this case, saying to them 
 that we confide in the assurance of the exemptions, that by 
 intervention of us fathers, which the Pope will concede, if 
 he is made to see the causes, and will present other examples 
 of similar things, exhibiting at the same time the sentiments 
 that we favor, under the pretext of the common good and the 
 greater glory of god that is the object of the Society. 
 
 3. If at this same assembly the prince treats of doing 
 something, that will not be agreeable to all the great men, 
 for which we are to stir up and investigate, meanwhile,
 
 counselling others to conform with the prince, without ever 
 descending to treat of particularities, for fear there may not 
 be a successful issue of the matter, for which the Company 
 will be imputed blame; and for this, if this action shall be 
 disapproved, there will be advertences presented to the con- 
 trary that may be absolutely prohibited and put in jeopardy, 
 the authority of some of the fathers, of whom it can be said 
 with certainty, that they have not had notice of the secret in- 
 structions; for that, it can be affirmed with an oath, that the 
 calumny to the Society, is not true in respect to that which is 
 imputed to it. 
 
 4. To gain the good will of Princes, it will be very conve- 
 nient to insinuate with skill; and for third persons, that we 
 fathers, are a means to discharge honorable and favorable 
 duties in the courts of other kings and princes, and more 
 than any one else in that of the Pope. By this means we 
 can recommend ourselves and the Society; for the same, no 
 one must be charged with this commission but the most zeal- 
 ous persons and well versed in our institute. 
 
 5. Aiming especially to bring over the will of the fa- 
 vorites of princes and of their servants, by means of presents 
 and pious offices, that they may give faithful notice to us fa- 
 thers of the character and inclinations of the princes and 
 great men. Of this manner the Society can gain with facility 
 as much to one as to others. 
 
 6. The experience we have had, has made us acquainted 
 with the many advantages that have been taken by the Soci- 
 ety of its intervention in the marriages of the House of Aus- 
 tria, and of those which have been effected in other king- 
 doms, France, Poland, and in various duchies. Forasmuch 
 assembling, proposing with prudence, selecting choice per- 
 sons who may be friends anti families of the relatives, and of 
 the friends of the Society. 
 
 7. It will be easy to gain the princesses, making use of 
 their valets; by that, coming to feed and nourish with rela-
 
 47 
 
 tions of friendship, by being located at the entrace in all 
 parts, and thus become acquainted with the most intimate 
 secrets of the familiars. 
 
 8. In regard to the direction of the consciences of great 
 men, we confessors must follow the writers who concede the 
 greater liberty of conscience. The contrary of this is to ap- 
 pear too religious; for that they will decide to leave others 
 and submit entirely to our direction and counsels. 
 
 9. It is necessary to make reference to all the merits of 
 the Society; to the princes and prelates, and to as many as 
 can lend much aid to the Society, after having shown the 
 transcendency of its great privileges. 
 
 10. Also, it will be useful to demonstrate, with prudence 
 and skill, such ample power which the Society has, to ab- 
 solve, even in the reserved cases, compared with that of other 
 pastors andpriests;also, that of dispensing with the fasts, and 
 of the rights which they must ask and pay, in the impedi- 
 ments of marriage, by which means many persons will recur 
 to us, whom it will be our duty to make agreeable. 
 
 11. It is not the less useful to invite them to our sermons, 
 assemblies, harangues, declamations, etc., composing odes in 
 their honor, dedicating literary works or conclusions; and if 
 we can for the future, give dinners and greetings of divers 
 modes. 
 
 12. It will be very convenient to take to our care the re- 
 conciliation of the great, in the quarrels and enmities that 
 divide them ; then by this method we can enter, little by lit- 
 tle, into the acquaintance of their most intimate friends and 
 secrets; and we can serve ourselves to that party which will 
 be most in favor of that which we present. 
 
 13. If there should be some one at the service of a mon- 
 arch or prince, and he were an enemy of our Society, it is 
 necessary to procure well for ourselves better than for others, 
 making him a friend, employing promises, favors, and ad-
 
 48 
 
 vances, which shall be in proportion to the same monarch or 
 prince. 
 
 14. No one shall recommend to a prince any one, nor 
 make advances to any who have gone out from us, being out- 
 side of our Company, and in particular to those who volun- 
 tarily verified, for yet when they dissimulate they will always 
 maintain an inextinguishable hatred to the Society. 
 
 In fine, each one must procure and search for methods to 
 increase the affection and favor of princes, of the powerful, 
 and of the magistrates of each population, that whenever oc- 
 casion is offered to support, we can do much with efficacy 
 and good faith, in benefiting ourselves, though contrary to 
 their relations, allies and friends. 
 
 CHAPTER III. 
 
 HOW THE SOCIETY MUST BE CONDUCTED WITH THE GREAT AU- 
 THORITIES IN THE STATE, AND IN CASE THEY ARE NOT RICH WE 
 MUST LEND OUR SERVICES TO OTHERS. 
 
 1. The care consigned to us, that we must do all that is 
 possible, for to conquer the great; but it is also necessary to 
 gain their favor to combat our enemies. 
 
 2. It is very conducive to value their authority, prudence 
 and counsels, and induce them to despise wealth, at the same 
 time that we procure gain and employ those that can redeem 
 the Society; tacitly valuing their names, for acquisition of 
 temporal goods if they inspire sufficient confidence. 
 
 3. It is also necessary to employ the ascendant of the pow- 
 erful, to temper the malevolence of the persons of a lower 
 sphere and of the rabble against our Society. 
 
 4. It is necessary to utilize, whenever we can, the bishops, 
 prelates and other superior ecclesiastics, according to the di- 
 versity of reason, and the inclination we manifest.
 
 49 
 
 5. In some points it will be sufficient to obtain of the pre- 
 lates and curates, that which it is possible to do, that their 
 subjects respect the society 7 ; and that obstructing the exercise 
 of its functions among those who have the greatest power, as 
 in Germany, Poland, etc. It will be necessary to exhibit the 
 most distinguished attentions for that, mediating its authority 
 and that of the princes, monasteries, parishes, priorates, pa- 
 tronates, the foundations of churches and the pious places, 
 can come to our power. Because we can with more facility 
 where the Catholics will be found mixed with heretics. It is 
 necessary to make such prelates see the utility and merit that 
 we have in all this, and that never will thev have so much 
 valuation from the priests, friars, and for the future from the 
 faithful. If making these changes, it is necessary to publicly 
 praise their zeal, although written, and to perpetuate the 
 memory of their actions. 
 
 6. For this it is necessary to labor, to the end, that the 
 prelates will place in the hands of us fathers, as confess- 
 ors and counsellors: and if they aspire to more elevated po- 
 sitions in the Court of Rome, we must unite in their favor 
 and aid their pretensions with all our forces, and by means 
 of our influence. 
 
 7. We must be watchful that when the bishops are insti- 
 tuting principal colleges and parochial churches, that the fa- 
 culties are taken from the Society, and placed in both vica- 
 rious establishments, with the charge of cures, and that the 
 Superior of the Society to be, that all the government of 
 these churches shall pertain to us, and that the parishioners 
 shall be our subjects, of the method that all can be placed in 
 them. 
 
 8. Where there are those of the academies who have been 
 driven out from us, and are contrary; where the Catholics 
 or the heretics obstruct our installation, we will compound 
 with the prelates, and make ourselves the owners of the first 
 cathedrals; for thus shall we make them to know the necessi- 
 ties of the Society. 
 
 2
 
 50 
 
 9. Over all, we mnst be very certain to procure the pro- 
 tection and affection of the prelates of the Church, for the 
 cases of beatification or canonization of ourselves; in whose 
 subjects convened further, to obtain letters from the powerful 
 and of the princes, that the decisions may be promptly at- 
 tained in the Catholic Court. 
 
 10. If it shall be accounted that the prelates or magnates 
 should send commissioned representatives, we must put 
 forth all ardor, that no other priests, who are in dispute 
 with us, shall be sent; for the reason, that they shall not 
 communicate their animadversion, discrediting us in the 
 cities and provinces we inhabit; and that if they pass by 
 other provinces and cities, where there are colleges, they will 
 be received with affection and kindness, and be so splendidly 
 treated as a religious modesty will permit. 
 
 CHAPTEE IV. 
 
 OF THAT WHICH WE MUST CHARGE THE PREACHERS AND CONFESS- 
 ORS OF THE GREAT OF THE EARTH. 
 
 1. Those of us who may be directed to the princes and 
 illustrious men, of the manner in which we must appear be- 
 fore them, with inclination unitedly "to the greater glory of 
 God," obtaining — with its austerity of conscience, that the 
 same princes are persuaded of it; for this direction we must 
 not travel in a principle to the exterior or political govern- 
 ment, but gradually and imperceptibly. 
 
 2. Forasmuch there will be opportunity and conducive 
 notices at repeated times, that the distribution of honors and 
 dignities in the Eepublic is an act of justice; and that in a 
 great manner it will be offending God, if the princes do not 
 examine themselves and cease carrying their passions, pro- 
 testing to the same with frequency and severity, that we do 
 not desire to mix in the administration of the State; but when 
 it shall become necessary to so express ourselves thus, to
 
 si 
 
 have your weight to fill the mission that is recommended. 
 Directly that the sovereigns are well convinced of this, it will 
 be very convenient to give an idea of the virtues that may be 
 found to adorn those that are selected for the dignities and 
 principal public changes; procuring then and recommending 
 the true friends of the Company; notwithstanding, we must 
 not make it openly for ourselves, but by means of our friends 
 who have intimacy with the prince that it is not for us to 
 talk him into the disposition of making them. 
 
 3. For this watchfulness our friends must instruct the 
 confessors and preachers of the Society near the persons ca- 
 pable of discharging any du'y, that over all, they must be gen- 
 erous to the Company; they must also keep their names, that 
 they may insinuate with skill, and upon opportune occasions 
 to princes, well for themselves or by means of otheis. 
 
 4. The preachers and confessors will always present them- 
 selves so that they must comport With the princes, lovable 
 and affectionate, without ever shocking them in sermons, 
 nor in particular conversations, presenting that which rejects 
 all fear, and exhorting them in particular to faith, hope and 
 justice. 
 
 5. Never receive gifts made to any one in particular, but 
 that for the contrary; but picture the distress in which the 
 Society or college may be found, as all are alike; having to 
 be satisfied with assigning each one a room in the house, 
 modestly furnished; and noticing that your garb is not over 
 nice; aud assist with promptness to the aid and counsel of 
 the most miserable persons of the palace ; but that you do not 
 say it of them, but only those who have agreed to serve the 
 powerful. 
 
 6. Whenever the death occurs of any one employed in the 
 palace, we must take care of speaking with anticipation, that 
 they fail in the nomination of a successor, in their affection 
 for the Society; but giving no appearance to cause suspicion 
 that it was the intent of usurping the government of the 
 prince; for which, it must not be from us that it is said; take
 
 52 
 
 a part direct; but assembling of faithful or influential friends 
 who may be found in position of rousing the hate of one and 
 another until they become inflamed. 
 
 CHAPTER V. 
 
 OF THE MODE OF CONDUCTING THE SOCIETY WITH RESPECT TO 
 OTHER ECCLESIASTICS WHO HAVE THE SAME DUTIES AS OUR- 
 SELVES IN THE CHURCH. 
 
 1. It is necessary to help with valor these persons, and 
 manifest in their due time to the princes and lords that are 
 always ours, and being constituted in power, that our Society 
 contains essentially the perfection of all the other orders, with 
 the exception of singing; and manifesting an exterior of aus- 
 terity in the mode of life and in dress; and that if in some 
 poiuts they excel the communities of the So iety, this shines 
 with greater splendor in the Church of Go 1. 
 
 2. We must inquire into and note the defects of the other 
 fathers, and when we find them, we must divu'ge among our 
 faithful friends, as condoling over them; we must show that 
 such fathers do not discharge with certainty, that we do our- 
 selves the functions, that souie and others recommend. 
 
 3. It is necessary that the fathers of our Society oppose 
 with all their power the other fathers who intend to found 
 houses of education to instruct the youths among the popu- 
 lations where ours are fouud teaching with acceptation and 
 approval; and it will be very convenient to indicate our pro- 
 jects to princes and magistrates, that such people will excite 
 disturbances and commotions if they are not prohibited trom 
 teachiug; and that in the last result, the damage will fall 
 upon the educated, by being instructed by a bad method, 
 without any necessity; posting them that the Company is 
 sufficient to teach the j'outh. In case that the fathers bear 
 letters of the Pontificate, or recommendations from the Car- 
 dinals, we must work in opposition to them, mating the
 
 53 
 
 princes and i reat men to point out to the Pope the merits of 
 the Society and its intelligence for the pacific instruction of 
 the youths, to which end, we must have and obtain certifica- 
 tions of the authorities upon our good condu -t and suffi- 
 ciency. 
 
 4. Haviug notwithstanding to form duties, our fathers in 
 displaying singular proofs of our virtue and erudition, making 
 them to exercise the alumnos (graduates) in their studies in 
 methods of functions, scholars of diversion, capable of draw- 
 ing applause, making for supposition, these representations 
 in the presence of the great magistrates and concurreuce of 
 other classes. 
 
 CHAPTER VI. 
 
 OF THE MODE OF ATTRACTING RICH WIDOWS. 
 
 1. We must elect effective fathers already advanced in 
 years, of lively complexion and conversation, agreeable to 
 visit these ladies, and whence they can promptly note in 
 them appreciation or affectiou for our Society; making offer- 
 ings of good works and the merits of the sime; that, if they 
 accept them, and succeed in having them frequent our tem- 
 ples, we must assign to them a confessor, who will be able of 
 guiding them in the ways that are proper, in the state of 
 widowhood, making the enumeratiou and praises of satisfac- 
 tion that should accompany such a state; making them believe 
 and yet with certainty that they who serve as such, is a merit 
 for eternal life, being efficacious to relieve them from the 
 pains of purgatory. 
 
 2. The same confessor will propose to them to make and 
 adorn a little chapel or oratory in their own'house, to confirm 
 their religious exercises, because by this method we can 
 shorten the commuuication, more easily hindering those who 
 visit others; although if they hive a particular chaplain, and 
 will content to go to him to celebrate the mass, making op-
 
 54 
 
 portune advertencies to her who confesses, to the effect and 
 treating her as being left to be overpowered by said Chaplain. 
 
 3. We must endeavor skillfully bat gently to cause them 
 to change respectively to the Order and to the method of the 
 House, and to conform as the circumstances of the person 
 will permit, to whom they are directed, their propensities, 
 their piety, and yet to the place and situation of the edifice. 
 
 4. We must not omit to have removed, little by little, the 
 servants of the house that are not of the same mind with 
 ourselves, proposing that they shall be replaced by those 
 persons who are dependent on us, or who desire to be of the 
 Company; for by this method we can be placed in the chan- 
 nel of communication of whatever passes in the family. 
 
 5. The constant watch of the confessor will have to be, 
 that the widow shall be disposed to depend on him totally, 
 representing that her advances in grace are necessarily bound 
 to this submission. 
 
 6. We are to induce her to the frequency of the sacra- 
 ments, and especially that of penitency, making her to give 
 account of her deeper thoughts and intentions; inviting her 
 to listen to her confessor, when he is to preach particular 
 promising orations; recommending equally the recitation each 
 day of the litanies and the examination of conscience. 
 
 7. It will be very necessary in the case of a general con- 
 fession, to enter extensively into all of her inclinations; for 
 that it will be to determine her, although she may be found 
 in the hands of others. 
 
 8. Insist upon the advantages of widowhood, and the in- 
 convenience of marriage; in particular that of a repeated one, 
 and the dangers to which she will be exposed, relatively to 
 her particular businesses into which we are desirous of pen- 
 etrating. 
 
 9. We must cause her to talk of men whom she dislikes, 
 and to see if she takes notice of anyone who is agree, ible,
 
 55 
 
 and represent to her that he is a man of bad life; procuring 
 by these means disgust of one and another, and repugnant to 
 unite with anyone. 
 
 10. When the confessor has become convinced that she 
 has decided to follow the life of widowhood, he must then 
 proceed to counsel her to dedicate herself to a spiritual life, 
 but not to a monastic one, whose lack of accommodations 
 will show how they live; in a word, we must proceed to 
 speak of the spiritual life of Pauline and of Eustace, &c. 
 The confessor will conduct her at last, that having devoted 
 the widow to chastity, to not less than for two or three years, 
 she will then be made to renounce a second nuptial forever. 
 
 In this case she will be found to have discarded all sorts 
 of relations with men, and even the diversions between 
 her relatives and acquaintances, we must protest that she 
 must uuite more closely to God. With regard to the ecclesi- 
 astics who visit her, or to whom she goes out to visit, when 
 we cannot keep her separate and apart frum all others, 
 we must labor that those with whom she treats shall be 
 recommended by ourselves or by those who are devoted to us. 
 
 11. In this state, we must inspire her to give alms, under 
 the direction, as she will suppose, of her spiritual father; 
 then it is of great importance that they shall be employed 
 with utility; more, being careful that there shall be discretion 
 in counsel, causing her to see that inconsiderate alms are the 
 frequent causes of many sius, or serve to foment at last, that 
 they are not the fruit, nor the merit which produced them. 
 
 CHAPTER VII. 
 
 SYSTEM WHICH MUST BE EMPLOYED WITH WIDOWS AND METHODS 
 OF DISPOSING OF THEIE PROPERTY. 
 
 1. It will be necessary to inspire her to continue to perse- 
 vere in her devotion and the exercise of good works and of 
 disposition, in not permitting a week to pass, to give away
 
 56 
 
 some part of her overplus, in honor of Jesus Christ, of the 
 Holy Virgin and of the Saint she has chosen for her patron; 
 giving this to the poor of the Company or for the ornamenting 
 of its churches, until she has absolutely disposed of the first 
 fruits of her property as in other times did the Egyptians. 
 (Hebrews.) 
 
 2. When the wHows, the more generally to practice their 
 alms, must be given to know with perseverance, their lib- 
 erality in favor of the Company; and they are to be assured 
 that they are participants in all the merits of the same, and 
 of the particular indulgences of the Provincial; and if they 
 are persons of much consideration, of the General of the 
 Order. 
 
 3. The widows who having made vows of chastity, it will 
 be necessai'y for them to renew them twice per annum, con- 
 forming to the custom that we have established; but permit- 
 ting them notwithstanding, that day some honest freedom 
 from restraint by our fathers. 
 
 4. They must be frequently visited, treating them agree- 
 ably; referring them to spiritual and diverting histories, 
 conformable to the character and inclination of each one. 
 
 5. But that they may not abate, we must not use too much 
 rigor with them in the confessional: that it may not be, that 
 they by having empowered others of their benevolence, that 
 we do not lose confidence of recovering their adhesiou, 
 having to proceed in all cases with great skill and caution, 
 being aware of the inconstancy natural to woman. 
 
 6. It is necessary to-have them do away with the habit of 
 frequenting other churches, in particular those of convents; 
 for which it is necessary to often remind them, that in our 
 Order there are possessed mauy indigencies that are to be 
 obtained only partially by all the other religious corporations. 
 
 7. To those who may be found in the case of the garb of 
 mourning, they will be counselled to dress a little more 
 agreeable, that they may at the same time, unite the aspect of
 
 57 
 
 mourning with that of adornment, to draw them away from 
 the idea of being found directed by a man who has become a 
 stranger to the world. Also with such, that they may not be 
 very much endangered, or particularly exposed to volubility, 
 we can concede to them, as if they maintained their conse- 
 quence and liberality, for and with the Society, that which 
 drives sensuality away from them, being with moderation 
 and without scandal. 
 
 8. We must manage that in the houses of the widows 
 there shall be honorable young ladies, of 'rich and noble 
 families; that little by little they become accustomed to our 
 direction and mode of life; and that they are given a director 
 elected and established by the coniessor of the family, to be 
 permanently and always subject to all the reprehensions and 
 habits of the Company; and if any do not wish to submit to 
 all, they must be sent to the houses of their fathers, or to 
 those from which they were brought, accusing them directly 
 of extravagance and of glaring and stained character. 
 
 9. The care ot the health of the widows, and to propor- 
 tion some amusement, it is not the least important that we 
 should care for their salvation; and so, if they complain of 
 some indisposition, we luust prohibit the fast, the hair cloth 
 girdle, and the discipline, without permitting them to go to 
 church; further continue the direction, cautiously and secretly 
 with such, that they may be examined in their houses ;if they 
 are given admission into the garden, and edifice of the college, 
 with secresy; and if they consent to converse and secre'ly 
 entertain with those that they prefer. 
 
 10. To the end that we may obtain, that the widows em- 
 ploy their utmost in obsequiousness to the Society, it is the 
 duty to represent to them the perfection of the life of the 
 holy, who have renounced the world, estranged themselves 
 from their relations, and despising their fortunes, conse- 
 crating themselves to the service of the Supreme Being with 
 entire resignation and content. It will be necessary to pro- 
 duce the same effect, that those who turn away to the Con-
 
 58 
 
 stitutions of the Society, and their relative examination to 
 the abandonment of all things. We must cite examples of 
 the widows who have reached holiness in a very short time; 
 giving hopes of their being canonized, if their perseverance 
 does not decay; and promising for their cases our influence 
 with the Holy Father. 
 
 11. We must impress in their souls the persuasion that, 
 *f they desire to enjoy complete tranquility of conscience it 
 will be necessary for them to follow without repugnance, 
 without murmuring, nor tiring, the direction of the con- 
 fessor, so in the spiritual, as in the eternal, that she may be 
 found destined to the same God, by'their guidance. 
 
 12. Also we must direct with opportunity, that the Lord 
 does not desire that they should give alms, nor yet to fathers 
 of an exemplary life, known and approved, without consult- 
 ing beforehand with their confessor, and regulating the dicta- 
 tion of the same. 
 
 13. The confessors must take the greatest care, that 
 the widows and their daughters of the confessional, do not 
 go to see other fathers under any pretext, nor with them. 
 For this, we must praise our Society as the Order most 
 illustrious of them all; of greater utility in the Church, and 
 of greater authority with the Pope and with the princes; 
 perfection iu itself; then dismiss the dream of them, and 
 menace them, that we can, and that we are no correspondents 
 to them, we can say, that we do not consent to froth and do 
 as among other monks who count in their convents many 
 ignorant, stupid loungers who are indolent in regard to the 
 other life, and intriguers in that to disorder, &c. 
 
 14. The confessors must propose and persuade the wid- 
 ows to assign ordinary pensions and other annual quotas to 
 the colleges £.nd houses of profession for their sustenance 
 with especialty to the professed house at Rome; and not for- 
 getting to remind them of the restoration of the ornaments 
 of the temples and replenishing of the wax, the wine, and 
 other necessaries for the celebration of the mass.
 
 59 
 
 15. If they do not make relinquishment of their property 
 to the Company, it will be made manifest to them, on appa- 
 rent occasion in particular, when they are found to be sick, 
 or in danger of death; that there are many colleges to be 
 founded; and that they may be excited with sweetness and 
 disinterestedness, to make some disbursements as merit for 
 God, and in that they can found his eternal glory. 
 
 16. In the same manner, we must proceed with regard to 
 princes and other well doers, making them to see that such 
 foundations will be made to perpetuate their memoiy in this 
 world, and gain eternal happiness, and if some malevolent 
 persons adduce the example of Jesus Christ, saying, that 
 then he had no place to recline his head, the Company bear- 
 ing his name should be poor in imitation of himself, we must 
 make it known and imprint it in the imagination of those, 
 and of all the world, that the Church has varied, and that in 
 this day we have become a State; and we must show author- 
 ity and grand measures against its enemies that are very 
 powerful, or like that little stone prognosticated by the 
 prophet, that, divided, came to be a great mountain. Incul- 
 cate constantly to the widows who dedicate their alms and 
 ornaments to the temples, that the greater perfection is in 
 disposing of the affection and earthly things, ceding their 
 possession to Jesus Christ and his companions. 
 
 15. Being very little, that which we must promise to the 
 widows, who dedicate and educate their children for the 
 world, we must apply some remedy to it. 
 
 CHAPTER VIII. 
 
 METHODS BY WHICH THE CHILDREN OF RICH WIDOWS MAY BE 
 CAUSED TO EMBRACE THE RELIGIOUS STATE, OR OF DEVOTION. 
 
 1. To secure our object, we must create the custom, that 
 the mothers treat them severely, and show to them, that we 
 are in love with them. Coming to induce the mothers to do
 
 60 
 
 away with their tastes, from the most tender age, and regard- 
 ing, restraining, <fcc, &c, the children especially; prohibit- 
 ing decorations and adornments when they enter npon com- 
 petent age; that they are inspired in the vocation for the 
 cloister, promising them an endowment of consideration, if 
 thej r embrace a similar state; representing to them the insip- 
 idity that is brought with manimony, and the disgust that 
 has been experienced in it; signifying to them the weight 
 they would sit under, for not having maintained in the celi- 
 bate. Lastly, coming to direct in the conclusions arrived at 
 by the daughters of the widows, so fastidious of living with 
 their mothers, that theii feet will be directed to enter into a 
 convent. 
 
 2. We must make ourselves intimate with the sons of the 
 widows, and if for them an object or the Company, and cause 
 them to penetrate the intent in our colleges, making them to 
 see thiugs that can call their attention by whatever mode, 
 such as gardens, vineyards, country houses, and the farm 
 houses where the masters go to recreate; talk to them of the 
 voyages the Jesuits have made to different countries, of their 
 treating with princes, aud of much that can capture the 
 young; cause them to note the cleauliuess of the refectory, 
 the eominodiousness of the lodges, the agreeable conversa- 
 tion we have among ourselves, the suavity of our rule, and 
 that we have all for the object of the greater glory of God; 
 show to them the preeminence of our Order over all the 
 others, taking care that the conversations we have shall be 
 diverting to pass to that of piety. 
 
 3. At proposing to them the religious state, have care of 
 doing so, as if by revelation; and in general, insinuating di- 
 rectly with sagacity, the advantage and sweetness of our in- 
 stitute above all others; and iu conversation cause them 
 to understand the great sin that will be committed against 
 the vocation of the Most High; in line, induce them to make 
 some spiritual exercises that they may be enlightened to the 
 choice of this state.
 
 61 
 
 4. We must do all that is possible that the masters and 
 professors of the youth indicated shall be of the Company, 
 to the end, of beiug always vigilant over these, and counsel 
 them; but if they cannot be reduced, we must cause them to 
 be deprived of some things, causing that their mothers shall 
 manifest their censure and authority of the house, that they 
 may be tired of that sort of life; and if, finally, we cannot 
 obtain their will to enter the Society, we must labor; because 
 we can remand them to other colleges of ours that are at a 
 distance, that they may study, procuring impediment, that 
 their mothers show endearment and affection, at the same 
 time, continuing for our part, in drawing them to us by 
 suavity of methods. 
 
 CHAFTEK IX. 
 
 UPON THE AUGMENTING OF BEVENUE IN THE COLT EGES. 
 
 1. We must do all that is possible, because we do not 
 know if bound with the last vow of him, who is the claim tnt 
 of an inheiitance, meanwhile we do not know if it is con- 
 firmed, to not be had in the Company a younger brother, or 
 of some other reason of much entity. Before all, that which 
 we must procure, are the augmentations of the Society with 
 rules to the ends agreed upon by the superiors, which must be 
 conformable: for that the Church returns to its primitive 
 splendor for the greater- glory of God; of fate that all the clergy 
 shall be found animated by a united spirit. To this end, we 
 must publish by all methods, that the society is comp -sed in 
 part of professors so poor, that are wanting of the most in- 
 dispensable, to not be for the beneficence ot the faithful; and 
 that another part is of fathers also poor, although living upon 
 the product of some household property; but not to be griev- 
 ous to the public, in the midst of their studies, their ministry, 
 as are other ordinary mendicants. The spiritual directors of 
 princes, great men, accommodating widows, and of wlom 
 we have abundant hope, that they will be disposed at last 
 to make gifts to the Company in exchange for spiritual and
 
 62 
 
 eternal things, that will be proportioned, the lands and tem- 
 poralities which they possess; for the same, carrying always 
 the idea, that we are not to lose the occasion of receiving al- 
 ways as much as may be offered. If promises and (he fulfill- 
 ment of them is retarded, they are to be remembered with 
 precaution, dissimulating as much as we can the coveting of 
 riches. When some confessor of personages or other people, 
 will not be apt, or wants subtility, that in these subjects is 
 indispensable, he will be retired with opportunity, although 
 others may be placed anticipatedly ; and if it be entirely 
 necessary to the penitents, it will be made necessary to take 
 out the destitute to distant colleges, representing that the So- 
 ciety has need for them there; because it being known that 
 some youn<j widows, having unexpectedly failed, the Company 
 not having the legacy of very precious movables, having been 
 careless by not accepting in due time. But to receive these 
 things, we could not attend at the time, and only at the good 
 will of the penitent. 
 
 2. To attract the prelates, canonicals and other rich eccle- 
 siastics, it is necessary to employ certain arts, and in place 
 procuring them to practice in our houses spiritual exercises, 
 and gradually and energetically of the affection that we profess 
 to divine things; so that they will be affectioned towards the 
 Society and that they will soon offer pledges of their adhesiou. 
 
 3. The confessors must not forget to ask with the greatest 
 caution and on adequate occasions of those who confess, what 
 are their names, families, relatives, friends, and pioperties, 
 informing their successors who follow them, the state, inten- 
 tion in which they will be found, and the resolution which 
 they have takeu; that which they have not yet determined 
 obtaining, having to form a plan for the future to the 
 Company. When it is founded, whence directly there are 
 hopes of utility; for it will not be convenient to ask all at 
 once; they will be counseled to make their confession each 
 week, to disembarrass the conscience much before, or to the 
 title of penitence. They will be caused to inform the con-
 
 fessor with repetition, of that which at one time they have 
 not given sufficient light; and if they have been successful by 
 this means, she will come, being a woman, to make confession 
 with frequency, and visit our church; and being a man, he 
 will be invited to our houses and we are to make him familiar 
 with ourselves. 
 
 4. That which is said in regard to widows, must have 
 equal application to the merchants and neighbors of all 
 classes, as being rich and married, but without children, of 
 that plan by which the Society can arrive to be their heirs, 
 if we put in play the measures that we may indicate; but 
 over all, it will be well to have present, as said, near the rich 
 devotees that treat with us, and of whom the vulgar can 
 murmur, when more, if they are of a class not very elevated. 
 
 5. Procuring for the rectors of the collages entrance for 
 all the ways of the houses, parks, groves, forests, lawns, ara- 
 ble lands, vineyards, olive orchards, hunting grounds, and 
 whatever species of inheritances which they meet with in the 
 end of their rectory; if their owners pertain to the nobility, 
 to the clergy, or are negotiators, particulars, or religious 
 communities, inquiring the revenues of each one, their loads 
 and what they pay for them. All these dates or notices they 
 are to seek for with great skill and to a fixed point, energeti- 
 cally yet from the confessional, then of the relations of 
 friendship, or of the accidental conversations; and the con- 
 fessor meets with a penitent of possibles, he will be placed in 
 knowledge of the rector, obtaining by all methods the one 
 conserved. 
 
 6. The essential point to build upon, is the following: 
 that we must so manage, that in the ends we gain the will 
 and affections of our penitents, and other persons with whom 
 we treat, accommodating ourselves to their inclinations if 
 they are conducive. The Provincials will take care to direct 
 some of us to points, in which reside the nobility and the 
 powerful; and if the Provincials do not act with opportunity, 
 the rectors must notice w r ith anticipation, the crops (the field 
 of operations) that are there, which we go to examine.
 
 64 
 
 7. When we receive the sons of strong houses in the Com- 
 pany, they must show whether they will be easy to acquire 
 the contracts and titles of possession; and if so they were to 
 enter of themselves, of which they may be caused to cede 
 some of their property to the college, or the usufruct (profit) 
 or for rent, or in other form, or if they can come for a time 
 into the Society, the gain of which may be very much of an 
 object, to give a special understanding to the great and pow- 
 erful, the narrowness in which we live, and the debts that are 
 pressing us. 
 
 8. When the widows, or our married devoted women, do 
 not have more than daughters, we must persuade them to 
 the same life of devotion, or to that of the cloister; but that 
 except the endowment that they may give, they can enter 
 their property in the Society gently; but when they have 
 husbands, those that would object to the Company, they will 
 be catechized; and others who desire to enter as religiouses 
 in other Orders, with the promise of some reduced amount. 
 When there may be an only son, he must be attracted at all 
 cost, inculcating the vocation as made by Jesus Christ; 
 causing him to be entirely disembarrassed frem the fear of 
 its fathers, and persuading him to make a sacrifice very ac- 
 ceptable to the Almighty, that he must withdraw to His au- 
 thority, abandon the paternal house and enter in the Com- 
 pany; the which, if he so succeeds, after having given part to 
 the General, he will be sent to a distant novitiate; but if they 
 have daughters, they will primarily dispose the daughters for 
 a religious life; and they will be caused to enter into some 
 monastery, and afterwards be received as daughters in the 
 Company, with the succession of its properties. 
 
 9. The Superiors will place in the channel of the circum- 
 stances, the confessors of these widows and married peo- 
 ple, that they on all future occasions may act for the benefit 
 of the Society; and when by means of one, they cannot take 
 out part he will be replaced with another; and if it is made 
 necessary, he will be sent to great distances, of a manner that 
 he caunot follow understanding^ with these families.
 
 65 
 
 10. If we can succeed in convincing the widows and de- 
 voted persons, who aspire with fervor to a perfect life, and 
 that the better means to obtain it is by ceding ail their 
 properties to the Society, supporting by their revenues, that 
 they will be religiously administered until their death, con- 
 forming to the degree of necessity in which they may be 
 found, and the just reason that may be employed for their 
 persuasion is, that by this mode, they can be exclusively dedi- 
 cated to God; without attentions and molestations, which 
 would perplex them, and that it is the only road to reach the 
 highest degree of perfection. 
 
 11. The Superiors craving the confidence of the rich, who 
 are attached to the Company, delivering receipts of its 
 proper hand writing whose payment afterwards will differ; not 
 forgetting to often visit those who loan, to exhort them above 
 all in their infirmities of consideration, as to whom will devolve 
 the papers of the debt; because it is not so to be found 
 mention of the Company in their testament; and by this 
 course we must acquire properties, without giving cause 
 for us to be hated by the heirs. 
 
 12. We must also in a grand manner ask for a loan, with 
 payment of annual interest, and employ the same capital in 
 other speculation to produce greater revenues to the Society; 
 for at such a time, succeeding to move them with compas- 
 sion to that which they will lend to us, we will not lose the 
 interest in the testament of donation, when they see that 
 they found colleges and churches. 
 
 13. The Company can report the utilities of commerce, 
 and value the name of the merchant of credit, whose friend- 
 ship we may possess, 
 
 14. Among the peoples where our fathers reside, we must 
 have physicians faithful to the Society, whom we can especi- 
 ally recommend to the sick, and to paint under an aspect 
 very superior to that of other religious orders, and secure 
 direction that we shall be called to assist the powerful, parties 
 
 larlv in the hour of death. 
 3*
 
 66 
 
 15. That the confessors shall visit with assiduity the sick, 
 particularly those who are in dauger, and to honestly elimi- 
 nate the other fathers, which the superiors will procure, when 
 the confessor sees that he is obliged to remove the other from 
 the suffering, to replace and maintain the sick in his good 
 intentions. Meanwhile we must inculcate as much as we can 
 Avith prudence, the fear of hell, <£c, &c, or when, the lesser 
 ones of purgatory; demonstrating that as water will put out 
 fire, so will the same alms blot out the sin; and that we can- 
 not employ the alms better, than in the maintaining and sub- 
 sidizing of the persons, who, by their vocation, have made 
 profession of cariug for the salvation of their neighbor; that 
 in this manner the sick can be made to participate in their 
 merits, and find satisfaction for their own sins; placing be- 
 fore them that charity covereth a multitude of sins; and that 
 also, we can describe that charity, is as a nuptial vestmeut, 
 without which, no one can be admitted to the heavenly table. 
 In fine it will be necessary to move them to the citations of 
 the scriptures, and of the holy fathers, that according to the 
 capacity of the sick, we can judge what is most efficacious to 
 move them. 
 
 1G. We must teach the women, that they must complain 
 of the vices of their husbands, and the disturbances which 
 they occasion, that they can rob them in secret of some 
 amounts of money, to offer to God, in expiation of the sins of 
 their husbauds, and to obtain their pardon. 
 
 CHATTER X. 
 
 OF THK PARTICULAR RIGOR OF DISCIPLINE IN THE SOCIETY. 
 
 1. If there shall be anyone dismissed under any protest, 
 as an enemy of the Society, whatever may be his condition, 
 or age; all those who have been moved to become the devo- 
 tees of our churches; or of visiting ourselves; or who having 
 been made to take the alms on the way to other churches; or
 
 67 
 
 who havin fc been found to give to other fathers; or who hav- 
 ing dissuaded any rich man, and well intentioned to- 
 wards our Society, of giving anything; or in the time in 
 which he can dispose of his properties, having shown great 
 affection for his relations with this Society; because it is a 
 great proof of a mortified disposition; and we conclude tbat 
 the professions are entirely mortified; or also, that he having 
 scattered all the alms of the penitents, or of the friends of 
 the Society, in favor of his poor relations. Furthermore, 
 that he may not complain aitet wards of the cause of his ex- 
 pulsion, it will not be necessary to thrust him from us direct- 
 ly; but v>e can prohibit him from hearing confessions, which 
 will mortify him, and vex him by imposing upon him most 
 vile offices, obliging him each day to do things that are the 
 most repugnant; he will be removed from the highest studies 
 and honorable employments; he will be reprimanded in the 
 chapters by public censures; he will be excluded from the 
 recreations and prohibited from all conversation with stran- 
 gers; he will be deprived of his vestments and the uses of 
 other things when they are not indispensable, until he begins 
 to murmur and becomes impatient; then he can be expelled 
 as a shameful person, to give a bad example to others; and 
 if it is necessary to jave account to his relatives, or to the 
 prelates of the Church, of the reason for which he has been 
 thrust out, it will be sufficient to say that he does not possess 
 the spirit of the Society. 
 
 2. Furthermore, having also expelled all those who may 
 have scrupled to acquire properties for the Society, we must 
 direct, that they are too much addicted to their own judg- 
 ment. If we desire to give reason of their conduct to the 
 Provincials, it is necessary not to give thetn a hearing; but 
 call for the rule, that they are obligated to a blind obedience. 
 
 3. It will be necessary to note, whence the beginning and 
 whence their youth, those who have great aff ction for the 
 Society; and those which we recognize their affection until 
 the furthest orders, or until their relatives, or until the Door
 
 68 
 
 shall be necessarily disposed, little by little, as carefully said, 
 to go out; then they are useless. 
 
 CHAPTER XI. 
 
 HOW WE MUST CONDUCT OURSELVES UNITKDLY AGAINST THOSE 
 WHO HAVE BEEN EXPELLED FROM THE SOCIETY. 
 
 1. As those whom we have expelled, when knowing little 
 or something of the secrets, the most times are noxious to the 
 Company; for the same, it shall be necessary to obviate their 
 efforts by the following method, before thrusting them out; 
 it will be necessary to obligate them to promife, by writing, 
 and under oath, that they will never by writing or speaking, 
 do anything which may be prejudicial to the Company; and 
 it will be good that the Superiors guard a point of their evil 
 inclinations, of their defects and of their vices; that they are 
 the same, having to manifest in the discharge of their duties, 
 following the custom of the Society, for that, if it should be 
 necessary, this point can serve near the great, and the pre- 
 lates to hinder their advancement. 
 
 2. Constant notice must be given to all the colleges of 
 their having been expelled; and we must exaggerate the gen- 
 eral motives of their expulsion; as the little mortification of 
 their spirit; their disobedience; their little love for spiritual 
 exercises; their self love, &c, &c. Afterwards, we must ad- 
 monish them, that they must not have any correspondence 
 with them; and they must speak of them as strangers; that 
 the language of all shall be uniform, and that it may be told 
 everywhere, that the Society never expels any one without 
 very grave causes, and that as the sea casts up dead bodies, 
 &c, &c. We must insinuate with caution, similar reasons 
 to these, causing them to be abhorred by the people, that 
 for their expulsion it may appear plausible. 
 
 In the domestic exhortations, it will be necessary to per- 
 suade people that they have been turned out as unquiet per- 
 sons; that they continue to beg each moment to enter anew
 
 69 
 
 into the Society; aiid it will be good to exaggerate the mis- 
 fortunes of those who have perished miserably, after having 
 separated from the Society. 
 
 4. It will also be opporluue to send forth the accusations, 
 that they have gone out from the Society, which we can for- 
 mulate by means of grave persons, who will everywhere re- 
 peat that the Society never expels any one but for grave 
 causes; and that thf y never part with their healthy members; 
 the which they can confirm by their zeal, and show in gen- 
 eral for the salvatiou of the souls of them that do not pertain 
 to them; and how much greater will it not be for the salva- 
 tion of their own. 
 
 5. Afterwards, the Society must prepare and attract by all 
 classes of benefit?, the magnates, or prelates, with whom 
 those who have been expelled begin to enjoy some authority 
 and credit. It will be necessary to show that the common 
 good of an Order so celebrated as useful in the Church, must 
 be of more consideration, than that of a particular one who 
 has been cast out. If all this affliction preserves some affec- 
 tion for those expelled, it will be good to indicate the reasons 
 which have caused their expulsion; and yet exaggerate the 
 causes the more that they were not very true; with such they 
 can draw their conclusions as to the probable consequences. 
 
 6. Of all modes, it will be necessary that they particularly 
 have abandoned the Society by their own free will; not be- 
 ing promoted to a single employment or dignity in the 
 Church; that they would not submit themselves and much 
 that pertains to the Society; and that all the world should 
 withdraw from them that desire to depend on them. 
 
 7. Procuring soon, that they are removed from the exer- 
 cise of the functions celebrated in the Chur. h, such as the 
 sermons, confessions, publication of books, &c, &c, so that 
 they do not win the love and applause of the people. For 
 this, we must come to inquire diligently upon their life and 
 their habits; upon their occupations, &c, &c, penetrate into 
 their intentions, for the which, we must have particular cor-
 
 70 
 
 respondence with some of the family in whose house they 
 live, of those who have been txpelled. In surprising some- 
 thing reprehensible in them or worthy of censure, which is to 
 be divulged by people of medium quality; giving in following 
 the steps conducive to reach the hearing of the gteat, and 
 the prelates, who favor then, that they may be caused to fear 
 that the infamy will relapse upon themselves.. If they do 
 nothing that merits reprehension, and conduct themselves 
 well, we must cuitail them by subtle prepositions and cap- 
 tious phrases, their virtues and meritorious actions, causing 
 that the idea that has been formed of them, and the faith 
 that is had in them, may little by little be made to disap- 
 pear; this is of great interest for the Society, that those whom 
 we repel, and more principally those who by their own will 
 abandon us, shall be sunk in obscurity and oblivion. 
 
 8 We must divulge without ceasing the disgraces and 
 sinister accidents that they bring upon them, notwithstand- 
 ing the faithful, who entreat for them in their prayers, that 
 they may not believe that we work from impulses of passion. 
 In our houses we must exaggerate, by every method these 
 calamities, that they may serve to hinder others. 
 
 CHAPTEK XII. 
 
 WHO MAY COME THAT THEY MAY BE SUSTAINED AND PUESEKVED 
 
 IN THE SOCIETY. 
 
 1. The first place in the Company pertains to the good 
 operators; that is to say, those who cannot procure less for 
 the temporal than for the spiritual good of the Society; such 
 as the confessors of princes, of the powerful, of the widows, 
 of the rich pious women, the preachers and the professors 
 who know all these secrets. 
 
 2. Those who have already failed in strength or advanced 
 in years; conforming to the use they have made of their tal- 
 ents in and for the temporal good of the Society; of the man-
 
 71 
 
 ner which has attended them in days that are passed; and 
 further, are yet convenient instruments to give part to the 
 Superiors of the ordinary defects which are to be noted in 
 ourselves, for they are always in the house. 
 
 3. We must never expel but in case of extreme necessity, 
 for fear of the Society acquiring a bad reputation. 
 
 4. Furthermore, it will be necessary to favor those who 
 excel by their talent, their nobleness and their fortune; par- 
 ticularly if they have powerful friends attached to the Society ; 
 and if they themselves have for it a sincere appreciation, as 
 we have already said before. They must be sent to Eome, or 
 to the universities of greater reputation to stud} 7 there; or in 
 case of having studied in some province, it will be very con- 
 venient that the professors attend to them with special care 
 and affection. Meanwhile, they not having conveyed their 
 property to the Society, we must not refuse them anything; 
 for after confirming the cession, they will be disappointed as 
 the others, notwithstanding guarding some consideration lor 
 the past. 
 
 5. Having also especial consideration on the part of the 
 Superiors, for those that have brought to the Society, a 
 young notable, placed so that they are given to know the 
 affection made to it; but if they have not professed, it is 
 necessary to take care of not having too much indulgence 
 with them, for fear that they may return at another time, to 
 carry away those whom they have brought to the Society. 
 
 CHAPTER XIII. 
 
 OF THE YOUTH WHO MAY BE ELECTED TO BE ADMITTED INTO THE 
 SOCIETY, AND OF THE MODE OF RETAINING THhM. 
 
 1. It is necessary that much prudence shall be exercised, 
 respecting the election of the Youth; having to be sprightly, 
 noble, well liked, or at the least excellent in some of these 
 qualities.
 
 72 
 
 2. To attract them with greater facility to our institute, it 
 is necessary in the meanwhile, to study that the rectors and 
 professors of colleges shall exhibit an especial affection; and 
 outside the time of the classes, to make them comprehend 
 how great is God, and that some one should consecrate to his 
 service all that he possesses: and particularly if he is in the 
 Society of his Son. 
 
 3. Whenever the opportunity may arrive, conducive in the 
 college and in the garden, and yet at times to the country 
 houses, that in the company of ourselves, during the recrea- 
 tions, that we may familiarize with them, little by little, being 
 careful, notwithstanding, that the familiarity does not engen- 
 der disgust. 
 
 4. We cannot consent that we shall punish them, nor 
 oblige them to assemble at their tasks among those who are 
 the most educated. 
 
 5. We must congratulate them with gifts and privileges 
 conforming to their age and encouraging above all others with 
 moral discourses. 
 
 6. We must inculcate them, that it is for one divine dispo- 
 sition, that they are favorites among so many who frequent 
 the same college. 
 
 7. On other occasions, especially in the exhortatious, we 
 must aim to terrify them with menaces of the eternal condem- 
 nation, if they refuse the divine vocation. 
 
 8. Meanwhile frequently expressing the anxiety to enter 
 the Society, we must always defer their admission, that they 
 may remain constant; but if for these, they are undecided, 
 then we must encourage them incessantly by other methods, 
 
 9. If we admonish effectively, that none of their friends, 
 nor yet the fathers, nor the mothers discover their vocation 
 before being admitted; because then, if then, they come to 
 the temptation of withdrawing; so many as the Society de- 
 sires to give full liberty of doing that which may be the most
 
 73 
 
 convenient; and in case of succeeding to conquer the tempta- 
 tion, we must never lose occasions to make them recover 
 spirit; remembering that which we have said, always that this 
 will succeed during the time of the novitiate, or after having 
 made their simple vows. 
 
 10. With respect to the sons of the great, nobles, and 
 senators, as it is supremely difficult to attract them, mean- 
 while living with their fathers, who are having them educated 
 to the end, that they may succeed in their destinies, we must 
 persuade, vigorously, of the better influence of friends that 
 are persons of the same Society; that they are ordered to 
 other provinces, or to distant universities in which there are 
 our teachers; careful to remit to the respective professors the 
 necessary instructions, appropriate to their quality and con- 
 dition, that they may gain their friendship for the Society 
 with greater facility and certainty. 
 
 11. When having arrived at a more advanced age, they 
 will be induced to practice some spiritual exercises, that they 
 may have so good an exit in Germany and Poland. 
 
 12. We must console them in their sadness and afflictions, 
 according to the quality and dispositions of each one, making 
 use of private reprimands and exhortations appropriate to the 
 bad use of riches; inculcating upon them that they should 
 depreciate the felicity of a vocation, menacing them with the 
 pains of hell for the things they do. 
 
 13. It will be necessary to make patent to the fathers and 
 the mothers, that they may condescend more easily to the 
 desire of their sons of entering the Society, the excellence of 
 its institute in comparison with those of other orders; the 
 sanctity and the science of our fathers; its reputation in all 
 the world; the honor and distinctions of the different great 
 and small. We must make enumeration of the princes and 
 the magnates, that, with great content, have lived until their 
 death, and yet living in the Society. We must show how 
 agreeable it is to God, that the youth consecrate themselves 
 to Him, particularly in the Society of his Son: and what 
 
 4
 
 74 
 
 thing is there so sublime as that of a man carrying the yoke 
 of the Lord from his youth. That if they oppose any objec- 
 tions because of their extreme youth, then we must present 
 the facility of our institute, the which not having anything to 
 molest, with the exception of the three vows, and that which 
 is most notable, that we do not have any obligatory rule, nor 
 yet under penalty of venial sin. 
 
 CHAPTER XIV. 
 
 UPON KESEKVED CASES AND MOTIVES THAT NECESSITATE EXPUL- 
 SION FKOM THE SOCIETY. 
 
 1. To most of the cases expressed in the Constitutions, 
 and of which only the Superior or the ordinary confessor, 
 with permission of this, can absolve them, where there is 
 sodomy, unnatural crime, fornication, adultery, of the un- 
 chaste touch of a man, or of a woman; also if under the pre- 
 text of zeal, or whatever motive, they have done some grave 
 thing against the Society; against its honors and its gains; 
 these will be just causes for reason of the expulsion of the 
 guilty. 
 
 2. If anyone confesses in the confessional of having com- 
 mitted some similar act, he will not be promised absolution, 
 until he has promised to reveal to the Superior, outside of the 
 confessional, the same or by his confessor. The Superior 
 will operate the better for it, in the general interests of the 
 Society; further, if there is founded hope of the careful hiding 
 of the crime, it will be necessary to impose upon the guilty a 
 convenient punishment; if otherwise he can be expelled much 
 before. With all the care that is possible, the confessor will 
 give the penitent to understand that he runs the danger of 
 being expelled . 
 
 3. If any one of our confessors, having heard a str.mge 
 person say, that he had committed a shameful thing with one 
 of the Society, he will not absolve such a person, without his
 
 75 
 
 having said, outside of bis confession, the name of the one 
 with whom he has sinned; and if he so says, he will be made 
 to swear that he will not divulge the same, without the con- 
 sent of the Society. 
 
 4. If two of ourselves have sinned carnally, he who first 
 avows it will be retained in the Society; and the other will be 
 expelled; but he who remains permanent, will be after such 
 mortification and bad treatment, of sorrow, and by his impa- 
 tience, and if we have occasion for his expulsion, it will be 
 necessary for the future of it that it be done directly. 
 
 5. The Company being a noble corporation and preemi- 
 nent in the Church, it can dismiss those that will not be apt 
 for the execution of our object, although giving satisfaction 
 in the beginning; and the opportunity does not delay in pre- 
 senting itself; if it procures continuous maltreatment; and if 
 he is obliged to do contrary to his inclination; if they are 
 gathered under the orders of gloomy Superiors; if he is sep- 
 arated from his studies and from the honorable functions, 
 &c, &c, until he gets to murmuring. 
 
 6. In no manner must we retain in the Company, those 
 that openly reveal against their Superiors, or that will com- 
 plain publicly, or reservedly, of their companions, or partic- 
 ularly if they make them to strangers; nor to those who are 
 among oureelves, or among persons who are on the outside, 
 censure the conduct of the Society in regard to the acquisi- 
 tion or administration of temporal properties, or whatever acts 
 of the same; for example, of crushing or oppressing many of 
 those whom we do not wish well, or that they the same hav- 
 ing been expelled, &c, &c. Nor yet those, that in conver- 
 sation, who tolerate, or defend the Venetiaus, the French or 
 others, that h;ive driven the Com pan}' away from their terri- 
 tories, or that have occasioned great prejudices. 
 
 7. Before the expulsion of any we must vex and harrass 
 them in the extreme; depriving them of the functions that they 
 have been accustomed to discharge, dedicating them to 
 others. Although they may do well, it will be necessary to
 
 76 
 
 censure them, and with this pretext, apply them to another 
 thiug. Imposing by a trifling fault that they have commit- 
 ted the most severe penalties, that they blush in public, un- 
 til they have lost all patience; and at last -will be expelled as 
 pernicious to all, for which a future opportunity will present 
 itself when they will think less. 
 
 8. When some one of the Company has a certain hope of 
 obtaining a bishopric, or whatever other ecclesiastical dig- 
 nity, to most of the ordinary vows of the Society he will be 
 obliged to take auother; and that is, that he will always pre- 
 serve good sentiments towards the Society; that he will 
 always speak favorably of it; that he will not have a confessor 
 that will not be to its bosom; that he will do nothing of entity 
 without having heard the justice of the same. Because in 
 consequence of not having observed this, the Cardinal Tolet 
 the Society had obtained of the Holy See, that no swinish 
 descendants of Jews or Mahometans were admitted, that he 
 did not desire to take such vows; and that for celebrity that 
 is out, he was expelled as a firm enemy of the Society. 
 
 CHAPTER XV. 
 
 HOW THE COMPANY MUST BE CONDUCTED WITH THE MONKS AND 
 
 NUNS. 
 
 1. The confessors and preachers must guard well against 
 offending the nuns and occasioning temptations contrary to 
 their vocation; but on the contrar}', having conciliated the 
 love of the Lady Superiors, that we obtain to hear, when less, 
 their extraordinary confessions, and that it is predicted that 
 we may hope soon to receive some gratitude from them; be- 
 cause the abbesses, principally the rich and noble, can be of 
 much utility to the Society, by themselves, and by their rel- 
 atives and friends; of the manner with which we treat with 
 them and influence of the principal monasteries, the Society 
 will little by little arrive to obtain the knowledge of all the 
 corporation and increase its friendship. 
 
 •-**•■
 
 77 
 
 2. It will be necessary, notwithstanding, to prohibit our 
 nuns from frequenting the monasteries of women, for fear 
 that their mode of life may be more agreeable, and that the 
 Society will see itself frustrated in the hopes of possessing 
 all their properties. We must induce them to take the vow 
 of chastity and obedience, at the hands of their confessors; 
 and to show them that this mode of life will conform with 
 the uses of the Primitive Church, placed as a light to 
 shine in the house, and that it cannot be hidden under a 
 measure, without the edification of their neighbor, and with- 
 out fruit for the souls; furthermore, that in imitation of the 
 widows of the Gospel, doing well by giving themselves to 
 Jesus Christ and to his Company. If they were to know how 
 evil it can possibly be, of the life of the cloisters; but these 
 ^structions must be given under the seal of inviolable se- 
 cresy, that they do not come to the ears of the monks. 
 
 CHAPTER XYI. 
 
 HOW WE MUST MAKE PKOFESSION OF DESPISING RICHES. 
 
 1. "With the end of preventing the seculars from directing 
 attention to our itching for riches, it will be useful to repel at 
 times alc:s of little amount, by which we can allow them to 
 do services for our Society; though we must accept the 
 smallest amounts from people attached to us, for fear that 
 we may be accused of avarice, if we only recehe those that 
 are most numerous. 
 
 2. We must refuse sepulture to persons of the lowest class 
 in our churches, though they may have been very attached 
 to our Society; for we do not believe that we must seek riches 
 by the number of interments, and we must hold firmly the 
 gains that we have made with the dead. 
 
 3. In regard to the widows and other persons who have 
 left their properties to the Society, we must labor with reso- 
 lution and greater vigor than with the others; things being
 
 78 
 
 equal, and not to be made apparent, that we favor some more 
 than others, in consideration of Iheir temporal properties. 
 The same must be observed with those that pertain to the 
 Company, after that they have made cession of their proper- 
 ty; and if it be necessary to expel them from the Society, it 
 must be done with all discretion, to the end that they leave 
 to the Company a part for the less of that which they have 
 given, or that which they have bequeathed at the time of 
 their death. 
 
 CHAPTEK XVII. 
 
 METHODS TO EXALT THE COMPANY. 
 
 1. Treating principally all, though in thir gs of little con- 
 sequence, we must have the same opinion, or at least exterior 
 dignity; for by this manner we may augment and strengthen 
 the Society more and more; to overthrow the barrier we have 
 overcome in the business of the world. 
 
 2. Thus strengthening all, it will shine by its wisdom and 
 good example, that we shall excel all the other fathers, and 
 particularly the pastors, &c, <fec, until the people desire us 
 to all. Publicly divulging that the pastors do not need to 
 possess so much knowledge; with such they can discharge 
 well their duties, stating that they can assist them with the 
 counsels of the Society; that for this motive they can dedi- 
 cate themselves to all classes of studies. 
 
 3. We must inculcate this doctrine with kings and princes, 
 
 THAT THE CATHOLIC FAITH CANNOT SUBSIST IN THE PRESENT 
 
 state, without politics; but that in this, it is necessary to 
 proceed with much certainty. Of this mode, we must share 
 the affection of the great, and be admitted to the most secret 
 counsels. 
 
 4. "We must entertain their good will, by writing from all 
 parts interesting facts and notices. 
 
 5. It will be no little advantage that will result, by secretly
 
 79 
 
 and prudently fomenting dissensions between the great, 
 ruining or augmenting their power. But if we perceive some 
 appearance of reconciliation between them, then we of the 
 Society will treat and act as pacificators; that it shall not be 
 that any others shall anticipate to obtain it. 
 
 6. As much to the magnates as to the people, we must 
 persuade them by all possible means, that the Society has not 
 been, but by especial Divine Providence, conforming to the 
 prophecies of the Abbot Joachim, for to return and raise up 
 the Church, humbled by the heretics. 
 
 7. Having acquiied the favor of the great and of the 
 bishops, it will be an entire necessity, of empowering the 
 curates and prebendaries to more exactly reform the clergy, 
 that in other times lived under certain rule with the bishops, 
 and tending to perfection; also it will be necessary to inspire 
 the abbeys and prelacies; the which it will not be difficult to 
 obtain; calling attention to the indolence and stupidity of the 
 monks as if they were cattle ; because it will be very advantage- 
 ous for the Church, if all the bishoprics were occupied by mem- 
 bers of the Society; and yet, as if it was the same apostolic 
 chair, particularly if the Pope should return as temporal 
 prince of all the properties; for as much as it is very neces- 
 sary to extend little by little, with much secresy and skill, the 
 temporalities of the Society; and not having any doubt that 
 the world v.ill enter the golden age, to enjoy a perfect uni- 
 versal peace, for following the divine benediction that will 
 descend upon the Church. 
 
 8. But if we do not hope that we can obtain this, suppo- 
 sing that it is necessary that scandals shall come in the world, 
 
 WE MUST BE CAREFUL TO CHANGE OUR POLITICS, CONFORMING TO 
 THE TIMES, AND EXCIIE THE PRINCES, FRIENDS OF OURS TO MU- 
 TUALLY MAKE TERRIBLE WARS THAT EVERYWHERE THE MEDIA- 
 TION of the Society will be implored; that we may be em- 
 ployed in the public reconciliation, for it will be the cause of the
 
 80 
 
 common good; and we shall be recompensed by the pbincipal ec- 
 clesiastical dignities ; and the bettee beneficiaeies. 
 
 9. In fine, that the Society afterwards can yet count upon 
 the favor and authority of princes peocueing THAT THOSE 
 WHO DO NOT LOVE US SHALL FEAR US.
 
 CODE OF THE JESUITS. 
 
 OF REGICIDE. 
 
 (The good doctriues as much as the pernicious, will over- 
 come on all occasions, the circumstances that will originate; 
 and will be left imprinted in the Society. 
 
 The doctrine of Eegicide that has been preached, during 
 some centuries, corrupt the people, and after having sharp- 
 ened the daggers against Henry III, Henry IV, Louis XV, 
 against Louis XVI, sharpening also the revolutionary axe in 
 1703. The "Society of Jesus" was the first united Christian 
 society to bear and diffuse the odious principles of rebellion 
 and of the regidde; to prove the certainty of our words, we 
 cite textually, the principal Jesuits that have written upon 
 the regicide. From 1541, the Jesuits maintained that they 
 were calumniated by their enemies, but they themselves shall 
 supply us with weapons, and be condemned for their acts and 
 their words. 
 
 I. 
 
 Peter Banieke, a soldier of Orleans, and notorious for his 
 project of attempting the assassination of Henry IV, refused 
 to reveal the names of his accomplices; but having been con- 
 demned to be broken on the wheel, on the 26th of August, 
 1595, declared in his testament, that he was assisted and pro- 
 tected by the Father Varade, rector of the Jesuits in Paris. 
 
 II. 
 
 Read in the Opusculos Theologicus of Martin Becan, a fa- 
 mous Jesuit, page 130, upon the regicide:
 
 82 
 
 r "That every subject can assassinate his prince when he 
 has assumed the power of the throne as a usurper," adding 
 M that his assertion is so just, as that in all the nations, it 
 will be observed, that they will be honored in the extreme, 
 those who immolate similar tyrants. It is necessary yet, 
 however, that he shall be a usurper; because, having a proba- 
 ble right, his death will not be lawful. It is permitted to a 
 nation, continuing, to depose a legitimate prince always, 
 when ne conducts himself as a tyrant.*' 
 
 It will not rebound to us, the odiousuess of these maxims, 
 that they thus for themselves will make infamous. 
 
 III. 
 
 Ou the 27th of October, 1595, Jean Chatet, resolved to as- 
 sassinate Henry IV, when he struck him a blow with a dag- 
 ger on his lips; declaring that in his adolescence he had con- 
 tracted an infamous habit, that he could not control; that he 
 was impulsed by the compunctions of remorse which agitated 
 him, and having heard sustained in the College of the Jesuits, 
 that they were permitted to assassinate heretical monarchs, having 
 expiated his crime, he himself was assassinated at Bearnes. 
 The Jesuits inscribed his name in their martyrology equal to 
 Jacob Clement. 
 
 IV. 
 
 We read in the Moral Decisions of Paul Comiiolo, an Ital- 
 ian Jesuit, Book IV, Page 158: 
 
 "That it is lawful to kill an unjust aggressor, though he 
 may be a genera', prince, or king; that innocence is as always 
 useful as injustice; and that a prince that will maltreat citi- 
 zens is a ferocious beast, cruel and pernicious, that it is 
 necessary to annihilate." 
 
 V. 
 
 In 1594, James Commolet, a French Jesuit, chose for a 
 text of a sermon passages in the Third Chapter of the Book 
 of Judges where they refer to Ehud assassinating Eglon, the 
 king of the Moabites; and under this dictated, designating
 
 83 
 
 Henry IV, crying: "it is necessary for an Ehud, whether he be a 
 monk, soldier or pastor." This Jesuit treated of Henry IV, 
 of Nero, of Eglon of Moab, of Holofernes and of Herod ; and 
 maintained tbat the crown should be transmitted by right of 
 election, to a foreign family, anathamatizing in full sermon 
 to his hearers, "for permitting on the throne a false convert.'' 
 
 VI. 
 
 Damiens, a servant of the Jesuits, intended to assassinate 
 Louis XV. Burnt by the hand of the executioner in the 
 midst of the courtyard. The Moral Theology of Busenbaum. 
 
 VII. 
 
 "The Gunpowder Plot, "that broke out in England in 
 1605 was hatched by the Jesuits. The Jesuit Gerard who 
 administered to the oath-bound conspirators, and the Father 
 Garnet exclaimed in a public prayer: "Oh God! destroy this 
 perfidious nation; extirpate from the earth those who live in it, to 
 the end that ice may joyfully render to Jesus Clirist the praises 
 that are due unto him." The English Parliament having re- 
 turned promptly to the day of its solemn session, but discov- 
 ered the conspiracy in time and took prisoners the guilty. 
 On the 3d of May, 1606; while upon the scaffold and oppressed 
 by remorse, said to the spectators, "there would have been a 
 horrible affair." In 1603 Garnet was asked if it was lawful, 
 if causing so many heretics to perish, it involved in their 
 ruin some that were not heretics; he ardently responded with- 
 out wavering, "that if it is beneficial to the Catholic faction built 
 in this, and having a greater number of the guilty than of the in- 
 nocent, ice can make it leqcl to destroy them nil." The conspir- 
 ators Catesby, Greenwell, Tesmond, Garnet and Oldcorn, 
 Jesuits, were employed a year in opening a mine under the 
 House of Parliament, to blow up the Chambers of the Com- 
 mons and the Lords, at the proper time with the Queen and 
 her ministers. Garnet made a complete confession, which is 
 preserved in the authorized archives, with the signature of 
 that regicide. We read in a book of the Jesuits, "In the
 
 84 
 
 ' Gunpowder Conspiracy' perished the holy martyr, Henry Gar- 
 net,' with whom heresy invented signal calumny to dishonor 
 hirn; but it was in vain; then his enemies recognized a mani- 
 festation of his innocence; because a drop of his blood that 
 fell on a sword, represented the thousand wonders of his 
 heavenly countenance." (Garnet was hung!) 
 
 VIII. 
 
 Emmanuel Sa said, "The tyrant is illegitimate; and any 
 man whatever of the people has the right to kill him ; uniquis- 
 que de populo potest occidere." Adam Tanner, a German Jes- 
 uit, said, "To all men it is permitted to kill a tyrant, what- 
 ever may be his rank or substance; Uranus quad substantium: 
 glorious is his extermination; exterminare gloriosnm est. 
 
 IX. 
 
 "The Pope can kill by a single word; (potest verbo corpora- 
 lem vitam ausene) ; for having received the right of making 
 pasture for the sheep, has he not received the right of cu ting 
 the throats of wolves? (Potestalum lupos interficiendi ?)" 
 
 Alf. Sa, Portugese Jesuit. 
 
 The Jesuit, Jean Guignake, who was hanged as the accom- 
 plice of James Clement, has said, " it is a meritorious action 
 with God to kill a heretic king." 
 
 We find further in their writings the following phrazes : 
 ' ' Neither Henry III nor Henry IV, nor the Elector of Saxony, 
 nor the Queen Elizabeth, are true kings. That Clement has 
 done a heroic action in killing Henry III; if it were possible 
 to make war with the Bernese and bring them to the i_oint; 
 and if it was impossible, then to assassinate, (seie asesinara.)" 
 
 XI. 
 
 In 1594, the English Jesuits Holt, Williams and Yoke, 
 young Jesuits to assassinate the Queen of England, and to aid 
 them in the execution of this crime, Holt had given them
 
 85 
 
 the mystic bread. The crime could riot take place, and the 
 Jesuit was hung with Henry Garnet. 
 
 XII. 
 
 Gabbiel Malagrida, a Portugese Jesuit, conspired against 
 the life of Joseph I, king of Portugal, during the ministry of 
 Pombal, and to this end, the conspirators were assured that 
 the assassin of the king would not b° gailty of venial sin; in at- 
 tention to said king, "He is not good for the Jesuits." 
 
 Delivered to the Inquisition (in charge of the Dominicans) 
 in company of the Fathers Mathos and Alexander they were 
 hanged and burned. 
 
 XIII. 
 
 "Ultimately in Fiance there was executed a signal and 
 magnificent exploit for the instruction of impious princes, 
 Clement assassinating the king, and conquered an immense 
 number (ingins sibi nomen fecit) who perished. Clement, 
 eternal honor of Frauce, (ceternum Gallica decus), following 
 the opinion of the greater number, was a youth of sensitive 
 character and of delicate physique, but of a superior strength 
 that was given to his arm and to his resolution." 
 
 (Mariana, Jesuit, Be Rege, Lib. 1, Chapter IV,) 
 
 XIV. 
 
 "It is a salutary thought to inspire princes, and persuade 
 them that if they oppress their people, making them insup- 
 portable by the excess of their vices and the infamy of their 
 conduct, living with such conditions that t ;ey cannot only 
 become so obnoxious, but that they can be gloriously and he- 
 roically got rid of, by similar acts." (1) 
 
 Mariana, Be Rege, Book 1, Chapter VI.) 
 
 The book of the Institution of the King, from whence we 
 have extracted that which precedes it, was dedicated to Philip 
 
 (1) What has the Father Mariana written, to live in one epoch, of 
 the dethronement of Dona Isabella de Bourbon? Has the same thought 
 that precedes it been taken from his work, De Rege?—[TH. del T.l
 
 86 
 
 III. This act characterizes the audacity of that infernal 
 Company that has lived until our days, marked upon the 
 daggers and the most odious principles; corrupting to reign. 
 Such was its object, 
 
 XV. 
 
 The Jesuit Carlos Sckibanus has written of Henry IV: 
 " Rome, see this cart driver that governs France, this an- 
 thropohagi, this monster that is bathed in blood. * * * 
 Can we not find one that will take up arms against the fero- 
 cious beast? * * * Have we not a Pope that will employ 
 an axe in the salvation of France? Calm yourself, young 
 Jesuit, if we fail of the papal axe, we have the dagger of 
 Ravalliac." 
 
 XVI. 
 
 Nicholas Skrranus, Italian Jesuit, in his Commentaries 
 upon the Bible, approves the assassination of the king Eglon, 
 committed by Ehud. He says: " Many w'se men think that 
 Ehud had done well, for the reason that he was protected by 
 God; and this reason is not the only one, for there exists 
 another, to-wit; That similar action is of ordinary right 
 against tyrants." 
 
 XVII. 
 
 "When there is a tyrant by his manner of government, he 
 can be laudably put to death by his vassals and subjects, 
 with daggers or poison, notwithstanding the oath, without 
 waiting the sentence or the order of any judge." 
 
 XVIII. 
 
 "It does not pertain to priests and other ecclesiastics to 
 kill kings by means of artifices; nor do the sovereign pontiffs 
 have the right to reprimaud by this method, but after having 
 paternally reprimanded thence directly, they can exclude 
 them by censures from the communion of the sacrament; in 
 the following if it be necessary they can absolve their sub- 
 jects from the oath of fealty, depriving them of their dignity
 
 87 
 
 and royal authority; after this, take others who are not ec- 
 clesiastics, they will arrive to ways of action (execucioad alios 
 pertinet)." 
 
 (Bellarmin, Be Summa Pontificis Autontate, Book IV, 
 Page 180. 
 
 The canonization of Bellarmin has been asked and obtained 
 by the Jesuits, 
 
 XIX. 
 
 "It is of faith that the Pope has the right of deposing of 
 heretical and rebel kings; not being legitimate king nor 
 prince; a monarch deposed by the Pope, if they refuse obe- 
 dience to this, after having been deposed, they are converted 
 into notorious tyrants and they may be killed by the first 
 who can reach them." 
 
 "If the public cause cannot meet with its defense in the 
 death of the tyrant, it is lawful for the first who arrives to 
 assassinate him." 
 
 (Suazez. Defensis fidei, Book VI, Chapter IV, Nos. 13 
 and 14.) 
 
 XX. 
 
 " Ilenry IV, who was struck on the lips by Jean Chatel, 
 exclaimed, "Is it necessary that the great Jesuits convince 
 me by my mouth?" 
 
 We shall not cite anything further upon this subject, the 
 doctrines of the Jesuits upon Regicide, that horrorize the 
 globe and are those which have for a long time been known 
 and condemned; all the Histories of Father Loriquet cannot 
 change a similar opinion. Henry IV pardoned the Jesuits, 
 because he said, " There have been many proposed attempts 
 against my life that have been miserably made and confound- 
 ed, and I am always in fear of being assassinated ; but these 
 people have delegates and correspondents everywhere, and an 
 amount of cunning to prepare their minds at their pleasure." 
 
 When we meditate upon the death of Henry IV similar 
 words freeze the blood in the veins, making every movement 
 more terrible, if we reflect that the Jesuits were the poison^ 
 ers of Pope Clement XIV.
 
 88 
 
 OF PARRICIDE. 
 
 "The Christian and Catholic children can accuse their 
 parents of the crime of heresy, although for this they may be 
 set apart to be burned; * * and not this only, they can re- 
 fuse them food, if they pretend that they have removed from 
 the Catholic Faith; but that until then, they can, without sin 
 and injustice, if they desire to obligate themselves, assassinate 
 those who abandon the faith." 
 
 (Stephen Facdndez, Portuguese Jesuit. Treatises uponilie 
 Commandments of the Church, {Tratados sobre los Manda- 
 mientos de la Iglesia) 1626, Book I, Chapter 33. 
 
 Are these the Apostles of that Christ who died for the re- 
 demption of the world and who exclaimed "Love oneanolher" ? 
 
 " Is it lawful for a son to kill his father when he has been 
 proscribed? A great many authors maintain that he can, and 
 if this father becomes obnoxious to the Society, it is my 
 opinion that the same can be done as stated by these authors. ' ' 
 
 (J. De Dicastille, Spanish Jesuit. De la Justicia del Der- 
 echo, [Of the Justice of Right] Book II, Page 511.) 
 
 OF ASSASSINATION. 
 
 Extract from the Compendis para uso de los Seminarios 
 (Compendium for the use of Seminaries) by the Abbot 
 Moullet, free member of the Society of Jesus, published in 
 the year 1845, in Strasburg. We implore our readers that they 
 will compare the doctrines of the Compendis of 1843 with that 
 of the Jesuits of the 17th and 18th centuries contained in 
 this volume. 
 
 "Certain it is to be permitted to kill a thief to preserve 
 the goods necessary to life; for that the aggressor does not 
 only attack the goods, but also the life at the same time; but 
 it is doubtful if it is lawful to kill him who attacks the treas- 
 ury, not precisely necessary for the life; in this case if we can 
 not come out victorious in defense, the consequence is 
 proved ; being the reason that Charity does not exist that will
 
 89 
 
 permit any single notable loss in your fortune by saving the life of 
 the thief." 
 
 (The Abbot Moullet, Jesuit, ) 
 
 I. 
 
 "Is it permitted to defend ourselves against him who at- 
 tacks us, and until we kill him? Answer. If you can do so 
 without making a scandal of the assassination, it will not be 
 lawful; that being so that it does not pertain to the right of 
 defending your life only of a private person, against one of 
 the vulgar; an inferior against his superior; a son against his 
 father; a priest or a monk against a layman; and reciprocally, 
 it is clear that there will not be incurred a single irregularity." 
 
 (Francises Amicus, Jesuit, Curso Theologica, [Course of 
 Theology] published in 1642.) 
 
 II. 
 
 " Is it permitted to kill in defense of one's own self, who- 
 ever may be the aggressor? 
 
 Answer. A son may kill his father; a woman her husband; 
 a servant his master; a layman his priest; a soldier his gen- 
 eral; an accused his judge; a scholar his preceptor; a subject 
 his prince." 
 
 (Compendio de los Casos de Consciencia, Book III, by John 
 Azor, Jesuit.) 
 
 Fire! my reverends, with promptness at the travelers! For 
 fortune has the justice, a moral more sure and less docile. 
 
 III. 
 
 Paul Camitolo, Italian Jesuit, reproduces the doctiines of 
 Amicds and John Azon. 
 
 IV. 
 
 " If a priest at the altar is attacked, he can lawfully kill 
 the adversary e inconiinente [and incontinently] finish the 
 sacrifice of the mass." 
 
 (Stephen Fagundez, Com. of the Church.) 
 
 4*
 
 90 
 
 v. 
 
 "It is permitted to men, although they be priests or monks, 
 to kill for the defense of the life of their neighbor when they 
 cannot defend them by any other mode." 
 
 (Idem, idem.) 
 
 VI. 
 
 "If a judge commits an injustice, and works against the 
 laws, the criminal can defend himself with blows, even 
 though he kills the judge." 
 
 (Idem, idem.) 
 
 VII. 
 
 "Is it lawful for a husband to kill his wife surprised in 
 adultery, and a father have the same right over his daughter 
 for the same cause? Answer. That before the sentence has 
 fallen from the judge, it would be a mortal sin for a husband 
 to kill his wife, although she were surprised in flagrante delictu. 
 In the second place, that after pronouncing the sentence, the 
 husband may assassinate his wife, without sin; for he is con- 
 verted into a voluntary executor of justice, and can kill his 
 wife, if it is well to do so." 
 
 (Vicente Eillincids, Italian Jesuit. Moral Questions, 
 1633, tome C, 7.) 
 
 VIII. 
 
 "If a man kills another, believing that he causes a trans- 
 cendent evil, that man only sins but lightly; for he does not 
 know the enormity of his election." 
 
 (George of Rhodes, Jesuit. Theologica Escolastica, tome 
 1, Page 322.) 
 
 IX. 
 
 - " Ordinarity, one can kill a man for the value of an escudo, 
 ($2.00.)" 
 (Escobar.) 
 
 X. 
 
 " It is lawful for you to kill a man who will rob you of six 
 or seven ducats, if you are seriously impressed to save your-
 
 91 
 
 self from the robbery being committed . I have not the hardi- 
 hood to condemn as a sinner one who intends to kill, rather 
 than to have taken from him anything of the value of an 
 escndo." ($2.00.) 
 
 (The Father Molina, Book IV, V. 3, disposition 16 of 6.) 
 
 TO DESIRE THE DEATH OF YOUR NEIGHBOR. 
 
 "A father can desire the death of a husband that maltreats 
 his daughter; for he must love her much more than does 
 his son-in-law." 
 
 "It is permitted to a son who desires the death of his 
 father; but it is a cause of inheritance and not of the death 
 itself." 
 
 (Crisis Theologica, Colonia, 1702, Page 242. Juan de Car 
 denas, Spanish Jesuit.) 
 
 Tamburini, (Thomas, ) Italian Casuistic Jesuit, ask the fol- 
 lowing questions upon homicide: 
 
 "Can a son desire tbe death of his father, for to enjoy the 
 inheritance? Can a mother earnestly desire the death of her 
 daughter; need she be anxiously obliged to feed and endow 
 her? Can a priest covet the death of his bishop, for the hope 
 of succeeding him?" To these questions he answered: "If 
 longed for such only, we can inform you with delight of 
 these events: it is lawful for you to desire and receive them 
 without sin; but you are not to rejoice at this remote evil, 
 but of tbe good that will result to you." * 
 
 (Metodo de lafacil confesion. Page 20.) 
 
 The books of the Casuistic Jesuits are full of these odious 
 maxims. Pascal discovered them in his Carlus Provinciates; 
 but with him as it is with us, has retroceded with an intense 
 adversion against these infamous writings; and we believe 
 we would dishonor our pen if we impose upon ourselves the 
 task of terminating these citations.
 
 92 
 
 OF SUICIDE. 
 
 (1843.) 
 
 "If a physician orders a prescription, when there is great 
 sickness, the use of food as a necessary remedy to avoid a cer- 
 tain death, is one obliged to obey the physician? 
 
 Answer. The question is controverted; notwithstanding a 
 negative decision, for this may be more probable, being also 
 more common among the doctors." 
 
 The Abbot Moullet. Compendium for the use of the 
 Seminaries, 1843.) 
 
 OF VIOLATION OF CHASTITY, AND OF LUST. 
 
 Adultery. 
 
 We have translated from some of the Casuistic Jesuits, 
 but it was impossible for us to do so with the book of Bou- 
 vier, Archbishop of Rheiras. " The Manual of Confession" is 
 a book the most immoral of the works of the Marquis De 
 Sade; and notwithstanding published to the truth in Latin, 
 has been printed in France. At the very moment of our 
 writing, while it is being denied as a falsification, they have 
 but scarcely finished the authorization of the work of Bou- 
 vier, and already it is at private sale. It is easy to compre- 
 hend the motives for abandoning the translation of some 
 texts of this book; we desire to spoil the infamous doctrines 
 and destroy the mask that covers them, but we abhor the 
 scandal; after having read our book, the honorable man will 
 become indignant, and the noble clergymen of France, as in 
 1682, will thrust far away from them such vile allies. 
 
 The assassins of St. Bartholomew, the inquisitors and the 
 Jesuits are monsters produced by malignant imaginations; 
 they are the natural al'ies of the spirit of darkness and of 
 death; the religion of Christ, entirely to the contrary, is the 
 sublime revelation of the life and of the light.
 
 93 
 
 I. 
 
 " He who deflowers a virgin with her own consent, does 
 not incur any other punishment than that of doing penance; 
 because she being the owner of her person, can concede her 
 favors to whom she best pleases; but that her father has the 
 right to prevent that, for that they will assist to avoid that 
 their children offend God." 
 
 (Francisco Javier Frejelel, Jesuit.* C uestiones practicas 
 de las f lindanes del eonfesor, page 284. Augsburg, 1750.; 
 
 II. 
 
 "He that by force, menace, bribe, or importunity of his 
 entreaties has seduced a virgin without promise of marriage, 
 he shall indemnify her of all the injuries that will result 
 from this act to the young girl and to her father- If 
 seriously reflecting upon what has been said, we must be careful 
 that the crime is absolutely hidden- it is the most probable that 
 if she were willing, the seducer will not be obliged to make 
 the least reparation." 
 
 (The Abbot Mocllet, Jesuit.) 
 
 ADULTERY. 
 
 "If anyone sustains guilty relations with a married wo- 
 man, not because she is married, but for her bearty, making 
 obstruction of the circumstance of the marriage, these rela- 
 tions, it will be perceived of many authors, does not constitute 
 adxdlery; but it is of simple impurity." 
 
 (18J3 Compendium of the Abbot Moullet.) 
 
 of LCTST. 
 
 I. 
 
 Stephen Beiumy, a French Jesuit, says in his work entitled 
 "De la su" t»a de los pecados," (Of the amount of the Sins) 
 1653, page 77: " It is lawful for all classes of persons to enter 
 into the places of prostitution, to convert the lost women, 
 although they may be very likely to sin; although they may
 
 ■ 
 
 94 
 
 have attempted many times; although that person that they 
 have left will drag them down until they sin by the sight and 
 flatteries of these women." 
 
 To distinguish the sin of lust. Rape, it is said, is when the 
 action with a virgin is against her will and by force; but when 
 the woman accedes amicably and voluntarily it is not rape, 
 but fornication; and then it is not necessary to endow, and 
 much less to marry with her, because he will not have injured 
 her with whom he has treated." 
 
 II. 
 
 " If a servant is obliged of necessity to serve a lustful mas- 
 ter, this same necessity permits her to execute the most grave 
 things; and they can be proportioned as concubines, leading 
 to the most reprobate places; and if a gentleman desires to 
 scale a window to sleep with a woman, he can sustain her 
 upon his shoulders or follow her with a ladder, quiat sunt ac- 
 tiones de se indifferentes ." 
 
 (Castro Pal4s, Portuguese Jesuit. De las Virtudes y los 
 vicios, 1631, page 18.) 
 
 IN. 
 
 In his "Commentaries upon the Prophet Daniel," printed in 
 Paris in the year 1622, Corneille de los Pierle, Jesuit, ex- 
 presses himself in the following manner: 
 
 " Susanna said to Daniel, ' Jf I abandon myself to the shame- 
 less desires of these old men I am lost.' In a similar extremity, 
 as fearing the infamy upon the one side and death on the 
 other, Susanna could have said, *i do not consent to so shame- 
 ful an action, bid will suffer without opening my lips, to the end 
 that I may preserve my life and my honor.' The young inex- 
 perts believe that to be chaste, it is necessary to cry succor, 
 and resist the seducer with all their strength. But they will 
 not sin without their consent and the co-operation; and of this 
 manner Susanna could have permitted the old men to have 
 exercised their lust upon her, by not taking any part therein; 
 certain it is, that she would not have sinned."
 
 93 
 
 IV. 
 
 "Clericus rem habens cumfemina in vase prepostero, non in- 
 currit poenas bullae. Pius V. If he does not make frequent 
 use of the sin." 
 
 (Escobar t Mendoza, "De la Lascivia, " title I, page 143.) 
 
 V. 
 
 "Clericus vitium bestialitatis perpelioras non incurrent — unless 
 that he is not in the habit of this sin." 
 (Escobar, id. Id. Book I, page 144.) 
 
 VI. 
 
 "Clericus Sodomatice pattens non incurrit in pcenns bullaz. — If 
 it is not exercised more than two or three times," 
 (Escobar, id. Id. Book I, page 111.) 
 
 VII. 
 
 Escobar judges in the first number of his work upon lust, 
 that a priest is not to be despoiled of his habit, nor exposed 
 to excommunication when he has acted by a shameful motive, 
 as to commit fornication, to rob anyone, or for to enter in- 
 cognito into an orgie. 
 
 VIII. 
 
 Pascal has made particular burlesque of Escobar, but what 
 particularly characterizes this celebrated Jesuit is, that all 
 the questions have two senses or meanings. Escobar contin- 
 ually uses this duplicity and of the probabilities. Escobar 
 asks, " Is a bad disposition such as we see of the woman with 
 the desire of lust, incompatible with the duty of hearing 
 mass? Answer to this. It is sufficient to hear mass, although 
 in such dispositions, to satisfy the precepts, always refrain- 
 ing her exterior." 
 
 IX. 
 
 "A. man and a woman who having denuded themselves to
 
 96 
 
 embrace, executing a thing indifferently, and is^not a true 
 
 sin." 
 
 (Vincent Fellucios, Italian Jesuit. Preguntor Morales, 
 [Moral Questions] 1633, Book II, Page 316.) 
 
 EDIFYING AND CURIOUS HISTORY. 
 
 In 1718, Jean Baptiste Gerard, a French Jesuit, was 
 nominated rector of the Royal Seminary at Toulon; there 
 was distinguished in it, at that poiut, Catharink Cadiere, 
 one of the penitents, of eighteen years of age, and endowed 
 with the most rare beauty, whose health became altered by a 
 supernatural change in her. Coming t> visit her daily, and 
 with frequency he had surprised Catharine in the most turpid 
 posture, until that one morning he was obliged, in the name 
 of Divine Justice, to cast off his clothing and in that position 
 began to embrace her; promising that he would conduct her 
 to ultimate perfection; but as he feared the consequences of 
 his love, he made her take from time to time a potion that 
 occasioned enoimous losses of blood. Subsequently she was 
 conveyed to the Convent of Ollivules, the distance of a 
 league from Toulon, where he could go and see her without 
 witnesses; having been guilty of this despicable snare 
 that commenced to be a scandal, for which the Father 
 Girard had to make a journey by order of the President of 
 Brest, who locked up the young lady of Cadiere in the Con- 
 vent of the Ursulines; and having asked to confess, revealed 
 to the priest all that had taken place with her former director. 
 The Father Girard was not disturbed by so horrible an accu- 
 sation; but beforehand, on the contrary, accused Catharine of 
 having been privately detected, and excited the fathers 
 against her; but the subject being transferred to Parliament, 
 an order of imprisonment was issued against the young lady 
 of Cadiere and the Carmelite to which they were directed. 
 But the Jesuit was set at liberty. 
 
 The debates upon such an ignominious subject proved that
 
 97 
 
 Girard was guilty of the crimes of sorcery, mysticism, spirit- 
 ual incest, abortion (of which this horrible transgression has 
 given proof) and bribing of witnesses. On the 11th of Sep- 
 tember, 1731, the Procurator-General asked that Catharine 
 be condemned to make public retraction in front of the por- 
 tico of the Church of St. Saviour, and then to be hung imme- 
 diately thereafter. The act was not passed conforming to 
 these conclusions, Catharine being returned to her mother 
 and father, and the Father Girard was exonerated; recog- 
 nized by the people, crushed with insults and injuries. Not- 
 withstanding this, she lived to an advanced age and tran- 
 quilly passed away. 
 
 XI. 
 
 "A prostitute can legitimately receive payment, but she 
 must not put the price very high. All young girls or prosti- 
 tutes have the same right in secret fornication; but a married 
 woman does not have a similar right; for the gains of 
 prostitution are not stipulations in the marriage contract." 
 
 (J. Gordon, Scotch Jesuit, Universal Moral Theology, Title 
 2, Book V.) 
 
 XII. 
 
 " If a priest, although he may be very well instructed in 
 the danger that he will run in penetrating into the room of a 
 woman, and that he unites in amorous bonds, and is sur- 
 prised in adultery by the husband, whom he may kill in the 
 defense of his life or his members, is not to be considered 
 irregular and may continue in his ecclesiastical functions." (1) 
 
 (Enbiquez, Portuguese Jesuit. Sum of Moial Theology, 
 Venice, 1600.) 
 
 (1) The reader who desires to investigate the private life of ihe in- 
 dividuals of the infernal Company of Jesus, will read and meet with 
 the "Portrait of the Jesuits," a work that was published at the end of the 
 last century.- (N. del T.) 
 
 5
 
 93 
 
 XIII. 
 
 "The women do not commit mortal sin when they deck 
 themselves with superfluous adornments or fine clothing that 
 we may see their breasts; it being the custom of the country 
 and not being done with an evil intention." 
 
 (Simon de Lessan, Jesuit.) 
 
 This is nothing more than the tolerance in disagreeing 
 with the opinion of the hypocrite who said: Prenez de nwi 
 ce mouchoir, etc. [Take from me this handkerchief, etc.] 
 
 XIV. 
 
 To be remembered, we will only cite the title of the work 
 of the celebrated Sanchez, 'The Treatment of Marriage," 
 which is sown with lewd discussions. If we only pertain to 
 these Jesuit charnel places; making some citations, but do 
 not write for the seminaries only; (1) and cau fall into what- 
 ever bauds, we do not desire to be accused of immorality. 
 
 XV. 
 
 "For how much can a woman sell the pleasures of immor- 
 ality? Answer. It is necessary to estimate in justice; attend- 
 ing to the nobleness of mind, beauty and decorum of the 
 woman. " * An honest woman is of more value than the 
 one who makes her house free to the first recent comer. 
 How shall we distinguish in the treatment of a prostitute or 
 of an honest woman? Answer. A prostitute cannot injus- 
 tice ask one without the same that is received of the other; 
 they must fix a price that must be reduced to a contract be- 
 tween her and him who pays; for the one gives the money 
 and the other puts up her body. But a woman of decorum 
 can exist as she pleases; because in things of this nature she 
 
 (1) Effectively there are other works introducible, although they 
 are entitled "Guide de los Confesores," [The Confessor's Guide] and 
 such is the work of Bouvier, Archbishop of Eheims, a work which we 
 do not see is of sufficient sanctity to translate, but the most easy \e 
 sion will make any woman of lust red hot.— (N. del T.)
 
 99 
 
 does not have a common and established price; the person 
 who sells is the owner of her merchandise. A damsel and an 
 honest woman can sell their honor as dear as they estimate 
 it." 
 
 (Tambdrini, Jesuit, De la Facil Confesion, [Of Easy Con- 
 fession] Book VIII, Chap. 5.) 
 
 XVI. 
 
 Jacob Tirin, Jesuit, maintains as Corneille, whom we cited 
 in the first part, that the Chaste Susannah might h;tve aban- 
 doned her body "to the old men, leitli^A fcfc has been said 
 of co-operating and consent; no one ia*bb^ Pee say, with the 
 end of preserving her chastity, to declare her dishonor by 
 her cries, and exposing herself to death;/or the reputation and 
 the life are preferable to the purity of the body." 
 
 (1668, Commentaries upon the Bible, Page 7&7.) 
 
 XVII. 
 
 "We can and must absolve a woman that hides in her 
 house a man with whom she often sins; but freely followiug 
 her with decorum or having something to detain her." 
 
 (Father Bauny, Jesuit.; 
 
 OF ROBBERY. 
 I. 
 
 "Is it lawful to kill, rob or fornicate an innocent person? 
 Answer. Yes, in virtue of the commandment of the law of 
 God; because God is the arbiter of life and of death; and an 
 obligation to execute in this manner his commandments." 
 "And is it permitted to rob, when we see that we are op- 
 pressed by necessity? Answer. It is permitted secretly or 
 privately; not having other means succoring your necessities; 
 this is not robbery or rapine, foi it conforms to natural right 
 that is common to all in this world,"
 
 100 
 
 (Pedes Abagon, Jesuit. Compendio de la summa ieologica 
 de Santo Tomas de Aquinas, pages 244, 365.) 
 
 II. 
 
 "The amount of the robbery to fall into mortal sin, ac- 
 cording to the calculation of all men is estimated at the value 
 of sixty pence or three francs. [Read page 226.]" 
 
 "To resist is just, under the penalty of mortal sin, lo re- 
 store that which is robbed, in small portions, that by the 
 larger shall be themm total." 
 
 (Antonio PaK*t#abbiel, Jesuit. Moral Theology. 
 
 the sum 
 
 III. 
 
 "The small thefts made on different days, and of one man 
 only, or of many; for great as the sum may be that is appro- 
 priated they never will be mortal sins.". 
 
 (The Father Bauny, Jesuit, Sum of the sins, Chap. 10, 
 page 143.) 
 
 IV. 
 
 "If the masters commit any injustice with their servants, 
 respecting their salaries, they can ultimately demand justice 
 against them, or take iu justice the value of the compensa- 
 tion." 
 
 (J. de Cadennas, Jesuit. Teoloqica, pnge 214.) 
 
 V. 
 
 " God prohibits robbery, when it is considered as evil, and 
 not when it is reputed as good." 
 
 (Casnedi, Jesuit, Juicios Teologicos, [Theological Justice] 
 Book I, page 278.) 
 
 VI. 
 
 "Javieb Fegulli, Italian Jesuit, judges that is lawful for 
 a servant to rob her master for compensation; but with the 
 condition, that she does not leave herself to be surprised with her 
 hands in the dough." 
 
 (Del Confesor, page 137.)
 
 101 
 
 VII. 
 
 Paul La.yma.xn approves the secret compensation, being 
 also the opinion of Father Lepus. 
 
 (Moral Theology, Book III, page 119.) 
 
 VIII. 
 
 "If the fathers do not give money to their children, can 
 the children rob them? Answer. When a man is subjected 
 to indigency, and the other nothing in riches, inasmuch as 
 he of the riches is obliged to Buecor him that is indigent, the 
 latter can tak^ in secret, and in a hoi}* amen, the property 
 that is presented, without sin and without being obliged to make 
 restitution." 
 
 (Loqget, French Jesuit. Question IV, page 2.) 
 
 IX. 
 
 Juan le Lugo approves the secret compensation and says: 
 "He can rob from all debtors, if he suspects that they do 
 not desire to pay." 
 
 {Treatise of the Incarnation, Book I, page 408.) 
 
 Valeria Regnal admits the secret compensation, but with 
 the obligation that it must be exact. 
 
 XI. 
 
 "If anyoue cannot sell his wine at its just value, it would 
 be a cause of injustice of the judge or malice of the buyers, 
 he can diminish the measure and divide equally with water; 
 drawing off directly the merchandise as pure wine and with- 
 out alteration." 
 
 (F. Tollett, Jesuit. Of the seven mortal sins, pages 102 7.) 
 
 XII. 
 
 " When we see a thief resolved and promptly to rob a poor 
 man, we can dissuade him; designating some rich person to be 
 robbed in place of the other.
 
 102 
 
 OF BLASPHEMY. 
 
 I. 
 
 " If we believe by an insuperable error that the blasphemy 
 of ourselves is commanded by God, it will be blasphemy." 
 (J. Casnedi, Jesuit. Juy thet.) . 
 
 II. 
 
 "If the penitent is a renegade from his Creator, and en- 
 raged against him, giving vent to his anger by uttering scan- 
 dalous words, he only sins venially; because his anger 
 deprives him of the means of considering what he says." 
 
 (Father Bauny, Jesuit. Sam of the sins, Chap. 1, page 66.) 
 
 III. 
 
 "Jesus Christ can say to us, ' Come and surround me, ye 
 blessed, for ye can lie and blaspheme, believing that these 
 were my orders that ye should lie and blaspheme." 
 
 (J. Carnedi, Jesuit.) 
 
 CUNNING LIES. 
 
 We have recompiled under this title, maxims that we can- 
 not easily classify. The first place, of light, co -responds to 
 the celebrated Escobar. 
 
 JtSUITICAL DOCTRINES OF ESCOBAR AND MENDOZA. 
 
 "Is gluttony a sin? Answer. Yes, and no. It is with 
 respect to its specie; a venial sin, although without necessity; 
 some will stuff themselves to the point of vomiting; except- 
 ing that the health does not suffer considerably; and yet. 
 when to that excess of premeditated design of misery, one will 
 never run into mortal sin." 
 
 " Can one accept a duel? Answer. Yes, and no. It is 
 not lawful when it will make a scandnl, but it is permitted 
 
 /
 
 103 
 
 with reserve, to defend your treasure; if to that, you should 
 see yourself obliged; for a man has the right of guaranteeing 
 his property, although with the death of his enemy." 
 {Moral Theology, Book IV, page 119 and following.) 
 
 "He is not drank who can distinguish a scarecrow from a 
 load of hay." 
 (Busenbaum.) 
 
 A 
 
 "IT IS LAWFUL TO HAVE TWO CONFESSORS; ONE FOR MORTAL 
 SINS AND THE OTHER FOR THE VENIAL, TO THE END OF MAIN- 
 TAINING YOUR GOOD REPUTATION WITH YOUR ORDINARY DIRECT- 
 OR; ALWAYS THAT IT SHALL NOT BE THE CAUSE OF REMAINING IN 
 MORTAL SIN." 
 
 (Escobar. Moral Theology, Book 7, page 135.) 
 
 "No one is obliged but to confess the circumstances that 
 attenuate the nature of the sin and not that which aggravates 
 it," 
 
 (Escobar.) 
 
 " The rapine is not a circumstance that is obliged to be 
 had, to discover when the robbery was committed." 
 (Fagundez, Jesuit.) 
 
 OF PEKJURY. 
 
 (1843.) 
 
 Question. To what is that man obliged, when he takes an 
 oath in a fictitious manner, and with the intention of gain? 
 Answer. He is not obliged to anything in virtue of the religion, 
 that not having taken a true vow, but in justice he is obliged 
 to execute that which he has sworn to in a fictitious manner, 
 and with the intent of gain." 
 
 Compendium for the use of Seminaries, by the Abbot Moul- 
 let, Strasburg, 1843.) 
 
 We have not drained off much of the actual books of the 
 Jesuits, because some are untranslatable because of their
 
 104 
 
 brutal immorality, and the others reproduce the doctriues of 
 the 17th and 18th centuries. The extracts from the Compen- 
 dium of the year 1843 prove the veracity of our assertions. 
 
 I. 
 
 "It is permitted as much in a light matter, as in a grave 
 one, to swear without the intention of fulfilling, if you have 
 good reasons to follow that method." 
 
 (Cardenas, Jesuit. Crisis Teologica.) 
 
 II. 
 
 "You can swear that you have not executed a thing, al- 
 though effectively it has been executed; understanding by it 
 that you did not do it before having been born; and to be under- 
 stood by any other similar circumstance, that without having 
 some idea by which you can discover the words which cover 
 it; and this is very convenient in circumstances, and just 
 when it is necessary or useful for the health, the honor or 
 the well being." 
 
 (Sanchez. Opera Moralis.) 
 
 III. 
 
 "But not to lie, you can satisfy, that what you have done is 
 not that which has been done; always that you intend to give 
 by your speeches the idea that a man of ability can give." 
 
 (Sanchez. Opera Moralis.) 
 
 OF JUSTICE. 
 I. 
 
 " If it is asked, if a judge is obliged to restore that which 
 he has received to administer justice? Answer. It must de- 
 volve on him who has received the decision, which gave him 
 justice; but if his vote has beeD given in favor of injustice, 
 then the money that has been gained may be retaiued."
 
 105 
 
 (J. B. Tabekna, Jesuit. Epitome of Moral Theology, pub- 
 lished in 1736,) 
 
 This is more than humanitarian; it is folly. We do not 
 deem it necessary to discuss maxims of such nature. 
 
 II. 
 
 " When we have received money to commit an evil action, 
 is it necessary to make restitution? Answer. We distinguish. 
 If the act is not to be performed which has been paid for, it 
 is necessary to return the quantity; but in fact and in truth 
 it is not necessary." 
 
 Molina, Jesuit. Obras, Vol. 3, page 138.) 
 
 OF USURY. 
 
 . " Is it permitted to purchase a thing for less than its value 
 of one who is obliged by necessity to sell; for by this means 
 it diminishes the price of things, and makes the merchandise 
 that is offered to be sought for? Answer. A thing that is 
 sold of necessity loses not only the third of its value, but the 
 half. It is lawful for a tavern keeper to mix water with wine, 
 and laborers, chaff with wheat, and to sell these goods at a 
 common price; with such that the wine and the wheat will 
 not be worse than that which is sold daily." 
 
 (Amadeus Gimenius, Jesuit.; 
 
 In the process of Affnaer, it was proved that the Jesuits 
 discounted, bought and sold by deeds, and this with a circu- 
 lation of five or six millions. 
 
 OF INFANTICIDE. 
 
 "Can a woman occasion an abortion? Answer 1st. If the 
 fcetus is not animated aud the pregnancy is not dangerous, 
 she is permitted to do so, direct!}' or indirectly, taking potions 
 that will work in such a manner upon the fcetus that it will
 
 106 
 
 be dissolved and evacuated; indirectly caused to flow with 
 blood, or taking remedies that may be favorable aud destroy 
 the foetus. 
 
 2d. — If the foetus is animated, and the mothtr must die 
 with it, it is lawful, before childbirth, to drink some potion 
 that may indirectly be noxious; that which we can authorize 
 by this comparison; if a ferocious beast pursues a pregnant 
 woman, that she must fly to be saved from death, although it 
 is certain, morally speaking, that it will produce an abortion. 
 
 3d. — If a young girl has been seduced, and she repents of 
 her young adultery, she can, before the foetus is animated 
 for fear of losing her honor which is more precious to her 
 than her own life." 
 
 (Airault, Jesuit. Propositions upon the fifth precept of the 
 Decalogue, 2, page, 322.) 
 
 CALUMNIES. 
 
 The Abbot Chauveltn, speaking of one article of calumny, 
 
 8 among those details that will excite the indignation of 
 
 every honorable soul. Following the speech of a magistrate 
 
 of Parliament, we find that Calumny is the doctrine of tlie 
 
 Company of Jesuits. 
 
 I. 
 
 "Men can, without scruples, attempt some against others, 
 by detraction, calumny and false testimony." 
 
 II. 
 
 "To cut down the calumnies, we can assassinate the cal- 
 umniator; but we must hide i^, that we avoid the scandal." 
 (Airault, Jesuit.)
 
 107 
 
 OF LYING AND FALSE SWEAEING, 
 
 I 
 
 "If you believe in an incontrovertib'e manner that you 
 are commanded to lie, then lie." 
 
 (Basnedi, Jesuit. Jaicio Teologica, page 278.) 
 
 II. 
 
 "If asked about a robbery that has been committed, are 
 we obliged immediately to make compensation ; or upon a 
 loan that truly is not doe; because being satisfied that in 
 the actuality it is not due, because having conquered the 
 term, or that your poverty will probably excuse you from 
 paying; you can swear that you did not receive any loau; it 
 being understood that you had paid the amount; because this 
 is the end that all justice demands for the oath," 
 
 Castropalas, Jesuit. "The virtues and vices," 1631, page 18) 
 
 III. 
 
 "A man surprised in flagrante delictu, and who wo Id be 
 obliged to swear that he had contracted matrimouy with a 
 dishonored young lady, can swear th.it he had done so, it 
 being understood, If Ia-n obliged to in advance of my pleasure." 
 
 "If anyone desires to swear, without b ingob'iged to c< m- 
 ply with his vow, he can destroy the word, and theu he does 
 not commit but a venial lie, that is easily pardoned." 
 
 (Sanchez.) 
 
 IV. 
 
 •'If a wom.'n conceals the value of ber dowry, after the 
 goods of her husbaud were confiscated, an.l she is asked if 
 she has retained anything for the benefit of herself, she can 
 contend that she has not; it being understood: nothing that 
 pertains to another." 
 
 "When a crime is secret, the culpability of the crime may 
 be denied; it being understood: publicly." 
 
 (The Father Stoz, Jesuit, Of the Tribunal of the Penitency.)
 
 103 
 
 OF REBELLION. 
 I. 
 
 "The rebellion of a priest against the king is not a crirn e 
 
 of le<s majesty, for a priest is not the subject of a monarch. " 
 
 (Emmanuel Sa, Jesuit. Aphorisms on the loord. Clericus.) 
 
 II. 
 
 " Nobody is so incapacitated that he can be ignorant when 
 tyranny constitutes the danger of the State; in similar case, 
 all laudable measures can be taken to throw off the yoke of 
 tyranny." 
 
 The citations would be too very numerous; but the Jesuits 
 have always preached this principle, and yet preach it, in the 
 Religious Vnicerse. 
 
 SIMONY. 
 1. 
 
 " If we administer a sacrament or holy thing, by a lustful 
 pleasure, and this to recompense and not plainly to a title of 
 pure gift, you will commit simouy and sacrilege. This is in 
 the case of that of a benefice to the brother as the price 
 of the honor of his sister, because after having slept with the 
 sister, it will be a benefice to the brother for gratitude, you 
 will only iucur the fault of irreverence." 
 
 (FiiiLicius, Jesuit. M>ral Questions, Vol. II, Chap. VII, 
 page 616.) 
 
 II. 
 
 According to the Father Arsdekin, a Swedish Jesuit, 
 "Simony and astronomy are lawful things." 
 
 (See his Tripartite Theology, 1744, Vol. II, Treatise V, 
 Chapter XII.)
 
 109 
 
 in, 
 
 " You cannot buy a benefice with money; but you can say, 
 1 If you will concede a benefice to me, I will remember you eter- 
 nally. But to avoid sinning and fulfill your promise, you 
 must see to it that you do not oblige yourself interiorly to 
 anything determined. Do not commit simony but make this 
 agreement: Concede to me your suffrage that I may be made 
 Provincial, and I will stipulate on my part that you shall be prior; 
 because it is a compact, and the permutation of spiritual 
 things that are not prohibited in the matter of benefices." 
 
 (Claudio Lackois, Jesuit. Commentaries of Basenbaum.) 
 
 OF PROBABILITIES. 
 I. 
 
 *' The doctrine of probabilities, we learn that we can, with 
 all security of conscience, defer in all cases to the decision of 
 many, or of such, only one doctor; and that his authority is 
 valid to decide for us, to embrace an opinion that for which 
 is conceded sufficient probability ; although the contrary 
 opinion can be at the proper time the most probable aud 
 sure." 
 
 (Peter Nicolo, Jesuit.) 
 
 II. 
 
 "It is permitted to a confessor that he may follow the 
 opinion of the penitent aud be careless of his own, and this 
 is likely when the probable opinion which the penitent fol- 
 lows will incline to the detriment of the other. Example, if 
 we do not treat, we do not restore." 
 
 (N. Balder, Jesuit. Disputes upon Moral Theology, Book 
 IV, page 402.)
 
 110 
 
 RELIGIOUS DOGMA. 
 
 I. 
 
 '• It is difficult to determine the moment when the obliga. 
 tion begins, of the love of God." 
 < (Juan de Cardknas. Crisis Theologica, Page 241.) 
 
 II. 
 
 Cladius Aguaviva, fifth General of the Jesuits, attacked 
 the bull against the doctrine of Moline, saying to Pope Paul, 
 '■ If that it is to be made a similar affront to the Society, it 
 will be difficult to answer, that ice do not intend invective and 
 injuries against the Holy See." 
 
 III. 
 
 Question. What shall we see in Paradise? Answer. The 
 very sacred humanity ol Christ, the adorable body of the 
 Virgin Mary, and of the other saints among thousands 
 and thousands of other beauties. Question. Will our utmost 
 senses enjoy the pleasure that is our own? Answer. Yes, 
 and the most admirable eternal enjoyment and without any- 
 thing fastidious. Question. Can we see, hear, smell, taste 
 aud touch, and enjoy all the pleasures that we can receive? 
 Ansicer. Yes, there is no doubt; the joyful hearing the song 
 of harmony; receive the smell of savors; for the lust, nothing 
 will fail of the pleasure of smell and perfumes, and can the 
 pleasure of delicate touch. Question. If in the intelligence 
 of speech in Paradise, tell me in what language? Ansicer. 
 It is likely that it will be in Hebrew, for it will be the lan- 
 guage that God has taught some men, and Jesus Christ has 
 spoken; also can speak any other language, but the blessed 
 will have the most perfect intelligence. Question. With 
 what clothing will the blessed be covered? Answer. With a 
 garment of glory and light, that will shine from all parts of 
 the body and significant of those who have suffered the most 
 for God." 
 
 (G. Pomky, Jesuit. Theological Catechism, Leon, 1675.)
 
 Ill 
 
 IV. 
 
 The Father Haeduin has pretended that the jEniad and 
 the Odes of Horace were composed by some monksof the 14th 
 century. Following him Eneas is Jesus Christ, Lalajea, the 
 lover of Horace is no other than the Christian religion. He 
 also thinks that all the preceding Councils of Trent never 
 existed. 
 
 V. 
 
 " The Christian religion, evidently if believable, but it is not 
 evident that it is tine, because its teaching is confused, or it 
 teaches confused things; and the most times, those that pre- 
 tend that the Christian religion is evidently true, are obliged to 
 confess that it is evidently false; concluding that thtredoes not ex- 
 ist any religion evidently trve. Why, or whence is the Christian 
 religion the most true among so many that exist? The 
 oracles of the prophets were created by the inspiration of 
 God. And if I deny to you that which has been prophesied? 
 Yes, I maintain that the miracles attributed to Jesus Christ are 
 not true." 
 
 (Philosophical Thesis of the Jesuits of Caen, maintained in 
 the Royal College of Bourbon.) 
 
 What man will dare to take a step more in doubt and 
 impiety? 
 
 VI. 
 
 "The sentiment of love to God is not obligatory." 
 (Father Simon, Jesuit ) 
 
 VII. 
 
 "If a man who has made on the day of the Passover an 
 unworthy communion, is he obliged to receive the sacrament 
 again? Answer. He is not obliged; for he has complied 
 with the obligation that is imposed by the Church. The law 
 that ordains the communion only obliges the substance of 
 the act; and the sacrilegious communion is sufficient." 
 
 (George Gobat, Jesuit. Moral Works, Douai, 1700, Book 
 I, Treatise IV r , page 253.)
 
 112 
 
 VIII. 
 
 In an exorcism that was made in Paris by Father Goton, 
 confessor of Henry IV, asked the Devil, "if before he se- 
 duced Eve, did the serpent have feet?" 
 
 It appears to us that all the pretended ingenuity of the 
 good fathers is calculated, in their policy that make us believe 
 at times that they are most sensible; and at others that they 
 are impotent; and in effect that they can make us to fear an 
 Order that writes that the blessed in heaven are covered with 
 flesh and clothed with petticoats, and that they discuss if the 
 serpent had feet or not. The Jesuits laugh at us; and during 
 their hilarity, the rattlesnake is coiled at our feet, climbing to 
 strike us in the heart! 
 
 IX. 
 
 " A son that was drunk, and in his intoxication killed his 
 father, we can rejoice at the assassination that he has committed, 
 because of the immense property which he will be the heir 
 to; because we are to suppose that this parricide was not 
 premeditated; and that he had for his object great riches; it 
 was laudable in the extreme; or at the least, it was not cer- 
 tainly bad; we here conclude that it is not a reprehensible 
 doctrine." 
 
 (Geokge Gobat, Jesuit. Moral Works, Douai, 1700, Vol. 
 II, Page 229.) 
 
 "Inasmuch as all the world knows of purgatory," says 
 Laceois positively to Bellaemine and Gimenius, "there ex- 
 ists another beautiful meadow, which is adorned with all 
 classes of flowers, illumined in clear day, and exhales a deli- 
 cious odor, an enchanted place, where the souls do not suffer 
 the pains of the senses. This place is for the less guilty, a 
 very moderate purgatory, and as a sanitary prison, where 
 they can abide without any dishonor." 
 
 "It will not be so bad the sight of the other purgatory, 
 where nobody, according to these brethren, has remained
 
 113 
 
 ten consecutive years. Aided by this, we can follow his doc- 
 trine, that all sins are venial, and will make hell less to be 
 feared." 
 
 (Life of Gaudis Lacrois, Jesuit, 
 
 XI. 
 
 "Mary preferred to be eternally condemned in hell, de- 
 prived of the sight of her son, and to see the demons, if he 
 had been conceived in original sin." 
 
 (Father Oqukte, Jesuit. Sermon pronounced in Alcala 
 in the year 1600.) 
 
 XII. 
 
 Nicolas Orlandini, Jesuit, assures us that St. Ignatius 
 carried to heaven the souls of his companions; and that hav- 
 ing been detained a moment to speak with him, made pre- 
 diction "thai every Christian that was seen in the habit of the 
 Jesuits had the privilege of entering heaven with his reason." 
 
 ~ XIII. 
 
 Antonio Sirmon, who died in 1643, said in his "Defense of 
 Virtue," " That it is lawful to work by fear and hope." 
 
 XIV. 
 
 " If Peter is dead for legitimately defending himself, we 
 can swear that he is not dead unjustly." 
 
 "It a shopkeeper, having appraised a low price for your 
 goods, you can use a false weight; and in conscience, deny 
 with an oath, before the tribunals, that you used a false 
 weight; it being understood with damage to the buyer." 
 
 (Father Gobat, Jesuit. Moral. Works, Book II, page 319.) 
 
 PARODY OF THE PARADISE OF MAHOMET. 
 
 BY THE JESUIT ENRIQUKZ. 
 
 In a ridiculous book of the "Occupation of the Saints" we 
 
 are assured by Euriquez: (Chapter 73.) 
 5*
 
 114 
 
 I. 
 
 "That the men and women are pleasantly occupied with 
 feasts, masquerades and balls. " 
 
 II. 
 
 (Chapter 74.) " That the angels are disguised as women, 
 and appear to the saints with sumptuous dresses of ladies, 
 with their hair curled, and with chemises and petticoats of 
 muslin." 
 
 III. 
 
 (Chapter 58.) " That each blessed one in heaven has a 
 particular habitation; aud that Jesus Christ abides in a mag- 
 nificent palace; having there large streets, beautiful and grand 
 squares, castles and citadels." 
 
 IV. 
 
 (Chapter 62.) " That the supreme pleasure consists in Jciss- 
 ng and embracing the bodies of the blessed; and that they bathe 
 . in fountains after this, where they sing as nightingales. ' " 
 
 V. 
 
 (Chapter 65.) "Tfiat the women have blonde hair; thf-y are 
 adorned with rubies ani jewels, in the same manner as here below." 
 
 This ray of madness, and we can pardon the Jesuits of 
 their writings if they do not take other pages. Has not the 
 Father Euriquez ridiculed the holy things as much or more 
 than Voltaire? Our readers can judge. 
 
 For the Council of the Jesuits exposed in Trebeiis, the fa- 
 mous tunic of Jesus, and by their own Council exhibited in 
 Our Lady a nail without producing as much as the tunic of 
 Trebeiis, have satisfied with usury the first costs.
 
 115 
 
 INSTRUCTIONS FOR THE CATHOLIC APOSTOLIC 
 SOCIETY OF THE SANFEDISXAS, (OR THE JES- 
 UIT ORDER OF THE HOLY FAITH.) 
 
 (BY the catechism and adjoined oath of the sacrile- 
 gious SECT OF THE SANFEDISTAS, [THE SAME AS THE PAOLOTTI 
 (PAULIST FATHERS) AN ORGANIZATION WITHIN [THE SOCIETY OF 
 THE JESUITS.] WE CAN TRULY SEE TO WHAT EXTREME SUPER- 
 STITION AND FANATICISM WILL LEAD. FREE MEN OF THE 
 WORLD ! BE ON THE ALERT ! ! BE AS EAGER AS THE ARGONAUTS 
 OF THE FABLE, AND DO NOT BE BETRAYED BY HYPOCRISY. DE- 
 SIRE THAT GOD SHALL TEAR AWAY THE MASK THAT COVERS THE 
 ENEMIES OF LIBERTY, THAT THEY MAY APPEAR AS THEY ARE ; 
 THIS IS WITH ALL THE OTHER EVIL DEEECTS THAT THEY HAVE ) 
 
 OATH. 
 
 DICTATED BY THE CARDINAL JOSE ALBANI. 
 
 I, N. de N., in the presence of God Omnipotent, Fa- 
 ther, Son and Holy Spirit, of Mary, always the Immacu- 
 late Virgin, of all the Celestial Court of Heaven, and of 
 thee, honored father, I swear to let my right hand be cut 
 off, my throat cut, and die of hunger or in the most atro- 
 cious torments ; and pray Almighty God that he will 
 condemn me to the pains of hell, before that I should 
 betray or injure one of the illustrious fathers and brothers 
 of the Catholic Apostolic Society in which I am in this 
 moment become enrolled, or without scrupulously ob- 
 serving its laws, or do not give assistance to my needy 
 brethren. I swear to firmly maintain the holy cause 
 which I have embraced. I will not guard consideration 
 for a single individual of the Society of the Liberals, 
 whatever may be his birth, parentage or fortune. I will 
 not have pity for the cries of the children nor the aged; 
 and will spill unto the last drop of blood of the infamous 
 liberals, without regard to sex, age or condition. I swear, 
 in fine, implacable hatred to the enemies of our holy Ro 
 man Catholic Religion, one and true!
 
 116 
 
 PASSWORDS AND COLLOQUY OF RECOGNITION. 
 
 Salutation. "Viva!" (Halloo!) 
 
 Answer. "VivaPues!" (Halloo then!) 
 
 Question, We have a beautiful day? 
 
 Ans. To-niorrow I hope it will be better. 
 
 Ques. I am pleased that this street is so bad? 
 
 Ans. In a short time it will be repaired. 
 
 Ques. In what manner? 
 
 Ans. With the bones of the Liberals. 
 
 Ques. How are you called? 
 
 Ans. South. 
 
 Ques. From whence cometh tbe light? 
 
 Ans. From Heaven. 
 
 Ques. What do you think of doing to-day? 
 
 Ans. To always persevere in separating the wh-at fi'om 
 the chaff. 
 
 Ques. What is the length of your crook? 
 
 Ans. It is sufficient to pull down. 
 
 Ques. What tree produced it? 
 
 Ans. A laurel planted iu Palestine, grown in the Vatican, 
 under whose bower are covered all the faithful. 
 
 Ques. Do you propose to travel? 
 
 Ans. Yes. 
 
 Ques. Whither? 
 
 Ans. Unto the shores of felicity and religion on board of 
 the little bark of the fisherman. 
 
 THE FOLLOWING IS FOR THE INITIATES OF THE SUPERIOR CLASS. 
 
 Ques. "Viva!" (Halloo!) You will be welcome; tell me 
 as follows who you are? 
 
 Ans. A brother of yours. 
 
 Ques. Are you a man? 
 
 Ans. Yes, certainly; and consent that my hand may be 
 cut off and my throat cut, and die of hunger in the most 
 atrocious torments, if I at any time injuie or betray one of 
 my brethren.
 
 117 
 
 Ques. How shall I know that you are a man faithful to 
 yonr God and to his Prince? 
 
 Ans. With these words. Faith, Hope and Indissoluble 
 Union. 
 
 Ques. Who admitted you among the Sanfedistas? (Holy 
 Fathers of the Fiith.) 
 
 Ans. A venerable man in gray hair. 
 
 Ques. What was done to receive you? 
 
 Ans. I was made to kneel upon my knee on the cross and 
 to place my hand upon the Holy Eucharist, and I was armed 
 
 with the BLESSED STEiL. 
 
 Ques. In what place was you received? 
 
 Ans. In the bends of the Jordan, in a place not contami- 
 nated by the enemies of the Holy Religion and its Princes, 
 in the same hour in which was born our Divine Redeemer. 
 
 Ques. What were your colors? 
 
 Ans. With the vellow and black my head was covered 
 (colors of the Austrian flag) and my heart with the white and 
 yellow. (Colors of the Papal flag.) 
 
 Ques. What is your duty? 
 
 Ans. To hope in the name of God and of the true Roman 
 C itholic Church. 
 
 Ques. From whence cometh the wind? 
 
 Ans. From Palestine and the Vatican; that will disperse 
 all the enemies of God. 
 
 Que*. What are the ties that bind you? 
 
 Ans. The love 7)1 God, of Country and of Truth. 
 
 Ques. How do you sleep? 
 
 Ans. Always in peace with God and with the hope of ex- 
 citing war with the enemies of his holy name. 
 
 Ques. What do you call your passwords? 
 
 Ans. The first Alpha, the second Ark of Noah, the third 
 Imperial Eaglk, the fourth Keys of Heaven. 
 
 All. Have courage, brethren, and persevere. (1) 
 
 (1) Subterranean Rome, by Carlufl Didier, pages o4y. 351.)
 
 118 
 
 CEREMONY OF INDUCTION AND EXTREME OATH 
 
 OF THE JESUITS. 
 
 [When a Jesuit of the minor rank is to be elevated to com- 
 mand, he is conducted into the Chapel of the Convent of the 
 Order, where there are only three others present, the princi- 
 pal or Superior standing in front of the altar. On either side 
 stands a monk, one of whom holds a banner of yellow aud 
 white, which are the Papal colors, and the other a black 
 bauner with a dagger and red cross above a skull and cross- 
 bones, with the word INRI, and below them the words 
 Iustum, Necar, Reges, Impios. The meaning of which is: 
 It is just to exterminate or annihilate impious or heretical Kings, 
 Governments or Rulers. Upon the floor is a red cross upon 
 which the postulant or candidate kneels. The Superior 
 hands him a small black crucifix, which. he takes in his left 
 hand and presses to his heart, and the Superior at the same 
 time presents to him a dagger, which he grasps by the blade 
 and holds the point against his heart, the Superior still hold- 
 ing it by the hilt, and thus addresses the postulant.] 
 
 SUPERIOR. 
 
 My son, heretofore you have been taught to act the dis- 
 sembler: among Roman Catholics to be a Roman Catholic, 
 aud to be a spy even among your own brethren; to believe no 
 man, to trust no man. Among the Reformers, to be a Re- 
 former; among the Huguenots, to be a Huguenot; among 
 theCalvinists, to be a Calvinist; among the Protestants, gen- 
 erally to be a Protestant; and obtaining their confidence to 
 seek even to preach from their pulpits, and to denounce with 
 all the vehemence in your nature our Holy Religion and the 
 Pope; and even to descend so low as to become a Jew among 
 the Jews, that you might be enabled to gather together all 
 information for the benefit of j'our Order as a faithful soldier 
 of the Pope. 
 
 You have been taught to insidiously plant the seeds of 
 jealously and hatred between communities, provinces and 
 slates that were at peace, and incite them to deeds of blood,
 
 119 
 
 involving them in war with each other, and to create revolu- 
 tions and civil wars in countries that were independent and 
 prosperous, cultivating the arts and the sciences and enjoy- 
 ing the blessings of peace. To take sides with the combat- 
 ants and to act secretly in concert with your brother Jesuit, 
 who might be engaged on the other side, but openly opposed 
 to that with which you might be connected; only that the 
 Church might be the gainer in the end, in the conditions 
 fixed in the treaties for peace and that the end justifies the 
 means. 
 
 You have been taught your duty as a spy, to gather all 
 statistics, facts and information in your power from every 
 source; to ingratiate yourself into the confidence of the fam- 
 ily circle of Protestants and heretics of every class and char- 
 acter, as well as that of the merchant, the banker, the lawyer 
 among the schools and universities, in parliaments aud 
 legislatures, and in the judiciaries and councils of state, and 
 to "be all things to all men," for the Pope's sake, whose 
 servants we are unto death. 
 
 You have received all your instructions heretofore as a 
 novice, a neophyte, and have served as a coadjutor, confessor 
 and priest, but you have not yet been invested with all that 
 is necessary to command in the Army of Loyola in the ser- 
 vice of the Pope. You must serve the proper time as tne 
 instrument and executioner as directed by your superiors; 
 for none can command here who has not consecrated his labors 
 with the blood of the heretic; for "without the shedding of blood 
 no man can be saved." Therefore, to fit yourself for your 
 work and make your own salvation sure, you will, in addition 
 to your former oath of obedience to your Order and allegiance 
 to the Pope, repeat after me 
 
 THE EXTREME OATH OF THE JESUITS. 
 
 I, M N , Now, in the presence of Almighty God, 
 
 the Blessed Virgin Mary, the blessed Michael the Archangel, 
 the blessed St. John the Baptist, the holy Apostles St. Peter 
 and St. Paul and all the saints and sacred hosts of heaven,
 
 120 
 
 and to you, my ghostly father, the Superior General of the 
 Society of Jesus, founded by St. Ignatius Loyola, in the 
 Pontificate of Paul the Third, and continued to the present, 
 do by the womb of the Virgin, the matrix of God, and the 
 rod of Jesus Christ, declare and swear, that his holiness the 
 Pope is Christ's Vicegerent and is the true and only Head of 
 the Catholic or Universal Church throughout the earth; and 
 that by virtue of the keys of binding and loosing, given to 
 his Holiness by my Saviour, Jesus Christ, he hath power to 
 depose heretical kiugs, princes, states, commonwealths and 
 governments, all being illegal without his sacred confirmation 
 and that they may safely be destroyed. Therefore, to the 
 utmost of my power, I shall aud will defend this doctrine 
 and His Holiness' right and custom against all usurpers 
 of the heretical or Protestant authority whatever, espe- 
 cially the Lutheran Church of Germany, Holland, Den- 
 mark, Sweden and Norway, and the now pretended au- 
 thority and churches of England and Scotland, and branches 
 of the same now established in Ireland aud on the 
 Continent of America and elsewhere; and all adherents 
 in regard that they be usurped and heretical, opposing 
 the sacred Mother Church of Rome. I do now renounce 
 aud disown any allegiance as due to any heretical king, prince 
 or state named Protc slants or Liberals or obedience to any 
 of their laws, magistrates or officers. 
 
 I do further declare that the doctrines of the churches of 
 England and Scotland, of the Culvinists, Huguenots aud 
 others of the name Protestants or Liberals to be damnable, 
 and they themselves damned and to be damned who will not 
 prsake the same. 
 
 I do further declare, that I will help, assist aud advise all 
 or any of his Holiness' agents in any place wherever I shall 
 be, in Switzerland, Germany, Holland, Denmark, Sweden, 
 Norway, England, Ireland, or America, or in auy other king- 
 dom or territory I shall come to, and do my uttermost to ex- 
 tirpate the heretical Protestants or Liberals' doctrines and to 
 destroy all their pretended powers, regal or otherwise.
 
 121 
 
 I do further promise and declare, that notwithstanding I 
 am dispensed with, to assume any religion heretical, for the 
 propagating of the Mother Church's interest, to keep secret 
 and private all her agents' counsels from time to time, as 
 they may entrust me, and not to divulge, directly or indirect- 
 ly, by word, writing or circumstance whatever; but to exe- 
 cute all that shall be proposed, given in charge or discovered 
 unto me, by you, my ghostly father, or any of this sacred 
 convent. 
 
 I do further promise and declare, that I will have no opin- 
 ion or will of my own, or any mental reservation whatever, 
 even as a corpse or cadaver, (perinde ac cadaver,) but will 
 unhesitatingly obey each and every command that I may 
 receive from my superiors in the Militia of the Pope and of 
 Jesus Christ. 
 
 That 1 will go to any'part of the world whithersoever I may 
 be sent, to the frozen regions of the North, the burning 
 sands of the desert of Africa, or the jungles of India, to the 
 centres of civilization of Europe, or to the wild haunts of the 
 barbarous savages of America, without murmuring or repin- 
 ing, and will be submissive in all things whatsoever commu- 
 nicated to me. 
 
 I furthermore promise and declare that I will, when oppor- 
 tunity presents, make and wage relentless war, secretly or 
 openly, against all heretics, Protestants and Liberals, as I 
 am directed to do, to extirpate and exterminate them from 
 the face of the whole earth; and that I will spare neither age, 
 sex or condition; and that I will hang, burn, waste, boil, flay, 
 strangle and bury alive these infamous heretics, rip up the 
 stomachs and wombs of their women and crush their infants' 
 heads against the walls, in order to annihilate forever their 
 execrable race. That when the same cannot be done openly, 
 I will secretly use the poisoned cup, the strangulating cord, 
 the steel of the poinard or the leaden bullet, regardless of 
 the honor, rank, dignity, or authority of the person or per- 
 sons, whatever may be their condition in life, either public 
 or private, as I at any time may be directed so to do by any 
 6
 
 122 
 
 agent of the Pope or Superior of the Brotherhood of the Holy 
 Faith, of the Sooiety of Jesus. 
 
 In confirmation of which, I hereby dedicate my life, my 
 soul and all my coporeal powers, and with this dagger which 
 I now receive, I will subscribe my name written in my own 
 blood, in testimony thereof; and should I prove false or 
 weaken in my determination, may my brethren and fellow 
 soldiers of the Militia of the Pope cut off my hands and my 
 feet, and my throat from ear to ear, my belly opened and 
 sulphur burned therein, with all the punishment that can be 
 inflicted upon me on earth and my soul be tortured by de- 
 mons in an eternal hell forever! 
 
 All of which I, M N , do swear by the blessed 
 
 Trinity and blessed Sacrament, which I am now to receive, 
 to perform and on my part to keep inviolably; and do call all 
 the heavenly and glorious host of heaven to witness these my 
 real intentions to keep this my oath. 
 
 In testimony hereof I take this most holy and blessed 
 Sacrament of the Eucharist, and witness the same further, 
 with my name written with the point of this dagger dipped 
 in my own blood and sealed in the face of this holy convent. 
 
 [He receives the wafer from the Superior and writes his 
 name with the point of his dagger dipped in his own blood 
 taken from over the heart.] 
 
 SUPERIOR. 
 
 You will now rise to your feet and I will instruct you in 
 the Catechism necessary to make yourself known to any 
 member of the Society of Jesus belonging to this rank. 
 
 In the first place, you, as a Brother Jesuit, will with 
 another mutually make the ordinary sign of the cross as any 
 ordinary Koman Catholic would; then one crosses his wrists, 
 the palms of his hands open, the other in answer crosses his 
 feet, one above the other; the first points with forefinger of 
 the right hand to the center of the palm of the left, the other 
 with the forefinger of the left hand points to the center of 
 the palm of the right; the first then with his right hand
 
 123 
 
 makes a circle arouud his head, touching it; the other then 
 with the forefinger of his left hand touches the left side of 
 his body just below his heart ; the first then with his right 
 hand draws it across the throat of the other, and the latter 
 then with his right hand makes the motion of cutting with a 
 dagger down the stomach and abdomen of the first. The 
 first then says Latum; the other answers Necar; the first 
 then says Reges. The other answers hnpios. [The meaning 
 of which has already been explained.] The first will then 
 present a small piece of paper folded in a peculiar manner, 
 four times, which the other will cut longitudinally and on 
 opening the name Jesu will be found written upon the head 
 and arms of a cross three times. You will then give and re- 
 ceive with him the following questions and answers. 
 
 Ques. From whither do you come? 
 
 Ans. From the bends of the Jordan, from Calvary, from 
 the Holy Sepulchre, and lastly from Rome. 
 
 Ques. What do you keep and for what do you fight? 
 
 Ans. The Holy faith. 
 
 Ques. Whom do you serve? 
 
 Ans. The Holy Father at Rome, the Pope, and the Roman 
 Catholic Church Universal throughout the world. 
 
 Ques. Who commands you? 
 
 Ans. The Successor of St. Ignatius Loyola, the founder 
 of the Society of Jesus or the Soldiers of Jesus Christ. 
 
 Ques. Who received you? 
 
 Ans. A venerable man in white hair. 
 
 Ques. How? 
 
 Ans. With a naked dagger, I kneeling upon the cross be- 
 neath the banners of the Pope and of our sacred Order. 
 
 Ques. Did you take an oath? 
 
 Ans. I did, to destroy heretics and their governments and 
 rulers, and to spare neither age, sex nor condition To be as 
 a corpse without any opinion or will of my own, but to im- 
 plicitly obey my superiors in all things without hesitation or 
 murmuring.
 
 124 
 
 Ques. Will you do that? 
 
 Ans. I will. 
 
 Ques. How do you travel? 
 
 Ans. In the bark of Peter the fisherman. 
 
 Ques. Whither do you travel? 
 
 Ans. To the four quarters of the globe . 
 
 Ques. For what purpose? 
 
 Ans. To obey the orders of rny General and Superiors 
 and execute the will of the Pope and faithfully fulfill the 
 conditions of my oath. 
 
 Ques. Go ye, then, into all the world and take possession 
 of all lands in the name of the Pope. He who will not ac- 
 cept him him as the Vicar of Jesus and his Vicegerent on 
 earth, let him be accursed and exterminated.
 
 PART SECOND.
 
 PART SECOND. 
 
 INTRODUCTION. 
 
 At the close of the long and bloody civil war of the rebel- 
 lion, the crowning act of infamy that stirred the heart of the 
 nation to its lowest depths, was the assassination of Abraham 
 Lincoln, the "Martyr President," who had guided the Ship 
 of State through the stormy seas (whose crimsoned waves 
 were incarnadined by the blood of patriots and that of the 
 would-be destroyers of the Union) to the haven of national 
 peace and the assured integrity of the whole Republic. Those 
 in arms, who had in vain sought to divide the Union and cleave 
 American Nationality in twain, were fast surrendering to the 
 victorious troops of the patriot army of the Nation. Victor 
 and vanquished alike rejoiced at the termination of the frat- 
 ricidal strife, one to exult over the successes of "Liberty and 
 Union, now and forever inseparable," and the other with 
 vain regrets for a " Lost Cause," and to mourn for the loss 
 of those who had fought and died in vain. The South was 
 just beginning to return to reason, seeing the fruitlessness of 
 her efforts in a wrong direction, and was disposed to make 
 the best terms possible with the North in the restoration of 
 peace and tranquility within her borders. The victorious 
 armies were still in possession of the re-conquered territory, 
 and general preparations were being made for evacuation and 
 disbandment and return to their homes. It was at this time, 
 that, on the night of the fourteenth of April, 1865, that the 
 deadly bullet of the assassin did its fatal work and the morn* 
 ing of the fifteenth closed the earthly career of the greatest 
 man and the best beloved President that ever assumed the 
 duties of the Executive of the Kalion. 
 
 The South was struck dumb with terror and astonishment
 
 128 
 
 at an act committed at a time when no possible benefit could 
 be derived from it, or help the Lost Cause, and lay helpless, 
 crushed, at the feet of her now maddened victors, whose arms 
 were raised ready to strike in terrible, merciless vengeance, 
 against what they deemed a treacherous and perjured but 
 suppliant and conquered foe. The South, in her agony of 
 horror and fear, protested against the terrible crime, and he 
 who had been before most bitterly cursed, derided and ma- 
 ligned, with all the intensity of sectional animosity and 
 hatred, at the beginning and during the war, was now claimed 
 by them to have been "the South's best feiend." It was 
 the darkest and most perilous hour of the nation, when its 
 pent up wrath seemed about to be let loose and the annihila- 
 tion of the vanquished was deemed most certain. But He 
 who rules the whirlwind and rides upon fhe storm com- 
 manded as in the days of old, "Peace! Be still, and the 
 winds and the waves they obeyed Him." 
 
 When the Grand Funeral March of the Nation was com- 
 menced, and due preparation had been made by the hundreds 
 of cities and towns for the reception of the remains of the 
 Immortal Lincoln, the many hundreds of representatives of 
 the people of the Pacific States and Territories sojourning in 
 New York City, assembled at the Metropolitan Hotel and or- 
 ganized a meeting for the purpose of expressing their detes- 
 tation of so horrible a crime, their sympathy to the family of 
 the murdered President and to the nation, and to take the 
 necessary steps towards payiug a proper respect for his 
 memory by marching in procession, in a division by them- 
 selves, along with their fellow citizens of the other States 
 and Territories. 
 
 The Hon. George Barstow, ex-Speaker of the Assembly.of 
 the State of California, was chosen President of the meeting; 
 the Hon. Richard McCormick, then Secretary of the Terri- 
 tory of Arizona, was chosen Secretary, and Major Edwin A. 
 Sherman, then of the State of Nevada, was selected as Mar- 
 shal of the Division of the*Pacific States and Territories. 
 Gen. John B. Frisbie and others presented resolutions which
 
 129 
 
 were unanimously adopted, and the meeting then adjourned 
 subject to the orders of the Marshal, to meet at the corner of 
 Wall and Nassau streets and to take the place assigned them 
 in the procession. On the 24th of April the remains of the 
 martyr President reached New York City and after having 
 been viewed by more than a hundred thousand people of all 
 classes, sexes -and conditions, on the morning of the next 
 day the grandest mournful pagent that the world ever saw 
 was displayed in the great metropolis of the nation, and 
 which having begun at the Capitol, was to be continued in 
 length for more than a thousand miles, until rest was found 
 at last in the cemetery at Oak Ridge, at Springfield, Illinois, 
 the home of the illustrious dead. 
 
 On the morning of the day of the funeral.procession in New 
 York City, and shortly before taking our places in line, the 
 Marshal of the division immediately in front of our own 
 stepped up to us and asked, "Are you an American?" to 
 which we answered "Yes." He then enquired, "Are you a 
 Roman Catholic?" To which we answered emphatically, 
 "No!" He then said: " The South had nothing to do with 
 the assassination of Abraham Lincoln, but he was the victim 
 of a Jesuit plot, which had long been planned to murder him ; 
 that it was known in Europe and our own country, and the 
 conspiracy was wider spread than people had any idea of." 
 At that time we considered it to be but one of a thousand 
 rumors then afloat, but said, "If this be true as yon say, I 
 am willing to unite with you and with any bod^of true men 
 who can be relied upon, and if it occupies the remainder of 
 my life, I will leave not a stone unturned nor let any oppor- 
 tunity whatever escape me, but I will ferret the whole thing 
 out from the beginning, but what I will get at the truth of the 
 matter." For eighteen long years, after an immense amoun^ 
 of time and expense, both in traveling and correspondence, 
 like a tireless detective, pursuing every thread and following 
 up every track and trail, we at last have satisfactorily proven 
 to ourself that the statement then made to us was true, and 
 that Abraham Lincoln fell the victim of the Papal power is 
 as certain as that the sun shines, and we are also convinced
 
 130 
 
 that our readers who will peruse the following pages will as 
 readily and promptly come to the same conclusions. 
 
 We are fortified with actual sworn statements of fact, as 
 will be seen, the assertions of distinguished statesmen, and 
 following the rules of evidence, circumstantial and positive, 
 there is no room whatever left for doubt, while a nest of foul, 
 slimy and venomous serpents is uncovered, and we will leave 
 it to our readers to say whether the title at the beginning of 
 this book, '. ' The Engineer Corps of Hell; or Eome's Sappers 
 and Miners, " is appropriate or not. 
 
 San Francisco, August 24th, 1883. 
 
 EDWIN A. SHERMAN.
 
 131 
 
 CHAPTER I. 
 
 PRELIMINARY OUTLINE. 
 
 In the year 1809 four men were born who were destined 
 by an Almighty Providence to wield an influence and power 
 in the world, in defense of civil and religious liberty, whose 
 efforts were crowned with success, but as in all previous his- 
 tory, the sacrifice upon the altar of freedom had to be conse- 
 crated in its own blood. 
 
 One of these, and the chief of whom we have to speak, was 
 Abraham Lincoln, the Martyr President of the United States, 
 who was born February 12th, 1809, in Hardin County, Ken- 
 tucky; the second the Rev. Charles Chiniquy, the American 
 Luther, (and the client of Lincoln,) born July 30th, 1809, 
 at Kamouraska, in Canada; the third, Alesandro Gavazzi, 
 
 born , 1809, at Bologna, in Italy, who was the gallant 
 
 champion, reformer and chaplain of Garibaldi's army for the 
 liberation of Italy, at the same time that Abraham Lincoln 
 was President of our own country and fighting for the pres- 
 ervation of liberty and 4 the Union ; and William E. Gladstone, 
 the Prime Minister of England, born Dec. 29, 1809, and these 
 four having the same common enemy to contend against, in 
 their struggle for the principles of civil and religious lib- 
 erty — the Jesuit emissaries and auxiliaries of the Papal power 
 at Rome. 
 
 After so many years of patient research and investigation, 
 we submit the following statement in the same manner to 
 our readers, as a lawyer would present the opening of his 
 case at the beginning of a suit in court, to an intelligent and 
 impartial jury, and as follows, with the accompanying evi- 
 dence to substantiate its truthfulness. 
 
 It appears that for a considerable length of time a contro- 
 versy had sprang up and been maintained in the bosom of 
 the Roman Catholic Church, in the diocese of Illinois, prior 
 to the year 1856, and which was carried on for several years
 
 132 
 
 between Bishop O'Regan, of Chicago, on the one hand, with 
 all the power of the episcopacy and tyranny of the hierarchy 
 of the Papacy, and on the other by the Rev. Charles Chini- 
 qay, then a Priest of that church at St. Anne's, Kankakee 
 County, in said State, who resisted the arbitrary usurpations 
 and tyrannical measures put forth by Bishop O'Regan. 
 
 It is not our purpose to go into a general detail of this 
 controversy, as the Rev. Charles Chiniquy, now a Presby- 
 terian Minister, in his admirable work of "Fifty Years in 
 the Church of Rome," soon to appear, has given the fullest 
 account of all these matters, to which our readers are referred, 
 two chapters of which have been kindly furnished by him, 
 which also become a part of the evidence contained herein 
 in proof of the statement made. Suffice it to say in brief, 
 however, that a general Roman Catholic colonization scheme 
 for the taking possession of the Mississippi Valley had been 
 determined upon by the late Pope Pius IX, in 1850, and a 
 large emigration of people of that faith from the continent of 
 Europe and from Canada was put in motion, and under the 
 leadership of Father Chiniquy, colonies were planted in 
 various places, but chiefly in the State of Illinois, and under 
 the direct authority from Rome, with separate and specific 
 command, in method and detail, but in spiritual matters sub- 
 ject to the rule of the Bishop of the diocese. Father Chini- 
 quy, partly with his own money and that of his fellow colo- 
 nists, bought the land and laid out a town called St. Ann's, 
 in Kankakee county, built a church, established a school, 
 and became at the same time pastor, teacher and manager of 
 the affairs of his colony and exercised a truly paternal care 
 over his entire flock, who were chiefly agricultural in their 
 avocations and pursuits. While so engaged, he seems to have 
 excited the envy and jealousy of some of his fellows in the 
 priesthood, who were not pleased with his success and his 
 indomitable perseverance, energy and industry, which was a 
 standing rebuke to those who had less of piety in their com- 
 position, and who were more disposed to gratify their appe- 
 tites and lethargy, than to cultivate the moral virtues of 
 temperance and sobriety, or imitate the example of St. Paul,
 
 133 
 
 who labored with his own hands rather than be a charge to 
 others. 
 
 A portion of these colonists who were artizans settled in 
 the city of Chicago, where they could obtain employment at 
 their professions and trades. Here they bought a lot and 
 erected a church, supplied the altar with the necessary adorn- 
 ments in the best style, and with rich and costly vestments 
 for the officiating priests. This neatness and elegance excited 
 the envy of the Irish portion of the Eoman Catholic popula- 
 tion of that city and their priests, which extended even to 
 the Bishop, their fellow countryman, who in the exercise of 
 his arbitrary power, not only stripped the French Roman 
 Catholic Chapel of priests' vestments, but actually robbed 
 them of the church itself. On a Sunday morning when they 
 came to attend church, the Frenchmen found no church 
 there. It had been stolen bodily! They followed up the 
 tracks of the trucks upon which it had been hauled away, 
 and found it in another part of the city, still on wheels, but 
 occupied by Irish Roman Catholics and an Irish priest cele- 
 brating mass. Their indignation knew no bounds. They 
 protested against these outrages, not only to their Irish 
 brethren of the same faith, to the priests, and lastly to the 
 Bishop himself, but in vain. They were met by contumely, 
 insult and abuse. They called upon Father Chiniqv.y, who 
 not only appealed to the Pope, but also to Emperor Napo- 
 leon III, in nearly the following language: 
 
 " Sire: My grandfather was a Captain in the French Navy, 
 and for gallant services was in part awarded lands in Canada, 
 which by the misfortunes of war was ceded by treaty to Great 
 Britain. Upon retiring from the service of Fiance he set 
 tied upon his estates in Canada, where my father and myself 
 were born. I am thus with other Canadians who have come 
 to this country a British subject by birth, an American 
 citizen by adoption, but French still in blood and Roman 
 Catholic in religion. I therefore, on the part of our people, 
 humbly implore your Majesty to aid us by interceding with 
 His Holiness Pope Pius IX, to have these outrages and 
 wrongs righted."
 
 134 
 
 The Emperor, Napoleon III, did intercede with the Pope, 
 who sent out his Nuncio Bedini, who found things as 
 stated. Bishop O'Regan was removed, and another Bishop 
 who did not prove to be much better, was appointed in his 
 place. It was during these times of trial, abuse and tyranny 
 when the machinery of the courts was used to endeavor to 
 force subjection of matters personal and temporal to Papal 
 ecclesiastical law, to deprive American citizens of their just- 
 rights and free will and to make them complete subjects and 
 vassals of Rome. Having failed to accomplish this by many 
 tedious, expensive and harassing law-suits, then there was 
 concocted one of the most damnable conspiracies that was 
 ever hatched by devils to destroy the character of one of 
 the noblest and fearless men that ever contended for the 
 rights of man in any cause or anywhere on the face of God's 
 earth. "When the whole Papal power was united here in Amer- 
 ica against one man to crush and destroy him, and he was 
 making the fight alone and single handed in a cause which 
 involved the rights of every American citizen; when they 
 had exhausted his financial resources and he was over- 
 whelmed in debt, to complete his ruin, if it were possible, 
 they resorted to infamy of the blackest dye to rob him of 
 his good name by falsely charging him with crime, confirm- 
 ing with perjured oaths and damning their treacherous, cow- 
 ardly souls forever. It was at this point in the darkest 
 hour of his gloom and sorrow that his deliverer was to 
 appear upon the scene to champion his cause and bring 
 him off victorious in the contest; and that champion whose 
 voice and arm was never lifted in vain to help the weak, 
 down-trodden and oppressed, was ABRAHAM LINCOLN ! 
 
 Before entering into the details of this conspiracy, it is but 
 due to the memory of the "Martyr President, " Abraham 
 Lincoln, to positively and emphatically deny the false state- 
 ment made by Roman Catholic journals, that he was ever 
 a Roman Catholic in belief or baptized in that faith by any 
 priest while in infancy, youth or manhood. 
 
 The Catholic Monitor of San Francisco, in its tirade and 
 abuse of the Hon. Robert T. Lincoln, Secretary of War, be-
 
 135 
 
 cause he very properly refused to permit a Roman Catholic 
 Church to be erected upon the U. S. Military Reservation at 
 the Presidio, among other things, said: "that such narrow 
 and bigoted views could only emanate from a degenerate son 
 of a great father over whose head were poured the bap- 
 tismal WATERS OF THE CATHOLIC FAITH," 
 
 The only waters of that sort which ever were poured over 
 Abraham Lincoln's head was on the night of April 14th, 
 1865^ when Ford's Theater in Washington was the cathedral, 
 and when the sacrament was administered by Wilki s Booth as 
 the officiating priest, and he was baptized in his own blood 
 and consecrated with a vengeance. It is time that an in- 
 dignant protest should go forth from the American people 
 against this shameless lying which would rob our country 
 of the fair fame of Washington and Lincoln, whose glorious 
 names are wantonly and insultingly attached to institutions 
 which they warned their countrymen of and fought against. 
 But there is so much lying that the Papists when cornered 
 in one lie will seek refuge in another, as will be seen by the 
 following: 
 
 "Father Larmer, a Catholic priest of Chicago, publishes 
 a card in which he denies the recent statement about Abra- 
 ham'Lincoln being a Roman Catholic, he says: 'When I 
 read the assertion in the Unicers I was then Missionary Su- 
 perintendent of a district which included seven counties in 
 Illinois, Hancock being one of them, where the Bishop Le 
 Fevre and the Abbe St. Cyr had labored as early missionaries. 
 In the center of Hancock County there is a small town 
 named Fountain Green. Near it was a Catholic Church, 
 and early American settlers from Maryland and Kentucky 
 located in the neighborhood, among whom was a branch of 
 the Lincoln family and, others named Cameron and Ged- 
 diugs. Consequently it was at John Lincoln's, or " Old Johnny 
 Lincoln's" (as he was familiarly named by the old settlers), 
 that these priests stopped. John was a brother of President 
 Lincoln, not his father, and this John Lincoln joined the Catho- 
 lic Church with Ids wife. Abraham Lincoln was not a Catho-
 
 136 
 
 lic, nor had he ever lived in the district which blshop 
 LeFevre and the priest of St. Cyr attended.' " 
 
 So far as Abraham Lincoln not being a Roman Catholic is 
 concerned, Father Larrner tells the truth; but Abraham Lin- 
 coln never had a brother John. His only brother's name was 
 Thomas, who died in infancy, and his father and mother 
 were Baptists, to which denomination in early life Abraham 
 Lincoln more particularly leaned. 
 
 This denial of these false assertions of our martyred Presi- 
 dent ever Laving been baptized or being a Roman Catholic, 
 is necessary, in the beginning, to establish his status and 
 relationship to that institution. 
 
 CHAPTER II. 
 
 THE PLOT AGAINST CHINIQUY AND HIS DEFENSE BY ABRAHAM 
 LINCOLN, HIS ATTORNEY, RESULTING IN HIS TRIUMPHANT SUC_ 
 CESS OVER THE FOUL DESIGNS AND PERJURY OF THE PRIESTS 
 AND THEIR ENEMIES. 
 
 After some five years and more of controversy with and 
 resistance to the outrageous tyranny of Bishop O 'Regan, 
 Father Chiniquy now found himself confronted with a new 
 and more deadly attempt for his destruction. 
 
 A plot had been concocted by the Bishop and other Irish 
 Jesuit piiesthood in the city of Chicago against the fearless 
 French Canadian priest, and the trouble had extended so 
 far that the laity was mainly divided into two hostile camps 
 of Irish and French Catholics, and a religious war of races, 
 in which the Protestunt community of that section were 
 silent spectators, though their sympathy was warmly ex- 
 tended to the latter, whom they looked upon as being 
 grievously oppressed and abused by their Irish co-religion- 
 ists, who were largely in preponderance and with an Irish 
 Bishop at their head. 
 
 Two profligate French priests who wore jealous of Father 
 Chiniquy 's success and influence over his people, were
 
 137 
 
 chosen as the tools of the Bishop to carry out his hellish 
 designs. One of them by the name of LeBelle, caused a 
 man by the name of Spinks to swear out a warrant against 
 Father Chiniquy for seduction and rape with his (LeBelle's) 
 own married sister at Chicago, and to ruin his reputation 
 forever, if possible, by falsely charging him with this 
 heinous crime, while the expense of the suit would have to 
 be borne by the State, and the District Attorney, and asso- 
 ciate counsel would be aided by the power and influence of 
 Bishop O'Regan and his Jesuit auxiliaries. 
 
 It was at this juncture in the hour of his great distress 
 that Father Chiniquy, by the advice of an unknown friend, 
 in addition to his other counsel, secured the legal services of 
 Abraham Lincoln. His. enemies, fearing that he might be 
 acquitted if the trial took place at Kankakee, where Chin- 
 iquy was well and favorably known, caused a change of 
 venue to be taken to Urbana, Champaign County, Illinois. 
 Chiniquy was arrested by the Sheriff and was taken to the 
 place of trial. Judge Norton, of Joliet (now deceased), was 
 the principal counsel on the part of the State against Chin- 
 iquy, while his counsel for the defense was Judge Osgood, 
 of Joliet, now deceased. Mr. J. W. Paddock, of Kankakee 
 (now deceased), and Abraham Lincoln. 
 
 Says Judge Osgood, also confirmed by Judge Norton: 
 "Upon the trial of the cause against Father Chiniquy, the 
 Koman Church had supcenaed five Catholic priests as wit- 
 nesses! They attended court dressed as priests, wearing 
 long, black robes, looking very dignified, and presentiDg an 
 air of great condescension upon their part to appear in 
 court, which they seemed to attempt to overawe by their 
 presence and to give a sanctimonious air of truth to their 
 false evidence to be given upon the stand when called for. 
 Upon the convening of court in the morning there came an 
 awkward lull in business arising from the tardiness of a 
 juror. The parties, lawyers and attendants were all in 
 proper place ready to go on, and nothing could be done in 
 the absence of the tardy juror. Judge David Davis sat on
 
 138 
 
 the bench, a jolly, fat, good-natured person, weighing about 
 three hundred pounds. Mr. Lincoln had angular leatures, 
 lon^, bony lingers, and presented a comical appearance at 
 the bar, for he was ever joking his brethren of the bar. 
 Judge Jesse O. Norton was opposing counsel, a neat, tasty, 
 tidy, ministerial appearing person of the Presbyterian faith, 
 who never joked, and his dignity was blighted by the slight- 
 est ' smutty ' allusion. The eleven jurors were common 
 country farmers, honest, plain and blunt. The court-room 
 was densely packed with country folks, who came to hear 
 the distinguished array of counsel. "While this pause for 
 the absent juror was continuing, the five priests emerged 
 from a side door and marched down the room in solemn and 
 diguified procession and all took a seat in a row on a long 
 bench provided for witnesses. Of course, their appearauce 
 attracted much attention. They were dressed alike, sat very 
 prim, looking neither to the right or to the left; their hands 
 were on their knees and their feet were in a straight line. 
 For a minute a pin could have been heard to fall, so quiet was 
 the room, and the audience seemed under a spell. At this 
 moment, Mr. Lincoln seeing the effect they had produced, 
 and quickly divining their purpose and determined to de- 
 stroy it and their influence, which he conceived could be 
 done at that point in no other way, leaned over the bar 
 table towards Judge Norton, and with his hand to his mouth, 
 as if to prevent his words being heard by anyone but Judge 
 Norton, he spoke in a whisper voice (but a loud whisper 
 that could be heard by every person in the room), ' Norton! 
 Ob, Norton!' (aud pointing his long arm and fingers at the 
 row of priests at the same time, "and making a quizzical ex- 
 pression of the face at the same time), 'I want to ask you 
 a question in confidence.' ' What is it?' says Judge Norton. 
 Says Lincoln, ' What )ms the •• fellers got peckers for anyhow?' 
 It was nearly a minute before the point to the question was 
 seen by the people. But as soon as it was seen, the jury, 
 the lawyers, the crowd and court broke out into immoderate 
 laughter. Norton was terribly shocked; the priests never 
 smiled — they looked a picture of disgust. Every few min-
 
 139 
 
 rites thereafter some one would break out afresh in laughter, 
 aud then'it would run through the house. Judge Davis' 
 sides fairly shook in the merriment. The priests were 
 
 TERRIBLY OFFENDED, AND THEIR EYES SHOWED A MALIGNITY OF 
 INTENTION OF REVENGE TO BE GRATIFIED IN THE FUTURE WHICH 
 THEIR TONGUES DARED NOT UTTER." 
 
 In 1862 a number of gentlemen in Washington (who were 
 Democrats, but friends of Lincoln) sent him word they 
 would call upon him and pay their respects. When they 
 entered his room they announced the visit was purely a 
 social call. They had no offices to ask for, no government 
 policy to discuss, but they wanted to see him as they had 
 seen him in Illinois. Mr. Lincoln was delighted at the 
 spirit of the visit. He said it was the first visit he had had 
 from friends. All previous callers had come for office for 
 themselves or friends, or to discuss State matters, etc. He 
 forgot he was President for the time, and his friends re- 
 mained until twelve o'clock at midnight, telling stories and 
 recounting court scenes in Illinois. 
 
 Mr. Lincoln told of this scene at Urbana, and he s.iid " it 
 was the most ludicrous thing he had ever seen in court." 
 But this is a digression. 
 
 When the tardy juror arrived, the business of tbe court was 
 proceeded with. The counsel for the prosecution called 
 for their witnesses, and Father LeBelle took the stand and 
 swore to a mass of perjured evideuce against Chiniquy in 
 his attempt of seduction and rape of his own (LeBelle's) 
 sister. The evidence direct seemed overwhelming and con- 
 clusive in statement. Upon cross-examination by Lincoln, 
 much of its effect was destroyed, but still it was feaied by 
 Lincoln that the minds of the jury were against the cause 
 of his client and that he might be brought in guilty. The 
 press had been poisoned, and advanced opinions of probable 
 conviction and condemnation of Chiniquy were published in 
 the journals everywhere for the very purpose of influencing 
 the jury in securing that conviction. 
 
 The court adjourned in the afternoon until the next morn- 
 ing. In Chicago the newsboys were selling extra sup-
 
 140 
 
 plies of the papers, declaring the hoped for conviction by 
 Bishop O'Began and his coadjutors in advance. Fortunately 
 however for Chiniquy, a French Canadian by the name of 
 Terrien bought one of the papers and took it home to his 
 wife. When she read the paper she said, " Chiniquy is inno 
 cent, and I know it." " I heard the whole thing as it was 
 planned in the priest LeBelle's house by him with his sister, 
 and he promised to give her two eighty-acre tracts of land 
 if she would swear that Chiniquy had made dishonorable 
 proposals to her and attempts upon her person." At first 
 she refused, and denied positively that Chiniquy had ever 
 done anything of the kind, and that she would be guilty of 
 perjury and damn her own soul if she should swear to any- 
 thing of the kind, for it was absolutely false. After much 
 urging and pressing on the part of the priest LeBelle, and 
 she still refused, he said: "Mr. Chiniquy will destroy our 
 holy religion and our people if we do not destroy him. If 
 you think that the swearing that I ask you to do is a sin, 
 you will come to confess to me and I will pardon it in the abso- 
 lution I will give you." 
 
 " Have you the power to forgive a false oath ?" replied Mrs. 
 Bossy to her brother. " Yes," he answered; " 1 have that 
 power; for Christ has said to all his priests, 'What you shall 
 bind on earth shall be bound in heaven; and what you shall 
 loose on earth shall be loosed in heaven.'" Mrs. Bossy 
 then said: "If you promise that you will forgive me that false 
 oalh, and if you give me the 160 acres of land that you prom- 
 ised, I will do what you want." The priest LeBelle then said, 
 (i All right!" 
 
 Whtn Narcisse Terrien heard this from his wife he said, 
 «'If it be so, we cannot allow Mr. Chiniquy to be condemned. 
 Come with me to Urbana." But his wife being quite ill, 
 said to her husband, "You know well that I cannot go. 
 But Miss Philomena Moffat was with me then; she knows 
 every particular of that wicked plot as well as I do. She 
 is well, go and take her to Urbana. There is no doubt 
 that her testimony will prevent the condemnation of Mr. 
 Chiniquy."
 
 141 
 
 Upon that her husband and Miss Moffat started at once, 
 and arrived in the night at Urbana, sought Mr. Lincoln and 
 revealed to him the whole diabolical plot, of which he went 
 immediately and informed Chiniquy. In the meantime the 
 priests watched the trains and examined the hotel registers 
 and found that Mr. Terrien and Miss Moffat had arrived. 
 The priest LeBelle met her coming from Mr. Lincoln's room, 
 a colloquy ensued, and he offered her a large sum of money 
 to leave immediately and return to Chicago and not appear 
 in court. She positively refused, informed him that Mr. 
 Lincoln knew all. Fearing the evil consequences that would 
 result when the hellish scheme would be made public, he 
 went and informed the other priests, and they left before 
 daylight the next morning. The suit was withdrawn by con- 
 sent of the court and counsel, but not until Mr. Lincoln, 
 with words of burning eloquence and melting pathos, de- 
 scribed the long and malicious persecution of his client by 
 his enemies, and with the most bitter invective that the hu- 
 man mind can conceive or the tongue can utter, denounced 
 the infernal machinations of Bishop O'Regan and his ac- 
 complices, and rising to his full height, declared, "that 
 while an Almighty Ruling Providence permitted him to see 
 the light of day and breathe the pure air of heaven, and so 
 long as he had a brain to think, a heart to feel and a hand 
 to execute his will, he would devote them all against that 
 infernal power that was the enemy of all free government 
 and of the free institutions of his country, that polluted the 
 temples of justice with its presence and attempted to use 
 the machinery of the law to oppress and crush the innocent 
 and helpless. 
 
 It was for holding these perjured priests up to derision 
 and thwarting their aims and projects in the beginning of 
 this trial, and the declarations made when the infamous suit 
 was withdrawn and the full knowledge he possessed of the 
 rascality of that priesthood, which will stop at nothing to 
 carry out its infernal designs, that he brought upon himself 
 that relentless and merciless hatred which continued until it 
 bore fruit in the then near future, the details of which will
 
 142 
 
 be found in another chapter; but before entering upon them 
 we will direct the attention of our readers to the next two 
 chapters following, from Father Chiniquy himself. 
 
 CHAPTER III. 
 
 [chapter xlii of "fifty two years in the CHURCH OF ROME," 
 
 BY REV. CHARLES CHINIQUY.]' 
 
 Public Acts of Simony — Thefts and Brigandage of Bishop O'Regan — 
 General Cry of Indignation— I determine to resist him to hie 
 face— He Employs again Spink, to send me to Gaol, and he fails — 
 drags me as a Prisoner to Urbana in the Spring of 1856. and he 
 fails again — Abraham Lincoln Defends Me— My dear Bible becomes 
 more than ever my Light and my Counsellor. 
 
 A month had hardly elapsed since the ecclesiastical re- 
 treat, when all the cities of Illinois were filled with the most 
 strange and humiliating clamors against our Bishop. From 
 Chicago to Cairo, it would have been difficult to go to a 
 single town without hearing from the lips of the most 
 respectable people, or reading in big letters in some of 
 the most influential paper?, that Bishop O'Began was a 
 thief, a Simoniac, a perjurer, or even something worse. 
 The bitterest complaints were crossing each other over the 
 length and breadth of Illinois, from almost every congrega- 
 tion. " He has stolen the beautiful and costly vestments we 
 bought for our church!" cried the French Canadians of Chi- 
 cago. " He has swindled us out of a fine lot given us to 
 build our church, and sold it for fifty thousand dollars, and 
 pocketed the money for his own private purposes, without 
 giving us any notice," complained the Germans. "His 
 thirst for money is so great," said the whole Catholic peo- 
 ple of Illinois, " that he is selling even the bones of the 
 dead to fill his treasury!" 
 
 I had not forgotten the bold attempt of the Bishop to 
 wrench my little property from my bands, at his first visit 
 to my colony. The highway thief who puts the dagger on 
 the breast of the traveler, threatening to take away his life
 
 143 
 
 if he does not give him his purse, does not look more in- 
 famous to his victim than that Bishop appeared to me that 
 day. But my hope that this was an isolated and excep- 
 tional case in the life of my superior, and I did not whisper 
 a word of it to anybody. I began to think differently, how- 
 ever, when I saw the numerous articles in the principal 
 papers of the State, signed with the most respectable names, 
 accusing him of theft, Simony and lies. My hope at first 
 was that there were many exaggerations in these reports; 
 but as they came thicker day after day, I thought that my 
 duty was to go to Chicago and see by myself to what extent 
 those rumors were true. I went directly to the French 
 Canadian Church, and to my unspeakable dismay, I found 
 that it was too true that the Bishop had stolen the fine 
 church vestments, which my countrymen had bought for 
 their own priest in their great solemnities, and he had trans- 
 ferred them to his Cathedral of St. Mary, for his own per- 
 sonal use. The indignation of my poor countrymen knew 
 no bounds. It was really deplorable to hear with what su- 
 preme disgust and want of respect they were speaking of 
 their Bishop. Unfortunately, the Germans and the Irish 
 were still ahead of them in their unguarded, disrespectful 
 denunciations. Several were speaking of prosecuting the 
 bishop^ before the civil courts, to force him to disgorge what 
 he had stolen. And it was with the utmost difficulty that 
 I succeeded in preventing eome of them from mobbing and 
 insulting him publicly in the streets, and even in his own 
 palace. The only way I could find to appease them was to 
 promise that I would speak to his Lordship, and tell him 
 that it was the desire of my countrymen to have those 
 church vestments restored to them. 
 
 The second thing I did was to go to the cemetery, to see 
 for myself to what txtent it was true or not the Bishop was 
 selling the very bones of his dead diocesans, in order to make 
 money. 
 
 On my way to the Roman Catholic gra\eyard, I met a 
 great number of cartloads of sand, which, I was told by the 
 carters, had been taken from the cemetery; but I did not
 
 144 
 
 like to atop them, except when I was at the very door of the 
 consecrated spot. There I found three carters which were 
 just leaving the grounds. I asked, and obtained from them 
 the permission to search in the sand which they were carry- 
 ing, in order to see if there were not some bones. I could 
 not find any in the first cart, and my hope was that it would 
 be the same with the two others. But, to my horror and 
 shame, I found the inferior jaw of a child in the second, 
 and part of the bones of an arm, and almost the whole foot 
 of a human being, iu the third cart. I politely requested 
 the carters to show me the very place where they had dug 
 that sand, and they complied with my prayer. To my un- 
 speakable regret and shame, I found that the Bishop had 
 told an unmitigated falsehood, when, to appease public in- 
 dignation against his sacrilegious traffic, he had published 
 that he was selling only the sand which was outside the 
 fence, on the very border of the lake. It is true, that to 
 make his case good, he had ordered the old fence to be 
 taken away, in order to make a new one, many feet inside of 
 the first one. But this miserable and shameful subterfuge 
 rendered his crime still greater than it had at first appeared. 
 What added to the gravity of that public iniquity is, that 
 the Bishop of Chicago had got that piece of land from the 
 city for a burial-ground, only after they had made a solemn 
 oath to use it only for burying the dead. Every load of that 
 ground sold, then, was not only an act of Simony, but was 
 the breaking of a solemn oath! No words can express the 
 shame I felt, after convincing myself of the correctness of 
 what the press of Chicago, and the whole State of Illinois, 
 had published against our Bishop about this sacrilegious 
 traffic. 
 
 Slowly retracing my steps to the city from the cemetery, 
 I went directly to the Bishop to fulfill the promise I had 
 made to the French Canadians, to try to obtain the restora- 
 tion of their fine church vestments. But I was not long 
 with him without seeing that I would gain nothing but his 
 enmity, by pleading the cause of my poor countrymen. 
 However, I thought my duty was to do all in my power to
 
 145 
 
 open the eyes of the Bishop to the pit he was digging for him- 
 self and for us and all Catholics by his conduct. " My Lord, ' ' 
 I said, "I will not surprise your Lordship when I tell you 
 that all true Catholics of Illinois are filled with sorrow by 
 the articles they find every day in the press against our 
 Bishop." 
 
 " Yes, yes," he abruptly replied; " the good Catholics must 
 be sad indeed to read such disgusting diatribes against their 
 superior, and I presume you are one of those who are sorry. 
 But, then, why do you not prevent your insolent and infidel 
 countrymen from writing those things? I see that a great 
 part of those libels are signed by French Canadians. " 
 
 I answered: " It is to try, as much as it is in my power, to 
 put an end to these scandals that I am in Chicago to-day, my 
 Lord." 
 
 "Very well, very well," he replied; " as you have the rep- 
 utation of having a great influence over your countrymen, 
 make use of that influence to stop them in their rebellious 
 conduct against me, and I will then believe that you are a 
 good friend." 
 
 I answered: "I hope to succeed in what your Lordship 
 wants me to do. But there are two things to be done in 
 order to secure my success." 
 
 "What are" they?" quickly asked the Bishop. 
 
 "The first is, that your Lordship give back the fine church 
 vestments which you have taken from the French Canadian 
 congregation of Chicago; the second is, that your Lordship 
 abstain absolutely, from this day, to sell the sand of the 
 burial-ground, which covers the tombs of the dead." 
 
 "Without answering a word, the Bishop struck his fist vio- 
 lently on the table, and crossed the room with a quiet step 
 two or three times, then turning towards me and pointing 
 his finger to my face, he exclaimed in an indescribable ac- 
 cent of rage, " Now I see the truth of what Mr. Spink told 
 me! You are not only mj r bitterest enemy, but you are at 
 the head of my enemies — you take sides with them against 
 me! You approve of their rebellious writings! I will never 
 7
 
 146 
 
 give baok those church vestments. They are mine, as the 
 French Canadian Church is mine! Do you not know that 
 the ground on which the churches are built, as well as the 
 churches themselves, and all that belongs to the Church, be- 
 long to the Bishop? Was it not a burning shame to see 
 such fine church vestments' in a poor, miserable church of 
 Chicago, where the Bishop of that important city was cov- 
 ered with rags? It was in the interest of episcopal dignity 
 that I ordered those rich and splendid vestments, which are 
 mine by the law, to be transferred from that small and insig- 
 nificant congregation to my Cathedral of St. Mary. And if 
 you had an ounce of respect for your Bishop, Mr. Chiniquy, 
 you would immediately go to your countrymen and put a 
 stop to their murmurs and their slanders against me, by 
 telling them simply that I have taken what was mine from 
 that church, which is mine also, to the cathedral, which is 
 altogether mine. Tell your countrymen to hold their 
 tongues, respect their Bishop when he is in the right, as I 
 am to-day." 
 
 I had, many times, considered the infamy and injustice of 
 the law which the Bishops have got passed all over the 
 United States, making every one of them a corporation, 
 with the right of possessing personally all the Church prop- 
 erties of the Roman Catholics. But I had never under- 
 stood the infamy and tyranny of that law so clearly as in 
 that hour. It is impossible to describe with ink and paper 
 the air of pride and contempt with which that Bishop in 
 effect told me, "All those things are mine, I do what I 
 please with them. You must be mute and silent when I 
 take them away from your hands. It is against God him- 
 self that you rebel, when you refuse me the right of dis- 
 possessing you of all those properties which you have pur- 
 chased with your own money, and which have not cost me a 
 cent!" 
 
 In that moment I felt that the law, which makes every 
 Bishop the only master and proprietor of all the religious 
 goods, houses, churches, lands and money of their people
 
 147 
 
 as Catholics, is simply diabolical, and that the church 
 which sanctions such a law is anti-Christian. Though it 
 was at the risk and peril of everything dear to me that I 
 should openly protest against *hat unjust law, there was no 
 help, for I felt constrained to do so with all the energy I 
 possessed. 
 
 "I answered: "My Lord, I confess that this is the law 
 in the United States; but this is a human law, directly opposed 
 to the Gospel. I do not find a single word in the Gospel 
 which gives such a power to the Bishop. Such a power 
 is an abusive, not a Divine power, which will, sooner or 
 later, destroy our Holy Church in the United States, as it 
 has already mortally wounded it in Great Britain, France 
 and many other places. When Christ said in the Holy Gos- 
 pel, that he nad not enough of ground to lay his head, he 
 condemned in advance the pretentions of the Bishops who 
 lay their hands on our church properties as their own. Such 
 a claim is a usurpation, and not a right, my Lord. Our 
 Saviour, Jesus Christ, protested against that usurpation, 
 when asked by a young man to meddle in his temporal 
 affairs with his brothers; he answered that 'He had not 
 received such a power.' The Gospel is a long protest 
 against that usurpation. In every page it tells us that the 
 Kingdom of Christ is not of this world. I have myself 
 given fifty dollars to help my countrymen to buy those fine 
 church vestments. They belong to them, not to you!" 
 
 My words, uttered with an expression of firmness which 
 the Bishop had not seen in any of his priests, fell upon him 
 at first as an electric shock. They so puzzled him that he 
 looked at me a moment as if he wanted to see whether it 
 were a dream or a reality, that one of his priests had the 
 audacity to hold such language in his presence. But, re- 
 covering soon from his stupor, he interrupted me by striking 
 his fist again on the table, and saying with anger: " You are 
 half a Protestant, your words smell of Protestantism. The 
 Gospel! the Gospel! that is your great power of strength 
 against the laws and regulations of our Holy Church! If
 
 148 
 
 you think, Mr. Chiniquy, that you will frighten me with 
 your big words about the Gospel ! you will see your mis- 
 take at your own expense. I will make you remember that 
 it is the ' Church ' you must obey, and it is through your 
 Bishop that the Church rules you!" 
 
 "My Lord, " I answered, "I want to obey the Church; 
 but it is a Church founded on the Gospel; a Church that 
 respects and follows the Gospel, that I want to obey." 
 
 These words threw him in a real fit of rage. He an- 
 swered: "I am too busy to hear your impertinent bab- 
 blings any longer. Please let me alone; and remember 
 that you will soon hear from me again, if you cannot teach 
 your people to respect and obey their superior." 
 
 The Bishop kept his promise. I heard of him very soon 
 after, when his agent, Peter Spink, dragged me again a 
 prisoner before the criminal court of Kankakee, accusing 
 me falsely of crimes which his malice alone could have in- 
 vented! My Lord O'Kegan had determined to interdict me; 
 but not being able to find any cause in my private or public 
 life as a priest to ground such a sentence, he had pressed 
 that land speculator Spink to prosecute me again, promising 
 to base his sentence of interdict on the condemnation which 
 he had been told would be passed against me by the criminal 
 court of Kankakee. But the Bishop, with Peter Spink, 
 were' again to be disappointed, for the verdict of the court 
 given the thirteenth of November, eighteen hundred and 
 fifty-five (1855) was again in my favor. 
 
 My heart filled with joy at this new great victory my God 
 had given me over my merciless persecutors. I was bless- 
 ing Him when my two lawyers, Messrs. Osgood and Paddock, 
 came to me and said: "Our victory, though great, is not so 
 decisive as we expected, for Mr. Spink has just made an 
 oath that he has no confidence in this Kankakee court, and 
 he has appealed, by a change of venue, to the court at Ur- 
 bana, in Champaign County. We are sorry that we have 
 to tell you that you must remain a prisoner, under bail, in 
 the hand of the Sheriff, who is bound to deliver you to the 
 Sheriff of Urbana, the nineteenth of May, next Spring. "
 
 149 
 
 I nearly fainted when I heard this. The ignominy of be- 
 ing again in hands of the Sheriff for so long a time — the 
 enormous expense, far beyond my means, to bring my 
 fifteen or twenty witnesses to such a long distance — nearly 
 one hundred miles; the new oceans of insults, false accusa- 
 tions, perjuries with which my enemies were to overwhelm 
 me again, and the new risk of being condemned, though 
 innocent, at that distant court — all those things crowded in 
 my mind to crush me' down. For a few minutes I was 
 obliged to sit, for I would surely have fallen to the ground 
 had I continued to stand on my feet. A kind friend had to 
 bring me some water and wash my forehead to prevent me 
 from fainting. It seemed to me for a moment that my God 
 had forsaken me, and that He was to let me fall powerless 
 into the hands of my foes. But I was mistaken. That mer- 
 ciful God was near me in that dark hour to give me one of 
 the marvelous proofs of His paternal and loving care. 
 
 The very moment I was leaving the court, with a heavy 
 heart, a gentleman, a stranger, came tome and said: "I have 
 followed your suit from the beginning. It is more formida- 
 ble than you suspect. Your persecutor, Spink, is only an 
 instrument in the hands of the Bishop. The real perse- 
 cutor is the land-shark who is at the head of the diocese, 
 and who is destroying our holy religion by his private and 
 public scandals. As you are the only one among his priests 
 who dare to resist him, he is determined to get rid of you; 
 he will expend all his treasures and use the almost irresistible 
 influence of his position to crush yon down. 
 
 " The misfortune for you is, that when you fight a Bishop,, 
 you fight all the Bishops of the world. They will unite all 
 their treasures and influence to Bishop 'Regan's to silence 
 you, though they hate and despise him. There was no dan- 
 ger of any verdict against you in this part of Illinois, where 
 you are too well known for the perjured witnesses they have 
 brought to influence your judges. But when you are among 
 strangers, mind what I tell you, the false oaths of your ene- 
 mies may be accepted as gospel truths by the jury, and then, 
 though innocent, you are lost. Though your two lawyers
 
 150 
 
 are expert men, you will want something better at Urbana. 
 Try to secure the services of Abraham Lincoln of Springfield, 
 If that man defends you, you will surely come out victorious 
 from this deadly conflict." 
 
 I answered: "I am much obliged to you for your sympa- 
 thetic words; but would you please allow me to ask your 
 name?" 
 
 " Be kind enough to let me keep my incognito here," he 
 answered; " the only thing I can say is, that I am a Catholic 
 like you, and one who, like you, cannot bear any longer the 
 tyranny of our American Bishops. With many others, I 
 look to you as our deliverer, and for that reason I advise you 
 to engage the services of Abraham Lincoln" 
 
 "But," I replied, "who is that Abraham Lincoln? I 
 never heard of that man before." 
 
 He answered me: "Abraham Lincoln is the best lawyer and 
 the most honest man in Illinois." 
 
 I went immediately with that stranger to my two lawyers, 
 who were consulting with each other only a few steps dis- 
 tant, and asked them if they would have any objection that 
 I should ask the services of Abraham Lincoln to help them 
 to defend me at Urbana. 
 
 They both answered: " Oh! if you can secure the services 
 of Abraham Lincoln, by all means do it; we know him well. 
 He is one of the best lawyers and one of the most honest men we 
 have in our State." 
 
 Without losing a moment, I went to the telegraph office 
 with that stranger, and I telegraphed to Abraham Lincoln, 
 to ask him if he would defend my honor and my life (though 
 I was a stranger to him) at the next May term of the court 
 of Urbana. 
 
 About twenty minutes later I received the answer: " Yes, I 
 loill defend your honor and your life at the next May term of the 
 court of Urbana. A. Lincoln." 
 
 My unknown friend then paid the telegraph operator, 
 pressed my hand, and said: "May God bless and help you, 
 dear Father Chiniquy; continue to fight fearlessly against 
 our mitered tyrants, and God will help you to the end." He
 
 151 
 
 then took a train to go north, and soon disappeared, as a 
 vision from heaven. I have never seen him since, though I 
 have not let a day pass without asking my God to bless him. 
 Two or three minutes later, Spink came to the telegraph 
 office to telegraph to Lincoln, asking his services at the next 
 term of the court at Urbana, but it was too late! 
 
 Before being dragged to Urbana, I had to renew the Easter 
 (1856), the oil which is used for the sick in the ceremony 
 which the Church of Rome calls the Sacrament of Extreme 
 Unction, and in the baptism of the children. I sent my 
 little silver box to the Bishop by a respectable young mer- 
 chant of my colony called Dorion; but he brought it back 
 without a drop of oil, with a most abusing letter from the 
 Bishop, for my not having sent five dollars to pay for the 
 holy oil. It was just what I expected. I knew that it was 
 his use to make his priests pay five dollars for that oil, 
 which is not worth more than two or three cents. This act 
 of my Bishop was one of the evident cases of simony of 
 which he was guilty every day. I took his letter with my 
 little silver box to the Archbishop of St. Louis, my Lord 
 Kenrick, before whom I brought my complaint against the 
 Bishop of Chicago, the 9th April, 1856. That high dig- 
 nitary told me that many priests of the Diocese of Chi- 
 cago had already brought the same complaints before him f 
 and exposed the infamous conduct of their Bishop. He 
 agreed with me that the rapacity of Bishop O 'Regan, his 
 thefts, his lies and his acts of simony were public and intol- 
 erable, but he had no remedy for them. He said: "The only 
 thing I advise you to do i?, to write to the Pope directly — 
 prove your charges against that guilty Bishop as clearly as 
 possible. I will myself write to His Holiness, to corrob- 
 orate all you have told me, for I know it is true. My 
 hope is that it will attract the attention of the Pope. He 
 will probably send some one from Rome to make an in- 
 quiry, and then that wicked man will be forced to offer his 
 resignation. If you succeed as I hope in your praise- 
 worthy efforts to put an end to such scandals, you will 
 have well deserved the gratitude of the whole Church, for
 
 152 
 
 that unprincipled dignitary is the cause that our holy relig- 
 ion is not only losing her prestige in the United States, but 
 is becoming an object of contempt wherever these public 
 crimes are known." 
 
 I was, however, forced to postpone my writing to the 
 Pope, for a few days after my coming from St. Louis to my 
 colony I had to deliver myself again into the hands of the 
 Sheriff of Kakakee, who was obliged by Spink to take me 
 prisoner and deliver me as a criminal into the hands of the 
 Sheriff of Champaign County, the 19th of May, 1856. 
 
 It was then that I met Mr. Abraham Lincoln for the first 
 time. He was a giant in stature, but I found him still more a 
 giant in the noble qualities of his mind and his heart. It 
 was impossible to converse five minutes with him without 
 loving him. There was such an expression of kindness and 
 honesty in that face, and such an attractive magnetism in 
 the man, that after a few moments' conversation one felt as 
 tied to him by all the noblest affections of the heart. 
 
 When pressing my hand, he told me: "You were mis- 
 taken when you telegraphed that you were unknown to me. 
 I know you by reputation, as the stern opponent of the 
 tyranny of your Bishop and the fearless protector of your 
 countrymen in Illinois. I have heard much of you from two 
 friends, and last night your lawyers, Messrs. Osgood and 
 Paddock, have acquainted me with the fact that your Bishop 
 employs some of his tools to get rid of you. I hope it 
 will be an easy thing to defeat his projects and protect you 
 against his machinations." 
 
 He had then asked me how I had been induced to desire 
 his services. I answered by giving him the story of that 
 unknown friend, who had advised me to have Mr. Abraham 
 Lincoln for one of my lawyers, for the reason that "he was 
 the best lawyer and the most honest man in Illinois." 
 
 He smiled at my answer, with that inimitable and unique 
 smile which we may call the "Lincoln smile," and he re- 
 plied: "That unknown friend would probably have been 
 more correct had he told you that Abraham Lincoln was 
 the ugliest lawyer of the country," and he laughed outright.
 
 153 
 
 I spent six long days at Urbana as a criminal, in the hands 
 of the Sheriff, at the feet of my jadges. During the greater 
 part of the time all that human language can express of 
 abuse and insult was heaped on my poor head. God only 
 knows what I suffered in Ihose days. But I was providen- 
 tially surrounded as by a strong wall when I had Abraham 
 Lincoln for my defense, " the best lawyer and the most 
 honest man of Illinois," and the learned and honest David 
 Davis for my Judge, the last Vice-President of the United 
 States, and the first its most honored President, 
 
 I never heard anything like the eloquence of Abraham 
 Lincoln when he demolished the testimonies of the two per- 
 jured priests, Lebel and Carthumel, who, with ten other 
 false witnesses, had sworn against me. I would have surely 
 been declared innocent after that eloquent address, and the 
 charge of the learned Judge Davis, had not my lawyer by a 
 sad blunder left a Boman Catholic on the jury. Of course, 
 that Irish Koman Catholic wanted to condemn me, when the 
 eleven intelligent and honest Protestants were unanimous in 
 voting "Not guilty." 
 
 The Court having, at last, found that it was impossible to 
 persuade the jury to give a unanimous -verdict, discharged 
 them. But Spink again forced the Sheriff to keep me pris- 
 oner, by obtaining from the Court the permission to begin 
 the prosecution, de nova, at the term of the Fall, the 19th of 
 October, 1856. 
 
 Humanly speaking, I would have been one of the most 
 miserable of men, had I not my dear Bible, which I was 
 meditating and studying day and night in those dark days 
 of trial. 
 
 But though I was still in the desolate wilderness, far away 
 yet from the promised land, my Heavenly Father never for- 
 sook me. He many times let the sweet manna fall from 
 heaven to feed my desponding soul and cheer my fainting 
 heart. More than once I was fainting with spiritual thirst. 
 He brought me near the Rock from the side of which the 
 living waters were gushing to refresh and renew my strength 
 and courage.
 
 154 
 
 Though the world did not suspect it, I knew from the be- 
 ginning that all my tribulations were coming from my un- 
 conquerable attachment and unfaltering love and respect for 
 the Bible as the root and source of every truth given by 
 God to man, and I felt assured that my God knew it also. 
 That assurance supported my courage in the conflict. Every 
 day my Bible was becoming dearer to me. I was then trying 
 to walk in its marvelous light, and from its divine teachings 
 I wanted to learn my duties and my rights. I like to ac- 
 knowledge that it was the Bible which gave me the power 
 and the wisdom I was in need of, fearlessly to face so many 
 faceB. That power and wisdom I felt were mine. My dear 
 Bible enabled me to remain calm in the very lion's den, and 
 it gave me from the beginning of that terrible conflict the 
 assurance of the filial victory, for every time I bathed my 
 soul in its divine light I heard my merciful Heavenly Fath- 
 er's voice, "Fear not, I am with thee! 
 
 CHAPTER IV. 
 
 > 
 
 [CHAPTER LIV OF "*TFrY-TWO YEARS IN THE CHURCH OF ROME 
 BY REV. CHARLES CHINIQOT.] 
 
 Address from my People, asking me to remain— Address of the People 
 to the Bishop— I am again dragged as a Prisoner by the Sheriff to 
 Urbana — Perjury of the Priest LeBelle— Abraham Lincoln's anxiety 
 about the Issue of the Prosecution— My distress— Night of desola 
 tion— The rescue — Miss Philomene Moffat sent by God to save me— 
 LeBelle's confession and distress— Spink withdraws his suit — My 
 innocence acknowledged— Noble words and conduct of Abraham 
 Lincoln— The oath of Miss Philomene Moffat. 
 
 The Sabbath afternoon after the three drunken priests 
 nailed their unsigned, unsealed, untestified and consequently 
 null sentence of excommunication to the door of our chapel, 
 the people had gathered from every part of our colony into 
 the large hall of the court-house of Kankakee City to hear 
 several addresses on their duties of the day, and they unani- 
 mously passed the following resolution :
 
 155 
 
 "Resolved. That we, French Canadians of the County of 
 Kankakee, do hereby decide to give our moral support to 
 Rev. C. Chiniqny, in the persecution now exerted against 
 him by the Bishop of Chicago, in violation of the laws of 
 the Church, expressed and sanctioned by the Councils." 
 
 After this resolution had been voted, Mr. Bechard, who is 
 now one of the principal members of the Parliament of 
 Canada, and who was then a merchant in Kankakee City, 
 presented to me the following address, which had also been 
 unanimously voted by the people: 
 
 11 Dear and Beloved Pastor : For several years we have 
 been witnesses of the persecutions of which you are the sub- 
 ject, on the part of the bad priests, your neighbors, and on 
 the part of the unworthy Bishop of Chicago; but we also 
 have been the witnesses of your sacradotal virtues — of your 
 forbearance or their caluminous blows — and our respect and 
 affection for your person has but increased at the sight of all 
 those trials. 
 
 "We know that you are persecuted, not only because you 
 are a Canadian priest, and that you like us, but also because 
 you do us good in making a sacrifice of your own private 
 property to build school -houses and to feed our teachers at 
 your own table. We know that the Bishop of Chicago, who 
 resembles more an angry wolf than a pastor of the Church, 
 having destroyed the prosperous congregation of Chicago 
 by taking away from them their splendid church, which they 
 had built at the cost of many sacrifices, and giving it to 
 the Irish population, and having discouraged the worthy 
 population of Bourbonnois Grove in forcing on them drunken 
 and scandalous priests, wants to take you away from among 
 us, to please Spink, the greatest enemy of the French popu- 
 lation. They even say that the Bishop, carrying iniquity in 
 its extreme bounds, wanted to interdict you. Bat as our 
 Church cannot and is not willing to sanction evil and 
 calumny, we know that all those interdicts, based on false- 
 hoods and spite, are null and void. 
 
 "We therefore solicit you not to give way in presence of
 
 156 
 
 the perfidious plots of your enemies and not to leave us. 
 Stay among us as our pastor and our father, and we sol- 
 emnly promise to sustain you in all your hardships to the 
 end, and to defend you against our enemies. Stay among 
 us, to instruct us in our duties by your eloquent speeches, 
 and to enlighten us by your pious examples. Stay among 
 us, to guard us against the perfidious designs of the Bishop 
 of Chicago, who wants to discourage and destroy our pros- 
 perous colony, as he has already discouraged and destroyed 
 other congregations of the French Canadians, by leaving 
 them without a pastor or by forcing on them unworthy 
 priests." 
 
 That stern and unanimous determination of my country- 
 men to stand by me in the impending struggle is one of the 
 greatest blessings which God has ever given me. It filled 
 me with a courage which nothing could hereafter shake. 
 But the people of St. Anne did not think that it was 
 enough to show to the Bishop that nothing could ever shake 
 the resolution they had taken to live and die free men. 
 They gathered in a public and immense meeting on the Sab- 
 bath after the sham excommunication, to adopt the following 
 address to the Bishop of Chicago, a copy of which was sent 
 to every Bishop of the United States and Canada and to 
 Pope Pius IX : 
 
 "To His Lordship, Anthony O'Reoan, Bishop of Chi- 
 cago : We, the undersigned, inhabitants of the parish of St. 
 Anne, Beaver settlement, seeing with sorrow that you have 
 discarded our humble request, which we have sent you by 
 the four delegates, and have persisted in trying to drive 
 away our honest and worthy priest, who has edified us in 
 all circumstances by his public and religious conduct, and 
 having, contrary to the rules of our Holy Church and com- 
 mon sense, struck our worthy pastor, Mr. Chiniquy, with 
 excommunication, having caused him to be announced as a 
 schismatic priest, and having forbidden us to communicate 
 with him in religious matters, are hereby protesting against 
 the unjust and iniquitous manner in which you have struck
 
 157 
 
 him, refusing him the privilege of justifying himself and 
 proving his innocence. 
 
 " Consequently, we declare that we are ready at all times 
 as good Catholics, to obey all your orders and ordinances 
 that are in accordance with the laws of the Gospel and the 
 Church, but that we are not willing to follow you in all your 
 errors of judgments, in your iu justices and covetous ca- 
 prices. Telling you, as St. Jerome wrote to his Bishop, 
 that as long as you will treat us as your children, we will 
 obey you as a father; but as long as you will treat us as our 
 master, we shall cease to consider you as our father. Con- 
 sidering Mr. Chiniquy as a good and virtuous priest, worthy 
 of the place he occupies, and pos3essing as yet all his sacra- 
 dotal powers, in spite of your null and ridiculous sentence, we 
 have unanimously decided to keep him among us as our pas- 
 tor; therefore praying your Lordship not to put yourself to 
 the trouble of seeking another priest for us. More yet : we 
 have unanimously decided to sustain him and furnish him 
 the means to go as far as Home, if he cannot have justice in 
 America. 
 
 "We further declare: that it has been dishonorable and 
 shameful for our Bishop and for our holy religion to have 
 seen, coming under the walls of our chapel, bringing the 
 orders of the Prince of the Church of a representative of 
 Christ, three men covered with their sacradotal garments, 
 having their tongues half paralyzed by the effects of brandy, 
 and who, turning their backs to the church, went in the 
 house and barn of one of our settlers and there emptied 
 their bottles. Then from there, taking their seats in their 
 buggies, went towards the settlement of L'Erable, singing 
 drunken songs and hallooing like wild Indians. Will your 
 Lordship be influenced by such a set of men, who seem 
 to have for their mission to degrade the sacrados and Cathol- 
 icism. 
 
 "We conclude, in hoping that your Lordship will not per- 
 sist in your decision, given in a moment of madness and 
 spite; that you will reconsider your acts, and that you will re- 
 tract your unjust, null and ridiculous excommunication, and
 
 158 
 
 by these means avoid the scandal of which your precipitation 
 is the cause. We then hope that, changing your determina- 
 tion, you will work to the welfare of our holy religion, and 
 not to its degradation, in which your intolerant conduct 
 would lead us, and that you will not persist in trying to 
 drive our worthy pastor, Rev. Charles Chiniquy, from the 
 flourishing colony that he has founded at the cost of the 
 abandonment of bis native land, uf the sacrifice of the high 
 position he had in Canada. ; that you will bring peace be- 
 tween you and us, that we shall have in the kind Bishop of 
 Chicago not a tyrant, but a father, and that you will have in 
 us, not rebels, but faithful children, who will help you to 
 embellish and make your Christianity by our virtues and 
 our good examples. Subscribing ourselves the obedient 
 children of the Church. 
 
 "Theopile Dokien, J. B. Lemoine, N. P., 
 " Det. Vaniee, Oliver Senechall, 
 
 "J. B. Belangek, Basilique Allair, 
 
 " Camile Betourney, Michel Allain, 
 "Stan'las Gagne, Joseph Grisi, 
 "Antoine Allain, Joseph Allard, 
 
 " And five hundred others." 
 
 This address, singed by more than five hundred men, 
 all heads of families, and reproduced by almost the whole 
 press of the United States, fell as a thunderclap on the 
 head of the heartless destroyer of our people. But it did 
 not change his destructive plans. It had just the contrary 
 effect. As a tiger, mortally wounded by the sure shots cf 
 the hunters, he filled the country with his roaring, hoping 
 to frighten us by his new denunciations. He published tho 
 most lying stories to explain his conduct, and to s-how the 
 world that he had good reasons for destroying the French 
 congregation of Chicago, and trying the same experiment on 
 St. Anne. 
 
 In order to refute his false statements, and show more 
 clearly to the whole world the reasons I had, as a Catholic 
 priest, to resist him, I addressed the following letter to his 
 Lordship:
 
 159 
 
 "St. Anne, Kankakee Coonty, III., \ 
 Sept. 25, 1856. J 
 
 "Kt. Rev'd O 'Regan : You seem to be surprised that I 
 have oflered the holy sacrifice of Mass since our last inter- 
 view. Here are some of my reasons for so doing. 
 
 " 1st. You have not suspended me; far from it, you have 
 given me fifteen days to consider what I should do, threaten- 
 ing only to interdict me after that time, if I would not obey 
 your orders. 
 
 "2d. If you have been so ill-advised as to suspend me, 
 for the crime of telling you that my intention was to live the 
 life of a retired priest in my little colony, sooner than to be 
 exiled at my age, your sentence is ridiculous and null; and 
 if you were as expert in the pure Canonica as in the art of 
 pocketing our money, you would know that you are yourself 
 suspended ipso facto for a year, and that I have nothing to 
 fear or to expect from you now. 
 
 "3d. When I bowed down before the altar of Jesus 
 Christ, twenty-four years ago, to receive the priesthood, my 
 intention was to be the minister of the Catholic Church, but 
 not a slave of a lawless tyrant. 
 
 " 4th. Remember the famous words of Tertullian, * Nimia 
 potestas, nulla potestas,' for the sake of peace, I have, with 
 many others, tolerated your despotism till now; but my 
 patience is at an end, and for the sake of our Holy Church, 
 which you are destroying, I am determined with many to 
 oppose an insurmountable wall to your tyranny. 
 
 "5th. I did not come here, you know well, as an ordinary 
 missionary; but I got from your predecessor the permission 
 to form a colony of my emigrating countrymen. I was not 
 sent here in 1851 to take care of any congregation. It was 
 a complete wilderness; but I was sent to form a colony of 
 Catholics. I planted my cross in a wilderness. In a great 
 part with my own money, I have built a chapel, a college 
 and a female academy. I have called from everywhere my 
 countrymen — nine-tenths of them came here only to live 
 with me, and because I had'the pledged word of my Bishop 
 to k do that work. AndJ as long as I live the life of a good
 
 160 
 
 priest I deny you the right to forbid me to remain in my 
 colony, which wants my help and my presence. 
 
 "6th. You have never shown me your authority (but 
 once) except in the most tyrannical way. But now, seeing 
 that the more humble I am before you the more insolent 
 you grow, I have taken the resolution to stand by my 
 right as a Catholic priest and as an American citizen. 
 
 "7th. You remember, that in our second interview you 
 forbade me to have the good preceptors we have now for 
 our children, and you turned into ridicule the idea I had to 
 call them from Canada. Was that the act of a Bishop or of 
 a mean despot? 
 
 "8th. A few days after you ordered me to live on good 
 terms with R. R. LeBelle and Carthavel, though you were 
 well acquainted with their scandalous lives, and twice 
 you threatened me with suspension for refusing to become 
 the friend of those two rogues! Was that the deed of a 
 Bishop? And you have so much made a fool of yourself 
 before the "four gentlemen I sent to you to be the witnesses 
 of your iniquity and my innocence, that you have acknowl- 
 edged before them that one of your principal reasons for 
 turning me out of my colony was, that I had not been able 
 to keep peace with three priests whom you acknowledged to 
 to be depraved and unworthy priests! Is not that surpass- 
 ing wickedness and tyranny anything recorded in the black- 
 est pages of the n-ost daring tyrants? You want to punish 
 by exile a gentleman and a good priest, because he cannot 
 agree to become the friend of three public rogues! I thank 
 you, Bishop O 'Regan, to have made that public confession 
 in the presence of unimpeachable witnesses. I do not want 
 to advise you to be hereafter very prudent in what you in- 
 tend to do against the reputation and character of the priest 
 of St. Anne. If you continue to denounce as you have 
 done since a few weeks, and to tell the people what you 
 think fit against me, I have awful things to publish of your 
 injustice and tyranny. 
 
 "As Judas has sold our Saviour to his enemies, so you
 
 iei 
 
 have sold me to my^enemy of L'Erable. But be certain that 
 you shall not deliver up your victim as you like. 
 
 " For withdrawing a suit which you have incited against 
 my honor, and which you shall certainly lose, you drag me 
 out from my home and order me to the land of exile, and 
 you cover that iniquity with the appearance of zeal for the 
 public peace, just as Pilate delivered his victim into the 
 hands of his enemies to make his peace with theou 
 
 "Shame on you, Bishop O'Regan! For the sake of God, 
 do not oblige me to reveal to the world what I know against 
 you. Do not oblige me, in self-defence, to strike, in you, 
 my merciless persecutor. If you have no pity for me, have 
 pity on yourself, and on the Church which that coming strug- 
 gle will so much injure. 
 
 ' ' It is not enough for you to have so badly treated my 
 poor countrymen of Chicago — your hatred against the French 
 Canadians cannot be satisfied except when you have taken 
 away from them the only consolation they have in this land 
 of exile — to possess in their midst a priest of their own 
 nation whom they love and respect as a father! My poor 
 countrymen of Chicago, with many hard sacrifices, had 
 built a fine church for themselves and a house for their 
 priest. You have taken their church from their hands and 
 given it to the Irish; you have sold the house of their priest, 
 after turning him out; and what have you done with the 
 $1,500 you got as its price? Public rumor says that you are 
 employing that money to support the most unjust and in- 
 famous suit against one of their priests. Continue a little 
 longer, and you may be sure that the cursing of my poor 
 countrymen against you will be heard in heaven, and that 
 the God of Justice will give them an avenger. 
 
 "You have, at three different times, threatened to inter* 
 diet and excommunicate me if I would not give you my little 
 personal properties! and as many times you have said in my 
 teeth, that I was a bad priest, because I refused to act accord- 
 ing to your rapacious tyranny ! 
 
 ,k The impious Ahab, murdering Naboth to get his fields, 
 
 7*
 
 162 
 
 is risen from the dead in your person. You cannot kill my 
 body, since I am protected by the glorious flag of the United 
 States; but you do worse, you try to destroy my honor and 
 my character, which are dearer to me than my life. In a 
 moral way you give my blood to be licked by your dogs. 
 But remember the words of the prophet to Ahab, ' In this 
 place where the dogs have licked the blood of Naboth, they 
 shall lick thy blood also.' For every false witness you shall 
 bring against me, I shall have a hundred unimpeachable 
 ones against you. Thousands and thousands of religious 
 Irish and generous Germans and liberty and fair-play-lov- 
 ing French Canadisns will help me in that struggle. I do 
 not address you these words as a threat, but as a friendly 
 warning. 
 
 "Keep quiet, my Lord; do not let yourself be guided by 
 your quick temper; do not be so free in the use of sus- 
 pense and interdicts. These terrible arms are two-edged 
 swords, which very often hurt more the imprudent who 
 make use of them than those whom they intend to strike. 
 
 ' ' I wish to live in peace with you. I take my God to 
 witness, that to this day I have done everything to keep 
 peace with you. But the peace I want is the peace which 
 St. Jerome speaks of when, writing to his Bishop, he tells 
 him: 
 
 " ' It is no use to speak of peace with the lips, if we de- 
 stroy it with our works. It is a very different way to work 
 for peace, from trying to submit every one to an abject 
 slavery. We, also, we want peace. Not only we desire it, 
 but we implore you instantly to give it. However, the 
 peace we want is the peace of Christ — a true peace, a peace 
 without hatred, a peace which is not a masked war, a peace 
 which is not to crush enemies, but a peace which unites 
 friends. 
 
 " ' How can we call peace what is nothing but tryanny? 
 Why should we not call everything by its proper name? Let 
 us call hatred — what is hatred? And let us say that peace 
 reigns only when a true love exists. We are not the authors 
 of the troubles and divisions which exist in the Church. A
 
 163 
 
 father must love his children. A bishop, as well as a 
 father, must wish to be loved, but not feared. The old 
 proverb says, " One hates whom he fears" and we naturally 
 wish for the death of the one we hate. If you do not try 
 to crush the religious men under your power they will sub- 
 mit themselves to your authority. Offer them the kiss of 
 love and peace and they will obey you. But liberty refuses 
 to yield as soon as you try to crush it down. The best way 
 to be obeyed by a free man is not to deal with him as with 
 a slave. We know the laws of the Church, and we do not 
 ignore the rights which belong to every man. We have 
 learned many things, not only from long experience, but 
 also from the study of books. The king who strikes his 
 subjects with an iron rod, or who thinks that his fingers 
 must be heavier than his father's hand, has soon destroyed 
 the kingdom even of the peaceful and mild David. The 
 people of Rome refused to bear the yoke of their proud 
 king. 
 
 " ' We have left our country in order to live in peace. In 
 this solitude our intention was to respect the authority of the 
 pontiff j of Christ (we mean those who teach the true faith). 
 We want to respect them not as our masters, but as our 
 fathers. Our intention was to respect them as Bishops, not 
 as usurpers and tyrants who want to reduce us to slavery by 
 the abuse of their power. We are not so vain as to ignore 
 what is due to the priests of Christ, for to receive them is to 
 receive the very One whose Bishops they are. But let them 
 be satisfied with the respect which is due to them. Let 
 them remember that they are fathers, not masters, of those 
 who have given up everything in order to enjoy the priv- 
 ileges of a peaceful solitude. May Christ who is our mighty 
 God grant that we should be united, not by a false peace, 
 but by a true and loyal love, lest that by biting each other 
 we destroy each other.' 
 
 [Letter of St. Jerome to his Bishop.] 
 
 11 You have a great opinion of the episcopal power, and so 
 have I. But St. Paul and all tbe Holy Fathers that I have
 
 164 
 
 read, have also told us many things of the dignity of the 
 priest (after Christus Sacerdos). I am your brother and 
 equal in many things; do not forget it. I know my dignity 
 as a man and as a priest, and I shall sooner lose my life than 
 to surrender them to any man, even a Bishop. If you think 
 you can deal with me as a carter with his horse, drawing him 
 where he likes, you will very soon see your error. 
 
 " I neither drink strong wines nor smoke, and the many 
 hours that others spent in emptying their bottles and smoking 
 their pipes, I read my dear books — I study the admirable 
 laws of the Church and the Gospel of Christ. I love my 
 books and the holy laws of our Church, because they teach 
 me my rights as well as my duties. They tell me that many 
 years ago a general council, which is something above you, 
 has annulled your unjust sentence, and brought upon your 
 head the very penalty you intended to impose upon me. 
 They tell me that any sentence from you, coming (from your 
 own profession) from bad and criminal motives, is null, and 
 will fall powerless at my feet. 
 
 " But I tell you again, that I desire to live in peace with 
 you. The false reports of LeBelle and Carthevel have dis- 
 turbed that peace; but it is still in your power to have it for 
 yourself and to give it to me. I am sure that the sentence 
 you say you have preferred against me is coming from a 
 misunderstanding, and your wisdom and charity, if you can 
 hear their voice, can very easily set everything as they were 
 two months ago. It is still in your power to have a warm 
 friend, or an immovable adversary in Kankakee County. 
 It would both be equitable and honorable in you to ex- 
 tinguish the fires of discord which you have so unfortunately 
 enkindled, by drawing back a sentence which you would 
 never have proffered if you had not been deceived. You 
 would be blessed by the Church of Illinois, and particularly 
 by the 10 000 French Canadians who surround me, and are 
 ready to support me at all hazards. 
 
 " Do not be angry from the seeming harsh words which 
 you find in this letter. Nobody could tell you these sad
 
 165 
 
 truths, though every one of your priests, and particularly 
 those who flatter you the most, repeat them every day. 
 
 " By kind and honest proceedings you can get everything 
 from me, even the last drop of my blood; but you will find 
 me an immovable lock if you approach me as you have 
 always done (but once) with insults and tyrannical threats. 
 
 "You have not been ordained a Bishop to rule over us 
 according to your fancy, but you have the eternal laws of 
 justice and equity to guide you. You have the laws of the 
 Church to obey as well as her humblest child, and as soon 
 as you do anything against these imperishable laws you are 
 powerless to obtain your object. It is not only lawful, but 
 a duty to resist you. When you strike without a legitimate 
 or a canonical cause; when you try to take away my charac- 
 ter to please some of your friends; when you order me to 
 exile to stop a suit which you are inciting against me; when 
 you punish me for the crime of refusing to obey the orders 
 you gave me to be the friend of three public rogues; when 
 you threaten me with excommunication, because I do not 
 give you my little personal propertiea, I have nothing to fear 
 from your interdicts and excommunication. 
 
 " What a sad lot for me, and what a shame for you, if by 
 your contiuual attacks at the doors of our churches or in the 
 public press, you oblige me to expose your injustice. It 
 is yet time for you to avoid that. Instead of striking me 
 like an outcast, come and give me the paternal hand of 
 charity, instead of continuing that fratricidal combat. Come 
 and heal the wounds you have made and already received. 
 Instead of insulting me by driving me away from my col- 
 ony to the land of exile, come and bless the great work I 
 have begun here for the glory of God and the good of my 
 people. Instead of destroying the college and the female 
 academy, for the erection of which I have expended my 
 last cent, and whose teachers are fed at my table, come and 
 bless the three hundred little children who are daily attend- 
 ing our schools. 
 
 "Instead of sacrificing me to the hatred of my enemies, 
 come and strengthen my heart against their fury.
 
 166 
 
 " I tell you again, that no consideration whatever will in- 
 duce me to surrender my right as a Catholic priest and as an 
 American citizen. By the first title you cannot interdict me, 
 as long as I am a good priest, for the crime of wishing to 
 live in my colony and among my people. By the second title, 
 
 you cannot turn me out from my home. 
 
 "C. Chiniquy." 
 
 It was the first time that a Roman Catholic priest with his 
 whole people had dared to speak such language to a Bishop 
 of Borne on this continent. Never yet had the unbearable 
 tyranny of those haughty men received such a public rebuke. 
 Our fearless words fell as a bombshell in the camp of the 
 Roman Catholic hierarchy of America. 
 
 With very few exceptions, the press of the State of Illinois, 
 whose columns had so often echoed the cries of indignation 
 raised everywhers against the tyranny of Bishop O'Regan, 
 took sides with me. Hundreds of priests, not only from 
 Illinois, but from every corner of the United States, ad- 
 dressed their warmest thanks to me for the stand I had 
 taken, and asked me, in the name of God and for the honor 
 of the Church, not to yield an inch of my rights. Many 
 promised to support us at the court of Rome, by writing 
 themselves to the Pope, to denounce not only the Bishop of 
 Illinois, but several others, who, though not so openly bad, 
 were yet trampling under their feet the most sacred rights 
 of the priests and the people. Unfortunately those priests 
 gave me a saddening knowledge of their cowardice by put- 
 ting in their letters "Absolutely confidential." They all 
 promised to help me when I was storming the strong 
 fortress of ,the enemy, provided I would go alone in the 
 gap, and that they would keep themselves behind thick 
 walls, far from shot and shell. 
 
 However, this did not disturb me, for, my God knows it, 
 my trust was not in my own strength, but in his protection. 
 I was sure, that I was in the right, that the Gospel of Christ 
 was on my side, that all the canons and laws of the councils 
 were in my favor.
 
 167 
 
 My library was filled with the best books on the canons 
 and the laws passed in the great councils of my Church. It 
 was written in big letters in the celebrated work, " Eistoire 
 du droit canonique." There is no arbitrary power in the 
 Church of Christ. (Vol. Ill, page 139.) 
 
 The Council of Augsburg, held in 1548 (Can. 24), had de- 
 clared that, "no sentence of excommunication will be 
 passed, except for great crimes." 
 
 The Pope St. Gregory had said: "That censurers are 
 well when not inflicted for great sins or for faults which 
 have not been clearly proved." 
 
 " An unjust excommunication does not bind before God 
 those against whom it has been hushed. But it injures only 
 the one who has proffered it." 
 
 (Eccl. Laws, by Hericourt, C. XXII, No. 50.) 
 
 "If an unjust sentence is pronounced against any one he 
 must not pay any attention to it; for, before God and his 
 Church, an unjust sentence cannot injure anybody. Let, 
 then, that person do nothing to get such an unjust sentence 
 repealed, for it cannot injure him." 
 
 (St. Gelace — The Pope — Canoni bin est.) 
 
 The canonists conclude, from all the laws of the Church 
 on that matter, " That if a priest is unjustly interdicted or 
 excommunicated he may continue to officiate without any 
 fear of becoming irregular." 
 
 (Eccl. Laws, by Hericourt, C. XXII, No. 51.) 
 
 Protected by these laws, and hundreds of others too long 
 to enumerate, which my Church had passed in every age, 
 strengthened by the voice of my conscience, which assured 
 me that I had done nothing to deserve to be interdicted or 
 excommunicated; sure, besides, of the testimony brought 
 by our four delegates that the Bishop himself had declared 
 that I was one of his best priests, that he wanted to give me 
 my letters to go and perform the functions of my ministry 
 in Cahokia. Above all, knowing the unanimous will of my 
 people that I should remain with them and continue the 
 great and good work so providentially trusted to me in my 
 colony, and regarding this as an indication of the Divine
 
 168 
 
 will, I determined to remain, in spite of the fulminations of 
 the Bishop of Chicago. All the councils of my Church were 
 telling me that he had no power to injure me, and that all 
 his official acts were null. 
 
 But if he were spiritually powerless against me, it was not 
 so in temporal matters. His power and his desire to injure 
 us had increased with his hatred, since he had read our let- 
 ters and seen them in all the papers of Chicago. 
 
 The first thing he did was to reconcile himself to the 
 priest LeBelle, whom he had turned out ignominiously from 
 his diocese some time before, That priest had since that 
 obtained a fine situation in the diocese of Michigan. He 
 invited him to his palace, and petted him several days. I 
 felt that the reconciliation of those two men meant nothing 
 good for me. But my hope was, more than ever, that the 
 merciful God who had protected me so many times against 
 them, would save me again from their machinations. The 
 air was, however, filled with the strangest rumors against 
 me. It is said everywhere that Mr. LeBelle was to bring 
 such charges against my character that I would be sent to 
 the penitentiary. 
 
 What were the new iniquities to be laid to my charge? 
 No one could tell. But the few partisans and friends of 
 the Bishop, Messrs. LeBelle and Spink were jubilant and 
 sure that I was to be forever destroyed. 
 
 At last the time arrived when the Sheriff of Kankakee had 
 to drag me again as a criminal and a prisoner to Urbana, and 
 deliver me into the hands of the Sheriff of that city. I 
 arrived there on the 20th of October with my lawyers, 
 Messrs. Osgood and Paddock, and a dozen witnesses. Mr. 
 Abraham Lincoln had preceded me only by a few min- 
 utes from Springfield. He was in the company of Judge 
 David Davis, to-day (1883) Vice-President of tho United 
 States, when I met him. 
 
 The jury having been selected and sworn, the Rev. Mr. 
 LeBelle was the first witness called to testify and say what 
 he knew against my character. 
 
 Mr. Lincoln objected to that kind of testimony, and tried
 
 169 
 
 to prove that Mr. Spink had no right to bring his new suit 
 against me by attacking my character. But Judge Davis 
 ruled that the prosecution had that right in the case that 
 was before him. Mr. Le Belle had, then, full liberty to say 
 anything he wanted, and he availed himself of his privilege. 
 His testimony lasted nearly an hour, and was too long to 
 be given here. I will only say that he began by declaring 
 that " Chiniquy was one of the vilest men of the day — that 
 every kind of bad rumors were constantly circulating against 
 him. He gave a good number of those rumors, though he 
 could not positively swear if they were founded on truth or 
 not, for he had not investigated them. But he said that 
 there was one of which he was sure, for he had authenti- 
 cated it thoroughly. He expressed a great deal of apparent 
 regret that he was forced to reveal to I he world such things, 
 which were not only against the honor of Chiniquy, but, 
 to some extent, involved the good name of a dear sister, 
 Madame Bossy. But as he was to speak the truth before 
 God, he conld not help it — the sad truth was to be told. 
 11 Mr. Chiniquy, he said, "had attempted to do the wost in- 
 famous things with my own sister, Madame Bossy. She her- 
 self has told me the whole story under oath, and she would 
 be here to unmask the wicked man to-day before the whole 
 world, if she were not forced to silence at home from a severe 
 illness." 
 
 Though every word of that story was a perjury, there was 
 such a color of truth and sincerity in my accuser, that his 
 testimony fell upon me and my lawyers and all my frienls 
 as a thunderbolt. A man who has never heard such a 
 calumny brought against him before a jury in a court-house 
 packed with people, composed of friends and foes, will 
 never understand what I felt in this the darkest hour of my 
 life. My God only knows the weight and the bitterness of 
 the waves of desolation which then passed over my soul. 
 
 After that testimony was given there was a lull and a mos*t 
 profound silence in the court-room. All the eyes were 
 turned upon me, and T heard many voices speaking of me, 
 8
 
 170 
 
 whispering, "The villain!" Those voices passed through 
 my soul as poisoned arrows. Though innocent, I wished 
 that the ground would open under my feet and bring me 
 down to the darkest abysses, to conceal me from the eyes 
 of my friends and the whole world. 
 
 However, Mr. Lincoln soon interrupted the silence by ad- 
 dressing to LeBelle such cross-questions that his testimony, 
 in the minds of many, soon lost much of its power. And 
 he did still more destroy the effect of his (LeBelle's) false 
 oath, when he brought my twelve witnesses, who were 
 among the most respectable citizens of Bourbonnais, for- 
 merly the parishioners of Mr. LeBelle. Those twelve gen- 
 tlemen swore that Mr. LeBelle was such a drunkard and 
 vicious man that he was so publicly my enemy on account 
 of the many rebukes I had given to his private and public 
 vices, that they would not believe a word of what he said, 
 even upon his oath. 
 
 At ten p. m. the Court was adjourned, to meet again the 
 next morning, and I went to the room of Mr. Lincoln with 
 my two other lawyers, to confer about the morning's work. 
 My mind was unspeakably sad. Life had never been such 
 a burden to me as in that hour. I was tempted, with Job, 
 to curse the hour when I was born. I could see in the face 
 of my lawyers, though they tried to conceal it, that they 
 were also full of anxiety. 
 
 "My dear Mr. Chiniquy," said Mr. Lincoln, " though I 
 hope, to-morrow, to destroy the testimony of Mr. LeBelle 
 against you, I must concede that I see great dangers ahead. 
 There is not the least doubt in my mind that every word he has 
 said is a sworn lie; but my fear is that the jury thinks dif- 
 ferently. I am a pretty good judge is these matters. I 
 feel that our jurymen think that you are guilty. There is 
 only one way to perfectly destroy the power of a false wit- 
 ness — it is by another direct testimony against what he has 
 said, or by showing from his very lips that he has perjured 
 himself. I failed to do that last night, though I have dimin- 
 ished, to a great extent, the force of his testimony. Can 
 you not prove an alibi, or can you not bring witnesses who
 
 171 
 
 were there in the same house that day, who would flatly 
 and directly contradict what your remorseless enemy has 
 said against you?" 
 
 I answered him; " How can I try to do such a thing when 
 they have been shrewd enough not to fix the very date of the 
 alleged crime against me?" 
 
 "You are correct, you are perfectly correct, Mr. Chiniquy," 
 answered Mr. Lincoln, " as they have refused to precise the 
 date, we cannot try that. 1 have never seen two such skillful 
 rogues as those two priest. There is really a diabolical skill in 
 the plan they have concocted for your destruction. It is evi- 
 dent that the Bishop is at the bottom of the plot. You remem- 
 ber how I have forced LeBelle to confess that he was now on 
 the most friendly terms with the Bishop of Chicago since 
 he has become the chief of your accusers. Though I do 
 not give up the hope of rescuing you from the hands of 
 your enemies, I do not like to conceal from you that I have 
 several reasons to fear that you will be declared guilty and 
 condemned to a heavy penalty, or to the penitentiary, though 
 I am sure you are perfectly innocent. It is very probable that 
 we will have to confront that sister of LeBelle to-morrow. 
 Her sickness is probably a feint, in order not to appear 
 here except after the brother will have prepared the public 
 mind in her favor. At all events, if she does not come, they 
 will send some justice of the peace to get her sworn testi- 
 mony, which will be more difficult to rebut than her own 
 verbal declarations. That woman is evidently in the hands 
 of the Bishop and her brother priest, ready to swear any- 
 thing they order her, and I know nothing so difficult as to 
 refute such female testimonies, particularly when they are 
 absent from the court. The only way to be sure of a favora- 
 ble verdict to-morrow is, that God Almighty would take our 
 part and show your innocence! Go to Him and pray, for He 
 alone can save you." 
 
 Mr. Lincoln was exceedingly solemn when he addressed 
 those words to me, and they went very deep into my soul. 
 
 I have often been asked if Abraham Lincoln had any re-
 
 172 
 
 ligion? But I never had any doubt about his profound con- 
 fidence in God, since I heard those words falling from his 
 lips in that honr of anxiety. I had not been able to con- 
 ceal my deep distress. Burning tears were rolling on my 
 cheeks when he was speaking, and there was on his face the 
 expression of friendly sympathy which I will never forget. 
 Without being able to say a word, I left him to go to my 
 little room. It was nearly eleven o'clock. I locked the 
 door and fell on my knees to pray, but I was unable to say 
 a single word. The horrible sworn calumuies thrown at my 
 face by a priest of my own Church were ringing in my ears; 
 my honor and my good name so cruelly and forever de- 
 stroyed; all my friends and my dear people covered with 
 an eternal confusion; and more than that, the sentence of 
 condemnation which was probably to be hurled agaiust me 
 the next day in the presence of the whole couutry, whose 
 eyes were upon me! All those things were before me, not 
 only as horrible phantoms, but as heivy mountains, under 
 the burdens of which I could not breathe. At last the 
 fountains of tears were opened and it relieved me to weep ; 
 1 could then speak and cry: "Oh! my God! have mercy 
 upon me! thou knowest my innocence! hast thou not prom- 
 ised that those who trust in Thee cannot perish! Oh! do 
 not let me perish when Thou art the only One in whom I 
 trust! Come to my help! Save me!" 
 
 From eleven p. m. to three in the morning I cried to God, 
 and raised my supplicating hands to his throne of mercy. 
 But I confess to my confusion, it seemed to me in certain 
 moments, that it was useless to pray and to cry, for though 
 innocent, I was doomed to perish. I was in the hands of 
 my enemies. My God had forsaken me. 
 
 What an awful night I spent! I hope none of my readers 
 will ever know by their own experience the agony of spirit I 
 endured. I had no other expectation than to be forever dis- 
 honored and sent to the penitentiary the next morning! 
 But God had not forsaken me! He had agaiu heard my 
 cries, and was once more to show me His infinite mercy!
 
 173 
 
 At three o'clock a. m. I heard three knocks at my door and 
 I quietly went to open it. " Who was there? Abraham Lin- 
 ham Lincoln, with a face beaming with joy!" 
 
 I could hardly believe my eyes. But I was not mistaken. 
 It was my noble-hearted friend, the most honest lawyer of 
 Illinois! — one of the noblest men Heaven had ever given to 
 earth. It was Abraham Lincoln who had been given me 
 as my protector! On seeing me bathed with tears, he ex- 
 claimed, " Cheer up, Mr. Chiniquy, 1 leave the perjured priests 
 in my hands. Their diabolical plot is all known, and if they 
 do not jiy away before the dawn of day they will surely be 
 lynched. Bless the Lord, you are saved!" 
 
 The sudden passage of extreme desolation to an extreme 
 joy came near killing me. I felt as suffocated, and unable 
 to utter a single word. I took his hand, pressed it to my 
 lips, and bathed it with tears of joy. I said: "May God 
 forever bless you, dear Mr. Lincoln. But please tell me 
 how you can bring me such glorious news!" 
 
 Here is the simple but marvellous story, as told me by 
 that great and good man whom God had made the messenger 
 of his mercies towards me: 
 
 "As soon as LeBelle had given his perjured testimony 
 against you yesterday," said Mr. Lincoln, " one of ihe agents 
 of the Chicago press telegraphed to some of the principal 
 papers of Chicago: 'It is probable that Mr. Chiniquy will be 
 condemned, for the testimony of the Rev'd Mr. LeBelle 
 seems to leave no doubt that he is guilty.' And the little 
 Irish boys, to sell their papeis, filled the streets with the 
 cries: 'Chiniquy will be hung! Chiniquy will be hung!' The 
 Roman Catholics were so glad to hear that, that ten thous- 
 and extra copies have been sold. Among those who 
 bought those papers was a friend of yours, called Terrien, 
 who went to his wife and told her that you were to be 
 condemned, and when the woman heard that she said, ' It 
 is too bad, for I know Mr. Chiniquy is not guilty.' ' How do 
 you know that?' said the husband. She answered: '/ was 
 there when the priest LeBelle made the plot, and promised to
 
 174 
 
 give his sister two eighties of good land if she would swear a 
 false oath — and accuse him of a crime which that woman said 
 he had not even thought of with her.' 
 
 '"If it be so,' said Terrien, " we cannot allow Mr. Chin- 
 iquy to be condemned. Come with me to Urbana.' 
 
 "But that woman being quite unwell, said to her husband, 
 ' You know well I cannot go; but Miss Philomena Moffat 
 was with me then. She knows every particular of that 
 wicked plot as well as; I do. She is well; go and take her to 
 Urbana. There is no doubt that her testimony will pi'event 
 the condemnation of Mr. Chiniquy.' 
 
 " That Narcisse Terrien started immediately, aud when 
 you were praying God to come to your help, He was sending 
 your deliverer at the full speed of the railroad cars. Miss 
 Moffat has just given me the details of that diabolical plot. 
 I have advised her not to show herself before the Court is 
 opened. I will then send for her, and when she will have 
 given, under oath, before the Court, the details she has 
 just given me, I pity Spink with his perjured priests. As 
 I told you, I would not be surprised if they were lynched, 
 for there is a terrible excitement in town among many 
 people, who from the beginning suspect that the priests have 
 perjured themselves to destroy you. 
 
 " Now your suit is gained, and to-morrow you will have 
 the greatest triumph a mau ever got over his confounded 
 foes. But you are in need of rest as well as myself. Good- 
 bye." 
 
 After thanking God for that marvellous deliverance, I went 
 to bed and took the needed rest. 
 
 But what was the priest LeBelle doing in that very mo- 
 ment? Unable to sleep after the awful perjury he had just 
 made, he had watched the arrival of the trains from Chicago 
 with an anxious mind, for he was aware, through the con- 
 fessions he had heard, that there were two persons in that 
 city who knew his plot aud his false oath; and though he 
 had the promises from them that they would never reveal 
 it to anybody, he was not without some fearful apprehension
 
 175 
 
 that I might, by some way or other, become acquainted with 
 his abominable conspiracy. Not long after the arrival of 
 the trains from Chicago, he came down from his room to 
 see in the book where the travelers register their names, if 
 there were any newcomers from Chicago, and what was his 
 dismay when he siw the first name entered was " Philomena 
 Moffat!" That very name Philomena Moffat, who some 
 time before had gone to confess to him that she had heard 
 the whole plot from his own lip3, when he had promised 
 one hundred and sixty acres of land to persuade his sister 
 to perjure herself in order to destroy me. A deadly pre- 
 sentiment chilled the blood in his veins! " Would it be pos- 
 sible that this girl is here to reveal and prove my perjury 
 before the world?" 
 
 He immediately sent for her, when she was just coming 
 from meeting Mr. Lincoln. 
 
 "Miss Philomena Moffat here! he exclaimed, when he 
 saw her. " What are you coming here for this night?" he 
 said. 
 
 "You will know it, sir, to-morrow morning," she an- 
 swered. 
 
 "Ah! wretched girl! you come to destroy me?" he ex- 
 claimed. 
 
 She replied: "I do not come to destroy you, for you are 
 already destroyed. Mr. Lincoln knows everything." 
 
 "Oh! my God! my God!" he exclaimed, in striking his 
 forehead with his hands. Then taking a big bundle of bank- 
 notes from his pocket-book, he said: "Here are one hundred 
 dollars for you if you take the morning train and go back 
 to Chicago." 
 
 ' ' If you would offer me as much gold as this house could 
 contain I would not go," she replied. 
 
 He then left her abruptly, ran to the sleeping-room of 
 Spink, and told him: "Withdraw your suit against Chin- 
 iquy; we are lost; he knows all." 
 
 Without losing a moment, he went to the sleeping-room of 
 his co-priest, Carthumel, and told him, " Make haste — dress
 
 176 
 
 yourself and let us take the morning train; we have no busi- 
 ness here, Chiniquy knows all our secrets." 
 
 When the hour of opening the Court came, there was an 
 immense crowd, not only inside, but outside its walls. Mr. 
 Spink, pale as a man condemned to death, rose before the 
 Judge and said: " Please the Court, allow me to withdraw 
 my prosecution against Mr. Chiniquy. I am now persuaded 
 that he is not guilty of the faults brought agaiust him be- 
 fore this tribunal." 
 
 Abraham Lincoln, having accepted that reparation in my 
 name, made a short but one of the most admirable speeches 
 I have ever heard, on the cruel injustices I had suffered from 
 my merciless persecutors, and denounced the rascality of 
 the priests who had perjured themselves, with such terrible 
 colors, that it had been very wise on their part to fly away 
 and disappear before the opening of the Court. For the 
 whole city was ransacked for them by hundreds, who blamed 
 me for forgiving them and refusing to have my revenge for 
 the wrong they had done me. But I really thought that my 
 enemies were sufficiently punished by the awful public dis- 
 closures of their infernal plot. It seemed that the dear 
 Saviour who had so visibly protected me, was to be obeyed, 
 wben he was whispering into my soul, "Forgive them and 
 love them as thyself." 
 
 Was not Spink sufficiently punished by the complete ruin 
 which was brought upon him by the loss of that suit? For 
 having gone to Bishop 0' 'Began to be indemnified for the enor- 
 mous expenses of such a long prosecution, at such a distance, 
 the Bishop coldly answered him: " I had promised to in- 
 demnify if you would put Chiniquy down, as you promised 
 me. But as it is Chiniquy who has put you down, I have not 
 a cent to give you." 
 
 Abraham Lincoln had not defended me only with the zeal 
 and talent of the ablest lawyer I have ever known, but as 
 the most devoted and noblest friend I ever had. After 
 giving more than a year of his precious time to my defense, 
 and that he had pleaded during two long sessions of the
 
 177 
 
 Court at Urbana without receiving a cent from me, I con- 
 sidered that I was owing him a great sum of money. My 
 two other lawyers, who had not done the half of his work, 
 had asked me a thousand dollars each, and I had not 
 thought that too much. After thanking him for the ap- 
 preciable services he had rendered me, I requested him to 
 show me his bill, assuring him that, though I would not 
 be able to pay the whole cash, I would pay him to the last 
 cent, if he had the kindness to wait a little for the balance. 
 He answered me with a smile and an air of inimitable 
 kindness, which was peculiar to hrm: " My dear Mr. Chin- 
 iquy, I feel proud and honored to have been called to defend 
 you. But I have done it less as a lawyer than as a friend. 
 The money I should receive from you would take away the 
 pleasure I feel at having fought, your battle. Your case is 
 unique in my whole practice. I have never met a man so 
 cruelly persecuted as you have been, and who deserve it so little. 
 Your enemies are devils incarnate. The plot they had con- 
 cocted against you is the most hellish one I ever knew. But the 
 way you have been saved from their hands, the appearance 
 of that young and intelligent Miss Moffat, who was really 
 sent by God in the very hour of need, when, I confess it 
 again, I thought everything was nearly lost, is one of the 
 most extraordinary occurrences I ever saw. It makes me 
 remember what I have too often forgotten, and what my 
 mother often told me when young — that onr God is a 
 prayer-hearing God. This good thought sown into my 
 young heart by that dear mother's hand, was just in my 
 mind when I told you, ' Go and pray, God alone can save 
 you.' But I confess to you that I had not faith enough 
 to believe that your prajer would be so quickly and so mar- 
 velously answered by the sudden appearance of that inter- 
 esting young lady last night. Now let us speak of what 
 you owe me. Well! — well — how much do you owe me? 
 You owe me nothing; for I suppose you are quite ruined. The 
 expenses of such a suit, I know, must be enormous. Your 
 enemies want to ruin you. Will 1 help them to finish your
 
 178 
 
 ruin, when 1 hope 1 have the right to be put among the most 
 sincere and devoted of your friends?" 
 
 "You are right," I answered him; "you are the most de- 
 voted and noblest friend God ever gave me, and I am nearly 
 ruined by my enemies. But you are the father of a pretty 
 large family; you must support them. Your traveling ex- 
 penses in coming twice here for me from Springfield; your 
 hotel bills during the two terms you have defended me must 
 be very considerable. It is not just that you shonld re- 
 ceive nothing in return of such work and expenses." 
 
 "Well! well!" he answered, "I will give you a promis- 
 sory note which you will sign;" taking then a small piece of 
 paper, he wrote: 
 
 "Uebana, May 23, 1856. 
 
 "Due A. Lincoln fifty dollars, for value received." 
 
 He handed me the note, saying, "Can you sign that?" 
 
 After reading it, I said, " Dear Mr. Lincoln, this is a joke. 
 It is not possible that you ask only fifty dollars for services 
 which are worth at least two thousand dollars." 
 
 He then tapped me with the right hand on the shoulders 
 and said: "Sign that; it is enough. I will pinch some rich 
 men for that and make them pay the rest of the bill, and he 
 laughed outright. 
 
 I signed the note, which I paid to him six months later; 
 and that note is still in my hands, as a precious relic of the 
 noblest man God ever put at the head of the great Republic. 
 I thought it was my duty to go and express my respect 
 every year to Abraham Lincoln at "the White House " in 
 Washington, when he was President, and four times I went 
 there to renew the assurance of my gratitude for what he 
 had done, and every time he gave me the most touching 
 proofs of his kindness and friendship. He especially in- 
 vited me to be with him, and he put me at his right hand, 
 the nearest to him, when the deputies of whole Northern 
 States came to tell him that he was unanimously selected 
 to continue to direct the helm of this great country during 
 the next four years.
 
 179 
 
 I would have many interesting things to say of that good 
 and great man were I not prevented by the short limits of 
 this chapter. Suffice it to say, that it was by his aivice that 
 I requested Miss Philomena Moffat, who is now one of the 
 most respectable ladies of Chicago, under the name of Mrs. 
 Philomena Schwartz, to give under oath the facts which she 
 
 told to Mr. Lincoln on the night of October, eighteen 
 
 hundred and fifty-six. Here is her solemn oath: 
 
 "State of Illinois, j_ gg 
 
 Cook County, ) 
 
 "Philomena Schwartz, being first duly sworn, deposes and 
 says: That she is of the age of twenty-three years, and re- 
 sides at 484 Milwaukie Avenue, Chicago; that h^r maiden 
 name was Philomena Moffat; that she knew Father LeBelle, 
 the Roman Catholic priest of the French Catholics of Chi- 
 cago during his lifetime, and knows Rev. Father Chiniquy; 
 that about the month of May, a. d. 1854, in company with 
 Miss Eugenia Bossey, the housekeeper of her uncle, the 
 Rev'd Mr. LeBelle, who was then living at the parsonage on 
 Clark street, Chicago, while we were sitting in the room 
 of Miss Bossey, the Rev. Mr. LeBelle was talking with his 
 sister, Mrs. Bossey, in the adjoining room, not suspecting that 
 we were there hearing his conversation through the door wh-ch 
 was partly opened; though we could neither see him nor his 
 sister, v:e heard every word of what they said together, the 
 substance of which is as follows — Rev. Mr. LeBelle in sub- 
 stance to Mrs. Bossey, his sister: 
 
 " 'You know that Mr. Chiniquy is a dangerous man, and 
 he is my enemy, having already persuaded several of my 
 congregation to settle in his colony. You must help me to 
 put him down, by accusing him of having tried to do a criminal 
 action with you.' 
 
 " Madame Bossey answered: 'I cannot say such a thing 
 against Mr. Chiniquy, ichen I know it is absolutely false.' 
 
 "Rev. Mr. LeBelle replied: 'If you refuse to comply 
 with my request, I will not give you the one hundred and sixty 
 acres of land I intended to give you, you will live and die 
 poor.'
 
 180 
 
 " Madame Bossey answered: * I prefer never to have that 
 land, and I like better to live and die poor, than to perjure 
 myself to please y:u.' • 
 
 "The Rev. Mr LeBelle several times urged his sister, 
 Mrs. Bossey, to comply with his desires, but she refused. 
 At last, weeping and crying, she said: ' I prefer never to have 
 an inch of land than to damn my soul by swearing to a false- 
 hood. 1 
 
 "The Rev. Mr. LeBelle then said: 
 
 "'Mr. Chiniquy will destroy our holy religion and our 
 people if we do not destroy him. If you think that the 
 swearing I ask you to do is a sin, you will come to confess to 
 me, and I will pardon it in the absolution I will give you. 
 
 " ' Have"you the power to forgive a false oath?' replied 
 Mrs. Bossey to her brother, the priest. 
 
 "' Yes,' he answered, ( I have that power; for Christ has 
 said to all his priests, "What you shall bind on earth shall 
 be bound in heaven, and what you shall loose on earth shall 
 be loosed in heaven." ' 
 
 " Mrs. Bossey then said: ' If you promise that you will 
 forgive that false oath and if you give me the one hundred and 
 sixty acres of land you promised, 1 will do what you want.' 
 
 " The Rev'd Mr. LeBelle then said: ■ All right.'" I could 
 not hear any more of that conversation, for in that instant 
 Miss Eugenia Bossey, who had kept still and silent with us, 
 made some noise and shut the door. 
 
 "Affiant further states: That some time later I went to 
 confess to Rev. Mr. LeBelle, and I told him that I had lost 
 my confidence in him. ' I lost my confidence in you since 1 
 heard your conversation with your sister, when you tried to per- 
 suade her to perjure herself in order to destroy Father Chiniquy.' 
 
 "Affiant further says: That in the month of October, a.d. 
 1856, the Rev'd Mr. Chiniquy had to defend himself, before 
 the civil and criminal court of Urbana, Illinois, in an action 
 brought against him by Peter Spink; some one wrote from 
 Urbana to a paper of Chicago, that Father Chiniquy was 
 probably to be condemned. The paper which published
 
 181 
 
 that letter was much read by the Roman Catholics, who 
 were glad to hear that that priest was to be punished. Among 
 those who read that paper was Narcisse Terrien. He had 
 lately been married to Miss Sara Chaussey, who told him 
 that Father Chiniquy was innocent ; that she icas present with 
 me when Bev'd Mr. LeBelle prepared the plot with his sister, 
 Mrs. Bossey, and promised her a large piece of land if she 
 would swear falsely against Father Chiniquy. Mr. Narcisse 
 Terrien wanted to go with his wife to the residence of Father 
 Chiniquy, but she was unwell and could not go. He came 
 to ask me if I remembered well the conversation of Bev'd 
 Mr. LeBelle, and if I would consent to go to Urbana to ex- 
 pose the whole plot before the court, and I consented. 
 
 " We started that same evening for Urbana, where we 
 arrived late at night. 1 immediately met Mr. Abraham Lin- 
 coln, one of the lawyers of Father Chiniquy, and told all that 
 I knew about thai plot. 
 
 "That very same night the Rev'd Mr. LeBelle, having 
 seen my name on the hotel register, came to me much ex- 
 cited and troubled, and said: ' Philomena, what are you 
 here for?' 
 
 "I answered him: 'I cannot exactly tell you that; but 
 you will probably know it to-morrow at the court-house!' 
 
 '"Oh, wretched girl!' he exclaimed, ' you have come to 
 destroy me.' 
 
 "' I do not come to destroy you,' I replied, 'for you are 
 already destroyed!' 
 
 " Then drawing from his poitmonnaie-book a big bundle of 
 bank-notes, which he said were worth one hundred dollars, 
 he said: ' I will give you all this money if you will leave by 
 the morning train and go back to Chicago.' 
 
 "I answered him: ' Though you would offer as much gold 
 as this room can contain, I cannot do what you ask.' 
 
 "He then seemed exceedingly distressed, and he disap- 
 peared. The next morning Peter Spink requested the Court 
 to allow him to withdraw his accusations against Father 
 Chiniquy, and to stop his prosecutions, having, he said,
 
 182 
 
 found out that he, F.tther Chiniquy, was innocent of the 
 things brought against him, and his request was granted. 
 Then the innocence and honesty of Father Chiniquy was ac- 
 knowledged by the Court after it had been proclaimed by Abraham 
 Lincoln, who was afterwards elected President of the United 
 States. 
 
 "(Signed) Philohena Schwaktz. 
 
 "I, Stephen P. Moore, a Notary Public in the County of 
 Kankakee, in the State of Illinois, and duly authorized by 
 law to administer oaths, do hereby certify that, on this 21st 
 day of October, a. d. 1881, Philomena Schwartz personally 
 appeared before me, and made oath that the above affidavit 
 by her subscribed is true, as therein stated. In witness 
 whereto, I have hereunto set my hand and notarial seal. 
 
 " Stephen R. Moore, 
 
 "Notary Public." 
 
 CHAPTER V. 
 
 FURTHER LITIGATION — BISHOP FOLEY A RBLUCTANT WITNESS, ETC. 
 
 It is necessary for our purpose to give the intelligent 
 reader further information concerning Father Chiniquy in 
 the defense of himself and his people, before taking up out- 
 line of argument and evidence concerning Abraham Lin- 
 coln. The following appeared in the Kankakee Times, City 
 of Kankakee, Illinois: 
 
 THE CHURCH OF ROME AND LIBERTY OF CONSCIENCE. 
 
 " In one of your past issues you told your readers that the 
 Rev. Mr. Chiniquy had gained the long and formidable law- 
 suit instituted by the R unan Catholic Bishop to dispossess 
 him and his people of their Church property. But you have 
 not yet -given any particulars about the startling revelations the 
 Bishop having to make before the Court in reference to the 
 still existing laws of the Church of Rome against those 
 whom they call heretics. Nothing however is more im*
 
 183 
 
 portant for every one than to know precisely what those 
 laws are." 
 
 "As I was present when the Roman Catholic Bishop Fo- 
 ley of Chicago was ordered to read in Latin and translate 
 into English those laws, I have kept a correct copy of 
 them, and I send it to you with the request to publish it." 
 
 "The Rev. Mr. Chiniquy presented the works of St. 
 Thomas and St. Liguori to the Bishop, requesting him to 
 say, under oath, if those works were or were not among the 
 highest theological authorities in the Church of Rome all 
 over the world. After a Jong and serious opposition on the 
 part of the Bishop to answer, the Court having said he (the 
 Bishop) was bound to answer, the Bishop confessed that 
 these theological works were looked upon as among the 
 highest authorities, and that they were taught and learned 
 in all the colleges and universities of Rome as standard 
 works. Then the Bishop was requested to read in Latin 
 and translate into English the following laws and funda- 
 mental principles of action against the heretics as explained 
 by St. Thomas and Liguori : • 
 
 [ We omit the Latin and give the translation by the Bishop.] 
 
 "An excommunicated man is deprived of all civil com- 
 munication with the faithful, in such a way that if he is not 
 tolerated they can have no communication with him, as it is 
 in the following verse: 
 
 " 'It is forbidden to kiss him, pray with him, salute him, 
 to eat or to do any business with him.' " 
 
 [St. Liguori, vol IX, page 162.] 
 
 " Though heretics must not be tolerated because they de- 
 serve it, we must bear them till, by a second admonition, 
 they may be brought back to the faith of the Church. But 
 those who, after a second admonition, remain obstinate in 
 their errors, must not only be excommunicated, but they must 
 be delivered to the secular power to be exterminated." 
 
 " Though the heretics who repent must always be accepted 
 to penance as often as they have fallen, they must not, in 
 consequence of that, always be permitted to enjoy the ben-
 
 184 
 
 efits of this life. * * * * When they fall again, they are 
 admitted to repent; but the sentence of death must not be re- 
 moved. 
 
 [St. Thomas, vol. IV, page 91.] 
 
 ''When a man is excommunicated for his apostacy, it fol- 
 lows from that very fact that all those toho are his subjects are 
 released from the oath of allegiance by which they were bound to 
 obey him." 
 
 [St. Thomas, vol. IV, page 94.] 
 
 The nest document of the Church of Eoine brought before 
 the Court was the act of the Council of Lateran, a. d. 1215: 
 
 "We excommunicate and anathematize every heresy that 
 exalts itself against the holy, orthodox and Catholic faith, 
 condemning all heretics by whatever name they may be known — 
 for though their faces differ, they are tied together by their 
 tails. Such as are condemned, are to be delivered over to 
 the secular powers to receive due 2)unishment. If laymen, 
 their goods 7nust be confiscated. If priests, they shall be first 
 degraded from their respective orders, and their property ap- 
 plied to the use % of the Church in which they have officiated. 
 Secular powers of all ranks and degrees are to be warned, 
 induced aud, if necessary, compelled by ecclesiastical censures, 
 to swear that they will exert themselves to the utmost in the de- 
 fense of the faith, and extikpate all heretics denounced 
 
 BY THE CHUKCH WHO SHALL BE FOUND IN THEIR TERRITORIES. 
 
 And when any person shall assume government, whether it 
 be spiritual or temporal, he shall be bound to abide by this 
 decree." 
 
 "If any temporal lord, after having been admonished to 
 clear his territory of heretical depravity, the metropolitan 
 and the bishops of the province shall unite in excommuni- 
 cating him. Should he remain contumacious a whole year, 
 the fact shall be signified to the Supreme Pontiff, who will 
 declare his vassals released from that time, and will bestow 
 his territory on Catholics, to be occupild by them, on 
 the condition of exterminating the heretics and pre- 
 serving the said territory in the faith."
 
 185 
 
 "Catholics who shall assume the cross for the extermina- 
 tion of heretics, shall enjoy the same indulgencies, and be 
 protected by the same privileges as are granted to those 
 who go to the help of the holy land. We do decree further: 
 that all who may have dealings with heretics, and especially 
 such as receive, defend or encourage them, shall be excom- 
 municated. He shall not be eligible to any public 
 office. He shall not be admitted as a witness. He 
 shall neithee have the power to bequeath his prop- 
 ERTY BY WILL NOR SUCCEED TO ANY INHERITANCE. He SHALL 
 NOT BRING ANY ACTION AGAINST ANY PERSON, BUT ANY ONE CAN 
 BEING AN ACTION AGAINST HIM. SHOULD HE BE A JUDGE, HIS 
 DECISION SHALL HAVE NO FORCE, NOR SHALL ANY CAUSE BE 
 BROUGHT BEFORE HIM. SHOULD HE BE AN ADVOCATE, HE 
 SHALL NOT BE ALLOWED TO PLEAD. SHOULD HE BE A LAW- 
 YER, NO INSTRUMENTS MADE BY HIM SHALL BE HELD VALID, 
 BUT SHALL BE CONDEMNED WITH THEIR AUTHOR." 
 
 '• The Roman Catholic Bishop swoie that these laws had never 
 been repealed, and (of course), that they were still the laws of 
 his Church. He had to swear that, every year, he was bound, 
 under pam of eternal damnation, to say, in the presence of 
 God, and to read in his Brevarium (his prayer-book), that 
 ' God himself had inspired ' what St. Thomas had written 
 about the manner that the heretics should be treated by the 
 Roman Catholics." 
 
 "I will abstain from making any remarks upon these 
 startling revelations of that Roman Catholic high authority. 
 But I think it is the duty of every citizen to know what the 
 Roman Catholic bishops and priests understand by liberty 
 of conscience. The Roman Catholics are as interested as 
 the Protestants to know precisely what the teachings of 
 their Church are on that subject of liberty of conscience, 
 and hear the exact truth, as coming from such a high author* 
 ity, that there is no room left for any doubt. 
 
 "Vox Populi." 
 
 A copy of the above having come into our hands, and after 
 much inquiry as to the author of this communication, we 
 
 8*
 
 186 
 
 learned that it was the Hon. Stephen R. Moore, an eminent 
 lawyer of Kankakee, Illinois, who also had become one of the 
 Rev. C. Chiniquy's counsel, and to whom we addressed let- 
 ters asking for the fullest information that could be ob- 
 tained, who kindly furnished all that was possible to be 
 obtained of him in relation to the same, and of Lincoln's 
 connection with suits brought against Chiniquy. 
 
 The following extracts from his letters are here given: 
 
 "Kankakee, III., May 15, 1 
 
 a 
 
 and June 3, 1882. 
 Mr. Edwin A. Sherman, San Francisco, Cal. — Dear 
 Sir : * * * You ask, ' What Judge was upon the bench 
 at the time the suit was brought (you mean trial), when 
 Bishop Foley was required to translate from the works of 
 St. Thomas Aquinas and St. Liguori? who were Chiniquy's 
 attorney, etc.?' 
 
 "Judge Charles H. Wood : Chiniquy's attorneys were 
 Judge Wm. Osgood (formerly associate counsel with Lin- 
 coln and Paddock) and myself. 
 
 ' ' You ask me to give you the facts in regard to the exam- 
 ination of Bishop Foley, when we made him make the trans- 
 lations. 
 
 " We knew that he was the head of authority of the Church 
 in Illinois. We knew that he would not dare deny the au- 
 thority of the books as binding on the Church. If Mr. 
 Chiniquy would swear to the books being authority, it 
 would be denied by all Catholics, when they could not deny 
 it when the proof came from the Bishop. 
 
 "We wanted to show, also, that it was authority in the 
 Church to-day, as well as at the time they were published. 
 This could only be done by forcing the Bishop to be a 
 witness. We knew he would go away from the jurisdiction 
 of the Court, so he could not be served with process if he 
 knew what w r e wanted. Our statute allows any person, 
 whether officer or not, to serve a subpoena. We got the 
 process, and in my possession on the evening before the 
 trial, and I took the evening train for Chicago. I found a
 
 181 
 
 friend in Chicago to go with me. I knew that if I sent up 
 my name he would refuse to see me. My friend sent up 
 his card, with request to see the Bishop. This was about 
 nine o'clock at night. After a long delay, he came to the 
 library. He was much astonished when he saw me, and 
 looked at his card to assure himself that no mistake had 
 occurred. I introduced my friend, who politely read the 
 process, commanding him to appear upon the next day at 
 Kankakee and testify in the case, at the same time tender- 
 ing him his witness fees, being five cents per mile and one 
 dollar for the day's services. He indignantly refused the 
 money, and declared he would not attend. He thought the 
 courts had no power over him. He recognized no authority but 
 the authority of the Church. I assured him that he must do 
 as he thought best; but he must take the consequences. It 
 would be a contest between him and the Court, and I had 
 never seen the Court fail to enforce the orders of the Court. 
 
 "He sent for the attorney for his diocese, Hon. B. G. 
 Caulfield, and after the interview, he had no difficulty in con- 
 cluding to obey the process of Court. 
 
 "When he went on the witness-stand we wanted Judge 
 Osgood to handle him, but he declined. I had my subject 
 well in hand and was quite familiar with the original, and 
 after he made a few attempts to evade me, he came down to 
 the work and made a good witness He never furgave me 
 for it, however. He really felt that his high position had 
 been lowered. It was the first time that any lawyer had done 
 such a tiling.'" 
 
 Upon the criminal . trial brought against Chiniquy, at 
 which Father LeBelle committed perjury, Mr. Moore says: 
 
 C ( 
 
 Mr. Lincoln told a story there that has never been in 
 print, which convulsed Judge Davis with laughter. I got 
 the story from Osgood and Norton. Father Chiniquy never 
 mentioned it. The story is a little harsh to polite ears, 
 but was quite characteristic of Mr. Lincoln, and no ladies 
 were present when he got it off. He never offended ladies;
 
 188 
 
 but some latitude was permissible in those days, when only 
 men were in court. 
 
 [This story referred to, has already been given in Chapter 
 II, when Lincoln asked that peculiar question of Judge 
 Norton about the priests who attended as witnesses.] 
 
 "The lawyers then engaged in these matters have all 
 closed the record (all dead). Peter Spinks is still alive, 
 livicg somewhere in Minnesota, quite infirm, full of trouble, 
 poor, and very bitter toward Father Chiniquy. He is very 
 deaf, and practically lost his memory. Father LeBelle died 
 a few years after that trial, at Kalamazoo, Michigan, 
 (This is now my recollection.) He died under a cloud, either 
 by his own hand, or by violence. It is generally believed that he 
 took poison. 
 
 "Father Chiniqn}*, in his book to be published soon, 
 * Fifty-two Years in the Komish Church, ' devotes a chapter 
 or two to the period of these Urbana law-suits, and I went 
 to Chicago during the past year and got the affidavit of the 
 lady who heard Father LeBelle try to make his sister falsely 
 testify against Chiniquy [which has already been given in 
 the last chapter]. 
 
 "My dear sir, I could write you a volume of incidents 
 in the life of Father Chiniquy, growing out of the fight 
 which the Roman Catholic Church has made on him. They 
 have been intensely interesting to me. I would not know 
 where to begin. His life has been a battle since I first knew 
 him in 1857. And in all the conflicts he has trusted in the 
 Father with a trust that few men knew anything of, and in 
 no single instance has God failed to succor him. Sometimes 
 it looked as if defeat must come; but in it all was God, and 
 He led him through trying times to signal victory. The 
 world to-day would not believe Father Chiniquy's life. A 
 f. ithful biography of him, showing the providences of God 
 in his life and work, would be received with doubt if not 
 downright disbelief. You would have to be with him for a 
 quarter of a century, as I have been, and know him in his 
 severest trials, to know the trusting confidence he has in his
 
 189 
 
 Father, and see the wonderful care with which God has pre- 
 served him in his life and work. 
 
 " I have the honor to be, very respecfully, your obedient 
 servant, Stephen R. Moore." 
 
 We have deemed it thus necessary to give the main facts 
 and the causes which brought Abraham Lincoln into the 
 contest in defense of Father Chiniquy against the warfare 
 waged against him by the Papal power, showing the status 
 and honorable reputation of Father Chiniquy and the damna- 
 ble conspiracy formed against him. 
 
 There is one thing, however, that is not fully stated, in 
 regard to the settlement between Chiniquy and Lincoln in 
 relation to the due-bill of fifty dollars which Chiniquy gave 
 to Lincoln, as related in the last chapter, and which should 
 fully appear in his forthcoming work of ''Fifty-two Years in 
 the Romish Cburch." 
 
 Father Chiniquy. in his oral statement to us, in addition 
 to what has already been given, describes the scene between 
 Lincoln and himself as follows, and which we believe to be 
 true: 
 
 While Lincoln was writing the due-bill, the relaxation of 
 the great strain upon Father Chiniquy's mind and the great 
 kindness and generosity of his defender and benefactor in 
 charging him so little for such great service and the fore- 
 bodings of what might be in store for Lincoln in the future, 
 caused him to break out in sobs and tears. Mr. Lincoln, as 
 he had just finished writing the due-bill, turned round to 
 him and sa ; d: "Father Chiniquy, what are you crying for? 
 You ought to be the most happy man alive. You have 
 beaten your enemies and gained a glorious victory, and you 
 will come out of all these troubles in triumph. 
 
 Said Father Chiniquy: " Mr. Lincoln, I am not weeping 
 for myself, but for you, sir, and your death; they will kill you, 
 sir. What you have said and done in Court, holding them 
 up in derision and making the declarations you have in 
 Court and defeating them in ignominy and shame, there will
 
 190 
 
 be no forgiveness j 'or you, and sooner or later they will take your 
 life. And let me say further, that were I a Jesuit as they 
 are, and some one of them been in my place and I in theirs, 
 it would be my sworn purpose to either kill you myself or find 
 the man to do it, and you will be their victim!" 
 
 At this Mr. Lincoln's countenance changed to a most pe- 
 culiar visage, expressing determination, and with a sarcastic 
 smile accompanying it, said: " Father Chiniquy, is that so?" 
 
 "It is," answered Father Chiniquy. 
 
 "Then," said Mr. Lincoln, as he spread out the due-bill 
 for my signature, "please sign my death- warrant!" 
 
 Father Chiniquy signed the due-bill, which he shortly 
 afterwards paid, and kindly loaned to us in the year 1878, 
 still in our possession, and which we had laid on a litho- 
 graphic stone by Win. T. Galloway & Co. of San Francisco, 
 and several thousand certified copies of it struck off for our 
 brethren and friends. 
 
 It eventually proved to be the death-warrant of Abraham 
 Lincoln, as we shall endeavor to show in the following chap- 
 ters, and that as previously stated in Part First — "In what- 
 ever place of the Catholic world a Jesuit is insulted or resisted, 
 no matter how insignificant he may be, he is sure to be avenged- — 
 
 AND THIS WE KNOW." 
 
 CHAPTEli VI. 
 
 THE PAPAL CONSPIRACY AGAINST THE UNITED STATES AND THE 
 REPUBLIC OF MEXICO — NATURALIZED CITIZENS ABSOLVED 
 FROM THEIR ALLEGIANCE TO THE UNION BY ROMAN CATH- 
 OLIC BISHOPS AND PRIESTS — ARCHBISHOP HUGHES SENT TO 
 EUROPE — PRESIDENT LINCOLN'S DECLARATIONS, ETC., ETC. 
 
 Great political events almost immediately following these 
 lawsuits, as related in the previous chapters, soon drew Mr. 
 Lincoln into a more active political life, and he was obliged 
 to leave the affairs of Father Chiniquy in the hands of his
 
 191 
 
 associate and other counsel who succeeded him, in contest- 
 ing the abuses and wanton attacks of the Romish hierarchy 
 in the State of Illinois. Cardinal Bedim, the Papal Nuncio, 
 had arrived with full power from Pope Pius IX. Bishop 
 'Regan was removed and sent elsewhere and another and 
 more politic successor was chosen to till his place; and he in 
 turn was succeeded by Bishop Foley and others, who con- 
 tinued the litigation begun against Chiniquy to rob him and 
 his people of their property, which they had purchased with 
 their own money and acquired by their own industry. 
 
 Abraham Lincoln, however, from that time, was frequently 
 the recipient of anonymous letters, filled with personal abuse 
 and threats of vengeance and the declarations to take his 
 life. He however gave them no particular attention, but 
 destroyed them as soon as received, and directed his thoughts 
 and actions to the great political questions of the day which 
 were then agitating the public mind. 
 
 For twenty years Abraham Lincoln aud Stephen A. Doug- 
 las had been invariably opposed to each other at the bar and 
 in the forum, and they were the champions of their re- 
 spective parties in the political arena. In 1857, among 
 other questions, in which that of Intervention or Non-inter- 
 tion on the part of Congress iu the Territories was dis- 
 cussed, was that of subduing the "Mormon Rebellion." 
 Mr. Douglas was in favor of endiug the difficulty by anulling 
 the Act establishing the Territory of Utah. Mr. Lincoln 
 took issue with him on that point, and declared himself in 
 favor of coercing the Mormon population into obedience to 
 the United States Government and its laws, which declara- 
 tion a few years afterwards found force in executive 
 statement, when President, in December, 1864. He said: 
 " When an individual, in a Church or out of it, becomes dan- 
 gerous to the public interest, he must be checked." He under- 
 stood the Mormon hierarchy in its governmental organiza- 
 tion and its attitude towards free government of the people 
 and the national authority to be precisely like that of Rome; 
 but by reason of its strength and remote position it had
 
 192 
 
 assumed an open, bold, belligerant attitude in arms against 
 tbe United States Government, and tbat it must be sup- 
 pressed. 
 
 In 1858 tbe great Senatorial contest between Lincoln and 
 Douglas was fougbt before tbe people, and in tbat contest 
 tbe wbole political power of tbe Roman Catholic Bisbops 
 and priestbood in Illinois was wielded in favor of Stephen 
 A. Douglas (whose wife was of tbat faith, and she having 
 been educated at the Convent in Georgetown, District of 
 Columbia), and against their declared foe, Abraham Lin- 
 coln. So united were they in their opposition and concen- 
 trating their entire influence, money and strength to defeat 
 Mr. Lincoln, tbat out of the whole Democratic vote cast, 
 the Lecomptou and Administration Democratic vote was 
 only 5,091 votes out of 127,031, while Stephen A. Douglas 
 received 121,940 votes, and Abraham Lincoln 126,084 votes, 
 and the latter had a plurality over Douglas of 4,144 votes, 
 and was fairly elected; but owing to an unjust and unequal 
 districting of the State, the Douglas party secured the Leg- 
 islature and his re-election to tbe United States Senate. 
 
 Tbe current of political events, however, bore Mr. Lin- 
 coln along until be was on tbe 18ih of May, 1860, nominated 
 by the National Republican Convention for the office of 
 President of the United States. This act brought bim 
 directly to .the front as the leader of a great national po- 
 litical party only four years of age in its organization. 
 
 Immediately upou his nomination for the Presidency, 
 Rome commenced its work of conspiracy in an open man- 
 ner, as it had previously intrigued and plotted in the dark 
 against Abraham Lincoln and against the American Union. 
 Tbe National Democratic party was split in twain in Hi- 
 bernia Hall, at Charleston, South Carolina. The conspiracy 
 in its political action was complete. With that great party 
 divided the rending of the Union was to be assured, and to 
 this end even Stephen A. Douglas with all of his great 
 popularity and statesmanship could not save it, and be went 
 down with his party to political disaster and defeat. The
 
 193 
 
 election on the 6th of November, 1860, gave Abraham Lin- 
 coln to the Republic, as the Saviour of the Union and the 
 Redeemer of that race which for centuries had been held in 
 bondage. 
 
 States had seceded, formed a new Confederacy, seized 
 forts, arsenals, mints, cannon, arms and munitions of war, 
 and with armies ready for hostilities on the field of battle, 
 before Lineolu was inaugurated President, The emissaries 
 of Rome, both North and South, were incessantly fanning 
 the sparks of sectional strife which was soon to burst out in 
 flame and not to be extinguished uutil flooded with rivers of 
 the best blood of the nation. The repeated threats of as- 
 sassination which Lincoln had continued to receive since his 
 masterly defense of Chiniquy now poured in upon him from 
 every quarter. Undaunted by these cowardly missives, Lin- 
 coln commenced his journey, February 11, 1861, from his 
 home to which he was destined never to return alive. Gen- 
 eral Scott, Seward and others, fearful of what might occur, 
 prepared for his peaceful inauguration at Washington. The 
 celebrated Piukertou with his detective force accompanied 
 him on his journey to the Capitol of the nation. The plots 
 for his thenassassiuation ripened thick and fast, but through 
 the kind providence of an Almighty God, he was then pre- 
 served to the nation to perform his mighty work. The chief 
 plot of all, to take his life, was concocted in the then Roman 
 Catholic city of Baltimore. It is said that "statesmen laid 
 the plan, bankers endorsed it, and adventurers were to carry 
 it into effect." This statement was true only in part. Rome 
 was the head which planned it. and the Jesuits with their 
 instruments were to execute it. But before proceeding direct 
 to the Capitol he had accepted the invitation to raise the 
 American flag on Independence Hall at Philadelphia, on 
 Washington's birthday, and to visit the Legislature of 
 Pennsylvania. Mr. Lincoln was warned that by delaying 
 his immediate departure for Washington he would imperil 
 his own safety, for there was positive reliable information 
 in regard to his contemplated assassination. 
 9
 
 194 
 
 Mr. Lincoln heard the officer's statement, and said in reply, 
 "I have promised to raise the American flag on Independ- 
 ence Hall at Philadelphia to-morrow morning, and to be pub- 
 licly received by the Pennsylvania Legislature in the after- 
 noon of the same day. Both of these engagements," said he, 
 with emphasis, " I will keep if it costs me my life!" 
 
 Those engagements he faithfully kept, and in his closing 
 remarks at Independence Hall, said: "The Declaration of 
 Independence gave liberty not alone to the people of this 
 country, but hope for the world for all future time. It was 
 that which gave promise that in our time the weight should 
 be lifted from the shoulders of all men, and that all should 
 have an equal chance. This is the sentiment embodied in 
 the Declaration of Independence. Now, my friends, can 
 this country be saved upon that basis? If it can, I will 
 consider myself one of the happiest men of the world if I 
 can save it. But if this country cannot be sived without giving 
 up this principle, I was about to say, I would rather be assassi- 
 nated on this spot than surrender it." And then he added 
 solemnly, as he drew his tall form to its fullest height, " I 
 have said nothing but what I am willing to live by, and, in the 
 presence of Almighly God, to die by!" 
 
 [Contrast this with the pastoral letter sent out to be read 
 in all the Roman Catholic Churches by the Fourth Roman 
 Catholic Provincial Council, which met at Cincinnati on 
 March 20, 1882 : " It reviews the progress of religion, and 
 holds that all men are not created equal, but some should obey 
 others." "Negroes have no rights which the white man is 
 bound to respect," said the Roman Catholic Chief Justice 
 of the United States Supreme Court — Judge Taney in his 
 Dred Scott Decision.] 
 
 Mr. Lincoln then slowly but steadily raised the flag, amidst 
 the booming of cannon and the cheers of the many thousands 
 who had assembled to hear him and witness it.
 
 195 
 
 " Aye, sure, would the priests and princes of earth, 
 Greet the fall of thy flag with a joyous ' hurrah.' 
 Even now scarce suppressing demoniac mirth. 
 
 They would hail thy decadence with a fiendish ' ha! ha\' " 
 
 — (Maynk Reld.) 
 
 Lincoln then left Philadelphia for Harrisburgh, where he 
 wis received by the Legislature of Pennsylvania with all 
 the honors due to his exalted station, and in the evening left 
 for Washington, arriving twelve hours sooner than he was 
 expected, thus escaping the assassination intended by the 
 conspiracy formed in Baltimore against him. 
 
 ["For a long time it was believed that an Italian barber 
 of that city was the Orsini who undertook to slay President 
 Lincoln on his journey to the Capitol in February, 1861, 
 and it is possible he was one of the plotters; but it has come 
 out on a recent trial of an Irishman named Byrne, in Rich- 
 mond, that he (Byrne) was the Captain of the band that was 
 to take the life of Mr. Lincoln. This Byrne used to be a 
 notorious gambler of Baltimore, and emigrated to Richmond 
 shortly after the 19th of April, of bloody memory. He was 
 recently arrested in Jeff. Davis' capital on a charge of keep- 
 ing a gambling-house and of disloyalty to the Chief Traitor's 
 pretended government. Wigfall testified to Byrne's loyalty to 
 the rebel cause, and gave in evidence that Byrne was the Captain 
 of the gang who were to kill Mr. Lincoln, and upon this evi- 
 dence he was let go." — Providence Journal, April 4, 1862.] 
 
 Abraham Lincoln having been duly inaugurated President 
 on March 4, 1861, entered upon the duties of his office to 
 undertake the mighty task before him. 
 
 A large portion of the Roman Catholic population of the 
 North, with Archbishop Hughes at their head, were ostensi- 
 bly true and loyal to the Union, and to their credit be it 
 said, that, owing to their knowledge and experience of the 
 principles and institutions of a free government of the peo- 
 ple, that they to a certain degree were so, and under the 
 first noble impulses of their nature they rallied promptly 
 and volunteered their services in defense of the Govern, 
 ment for the preservation of the Union. But as will be
 
 196 
 
 seen, their ardor did not last long, and their efforts were 
 paralyzed by orders from Rome. 
 
 Scarcely had Abraham Lincoln assumed the duties and re- 
 sponsibilities of the executive of the nation, he found through 
 reliable sources that he was to be confronted with a most 
 formidable Papal conspiracy against the Union, in Europe 
 as well as in the Canadian dominion, and that the entire 
 Roman Catholic population of the South as well as the 
 North, by their bishops aad priests, were absolved from 
 their allegiance to the United States Government and its 
 President, Abraham Lincoln. In the North it was done 
 secretly, at the South it was done openly. 
 
 An eminent Freemason of Charleston, South Carolina (now 
 deceased), who remained loyal and true to the Union, but 
 necessarily passive during the late War of the Rebellion, 
 stated to us the facts that this absolving Roman Catholics 
 from the allegiance to the Government of the United States 
 was practiced every where. When the act of secession was 
 passed Bishop Lynch of that State ordered a Te Deum to be 
 celebrated in all the churches of his diocese, whioh was 
 done. Further, that he consecrated the arms and flags of 
 companies and regiments mustered into the rebel service. 
 That the same was repeated on the fall of Port Sumter, 
 and he spoke exultingly of the result of the conflict. Father 
 Ryan of Georgia did the same. About six weeks before the 
 inauguration of Lincoln as President, the American flag was 
 hauled down from the staff upon the State House at Baton 
 Rouge, Louisiana, and the Pelican rebel flag was hoisted in 
 its place, after having been previously consecrated with Ro- 
 man Catholic ceremonies by Father Hubert; and, said the 
 Richmond Dispatch: " By approval of the Roman Catholic 
 Bishop of Louisiana, the Churches in his diocese at New Or- 
 leans and elsewhere were authorized and donated their bells 
 for cannon in the Confederate service." 
 
 "Shortly after Gen. Phelps issued his proclamation at 
 Ship Island in 1861, Jeff. Davis instructed his agents at 
 Havana that ' they must create the impression with the
 
 197 
 
 Spaniards that if the Federals subjugated the Confederacy, 
 Mr. Lincoln would turn his army and navy against slavery 
 and the Roman Catholic religion in the Island of Cuba." 
 [See Rebellion Record.] 
 
 The Pope, with the Archbishop of Mexico, united in one 
 object and purpose, entered into a coalition with Austria, 
 Spain and France to not only indirectly destroy the Amer- 
 ican Union, but directly lo destroy all forms of republican 
 government on the American continent, and especially to 
 establish upon the ruins of the Mexican Republic (then 
 under President Juarez) an empire ruled and directed from 
 the Vatican at Rome, as will be seen from the extract of a 
 letter from Pope Pius IX to the Emperor Maximilian of Oc- 
 tober 18, 1864, which was captured with other papers, and 
 may now be found at Washington : 
 
 "[Diplomatic Correspondence U. S., Part III, 1865, page 
 620]— 
 
 "Heretofore, and on more than one occasion, we have 
 made complaints on this point, in public and solemn acts, 
 protesting against the iniquitous law called that of reform, 
 which overturned the most inviolable rights of the Church 
 and outraged the authority of its pastors, against the usur- 
 pations of ecclesiastical property and the plunder of the 
 Church; against the false maxims which directly attacked 
 the holiness of the Catholic religion; finally, against many 
 other outrages committed against sacred persons, but against 
 the pastoral ministry and the discipline of the Church." 
 
 "Let no one obtain permission to teach and publish false 
 maxims * * * let instruction, public as well as private, be 
 directed and superintended by ecclesiastical authority; and, 
 finally, let the chains be broken that have hitherto retained 
 the Church dependent on the arbitrary control of the civil 
 government." 
 
 This letter, of which the above is an extract, was sent in 
 answer to certain acts of Emperor Maximilian, by which he 
 confirmed several decrees of President Juarez in relation to
 
 198 
 
 religious toleration, public education, and in relation to the 
 alienation of some Church property which had belonged to 
 the intriguing treason-plotting Jesuits who had been expelled 
 from that country. 
 
 Said Bancroft, the historian, in his eulogy of Abraham 
 Lincoln, delivered February 12, 1866, before both houses of 
 Congress, the President and Cabinet, the U. S. Supreme 
 Court, the officers of the Army and Navy and the diplomatic 
 Corps assembled: 
 
 "But the Republic of Mexico on our borders was, like 
 ourselves, distracted by a rebellion, and from a similar 
 cause," 
 
 "The monarchy of England had fastened upon us slavery 
 which did not disappear with independence. In like man- 
 ner the ecclesiastical policy established by the Council of 
 the Indies in the days of Charles V and Philip II retained 
 its vigor in the Mexican Republic. The fifty years of civil 
 war under which she had languished was due to the bigoted 
 system which was the legacy of monarchy, just as here the 
 inheritance of slavery kept alive political strife and culmi- 
 nated in civil war. As with us there could be no quiet but 
 through the end of slavery, s > in Mexico there could be no 
 prosperity until the crushing tyranny of intolerance should 
 cease." 
 
 "It was the condition of affairs in Mexico that invoiced the 
 Pope of Rome in our difficulties so far that he alone among 
 sovereigns recognized the Chief of the Confederate States as a 
 President and his sapporters as a people ; and in letters to two 
 great prelales of the Roman Catholic Church in the United 
 States, gave Councils for peace when peace meant the victory 
 of secession. Yet events move as they are ordered. The 
 blessing of the Pope of Rome on the head of the Duke 
 Maximilian could not revive in the nineteenth century the 
 ecclesiastical policy of the sixteenth; and the result is a new 
 proof that there can be no prosperity in the State without 
 religious freedom."
 
 199 
 
 [On the 3d day of December, 1863, the Pope acknowl- 
 edged the independence of the Southern Confederacy.] 
 
 When the Secession Convention of the Southern Confed- 
 eracy met at Montgomery, Ala., Dec. 9, 1860, Mr. Memmin- 
 ger presented two flags in each of which was the cross, to 
 take the place of the stars and stripes. One of them being 
 sent by some Roman Catholic young ladies from Charleston, 
 South Carolina. In his remarks he said: "But, sir, I have 
 no doubt that there was another idea associated with it in 
 their minds — a religious one ; and, although we have not yet 
 seen in the heavens the ' in hoc signo vinces ' written upon 
 the labarum of Constantino, yet the same sign has been mani- 
 fested to us upon the tablets of the earth; for we all know 
 that it has been by the aid of revealed religion that we have 
 achieved over fanaticism the victory which we this day witness; 
 and it is becoming, on this occasion, that the debt of the 
 South to the cross should be thus becognized." 
 
 This was the Latin or Papal cross, with the stars of the 
 rebel States upon it, which had swallowed them all — the 
 cross in blue, upon a field of blood. The objection to such 
 a flag from Protestants and Jews caused them for awhile to 
 adhere to the "stars and bars," copied after the "old flag;" 
 but the secret compact and alliance of the chief conspirators 
 with Rome must be kept, and the cross must be in the flig 
 somehow, and the stars on the cross must be retained; but to 
 silence the murmurings and objections of the Protestants 
 and Jews the cross was made diagonal — a St. Andrew's 
 cross — with the intention in the future to restore the Latin 
 or Papal cross to its original place. It was this flag that 
 was presented to the rebel army by Beauregard, the Roman 
 Catholic General, and that floated at the mast-head of the 
 Alabama, when commanded by the Jesuit, Raphael Semmes, 
 which was sunk by the Kearsarge, and everywhere to go 
 down in defeat before the heaven-born glory, the banner of 
 the free, our own loved stars and stripes. 
 
 Said the Mobile Register: "When Admiral Semmes was
 
 200 
 
 told by his physicians that his disease would prove fatal, 
 and that a few hours, or at most days, would end his earthly 
 career, he kiudly thanked them, and requested a reverend 
 father of the Society of Jesus, his confessor, his bosom friend, 
 be sent for at once. In (he meantime he arranged his 
 earthly affairs quietly and satisfactorily. When the Father 
 came, the Admiral received with marked devotion and hap- 
 piness the sacrament," etc. 
 
 When President Lincoln found himself and the Union so 
 thoroughly beset with difficulties and conspiracies, and hav- 
 ing received reliable and authentic information of the Papal 
 hierarchy in the South and elsewhere absolving Roman 
 Catholics from their allegiance to the United States Govern- 
 ment, he sent an invitation to Archbishop Hughes of New 
 York, to come to Washington, where the following conversa- 
 tion between them took place: 
 
 Said Mr. Lincoln, "Archbishop Hughes, I have invited 
 you here as the chief representative and episcopal dignitary 
 of the Roman Catholic Church in the United States, for the 
 purpose of a conference with you, the result of which, I trust, 
 will be of benefit to the country and satisfactory to ourselves. 
 The various religious denominations in the South have, in 
 many places, openly declared their sympathy with the Re- 
 bellion, and through their representatives in their various 
 conventions, conferences, etc., regard the division of the 
 Union as a fixed fact. 'The Protestant Episcopal Church of 
 the Confederate States' is already a separate institution, 
 while the 'Methodist Episcopal Church South,' wbich years 
 ago split off from the main body, has made its declarations 
 in favor of its own section, but retains some organizations 
 and authority in States that are not in revolt. The Southern 
 Baptists and others have done the same, and as religious 
 organizations, have become political, and declared in favor 
 of secession. These Protestant religious societies, both 
 clerical and laity, are purely local, and with no foreign spir- 
 itual head or Church government to direct or control them,
 
 201 
 
 and their pastors are chosen and accepted by the popular 
 voice from among themselves. To a gieat extent, however, 
 though they have gone in a wrong direction in national 
 affairs, but they have followed out the American idea of 
 self-government, and nine hundred and ninety-nine per 
 cent, out of a thousand in numbers are native and to the 
 manor bom, and in no portion of the United States, as you 
 are no doubt well aware, is the prejudice against the foreign- 
 born population so great as it is in the South. Yet through- 
 out the South, and in a great many places in the North, as 
 I am reliably informed through authentic sources and in the 
 public press, the bishops and priests of your Church, acting 
 under an implied if not direct authority from the Pope, 
 whose declared sympathy is with the Rebellion, have ab- 
 solved all Roman Catholic citizens from their allegiance to 
 the United States Government, encouraged them in acts of 
 rebellion and treason, and have consecrated the arms and 
 flags borne by the insurgent troops which have been raised 
 to fight against the Union. Bishop Lynch of Charleston, 
 South Carolina, Fathers Ryan of Georgia, and Hubert of 
 Louisiana, and others, have been particularly active and 
 conspicuous in this work." 
 
 "I have sent for you chiefly on the score of humanity. I 
 do not want this war, which has been so wickedly begun 
 for the destruction of the Union, to become a religious one. 
 It is bad enough as it is, but it would become ten-fold 
 worse should it eventually take that shape, and its conse- 
 quences no one now living could foresee. There is an ap- 
 parent coalition between the Pope and Jefferson Davis, at 
 the head of the rebel government, and the acts of his bishops 
 and priests in the South and elsewhere confirm this opinion. 
 And if such be the case, the others in authoritv and the 
 laity in the North must naturally be influenced and governed 
 in their actions by what is sanctioned and directed by their 
 Spiritual Head at Rome. Their loyalty to the Government 
 of the United States would naturally wane; they would 
 become neutral and passive if at last they did not become
 
 202 
 
 active sympathisers with the EebellioD, and they soon take 
 up arms as auxiliaries against the Union. Your Church 
 is a unit with a supreme head and not divisible. Its chief 
 is a temporal sovereign, who wields the scepter over the 
 States of the Church in his own country, and so far as he 
 can do so by concordats, treaties or otherwise, enforces the 
 establishment of the Roman Catholic Church as the relig- 
 ion of the State with other powers where he is able to, and 
 looks with a jealous eye upon all governments where he does 
 not command the secular arm. or where his authority in 
 temporal affairs is disputed. 
 
 "Now what I desire to state to you is, the definition of the 
 rights of an American citizen as towards his government so 
 far as they apply to the matter in question. A native born 
 American citizen has the inherent right of revolution within 
 his own country. If he does not like to obey the laws of 
 his government or wants to set up a new government, by 
 exciting revolt and takes up arms to overturn it, he has the 
 inherent right to do so within the limits of the territorial 
 boundaries of his government, but not to destroy or segre- 
 gate any portion of his common country from the rest, and 
 he must take his chances of his treason and rebellion in the 
 success or -defeat of his object. Not so, however, with the 
 naturalized foreign-born citizen, he has no such right. He 
 cannot become a President or Vice-President under our own 
 Constitution, and he is not accorded the same rights and 
 privileges under the rebel government that he enjoys under 
 that of the United States. Every naturalized citizen is 
 bound by his oath in his renunciation of allegiance to 
 every other power, prince or potentate on the face of the 
 earth, and is sworn to support and defend the Constitu- 
 tion aud Government of the United States against all its 
 enemies whatsoever, either domestic or foreign. Now after 
 having taken that oath, he cannot renounce it in favor of 
 any other government within its territorial limits, and if 
 found to be giving aid, sympathy or encouragement to its 
 enemies, or is captured with arms in his hands fighting
 
 203 
 
 against the government which he Las sworn to support, he 
 is liable to be shot or hung as a perjured traitor and an armed 
 spy, as the sentence of a court martial may direct, and he will 
 
 BE SO SHOT OR HUNG ACCORDINGLY, AS THERE WILL BE NO 
 
 exchange of such prisoners. If a naturalized citizen finds 
 that he cannot comply with his oath of naturalization, he 
 must leave the country, or abide the consequences of his 
 disaffection and disloyalty. 
 
 '•The position in which the bishops and priests of your 
 Church in the South have placed the naturalized citizens be- 
 longing to their faith, as well as themselves, is a perilous 
 one, and their acts must be recalled and annulled by the Pope, 
 or they and their followers must abide the results of their per- 
 jm-ed aud treasonable action." 
 
 Archbishop Hughes, nominally a Union man, and neces- 
 sarily for policy's sake, if nothing else, compelled to be so 
 from his official position in that Church, as a public man 
 in the North, and himself a naturalized citizen, saw the 
 status of himself and others in like condition, and feeling 
 the full force of President Lincoln's argument, agreed to do 
 what he could by his influence with the Pope to have the 
 acts referred to annulled by the Pope, and this with other 
 matters to prove his own loyalty and sincerity, went to Eu- 
 rope for that purpose as well as others with which he was 
 entrusted with a special mission by President Lincoln, which 
 he performed satisfactorily and received his personal thanks. 
 
 The effect was a simulated neutrality, but the evil had 
 been done already, and as the war had to be fought out to 
 the bitter end, there was that which could not have been 
 the result of accident, but rather of design, among Roman 
 Catholic troops who were engaged on both sides, and in 
 battle, as a general rule, they were not, as organized bodies, 
 arrayed against each other. In Northern cities they re- 
 sisted the draft, created riots and performed acts of outrage, 
 robbery and murder, which at last had to be suppressed by 
 veteran troops sent from the field for that purpose.
 
 204 
 
 But the war bad come to nn end. The original plan of the 
 Jesuits and the Pope, both in the United States and Mexico, 
 was to end in ignominious failure — the Union cause to tri- 
 umph and the Republic of Mexico to be restored. Protestant 
 blood on both sides had been caused to flow in rivers and 
 drench the mountains and the plains, while the places of 
 the victims of the internecine strife were to be filled with 
 importations from Roman Catholic populations from abroad. 
 During the long night of four years of sorrow and tears and 
 death which swept every hearthstone in the land, Abraham 
 Lincoln, ever trusting and ever confident of the coming 
 dawn of liberty, of peace and the success of the cause of 
 the Uuion, was in receipt of constant threats of assassina- 
 tion. In July, 1864, on beinj* reminded that right must 
 eventually triumph, admitted that, but expressed the opin- 
 ion that he should not live to see it, and added: " / feel a 
 'presentiment that I shall not outlast the Rebellion. * When it is 
 over, my work will be done!' " 
 
 But that the great crime of his assassination might not be 
 fixed upon the real Jesuit conspirators and murderers, the 
 South was to be made to unjustly bear the stigma of the 
 horrid deed, which was to forever rankle as a festering thorn 
 in the restored Union and keep alive the smouldering embers 
 of sectional hate between the North and the South, and to 
 keep Protestant Americans forever apart, while the balance 
 of power should be augmented and retained in the hands of 
 the Papal hierarchy, "a sword whose blade should be every- 
 where, but with its hilt at Rome." 
 
 We have thus shown the outlines with some of the details 
 of the general Papal conspiracy against the United States, 
 and Abraham Lincoln as President, with Pope Pius IX at the 
 head, and in our next chapter we shall review the circum- 
 stances connected with the assassination of Abraham Lincoln, 
 and the deed itself.
 
 205 
 
 CHAPTER VII. 
 
 WARNINGS OF THREATENED ASSASSINATION FROM ECTROPE — THE 
 ASSASSINATION — ARREST OF MRS. SURRATT AND PAYNE — 
 CONFESSION OF MRS. SURRATT — FLIGHT OF JOHN SURRATT TO 
 CANADA AND TO ROME, AND ENLISTMENT IN THE POPE*S 
 ARMY — WILKES BOOTH'S LETTER, AND WONDERFUL MEMORY 
 OF MATTHEWS — THE TRUE THEORY AND EVIDENCE OF THE 
 ASSASSINATION — TRIBUTES OF THE NATIONS TO ABRAHAM 
 LINCOLN, ETC. 
 
 We shall soon come to the scene of the great tragedy, which 
 occurred at John T. Ford's Theatre at Washington City, on 
 the night of April 14th, 1865. Whenever Rome decides up on 
 a funeral the corpse is sw# to be ready! The prophecy and 
 warnings of Father Chiniquy and continually repeated 
 threats of assassination received for nearly nine years by 
 Abraham Lincoln were now to be fulfilled. 
 
 Says Gen. L. C. Baker, the eminent detective: " On one 
 occasion I carried to Mr. Lincoln two anonymous communi- 
 cations, in which he was threatened with assassination. In 
 a laughing, joking manner, he remarked: 'Well, Baker, 
 what do they want to kill me for? If they kill me, they 
 will run the risk of getting a worse man.' " 
 
 Was he not a worse man for the Union? [Andrew John- 
 son's nomination for Vice-President was distasteful to Lin- 
 coln, but he preferred him to Gen. W. S. Rosecrans, a Ro- 
 man Catholic, whose name was suppressed by Stanton, the 
 Secretary of War.] In reply to a letter of warning from 
 Hon. John Bigelow, then American Consul to Paris, Mr. 
 Seward, Secretary of State, wrote as follows: 
 
 • 
 
 " Department of State, ) 
 
 Washington, July 15, 1864. ) 
 * * * "There is no doubt that, from a period anterior 
 to the breaking out of the insurrection, plots and conspira- 
 cies for the purposes of assassination have been frequently 
 formed and organized, and it is not unlikely that such a one
 
 206 
 
 has been reported to you, is now in agitation among the in- 
 surgents. If it be so, it need furnish no ground for anxiety. 
 Assassination is not an American practice or habit, and one 
 so vicious and so desperate cannot be engrafted into our 
 political system. This conviction of mine has steadily gained 
 strength since the civil war began. Every day's experience 
 confirms it. The President during the heated season occu- 
 pies a country house near the Soldiers' Home, two or three 
 miles from the city. He goes to and from that place on 
 horseback night and morning, unguarded. I go there unat- 
 tended at all hours, by daylight and moonlight, by starlight 
 and without any light." 
 
 Fatal, delusive confidence, and to be taken advantage of 
 when the plot at last was fully ripe for execution. Our 
 Consul in London was apprised of plots for the assassina- 
 tion of the President, Cabinet and distinguished Generals. 
 
 On March 17, 1865, Consul F. H. Morse, in his letter, 
 among other things, repeats the language of his secret 
 agent, speaking of the conspirators there in Paris: 
 
 " For I repeat again what I have already done to you be- 
 fore: They are bent on destruction, and will not stop at 
 any object, even to the taking of life, so as to attain their 
 ends; and, mark me, Mr. Seward is not the only one they will 
 assassinate. I have heard some fearful oaths, and it is war 
 to the teeth with them. I feel confiJent that there is some 
 secret understanding between them and the Emperor of this gov- 
 ernment — at least, I am given to understand so. The death 
 of the Duke de Momy has deprived them of an interview 
 with the Emperor, which was to have taken place, if I am 
 rightly informed, on Sunday last." 
 
 On the 14th day of April, 1865, President Lincoln had pre- 
 sided over a very harmonious meeting of his Cabinet and 
 invited all of them who felt so disposed to accompany him 
 to the theater that evening; but for various reasons and ex- 
 cuses of other engagements, there was not one of them able 
 to avail themselves of his invitation. However, Mr. Lincoln ,
 
 207 
 
 accompanied by his wife, Major H. R. Rathbone and Miss 
 Clara H. Harris, went to Ford's Theater in the evening, to 
 witness the play of our " American Cousin." 
 
 The full description in all its details of the act of the as- 
 sassination of Abraham Lincoln by John Wilkes Booth, is 
 too familiar to our readers to be repeated here. We will 
 briefly state, however, that "about ten o'clock of April 14, 
 1865, while the play of ' Our American Cousin ' was pro- 
 gressing, a stranger, who proved to be John Wilkes Booth, 
 an actor of some note, worked his way into the proscenium- 
 box occupied by the Presidential party, and leveling a pistol 
 close behind the head of Mr. Lincoln, he fired, and the ball 
 was lodged deep in the brain of the President. The assas- 
 sin then drew a dirk, assaulted Major Rathbone, who at- 
 tempted to detain him, inflicting severe wounds, sprang 
 from the box, flourishing the weapon aloft, and shouted, as 
 he reached the stage : ' Sic semper tyrannus! the South is 
 avenged!' He dashed across the stage, and before the audi- 
 ence could realize the real position of affairs, the murderer 
 had mounted a fleet horse in waiting in an alley in the rear 
 of the theater, and galloping off, he escaped for a time. In 
 his attempt to jump from the box to the stage his spur 
 caught in the folds of the American flag, which caused him 
 to break his leg, and which accident also eventually aided in 
 his capture." 
 
 The foul deed at last had been accomplished, and the 
 prophecy of Father Chiniquy was fulfilled. At just twenty- 
 two minutes past seven o'clock on the morning of April 15, 
 1865, the soul of Abraham Lincoln returned to its Maker. 
 The autopsy was held by the surgeons, and his body was 
 borne through cities and towns to find a resting-place at 
 last at his home in Springfield, Illinois. 
 
 The escape of the principal assassin, and the search for 
 him and his accomplices in the crime, which was imme- 
 diately followed up by Gen. Lafayette C. Baker, and the de- 
 mands for vengeance and punishment of the conspirators 
 now engrossed the attention of the people. As there were
 
 208 
 
 Roman Catholics directly involved in the planning and ese 
 cution of the plot, with the whole Jesuit organization be- 
 hind them, officers in pursuit aud search for the murderers 
 were thrown off on a false scent, that they might make 
 their escape. Some had been already arrested. Concerning 
 these, says Gen. Baker, in his faithful report: "7 mention, 
 as an exceptional and remarkable fact, that every conspirator in 
 custody is by education a Catholic." 
 
 Mrs. Surratt and her whole family were Roman Catholics, 
 and before she moved to Washington City from Snrrattsville 
 she left her tavern to a trusty friend, John Lloyd, who icas 
 also a Roman Catholic, and aided Booth and Harold, as 
 originally provided for in the conspiracy, in arming them 
 and in making, their escape. Says Gen. Baker: "Treason 
 never found a better agent than Mrs. Surratt. She was a 
 large, masculine, self-possessed female, mistress of her house, 
 and as lithe a rebel as Belle Boyd or Mrs. Greenborough. 
 She had not the flippancy and menace of the first, nor the 
 social power of the second; but the Rebellion has found 
 no fitter agent. At her country tavern at Snrrattsville aud 
 Washington home Booth was made welcome." 
 
 Six weeks before the murder young S irratt had taken two 
 splendid repeating carbines to Snrrattsville and told John 
 Lloyd to secrete them, and he did so. On Thursday, the day 
 before the murder, John Surratt, who knew of and connived 
 at the assassination, was sent northward by his mother, and 
 in company with two disguised Jesuit priests, made his way 
 to Canada, and of whose escape we shall speak of h< reafter. 
 On the very afternoon of the murder, Mrs. Surratt was 
 driven to Surrattsville, and she told John Lloyd to have the 
 carbines ready, because they would be called for that night. 
 Harold was made quartermaster, aud hired the horses. He 
 and Atzerodt were mounted betweeu eight o'clock and the 
 time of the murder, and riding about the streets together. 
 Lloyd, a few days before the murder, sent his wife away on a 
 visit to Fort Fresh. She did not know why she was sent away, 
 but swore it was so. Harold, three weeks before the murder,
 
 209 
 
 visited Port Tobacco, and said that "the next time the 
 boys heard of him he would be in Spain;" he added, " that 
 with Spain there was no extradition treaty," which is well 
 known as one of the most intense Koman Catholic Govern- 
 ments and countries on the globe, the birthplace of Ignatius 
 Loyola, the founder of the Order of the Jesuits, where the 
 Inquisition was first established and last destroyed. Harold 
 said at Surrattsville that he meant to make a barrel of 
 money, or his neck would stretch. Atzerodt said if he ever 
 came to Port Tobacco again he would be rich enough to buy 
 the whole place. Wilkes Booth told a friend to go to Ford's 
 on Friday night and see the best acting in the world. 
 Michael O'Laughlin and Sam. Arnold were to have been 
 parties to it, but backed out of it in the end — O'Laughlin 
 taking upon himself the crime to kill General Grant. "They 
 all, however, relied npon Mrs. Surratt, and took their cues from 
 Wilkes Booth." 
 
 Now who controlled and directed Mrs. Surratt 4n this con- 
 spiracy ? Was it Booth ? No! It was the Jesuit priest- 
 hood who webe her Father Confessors, who like Father 
 LeBelle with his sister in Chiniquy's case, claimed to possess 
 the power in the confessional to forgive the very crimes that they 
 suggested and incited. 
 
 The manner of the capture of Booth and Harold, and 
 the tragic fate of the former, is too familiar to our readers 
 to be repeated here. Our aim is to direct attention to the 
 real originators and arch conspirators and plotters against 
 the Union, the life of the Kepublic and of Abraham Lincoln, 
 and to show the connection between them and the tools they 
 employed. 
 
 The indictment of the prisoners and others — David E. 
 Harold, George A. Atzerodt, Lewis Payne, Michael O'Laugh- 
 lin, John H. Surratt, Edward Spangler, Samuel Arnold, 
 Mary E. Surratt and Samuel Mudd — charged them with 
 combining, confederating and conspiring together with one 
 John H. Surratt, John Wilkes Booth, Jefferson Davis, 
 George N. Sauuders, Beverly Tucker, Jacob Thompson, Wil- 
 9*
 
 210 
 
 Ham C. Cleary, Clement C. Clay, George Harper, George 
 Young and others unknown, to kill Abraham Lincoln, Presi- 
 dent, Andrew Johnson, Vice-President, William H. Seward, 
 Secretary of State, and Ulysses S. Grant, Lieut.-General in 
 command of the Armies of the United States, under the 
 direction of the said Abraham Lincoln, etc , and for having 
 traitorously murdered the said Abraham Lincoln, then Presi- 
 dent of the United States, and traitorously assaulting with 
 intent to kill and murder the said William H. Seward, then 
 Secretary of State, etc, and with lying in wait with intent to 
 kill and murder Andrew Johnson, Vice-President of the 
 United Hates, etc., and Ulysses S. Grant, then being Lieut.- 
 General in command of the Armies of the United States, etc. 
 Of these prisoners, Harold, Atzerodt, Payne and Mrs. Sur- 
 ratt, on July 5, 1865, were found guilty by the Court and 
 sentenced to be hanged, and President Johnson fixed the 
 day of execution, the 7th day of July, 1865, or only two 
 days thereafter. The sentence of Arnold, Mudd and 
 O'Laughlin were at hard labor for life, and Spangler at hard 
 labor for six years. 
 
 • * Atzerodt had a room almost directly over Vice-Presi- 
 dent Johnson's and had all the materials and weapons for 
 murder, but lost spirit or opportunity. Booth's coat was 
 found there, and he had evidently occupied the same room. 
 Atzerodt fled alone, and was found at the house of his 
 uncle, in Montgomery County, Maryland." 
 
 There will ever be an unsatisfactory mystery about Andrew 
 Johnson not meeting with the same fate of Lincoln on that 
 eventful night. Payne had, as far as he was able, done his 
 bloody work with William H. Seward, and having vainly 
 tried to escape from Washington, was thrown from his 
 horse, and returned in time to be taken prisoner at Mrs. 
 Surratt's house when she was arrested. Why did not 
 Atzerodt attempt the life of Johnson as agreed? By reason 
 of Grant leaving the city in going to New York, O'Laughlin 
 failed to kill him. Mrs. Surratt had faithfully performed 
 her part of the conspiracy. Coarse and hard and calm, Mrs.
 
 211 
 
 Surratt shut up her house after the murder and waited with 
 her daughters until the officers came. She was impertura- 
 ble, and rebuked her girls for weeping, and would have 
 gone to jail like a statue, but that in her extremity Payne 
 knocked at her door. He had come, he said, to dig a ditch 
 for Mrs. Surratt, whom he well knew. But Mrs. Surratt 
 protested that she had never seen the man at all. 
 
 11 How fortunate, girls," she said, "that these officers are 
 here; this man might have murdered us all." 
 
 11 Her effrontery stamps her as worthy of companionship 
 with Booth. Payne has been identified by a lodger of Mrs. 
 Surratt's as having visited the house twice under the name 
 of Wood." 
 
 "On the night before the execution Miss Surratt was with 
 her mother several hours, as were also Rev. Fathers Wiget 
 and Walter, and Mr. Brophy, who was also present that 
 morning. She slept very little, if any, and required consid- 
 erable attention, suffering with cramps and pains the entire 
 night, caused (it is said) by her nervousness." [Query: Was 
 it not owing to something administered by the priests?] 
 " When being led out for execution she cast her eyes upward 
 upon the scaffold for a few moments, With a look of curi- 
 osity combined with dread. One glimpse, and her eyes fell 
 to the ground, and she walked along mechanically, her head 
 drooping, and if she had not been supported would have 
 fallen. She ascended the scaffold, and was led to an arm- 
 chair, in which she was seated. An umbrella was held over 
 her by the two holy fathers to protect her from the sun. Dur- 
 ing the reading of the order of the execution by General 
 Hartranft, the priests held a small crucifix before her, which 
 she kissed fervently several times." 
 
 " The alleged important after-discovered testimony which 
 Aiken, counsel for Mrs. Surratt, stated would prove her in- 
 nocence, was submitted to Judge Advocate General Holt, 
 and after a careful examination, he failed to discover any- 
 thing in it having a bearing on the case. This was com- 
 municated to President Johnson, and he declined to interfere 
 in the execution of Mrs. Surratt."
 
 212 
 
 There are some things in connection with this summary 
 justice inflicted upon these condemned instruments and tools 
 while the chief conspirators remained in the background and 
 went unpunished, that are subject to investigation. The 
 shortness of time, scarcely forty-eight hours from the time 
 of receiving their sentences until being executed. This may 
 partly be explained on the ground of its being the action of 
 a military court; but President Johnson being the Com- 
 mander-in-Chief, could have granted a reprieve for a short 
 time longer, and could have commuted the sentence of 
 Mrs. Surratt to imprisonment for life on account of her 
 sex, but ' dead men {and dead women) tell no tales.'' He not 
 only refused to reprieve or commute her sentence, but that 
 he might not be importuned to interfere, gave imperative 
 orders that he would receive no one that day. In vain did 
 Miss Surratt that morning apply to see him and plead for 
 her mother's life during the whole forenoon, up to the last 
 moment before the execution took place, but it was utterly 
 useless, and with the exception of Mrs. Surratt 's counsel, 
 there was none to appeal for her. 
 
 That Mrs. Surratt was guilty of performing her part in 
 the terrible drama there is not the least doubt, but the great- 
 est criminals went unhung. Strict orders were given that no 
 newspaper reporters should be admitted to the cells of the 
 condemned, 'that no further information or any confession 
 or statement should be elicited from them, and therefore what- 
 ever they had to say should be lodged in the breasts of their 
 spiritual advisers alone. As a sow will eat her own progeny, 
 so Kome was also interested in having no reprieve or com- 
 mutation of sentence granted, and the Jesuit priesthood 
 therefore made no extra exertions in their behalf, while the 
 son of the murderess was concealed and found protection 
 within her bosom. The priests who attended Mrs. Surratt 
 performed their part well, and by means of the seal of con- 
 fession, by which felony is compounded and the ends of justice 
 defeated by it, perfect security is guaranteed to the criminal, 
 no matter how great the crime, while priests placed in full
 
 213 
 
 knowledge of it, nse that knowledge to advance the inter- 
 ests of the Papal power, and to conceal their own complicity 
 and guilt. 
 
 A constant effort has been made from that time to cover 
 the crime of Abraham Lincoln's assassination by throwing 
 dust into the eyes of the American people, and attributing 
 the cause to mental hallucination on the part of "Wilkes 
 Booth, who imagined Lincoln to be a Caesar and himself a 
 Brutus, destined to take his life. That his great love for 
 the South and hatred of the North, and especially of Lin- 
 coln as President, was coupled with his idea, and acting 
 under this inspiration, he became the chief conspirator and 
 actor in this bloody drama; and the theory is made to ap- 
 pear as plausible as possible, to divert attention from the 
 Brotherhood of Hell, which is governed and directed from 
 their head at Kome. 
 
 It has been told to us, coming from what we believe to be 
 true authority, that Booth, about three weeks before he com- 
 mitted the crime, was admitted to the Roman Catholic 
 Church, and privately received the sacraments from no less 
 a personage than Archbishop Spaulding himself, which he 
 did to silence any conscientious scruples that he might have 
 to taking Abraham Lincoln's life, and that he might have 
 the whole influence and sympathy of persons of that faith 
 in protecting and concealing him when the act was done to 
 aid him in it. He certainly had that aid and influence in 
 planning and accomplishing his hellish work and in making 
 his escape, and it could not have been more cheerfully and 
 faithfully rendered, than it was, even if he had been a Jesuit 
 priest himself. We believe the statement to be true; and 
 as it was but a short time after that Archbishop Spaulding 
 received a donation of funds for a specific purpose, which 
 was to uniform and equip a military body in the same man- 
 ner and stvle as the Papal Guard at Rome. The uniforms, 
 muskets, cartridge-boxes and belts all bearing the Papal 
 coat of arms, and consecrated by the Pope himself, were 
 sent to Archbishop Spaulding at Baltimore; and when he
 
 214 
 
 died he was buried with military honors, and his remains 
 escorted by the same military body-guard. The entire dio- 
 cese of Archbishop Spaulding was rebel to the core and 
 fierce in its hatred of Lincoln. 
 
 Th^re is an old saying that "murder will out," and even 
 Roman Catholics who will confess to their priest, will at 
 some time thereafter when not apprehending danger to 
 themselves, will tell and disclose more than is prudent, 
 and thus give themselves away, as will appear from the fol- 
 lowing special dispatch from Philadelphia to the Chicago 
 Tribune of December 3, 1882: 
 
 •' A hitherto unpublished and very interesting story of 
 Lincoln' assassination will appear in the Press to-morrow, 
 and includes acts of the assassin just previous to his shoot- 
 ing the President, with his letter of justification, intrusted 
 to John Matthews the actor, to John F. Coyle, editor of 
 the National Intelligencer. The story is told by John 
 J. Ford the theater manager and Mr. Matthews. After 
 stating that it is morally certain that Booth never thought of 
 the murder until the day it icas committed" [Too thin.] 
 Mb. Ford said: "Until Booth came to the theater that 
 morning he had no knowledge that the President intended 
 visiting the theater in the evening. That afternoon he wrote 
 the letter justifying his assassination. [Note. — A long let- 
 ter of over two hundred lines.'] This letter he gave to John 
 Matthews, who is now engaged in New York. He was 
 then playing at my theater. The letter was intended to 
 be published in the National Intelligencer, and it was well 
 towards night when he gave it to Matthews. He was riding 
 down Pennsylvania Avenue toward the National Hotel when 
 he met Matthews and handed him the letter. 
 
 " MATTHEWS DESTROYED THE LETTER imme- 
 diately after the shooting, and no one ever saw it but him." 
 
 Finding that all his plans for abduction- had failed, and the 
 end of the war was growing nearer and nearer, he at the 
 very last moment determined to take the desperate chance
 
 215 
 
 of assassination. Booth was a very gifted young man, and 
 was a great favorite in society in Washington. He was en. 
 gaged, it was said, to a young lady uf high character and 
 position. I understand that she wrote to Edwin Booth 
 after the assassinatiou, telling him that she was his broth- 
 er's bethrothed, and would marry him even at the foot of 
 the scaffold. *' My God! my God! I have no longer a coun- 
 try! This is the end of Constitutional liberty in America." 
 These were the words spoken with startling emphasis on 
 the evening of the 14th of April, 1865, by John Wilkes 
 Booth. He was passing down Pennsylvania Avenue, in 
 Washington, and near the corner of Thirteenth street had 
 met John Matthews, a fellow-actor and a boyhood friend, 
 whom he thus addressed: " .' He was as pale as a ghost when 
 he uttered these words, ' said Mb. Matthews to me a day or 
 two since. There were quite a number of Confederate 
 prisoners along the avenue as he spoke, and when he said 
 'This is an eDd to Constitutional liberty in America,' he 
 pointed feelingly toward them. He looked at them after 
 they had passed, and was thoughtful. He turned to me 
 quickly and said: ' I want you to do me a favor.' 'Any- 
 thing in my power, John,' I replied. He thrust his hand 
 into his pocket and drawing out a letter, said: ' Deliver this 
 to Me. Coyle, of the National Intelligencer, to-night, by eleven 
 o'clock, unless I see you before that. If I do, I can attend to 
 it myself. 1 I took the letter, saw that it was sealed, put it 
 into my pocket and walked on. Booth, who was on horse- 
 back, rode rapidly down the street, and I never saw him 
 again until he jumped from the box in Ford's Theater, after 
 shooting the Pbesident. I was then playing at Ford's 
 Theater, the piece being * Our American Cousin.' Laura 
 Keene was the star. Booth almost ran against me, as he 
 leaped across the stage, on his way to the door. There was 
 of course a great commotion, and I at once went to my 
 dressing-room and picked up my wardrobe, passed under 
 the stage out through the orchestra and the auditorium to 
 the street, with the audience. My room was directly oppo-
 
 216 
 
 site, at Mr. Peterson's, the house at which Mr. Lincoln died. 
 I walked quickly across, locked the doors, and began at once 
 to change my clothes. In picking up my coat, the letter 
 which Booth had given me upon the street before the theater 
 opened, dropped out of my pocket upon the floor. I had 
 almost forgotten it in my excitement. I quickly picked it 
 up, tore it open, and read it very carefully. 'My God!' 
 thought I, ' this condemnation of my friend shall not be found 
 in my possession!' and I THREW IT INTO THE FIRE, 
 watched it until it burned to cinders, and then mixed the 
 atoms with the coal-ashes. In the excitement and horror 
 which followed the shooting, the archangel could never 
 have explained the possession of that letter. I did not then 
 realize, however, by what a slender thread my life was 
 hung. My impulse when I read the letter was, that the evi- 
 dence to condemn my friend shoidd not remain with me." 
 [Note. — It will thus be seen that Matthews became an ac- 
 cessory to the murder of Lincoln after the fact by his own 
 admission. ] 
 
 The correspondent asked Mr. Matthews: "Who else saw 
 that letter besides yourself ?" He answered: " No other liv- 
 ing man after it came into my possession. It was sealed and 
 directed to Mr. Coyle, one of the editors of the National In- 
 telligencer." 
 
 " Do you recall ITS CONTENTS ?" " Almost as vividly 
 as though I had just committed them to memory. It began: 
 
 " ' Washington, D. C, April 14, 1865. 
 " 'To My Countrymen : For years I have devoted my 
 time, my energies and every dollar I possessed in the world 
 for the furtherance of an object. I have been baffled and 
 disappointed. The hour has come when I must change my 
 plan. I know the vulgar herd will blame me for what I am 
 about to do, but posterity I am sure will justify me. [Right 
 or wrong, God judge me, not man. Be my motive good or 
 bad, of one thing I am sure — the lasting condemnation of 
 the North. I love peace more than life. I have loved the 
 Union beyond expression. For four or five years I waited,
 
 217 
 
 hoped and prayed for the dark clouds to break, aDd for a 
 restoration of our former sunshine. To wait longer would 
 be a crime. My prayers have proved as idle as my life. 
 God's will be done. I go to see and share the bitter end,] 
 This war is a war with the Constitution and the reserved 
 rights of the State. [It is a war upon Southern rights and 
 institutions. The nomination of Abraham Lincoln, four 
 years ago, bespoke war. His election forced it. I have 
 held the South was right. In a foreign struggle, I too 
 could say, "My country, right or wrong;" but in a strug- 
 gle such as ours, where the brother tries to pierce the 
 brother's heart, for God's sake, choose the right! When h, 
 country like this spurns justice from her side, she forfeits the 
 allegiance of honest freemen, and should leave him untram- 
 meled by any fealty soever, to act as his conscience may ap- 
 prove. People of the North, ^o hate tyranny, to love lib- 
 erty and justice, to strike at wrong and oppression, was the 
 teaching of our fathers. The study of our early history will 
 not let me forget it, and may it never. ] 
 
 "'I do not want to forget the heroic patriotism of our 
 fathers who rebelled against the oppression of the mother 
 country. 
 
 [*' 'This country was formed by the white, not the black 
 man, aud looking upon African slavery from the same 
 stand-point held by the noble framers of our Constitution, 
 I have for one ever considered it one of the greatest bless- 
 ings Loth for themselves and for us, that God ever bestowed 
 upon a favored nation. Witness heretofore our wealth 
 and power. Witness their elevation and enlightenment 
 above their condition elsewhere. I have lived among it 
 most of my life, and have seen less harsh treatment from 
 master to man than I have beheld iu the North from father 
 to son. Yet Heaven knows no one would be willing to do 
 more for the negro race than I, could I but see a way to 
 still better their condition; but Lincoln's policy is only pre- 
 paring the way for their annihilation. The South are not 
 nor have they been fighting for the continuance of slavery. 
 10
 
 218 
 
 The first battle of Bull Run did away with that idea. Their 
 ^causes since for war have been as noble and greater far than 
 those that urged our fathers on. Even should we allow they 
 were wrong at the beginning of this conflict, cruelty and 
 injustice have made the wrong become the right, and they 
 stand now the wonder and admiration of the world as a 
 noble band of patriotic heroes. Hereafter, reading of their 
 deeds, Thermopylae will be forgotten.] 
 
 ['"When I aided in the capture and execution of John 
 Brown ( who was a murderer on our Western border, and 
 who was fairly tried and convicted before an impartial judge 
 and jury, of treason, and who, by the way, has since been 
 made a god), I was proud of my little share in the trans- 
 action, for I deemed it my duty, and that I was helping our 
 common country to perfoim an act of justice. But what 
 was a crime in poor John Brown is now considered (by 
 themselves) as the greatest and only virtue of the whole 
 Republican party. Strange transmigration, vice to become 
 a virtue simply because more indulge .in it. I thought 
 then as now, that the Abolitionists were the only traitors in 
 the land, and that the entire party deserved the same fate as 
 poor old John Brown. Not because they wished to abolish 
 slavery, but on account of the means they have ever en- 
 deavored to use to effect that abolition. If Brown were 
 living, I doubt whether he himself would set slavery against 
 the Union. Most or nearly all the North do openly curse 
 the Union if the South are to return and retain a single 
 right guaranteed to them by every tie which we once re- 
 vered as sacred. The South can make no choice. It is ex- 
 termination or slavery for themselves (worse than death) to 
 draw from. I know my choice] and hasten to accept it. 
 [I have studied hard to discover on what grounds the right 
 of a State to secede has been denied, when our very name 
 United States and the Declaration of Independence provides 
 for secession. But there is now no time for words I know 
 how foolish I shall be deemed for undertaking such a step 
 as this, where, on the one side, I have many friends and
 
 •219 
 
 everything to make me happy, where my profession alone 
 has gained me an income of more than twenty thousand 
 dollars a year, and where my great personal ambition in my 
 profession has such a great field for labor. On the other 
 hand, the South have never bestowed upon me one kind 
 word; a place now where I have no friends, except beneath 
 the sod; 'a place.where I must either become a private soldier 
 or a beggar. To give up all the former for the latter, be- 
 sides my mother and sster, whom I. love so dearly. Al- 
 though they so widely differ from me in opinion seems in- 
 sane, but God is my judge, I love justice more than I 
 do a country that disowns it; more than fame and wealth; 
 more — Heaven pardon me if I am wrong — more than a happy 
 home. I have never been upon a battlefield; but oh! my 
 countrymen, could you see all the reality or effects of this 
 horrid war as I have seen them in every State save Vir- 
 ginia, I know you would think like me and would pray the 
 Almighty to create in the Northern mind a sense of right 
 and justice, even should it possess no seasoning of mercy, 
 and He would dry up the sea of blood between us that is 
 daily growing wider. Alas! I have no longer a country. 
 She is fast approaching her threatened doom. Four years 
 ago I would have given a thousand lives to see her remain — 
 as I had always known her — powerful and unbroken, and 
 now I would hold my life as naught to see her what she 
 was. Oh! my friends, if the fearful scenes of the past 
 four years had never been enacted, or if what has been had 
 been a frightful dream from which we could now awake, 
 with what overflowing hearts could we bless our God and 
 pray for continued favor. How I have loved the old flag 
 can never now be known. A few years since and the en- 
 tire world could boast of none so pure and spotless. But I 
 have of late been seeing and hearing of the bloody deeds 
 of which she had been made the emblem, and shudder to 
 think how changed she has grown. Oh! how I have longed 
 to see her break from the mist of blood and death circled 
 around the folds, spoiling her beauty and tarnishing her
 
 220 
 
 honor. But no! Day by day she has been dragged deeper 
 and deeper into cruelty and oppression till now (in my eyes) 
 her once red stripes look like bloody gashes on the face of 
 Heaven. I look now upon my early admiration of her 
 glories as a dream. My love is now for the South alone, 
 and to her side I go penniless.] Her success has been near 
 my heart, and I have labored faithfully to further an object 
 which would have more than proved my unselfish devotion. 
 Heartsick and disappointed, I turn from the path which I 
 had been following into a bolder and more perilous one. 
 Without malice, I make the change. I have nothing in my 
 heart except a sense of duty to my choice. If the South is 
 to be aided it must be done quickly. It may already be too 
 late. When Caesar had conquered the enemies of Rome and 
 the powers that were his menaced the liberties of the people, 
 Brutus arose and slew him. The stroke of his dagger was 
 guided by love for Rome. It was the spirit and ambition of 
 Caesar Brutus struck at. 
 
 " Oh, then, that we could come by Caesar's spirit, 
 And not dismember Csesari but, alas, 
 Caesar must bleed for it." 
 
 " ' I answer with Brutus — he who loves his country better 
 than gold or life. John W. Booth.' 
 
 "Following Mr. Booth's signature," Mr. Matthews con- 
 tinued, "which was evidently written in great haste, were 
 the names of Payne, Harold and Atzerodt, all in Booth's 
 own handwriting, given as the men who would stand by 
 him in executing his changed plans. Booth wrote John S. 
 Clarke, the actor, his brother-in-law, a letter identical in 
 many respects with the one he left with me, as justification 
 for his act. The arguments were all the same, the changes 
 in the letter I destroyed being those which would naturally 
 follow the change of plan from kidnapping to assassination." 
 
 " How did the fact that Booth had left such a letter be- 
 come known?" 
 
 "When John was killed a diary was taken from his per-
 
 221 
 
 son containing the entry that he had left a letter to the Na- 
 tional Intelligencer." 
 
 "ABOUT THE TIME OF THE IMPEACHMENT OF 
 PRESIDENT JOHNSON, the other Washington papers 
 made an assault upon the National Intelligencer, calling it 
 the organ of John Wilkes Booth, and rather insinuated 
 THAT PRESIDENT JOHNSON was in some way cognizant 
 of the letter, if not of the killing, before it occurred. I 
 felt then compelled to speak out and announce that it was I 
 who received the letter and destroyed it. / had, at the 
 time of its destruction, AS A CATHOLIC, TOLD THE 
 REV. FATHER BOYLE OF WASHINGTON, ALL ABOUT 
 THE LETTER, AND THE CIRCUMSTANCES UNDER 
 WHICH I RECEIVED IT." 
 
 Now let us investigate and analyze this Jesuitical story. 
 
 If Booth only changed his mind after twelve o'clock at 
 noon of the 14th of April, and having got his accomplices 
 ready and prepared for their hellish work that evening, 
 would be have taken the time to have carefully prepared 
 such a lengthy letter? Common sense would answer, No! 
 Would he have betrayed himself and his accomplices by at- 
 taching their names to such a letter after he had written it? 
 Common sense would answer, No! Would it be possible 
 for any man, an actor or anyone else, to memorize such a 
 lengthy epistle in a very few moments while under such an 
 excitement of so great a murder, and the victim the Presi- 
 dent of the United States, lying in a dying condition, sur- 
 rounded by so many of his Cabinet, family, surgeons and 
 others in the same house, and almost immediately under 
 him, when at the same time he was excitedly anxious to 
 destroy such a letter by burning it in the tire and endeavor- 
 ing to destroy every vestige of it in the coal-ashes of a 
 grate? Common sense again answers, No! By telling Father 
 Boyle of its destruction at the time, he made him also, as well as 
 himself, an accessory to the crime after the fact, for that Catholic 
 priest kept that knowledge to himself. 
 
 Why was he "compelled to speak out," and draw the fire
 
 222 
 
 to himself al the time of- the impeachment of PbesidenI 1 
 Johnson? Why so careful of Johnson's reputation and 
 official position, and in what way in any manner could it 
 relieve him? Does it not fasten suspicion and doubt upon 
 Andrew Johnson's memory, and leave the impression that 
 he (Johnson) knew of the existence of that letter before- 
 hand, and of the intended assassination of Abraham Lin- 
 coln, while he himself might " have no hand in his death, 
 yet would receive the benefit of his dying," by becoming 
 President in his stead? Does it not show that Andrew 
 Johnson had a personal interested motive in not granting a 
 reprieve or commutation of the sentence of Mrs. Surratt? 
 He as President could pardon notorious conspirators against 
 the Union, who had stirred up the savage Indians to war 
 and led them in brigades upon the battle-field, where the 
 most hellish atrocities were perpetrated by them, but he 
 could not commute the sentence or pardon a woman no 
 worse than they. 
 
 The whole of this letter business being so faithfully com- 
 mitted to memory, bears the evidence of fraud and false- 
 hood upon the face of it, and it is proven to our satisfac- 
 tion that it is a Jesuitical performance, to divert attention 
 from themselves, and yet every effort only draws it more 
 closely to them. The letter of Wilkes Booth to his brother- 
 in-law, John S. Clarke, written the November previous, was 
 taken bodily, verbatim et literatum, as will be seen by examin- 
 ing it in " Raymond's Life of Lincoln," pages 794-5-6, with 
 the exception of the date, and what follows, down to the 
 words "Right or wrong, God judge me, and not man," etc., 
 and all that appears in brackets (as stated to have been com- 
 mitted to memory by Matthews), down to the words " and 
 to her side I go penniless," there the plagiarism cease?. 
 The remainder of Booth's letter, and closing, is as follows: 
 
 "They say she has found that ' last ditch,' which the 
 North have so long derided, and been endeavoring to force 
 her in, forgetting that they are our brothers, and that it is 
 impolitic to goad an enemy to madness. Should I reach
 
 223 
 
 her in safety and find it true, I will proudly beg permission 
 to triumph or die in that same ' ditch ' by her side. 
 " A Confederate doing duty on his own responsibility . 
 
 "J. Wilkes Booth." 
 
 The Philadelphia Press of April 19, 1865, had the follow- 
 ing: 
 
 "We have just recehed the following letter, written by 
 John Wilkes Booth, and placed by him in the hands of his 
 brother-in-law, J. S. Clarke. It was written by him in No- 
 vember last, and left with J. S. Clarke, in a sealed envelope, 
 and addressed to himself in his own handwriting. In the 
 same envelope were some United States bonds and oil 
 stocks. This letter was opened by Mr. Claike for the first 
 time on Monday last, and immediately handed by him to 
 Marshal Milward, who has kindly placed it in our hands. 
 Most unmistakably it proves that he must for many months 
 have contemplated seizing the perscn of the late President. 
 It is, however, doubtful whether he imagined the black deed 
 which has plunged the nation into the deepest gloom, and at 
 the same time awakened it to a just and righteous indigna- 
 tion : 
 
 " ' , , 1864. 
 
 "'My Dear Sir: You may use this as you think best; 
 but as some may wish to know when, who and why, and as I 
 do not know how to direct it, I give it (in the words of your 
 master) — ' To whom it may concern.' " 
 
 Then follows the sentence, "Eight or wrong," etc., as 
 already stated. That Matthews remembered so thoroughly 
 the contents of the letter delivered to him for Coyle, is pre- 
 posterous under the circumstances. But that he perhaps 
 with the aid of others, copied the letter to Clarke and added 
 to it, is obvious, and the changes were made by himself to 
 give it the coloring it bears. It is possible that Booth might 
 have made use of some of the language quoted by Matthews, 
 and if he did, there is one line exceedingly appropriate — 
 " The stroke of his dagger was guided BY LOVE FOR
 
 224 
 
 ROME" — and knowing that he had the aid and sympathy 
 of all who bear allegiance to Rome. The pretext for the 
 crime was to avenge the South, and to fasten an additional 
 stigma upon her that was undeserved and unjust; to keep 
 the North and South forever apart, and prevent a true rec- 
 onciliation and solid peace being made between them that 
 would insure the perpetuity of the Union. But Rome was 
 foiled. 
 
 That there were others besides Spangler employed in and 
 about Ford's Theater, who knew of the intended assassina- 
 tion of Lincoln, is evident, and how many priests were con- 
 fessed to by them is a matter known only between them and 
 the holy fathers, and it is possible that in time more will un- 
 mask themselves, as Matthews has done. 
 
 Before concluding this subject, let us turn our attention to 
 the other conspirator, John H. Surratt. 
 
 When Father Chiniqui, who had repeatedly warned Lin- 
 coln against assassination, learned that the deed had been 
 done, his sorrow knew no bounds. He had left the Roman 
 Catholic Church with hundreds of his followers, and has 
 since led out of that sink-hole of iniquity more than twenty- 
 five thousand of his fellow Canadian countrymen to Protest- 
 antism. With his knowledge of Canada, where he was born 
 and had spent most of his life, and where his personal in- 
 fluence was so great, he left no stone unturned to discover, 
 if possible, the retreat of the conspirator, and to aid in 
 bringing him to justice. John H. Surratt, by previous ar- 
 rangement, had left Washington nearly forty -eight hours be- 
 fore the crime was committed, and was accompanied by two 
 Jesuit priests in disguise, who saw him safely over the line 
 to Canada, as an avant courier of Wilkes Booth, who was to 
 have made his escape in that direction after having done the 
 deed. Spangler having failed on his part to shut off the 
 gas (through some difficulty or words with Withers, the 
 leader of the oichestra, which prevented him), which would 
 have completely covered the tracks of Booth in the sudden 
 darkness, and no one would have known who committed
 
 225 
 
 the deed but the conspirators themselves, left Booth ta be 
 exposed to the glare of the light and to be recognized by 
 all who knew him. He evidently had planned two routes of 
 escape, one by the way of Canada and the other by the 
 route he took. The breaking of his leg by his spur catch- 
 ing in the folds of the flag, which tripped him and retarded 
 his movements, left him no alternative but to take the route 
 he did. It is somewhat singular, ton, that the theater pro- 
 prietor and manager had no American flag for the Presi- 
 dent's box, and the one used belonged to one of the musi- 
 cians, an Italian, named Saltavullo, who suggested to Mr. 
 Withers that it be used to decorate the front part of the 
 box, and it was accordingly raised. 
 
 "Edward Spangler died on the 19th of February, 1874, at 
 the residence of Dr. Mudd, of Baltimore, a co-conspirator 
 with whom he had suffered imprisonment. Before his death 
 he made a confession, which has been commuuicated to Mr. 
 Withers, in effect that the presence of the musician at the 
 'governor' prevented a fearful panic. He (Spangler) was 
 hovering around the instrument with the intention of turn- 
 ing off the gas in the auditorium, the moment that Booth 
 landed on the stage. The cover was up to lacilitate that 
 operation, and had he not been ordered away by Mr. Withers, 
 who turned the covei down to sit upon it, the gas would 
 have been turned off and nobody would know to a certainty 
 who assassin-ited the President. Booth was not recognized at 
 the time of his leap by the audience; but Miss Laura 
 Keene, who stood at the wings, recognized him, and shouted 
 to the audience, ' It is John Wilkes Booth!' At that time he 
 was struggling with Mr. Withers at the rear of the stage. 
 The turning off of the gas at the proper time, Mr. Withers 
 believes, would have allowed the assassin to escape unrecog- 
 nized and have led to further tragic results." 
 
 Says Gen. L. C. Baker, in his work, on page 563: " Dur- 
 ing my visits to the prisoners, before their execution, Mrs. 
 Surratt confessed to me her complicity with the conspirators, so 
 far as the intended abduction was concerned, bat affirmed that
 
 she reluctantly yielded to the urging of Booth in aiding the plot 
 of assassin' dion. He, insisted that her oath of fidelity bound her 
 to see the fatal end of the conspiracy." 
 
 Here is shown the policy of the Jesuits. Booth, while he 
 was the instrument to commit the deed, after it was done, is 
 made to be the scapegoat to bear the sins of the real con- 
 spirators, to direct suspicion from themselves, while the two 
 priests, Wigert and Walter, keep close watch and attention 
 over the condemned woman, for fear she might, at last, let 
 something out, and they steered her to the close of the 
 drama. Mother-like, she had prepared for the escape of 
 her son after he had performed his part in making every 
 preparation for the crime and the retreat of the assassins, 
 so that he might not incur any risk of danger when the 
 deed was done; so under the watchful care of two Jesuit 
 fathers in disguise, he is out of harm's way over the border 
 to Canada. 
 
 Says Chiniquy: " Surratt was harbored and protected by 
 the Jesuit Bishop Bourgette, of Montreal, until he could 
 safely send him to a Jesuit priest Bouch£, at the mouth of 
 the Loup River, where he was hidden a short time, and taken 
 thence to the Jesuit Bishop of Quebec, who sheltered him 
 until he could send him to Paiis, where he would be for- 
 warded to Rome and be safely sheltered and concealed by 
 Pope Pius IX." 
 
 The information which Father Chiniquy received seems to 
 be the most correct one, and it was revealed to him by 
 those who knew, and when they afterwards left the Roman 
 Catholic Church and became Protestants. 
 
 "An Englishman in Montreal," says Gen, L. C. Baker, 
 "who previous to the murder of Mr. Lincoln, had sympa- 
 thized strongly with the South, and associated with their 
 agents in Canada, and has been fully posted in their move- 
 ments, said that the assassination was too much for him, 
 and stated that he knew that during the 20th of April the 
 Southern agents heard from the party that murdered the
 
 '2-27 
 
 President, and they expected him to arrive in Montreal within 
 forty-eight hours — not sure that it was Booth, but one closely 
 connected with the assassination, if not the principal," etc. 
 
 This information was given to Alderman Lyman of Mon- 
 treal, who gave it to a brother of Cheney, of the Express Com- 
 pany; he gave it to Gov. Smith of Vermont. It seems, 
 however, that in making his escape into Canada, that Sur- 
 ratt dropped or left his handkerchief in the Burlington 
 Depot of the Vermont Central Railroad, which was picked 
 up, bearing the name of "John H. Surratt " iu the coiner. 
 Reports in regard to the matter duly reached the head- 
 quarters of the army. But during all this time he was 
 safely covered under the black wings of the Jesuit vampire 
 bats of Rome, where, at last, he is enlisted as a soldier in 
 the Papal service, and protected by the Pope himself. But 
 the Vatican itself could not effectually secrete him, and the 
 Pope had to surrender him on the peremptory demand of 
 the Government of the United States, in connection with 
 which the following extract will not be uninteresting: 
 
 i < 
 
 HOW SURBATT ESCAPED. 
 
 " One of the most familliar figures in the neighborhood of 
 West Broadway, near Hudson street, is a strongly-built, low- 
 sized truckman, with a smooth-shaven face and sharp fea- 
 tures. He passes among his comrades and friends under 
 the name of ' the dominie, ' not because of any excessive 
 piety on his part, but because in the course of his highly 
 checkered career he has managed to pick up a very fair 
 knowledge of history, geography, physic?, etc. , and to learn 
 several European languages, which he speaks with wonderful 
 fluency. He is, moreover, a pleasant little man, and when 
 his day's work is done nothing pleases him better than to 
 gather his friends together in a quaint, old-fashioned beer- 
 saloon on Hudson street, and to relate experiences of his 
 past. One story he repeats to satiety, and that is the part he 
 took in the escape from imprisonment in Italy of John H. Sur- 
 ratt, one of the conspirators against Abraham Lincoln. The
 
 228 
 
 other day a reporter for the Mail and Express chanced to 
 meet this peculiar little man, and, of course, the latter was 
 willing to go over the old ground. ' I was born and brought 
 up in Daventer, Holland, near the German frontier,' said 
 he. ' I was always of a roving, I miglit almost say romantic 
 disposition, and in 1867, after reaching my twenty-first year, 
 I began to look around for an opportunity to distinguish 
 myself. Just about this time Pope Pius IX was greatly in 
 want of soldiers to defend himself against the Garibaldians, 
 and several Papal recruiting bureaus had been started in Swit- 
 zerland, Belgium and other countries. Here was a brilliant 
 opportunity, I thought, and — how well I remember the day — 
 on February 14, 1867, I left home, received a bounty of sixty 
 francs and journeyed to Rome. In the Holy City 1 was 
 drafted into the Sixth Company of the First Battalion of Pon- 
 tifical Zouaves, whose headquarters had just been transferred 
 to Velletri, a small fortified village forty miles north of 
 Rome. Of course, I felt very proud on first donning the 
 pretty gray Pontifical uniform, striped with red, a tasseled 
 fur kepi aud white gaiters — not to mention my shouldering 
 an improved Minnie rifle. 
 
 " 'I think it must have been about three weeks after my 
 enlistment that I took advantage of a first leave of absence 
 to visit Rome, where the Easter ceremonies were in full 
 progress. While sitting in the cars on the return journey to 
 Velletri, my attention was directed to a Zouave, wearing a 
 uniform similar to mine. He was young and handsome, and 
 wore a curly black moustache and goatee. Becoming in- 
 terested in his person, I finally summoned courage enough 
 to address him in French — this was the language mostly 
 spoken by the Zouaves. But he did not understand me. 
 Then I tried Italian, German and Dutch, but with equally 
 poor result. At last, I scraped a few English words to- 
 gether, and to my great satisfaction the stranger was able 
 to understand. Be told me he was an Irish- American, and 
 had crossed the Atlantic out of enthusiasm for the cause of 
 the Pope. He also said his name was Watson, and that he
 
 229 
 
 was serving the Third Company of the First Battalion of 
 Zouaves, stationed at Veroli. He was not very talkative, 
 however, and soon after we parted company, he having to 
 get out at a station on the road. I think it must have been 
 two months later, in consequence of the movements of cer- 
 tain Garibaldian bands, that my company was transferred to 
 Veroli. Here I met Watson again, and we became very inti- 
 mate together, and shared the same room in the barracks. 
 However, tbe man always remained an enigma to me, and 
 do my best, I was unable to learn anything of his past. 
 After some weeks' stay at Veroli the Sixth and Third Com- 
 panies were detailed for duty to Coll Pardo, where a band of 
 brigands bad been committing depredations. Just at this 
 time another American, who called himself St. Mery, en- 
 listed in my company, and soon attracted attention by his 
 strange questions and the persistency with which he in- 
 quired wnether any of his countrymen were serving with 
 the Zouaves. As the First Battalion was some fouiteen hun- 
 dred strong, you will readily understand that it was no easy 
 task for him to obtain the desired information. In the 
 meantime, I noticed a marked change in Watson's manner. 
 He seemed more worried and nervous than usual, and if any- 
 thing, spoke less. We had not remained many days at Coll 
 when he asked vie whether 1 thought he could obtain leave of 
 absence for a few days. I referred him to our sergeant, a 
 Frenchman named Halgaud; but he had no authority to 
 grant the request, and advised Watson to go to Ver-oli and 
 seek permission of the Battalion commander. T/vs advice Wat- 
 son followed, bidding me good-bye most affectionately. 
 Hardly had he started on his trip, however, than a detach- 
 meut of fifty men, under Lieut. DeMousty, arrived and 
 asked for him. Then for the first time it became known 
 that our reserved and melancholy comrade was none other 
 than John 11. Surratt, one of the accomplices in the assassina- 
 ion of President Abraham Lincoln, of the United States of 
 America. St. Mery proved to have been a detective in 
 search of the fugitive.
 
 230 
 
 i(> Immediately upon hearing of Watson's departure, De- 
 Mousty concluded that he had not gone to Veroli, but was on his 
 way to the frontier. The detachment therefore started in 
 pursuit of him, and by the merest chance in the world caught 
 up with him at a village near the Tuscan border. He was 
 seized and brought in irons to Veroli, where he was thrown 
 into the barracks dungeon. Now you must know that the 
 barracks are built on an elevation overlooking Veroli, and 
 that while the entry to the dungeon staircase is on the crest 
 of the hill, the dungeon window is almost at its base, thirty 
 feet below. Orders had been received from Rome to secure and 
 keep the prisoner at any cost, and so DeMousty detailed 
 twelve of us, among whom was a Maltese named Catania, a 
 Scotchman named McCrossen and myself — all three of us tried 
 friends of Surratt, to guard the dungeon and its inmate. Ten 
 of us were posted on the narrow staircase, and two (Can- 
 tania and McCrossen) were outside. Next to the dungeon 
 was a small compartment containing the entrance to the 
 barrack sewer. When night came, in accordance with an ar- 
 rangement made between Surratt and ourselves, the prisoner was 
 allowed to enter this compartment, as prisoners were in the 
 habit of doing. Apparently we totally forgot his presence, 
 but at ten minutes of two we all made a rush for the dungeon, 
 and, as three among us expected, Surratt had disappeared. 
 He had lowered himself into the sewer and had made his 
 way out by an opening into the neighboring rivulet. This 
 supposed discovery led to a furious fusillade on our part, its 
 object being naturally to create suspicion from us by creating 
 the impression that we were trying to stop the fugitive. As 
 soon as the Lieutenant heard of the escape he ordered the 
 entire party on watch under arrest, but 1 recollect clearly that 
 a smile of satisfaction played around his lips at the time, and 
 I sincerely believe he teas in secret sympathy with Surratt. 
 
 " 'The same caunot be said of the Battalion commander. 
 When news of the occurrence was broken to him he ex- 
 claimed, "Je suis ruine!" [I am ruined] and sent an entire 
 cavalry regiment in pursuit of Surratt; but they never got 
 him. He was afterwards arrested in Egypt, I think. ' "
 
 231 
 
 But it will be seen that with all the schemes and connivances 
 for his escape, that he had to be returned to his own coun- 
 try, and when for his personal safety it could be done. All 
 the active conspirators and accomplices were out of the 
 way, either by having been hung, imprisoned or otherwise. 
 Martial law had given way to the civil, and the protection 
 that had been thrown around him by the " Militia of the 
 Pope," and the witnesses hung, and others which could not 
 be found, he therefore could not be convicted of the crime 
 in which he was an aider and abettor, so was released, as 
 God released Cain, with a mark upon him to follow him to 
 the grave. 
 
 Of letters of sympathy, resolutions of condolence and con- 
 demnation received at the office of the Secretary of State, 
 numbering nearly a thousand, which are to be found in the 
 bound volume of "Tributes of the Nations to Abraham 
 Lincoln,'' ordered to be printed by Congress, embracing 
 diplomatic correspondence, the actions of parliaments, pro- 
 vincial and municipal governments, the entire Masonic Fra- 
 ternity and other similar associations throughout the world, 
 and the entire foreign Protestant organizations of pastors 
 and laity everywhere, and all other organizations and societies, 
 benevolent, political, educational, scientific and otherwise, with 
 the exception of one only, and that of a diplomatic necessity 
 and form of courtesy at Rome. Not a single Roman Cath- 
 olic society of either cardinals, archbishops, priests, monks, 
 nuns or of the laity of that Church in any form or manner 
 of expression of any kind or character was received at the 
 office of the Secretary of State at Washington, or to be 
 found in this bound volume, which contains the "Tributes 
 of the Nations to Abraham Lincoln.' ' Even policy should 
 have dictated some expression of sorrow and regret at his 
 assassination and death; but Rome had no tears to shed 
 over the victim whom the Jesuits, the ' ' Militia of the Pope, " 
 "The Engineer Corps of Hell," who had slaughtered him 
 in the hour of his triumph of civil and religious liberty and 
 the maintenance of the Union.
 
 232 
 
 In contrast to this silence of the Papal hierarchy and 
 laity, we present the following extracts from various Masonic 
 and other bodies in Italy to the memory of Abraham Lincoln: 
 
 " Brothers or America: Our soul is grieved because our 
 first utterance to you must consist of words of sorrow and 
 consolation. His martyrdom will be a baptism more power- 
 ful than that required by the Roman Church. It is a bap- 
 tism of blood — the other is of water. Brothers, your Presi- 
 dent was one of those wonderful men, like our Mazzini or 
 Garibaldi, who tower above the meanness of common hu- 
 manity and show how great a true man may become." 
 "We Italians see in the misfortunes of America repeti- 
 tions of our own misfortunes. Italy mingles her tears with 
 America." 
 
 "Americans of the Union : Despotism, priestly and po- 
 litical, diplomatic hypocrisy and a tradition of blood have 
 fettered the Italian emancipation with so many snares that 
 we, overwhelmed with grief and disgusted with this de- 
 praved Old World, turn with confiding looks to the New 
 one, and our souls rejoice at the grand spectacle you show 
 us. Oh, Americans! you who have conquered your own 
 independence by your virtue only in the sacredness of the 
 laws, constitutes only one, a free family, without kiugs or 
 myrmidons, without priests or deceitful idols." 
 
 " Americans of the Union: Every one in Europe does not 
 hold for its divinity the cotton or the sword; permit that 
 our crowns of laurel and of myrtle go to garnish the tomb 
 of Lincoln. Let our flowers be mixed with yours, our tears 
 with yours, and with yours our oaths; to gratify the spirit 
 of Lincoln for the complete destruction of slavery, we will 
 encourage and imitate you in the battle for the redemption 
 of humanity." 
 
 "And remember, also, that besides the poor blacks, there 
 are many political slaves not less afflicted and oppressed, 
 crying out for their lost liberty robbed from them by a 
 foreign power. They expect fraternal aid from you in 
 shaking off the yoke imposed upon their necks by brutal 
 
 V.
 
 force. Help them, and proclaim to the world that America 
 belongs to the Americans." 
 
 " Now Liberty in stigmatizing the cause of her enemiep, 
 * * and the people looking upon them cannot do otherwise 
 than recollect that despots have had a share in this, and 
 that in some courts of Europe they found protection, en- 
 couragement and applause, and finally, the wicked instigator 
 of the civil war, Jefferson Davis, obtained consolation, praises 
 and hopes even in the paternal benediction of the Pope." 
 
 "Accept our sympathy and friendship as brothers; for we 
 are hoping the day is not far distant when we will be free, 
 and can call you really brothers of one family — a smiling, 
 free and happy people." 
 
 "May the malediction of God descend upon those who 
 conceived and consummated the most abominable deed. 
 Brothers, we feel the blow that struck you. But now that 
 your country is free, swear upon the tomb of y®ur deliverer 
 to rescue your brethren from the bonds of slavery. His 
 memory will be the terrible leader in your battles — the com- 
 pact of alliance that binds you together. His love shall be 
 the example to guide you against those who seek to disunite 
 you." 
 
 " Long may America flourish! Glory to the memory of 
 the immortal Lincoln, whose name will be recorded in the 
 eternal pages of history as the greatest ever honored by 
 humanity." 
 
 "Hail in eternity, O spirit of Lincoln! Thou hast gone 
 to the embrace of Washington. Look down from the super- 
 nal spheres with the smile of pardon and faith in the human 
 beings that are contending for the triumph of the eternal 
 laws of moral progress. O, great spirits, welcome the greet- 
 ing and love of those who remain to struggle, and may your 
 thoughts of great things and of the constant virtue of sac- 
 rifice inspire us all, men and nations, to continue in the 
 right." 
 
 And so the heart and hand and voice of suffering Italy 
 
 were lifted up in sympathy with America in its great afflic- 
 10*
 
 234 
 
 tion. Cities and towns in Italy gave the name of Lincoln 
 to public squares and streets, that his name and memory 
 might be honored among them. But the despotism and 
 tyranny of the Papacy crushing tha^i noble and generous 
 people, called for Koman Catholic volunteers even from 
 America, to aid in riveting their fetters more closely, 
 which call was responded to by native-born as well as nat- 
 uralized citizens who were subject to Rome; still, embracing 
 even John H. Surratt, the conspirator and accomplice of the 
 assassin Booth (whom Rome had to deliver up upon the de- 
 mand of America), and in spite of the efforts of the hordes 
 of hirelings, assassins and the despots of the earth who 
 were the slaves and tools of the Papal hierarchy, Italy be- 
 came united, redeemed and disenthralled, the temporal 
 power of the Pope was overthrown by the armies of free- 
 dom under Garibaldi, Mazzini, Cavour, Victor Emanuel and 
 Gavazzi, the foreign mercenaries were driven in shame and 
 dishonor from her no longer polluted and invaded soil. 
 Mexico arose in like manner and avenged her wrongs upon 
 the usurper and invader, and the corpse of a monarchy and 
 Jesuit treason was forever borne away and not allotted even 
 a tomb from which it might have in the future any reason- 
 able resurrection, to again submerge that republic in blood 
 by a foreign foe, and erect the bastile of tyranny again upon 
 the ruins of the temple of freedom. 
 
 Our own beloved land, watered with the blood and tears 
 of a people forced into a fratricidal war by the schemes and 
 plottings of superstition and slavery, directed by the Pope 
 at Borne and engineered by the Jesuits from the beginning 
 (and who are still in our midst), was destined to arise from 
 the crimson flood which had engulfed it, but not until 
 it was reddened deeper with the life-blood of its Saviour, 
 the "Martyr President, Abraham Lincoln," proving the 
 Secret Monitor of the Jesuits, when they declare "that those 
 who do not love them shalt fear them;" and in the declaration 
 made, "In whatever place of the Catholic world a Jesuit is 
 insulted or resisted, no matter how insignificant he may be, he 
 is sure to be avenged."
 
 235 
 
 The struggle commenced by Abraham Lincoln as a lawyer 
 in defense of Father Chiniquy, at Urbana, Illinois, in May, 
 1856, against that terrible power, which combined with trea- 
 son, slavery and rebellion to destroy the American Union, 
 and in the event of its failure or success to make the South 
 unjustly bear the stigma of the crime, was ended in his as- 
 sassination at Washington on the night of the 14th of April, 
 1865; and in attempting to rob the tomb of his body at 
 Springfield, Illinois, on the night of November 6, 1876, 
 that it might no longer be a shrine for the pilgrims of the 
 world to visit who revere his memory. 
 
 For eighteen years we have devoted our time and our 
 means in following up this hellish plot from the beginning, 
 and we thus have made our statement, presented the evi- 
 dence and made our argument before our readers, and leave 
 them as a fair-minded jury to say whether or not our con- 
 clusions and premises are correct, and that the enemies of 
 the American Union, and those who conspired against the 
 life and liberty and the Republic, and who were the insti- 
 gators, aiders, abettors, accomplices and authors of the mur- 
 der of the "Martyr President, Abraham Lincoln, were not 
 the members of the "Engikeer Corps of Hell, or Rome's 
 Sappers and Miners," as named in the title of this book. 
 
 EDWIN A. SHERMAN, Compiler.
 
 PART THIRD
 
 PART THIRD. 
 
 SYLLABUS ERRORUM. 
 
 THE PAPAL SYLLABUS OF ERRORS, A. D. 1864. 
 
 [This document, though issued by the sole authority of 
 Pope Pius IX, Dec. 8, 1864, must be regarded now infallible 
 and irreformable, having been approved by the Vatican Ecu- 
 menical Council July 18, 1570. It is purely negative, but 
 indirectly it teaches and enjoins the very opposite of what it 
 condemns as error. We omit the Latin, and give the full 
 translation.] 
 
 " The Syllabus of the principal errors of our time, which are 
 stigmatized in the Consistorial Allocutions, Encyclicals and other 
 Apostolical Letters of our Most Holy Father, Pope Pius IX. 
 
 § I. Pantheism, Naturalism and Absolute Rationalism. 
 
 1. There exists no supreme, most wise and most provi- 
 dent Divine Being distinct from the universe, and God is 
 none other than nature, and is therefore subject to change. 
 In effect, God is produced in man and in the world, and all 
 things are God, and have the very substance of God. God 
 is therefore one and the same thing with the word, and hence 
 spirit is the same thing with matter, necessity with liberty, 
 true with false, good with evil, justice with injustice. 
 
 2. All action of God upon man is to be denied. 
 
 3. Human reason, without any regard to God, is the sole 
 arbiter of truth and falsehood, of good and evil; it is its 
 own law to itself, and suffices by its natural forces to secure 
 the welfare of men and nations.
 
 ^46 
 
 [Allocution, Maxima quidem, 9th June, 1862. J 
 
 4. All the truths of religion are derived from the native 
 strength of human reason; whence reason is the master rule 
 by which man can and ought to arrive at the knowledge of 
 all truths of every kind. 
 
 5. Divine revelation is imperfect, and, therefore, subject 
 to a continual and definite progress, which corresponds with 
 the progress of human reason. 
 
 6. Christian faith contradicts human reason, and divine 
 revelation not only does not benefit but even injures the per- 
 fection of man. 
 
 7. The prophecies and miracles set forth and narrated in 
 the Sacred Scriptures are the fictions of poets; and the mys- 
 teries of the Christian faith are the result of philosophical 
 investigations. In the books of both Testaments there are 
 contained mythical inventions and Christ is himself a mythi- 
 cal fiction. 
 
 [Encyclical Letters, Qui pluribus, 9th November, 1846. Al- 
 locution, Maxima quidem, 9th June, 1862.] 
 
 § II. MODEBN KATIONALISM. 
 
 8. As human reason is placed on a level with religion, so 
 theological matters must be treated in the same manner as 
 philosophical ones. 
 
 [Allocution, Singulari quddum perfusi, 9th December, 1854.] 
 
 9. All the dogmas of the Christiau religion are, without 
 exception, the object of scientific knowledge or philosophy; 
 and human reason, instructed solely by history, is able, by 
 its own natural strength and principles, to arrive at the true 
 knowledge of even the most abstruse dogmas, provided such 
 dogmas be proposed as subject-matter for human reason. 
 
 10. As the philosopher is one thing and philosophy is an- 
 other, so it is the right and the duty of the philosopher to 
 submit to the authority which he shall have recognized as 
 true; but philosophy neither can nor ought to submit to any 
 authority. 
 
 11. The Church not only ought never to animadvert upon
 
 241 
 
 philosophy, bat ought to tolerate the errors of philosophy, 
 leaving to philosophy the care of their correction. 
 
 12. The decrees of the Apostolic See and of the Roman 
 congregations fetter the free progress of science. 
 
 [better, adArchiep. Prising. Tuas libenier, 21st December, 
 1863.] 
 
 13. The method and principles by whfch the old scholas- 
 tic doctors cultivated theology are no longer suitable to the 
 demands of the age and progress of science. 
 
 [Letter, ad Archiep. Frising, Tuas libenter, 21st December, 
 1863.] 
 
 14. Philosophy must be treated of without any account 
 being taken of supernatural revelation. 
 
 [Epist., ad Achiep. Frising. Tuas libenter, 21st December, 
 1863.] 
 
 [N. B. — To the rationalistic system belong in great part 
 the errors of Anthony Gtinther, condemned in the letter to 
 the Cardinal Archbishop of Cologne, Eximam tuam, June 
 15, 1857, and in that to the Bishop of Breslau. Dolore hand 
 mediocri, April 30, I860.] 
 
 $ III. Indiffrentism, Latittjdinaeianism. 
 
 15. Every man is free to embrace and profess the religion 
 he shall believe true, guided by the light of reason. 
 
 [Apostolic Letter, Multiplices inter, 10th June, 1851. Allo- 
 cution, Maxima quidem, 9th June, 1862.] 
 
 16. Men may in any religion find the way of eternal sal- 
 vation and obtain eternal salvation. 
 
 [Encyclical Letters, Qui pluribus, 9th November, 1846. Al- 
 locution, Ubi primum, 17th December, 1845. Encyclical 
 Letters, Singulari quidem, 17th March, 1856.] 
 
 17. We may entertain a well-founded hope for the eternal 
 salvation of all those who. are in no manner in the true 
 Church of Christ. 
 
 [Allocution, Singulari quddum, 9th December, 1854. En- 
 cyclical Letters, Quanto conficiamur, 17th August, 1863.] 
 
 18. Protestantism is nothing more than another form of 
 
 12
 
 242 
 
 the same true Christian religion, in which it is possible to be 
 equally pleasing to God as in the Catholic Church. 
 
 [Encyclical Letters, Noscitis et Nobiscum, 8th December, 
 1849.] 
 
 § IV. Socialism, Communism, Secret Societies, Bibli- 
 cal Societies, Clerico-Liberal Societies. 
 
 Pests of this description are frequently rebuked in the 
 severest terms in the Encyc, Qui pluribus, Nov., 1846; Alloc, 
 Quibus quantisque, April 20, 1840; Encyc, Noscitis et Nobiscum, 
 Dec 8, 18i9; Alloc, Singulari quddum, Dec 9, 1854; Encyc. 
 Quanta conficiamur nicer ore, Aug. 10, 1863. 
 
 § V. Errors concerning the Church and her rights. 
 
 19. The Church is not a true and perfect and entirely 
 free society, nor does she enjoy peculiar and perpetual 
 rights conferred upon her by her Divine Founder, but it 
 appertains to the civil power to define what are the rights 
 and limits with which the Church may exercise authority. 
 
 [Allocution, Singulari quddum, 9th December, 1854. Allo- 
 cution, Gravibusque, 17th December, 1880. Allocution, Max- 
 ima quidem, 9te June, 1862.] 
 
 20. The ecclesiastical power must not exercise its au- 
 thority without the permission and assent of the civil gov- 
 ernment. 
 
 [Allocution, Meminit unusquisque, 30th September, 1861.] 
 
 21. The Church has not the power of denning dogmat- 
 ically that the religion of the Catholic Church is the only 
 true religion. 
 
 [Apostolic Letter, Multiplices biter, 10th June, 1851 ] 
 
 22. The obligation which binds Catholic teachers and au- 
 thors apply only to those things which are proposed for uni- 
 versal belief as dogmas of the faith by the infallible judg- 
 ment of the Church. 
 
 [Letter, ad Archiep. Frising. Tuas libenter, 21st December, 
 1863.] 
 
 23. The Roman Pontiffs and Ecumenical Councils have
 
 243 
 
 exceeded the limits of their power, have usurped the rights 
 of princes, and have even committed errors in defining mat- 
 ters of faith and morals. 
 
 [Apostolic Letter, Multiplices inter, 10th June, 1851.] 
 
 24. The Church has not the power of availing herself of 
 force, or any direct or indirect temporal power. 
 
 25. In addition to the authority inherent in the Episco- 
 pate, a further and temporal power is granted to it by the 
 civil authority, either expressly or tacitly, which power is on 
 that account also revocable by the civil authority whenever 
 it pleases. 
 
 [Apostolic Letter, ad apostolicce, 29th June, 1851.] 
 
 26. The Church has not the innate and legitimate right 
 of acquisition and possession. 
 
 [Allocution, Nunquam fore, 15th December, 1856. En- 
 cyclical Letters, Incredibili, 18th September, 1863.] 
 
 27. The ministers of the Church and the Roman Pontiff 
 ought to be absolutely excluded from all charge and domin- 
 ion over temporal affairs. 
 
 [Allocution, Maxima quidem, 9th June, 1862.] 
 
 28. Bishops have not the right of promulgating even their 
 apostolical letters without the permission of the govern- 
 ment. 
 
 29. Dispensations granted by the Roman Pontiff must be 
 considered null, unless they have been asked for by the civil 
 government. 
 
 [Allocution, Nunquam fore, 15th December, 1856. J 
 
 30. The immunity of the Church and of ecclesiastical 
 persons derives its origin from civil law. 
 
 [Apostolic Letter, Multiplices inter, 10th June, 1851.] 
 
 31. Ecclesiastical courts for temporal causes of the clergy, 
 whether civil or criminal, ought by all means to be abolished, 
 either without the concurrence and against the protest of the 
 Holy See. 
 
 [Allocution, Ascerbissimum, 27th September, 1862. Allocu- 
 tion, Nunquam fore, 15th December, 1856.] 
 
 32. The personal immunity exonerating the clergy from
 
 >2U 
 
 military service may be abolished, without violation either 
 of natural right or of equity. Its abolition is called for by 
 civil progress, especially in a community constituted upon 
 principles of civil government. 
 
 [Letter to the Archbishop of Montreal, Slngularis nobisque, 
 29th September, 1864. J 
 
 33. It does not appertain exclusively to ecclesiastical 
 jurisdiction by any right, proper and inherent, to direct the 
 teaching of theological subjects. 
 
 [Letter, ad Archiep. Prising. Tuas libenter, 21st December, 
 1863.] 
 
 34. The teaching of those who compose the Sovereign 
 Pontiff to a free sovereign acting in the universal Church, 
 is a doctrine which prevailed in the Middle Ages. 
 
 35. There would be no obstacle to the sentence of a Gen- 
 eral Council, or the act of all the universal peoples, trans- 
 ferring the Pontifical sovereignty from the Bishop nnd City 
 of Rome to some other bishopric and some other city. 
 
 36. The definition of a National Council does not admit 
 of any subsequent discussion, and the civil power can re- 
 gard as settled an affair decided by such National Couucil. 
 
 [Apostolic Letter, ad apostolicce, 22d August, 1851. J 
 
 37. National Churches can be established, after being 
 withdrawn and plainly separated from the authority of the 
 Roman Pontiff. 
 
 [Allocution, Multis gravibusque, 17th December, 1861.] 
 
 38. Roman Pontiffs have, by their too arbitrary conduct, 
 contributed to the division of the Church into Eastern and 
 Western. 
 
 [Apostolic Letter, ad apostolicce, 12d August, 1851.] 
 
 $ VI. Errors about civil society, considered both in 
 
 ITSELF AND IN ITS RELATION TO THE CHURCH. 
 
 39. The commonwealth is the origin and source of all 
 rights, and possess rights which are not circumscribed by 
 any limits. 
 
 [Allocution, Maxima quidem, 9th June, 1862.]
 
 245 
 
 40. The teaching of the Catholic Church is opposed to 
 the well-being and interests of society. 
 
 [Encyclical Letters, Qui pluribus, 9th November, 1846. 
 Allocution, Quibus quaniisque, 20th April, 1849.] 
 
 41. The civil power, even when exercised by an unbeliev- 
 ing sovereign, possess an indirect and negative power over 
 religious affairs. It therefore possesses not only the right 
 called that of exequatori, but that of the (so-called) appelatis 
 ab abusu. 
 
 42. In the case of conflicting laws between the two pow- 
 ers, the civil law ought to prevail. 
 
 [Apostolic Letter, ad apostolical, 22d August, 1851.] 
 
 43. The civil power has a right to break, and to declare 
 and render null, the conventions (commonly called Con- 
 cordats), concluded with the Apostolic See, relative to the 
 use of rights appertaining to the ecclesiastical immunity, 
 without the consent of the Holy See, and even contrary to 
 its protest. 
 
 [Allocution, In Consistoriali, 1st November, 1850. Allocu- 
 tion, Multis gravibusque, 17th December, I860.] 
 
 44. The civil authority may interfere in matters relating 
 to religion, morality and spiritual government. Hence it 
 has control over the instructions for the guidance of con" 
 sciences issued, conformably with their mission by the pas- 
 tors of the Church. Further, it possesses power to decree 
 in the matter of administering the divine sacraments, as to 
 the dispositions necessary for their reception. 
 
 [Allocution, In Consistoriali, 1st November, 1850. Allocu- 
 tion, Maxima quidem, 9th June, 1862 ] 
 
 45. The entire direction of public schools in which the 
 youth of Christian States are educated, except (to a certain 
 extent) in the case of episcopal seminaries, may and must 
 appertain to the civil power, and belong to it, so far that no 
 other authority whatsoever shall be recognized as having 
 any right to interfere in the discipline of the schools, the 
 arrangement of the studies, the taking of degrees, or the 
 ohoice and approval of the teachers.
 
 246 
 
 [Allocution, In Consistoriali, 1st November, 1850. Allocu- 
 tion, Quibus luctnosissimis, 5th September, 1851.] 
 
 46. Much more even in clerical seminaries, the method of 
 study to be adopted is subject to the civil authority. 
 
 [Allocution, Nunquam fore, 15th December, 1856.] 
 
 47. The best theory of civil society requires that popular 
 schools open to the children of all classes, and generally all 
 public iustitutes intended for instruction in letters and phi- 
 losophy and for conducting the education of the young, 
 should be freed from all ecclesiastical authority, government 
 and interference, and should be fully subject to the civil and 
 political power, in conformity with the will of rulers and the 
 prevalent opinion of the age. 
 
 48. This system of instructing youth, which consists in 
 separating it from the Catholic faith and from the power of 
 the Church, and in teaching exclusively, or at least pri- 
 marily, the knowledge of natural things and the earthly 
 ends of social life alone, may be approved by Catholics. 
 
 [Letter to the Archbishop of Fribourg, Quam non sine, 14th 
 July, 1854.] 
 
 49. The civil power has the right to prevent ministers of 
 religion and the faithful from communicating freely and mu- 
 tually with each other and with the Roman Pontiff. 
 
 [Allocution, Maxima quidem, 9th June, 1862.] 
 
 50. The secular authority possesses, as inherent in itself, 
 the right of presenting bishops, and may require of them 
 that they take possession of their dioceses before having re- 
 ceived canonical institution and the apostolic letters from 
 the Holy See. 
 
 [Allocution, Nunquam fore, 15th December, 1856.] 
 
 51. And, further, the secular government has the right of 
 deposing bishops from their pastoral functions, and it is not 
 bound to obey the Roman Pontiff in those things which re- 
 late to episcopal sees and the institution of bishops. 
 
 [Apostolic Letter, Multiplicis inter, 10th June, 1851. Allo- 
 cution, Acerbissimum, 27th September, 1852.] 
 
 52. The government has of itself the right to alter the
 
 247 
 
 age prescribed by the Chorch for the religious profession, 
 both of men and women; and it may enjoin upon all relig- 
 ious establishments to admit no person to take solemn vows 
 without its permission, 
 [Allocution, Nunquam fore, 15th December, 1856.] 
 
 53. The laws for the protection of religious establish- 
 ments, and securing their rights and duties, ought to be 
 abolished; nay, more, the civil government may lend its as- 
 sistance to all who desire to quit the religious life they have 
 undertaken and break their vows. The government may 
 also suppress religious orders, collegiate churches and sim- 
 ple benefices, even those belonging to private patronage, and 
 submit their goods and revenues to the administration and 
 disposal of the civil power. 
 
 [Allocution, Acerbissimum, 27th September, 1852. Allocu- 
 tion, Probe meminerHis, 22d July, 1855.] 
 
 54. Kings and princes are only exempt from the jurisdic- 
 tion of the Church, but are superior to the Church in liti- 
 gated questions of jurisdiction. 
 
 [Apostolic Letter, Multiplices inter, 10th June, 1851.] 
 
 55. The Church ought to be separate from the State, and 
 the State from the Church. 
 
 [Allocution, Acerbissimum, 27th September, 1852.] 
 
 $ VII. Errors concerning natural and Christian ethics. 
 
 56. Moral laws do not stand in need of the divine sanc- 
 tion, and there is no necessity that human laws should be 
 conformable to the law of nature and receive their sanction 
 from God. 
 
 57. Knowledge of philosophical things and morals, and 
 also civil laws, may and must depart from divine and ecclesi- 
 astical authority. 
 
 58. No other forces are to be recognized than those which 
 reside in matter; and all moral teaching and moral excellence 
 ought to be made to consist in the accumulation and increase 
 of riches by every possible means and in the enjoyment of 
 pleasure.
 
 248 
 
 59. Eight consists in the material faot, and all human 
 duties are but vain words, and all human acts have the force 
 of right. 
 
 60. Authority is nothing else but the result of numerical 
 superiority and material force. 
 
 [Allocution, Maxima quidem, 9th June, 1862.] 
 
 61. An unjust act, being successful, inflicts no injury upon 
 the sanctity of right. 
 
 [Allocution, Jumdudum cernimus, 18th March, 1861.] 
 
 62. The principle of non intervention, as it is called, ought 
 to be proclaimed and adhered to. 
 
 [Allocution, Novos et ante, 28th September, I860.] 
 
 63. It is allowable to refuse obedience to legitimate 
 princes; nay, more, to rise in insurrection against them. 
 
 [Encyclical Letters, Qui pluribus, 9th November, 1846. Al- 
 locution, Quisque vestrum, 4th October, 1847. Encylical Let- 
 ters, Nosci Us et Nobiscum, 8th December, 1849. Apostolio 
 Letter, Cum Catholica, 26th March, I860.] 
 
 64. The violation of a solemn oath, even every wicked 
 and flagitious action is repugnant to the eternal law, is not 
 only not blamable, but quite lawful, and worthy of the high- 
 est praise, when done for the love of country. 
 
 [Allocution, Quibas quantisque, 20th April, 1848.] 
 
 § VIII. The Ebroks concerning Mabkiage. 
 
 65. It cannot be by any means tolerated that Christ has 
 raised marriage to the dignity of a sacrament. 
 
 ^6. The sacrament of marriage is ouly an adjunct of the 
 contract, and separable from it, and the sacrament itself 
 consists in the nuptial benediction alone. 
 
 67. By the law of nature the marriage tie is not indissolu- 
 ble, and in many cases divorce, properly so-called, maj be 
 pronounced by the civil authority. 
 
 [Apostolical Letter, ad apostolical, '22d August, 1851. Allo- 
 cution, Acerb ssiivum, 27th September, 1852.] 
 
 68. The Church has not the power of laying down what 
 are diriment impediments to marriage. The civil authority
 
 249 
 
 does possess such a power, and can do away with existing 
 impediments to marriage. 
 [Apostolical Letter, Multiplies inter, 10th June, 1851.] 
 
 69. The Church only commenced in later ages to bring 
 in diriment impediments, and then availing herself of a right 
 not her own, but borrowed from the civil power. 
 
 70. The canons of the Council of Trent which pronounce 
 censure of anathema against those who deny to the Church 
 the right of laying down what are diriment impediments, 
 either are not dogmatic, or must be understood as referring 
 to such borrowed power. 
 
 71. The form of solemnizing marriage prescribed by the 
 said Council, under penalty of nullity, does not bind in 
 cases where the civil law has appointed another form, and 
 where it decrees that this new form shall effectuate a valid 
 marriage, 
 
 72. Boniface VIII is the first who declared that the vow 
 of chastity pronounced at ordination annuls nuptials. 
 
 73. The merely civil contract may, among Christians, 
 constitute a true marriage; and it is false, either that the 
 marriage contract between Christians is always a sacrament, 
 or that the contract is null if the sacrament be excluded. 
 
 74. Matrimonial causes and espousals belong by their very 
 nature to civil jurisdiction. 
 
 [Apostolic Letter, ad apostolicce, 26th August, 1851. Letter 
 to the King of Sardinia, 9th September, 1852. Allocution, 
 Acerbissimum, 27th September, 1852. Allocution, Multis 
 gravibusque, 17th December, I860.] 
 
 N. B. — Two other errors may tend in this direction — those 
 upon the abolition of the celibacy of priest?, and the prefer- 
 ence due to the state of matrimony over that of virginity. 
 These have proscribed : the first, in the Encyclical Qui pluri- 
 bus, November 9, 1816; the second, in the Apostolical Letter, 
 Multiplicis inter, June 10, 1851. 
 
 $ IX. Errors regabdingthe Civil Power op the Sov- 
 ereign Pontiff. 
 
 75. The children of the Christian and Catholic Church
 
 250 
 
 are not agreed upon the compatibility of the temporal with 
 the spiritual power. 
 
 [Apostolic Letter, ad apostolicce, 22d August, 1851.] 
 
 76. The abolition of the temporal power, of which 1 ; he 
 Apostolic See is possessed, would contribute in the greatest 
 degree to the liberty and prosperity of the Church. 
 
 [Allocution, Quibus quantisque, 20th April, 1849 ] 
 N. B — Besides these errors, explicitly noted, many others 
 are impliedly rebuked by the proposed and asserted doc- 
 trine which all Catholics are bound most firmly to hold, 
 touching the temporal sovereignty of the Roman Pontiff. 
 These doctrines are clearly stated in the Allocutions, Quibus 
 qumiisque, 20th April, 1849, and Si semper antea, 20th May, 
 1850, Apostolical Letter Quam Catholica Ecclesia 26th March, 
 1860; Allocutions, Novos, 28th September, 1860; Jumdudum, 
 18th March, 1861; and Maxima quidvm, 9th June, 1862.] 
 
 § X. Errors having reference to Modern Liberalism. 
 
 77. In the present day it is no longer expedient that the 
 Catholic religion shall be held as the only religion of the 
 State, to the exclusion of all other modes of worship. 
 
 [Allocution, Nemo veslrum, 26th July, 1855.] 
 
 78. Whence it has been wisely provided by law, in some 
 countries called Catholic, that persons coming to reside 
 therein shall enjoy the public exercise of their own worship. 
 
 [Allocution, Acerbissimum, 27th September 1852. J 
 
 79. Moreover, it is false that the civil liberty of every 
 mode of worship, and the full power given to all of overtly 
 and publicly manifesting their opinions and ideas, of all 
 kinds whatsoever, conduce more easily to corrupt the morals 
 and minds of the people and to the propagation of the pest 
 of indifferentism. 
 
 [Allocution, Nunquam fore, 15th December, 1856.] 
 
 80. The Roman Pontiff can and ought to reconcile him- 
 self to, agree with progress, liberalism and civilization as 
 lately introduced. 
 
 [Allocution, Jumdudum cernimus, 18th March, 1861.]
 
 251 
 
 EXTRACT FROM THE FINAL DOGMATIC DECREE OF THE VATICAN 
 ECUMENICAL COUNCIL OF THE INFALLIBILITY OF THE POPE. 
 
 " Knowing most fully that this See of Holy Peter remains 
 ever free from all blemish of error, * * * * that the 
 occasion of schism being removed, * * the Sacred Coun- 
 cil approving, we teach and define that it is a dogma divinely 
 revealed; that the Roman Pontiff, when he speaks ex cathe- 
 dra, that is, wnen in discharge of the office of pastor and 
 doctor of all Christians, by virtue of his supreme Apostolic 
 authority, he defines a doctrine regarding faith or morals to 
 be held by the uuiversal Church, by the Divine assistance 
 promised to him in blessed Peter, is possessed of that in- 
 fallibility with which the Divine Redeemer willed that his 
 Church should be endowed for defining doctrine regarding 
 faith or morals; and that therefore such definitions of the 
 Roman Pontiff are irreformable of themselves, and not from 
 the consent of the Church. But if any one — which may 
 God avert — presume to contradict this one definition; let him 
 be anathema. 
 
 "Given at Rome, in public session solemnly held in the 
 Vatican Basilica, in the year of our Lord one thousand eight 
 hundred and seventy, on the eighteenth of July, in the twenty- 
 fifth year of our Pontificate." 
 
 THE BULL OF POPE SEXTUS V AGAINST QUEEN ELIZABETH. 
 
 " We, Sixtus the Fifth, the universal Shepherd of the 
 flock of Christ, the Supreme Chief, to whom the govern- 
 ment of the whole world appertains, considering that the 
 people of England and Ireland, after having been so long 
 celebrated for their virtues, their religion and their submis- 
 sion to our See, have become putrid members, infected, and 
 capable of corrupting the whole Christian body, and that on 
 account of their subjection to the impious, tyrannical gov-
 
 252 
 
 ernment of Elizabeth, the bastard queen, and by the influence 
 of her adherents, who equal her in wickdeness, and who 
 refuse, like her, to recognize the authority of the Roman 
 Church; regarding that Henry the Eighth, formerly, for 
 motives of debauchery, commenced all these disorders by 
 revolting against the submission which he owed to the 
 Pope, the sole and true sovereign of England', considering 
 that the usurper Elizabeth has followed the path of this 
 infamous king, we declare that there exists but one mode 
 of remedying these evils, of restoring peace, tranquility and 
 union to Christendom, of re-establishing religion, and of 
 leading back the people to obedience to us, which is, to de- 
 pose from the throne that execrable Elizabeth, who falsely 
 arrogates to herself the title of Queen of the British Isles. 
 Being then inspired by the Holy Spirit for the general good 
 of the Church, we renew by virtue of our apostolic power, 
 the sentence pronounced by our predecessors, Pius the Fifth 
 and Gregory the Thirteenth, against this modern Jezebel; we 
 proclaim her deprived of royal authority, of the rights, 
 titles or pretentions to which she may claim over the king- 
 doms of Ireland and England, amrniing that she possesses 
 them unlawfully and by usurpation. We relieve all her sub- 
 jects from the oaths that they have taken to her, and we 
 prohibit them from rendering any kind of service to this 
 execrabl , woman. It is our will that she be driven from door 
 to door like one possessed of a devil, and that all human aid 
 should be refused her; we declare moreover that foreigners or 
 Englishmen are permitted as a meritorious work TO SEIZE 
 THE PERSON OF ELIZABETH AND SURRENDER 
 HER, LIVING OR DEAD, TO THE TRIBUNALS or the 
 Inquisition. We premise to those WHO SHALL ACCOM- 
 PLISH THIS GLORIOUS MISSION, infinite recompenses, 
 not only in the life eternal but in this world! Finally, we grant 
 plenary indulgences to the faithful, who shall willingly unite 
 with the Catholic army, which is going to combat the im- 
 pious Elizabeth, under the orders of our dear son, Philip 
 the Second, to whom we give the British Isles in full sov-
 
 25S 
 
 ereignty, as a recompense for the zeal he has always shown 
 for our See, and for the particular affection he has shown 
 for the Catholics of the low countries." 
 
 This terrible bull was published in the ecclesiastical States, 
 with tolling of bells and by the light of candles. At Madrid 
 they dressed the chapel of the Palace of the Escurial in 
 black, and Philip dressed in black, and followed by all the 
 grandees of his court, caused the anathema pronounced 
 against the Queen of England to be read by the Nuncio. 
 
 Fortunately for England and the Protestant world, the 
 fleet of the Invincible Armada was almost destroyed by a 
 frightful tempest which assailed it at the mouth of the" 
 Thames. The vessels whifh escaped the violence of the 
 sea were routed by Francis Drake, the Vice-Admiral of Eng- 
 land, and obliged to return in disgrace to Spain. 
 
 THE ROMAN CATHOLIC BISHOP'S OATH. 
 
 "I, N., elect of the Church of N., from henceforward will 
 be faithful and obedient to St. Peter the Apostle, and to the 
 Holy Roman Church, and to our lord, the Lord N,, Pope 
 N., and to his successors canonically coming in. I will 
 neither advise, consent, or do anything that may lose life 
 or member, or that their persons may be seized or hands 
 anywise laid upon them, or any injuries offered to them un- 
 der any pretence whatsoever. The counsel which they shall 
 intrust me withal, by themselves, their messages or letters, 
 I will not knowingly reveal to any to their prejudice. I will 
 help them to defend and keep the Roinan Papacy and the 
 royalties of St. Peter, saving my order against all men. 
 The legate of the Apostolic See, going and coming, I will 
 honorably treat and help in his necessities. The rights, 
 honors, privileges and authority of the Holy Roman Church, 
 of our lord, the Pope, and his foresaid successors, I will 
 endeavor to preserve, defend, increase and advance. I will
 
 254 
 
 not be in any council, action or treaty in which shall be 
 plotted against our said lord and the said Roman Church 
 anything to the hurt or prejudice of their persons, right, 
 honor, State or power; and, if I shall know any such thing 
 to be treated or agitated by any whatsoever, I will hinder it 
 to my power, and as soon as I can, will signify it to our 
 said lord, or to some other, by whom it may come to his 
 knowledge. The rules of the Holy Fathers, the apostolic 
 decrees, ordinances or disposals, reservations, provisions and 
 mandates, I will observe with all my might and cause to 
 be observed by others. Heretics, schismatics and rebels to our 
 said lord or his foresaid successors, I will to my utmost 
 power PERSECUTE AND WAGE WAR WITH. I will 
 come to a council when I am called, unless I be hindered 
 by a canonical impediment. I will by myself, in person, 
 visit the threshold of the apostles every three years, and 
 give an account to our lord and his foresaid successors of 
 all my pastoral office, and of all things anywise belonging 
 to the state of my Church, to the discipline of my clergy 
 and people, and lastly to the salvation of souls committed to 
 my trust, and will in like manner humbly receive and dili- 
 gently execute the apostolic commands. And, if I be de- 
 tained by a lawful impediment, I will perform all the things 
 aforesaid by a certain messenger hereto specially empowered, 
 a member of my chapter, or some other in ecclesiastical 
 dignity or else having a parsonage; or in default of these by 
 a priest of the diocese; or in default of one of the clergy 
 (of the diocese), by some other secular or regular priest of 
 approved integrity and religion, fully instiucted in all things 
 above mentioned. And such impediment I will make out 
 by lawful proofs to be transmitted by the foresaid mes- 
 senger to the cardinal proponement of the Holy Roman 
 Church in the congregation of the Sacred Council. The 
 possessions belonging to my table I will neither sell, nor 
 give away, nor mortgage, nor grant anew in fee, nor any- 
 wise alienate — no, not even with the consent of the chapter 
 of my Church — without consulting the Roman Pontiff. And,
 
 255 
 
 if I shall make any alienation, J will thereby incur the penalties 
 contained in a certain Constitution put forth about this mat- 
 ter. So help me, God, and those Holy Gospels of God." 
 
 EXTRACT FROM THE ROMAN CATHOLIC PRIEST 8 OATH. 
 (See " Profession of Faith.") 
 
 "I acknowledge the Holy Catholic Apostolic Roman 
 Church to be the Mother and Mistress of all Churches: and 
 1 promise true obedience to the Bishop of Borne, the successor 
 of St. Peter, Prince of the Apostles, and Vicar of Jesns 
 Christ on earth. I also undoubtedly receive and profess all 
 other things delivered, defined and declared by the Sacred 
 Canons and General Councils, and particularly by the Holy 
 Council of Trent; and I also condemn, reject and anathematize 
 all things contrary thereto, and all heresies whatsoever con- 
 demned, rejected and anathematized by the Church. 
 
 11 This true Catholic faith, without which none can be saved, 
 and which I now freely profess and truly hold, 1 promise, 
 vow and swear most constantly to hold, and to profess the 
 same, whole and entire, with God's assistance to the end of 
 my life; and to take care to the best of my power that it 
 shall be held, taught, and preached ly those over whom I 
 shall have authority, or with the care of whom I shall be 
 charged, by virtue of my office. Amen. 
 
 THE RIBAND CONSPIRACY IN IRELAND, OR THE 
 SO-CALLED -LAND LEAGUE MOVEMENT. 
 
 The Dublin Evening Mail gives the following picture of the 
 state of Ireland, on account of this secret conspiracy against 
 the Government of Great Brtiain and Protestants in general : 
 
 " A Riband Lodge is an affiliated branch of the Land 
 League, which has for its object the two-fold purpose of ex-
 
 256 
 
 tirpating heresy and regulating the occupation and possession 
 of land. Each separate Lodge is composed of forty mem- 
 bers; It has a Master, Secretary and thirty-four members. 
 These are admitted with a solemn oath to yield unlimited 
 obedience to the authorities of the institution, and to main- 
 tain the utmost secresy. They swear to wade knee-deep in 
 Protestant blood, and spare none of the heretic race from 
 cradle to crutch, and that they will not serve the Queen un- 
 less compelled, and that, when the day comes, to fight, and 
 that neither the groans of men nor the moans of women 
 shall daunt him, etc. 
 
 " The members are known to each other by secret signs 
 and passwords, changed every three months by a central 
 authority unknown even to conspirators themselves. They 
 meet by conceit at fires and on market days at some public 
 house known to be friendly, and drop in one by one till 
 the room is full, and then proceed to business. They avoid 
 night meetings as much as possible, lest they attract atten- 
 tion; and when they do meet at night, it is generally at 
 dances got up for the purpose, when the junior members 
 are dressed in women's clothes; all that appears to the ob- 
 server is rustic hilarity and merriment, but the work of death 
 is going on within. 
 
 " When an offence is committed against the barbarous code 
 of laws this society has established, either by an agent eject- 
 ing non-paying tenants from land for which they are un- 
 willing or unable to pay any rent, or by a farmer in becom- 
 ing tenant for such ejected land, or by a landlord preferring 
 a Protestant to a Roman Catholic tenant, or by information 
 given for the purpose of bringing to justice members of the 
 association, then, on the next meeting, of the Lodge, a com- 
 plaint is brought forward against the offending individual; 
 a jury is forthwith empanneled and sworn, consisting gen- 
 erally of seven members; the Master of the Lodge acts as 
 Judge; the complaint is sworn to and examined by counsel; 
 members volunteer evidence on one side or the other, and 
 the Judge charges the jury, the verdict is brought in by the
 
 257 
 
 majority, and the sentence of death pronounced in hideous 
 mockery of justice by the presiding conspirator. The ap- 
 pointment of the executioner next follows. Lots are drawn, 
 and they on whom the fatal billet falls must, on the pain of 
 death, carry out the merciless sentence. Frequently, how- 
 ever, the trial and sentences are reported to a distant Lodge, 
 which furnishes the executioners, on the understanding of 
 the services being returned in kind when demanded. There 
 is no hurry about the matter — all is conducted in the most 
 sedate and business-like manner. The victim is watched, 
 his habits examined and reported; accurate information of 
 all his movements obtained; a time is fixed for his execu- 
 tion. If unfavorable, it is deferred with perfect coolness; 
 if favorable, he is executed without remorse and without 
 mercy." 
 
 A POPISH BULL OR CURSE. 
 
 PRONOUNCED ON KEV. WM. HOGAN, FORMERLY A PAPAL PRIEST 
 
 IN PHILADELPHIA. 
 
 "By the authority of God Almighty, the Father, Son and 
 Holy Ghost, and the undented Virgin Mary, Mother and 
 Patroness of our Saviour, and of all Celestial Virtues, An- 
 gels, Archangels, Thrones, Dominions, Powers, Cherubim 
 and Seraphim, and of all the Holy Patriarchs, Prophets, 
 and of all the Apostles and Evangelists, of the Holy Inno- 
 cents, who in the sight of the Holy Lamb are found worthy 
 to Bing the new song of the Holy Martyrs and Holy Con- 
 fessors, and of all the Holy Virgins, and of all Saints, to- 
 gether with the Holy Elect of God — may he, William Hogan, 
 be damned. We excommunicate and anathematize him from 
 the threshold of the Holy Church of God Almighty. We 
 sequester him, that he may be tormented, disposed and be 
 delivered over with Dathan and Abiram, and with those who 
 say unto the Lord, '■ Depart from us, we desire none of thy 
 
 ways.' As a fire quenched with water, so let the light of 
 11*
 
 258 
 
 him be put out for evermore, unless it shall repent him and 
 make satisfaction. Amen. 
 
 "May the Father, who creates man, curse him! May the 
 Son, who suffered for us, curse him! May the Holy Ghost, 
 who is poured out in baptism, curse him! May the Holy 
 Cross, which Christ for our salvation, triumphing over his 
 enemies, ascended, curse him! 
 
 "May the Holy Mary, ever Virgin and Mother of God, 
 curse him! May St. Michael, the advocate of the Holy 
 Souls, curse him! May all the Angels, Principalities and 
 Powers, and all Heavenly Armies, curse him! May the glori- 
 ous band of the Patriarchs and Prophets, curse him ! 
 
 "May St. John the Precurser, and St. John the Baptist, 
 and St. Peter and St. Paul and St. Andrew, and all other of 
 Christ's Apostles together, curse him ! And may the rest of 
 the Disciples and Evangelists, who by their preaching con- 
 verted the universe, and the holy and wonderful company 
 of Martyrs and Confessors, who by their works are found 
 pleasing to God Almighty; may the Holy Choir of the Holy 
 Virgins, who for the honor of Christ have despised the 
 things of the world, damn him ! May all Saints, from the 
 beginning of the world to everlasting ages, who are found 
 to be beloved of God, damn him ! 
 
 "May he be damned wherever he be, whether in the 
 house or in the alley, in the world or in the water, or in the 
 Church! May he be cursed in living and dying! 
 
 " May he be cursed in eating, in being hungry, in being 
 thirsty, in fasting and sleeping, in slumbering and in sitting, 
 in living, in working, in resting and * * * * *■ an( j j n 
 blood-letting! 
 
 "May he be cursed in all the faculties of his body! 
 
 " May he be cursed inwardly and outwardly! May he be 
 cursed in his hair! Cursed be he in his brains and his 
 vertex; in his temples, in his eyebrows, in his cheeks, in 
 his jawbones, in his nostrils, in his teeth and grinders, in 
 his lips, in his shoulders, in his arms, in his fiugers! 
 
 "May he be damned in his mouth, in his breast, in his 
 heart and purtenances, down to the very stomach !
 
 259 
 
 * # * 
 > 
 
 m 
 
 " May he be cursed in his ***** an( j hi s 
 in his thighs, in his ****** * au( j h{ s * * 
 and in his knees, his legs and his feet and toe-nails! 
 
 ■' May he be cursed in all his joints and articulation of the 
 members, from the crown of his head to the soles of his feet 
 may there be no soundness! 
 
 "May the Son of the Living God, with all the glory of 
 His Majesty, curse him! And may Heaven, with all the 
 powers that move therein, rise up against him, and curse 
 and damn him, unless he repent and make satisfaction! 
 Amen! So be it, be it ro. Amen!" 
 
 EXTRACTS FROM BISHOP DUPANLOUP'S BOOK 
 AGAINST FREEMASONRY. 
 
 Bishop Dupanloup of Orleans, France, was deputed by 
 Pope Pius IX, in 187-, to prepare a work against Freema- 
 sonry, and to echo the anathemas and thunders of the Vati- 
 can against this noble Order: 
 
 "I have often been asked the following questions on the 
 subject of Freemasonry: 
 
 " ' Is it an institution hostile to religion?' 
 
 '"May a Christian become a Freemason?' 
 
 " ' Can one be at the same time a Freemason and a Chris- 
 tian?"* 
 
 Some years ago Mgr. de Ketteler, Bishop of Mayence, one 
 of the most learned bishops and large-minded men in Ger- 
 many, was also obliged to give his attention to this subject, 
 and he has published a pamphlet with this title, "Can a 
 Catholic become a Freemason?" 
 
 His answer was the same as mine, and after a careful study 
 of the question, I must reply as he does: " No! a Catholic, 
 a Christian, cannot be a Freemason." 
 
 Why? Because Freemasonry is the enemy of Christianity, 
 and in the depth of its heart an irreconcilable enemy. I will
 
 260 
 
 go still further, and ask, " Can a serious-minded man, a man 
 of sound, common sense, become a Freemason?" And I 
 must answer equally clearly, "No! Because Freemasonry, 
 in its true spirit, in its very essence and in its last acts is 
 the declared enemy of Christianity, and by its fundamental 
 principles an irreconcilable enemy." 
 
 " Was it not with a deeply-seated, hostile intention that, 
 in 1869, at Brussels, Naples and Paris, those new Councils 
 (in Masonic language, Conventions), were convened in the 
 face of the (Ecumenical Council? And quite lately, has not 
 a similar Convention tried to meet in Rome itself? We may 
 remember that this Paris Convention was announced by a 
 circular of the Grand Master of the Order as follows : 
 
 "The undersigned, considering that, under present cir- 
 cumstances, in the face of the (Ecumenical Council, which is 
 about to open, it is important that Freemasonry should sol- 
 emnly affirm its great principles/' * * * etc. 
 
 I only wish to make one remark upon this circular. It is 
 upon the motive of this projected Convention. It is to 
 elaborate and vote a solemn manifesto — for what purpose? 
 To affirm certain principles which it was important to lay 
 down in face of the (Ecumenical Council. Would it be pos- 
 sible to declare in a more explicit manner the flagrant an- 
 tagonism between Freemasonry and the Catholic Church? 
 And if it were possible to have any doubt left on the sub- 
 ject, would it not be enough to remove it, to remember a 
 letter published at that time by M. Michelet, and in which 
 the " manifestation " which it was incumbent on the Free- 
 masons to make, "in face of the (Ecumenical Council," 
 WOUld be "THE TEUE Coctncil which would judge the 
 
 FALSE ONE ?" 
 
 Freemasonry is, then, a serious war declared against all 
 religion. But the odious object of the Freemasons appears 
 specially in the zeal they show in preaching morality without 
 God, and, in consequence, in separating the instruction of 
 youth from all religious belief. 
 
 " Christianity " (Catholicism), it is said incessantly in the
 
 261 
 
 Lodges, "is a lying, bastard religion, repudiated by common 
 sense, brutalizing, and which must be annihilated. It is a heap 
 of fables, a xoorm-eaten fabric. Catholicism is a used-up 
 formula, repudiated by every sensible man. It is not the 
 lying religion of the false priests of a Christ which will guide 
 our steps." Thus spoke, at the installation of the Lodge of 
 ".Hope," the great orator of the Lodge, the Brother La- 
 combie. According to this orator, the ministers of the Gos- 
 pel (priests) are a party "which has undertaken to encliain all 
 progress, stifle all light and destroy all liberty, in order to reign 
 quietly over a brutalized population of ignorant slaves." 
 
 Further on he continues: " To-day, that the light is be- 
 ginning to shine through the clouds, we must have the cour- 
 age to make short work of all this rubbish of fables, even 
 should the torch of reason reduce to cinders all that still re- 
 mains standing of these vestiges of ignorance and superstition." 
 
 This is the way Freemasonry speaks; this is what it calls 
 "not troubling its head about Christianity." What in fact 
 is the principle — free-thinking. " Free-thinking is the fund- 
 amental PKINCIPLE. Not RESTRAINED, but COMPLETE and 
 
 universal liberty. A liberty which shall be absolute, with- 
 out limit, in its fullest extent. Absolute liberty of conscience 
 is the only basis of Freemasonry. Freemasonry is, in fact, 
 above all dogmas. It is above all religions. Liberty of 
 conscience is superior to all forms of religious belief. 
 And this unlimited, complete and universal liberty is a 
 eight. Thus liberty, right not in regard to the civil law, 
 but to the interior conscience — liberty, the absolute, univer- 
 sal right to believe what one wills, as he wills, or not to 
 believe anything at all. This right, which is proclaimed to 
 be anterior and superior to all religious convictions or forms 
 of belief — this is the fundamental principle and the sole basis 
 of Freemasonry. The Masonic principal is, therefore, ex- 
 clusive of Christianity, and hence a Christian cannot be a 
 Freemason." 
 
 "But besides, has not Garibaldi, the accomplice, and 
 perhaps the agent at this moment in Rome, of the great
 
 262 
 
 persecutor of the Church in Germany — has not Garibaldi 
 been Grand Master of the Italian Freemasons? And when 
 the great conspirator, Joseph Mazzini, died, what happened? 
 All the Italian Lodges went into mourning; many of them 
 sent deputations to his funeral, and the Grand Orient of 
 Italy invited all Freemasons, of whatever nationality, who 
 found themselves at that moment in the valley of the Tiber, 
 to assemble themselves in the Piazza del Popolo. At the 
 hour appointed a host of brothers surrounded the Masonic 
 banner, which for the first time had been displayed in Rome, 
 and followed it to the capitol, bearing the bust of Mazzini." 
 
 Can we wonder, after all this, that popes and bishops 
 should have condemned Freemasonry? And is it not a great 
 duty that they have thus fulfilled, and a great service ren- 
 dered to humanity? For the two centuries during which 
 Freemasonry has been, I will not say founded, but devel- 
 oped in Europe, the Popes have never ceased their anxious 
 watch over its movements; and in the eighteenth century 
 two Sovereign Pontiffs, Clement XII and the learned Ben- 
 edict XIV, and, lastly, Pius IX, pronounced against this asso- 
 ciation the most explicit and the most solemn condemnations. 
 
 Let it suffice to quote here some passages of the celebrated 
 Bull Quo graviore of Leo XII, and a recent allocution of 
 Pius IX. 
 
 The Pope Leo XII, in this Bull, first calls to mird the 
 condemnations pronounced against Freemasonry since the 
 reign of Clement XII, declares this institution to be the 
 open enemy of the Catholic Church, and finally recalls the 
 Bull of Pius VII, his immediate predecessor; then he him- 
 self renews all these condemnations: 
 
 "Beware of the seductive and flattering speeches which 
 are employed to induce you to enter into these societies. 
 Be convinced that no one can enter them without being 
 guilty of grave sin." 
 
 Further on, in accents of the warmest charity, he conjures 
 those who have allowed themselves to be seduced to give up 
 the Lodges as soon as possible and forbids, under pain of all
 
 263 
 
 the penalties pronounced by his predecessors [including con- 
 fiscation of property and death], any Catholic to be received 
 into the Society of Freemasons. 
 
 Lastly, Pius IX, recalling in his allocution of the 25th Sep- 
 tember, 1865, the warnings given to Freemasonry by his 
 predecessors, he continues thus: 
 
 "Unfortunately, these warnings have not had the hoped for 
 result; and we look upon it, therefore, as a duty to condemn 
 this Society anew. We condemn this Masonic Society, and 
 all other societies of the same nature, and which, though 
 differing in form, tend to the same object, under the same 
 pains and penalties as those specified in the constitutions of 
 our predecessors, and this concerns all Christians of every 
 condition, rank or dignity all over the world." 
 
 It is for this reason that all the Belgian Bishops, in a col- 
 lective circular on Freemasonry, made the following declara- 
 tion: 
 
 "It is positively foridden to take any part in this Society, 
 and those who persist in so doing are unworthy of receiving 
 absolution as long as they shall not have sincerely renounced 
 their error." 
 
 It is for this reason, again, that the Irish Bishops, assem- 
 bled together in Dublin, in April, 1861, in a pastoral letter ad- 
 dressed to the clergy and faithful of these dioceses, pointed 
 out Freemasonry among other contemporary perils, saying: 
 
 " It is for us a sacred duty to warn you to avoid these se- 
 cret societies, and especially that of the Freemasons." 
 
 Finally, not to multiply quotations any further, it is for 
 this reason that the Bishops of free Northern America, as- 
 sembled in Council at Baltimore, pointed out and unani- 
 mously condemned the Society of Freemasons in a pastoral 
 letter addressed to their diocesans. 
 
 [Note by the Compiles.— At Cincinnati, Ohio, on the 19th 
 of March, 1882, the Provincial Council of Roman Catholic 
 Bishops re-condemned Freemasonry and all other similar
 
 264 
 
 societies, and repealed and annulled the Declaration of Amer- 
 ican Independence]. 
 
 "In France, bow often has not the Episcopate lifted up 
 her voice to repeat the Pontifical condemnations, and dem- 
 onstrated the incompatibility of Freemasonry with Chris- 
 tianity (Roman Catholicism). What the Bishops think of 
 Freemasonry in France, Belgium, England and America, they 
 equally think in Germany." 
 
 I have before me at this moment a pamphlet published by 
 Mgr. de Ketteler. The conclusion of this calm and exhaustive 
 treatise is this: 
 
 "There is, then, on the one hand, the Catholic Church, and 
 on the other, modern Freemasonry. A Catholic who becomes 
 a Freemason deserts the temple of the living God to work at the 
 temple of an idol." 
 
 Says Mgr. the Bishop of Autun: " If one wishes honestly 
 to remain a Christian (Catholic), one cannot be at the same 
 time a Freemason." 
 
 Yes, in reply to Bishop Dupanloup's tirades and false as 
 sertions, excepting one, and in that we most heartily concur, 
 " a Roman Catholic cannot be a Freemason, nor a Freemason 
 be a Roman Catholic.'' 
 
 Adopting the language of the Rev. Bro. E. H. Ward, at the 
 laying of the corner-stone of the new Masonic Temple in 
 Stockton, California, he uttered the following truths: 
 
 " You will seek in vain for a hiRher morality than Ma- 
 sonry inculcates. I bear this testimony gladly, for it has 
 rejoiced my heart to learn that Masonry grounds its morality 
 not upon utilitarianism, or any philosophical theories of 
 the past or present, but (where alone a true system of morals 
 can be based) upon God's existence and man's accountability 
 to him. It does not profess to have discovered its system, 
 but to have derived it from the Bible, 'The Great Light of 
 Masonry.' For every intelligent Mason that book is essen- 
 tially different from any other book. * * * This book,
 
 265 
 
 * every line bedewed with drops of love divine, and with the 
 eternal heraldry and signature of the Almighty stamped,' 
 we (Masons) accept as the revelation of God's will to man, 
 and from it derive our moral precepts. * * * Purity, 
 brotherly love, relief, truth, temperance, fortitude and jus- 
 tice, are only a few of them, and flowers more beautiful than 
 these grow not in the garden of God." 
 
 Contrast the above beautiful and eloquent eulogium with 
 the following from the Roman Catholic Monitor of San Fran- 
 cisco, the mouth-piece of Rome, in speaking of the Knights 
 Templars of America, at their Twenty-second Triennial 
 Conclave in San Francisco, August 20, 1883. It says: 
 
 " They are simply a band of men belonging to the Masonic 
 Order, and all their Latin devices, crosses, religious cere- 
 monies and sham knightly armor, are merely so many gaudy, 
 glittering feathers plucked from the peacock to ornament the 
 buzzard. The ceremonies on Sunday at the Pavilion were a 
 hollow mockery, and the Knight Templar Order merely an 
 association of oath-bound grippers, who believe in having 
 a 'good time.' under borrowed plumes and under knightly 
 names, that are only soiled by being used by such unworthy 
 imitators of the invincible Knights of the ages of chivalry. 
 
 •* There is no more connection between the real Knights of 
 the past and the dressed-up dudes of the present, than there 
 is between the architecture of St. Peter's in Rome and the 
 brick-pile abortion called the City Hall. These men are 
 merely Freemasons, who are void of the first principles of 
 the dignity, honor and religious zeal which animated the 
 Knights of the past, when the Church blessed their banners. 
 
 "Every man in the sham Knights' Society is under the 
 ban of the Catholic Church, and this of itself is sufficient 
 to prove that there must be something dangerous to Chris- 
 tianity, to morality and to society in sach an oath-bound 
 secret organization. Individually, the men who intend to 
 parade themselves in public — like so many circus-riders, 
 dressed up in the tawdry trappings of the ring — may be very 
 12
 
 266 
 
 decent dish-washers, counter-jumpers, cocktail manipulators, 
 or members of any of the various crafts by which money is 
 made rapidly, if not honestly; but it would take considera- 
 ble magic to transform one of these dressed-up dudes into 
 the genuine Knight who flourished in an age when courage 
 passed current for character, and when men were valued for 
 their faith and valor, and not because they could put on 
 borrowed clothes and ride a borrowed horse, and call them- 
 selves by the doubly-ridiculous title of Sir Knights." 
 
 In response to which we offer the following brief poem, by 
 the gifted authoress, Mrs. Eliza A. Pittsinger of San Fran- 
 cisco : 
 
 THE TEMPLARS' CROSS AND MARTYR'S CROWN. 
 
 BY ELIZA A. PIITSINGER, 
 (Author of " The Bugle Peals.") 
 
 [Respectfully dedicated to the Knights Templar of America, 
 at their Triennial Conclave, and the laying of the corner-stone 
 of the Garfield Monument at San Francisco, California, on 
 the 24th day of August, 1883, the 311th Anniversary of St. 
 Bartholomew.] 
 
 "What means this pageant of display, 
 These symbols of an Ancient Day, 
 That o'er our city float and play? 
 
 "What means these men? this mighty host, 
 Of which the Nation well may boast, 
 That bears its banners to our coast? 
 
 The banquet, dance, procession grand, 
 With valiant type and model manned? 
 O, answer, heroes of the land? 
 
 While thus I question, fleet and fast 
 Like peals from some far bugle -blast, 
 Comes up an answer from the past.
 
 26? 
 
 AH that I hear I cannot tell; 
 Suffice it, brothers, that we dwell 
 In bonds of peace, and all is well ! 
 
 Some fragments of your Order grand, 
 So ancient and so wisely planned, 
 I do most clearly understand! 
 
 I pluck a blossom from the tree 
 Of olden records, that shall be 
 With us a bond of unity! 
 
 And to this great, momentous time, 
 'Mid scenes of grandeur most sublime, 
 I sing the song of death and crime! 
 
 A valiant Knight was DeMolay, 
 Who, on a dark, intriguing day, 
 Was murdered by his foes, they say. 
 
 Burned at the stake, by those who sought, 
 (Who with infernal weapons wrought), 
 To crash the golden germs of thought. 
 
 Who were these foes? what was their creed? 
 What demon crouched behind the deed, 
 Did those rebellious spirits lead? 
 
 Full fifteen thousand men were slain, 
 And in a crimson pool were lain, 
 O, why this slaughter, sons of Cain? 
 
 Knights of to-day, sheep of the fold, 
 Who still preserve those symbols old, 
 What mystery do these deeds unfold? 
 
 Five hundred and seventy years have sped, 
 Since those brave Knights of Freedom bled, 
 With DeMolay at the front and head. 
 
 What force was hid behind the scene? 
 
 By what nefarious machine 
 
 Burst forth that flood of hate and spleen?
 
 268 
 
 By whose command or edict came 
 Those thunderbolts of wrath and shame, 
 That wrapt this olden Knight in flame? 
 
 Go back to Rome! to bomb and shell 
 Of Pope Clement, who now doth dwell 
 Deep in the fiery pit of Hell ! 
 
 Behold in this lost soul the foe! 
 Behold the seas of blood and woe, 
 From Popish Bulls of long ago! 
 
 Ye wardens of the mystic rite, 
 O, deadly is the wrath and spite 
 Of bigotry against the light! 
 
 Go back to Rome! Behold to-day 
 The same old craft that once did slay 
 The Prince of Orange and DeMolay! 
 
 The Harlot sits upon her throne! 
 Her hands are crimson, and her zone 
 Is fleeted with colors not her own! 
 
 The demon lurks within his lair, 
 The foe behind his pledges fair, 
 O, soldiers of the land, beware! 
 
 O, brothers, keep your armor bright! 
 Our Lincoln fell beneath the blight 
 Of Romish hate and Papal spite! 
 
 With problems solved and battles past, 
 The mourning Goddess stands aghast, 
 And bares her visage to the blast. 
 
 In fifteen hundred and seventy-two, 
 This day of August we review 
 The bloody St. Bartholomew! 
 
 That time when brave Coligny fell, 
 When Catharine, Patron Saint of Hell, 
 Shuffled her Romish cards so well!
 
 269 
 
 But love outspeeds the shafts of hate; 
 It twines its laurels with the great 
 Immortal names we consecrate. 
 
 0, Garfield, Lincoln! to the line 
 Of Martyrdom ye bear the sign 
 Of all that's deathless and divine! 
 
 As Master Builders ye were known, 
 And as we lay this corner-stone, 
 A fragment of our craft is shown ! 
 
 With sword in hand, and burnished shield, 
 To no intriguing power we yield, 
 Our rights in Temple, State or Field! 
 
 Beneath the sacred folds that glow 
 Above our Nation's ebb and flow 
 We throw our gauntlet to the foe! 
 
 We bear our colors to the light, 
 And with the enemy's camp in sight, 
 Hew to the line, strike to the right! 
 
 Our Temple rises, block by block, 
 
 With granite borne from Plymouth Rock, 
 
 It braves the fiery lightning's shock! 
 
 And standing by the Golden Gate, 
 This sword and shield we consecrate 
 To Liberty of School and State ! 
 
 [Note. — In reply to the attack made by the Roman Catholic 
 Monitor upon the Knights Templar, and the Masonic Fra- 
 ternity generally.— E. A. P.] 
 
 INTERESTING INFORMATION FROM PERU AND CHILI. 
 
 [Extract from a letter from a distinguished officer of the 
 U. S. Navy, and an eminent Freemason, to the Compiler of 
 this work, dated at Payta, Peru, August 6th, 1883]:
 
 270 
 
 • " There is but little in the news line to write about. The 
 war still lingers in Peru, with no great amount of fighting. 
 The people are too ignorant (from their Church education) 
 to know how to form a government, and their teachers are 
 too much frightened to tell them how to do so. In Chili 
 there is a strong party opposed to the Church and State. 
 It will come finally. In Peru tne clergy are afraid to oppose 
 a peace or to favor one, as either action may cause a loss of 
 power for them. The degradation of these countries is 
 sublime in its thoroughness. Treachery is a characteristic of 
 the men and lechery of the women, though the women are far 
 superior to the men. Virtue in office is unknown in Peru. 
 Fidelity to the marriage laws, or even to the laws of nature, is 
 rare among the men! Among a lot of fifteen hundred pris- 
 oners taken in the early part of the war, it was found that 
 after two months' confinement, OVER TWO HUNDRED 
 HAD THE SYPHILIS IN THE ANUS ! But such is to 
 be expected in a country wholly controlled by a celibate 
 priesthood who have unlimited license. 
 
 "I only wrote the above to show the utter degradation 
 which seems to follow an absolute monkish rule. There is 
 said to be an old priest in Lima who is now living in open 
 and undenied intercourse with his own grand-daughter! 
 What makes the matter worse, he is the father op his 
 grand-daughter! I suppose he will look after a young baby 
 girl recently born to him, if he does not lose his virility 
 through old age. The priest at this little town (Payta, Peru), 
 has four children, and is STILL RESPECTED ! He sup- 
 ports the children. You can bave no idea of how low this 
 man has gotten, and I believe all through the celibacy of the 
 Pope's priesthood. 
 
 "I could write a most disgusting letter on this topic, but 
 to send it would be to violate the chastity of the United States 
 mails. 
 
 "There was quite a little skirmish the other day in the 
 mountains, and, as usual, the Peruviana were defeated. 
 Their conquerors killed all the wounded and prisoners, first
 
 271 
 
 making the prisoners dig theib own graves! It is said that 
 before killing the men they were mutilated in the most disgust- 
 inq and barbarous way! I can see really but little to admire 
 in either the Peruvians or Chilenos. The lower classes in 
 each country are very low indeed, and scarcely deserve to be 
 called human. The Peruvians are more degraded, but the 
 cruelty of the Chilenos is unequalled." 
 
 CRITICISM BY ONE OF THE LITERATI OF CAL- 
 IFORNIA. 
 
 "Home, Sweet Home," made its author, Howard Payne, 
 immortal. "The Battle Hymn of the Republic" has given 
 Julia Ward Howe a place in the pantheon of lyric verse. 
 There are tributes to pathetic destiny, to lofty inspiration 
 and to the holiest memories of the human heart; hence their 
 everlasting enshrinement. Others have become immortal 
 through their works because of adverse and relentless crit- 
 icisms. The Scottish reviewers undoubtedly gave the prime 
 and main impulse to the grand creations of Byron. "The 
 Wandering Jew," because of the anathemas of Rome, has 
 made Eugene Sue the conspicuous figure he is in fictitious 
 narrative. And there exists no doubt but that the author of 
 "The Jesuit," this spirited and talented poet of the Golden 
 State, is to have placed upon her temple the wreath of the 
 undying. Surely, if the brilliant efforts of an'earnest worker 
 against the designing and Anti-Republican Jesuit can give 
 conspicuity of immortality, then our poet is verily to be- 
 come a living memory. 
 
 " The Jesuit "is an embodiment of an inspiration that is 
 scarcely surpassed, unless by^other efforts of the same writer. 
 It is an incision as of a blade of fire, cleaving the hablot 
 op the Tiber. The whole nature of the personnel of the 
 military arm of the Roman Catholic hierarchy is laid open 
 to inspection by the masterly effort of Mrs Pittsinger. ' ' The 
 Jesuit," however, is only one of many creations of a similar
 
 272 
 
 character from the pen of this really meritorious poet of the 
 "Far West." The fact that Rome writhes beneath the 
 strokes of her subtle and penetrating lance proves that she 
 has power, and is finally to become a conspicuous figure in 
 the annals of Roman hate. 
 The poem is as follows: 
 
 In Rome a tyrant, and in Spain a thing 
 
 That wears a mask and bears a poisonous sting; 
 
 In India a strangler, in France a knave, 
 
 In Ireland a bigot and a slave; 
 
 In our Republic a desigaing tool 
 
 And traitor warring with the Public School — 
 
 And whether in Greece, in Hindoosian or Spain, 
 
 His record bears the progeny of Cain. 
 
 In the black arts a chieftain and a king, 
 Moving en rapport with a sudden spring. 
 And in the game of infamy and sin 
 He steals a march long ere his foes begin; 
 His dupes he marks, and with a ruthless greed, 
 Wherein his conscience glorifies the deed, 
 No means are left untried by which to take 
 The last lone Peter's pence, for Jesus sake! 
 
 In a most marvellous and crafty way 
 
 He flatters, fawns and pounces on his prey; 
 
 If at his hands a kindly deed is done, 
 
 O, then beware of some dark plot begun! 
 
 The robes of light he dons, and serves his creed 
 
 In garments filched and suited to his need! 
 
 Hid from the light in some dark, musty aisle, 
 He learns to feign, to meddle and beguile; 
 And in his skill avoids no toil nor care, 
 As link on link he weaves his wily snare, 
 Spins his dark web, and most adroitly plies 
 On poor confiding bats and helpless flies 
 The vilest of all arts and blackest of all lies.
 
 273 
 
 His breath is like some dire and dread simoon, 
 Forever blasting with a curse and doom; 
 Whate'er he touches droops beneath the spell 
 Of some dark, haunting shade, cruel and fell — 
 Where'er he journeys, wheresoever toils, 
 There virtue weeps and innocence recoils, 
 And the fair cup of life doth overflow 
 With desolation, infamy and woe. 
 
 And thus he stands, a stigma and a blot, 
 With deeds confined to no especial spot — 
 Where carnage, superstition, death and crime 
 Despoil an age or devastate a clime 
 There hath he wandered, there upon the sand 
 Hath left the print of his unrighteous hand. 
 
 MIKE'S CONFESSION. 
 
 Now Mike was an 'ostler of very good parts, 
 
 Yet only a church-mouse was he; 
 And he came to confess to the new parish priest, 
 
 Like a pious aud true devotee. 
 
 When his sins were reeled off till no more could be found, 
 Said the priest: "Are you sure you've told all? 
 
 Have the mouths of the horses never been greased, 
 So they couldn't eat oats in the stall?" 
 
 << 
 
 With respict to yer riv'rence," said Mike, with a grin, 
 "Sure for that ye may lave me alone; 
 I've scraped till there's niver a sin lift bahoind — 
 Me conscience is clane to the bone!" 
 
 So absolved, happy Mike went away for more sins, 
 
 Till the day came round to tell all; 
 And the very first thiug he confessed, he had greased 
 
 The mouth of each horse in the stall.
 
 274 
 
 "How is this?" said the priest, "when here but last week, 
 
 You never had done this, you swore." 
 "Faith, thanks to yer riv'rence," said Mike, 
 
 " Till you mintioned it, 1 niver had heard it before." 
 
 DEVOTION TO THE BLESSED VIRGIN. 
 
 MAEY THE MASTERPIECE OP OMNIPOTENCE. 
 
 She is the Most Perfect Likeness of Her Son. 
 
 "How can we, who are so insignificant and impotent, 
 praise Mary? For even if all the members of all men were 
 changed into tongues, they would not altogether be able to 
 praise her as she deserves." Mary is, indeed, after the in- 
 carnation of the Divine Word, her Son, the masterpiece of 
 Omnipotence, for, after God, she is truly the aggregation of 
 all good. St. Bernardine of Sienna beautifully expresses 
 the idea in the mind of the Church with respect to Mary's 
 greatness and majesty, when he says that "He alone who 
 has created her can comprehend the height of His work, 
 and He has reserved to Himself the perfect knowledge of 
 her — 'tanta fuit perfectio ejus, ut soli Deo cognoscenda 
 reservetur.' " '• The love of Jesus Christ for His Mother," 
 says Mgr. Malou, Bishop of Bruges (torn, ii, ch. 11, art. 3 
 and 4), "is the true measure of the graces with which He 
 adorns her. In creating her His Mother, He constituted her 
 the heiress of all His treasures. * * * * 
 
 "If, before being born, we could chose our own mother, 
 with what qualities would we not wish to have her endowed? 
 And had we the power to create her, with what perfection 
 would we not adorn her? What was not in our power the 
 Son of God could do. He has chosen and created His own 
 Mother. He has made her as He wished." 
 
 Hear the magnificent expressions of the learned Dominican 
 Contenson (lib. 10, diss, vi, cap. 2): "Between the Mother 
 of God and her Son there is a remote, substantial union,
 
 276 
 
 and certain identity, because the substance of the Son and 
 Mother is one and the same, for the flesh of Christ is the 
 flesh of Mary, and, certainly, if man and wife are two in 
 one flesh, how much more so are not the Mother and the 
 Son? Mary has supreme sanctity, and the highest possible 
 resemblance to her Son (Summa cum Filio similitudo). 
 The maternity of Mary enters into the hypostatic order, 
 and as St. Thomas says, it closely touches the boundaries 
 of the divinity (fines divinitatis proxime attingit)." 
 
 Never can the Mother be separated from her Son, she is 
 ever with Him, and He is ever with her. They rule to- 
 gether. Hence that grand expression of Arnod of Carnot: 
 "The Mother cannot be separated from her Son in His 
 government or power. The flesh of Christ and that of Mary 
 is one and the same, and I consider the glory of the Son 
 and Mother not so much as being common to them, as be- 
 ing the same in both — Nee e dominatione vel potentia Filii 
 Mater potest esse sejuncta. Una est Christi et Mariae Caro; 
 et Filii gloriam cum Matre non tam communem judico quam 
 eamdem." 
 
 St. Thomas, following St. Bernard, says (Opuscul. de char- 
 itate), that "God made Mary the infinite image of His own 
 goodness — Fecit hanc Deus bonitatis suae infinitam imag- 
 inem." 
 
 Hear the devout Bernard addressing Mary (Serm. in Sig- 
 num Magnum): " How familiar you have deserved to become 
 with Him (God); in you He remains, and you in Him; you 
 clothe Him with the substance of your flesh, and He clothes 
 you with the glory of His Majesty; you cover the sun with 
 a cloud, and you yourself are covered with the sun — Quam 
 familiaris ei fieri meruisti; in te manet, et tu in eo, vestis 
 eum et vestiris ab eo; vestis eum substantia carnis, et vestit 
 ille te gloria majestatis; vestis Solem nube et Sole ipsa 
 vestriis." 
 
 Compare the words of St. Bernard with what the "Divine 
 Life of the Blessed Virgin " records the Divine Infant to 
 have said to His Mother, and you will discover a very close
 
 276 
 
 and striking similarity of expression and idea. "God," 
 says St. Peter Damian (Serm. 14 in Nativ. B. V. Mariee), 
 " is in the Virgin Mary by identity, because He is what she 
 is— Inest (Dens) Mariae Virgini identitate, quia idem est 
 quod ille." " Let then every creature be silent and trem- 
 ble," continues the same Saint, " and let him hardly dare to 
 lift his eyes to the immensity of so great a dignity, and of 
 such great merit — Hie taceat et contremiscat." 
 
 On these words of the Canticles, " My beloved to me and 
 I to Him," Philip of Harvenge (Comment, in Can tic, lib. 
 3 c. 16), represents the Immaculate JVlary as saying: "My 
 beloved gives me what He has, and I give Him what I have, 
 so thai what He has is mine, and what I have is His. We 
 live in community by love and union." 
 
 Father LePoire says (12 e Etoiie, chap. 12 e): "Jesus and 
 Mary are so closely united together that there is no means 
 of separating them, or as conceiving them as separated from 
 each other. Jesus was conceived by Mary, and Mary was 
 conceived for Jesus. Jesus wishes to come to us only 
 through Mary, and Mary exists only on acctuntof Jesus." 
 
 Peter DeBlois (in Nativ. B. M. M. Serm., 38), says: 
 "Mary was born in order that Jesus might be born from 
 her." 
 
 Salazar (DePraedestin. Virg. ad existent., cap. 19), says: 
 "All the virtues which shine out so grandly in Jesus Christ, 
 are also conspicuous in Mary, and Jesus has in turn appro- 
 priated to Himself all the virtues of His Mother." Truly, 
 then, can Mary be styled the form and the idea of God. 
 "The most holy Virgin," says St. Augustin, "is the idea 
 and the form of God, not only under the relation of the 
 humanity of Christ taken from her, but also under the re- 
 lation of the divinity — Est virgo sanctissima idea it forma 
 Dei, non solum ratione humanitatis assumptae, sed etiam 
 ratione divinilatis. "Mary is not only the idea and image 
 of the essence and perfections of God," says Barbier, " but 
 also what is given to no other creature, she represents in herself 
 in a certain manner, the Divine Persons and the Divine proces- 
 sions.
 
 277 
 
 To the Holy Virgin are applied by the Church these words 
 of wisdom (vii, 26): "For she id the brightness of eternal 
 light, and the unspotted mirror of God's majesty, and the 
 image of His goodness." Well has Amadeus of Lusanne 
 in the 12th century said (Homil. 7, de laud., B. M. V.) : 
 ' ' Never has anything like to Mary been seen among the sons 
 or daughters of Adam, nothing like her among the prophets, 
 apostles or evangelists, nothing in Heaven or on earth; for I 
 ask who amongst the children of God can be compared or 
 equalled to- the Mother of GodV "I DAKE TO SAY," 
 WRITES BARBIER, "THAT IT SEEMS TO ME THAT 
 GOD IMITATED NARCISSUS, WHO ON SEEING HIS 
 OWN IMAGE IN THE WATER, BECAME SO EN- 
 AMORED OF IT, THAT TO ENJOY IT, HE PLUNGED 
 INTO THE WATER AFTER IT. IT WAS SO WITH 
 GOD, WHO GAZING ON MARY AS A MOST LIMPID 
 FOUNTAIN, AND SEEING IN HER HIS OWN IMAGE 
 MOST PERFECTLY REPRESENTED, AND BECOMING 
 CAPTIVATED WITH HER, HE DESCENDED INTO 
 HER CHASTE WOMB." 
 
 Hear how our Lord Himself addresses His august Mother, 
 as we read in the Revelations of St. Bridget (1st Book, 
 chap. 46) : " You are to me the most sweet and dear of all 
 creatures. Many figures are seen in a mirror, but the image 
 of oneself is always considered with the most pleasure. 
 Hence, though I love all my saiuts, I love you in a manner 
 altogether special, because I have been engendered from 
 your flesh. You are the chosen myrrh whose perfume has 
 ascended to the Divinity, and has caused Him to descend 
 into your body. This same heavenly odor has lifted your 
 body and your soul up to the Divinity, with whom you now 
 are both as to your body and your soul.' 1 
 
 St. John Damascene (Orat. DeDormit. Deip), assures us 
 that Mary has ascended beyond the choirs of the angels, in 
 order to be at the side of her Son, in the highest Heavens, 
 so that there is nothing beticeen the Son and Mother. Yes, 
 her place is next to God, her throne is close to that of her
 
 278 
 
 Son, on the mountain of the Trinity. Long since has the 
 Church of God ranked her after her adorable Son. 
 
 St. Ephrem, that eloquent interpreter and defender of the 
 ancient faith, says that Mary is our Sovereign after the most 
 adorable Trinity, our Comfortress after the Holy Ghost, and 
 after Mediator, the Mediatrix of the Universe, and that she is 
 more exalted and infinitely more glorious than the Cherubim 
 and the Seraphim, that she is an unfathomable abyss of Di- 
 vine goodness, the plenitude of the graces of the Trinity, and 
 that she occupies the next place to God. — Roman Catholic 
 Monitor of San Francisco, of Wednesday, November 8, 1882. 
 
 [The italics are our own.] 
 
 FREDERICK THE GREAT AND THE FREEMASONS. 
 
 In the year 1778 the defunct Lodge at Aix-la-Chapelle was 
 reinstated through the mother Lodge at Wetzlar. 
 
 The rector of the Dominican Convent at Aix-la-Cbapelle, 
 Father Greineman, and a Capuchin monk, Father Schiff, 
 were trying in the cathedral to excite the lower classes 
 against tne Lodge. When Frederick heard of this he wrote 
 the following letter, dated February 7, 1778, to the insti- 
 gators: 
 
 " Most Reverend Fathers : Various reports, confirmed 
 through the papers, have brought to my knowledge with 
 how much zeal you are endeavoring to sharpen the sword of 
 fanaticism against quiet, virtuous and estimable people called 
 Freemasons. As a former dignitary of this honorable body, 
 I am compelled, as much as it is in my power, to repel this 
 dishonoring slander and remove the dark veil that causes the 
 temple which we have erected to all virtues to appear to your 
 vision as a gathering point for all vices. 
 
 "Why, my Most Reverend Fathers, will you bring back 
 upon us those centuries of ignorance and barbarism that 
 have so long been the degradation of human reason? Those 
 times of fanaticism upon which the eye of understanding
 
 279 
 
 cannot look back but with a shudder! Those times in which 
 hypocrisy, seated on the throne of despotism, with supersti- 
 tion on one side and humility on the other, tried to put the 
 world in chain*, and commanded a regardless burning of all 
 those who were able to read! 
 
 "You are not only applying the nickname of masters of 
 of witchcraft to the Freemasons, but you accuse them to be 
 thieves, profligates, forerunners of anti-Christ, and admonish 
 a whole nation to annihilate such a cursed generation. 
 
 "Thieves, my Most Reverend Fathers, do not act as we 
 do, and make it their duty to assist the poor and the or- 
 phans. On the contrary, thieves are those who rob them 
 sometimes of their inheritance and fatten on their prey in 
 the lap of idleness and hypocrisy. Thieves cheat, Free- 
 masons enlighten humanity. 
 
 "A Freemason returning from bis Lodge, where he has 
 only listened to instructions benefited to his fellow beings, 
 will be a better husband in his home. Forerunners of anti- 
 Christ would, in all probability, direct their efforts towards 
 an extinction of Divine law. But it is impossible for Free- 
 masons to sin against it without demolishing their own stiuc- 
 ture. And can those be a cursed generation who try to find 
 their glory in the indefatigable efforts to spread those virtues 
 which constitute the honest man? Fbedekic." 
 
 THE CATHOLIC CHURCH AND THE SCHOOLS. 
 
 Boston, November 25th. — The announcement is made of 
 the policy of the Roman Catholic Church in New England 
 toward the public schools. The Archbishop, following the 
 advice of the Pope to a European Bishop, has directed all 
 priests in the Archdiocese of New England to at once estab- 
 lish parochial schools, and threatens parents who refuse to 
 patronize them with the terror of the Church. In locations 
 where the influence of the public schools is thought to be 
 particularly injurious to the Catholic youth, priests are in-
 
 280 
 
 structed to withdraw children at once, even if there be no 
 parochial schools in the vicinity. 
 
 SCHOOL WAR IN BELGIUM. 
 
 The contest being between the clerical or parish schools 
 and the communal or secular schools. Every effort was 
 made on the part of the ecclesiastical authorities to induce 
 the teachers of the public schools to desert them for the 
 other. As the majority of the female teachers were relig- 
 ieuses, they naturally sided with the clerical party; and in 
 one place, after giving a written promise to remain, they left 
 the communal schools in a body, marching in solemn pro- 
 cession, with sacred banners flying, to take possession of 
 the new Catholic school building. The teachers who per- 
 sisted in the public schools, which, like the American, are 
 neutral in matters of religion, complained of great persecu- 
 tion from the zealous religionists, being called all manner of 
 hard names, " whited sepulchers," "apostles of Satan," 
 etc., and their schools are characterized as "places where 
 children would learn, beside the three R's, to practice gym- 
 nastics, to live like brutes and to die like dogs." "Send 
 your children to a neutral school? Better cut their throats 
 at once!" cries one preacher. The public secular schools 
 are "filthy holes," said another priest. But the most 
 effective weapon against the public schools is the refusal on 
 the part of the priests to allow children who attend them to 
 take their first communion, which is a very important event 
 in the life if a Catholic child. 
 
 SECRETARY LINCOLN CENSURED, 
 
 The Monitor protests strongly against the justice of the 
 decision recently rendered by Secretary of War Lincoln de- 
 nying the petition of Catholic officers and others residing at
 
 281 
 
 the Presidio Reservation near this city, to be allowed the 
 use of sufficient ground to erect a Catholic church. The 
 petition, it says, was first presented to General Schofield, 
 Commander of the Post, who referred to Secretary Lincoln, 
 with "a personal and official recommendation " that it be 
 granted. "A few days ago the answer came back from Rob- 
 ert T. Lincoln, Secretary of War for the Republic which 
 Catholic blood created, fostered and protected, that no Catholic 
 church would be permitted on that or no other military res- 
 ervation. Catholics can imagine the indignation roused in 
 the breasts of the Catholic soldiers as they heard of this 
 mandate from a mushroom military martinet, who owes his 
 present place and power entirely to the prestige which the 
 name Lincoln received through the exalted worth of his emi- 
 nent father. 
 
 The Monitor adds that such narrow and bigoted views could 
 only emanate "from a degenerate son of a great father, over 
 ivhose head were poured the baptismal waters of Catholic." 
 [Which statement is an infernal lie. — Compiler.] 
 
 Boston, August 10. — The Herald this morning has a Wash- 
 ington special detailing the circumstances of the case referred 
 to by Secretary Lincoln to justify his refusal to allow a Cath- 
 olic church to be built on the Presidio Reservation at San 
 Francisco. There has been a strong feeling in the matter 
 among prominent Catholics, as it was understood it was one 
 of the old western missions that the Secretary referred to. 
 It is now ascertained that reference was made to the St. 
 James Mission in Washington Teiritory, established in 1838, 
 which claimed 640 acres under the law of 1848, confirming 
 certain religious societies in possession of lands occupied for 
 Indian missions in Oregon. A bill was introduced in Con- 
 gress in 1873 for the issuance of a patent. The committee 
 to whom it was referred found questions of jurisdiction in- 
 volved, some of the land claimed being comprised in a Gov- 
 ernment Reservation, the committee declined to determine 
 as to the value of the adverse claim, the bill having been 
 
 amended so as to permit the claimants to assert their rights 
 12*
 
 282 
 
 in the courts to any part or the whole of the 640 acres. Chief 
 Clerk Tweedle of the War Department says that in the 
 Mission of St. James the only title ever held by the claim- 
 ant was under the Hudson Bay Company, and this reverted 
 to the United States on the possession of the Territory of 
 Oregon. It cannot be ascertained whether the War Depart- 
 ment was ever asked for permission by the mission to locate 
 its church on the reservation, but from the fact that all the 
 buildings were erected while the land belonged to the Hud- 
 son Bay Company, the inference is plain that no permission 
 would be required. 
 
 UNITED STATES PROPERTY. 
 
 WHY THE SECEETAEY OF WAR DECLINED THE EEQUEST FOR THE 
 Mi ERECTION OF A CHURCH ON THE PRESIDIO RESERVATION. 
 
 [The annexed letter from Bobert Lincoln, Secretary of 
 War, to a "resident in this city, explains why the recent re- 
 quest to erect a church on the Presidio Military Reservation 
 
 was denied]: 
 
 "War Department, ) 
 
 "Washington, D. C, July 7, 1883. J 
 
 " Dear Sir : I have your letter of the 29 th June, and am 
 much obliged for your kind expressions. My action in the 
 matter of the proposed Catholic chapel in the Presidio Res- 
 ervation has, I understand, occasioned some abuses of me in 
 the newspapers, but I have not been disturbed by it. 
 
 " The circumstances were merely that application was made 
 for the grant of a suitable piece of ground on the Military 
 Reservation, for the erection of a building to be used exclu- 
 sively as a place of worship for the Catholic portion of the 
 garrison, it being stated that the men, with their friends, 
 were willing to pay for the building. When the paper was 
 first seen by me it bore the indorsement of General Sher- 
 man, stated that he doubted the wisdom of permitting any- 
 body to build on a Military Reservation any building what-
 
 283 
 
 ever, not wholly the property of the United Statee. My 
 action was a concurrence in the views of the General of the 
 Army, and was based on business views alone. I am en- 
 tirely opposed to giving anybody the use of Government 
 land without the authority of an act of Congress, and I 
 refuse requests of this kind whether they are from railroad 
 corporations or religious societies of any denomination. If 
 it was at all necessary I could furnish a number of exam- 
 ples where very great trouble has been caused by different 
 action. In one case, what appears to have been originally a 
 harmless license has now been expanded into a claim for a 
 whole Military Reservation and all the buildings that the 
 Government has put on it, at an expense of more than $300,- 
 000. I am, very truly yours, Kobert Lincoln." 
 
 [Note. — The whole Military Keservation of Fort Van- 
 couver, Washington Territory, is the one referred to, which 
 the Hudson Bay Company surrendered to the United States 
 Government when the boundary question between the United 
 States and Great Britain was settled. A simple permission 
 granted by the Hudson Bay Company for a chapel to be 
 erected close by its Fort, which was surrendered to the 
 United States Government. The Fort, garrison buildings 
 and all which have since been erected by the United States 
 Government under this original permit of the Hudson Bay 
 Company are now claimed under this preposterous and ri- 
 diculous pretension, when no deed, lease or contract recog- 
 nizing any such claim is to be found.] 
 
 ABRAHAM LINCOLN'S ASSASSINATION AND DEATH 
 AN EVENT TO COMMEMORATE THE FOUNDING 
 OF THE ORDER OF THE JESUITS. 
 
 JESUIT CELEBRATION. 
 
 New York, April 15, 1883.— The 250th anniversary of the 
 founding of the Society of Jesus, and the 50th anniversary
 
 284 
 
 of the establishment of the Joint Province of Maryland, 
 which embraces Massachusetts, New York, Pennsylvania, 
 New Jersey, Maryland and the District of Columbia, was 
 celebrated with great pomp in the new and beautiful Church 
 of St. Francis Xavier. Many dignitaries of the Catholic 
 Church were within the sanctuary rails. The congregation 
 was very large. At Baltimore Archbishop Gibbons cele- 
 brated the anniversary mass in the Jesuit Church. In Bos- 
 ton Bishop Orr of Springfield, preached a sermon in the 
 Church of the Immaculate Conception. In Philadelphia, in 
 St. Joseph's Church, in addition to the above anniversaries, 
 there were also commemorated the 200th anniversary of the 
 establishment of the Jesuit Mission in America, the 150th 
 anniversary of the building of St. Joseph's Church, and the 
 50th anniversary of its restoration to the Sous of Loyola. — 
 8. F. Post. 
 
 WHAT THE AMERICAN PEOPLE WERE DOING. 
 
 Honoring Lincoln's Memory. 
 
 Springfield, Illinois, April 16, 1883. — Memorial services 
 on the eigthteenth anniversary of the death of Abraham Lin- 
 coln was held at the catacomb of the National Lincoln Mon- 
 ument, yesterday, under the auspices of the Lincoln Guard 
 of Honor. The programme embraced religious exercises, 
 music, reading of President Lincoln's Sunday Order to the 
 Army and Navy, and an oration. At the conclusion of the 
 stated exercises, the catacomb was opened, and the large 
 concourse passed in and placed flowers and evergreens on 
 the sarcophagus. — S. F. Post. 
 
 telegrams. 
 
 The election of a successor to Pere Beckx, General of the 
 Order of Jesuits, has terminated. The successor, whose
 
 285 
 
 name is kept secret, was presented to the Pope on Satur- 
 day, September 22, 1883. The selection was made after a 
 warm contest. 
 
 The Pope has ratified the election of the German Father 
 Auderilitz, who has just been chosen the successor to Pere 
 Beckx, the General of the Order of Jesuits. — Sept. "28, 1883. 
 
 FREEMASONRY AMONG THE CATHOLICS. 
 
 Montreal, Sept. 27th. — The Papal Ambassador is now on 
 his way from Rome to Montreal, to inquire into the rapid 
 spread of Freemasonry among the adherents of the Catholic 
 faith.
 
 286 
 
 EXTRACTS 
 
 FROM 
 
 PETER DEN'S AND FRANCIS P. KENRICK'S 
 
 ROMAN CATHOLIC MORAL THEOLOGY, 
 
 WHICH MAY BE EIGHTLY CALLED 
 
 ""the sewage of the confessional;' 
 
 OR THE 
 
 " CESSPOOL OF HELL." 
 
 INTRODUCTORY. 
 
 On the 14th of September, 1808, in a Provincial Council 
 of Roman Catholic Bishops and Priests, it was " unani- 
 mously agreed that Den's Complete Body of Theology was the 
 best book on the subject that could be published." This 
 resolution was subsequently confirmed by another Council, 
 on the 25th of February, 1870, which was unanimous aa 
 follows: 
 
 " Resolved, That we do hereby confirm and declare our un- 
 alterable adherence to the resolutions unanimously entered 
 into at our last general meeting, on the 14th September, 
 1808." Wyse's History of Catholic Associations, Vol. II, 
 page 20. 
 
 The " Moral Theology " of Peter Den's was most heartily 
 approved and commended by the Archbishop of St. Louis, 
 Missouri, in February, 1850, as will be seen by reference to 
 the journals of that date.
 
 287 
 
 Bishop Kenrick's "Theology" is of the same character- 
 istic if not worse, and he frequently cites St. Thomas Aqui- 
 nas and St. Alphonsus Liguori as authorities; which Bishop 
 Foley admitted in Court to be true, when he was forced to 
 translate and read publicly, or be sent to jail for contempt 
 of Court, as already stated in Part II of this book. Peter 
 Den's "Theology" has been iu use among the priests of 
 Rome for nearly a century and a half, both in Europe and 
 America, with the approval of Popes Gregory XVI and Pius 
 IX. It is used as a text-book in the Royal College of May- 
 nooth. The Mechlins edition, from which we have taken 
 the extracts, bears date of 18G4, and is published by " De 
 Propaganda Fide " (Society for the Propagation of the Faith), 
 with the title " Theologia ad usum Seminarium, et Sacra? 
 Theological Alumnorium" — ("Theology in use in the The- 
 ological Seminary, and Sacred Theology for Students." 
 Kenrick's "Theology" was first published in Philadelphia 
 in 1811-2-3, and "entered according to Act of Congress, by 
 Francis Patrick Kenrick, in the Clerk's Office of the Dis- 
 trict Court in the Eastern District of Pennsylvania." It is 
 in three volumes, and the extracts are from the first edition. 
 The "Society for the Propagation of the Faith," published 
 a later edition from Mechlinae, in two volumes, in 1861. It 
 is catalogued in Latin, and is for sale in nearly all the large 
 Catholic bookstores everywhere. 
 
 In presenting these extracts to our readers, we do so solely 
 for the purpose that every true, independent, free-souled 
 man, whether married or single, may see for himself what a 
 damnable, infernal and foul institution the Confessional of 
 the Roman Catholic Church is. It must have been a Romish 
 priest in the disguise of the serpent who tempted Eve to sin 
 in Paradise, and Adam had to father the devil's offspring, 
 and live in doubtful paternity of the first-born, who proved 
 to be a murderer, and slew his only brother. The same 
 temptation, the same breaking down of the moral and mod- 
 est nature of a pure girl or woman, by the slimy, devilish 
 priest, who as a third party comes between the husband
 
 288 
 
 and wife, father and daughter, and claims the paramount 
 and superior right of the priest in the state of matrimony, 
 thrust , the parent and the husband aside (for to the priest 
 they are not one flesh, nor one soul or being), and questions 
 are propounded that would make an honest, free man recoil 
 with horror, shame and indignation if he knew them, and 
 avenge the insult to the honor and purity of his wife, sis- 
 ter or daughter, offered by the adulterous, lecherous reptile 
 who befouls and pollutes both soul and body, and destroys 
 the home of happiness, the heaven on earth to man. Is not 
 the Romish priesthood truly the "Engineer Corps of Hell, 
 and Rome's Sappers and Miners," indeed, and whose con- 
 stant aim and occupation is to destroy all morality, all 
 purity, all true religion, all family ties and all governments 
 but that of hell incarnate? 
 
 Read the whole without any false sensitiveness or false 
 notions of delicacy, but, rather, as if you were one of a 
 grand jury, solemnly sworn to inquire into and examine 
 every foul spot and every condition of secret crime and 
 practice that is poisoning the very atmosphere you breathe, 
 sapping the foundations of society, of the family and of the 
 State, and as if you were appointed one of a Board of 
 Health with power to abate a nuisance, and without any 
 squeamishness on your own part whatever, give it your un- 
 divided attention, and see what a cancer, what a putrid 
 sore, what a foul, malaria-breeding curse, destroying both 
 soul and body, this cursed system is, which falsely calls 
 itself the only true religion, and aims to control every ave- 
 nue to happiness on earth and to eternal bliss in heaven, 
 and maintains a toll-gate on every road and pathway that 
 leads to hell, while it drives its legions of victims with whip 
 and spur through the portals of the gateway of death, where 
 souls already smitten with its leprosy are utterly damned and 
 lost. 
 
 "Be ye not unequally yoked," says Paul. If you are a 
 single man, let the Roman Catholic girl alone, and do not 
 marry where the slimy priest has the key to the soul and
 
 289 
 
 the body of your wife, and your children (if they were 
 yours) would be mortgaged before they were begotten (o 
 that damnable institution, for after they were born, you 
 would not be certain that they were your own, and all your 
 after life be a miserable slavery, and all yon have on earth 
 be the chattels of Rome. 
 
 Protestant fathers and mothers, do not give your children 
 up to this Papal Moloch, keep them away from their schools, 
 colleges and convents. They will be educated away from 
 you; the fountains of natural affection will be poisoned and 
 polluted, and the sweet, innocent babe that was given to 
 you by a kind and Heavenly Father to be the pride and 
 comfort of your 'old age, will be converted into a deadly 
 asp upon your breast, that will sting you to death, or aban- 
 don you for a life that will be lost in a Dead Sea worse 
 than that that was fed by the streams that flowed through 
 Sodom and Gomorrah. 
 
 To the private citizen, to the statesmen, to him who is en- 
 trusted the government of the town, the city, the State and 
 the Nation, we commend a careful perusal of this system 
 which is a nursery of every sort of pollution, of lust and of 
 crime, which compounds felony of the darkest dye, under 
 the seal of Confession, which is covering the whole land 
 with gloom as with the pall of death, and which has plunged 
 nations in blood and tears, mourning the loss of the noblest 
 and best of earth. And while the sorrow of a lamented 
 Lincoln is yet fresh in our hearts, and swear by the Eter- 
 nal God who rules the universe that this vile tape-worm that 
 is consuming the vitals of our nation shall be expelled from 
 the body politic and utterly destroyed. 
 
 EDWIN A. SHERMAN, Compiler. 
 13
 
 290 
 
 EXTRACTS. 
 
 [Taken from " The Garden of the Soul," touching Extreme 
 Unction, or Anointing with Oil, with the approbation of the 
 late Archbishop Hughes of New York] : 
 
 Page 263 (James v and xiv) : " And as the eyes, the ears 
 and other organs of sense are the instruments by which men 
 are led to offend Almighty God, and they will, on that ac- 
 count, be anointed with holy oil; whilst the priest applies 
 this holy oil to your eyes, your ears and the rest," etc., etc.; 
 " do you with a contrite and humble heart implore the mercy 
 of God for the forgiveness of all the sins which through 
 these avenues have made their way into your soul." Those 
 who have defioured a virgin must pay six gios (seven French 
 sous) . ' ' Whoever has carnally known mother, sister, cousin 
 germain or his godmother, is taxed one ducat and five corlins " 
 (or five sous). [Pope, John xxii.'] 
 
 [The Rev. W. Hogan says, in his book on Auricular Con- 
 fession, page 49: "That he was acquainted with three 
 priests in Albany who in less than three years were the 
 fathers of between sixty and one hundred children, besides 
 having debauched many who had left the place previous 
 to their confinement. Many of these children were by mar- 
 ried women."] 
 
 Pages 213 and 214: "VI. Have you been guilty of forni- 
 cation, or adultery, or incest, or any sin against nature, 
 either with a person of the same sex, or with any other crea- 
 ture? How often? Or have you designed or attempted any 
 such sin, or sought to induce others to do it? How often?" 
 
 " Have you been guilty of self-pollution? or of immodest 
 touches of yourself? How often?" 
 
 " Have you touched others, or permitted yourself to be 
 touched by others, immodestly? or given or taken wanton 
 kisses or embraces, or any such liberties? How often?" 
 
 " Have you looked at immodest objects with pleasure or
 
 291 
 
 danger? read immodest books or songs to yourselves or 
 others? kept indecent pictures? willingly given ear to, and 
 taken pleasure in hearing loose discourse, etc.? or sought 
 to see or hear anything that was immodest? How often?" 
 
 " Have you exposed yourself to wanton company? or 
 played at any indecent play? or frequented masquerades, 
 balls, comedies, etc., with danger to your chastity? How 
 often?" 
 
 ''Have you been guilty of any immodest discourses, wan- 
 ton stories, jests, or song?, or words of double meaning? 
 How olten? and before how many? and were the persons to 
 whom you spoke or sung, married or single ? For all this 
 you are obliged to confess, by reason of the evil thoughts 
 these things are apt to create iu the hearers." 
 
 " Have you abused the marriage bed by any actions con- 
 trary to the laws of nature? or by any pollutions? or been 
 guilty of any irregularity, in order to hinder you having 
 children? How often?,' 
 
 " Have you, without a just cause, refused the marriage 
 debt? and what sin followed it? How often?" 
 
 " Have you debauched any person that was innocent be- 
 fore? havej you forced any person, or deluded any one by 
 deceitful promises, etc.? or designed or desired to do so? 
 How often? You are obliged to make satisfaction for the 
 injury you have done." 
 
 " Have you taught anyone evil that he knew not of before? 
 or carried any one to lewd houses, etc.? How often?" 
 
 Tage 216: "IX. Have you willingly taken pleasure in un- 
 chaste thoughts or imaginations? or entertained unchaste 
 desires? "Were the objects of your desires maids or married 
 persons, or kinsfolks, or persons consecrated to God? How 
 often? 
 
 "Have you taken pleasure in the irregular motions of the 
 flesh? or not endeavored to resist them? How often?" 
 
 " Have you entertained with pleasure the thoughts of say- 
 ing or doing anything which it would be a sin to say or do? 
 How often?"
 
 292 
 
 " Have you had the desire or design of committing any 
 sin? Of what sin? How often?" 
 
 EXTRACTS FROM PETER DEN'S THEOLOGY. 
 
 DE SIGILLO CONFESSIONIS. 
 
 Quid est sigillum confessionis sacramentalis? 
 R. Est obligatis seu debitum celandi eu quze ex sacra- 
 mentalis confessione cognoscuntor. Dens, torn vi, p. 227. . 
 
 ON THE SEAL OF CONFESSION. 
 
 What is the seal of sacramental confession? 
 Ans. It is the obligation or duty of concealing those things 
 which are learned from sacramental confession. Dens, Vol. 
 
 VI, p. 227. 
 An potest dari casus, in quo licet frangere sigillum sacra- 
 
 mentale? 
 
 R. Non potest dari; quamvis ab es penderet vita aut 
 salus hominis, aut etiam interitus Reipublicae; neque sum- 
 mus Pontifex in es dispensare potest; ut provinde hoc sigili 
 arcanum magis liget, quam obligatis juramenti, voti secreti 
 naturalis, etc., idque ex voluntati Dei positiva. 
 
 Can a case be given in which it is lawful to break the 
 sacramental seal? 
 
 Ans. It cannot; although the life or safety of a man de- 
 pended thereon, or even the destruction of the common- 
 wealth; nor can the Supreme Pontiff give dispensation in 
 this; so that on that account this secret of the seal is more 
 binding than the obligation of an oath, a vow, a natural se- 
 cret, etc., and that by the positive will of God. 
 
 Quid igitur respondere debet Confessarius interrogatus 
 super veritate, quam per solam confessionem sacramentalem 
 novit? 
 
 R. Debet respondere se nescire lam, et si opus est, idem 
 juramento confirmare.
 
 293 
 
 What answer, ought a confessor to give when questioned 
 concerning a truth which he knows from sacramental con- 
 fession only? 
 
 Ans. He ought to answer that he does not know it, and if it 
 be necessary to confirm the same icith an oath. 
 
 Obj. Nullo casu licet mentiri; atqui Confessarius ille men- 
 tiretur quia scit veritatem, ergo, etc. 
 
 R. Neg. min., quia talis Confessarus interrogatur ut 
 homo, et respondet ut homo; jam aritem non scit ut homo 
 illam veritatem, quamvis scint ut Dens, ait S. Th. q. II, Art. 
 1 ad 3, et iste senous sponte in est responsioni; nam quando 
 extra confessionem interrogatur, vel respondet, consideratur 
 ut homo. 
 
 Obj. It is in no case lawful to tell a lie, but that confessor 
 is questioned as a man, and answers as a man; but now he 
 does not know that truth as a man, though he knows it as 
 God, says St. Thomas (q. II, Art. 1, 3), and (hat is the 
 free and natural meaning of the answer, for when he is 
 asked, or when he answers outside of confession, he is con- 
 sidered a man. 
 
 Quid si directe a Confessario quaeratur, utrum illud scint 
 per confessionem sacramentalim? 
 
 R. Hoc casu nihil oportet respondere; ita Steyart cum 
 Sylvia; sed iDterrogatis rejicienda est tanquam impia rel 
 etiam posset absolute, non relative ad petititionem dicera; 
 ego nihil scio; quia vox ego restringet ad scientiam hu- 
 manam. Dens, torn, vi, p. 228. 
 
 What if a Confessor were directly asked whether he knows 
 it through sacramental confession? 
 
 Ans. In this case he ought to give no answer (so Steyart 
 and Sylvius), but reject the question as impious; or he 
 oould even say absolutely, not relatively to the question, I 
 know nothing, because the word I restricts to his human 
 knowledge. Dens, v. 6, p. 228. 
 
 DE ABSOLUTIONE COMPLICIS. 
 
 " Advertendum quod nullus Confessarius, extra mortis 
 periculum, licet alius harbent potestatem absolvendi a reser-
 
 294 
 
 vatis absolvere possit ant valeat a peccato quolibet niortali 
 externo contra castitatem, complicem in codem secum pec- 
 cato." 
 
 Hie casus complicis non collocatur inter casus reservatos, 
 quin Episcopus non reservat sibi absolutionem, sed quilibet 
 alius Confessarius potest ab eo absolveie, prseterquam sacer 
 dos complex, lb. 6, 297. 
 
 ON THE ABSOLUTION OF AN ACCOMPLICE. 
 
 '* Let it be observed that, except in case of danger of 
 death, no Confessor, though he may otherwise have the 
 power of absolving from reserved cases, may or can absolve 
 his accomplice in any external mortal sin against chastity 
 committed by the accomplice with the Confessor himself." 
 
 This case of an accomplice is not placed among the reserved 
 cases, because the Bishop does not reserve the absolution to him- 
 self, but any other confessor can absolve from it, except the 
 priest, who is himself the partner in the act. 
 
 An comprehenditur masculus complex in peccato venereo 
 v. g. per tactus? 
 
 E. Affirmative, quia Pontifex extendit ad qualemcumque 
 personam. 
 
 Non requiritur ut hec peccatum complicis patratum sit in 
 confe'ssione, vel occasione confessionis; quocumque enim 
 loco vel tempore factum est, etiam antequam esset Confes- 
 sarius, facit lasum complicis. lb. 6, 298. 
 
 Is a male accomplice in venereal sin, to-wit, by touches, 
 comprehended in this degree? 
 
 Ans.. Yes; because the Pope extends it to whatsoever per- 
 son. It is not required that this sin of an accomplice be 
 committed in confession or by occasional confession; for in 
 whatever place or time it has been done, even before he was 
 her confessor, it makes a case of an accomplice. 
 
 Nota ultimo, cum restrictis nut ad peccata carnis poterit 
 Confessarius complicem in aliis peccatis, v. g. in furto, ho- 
 mocidis, etc., valide absolvere. Dens, torn, vi 298. 
 
 Las f ly, take note, that since the restriction is made to
 
 295 
 
 carnal sins, the Confessor will be able to give valid absolu- 
 tion to his accomplice in other sins, namely, in theft, in 
 homocide, etc. Dens, v. 6, pp. 297-8. 
 
 After telling us, that in obedience to a Bull of Gregory the 
 Fifteenth, and a constitution founded thereon by Benedict 
 the Fourteenth, any priest is to be denounced who endeavors 
 to seduce his penitents in the Confessional, he asks the fol- 
 lowing question: 
 
 Confessarius sollicitavit poeuitentem ad turpiu, non in con- 
 fessionis, sed ex alia occasione extraordinaria, un est denun- 
 
 tiandus? 
 
 R. Negative. Aliud foret, pi ex scientia confessionis sol- 
 licitaret; quia v. g. ex confessione novit, illam personam 
 deditam tali peceato venero. P. Antoine, t. Iv, v. 480. 
 
 A Confessor has seduced his penitent to the commission 
 of carnal sin, not in coiafession, nor by occasion of confes- 
 sion, but from .some other extraordinary occasion, is he to be 
 denounced? 
 
 Ans. No; if he tampered with her from his knowledge of 
 confession it would be a different thing, because, for in- 
 stance, he knows that person, from her confession, to be 
 given to such carnal sins. P. Antoine, t. iv, p. 430. 
 
 Propterea monet Steysertius, quod Confessarius pceniten- 
 tem, que confitetur se peccasse cum sacerdote, vel sollicita- 
 tum ab eo ad tupiu, interrogare possit utrum ille sacerdos 
 sit ejus Confessarius. an in Confessione sollicitaveret, etc. 
 
 For which reason Steyart reminds us that a Confessor can 
 ask a penitent, who confesses that she has sinned with a 
 priest, or has been seduced by him to the commission of 
 carnal sin, whether that priest was her Confessor or had se- 
 duced her in the Confessional. 
 
 A denuntratio fieri debet, quando dubium est, utrum fuerit 
 vera sufficiens sollicitatio ad turpiu? 
 
 R. Ruidam negant, sed Card. Cozza cum aliis quos citat, 
 dub. 15, affirmat, si dubium non sit leve, dicens examen illud 
 relinquendum Episco sive Ordiuario. Dens. t. vi. p. 301. 
 Ought the denunciation be made when there exists a
 
 29fi 
 
 doubt whether the solicitation to carnal sin was real and 
 sufficient? 
 
 Ans. Some say, No; but Card. Cozza, with others whom 
 he cites, doubt 25, says, Yes, if the doubt be not light, add- 
 ing that the examination of the matter is to be left to the 
 Bishop or the Ordinary. Dens, v. vi, p. 301. 
 
 DE MODO DENUNTIANDI SOLLICITANTEM PR^FATUM. 
 
 Primus modus conveniens est, si ipsa persona sollicitata 
 immediate, nulli, alteri revelando. accedat Episcopum sive 
 Ordinarium. 20. Potest Episcopo scribere epistolam clau- 
 sam et signatam sub hac forma: "Ego Catharina N., hab- 
 itans Mechlina? in platea, N., sub signo N.. hisce declaro me 
 6 Martii, anno 1758, occasione confessionis fuisse sollicita- 
 tum ad inhonesta a Confessario N. N., excipiente confes- 
 siones Mechlina3, in Ecclesia N. quod juramento confirmare 
 parata sum*" Dens, torn, vi, 302. 
 
 * 
 
 ON THE MODE OF DENOUNCING THE AFORESAID SEDUCER. 
 
 The first and most convenient mode is this. If the person 
 upon whose chastity the attempt had been made, would 
 proceed herself to the Bishop or to the Ordinary, without 
 revealing the circumstance to any one else. 2. She can 
 write a letter closed and sealed to the Bishop in the fol- 
 lowing form: "I, Catherine N., dwelling at Mechlin, in the 
 street N., under the sign N., by these declare that I, on the 
 6th day of March, 1758, on the occasion of confession, have 
 been seduced to improper acts by the Confessor N. hearing 
 confessions at Mechlin, in the Church N., which I am ready 
 to confirm on oath. 
 
 3. Si autem scribere noqueat, similis epistola scribatur 
 ab alio v. g. a secundo Confessario cum licentia peaeuitentis, 
 •et nomen paeuitentis seu personae sollicitantis, experimatur 
 ut supra; sed nomen Confessarii solicitantis ut occultum 
 maneat scribenti, no exprimatur, verim a tertio aliquo, rei 
 ignaro, in chartula aliqua nomen ejus scribatur snb alio prae- 
 texta; qnas chartula epistolae praefatae includatur.
 
 297 
 
 3. But if she [cannot write let a similar letter be written 
 by another, namely, by a second Confessor, with the license 
 of the penitent, a'id let the name of the penitent or person 
 seduced be expressed as above, but let the name of the se- 
 ducing confessor, in order that it may remain a secret to the 
 writer, be not expressed, but let his name be written under 
 a different pretext, by some third peroon ignorant of the cir- 
 cumstances, on some scrap of paper, which may be inclosed 
 in the aforesaid letter. 
 
 In hoc casu (denunciationis) tamen quidam putant mode- 
 randum, et considerandas esse circumstantias frequentise, pe- 
 ricnli, etc. Dens, torn vi, y. 301. 
 
 In this case (of denouncing), however, some are of opinion 
 that moderation must be observed, and that the circumstances 
 of frequency of danger, etc., must be considered. Dens, vol. 
 vi, p. 301. 
 
 Momentur interea Confessarii, ut mulierculis quibuscum- 
 que accusantibus priorem Confessarium, fidem leviter non 
 adhibeant; sed prius scruteutur accusationis tinem et causam, 
 examinent earum mores, conversationem, etc. lb. vi, 302. 
 
 In the meantime, Confessors are advised not lightly to give 
 to any woman whatsoever accusing their former Confessor, 
 but first to search diligently into the end and cause of the 
 occasion, to examine their morals, conversation, etc. 
 
 Quocirca observa, quod' quaecumque persona, quae per se 
 vel per alium, falso denuntia sacerdotem tanquam solicita- 
 torem, incurrat casum reservatum suinmo Pontifici. Ita 
 Benedictus XIV, Constit. Sacramentum Pcenitent, apud An- 
 toine, p. 418. 
 
 For which reason observe, that whatever person, either by 
 herself or another, falsely denounces a priest as a seducer, 
 incurs a case reserved for the Supreme Pontiff. Thus Bene- 
 dict XIV, in the Constitution, called "Sacramentum Pceui- 
 tentiav'' in Antoine, p. 418. 
 
 Benedictus XIV, in Constit. citata numero 216, reservavit 
 sibi et successoribus peccatum falsas denuntiationis Confes- 
 sarii sollicitantis ad turpiu. Dens, torn, vi p 303.
 
 298 
 
 Benedict XIV, in the Constitution, cited in No. 216, re- 
 serves to himself and his successors the sin of falsely de- 
 nouncing a Confessor for seducing his penitent to commit 
 carnal sin. Dens. vol. 6, p. 303. 
 
 AUoquium pullre est occasio proximo illi qui ex decern 
 vicibus bis vel ter solet cadere in peccatum carnis vel in de- 
 lectationem carnis deliberatam. lb. vi. 185. 
 
 Speaking to a girl is a proximate occasion (of sin) to hini* 
 who, out of every ten times, is wont to fall twice or thrice 
 into carnal sin, or into deliberate carnal delight. lb. vi 185. 
 
 Freqnentatio quotidiana tabernse aut puellas censetur esse 
 occasio proxima respectu ejus, qui ex ea bis vel ter inmense 
 prolabitur in simile peccatum mortale. Vol. vi, p. 175. 
 
 Daily frequenting a tavern or a girl is considered a proxi- 
 mate occasion (of sin) in respect of him, who, on that ac- 
 count, falls twice or thrice a month into like mortal sin. 
 Vol. vi, p. 185. 
 
 Idem resolvit P. DuJardin, p. 51, de administratione quo- 
 tidiana alicujus officii licet honesti, v. g. Medicii, Confes- 
 sari, Mercatoris, si inde quis bis terve per mensem deliberate 
 cadere solent, pag. 53, concludit Confessarium obligari ad 
 deserendum illud ministerium. lb. vi, 185. 
 
 P. DuJardin is of the same opinion (p. 51) respecting the 
 administration of any office, however honest; for instance, 
 of a physician, a confessor, a lawyer, a merchant, if any 
 should on that account be accustomed to fall deliberately 
 two or three times a month; and in page 53 he concludes 
 that the Confessor is bound to desert that ministry. Vol. vi, 
 p. 185. 
 
 Obj. Confessarius ille occupatus in nrinisterio audiendi 
 confessiones r.dsissimo cadit comparative ad vices, quibus 
 non cadit; ergo miuisterium audiendi confessiones respectu 
 illius non est occasis proxima. 
 
 Nego cons, quia ille, licet non comparative, absolute fre- 
 quentur cadit; qui enim per singulos menses committeret 
 duo rel tria injustae, diceretur absolute frequentur commit- 
 tere homiocidium, ille Confessarius toties accidit animam 
 suaui ergo. Dens, torn, vi, p. 185.
 
 299 
 
 Obj. That Confessors every day occupied in the ministry 
 of hearing confessions falls very seldom in comparison with 
 the times he does not fall; therefore, the ministry of hearing 
 confessions is not with respect to him a proximate occasion 
 (of sin). 
 
 Ans. I deny the consequence, because he, though not 
 comparatively, does, however, absolutely fall frequently, for 
 he who would commit two or three unjust homicides every 
 month should be s-aid absolutely to commit homicide fre- 
 quently, so often does that Confessor slay his own soul- 
 Dens, v, vi, p. 185. 
 
 de jcstis causis permittendi motus sensualitatis. 
 
 Justu Causa est Auditus Confej-sionum. 
 
 Quanta debet esse causu, ob quam quis se possit habere 
 permissive ad motus inordinatus, sic ut illi motus non cen- 
 seantur voiuntarii nee calpabiles? 
 
 R. Debet esse tanta ut cum sus effectu bono in his cir- 
 cumstantiis prsealent istis motibus seu effectui malo, juxta 
 regulam. N. 15 explicatuin. Vol. i, p. 315. 
 
 on just causes fob permitting motions of sensuality. 
 
 Hearing of Confession is Just Cause. 
 
 How great ought to be the cause for which one can hold 
 himself permissively with regard to inordinate motions, so 
 as that they may be considered neither voluntary nor cul- 
 pable? 
 
 Ans. It ought to be so great as to prevail with its good 
 effect in its circumstances, over those motions or the bad 
 effect, according to the rule explained in No. 15, vol. i 
 p. 315. 
 
 Hujusmodi justae causa? sunt auditis confessionum, lectio- 
 casuum conscientas pro Confessario, servitum necessarium 
 rel utile PrEestitum infirmo. Vol. i, p. 315. 
 
 Just causes of this sort are the hearing of confessions, the 
 reading of cases of consciencs drawn up for a Confessor, 
 necessary or useful attendance on an invalid. Vol. i, p 315.
 
 300 
 
 Jaeta causa facere potest, ut opus aliquod, ex quo motus 
 oriuntur, non tan tam lidte incoetur, sed etiam licite con- 
 tinuetur; et ita Confessarius ex auditione Confessionis eos 
 percipiens, non ideo ab auditione abstiuere, debet, sed jus- 
 tacse habet perseverandi rationem, modo tamen ipsi motus 
 illi semper displiceant, nee inde oriatur proximum periculum 
 cousensas. Dens, torn, i, p. 315. 
 
 The effect of a just cause is such that anything from 
 which motions arise, may be not only lawfully begun, but 
 also lawfully continued, and so the Coufessor receiving those 
 motions from the hearing of confessions ought not on that 
 account to abstain from hearing them, but has a just cause 
 for persevering, providing, however, that they always dis- 
 please him, and there arise not therefrom the proximate 
 danger of consent. Dens, v. i, p. 315. 
 
 In omni peccato carnali circumstantia conjugii sit experi- 
 menda in confessione. Vol. vii, p. 167. 
 
 In every carnal sin, let the circumstance of marriage be 
 expressed in confession. 
 
 An aliquando interrogandi sunt conjugali in confessione 
 circa negotionem debiti? 
 
 R. Affirmative draasertim mulieres, quae ex ignorantia rel 
 prae pudore peccatum istud quandoque reticent; verum non 
 ex abrupto, sed prudenter est interrogatio instituenda v. g. 
 an cum marito rixatas sint, quae hujusmodi rixarum causa; 
 num protu talem occasionem maritis debitum negarint; 
 quod si se deliquisse fateantur, caste interrogari debent, an 
 nil secutum fuerit continentiae conjugali coutrarium, v. g. 
 pollutio, etc. Vol. vii, p. 167. 
 
 Are the married to be at any time asked in confession about 
 denying the marriage duty? 
 
 Ans. YES! particularly the WOMEN,* who through ig- 
 
 * Women. —The following passage is taken from the Moral Theology 
 in which the young priests are lectured in Maynooth; the reader will 
 perceive that it is almost word for word the same as selected from 
 Peter Den's: 
 
 Quaeres 1. An teneantur coujuges reddtre debitum?
 
 301 
 
 norance or modesty are sometimes silent on that sin; but 
 the question is not to be put abruptly, but to be framed 
 prudently; for instance, whether they have quarreled with 
 their husbands; what was the cause of the quarrels; whether 
 they did upon these occasions deny their husbands the mar- 
 
 R. Tenere utramque conjugem sub mortali injustitae peccato com- 
 parti reddere debitum, dum rel expresse rel tacite exigitur, nisi le- 
 gitima catsa de negandi interveuerit. Id constat, ex S. Pauls. 1 Cor- 
 inth, vii. 
 
 Dixi autem 1. Utramque Conneugem tebjt, in eo eniru pares sunt 
 ambo con j ages, ut palet ex verbis Apostoli. 
 
 Dixi eos teneri sub peccato mobtali, quin res est per 6e gravis, cum 
 jnde nascanturrixaeodia dissensiones parsaque debito fraudata incon- 
 tinentia periculo exponatur, quod letbale est Hine Parochus aut per 
 se in Tribunali Pcenitentiae aut saltern, et quidem, aliquando pruden- 
 tius prise matris ministerio, adocere debet sponsas, quid in hac parte 
 observandum sit. Cum verro mulieres ejusmodi peccata in confessione 
 sacramentali prse pudore ant ignorantia non raro reticeant expedit ali- 
 quando de iis illas interrogare, sed cante et prudentur, non ex abrupto; 
 v. g. ioquiri potest an disidia fuerint inter earn et conjugem, quae 
 eorum causae qui effectus, an proptere ruarito denegaverit quod ex con- 
 jugii legibus ei debetur.— [Maynooth Class Book, Tract de Matrimo, 
 p. 482.] 
 Are man and wife bound to render each other matrimonial duty? 
 Am. Each is bound under a mortal sin of injustice to render matri- 
 monial duty to his or her partner, whilst it is expressly or tacitly re- 
 quired, unless there should occur a legitimate reason for refusing. 
 That is manifest from St. Paul, 1 Corinth., chap. vii. 
 
 But I have said that each is bound, for in this affair both man and 
 wife are equal, as is clear from the words of the Apostle. 
 
 I have said, in tiie second place, that they are bound under mobtal 
 bin, because it is a weighty affair in itself, since it the active cause of 
 quarrels, hates, dissensions, and since the party defrauded of duty is 
 exposed to the danger of incontinence, which is a deadly sin ; hence 
 the parish priest, either himself personally in the Tribunal of Pen- 
 ance (the Confessional), or least (and sometimes more prudently) by 
 the agency of a pious matron, ought to inform married persons, and 
 pabticulablt mabbied women, of what they should observe with re- 
 pect to this matter. But since women through modesty or ignorance, 
 not unfrequentlv conceal sins of that sort in sacramental confession, 
 it is expedient sometimes to interrogate them regarding those sins, 
 but cautiously, prudently, not abruptly ; for instance, it may be asked
 
 302 
 
 riage duty; but if they acknowledge they did upon these oc- 
 casions deny their husbands the marriage duty; but if they 
 acknowledge they have transgressed, they ought to be asked 
 chastely, whether anything followed contrary to conju- 
 gal continence, viz: POLLUTION,* etc. 
 
 Hine uxor se accusans in confessione quod negaverit ad- 
 bitum interrogatur, un maritus ex pleno rigore juris sui id 
 petiverit; idque colligetur, ex eo, quod petiverit intanter, 
 quod graviter fuerit offensus, quod, quod aversiones rel alia 
 mala sint secuta, de quibus etiam se accusare debet, nuia 
 f uit eorem causa; conti a si confiteatur rixas rel aversiones 
 adversus maritum interrogari potest; an debitum negaverit? 
 Dens, vii, p. 168. 
 
 Hence let the wife, accusing herself in confession of hav- 
 iug denied the marriage duty, be asked whether the hus- 
 band demanded it with the full rigor of his light; and that 
 shall be inferred from his having demanded it instantly, 
 from his having been grievously offended, or from aversions 
 or any other evils haviug followed of which she ought also 
 to accuse herself, because she was the cause of them; on 
 the other haud, if she confess that there exist quarrels and 
 aversions between her and her husband, she can be asked 
 whether she has denied the marriage duty. Dens, vii, p. 168. 
 
 whether there have been any dissension between her and her husband; 
 what was the cause and what the effect of them— whether she has on 
 that account denied to her husband what is due to him by the laws of 
 marriage.— [Maynooth Class Book, p. 482.] 
 
 Notatur, quod pollutio in mulieribus quando que pessit perfici ita nt 
 semen non effluat extra membrum genitale ; indicium istius allegat 
 Billuart, si scilliclt mulier sentiat seminis resolutionem cum magno 
 voluptudis sensu qua completa passio satiatur. Dens, torn, iv, p. 363; 
 
 * It is remarked that women may be guilty of perfect pollution even 
 without a flow of their semen to the outside of the genital member 
 (the passage), of which Billuart alleges a proof, if, for instcnce, the 
 woman feel a resolution (loosening) of the semen with a great sense 
 of pleasure, which being completed, hek passion is satiated.
 
 303 
 
 Variis niodis peccari potest contra bonum prolis, scilicet.* 
 Io pecant viri, qui committat peccatum. Her et Onan 
 
 quos, quia rein banc detestatem fecerunt interfecit Dominus 
 
 Genesis 38. 
 
 Sin can in various modes be committed against tbe good of 
 
 tbe offspring. 1st, tbe men sin wbo commit tbe sin of Her 
 
 and Onan, whom because they did tbis detectable thing the 
 
 Lord slew. Genesis xxxviii. 
 
 2. Pecant uxores, quae potionibus foetus conceptionem 
 impediunt, ant susceptum visi semen ejoiunt, rel ejicere 
 conantur. Dens, torn. 7, p. 165. 
 
 2. The wives sin wbo prevent the conception of tbe 
 foetus with potions or eject, or endeavor to eject, the seed 
 received from the man. Dens, v. vii, p. 165. 
 
 Notent hie Confessarii, quod conjugati, ne proles nimium 
 multiplicentnr, aliquando committant detestabilein turpitu- 
 dinem Her et Onan, circa quod peccatum examinaudi sunt. 
 Dens, torn. l,p. 172. 
 
 Here let tbe Confessors take note, that the married, lest 
 their children multiply too fast, sometimes commit a de- 
 testable turpitude like that of Her and Onan, about which 
 
 sin THEY ABE TO BE EXAMINED. DeiW, V. vii, p. 172. 
 
 Ne Cjnfessaviu3 haereat iuers in circumstantiis alicujus 
 peccati indagandis, in promptu habeat hunc circumstan- 
 tiurum: 
 
 Quis, quid, ubi, quibus, auxiliis, cur, quomodo, qnando? 
 Dens, torn. 5, p. 123. 
 
 Lest tbe Confessor should indolently hesitate in tracing 
 out the circumstances of any sin, let him have the following 
 versicle of circumstances in readiness: 
 
 *Quid est borram prolis? 
 
 R. Legitima prolis generatio et ejusdem inveri Dei culta educatio. 
 Dens, t. 7, p. 16i. 
 
 What does the good of the offspring mean ? 
 
 Ans. It means the legitimate generation of the offspring, and the 
 education of the same in the worship of the true God. Dens, v, vii, 
 p. 146.
 
 304 
 
 Who, which, where, with, why, how, when? Dens, v. 6, 
 p. 123. 
 
 An Confessarius protest absolvere sponsam dug cognoscit 
 ex solo confessione sponsi, quon sponsa in confessione re- 
 ticeat fornicationem habitam cum sponso? 
 
 R. Varsas reperio opiniones; La Croix, lib. G. p. n. 
 1969, existiinat sponsam non esse absolvendam, sed dissim- 
 alanter dicendum; Miseriatur tui, etc., ita ut ipsa ignoret 
 sibi abslutisnem negari. 
 
 Can a Confessor absolve a young woman going to be mar- 
 ried, whilst he knows solely from the confession of the be- 
 trothed husband that she does not disclose in her confes- 
 sion the fornication she has been guilty of with her be- 
 trothed? 
 
 Ans. I find various opinions: LaCroix thinks that she 
 ought not to be absolved; but that the Confessor should 
 dissemble, and Miseriatur, tui, etc., so that she may not 
 know that absolution has been denied her. 
 
 Prudentes Confessarii solent et statuunt regulariter in- 
 quirere ab omnibus sponsis, utrum occasione futuii matri- 
 monii occurrint cogitationes quiedam inhonesta? Utrum 
 permisciunt oscula, et alias majores libeitates, ad, invicem 
 exeo, quad forte putaverint jum sibi plnra licere? 
 
 Prudent Confessors are wont and lay it down regularly to 
 ask from all young women going to be married, whether 
 from occasion of their approaching marriage there occurred 
 to them any improper thoughts? Whether they permitted 
 kisses and other greater alternate liberties, because perhaps 
 they thought greater freedoms would soon be allowed them? 
 
 Cum verecundia solent magis corripere sponsum, ut sponsa 
 postea confidentius exponat, quod novit jam esse notum 
 Confessario. 
 
 And since the young woman is more under the influence 
 of modesty, we are wont for that reason to hear the be- 
 trothed husband's confession first, that she may afterwards 
 more confidently reveal to the Confessor what she knows to 
 be known to him.
 
 305 
 
 Addunt aliqui, sponsani qui prius confitetur, posse, induci; 
 ut dicat sponsae, se peccatum illud aperte esse confessum. 
 Post confessiouem sponsae id non licet ainpliue. Dens, torn. 
 6 pp. 239-40. 
 
 Some divines add that the betrothed husband who makes 
 his confession first, can be induced to tell her that has openly 
 confessed that sin. After the young woman's confession 
 that would be no longer in the Confessor's power. Bens, v. 
 6, pp. 289-40. 
 
 An licita est delectatio morosa de opere jure naturae pro- 
 hibitio, sed sine culpe formuli hie et nuc posito, v. g. delec- 
 tatio de pollutione nocturno involuntaria? 
 
 R. Neg. quia objectum delectationis est intrinsecus ma- 
 lum, adeoque deliberate delectatio de ea est mala. Vol. I, 
 p. 326. 
 
 Is morose delight allowed on a thing prohibited by the 
 law of nature, but here and now having taken place without 
 a formal fault, for instance, delight on nocturnal involuntary 
 pollution? 
 
 Ans. No; because the object of the delight is intrin- 
 sically bad, and therefore deliberate delight respecting it is 
 also bad. 
 
 Multi tamen, ut Salmauticenses, Vasquez, Billuart, An- 
 toine, etc., putant quod licet illicitum sit delectari de homi- 
 cidio, ebrietate, etc., involuntarie commissis, illicitum tamen 
 non sit, obfinem conum de pollutione mere naturali et in- 
 voluntaria delectari; rel affectu simplici et inefficaci earn de- 
 sideare. 
 
 Hujus sententiae etiam est S. Antonius, parte 2, tit. 6, 
 cap, 5. 
 
 Many, however, as Salmauticenses, Vasquez, Billuart, An- 
 toine, etc., think that, although it is unlawful to delight on 
 homicide, drunkenness, etc., involuntarily committed,, it is 
 not unlawful, however, on account of the good end, to de- 
 light on merely natural and involuntary pollution or to de- 
 sire it with a simple and inefficacious affection. 
 13*
 
 306 
 
 Of this opinion also is Saint Anthony, part 2, tit. 6, 
 chap. 5. 
 
 Decitur " affectu simplici et inefficaci;" quia si desidere- 
 tur efflcacita, ita ut ex desiderio pollutis causetur, rel media 
 ut eveniat, adhibeantur, certum est juxta onines quod pol- 
 lutis mere naturalis et involuntaria nullo jure prohibeatur; 
 cum sit effectus mere naturalis seu mera naturae evacuatio, 
 ut sudor, saliva, etc., ac proindene quidem materialter seu 
 objective, mala, unde illam ut talem inefflcacdter velle non 
 est peccatum. Dens, i, pp. 826-7. 
 
 They say "with a simple and efficacious affection," be- 
 cause if it be desired efficaciously so as that pollution be 
 caused by the desire or means employed that it may happen, 
 it is certain according to all a mortal sin. The reason of 
 these authors is, that pollution merely natural and involun- 
 tary is prohibited by no law; since it is merely a natural 
 effect, or a mere evacuation of nature, like sweat, saliva, 
 etc., and, therefore, it is by no means materially or objec- 
 tively bad; whence it is not a sin to wish for it ineffica- 
 ciously as such. Dens, v. i, p>p. 326-7. 
 
 Quid est morosa delectatis? 
 
 R. Est volunturia complacentia circa cbjectum illicitum 
 absue voluntate implendo seu exeqnendo opus. Vol. 7, pp. 
 318-19. 
 
 What is morose delight? 
 
 Ans. It is a voluntary complacence about an illicit object 
 without a wish of performing or executing the work. 
 
 Vocatur "morosa" non a mora temporie, quo durat; nam 
 unico instanti perfici potest; sed a mora rationis, quae de- 
 lectationem hanc postquam earn advertit, repellere negligit; 
 et sic ratio est in mora fungendi sno officio. Potest etiam 
 dici morosa quia ratio ei immoderatna ab que voluntate pro- 
 cendi ad ipsum opus. J, 318-19. 
 
 It is called "morose," not from the delay (mo'-a) of time 
 during which it lasts, for it may be complete in an instant, 
 but from the delay of reason, which neglects to repel this 
 delight after it has perceived it; and thus i eason delays in
 
 307 
 
 discharging its own office. It can also be called "morose," 
 because reason dwells on it without a wish of proceeding to 
 the work itself. 
 
 In qua materia hace delectatio locum habet? 
 
 R. Quamvis delectatio morosa frequentius contingat circa 
 venera, locum famen habere potest in quacumque materia, 
 ut cica furtum, pugnam, vindictam, etc. Dens, t. i, p. 319. 
 
 In what manner does this delight take place? 
 
 Ans. Although morose delight more frequently happens 
 about venereous matters, however it can take place in auy« 
 matter whatsoever, as about theft, about fighting, about re- 
 venge, etc. Dens, vol. i, p. 319. 
 
 An persona conjugata peccat delectando veneree de copula 
 vel tactibus cum comparte habitis ant habendis, si compars sit 
 absens tempore delectationis infirma, etc., adeo ut copula 
 hie et nunc sit impossibillis? 
 
 R. Si delectando se exponat periculo pollutionis, certo pe- 
 cat mortaliter, contra castitatem et etiam contra justitiam . S i 
 vero absit periculum pollutionis, Sanchez, Sylvius, Steyasrt, 
 et Daelman, earn a mortali libelant, quia houestas status 
 matrimorjalis videtur talem delectationem a mortali excusare. 
 Alii tamen probabilius similem delectationem consent mor- 
 tulem ut Navarrus, Billuart, Collet, Antoine, etc. Bens, torn, 
 i, p. 331. 
 
 Does a married person sin in delighting venereously on 
 copulation or on touches, which she has had or is to have, 
 if at the time of the delight her partner be absent or infirm, 
 •tc, so as that copulation be here and now impossible? 
 
 Ans. If in delighting she expose herself to the danger of 
 pollution, she certainly sins mortally against chastity, and 
 also against justice. But if there be no danger of pollution, 
 Sanchez, Sylvius, Steyart and Daelman free her from mor- 
 tal sin, because the honesty of the matrimonial state seems 
 to excuse such delight from mortal sin. Others, however, 
 as Navarrus, Billuart, Collet and Antoine, etc., think with 
 more probability, that such delight is a mortal sin. Dens, v 
 i, p. 331.
 
 308 
 
 An quis piam voto castitatis obstrictus faeit contra suum 
 votum, si aliis personis liberis sit causa libidinis, v. g. si con- 
 sulat ut illi inter se fornicentur? 
 
 R. Peccat peccato scandali, et fit reus fornicationis, ali- 
 orum; verumtarnen non videtur violare votum proprium 
 mere ob fornicationem aliorum, si absit complacentur pro- 
 pria, quia non vovit servare castitatem alieuam, sed pro- 
 priam, sicuti conjugatus id cousulens non peccat contra 
 fidem matrimonii sui. Vol. iv, p. 360. 
 
 Does any one bound by a vow of chastity act against his 
 vow if he be the cause of lechery to others, who are free 
 from such vows; for instance, if he advise others to commit 
 fornication with one another? 
 
 Ans. He is guilty of the sin of scandal, and stands ar- 
 raigned of their fornication; however, he does not seem to 
 violate his own vow merely on account of the fornication of 
 others, if he feels no complacency himself; because he has 
 made no vow to preserve the chastity of others but his own, 
 just as a married man advising it does not sin against the 
 faith of his matrimony. Vol. iv, p. 360. 
 
 Obj. Vovens castitatem vovet non co-operari aut consen- 
 tire alii peccato contra castitatem. 
 
 R. Id negatnr. Dens, torn. 4, p. 360. 
 
 Obj. He that makes a vow of chastity vows not to co- 
 operate with or consent to any sin against chastity. 
 
 Ans. That is denied. Dens, v. iv, p. 360. 
 
 Quantum est peccatum exercere actum conjngalem ob so- 
 lam voluptatem? 
 
 R. Cum S. Aug. et S. Thorn. Supp. p. 49 a. 6, in corp 
 esse solumrnodo ex natura sua veniale; quia haeretur, ut 
 snpponitur, iu tra limites legitimi matrimoni; potest tamen 
 esse mortale ratione finis, vel aliarium circumstantiarum ; 
 puta v. g. vir ita volnptate captus sit, ut accedens ad uxo- 
 rum, paratus sit ad earn accedere, licet, uxor non foret, vel 
 si tempore actus conjugalis affectum et delectationem habeat 
 erga aliam, cujus etiam qualitates tunc erunt iu confessione 
 expriuienda, puta quod sit conjugate, consanquiula, ete.,
 
 309 
 
 idque prrecipue est cavendum in bigamis, no dnm copnlatar 
 conjugi secuuda?, afifectum ponat in priori. Vol. vii, p. 182. 
 
 How great is the sin to exercise the conjugal act solely for 
 pleasure? 
 
 I answer with St. Augustiue and St. Thomas (Supp. 40, 
 etc.), that it is only venial in its own nature, because it is 
 fixed, as is supposed, within the limits of legitimate matri- 
 mony, however it may be a mortal siu by reason of the 
 end, or other circumstances; suppose, for instance, if the 
 man were so seized with pleasure, that going to his wife, he 
 were ready to go to her, though she were not his wife, or if, 
 at the time of the conjugal act, he have his affection and de- 
 light towards another, whose qualities also (i. e., as well as 
 the foregoing circumstances) shall then (in that case) be 
 expressed in confession, suppose that she is married, that 
 she is his blood relation, etc., and this is particularly to be 
 guarded against in those who are married a second time, lest, 
 while he is copulating with his second wife, he may fix his 
 affection on the fiivt. Vol. vii, p, 132. 
 
 An licet actum conjugalem exercere partial ob debitum 
 finem puta generationem prolis et partita ob delectationem? 
 
 E. Negative, quia tunc finis equidein partialiter est in- 
 ordinatu*, cum ex parte obediatur libidini, sicque partialiter 
 invertitur ordo a Deo et natura constitutus. Dens, t. vii, 
 p. 182. 
 
 Is it lawful to exercise the conjugal act partly for the due 
 end, namely, the generation of offspring, and partly for de- 
 light? 
 
 Ans. No; because then, indeed, the end is partially in- 
 ordinate, since in part obedience is given to lust, aud thus 
 the order appointed by God and by nature is paitially in- 
 verted. Dens, v. vii, p. 182. 
 
 An licitnm est petere debitum conjugale ex solo fine vi- 
 tandi propriam incontinentiam, non concurrente fine gen- 
 erationis prolis, vel redditionis dsbili? 
 
 E. Pontius cum multis* aliis affirmat, sed melius cum 
 SS. Augustino et Thomas videtur nrgatuni. Vol. vii, p. 183.
 
 310 
 
 Is it lawful to ask conjugal duty solely with the end or 
 view of avoiding; incontinence in one's self, and without the 
 concurring end of generating offspring or of rendering duty? 
 
 Ans. Pontius and many others say Yes; but it seems bet- 
 ter to say No, with St. Augustine and St. Thomas. Vol. vii, 
 p. 183. 
 
 Conjugatis proponi potest: an pacifice vivient? An ho- 
 nesto modo utantur mntrimonia? An periculo pollutionis 
 sese exposerint? An proles Christiane educent? 
 
 To the married it can be proposed: Whether they live 
 peaceably? Whether they enjoy matrimony in an honest 
 way? Whether they have exposed themselves to the danger 
 of pollution? Whether they bring up their children like 
 Christians? 
 
 Circa qure specialiter examinari possunt adolescentes seta- 
 tis circiter viginiti annorum, sati vegeti et mundani, vel po- 
 tui dediti ? 
 
 R. Circa peccata luxuria3 primo per generales interroga- 
 tiones et a longinqus: v. g. an pcenitens frequentet personas 
 alterius sexus? Si concedat; an sint dicta quasd am verba 
 inhonesta? Quid secutum? etc. Si negat, potest inquiri: 
 an aliqunndo vexetur inhonestis cogitationibus vel somiuiis? 
 Si affirmet, ad interrogationes ulterioris progedi apostet. Vol. 
 vii, p. 134. 
 
 About what can young men be specially examined at the 
 age of about twenty years, sufficiently vigorous and like 
 many men of the world, or given to drink? 
 
 Ans. About the sins of luxury, first by general questions 
 and from afar; for example, whether the penitent frequents 
 persons of the other sex? If he allows that he does, whether 
 any improper words were said? What followed? etc. If he 
 answer in the negative, it can be asked, whether Le is at any 
 time tormented with improper thoughts or dreams? If he 
 says Yes, it is fit to proceed to other questions. 
 
 Eadem prudentise forma observabitur circa adolescentulam 
 vel mulierem comptam. Dens. t. 6, p. 134. 
 
 The same form of prudence shall be observed about a 
 young girl or a woman vainly decked. Dens. v. 6, p. 131.
 
 311 
 
 DE PECCATIS CARNALIBUS CONJUGUM INTER SE. 
 
 Cerium est, conjuges inter se peccari posse, etiam graviter 
 virtutem castitatis, sive continenliee, ratione quarundam cir- 
 cumstantiarum; in particulari antem definire, quas sint mor- 
 tales, quae solum veniales, per obscurum est, nee eadem om- 
 nium sententia; ut vel ideo sollicite persuadendum sit con- 
 jugatis, ut recordentur se esse fillios sanctorum quos decet 
 in sanctitale conjugali filius procreare. Quidum auctores 
 circumstantius circa actum conjugalem praecipue observan- 
 das, exprimunt his versibns. Vol. vii, p. 186. 
 
 OF THE CARNAL SINS WHICH MAN AND WIFE 
 COMMIT WITH EACH OTHER. 
 
 It is certain that man and wife can sin grievously against 
 the virtue of chastity or continence, with regard to certain 
 circumstances relating to the use of their bodies; but to de- 
 fine particularly what are mortal, what only venial, is a 
 matter of very great difficulty, nor are all writers of one 
 opinion on the subject; so that, even on that account, the 
 married ought to be anxiously advised to recollect that they 
 are the children of the saints, and should therefore beget 
 ohildren in conjugal sanctity. The circumstances which are 
 chiefly to be observed in the performance of the conjugal 
 act, some authors express in the following verses ( Vol. vii, 
 p. 186): 
 
 ' Sit modus, et finis, sine damno solve, cohasre. 
 Sit locus et tempus, tactus, nee spernito votum." 
 
 [These lines are so extremely obscene that we think it best 
 not to give them in English.] 
 
 Ergo debet servari modus, sive situs, quia dupliciter in- 
 vertitur. Io si non servetur defitum vas, sed copula, habe- 
 atur in vase, sed copula, habeatur in vase praepostero, vel 
 quocumque ali non naturali; quod semper mortale est spec-
 
 312 
 
 tans ad sodomiam minorem, seu hnperfectam, idque tenen- 
 dum contra, quosdam laxitas, sive copula ibi consummetur 
 tive tantum in cboetur consumniimda in vase naturali. Vol. 
 vii, p. 186. 
 
 Modus sive invertitur ut servetor debitum vas ad copulam 
 natura ordinatum, v. g., si fiat accendo praepostero, a latere, 
 stando, vel si vor sit succumbus. Modus is mortalis est si 
 hide suboriatur periculum pollutionis respectu alterutrius 
 quando periculum; ne semen perdatur, pront saape accidit, 
 dum actus exercetur stando sedendo, aut viro succumbente; 
 si absit et sufficienter pjtaecaveatur istud periculum, ex 
 communi sententia id non est mortale; est que generatim 
 modus ille sine causa taliles corundi graviter a Confessaris 
 reprehendendus si tamen ob justain rationem situm natu- 
 ralem conjuges immuteut, secludaturque dictum periculum 
 nullam est peccatum, ut dictum est in numero 48. Vol. vii, 
 p. 186. 
 
 An uxor possit se tactibus exituare ad seminationem, si 
 a copula conjugali se retraxerit, maritus, postquam ipse 
 semiuavit sed antequam seniinaverit uxor. 
 
 E. Plurimi negant; eo quod, cum vir se retraxerit, actus 
 sit completus, adeoque ilia seminatis mulieris foret peccatum 
 pollutionis; alii vero affirmant; quia ista excitatio spectat ad 
 actiis conjugalis complimentum et perfectionem; excipeunt 
 tamen cosum, ubi periculem et perfectionem; excipeunt ta- 
 men casum, ubi periculum «st ne semen ad extra profudatur. 
 Vol. vii, p. 188. 
 
 Hanc posteriorem sententiam ad exorbitantes opiniones 
 laxiorum refert Henricus a S. Ignatio. Tom vii, p. 188. 
 
 Henricus, from St. Ignatius, refers this last opinion to the 
 exhorbitant opinions of the more lax divines. Vol. vii, p. 
 188.
 
 313 
 
 EXTRACTS FROM BISHOP KENRICK'S THEOLOGY. 
 
 152. Fellatores vocat Martialis " lingua maritos et ore 
 moechos." (L., XI, epigr, 61.] Pessimatn hoc libidinis 
 genus mortale esse et naturae repugnare liquet. Rui linguam 
 mulieris os imittunt, in proximo pollutionis discriinine ver- 
 santur, et contra naturam voJuptatem quaerere connicuntur: 
 quapropter nequeunt a lethali eximi culpae, uisi obiter fiav 
 absque venerea delectatione. T. I., p. 1130. 
 
 VOLUME III, PAGE 308. 
 
 5 II. DE USU CONJUGII. 
 
 67. Conjugii usus, modo rationi convenienti, licitus est, 
 nam ex ipso Conditoris instituto fit ut maris et femnes con- 
 junctions genus propagetur humanum. " Situs naturalis 
 est, et mulier sit succuba, ut vir incubus; hie enim modus 
 aptior est effusione seminis virilis, et receptioni in vas fe- 
 mineum ad prolem procreandam. Situs autem innaturalis 
 est si coitus aliter fiat, nempe sedendo, stando, de latere, vel 
 prseposterc more pecudem, vel si vir sit succubus, et mulier, 
 incubus." L. vi, n. 917. 
 
 68. Si conjuges inccepta copula, ex mutus consensa co- 
 hibeant seminationem absque effusionis periculo, per se non 
 est peccatum mortale. ****** 
 
 69. * ' Si vero fcemina jam seminaverit, vel sit in proba- 
 bili periculo seminandi, non poteni quidem vir data opera a 
 seminatione se retrahere. sine gravi culpa, quia tunc ipse 
 est causa, ut sement uxoris prodigatur." L. vi, n. 918. 
 
 70. Si vir jam seminaverit, femina retrahendo se a semi- 
 nando plerisvue videtur peccare lethaliter, quia juxta plures 
 utrumque semen ad generationem requiritur. 
 
 73. Peccat mortaliter vir copulam inchoando in vase 
 14
 
 314 
 
 debito earn consummet. Ita communias et verius sentiunt 
 theologi. "Ratio quia ipse bujusmodi coitus (etsi absque 
 seminatione) est vera sodoraia, quam-vis non consummata, 
 sicut ipsa copula in vase naturali murieris alienae est ver 
 fornicata licet non adsit seminatio." Virilia perfricare circa 
 vas praeposterum uxoris est etiam mortale; "ratio est quia 
 saltern talis tactus non potest moraliter fieri sine afftu so- 
 domitico." L. vi, n. 616, 
 
 79. In loco sacro copula habenda non est, extra necessi- 
 tatem, quae contigit exercitu in ecclesia diversante. 
 
 81. Coire tamen cum praegnante S. Alphonso videtur culpa 
 venialis, " nisi adsit periculum incontinentiae vel alia honesta 
 casa." S. Alph. i, vi, n. 924. 
 
 92. Non debet vir jejuniis nimiis se reddere impotentem, 
 nee mulier jejunando fieri nimis deformis, ades ut earn vir 
 aversetur. 
 
 95. Si actus sit venialiter nialus S. Alpbonsus sic dis- 
 tinguit: "actus est illicitus ex parte petentie, puta si petat 
 ob voluptatem, vel alium finem leviter malum, vel die quo 
 vult Eucbaristian accipere, tunc tenetur reddere; quia cum 
 actus sit per se bonestus, tenetur ex juslitia ad reddendum, 
 etiamsi exigens peccet graviter in petendo, ut diximus. 
 N. 944, Dub. 1. Si vero actus est venialiter illicitus ex 
 parte ipsius actus, copulae, ut si petatur situ innaturali, vel 
 tempore menstrui, aut puerperii tunc quando adest justa 
 potest quidem reddere, cum quaelibet justa causa excuset a 
 veniali. Justa autem causa erit, v, g., ne incurrat indigna- 
 tionem alterius, sive rancorem illius quodammodo notabilem, 
 et non possit cum commode avertere. ******* 
 Dixi potest reddere, sed non tenetur, quia licet vinculum jus- 
 titiae fortius sit vinculo cbaritatis, attamen cum actus, sit 
 tali modo per se illicitus, alter non babet jus ad ilium." 
 L. vi, n. 946. 
 
 96. Si bomo extra vas seminaturus noscatur, utrum uxor 
 possit eum excipere iuquiritur. Equidem constat earn non
 
 315 
 
 posse id consilii, quam detestandum, sit, probare; sed ex- 
 cusant earn pluses, eum excipientum; quia copula inchoata 
 per Caaterum quoties cutnque possit precibus et monitis eum 
 inducere ut coitum integrum habeat, videtur teneri; nee 
 facile excusatur si ipsa absque gravi causa petat debitum, 
 quando novit eum ita rem habiturnm, nam ex caritate ten- 
 etur impedire peccatum viri: "Justam autem causam habet 
 petendi, si ipsa esset in periculo, incontineniae, vel si deberet 
 alias privari suo jure petendi plusquem semel, vel bis, cum 
 perpetus scrupulo an ei sit satis grave incommodum, vel ne, 
 nunc se continere." L. ui, n. 947. 
 
 97. Non tenetur reddere debitum conjuji gui remisit jus 
 suam, v. g., castitatem vovendo ex consensu mutuo. Quod 
 so ita eo senserit, ut non cesserit suo juro, tunc instanter 
 petenti videtur reddendum, quam per se debealur, et alter 
 suo jure non ceciderit bono voluntodis proposito. Amenti 
 reddendum non est debitum, quam dominii usus ratione in- 
 digeat. Altamen si non sit omnino mente captus, licet 
 ei petento obtemperare praesestim ne prodigatur semen, 
 quando ex cita nullum incommodum grave timendum sit. 
 Cum muliere ameute non licet corie, nisi sterili, noscatur, 
 proli enim inferretur damnum. Peccaret qui conjuges 
 amentes conjungeret ad copulam, quam proles carreret ne- 
 cessaria educatione. 
 
 98. Non tenetur conjux debitum reddere alteri adulterii 
 reo, fides enim semel fructa alterum obligatione solvit, ma- 
 nente tamen conjugii vinculo. Igitur si de delicto constet 
 vel vehementia sint ejus indicia culpanda non est uxor quae 
 renuit subesse murito. 
 
 99. Erbio non tenetur conjux morem quere, caret enem 
 usu ratiouis, qui ad exercendum dominium requiritur. Quod 
 si non adeo ebrires sit ut nequreat rem habere, licet utique 
 obtemperan, quamvis vix teneatur. Ad impiendum dissidia 
 rixas, et blasphemias plerumque oportet pretenti acquiescere: 
 quod si contigat effundi extra vas semen, id ebrio imputan- 
 dum erit.
 
 316 
 
 100. Qui ob incestum privatus est jurepeteudi debiti, ten- 
 etur nihilorainus ad reddendum; nee enim alter ob ejus cnl- 
 pam puniendas est. Qui castitatem vovit, absque conjugis 
 consensu, paniter teuetur reddere, qua*nvis nequeat petere, 
 nam eon potuit conjugis jus afficere suae volentatis proposito. 
 
 101. Conjuges tenentur ad reddendum debitum cum levi 
 suo incommodo et damno, nam conjugio inendo, se obli- 
 garunt ad ea quae huic insunt. Si contingat alterutrnm 
 morbo aliquo laborare, qui contagiosus non sit, non debet 
 alter ejus effugere consortium, nam et leproso debitum red- 
 dendum est. Quod si infectio timenda sit, ex medicorum 
 judicio, vel si conjux sanus vehementur abhoreat ab alterius 
 consortio, execusandus videtur, impossibilium enim nulla est 
 obligatio. 
 
 103. Uxor quae experta est se non posse parere absque 
 vitae periculo, non tenetur reddere debitum, nam cum tanto 
 sui detrimento nequit obligari : attamen potest reddere, nam 
 licet illi se objicere periculo quod ex sui conditione oritur, 
 prassertim si id ad vitandam sui, vel conjugis incontinentiam 
 necessariam sit. Si semper pariat filios mortuos, plures 
 dicunt earn posse reddere, quamvis non teneatur, nam 
 praestet infasites esse, etram cum peccato originis, quam non 
 esse, et per accidens eorum mors contigit, quam conjugii 
 usus per se licitus sit. Ego distinquendum preto. Si foetus 
 mors in utero contigat, vel alias, absque actu cbirurgi vitam 
 tollentis, uti que videtur licere uti matrimonio, etsi praevi- 
 deatur eveutura: sed si fcetam forcipibus tollendum constei, 
 dubitari posset utrum liceat conjugis uti, cum tanto prolis 
 detrimento. Equidem optandum ut abstinerent conjuges; 
 sec quam incontinentiae sit periculum, excusari forsan po- 
 terunt, chirurgorum permitttentes arbitrio, quomodo cum 
 uxore parturiente agendum sit. T. Hi, p. 317. 
 
 104. Uxor quae in usu matrimonii se vertit, ut non re- 
 cipriet semen, vel statim post illud exceptum surgit, ut ex- 
 pellatur, lethaliter, peccat; sed opus non est ut din resupina 
 jaceat; quam matrix brevi semen attrabat, et mox arctissime
 
 317 
 
 clandatur. Puell<E vim patenti licet se vertere, et conari ut 
 non accipiral semen, quod injuria ei immittitur; sed excep- 
 tum non licet expellere, quia jam possessionem pacificam 
 habet, et hand absque injuria ejiceretur. T. in. p, 317. 
 
 105. Conjuges senes plerumque cocunt absque culpa, licet 
 contingat semen extra vas effundi, id enim per accidens fit 
 ex infirruitate naturae. Quod si vires adeo sint fractae ut 
 nulla sit seminandi intra vas speo, jam nequeuut conjugii 
 uti. T. Hi, p. 317. 
 
 106. Tactup, aspectus, et verba turpia inter conjuges, 
 directa ad copulam, permittuntur, quia veluti media sunt ad 
 finem licitum adhibita. Hinc licet illis se invicem ita ex- 
 citare ut copulam facilius perficiant. Quae antem ad copulam 
 non referuntor, et solius voluptatis causa fiunt, non exce- 
 dunt culpam venialem, si tactus per se non sit valde fcedus, 
 et si non adsit periculum pollutionis, Equidem status con- 
 jugalis jure censetur haec pleraque quaodmmado cohones- 
 tare, et gravem anferre turpitudinem ; secus plurimis scru- 
 pulisque foret obnoxisus. " Et hoc " inquit S. Alphonsus, 
 " etiamsi copula tunc ipsis esset vetita ob morbum, vel esset 
 impossibilis ob impotentiam quae snpervenisset," L. vii, 
 933. Quod si quis voto castitatis se ligasset, tunc plane 
 forent ilia omnia mortalia. Si impedimentum copulae pro- 
 veniat ex afnnitate vel cogatione spirituali, etiam tunc tac- 
 tus hujusmodi excusari possunt a mortali, quam poena legis 
 sit strictae interpretationis. T.iii, pp. 317-18. 
 
 107. Quand periculum pollutionis in se, vel in altero prae- 
 videtnr, aiflficilisis excusantur tactas husmodi a gravi pec- 
 cato, praesertim si videantur inchoata quaedam pollutio 
 ("prout esset digitum morose admovere intra vas iemin- 
 eum.") S. Alphonsi judicum damus. "Puto probabilus 
 decendum, quod actus turpes inter conjuges cum periculo 
 pollutionis, tarn in pretente quam in reddente, sunt mor- 
 talia, nisi habeantur, ut conjuges se excitent ad copulam 
 proximo secuturam, quia cum ipsi ad copulam jus habeant. 
 habent etiam jus ad tales actus, tametro pollutio per acci-
 
 318 
 
 dens copulam praeveniat. Actus vero pudicos etiam censeo 
 esse mortalia, is fiant cum periculo pollutionis in se, vel in 
 altero, casu quo habeantur absolain votuptatera, vel etiam 
 ob levem causam : secus si ob causam graveni, puta si ali- 
 quando adsit urgeno causa ostendendi indicia affectus ad 
 i'ovendum muturem amorem, vel ut conjux avertat suspi- 
 onem ab altero, quod ipse sit erga aliam personam pro- 
 peusus. Probabiliter dicuut Sanchez, Bosius et Escobar: 
 "in reddente, tactus etiam impudicos, nisi sint tales ut 
 videantur inchoata pollutio, esse licitos, quamvis adsit per- 
 iculum pollutionis in alterutro, quia tunc reddens dat ope- 
 ram rei licitae, ad quam obligatur propter jus pretentis, qui 
 tamelsi peccat, non tamen jus amittit, cum culpa se teneat 
 ex parte peronae." L. vi, n. 933. Immittur prudenda in os 
 uxoris etiam obiter, videtur peccatum mortale "turn quia in 
 hoc actu ob calorem oris adest proximum periculum pollu- 
 tionis, turn quia haec per se videtur nova species luxunae 
 contra uaturam (dicta ab aliquibus irrumnatio) ." (L. vi, n. 
 935.) Vol. in, p. 318. 
 
 108. Tactus turpes sui ipsius, conjuge absente, vix pos- 
 sunt carere periculo proximo pollutionis, ideque plerumque 
 damnatur peccati mortalis. " Ratio, turn quia conjux non 
 babet jus per se in proprium corpus, sed tantum per acci- 
 dens nempe tantum, ut possit se dispousre ad copulam; 
 unde cum copula tunc non sit possibilis; tactus cum seipso 
 omnino ei sunt illiciti; turn quia tactus predendorum, quando 
 fiunt morose, et cum commotione spirituum, per se tendunt 
 ad pollutionem, suntque proxime connexi cum ejus peri- 
 culo." (Z. vi, n. 936.) T. Hi. pp. 318-19. 
 
 109. Conjuge absente, delectatio de copula cogitata non 
 caret gravi periculo. " Si delectatio habeatur non solum 
 cum commotioue spirituum, eed etiam cum titilatione seu 
 voluptate veneiae, sentio cum Concina. * * * * contra 
 Sporer, earn non posse excusaai a mortali, quia talis delec- 
 tatio est proxime coujuncta cum periculo pollutionis. Secus 
 vero puto dicendum, si absit ilia voluptuosa titillatio quia
 
 319 
 
 tunc non est delectationi proxime adnexuni periculnm pol- 
 lutionis, etiamis adsit commotio spirituum, et sic revera 
 sentit Sanchez, eum ibi non excuset delectationem cum vo- 
 luptate venera sed tantum (ut ait) cumcommoti ne et ultera- 
 tione paitium absnue pollutionis pericuio. At quia talis 
 commotio propinqua est ilia titillationi volnptuosa?, ideo 
 maxime hortandi sunt conjuges, nt abstmeant ab hujusmodi 
 delectatione morasa." L. v, n. 937. Venia sit dictis. 
 
 H 
 
 VOLUME I, PAGE 318. 
 
 § VII. DE LUXUKIA. 
 
 92. Ex causa autem necessaria, vel utili, rel convenienti 
 animae aut corpori, si pollutio preventura prae videatur 
 quam quis tamen animo a versa. ur, nulla est culpa, nisi adsit 
 consensus periculnm. "Hinc etiam aliis confessariis mn- 
 lierum, ac legere tractatus de rebus turpibus; cbirengis aspi- 
 cere ac tangere partes feminae aegrotantis, ac studere rebus 
 medicis: licet quoque aliis alloqui, osculari, ant amplexari 
 mulieris juxta morem patriae servire in balneis, et similia. 
 (Hasc pessime detorsit infelix redux ad baeritico?.) II. Li- 
 cet alicui, qui magnum punritum patitur in verendis, ilium 
 tactu abigere, etiamsi pollutio sequatur. Cante tamen ab- 
 tinendum est, si puritus non sitvalde molestus. III. Sic 
 etiam licet, etiam pioevisa pollntione, equitare causa utili- 
 tatis. IV. Licet decumbere alixuo situ ad commodius 
 quiescendum. V. Cibos calidos aut potus moderate sumere, 
 et honestus choreas ducre." St. Alphonsus, 1, Hi, n. 483. 
 
 * Inclytos scriptor DeMaistre ce conjugii abusu taec notavii quae 
 ponderent operet qui affectantes morum puri'ate rnia scrutandis rebus 
 matrimonii abhorrent: " Si nous pouvions aparcevoir clairement tout 
 les maux qui resultent des generations desordonees, et des innombra- 
 bles profanations de la premiere loi du monde, nous reculerious d'hor. 
 reur. Voila pourqui la seule religion vraie est aussi la scule qui sans 
 pouvoir tout dire a 1'homme, sesoit nanmoins emparee du marriage et 
 l'ai t soumit a de sainte ordonnances." Le Compte De^ilaittre, Soirees 
 de Saint Petersburg: 1 Entretien, p. 55.
 
 320 
 
 VOLUME III, PAGE 172. 
 
 DB SIOILLO COFESSIONIS. 
 
 87. Interrogatus confessarius utrum quis apud eum con- 
 fessus fuerit, potent plorumque respondere, prout res se 
 habet. Quod si clam accessrit, ipsam confessionem celatam 
 voluns, putant plures, et quidem recte, judice St. Alphonso, 
 frangi sigillum si accessus ejus a confessario dclaretur, nam 
 gravioris, peccati suspicionem facile injicil. L. vi, n. 638. 
 De iis antem qua confilendo declarantur, nihil prorsus di- 
 cendum est; ea enim ignorare causetur, quam nonisi Dei 
 vices gerenti innotescant. "Homonon adducitur in testi- 
 monium, nisi ut homo. Et ideo sine lsesione conscientse 
 potest jurare se nescire, quod scit tantum ut Dens. St. 
 Thorn Suppl.iii,p. qu., XI Art. i ad in. Igitur simpliciter 
 denegare debet se eo nosse; quod si aliunde noverit, caven- 
 dum ne quid ceitius ex confessione proferatur.
 
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