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SIX YEARS

MONASTERIES OF ITALt^

TWO YEARS

ISLANDS OF THE MEDITERRANEAN
AND IN ASIA MINOR:
CONTAINING
A ¦VIEW OF THE MANNERS AND CUSTOMS OF THE POPISH CLERGY IN
IRELAND, FRANCE, ITALY, MALTA, CORFU, ZANTE, ^
SMYRNA, &c.
WITH ANECDOTES AND REMARKS
JXLTTSTRATIWG SOATE OF THE PECULIAK DOCTMNES OF THE
HOMAN CATHOLIC CHUHCH.
BY REV. S. I. MAHONEY,
LATB A CAPUCHIN FRIAB IN THE CONVENT OP THE IMUAOULAVE
CONCEPTION AT ROUE,

Oix dvSdvEi TOV Aatfiouus o9acrtv to ^pTjtrKBHEiv.
A superstitious worship is not pleasing to (Jod.
Greek Proverb.

BOSTON:
JORDAN, SWIFT AND WILEY.
184 5.

PREFACE.

Among the many works lately published in this country on
the subject of the Roman Catholic church, not one, it has been
observed, is fitted to give the Protestant reader a just notion
of the leading features of that religion. It is not enough, in
order that Protestants may justly appreciate the blessings of
gospel freedom, to lay open to the world the conduct of some
few of the clergy — to hold up, to the execration of the public,
the vices practised within the well secured cloisters of nuns,
and to expose the artifices and impositions of priests — but it is
also necessary to make it clear, that such effects are the neces
sary consequences of the system itself. And who can better
fulfil that duty (for duty it certainly is) than some one who
formerly belonged to the Romish priesthood ? The author of
the following pages often wished to see the subject taken up by
abler hands than his own, but his wishes have been hitherto in
vain. Having spenta great part of his life — from his sixteenth to
his twenty-third year — secluded within the walls of a monastery,
and having been educated in the capital of popery, he offers to
the public the following pages — a narrative of his owrt life and
experience — hoping they may serve as an antidote against the
sly and plausible endeavours of popish priests, who, even in
this free country, with the true spirit of their church, wish, and
are daily endeavouring to subvert the faith of unstable Protest
ants. If he succeed in fully impressing on the minds of Pro
testants the dangers of popery, and in unmasking the plausible
excuses of its advocates, he will not consider his labour as
thrown away. If he succeed in saving one, only one, whether
Protestant or Romanist, male or female, from the dangerous
gulf of monachism, he will think himself more than repaid.
Recommending the work to the Father of light, who sees the
purity of his intentions, and without whose aid no beneficial
results can follow from it, he submits himself and it to a reli
gious and discerning public. 6

CONTENTS.

CHAPTER I
Introduction — The Author's birth and education — Dedication of
children — EvU effects thereof— Two instances — First confession  Its
effects on the Author's mind — The Capuchin Superior in Ireland —
Meddling of priests in private families,  1
CHAPTER II.
Departure for Rome — My father's last words at parting — Reflections
— ^Arrival m Paris — French clergy — State of religion in France — Dis
respect shown to the clergy by the French — An instance of it — Lyons
— Conversation with an mnkeeper — His description of French reli
gion — French -Protestants — Church of Lyons — Arians — Conversion
of 1500 Papists — Their return to popery — For what reason — ^Present
revivals,  7
CHAPTER III.
Arrival at Rome — Cardinal Micara, General of the Capuchins — ^How
received by him — The lay-brother cicerone — In what department of
curiosities he excelled — Removal to Frascati — Description of Frascati
and its environs — Reception — The English not Christians — How ex
plained — Italian civiUty to strangers — Taking the habit — Ceremonies
used on that occasion,  12
CHAPTER IV.
Rule of St. Francis — Reasons for being unable to obtain a sight
of it before receiving the habit — Tradition attached to it — Francis'
conversation with the miraculous crucifix — ^Pope Honoiius — Canoni-
cally elected popes — Infallibility — Lents—Wonderful change of flesh-
meat into fisn, . '  19
CHAPTER V.
Continuation of the rule — Monkish vow of poverty — ^How observ
ed — Anecdote of a Carmelite — ^Masses — Obedience — ^Education of
Novices — An ass turned into an ox — The tree of obedience, . 25
CHAPTER VI.
What excited Francis to found hil order — ^Benedictines — Santoni —
State of the religious orders in the thirteenth century— State of the
people — ^Francis' ambition, .  31
CHAPTER VII.
Novitiate — Education of Novices — Master-novice — ^His qualifica
tions — Popish prayers — Canonization and Beatification — Canonical
hours,  36
CHAPTER VIII.
Breviary — Its unwilling agency in leading many priests to the
truth^Story of a Tyrolese monk — His conversion — The cause of it —
Remarks upon it by a professor of theology — How a popish priest
may commit seven mortal sins per diem, .... 42
7

Vlll CONTENTS.
CHAPTER IX.
Design of the Breviary — Pius V.'s bull — Extract from it — Marcel-
lus — Life of Gregory the Great— His works — Life of Leo I. — His
great exploits — Remarks thereon — Nunneries of Tuscany, . 47
CHAPTER X.
Continuation of extracts from the Breviary — ^Marcellinus — The
pope sacrifices to idols — Why he could not be judged by the church—
Infallibility, a species of impeccability — John — The testimony of a
horse in favour of his claims — Remarks thereon — A sample of Gregory
the Great's works — Review of the Bishop of Rome's claim to supremacy
— Never acknowledged by the Greek church — ^Uninterrupted succes
sion — Imaginary popes manufactured, .... 64
CHAPTER XI.
Continuation of extracts from the Breviary — St Vincent Ferreri-
Miracle — Suspension of the laws of nature — Remarks — Adoration of
Vincent at Valencia — St. Anthony of Padua — Preaches to the birds —
Hymn composed in his honour — His miracles — Sailing without ship
or boat — Removal of mountains — St. Denis walking with his head in
his hand — Shrine of an Italian saint— -Concluding remarks on the
Breviary,  61
CHAPTER XII.
/ Evils attending a monkish life— Novices kept in ignorance of the
real state of a monk — Passions to which monks are subject — ^Hatred
and anger — Ambition — Tragical story of two Tuscan monks — ^Method
of conveying moral instruction — Narrative of an occurrence said to
have taken place in the Capuchin convent of Frascati — Why the
Capuchins wear beards — The wood of the true cross, . . 71
CHAPTER XIII.
Termination of Novitiate — Votes of the other monks required be
fore the novice can be admitted to profession — Ceremonies used at the
profession of a monk — The monastic vows — Good and bad monks 
Story of a bad monk — Monkish persecutions — The bad monk's flight
from Turin — How treated by the general at Rome — His secularization
— Expenses incurred before he could obtain it — The bad monk turned
into a zealous preacher of the gospel — Classification of monks, . 79
CHAPTER XIV.
Convents of study-^The employment in which those monks who
are void of talents are engaged — Monastic studies — Logic — ^Metaphy
sics — Its use in supporting popish doctrines — Dogmatic theology 
Its evil tendency — Mutilation of Scripture — Purgatory — Popish
theologians — Polemical divinity — Character of popish polemics — How
they excuse themselves — ^Moral theology — Auricular confession  Its
instrumentality in the support of priestcraft, . . . gj
CHAPTER XV.
Continuation of remarks upon moral theology — Mortal and venial
sins — Precepts of the church — Prohibition to sell flesh-meat on Fridays
and Saturdays — Punishment of those who transgress the precept of
fasting — Confession and communion — Sentence of excommunication
— Number of popish sacraments — The Eucharist — Anathema of the
Council of Trent against all who deny the real presence — Absurdity
'of that doctrine — One hundred thousand (Jhrists created every day-^

CONTENTS. IX
Popish inventions for the support of the doctrine of Transubstantia
tion — The miraculous corporal — Miraculous particle — State of the
Jews at Rome — A mule's testimony of the truth of the real presence
— Anecdote of Rabelais — Sale of masses — Cost of a high mass —
Reflections — The treatise upon oaths — No faith to be kept with here
tics — Dispensing power of priests — Murder of Protestant clergymen
in Ireland — Jesuitical morality,  100
CHAPTER XVL
Reflections upon monastic studies — Extraordinary charity of those
who endeavour to excuse doctrinal error — The young monk begins to
see monachism as it really is — Schools in which he learns the secrets
of monachism — Want of decorum in reciting the divine oflice —
Gradual corruption of the young monk — Monks bans viiiants — The
manner in which the income of convents is spent — Belly versus
Obedience, a scene in monkish life — Cardinal Micara in jeopardy —
The foregoing scene dramatized — Calumny and detraction of, monks
— Their conversation in the refectory — Monkish luxuries obtained at
the sacrifice of honour and virtue — Story of a young man, the victim
of monkish calumny — Clerk of the kitchen — Manner of punishing a
bad cook — ^Monkish fasting and abstinence — Lent — Dinners — Colla
tion — ^Monkish false pretensions,  116
CHAPTER XVII.
Effects of bad exainple — ^Its eflfect on the Author's mind — He seeks
the advice of his confessor — The confessor's apology for the vices of
his order — A word of advice from the same for the Author's private
use — Tampering with the consciences of others, as practised in the
confessional — The Author practises upon his confessor's advice —
Falls into infidelity — Argues publicly against the existence of God— ^
Becomes an object of suspicion to his fellow monks — Search made in
his room for heretical books and papers — Johnson's Dictionary con
victed of heresy — Ordination — Number of orders in the Romish church
— In what the candidate for ordination is examined — Character
of Monsignor Macioti, Suf&agan-bishop of ViUetri — Episcopus in
partibus  . . 129
CHAPTER XVIIL
Jealousies and enmities of monks of different orders — Reasons for
entertaining such hostile feelings against each other — Sample of
monkish lampoons — The immaculate conception of the blessed Virgin
— The Dominicans and Franciscans declare war against each other —
Monkish impostnre — Tragic story of Jetzer — The ghost of a Domini
can appears to him — Jetzer undergoes the discipline in order to
redeem his brother's soul from purgatory — The virgin prior — Revela
tions made by the Virgin to Jetzer — He receives the five wounds that
Sierced Jesus on the Cross — Jetzer discovers the imposture — The
ominicans attempt to poison him — He flies from them, And seeks
the protection of the civil authorities — The actors in the infernal plot
burned alive — Jetzer's death — The use which the Franciscans make
of the foregoing narrative — Number of religious ordejrs — How distin
guished from each other — Division of monks — Number of the clergy
m the capital of popery — Number of beggars, ... 142
CHAPTER XIX.
Hope of salvation placed in being buried in a Franciscan habit--
Story of a soul saved from eternal damnation through the merits ot
St. Francis — ^Emoluments derived by the monks from the popular

X CONTENTS.
superstitions — Story of an heir who was struck dead for defi:auding
the Franciscans of their due — Ways practised by monks for promoting
their own interests — Then: tampering with thefemales of those families
over which they have acquired influence — Story in illustration of the
foregoing—Allurements held out to females to enter nunneries —
Monkish treachery illustrated — A young gentleman's own account of
the snares laid by monks for himself, and his sisters — One of his sis
ters dies of a broken heart on discovering her mistake — Happy termi
nation of the young man's misfortunes, .... 152
CHAPTER XX.
Adoration and prayers to saints — Confirmed by the Council of
Trent — Absurdity of that doctrine — Image-worship — ^Papists really
and truly idolaters — How they excuse themselves — Adoration of the
statue of Saint Januarius at Naples — Blasphemous prayer addressed
to Jesus Christ by the Neapolitans — Idol-worship practised by all
^Ise religions — Modern Greeks and Romans inexcusable — History of
the rise and progress of image-worship in the church of Christ —
Image-worship abhorred by the primitive church — Opinions of soma
of the early fethers on that subject — Images of saints admitted as
ornaments in the churches in the beginning of the fifth century —
Gregory the Great condemns image-worship — The monks of the
eighth century estabhsh image-worship by their own example — Edict
of Leo, the Isaurian, concerning images — The priests and monks ox-
cite the people to rebellion, in consequence of it — Leo orders all
images to be publicly burnt — Image-worship favoured by popes —
Iconoclastae, and Iconolatrae — Charlemagne declares against image-
' worship — Claudius, Bishop of Turin, orders all images to be cast out
of the churches — ^Image-worship established by law in the eastern and
western churches, and triumphs till the era of the reformation — Effects
of the reformation on image-worship, .... 169
CHAPTER XXI.
Image-worship in the nineteenth century — Statue of St. Peter —
Opinions as to its identity with one of the pagan divinities of ancient
Rome — Story iUustrating the vengeance which it takes on those who
dishonour it — Another, whereby it becomes clear that his brazen ,
saintship has the power of protecting his devout worshippers — Reflec
tions,  180
CHAPTER XXII.
Images of the Virgin Mary — La Santa Casa di Loretto — ^History of
the Holy House — Income of the priests attached to it — Sale of vermin
— The miraculous image of the Virgin Mary at Basil — Expedient of
the priests for reviving the dying superstition — Letter of the Virgin
Mary to a reformed clergyman — Notes explanatory of the foregoing
letter — Late repentance — Litany of the Virgin — St. Peter, gate-keeper
of heaven — Gulielmus — George — St. Anthony, protector of swine 
Different ofiices assigned to the crowd of saints in the popish calendar
— Reflections  Igj
CHAPTER XXIII.
Continuation of remarks upon image-worship — ^Popish unity 
Madonna delta lettera at Messina — The Virgin Mary a linguist — CJopy
of the Virgin's letter to the Messinians— Translation of the foregoing
—Spain, and its idolatries— Spanish Jesuits— Spanish form of saluta
tions— Portugal— Don Miguel favoured by the priests — A miracle
wrought m confirmation of his authority— The Virgin delivered of a
l)oy twelve years old — Effect of the discovery on Don Miguel's govern
ment — Concluding remarks upon image-worship, . . 202

CONTENTS.

XI

CHAPTER XXIV
Relics — ^Practice of the primitive church — Relic-worship established
by the pope — Manner of procuring saint-bodies — The three heads of
John the Baptist — The offal of tlie charnel-houses made the object
of a Chnstian's adoration — St. Crispin of Viterbo — St. Spiridione —
Contest between the Greeks and Latins, for the possession of his body
—Relic-worship at Malta — ^Maltese quack-doctor — Relics preserved
m the church of St. John at Malta — Attempt to steal a relic 
Anecdotes of the plague at Malta — Translation of a saint's body from
the catacombs at Rome to Malta — Stupendous miracle performed by
touching the foregoing body — Reflections — Milk of the Virgin Mary
— Shrine of Thomas a Becket at Canterbury — Henry VIII. and his
myrmidons — Relation of the manner in which the Virgin's milk
found Its way to the monastery of St Mary's, near Falmouth — Con
cluding remarks on relic-worship,  213
CHAPTER XXV.
Indulgences — When first granted — Leo X. publishes indulgences —
Form of indulgences — Language of indulgence-mountebanks — Ex
tract firom the " Tax of the Sacred Roman Chancery" — Dispute be
tween the Augustinians and Dominicans — Luther, and the reformation
— Galileo Galilei — Decline of indulgences in Italy — The pope grants
indulgences — gratis, because he could find no purchasers — The
Cruzada — Spaniards obliged by the secular arm to purchase indul
gences — ^Probable income of the pope from the sale of indulgences in
Spain — Bishops endowed with the power of granting and selling
indulgences — <)bliged to pay an annual rent to the pope — A bishop
suspended from his functions, and confined to a convent, by reason
of not being able to pay the pope's rent, . . . . 238
CHAPTER XXVI.
Conscientious bishops — ^Monsignor Gondolfl — Maronites — Mon-
B%nor Gondolfi sent in the character of apostolic delegate to the east-
em churches — DecUne of popery and cause of that decline, among
the Maronites — Gondolfi's instructions — Cunning of his holiness,
cloaked under a love for the souls of the Maronites — Gondolfi's early
life — State of the monks attached to the holy sepulchre, at Jerusalem
—Gondolfi endeavours to reform them — The monks accuse him of
heresy at the court of Rome — Obliged to be on his guard against the
machinations of the monks — He removes to Mount Libanus — State
of the Maronite clergy and people — Distribution of the Scriptures
made by the Protestant missionaries among the Maronites — The
Maronite clergy accuse Gondolfi at Rome — He is recalled, but refuses
to obey — He is expelled from the convent — Arrival of his successor —
Bibles burned by thousands — Gondolfi is poisoned by a Maronite
priest — The Maronites report that his death was caused by the ven
geance of God — Indulgences for committing sin — Alexander VI. —
Massacre of St. Barlliolomew — Fra Paolo — Curious theological dis
quisition, .......... 251
CHAPTER XXVH.
Departure from Rome — Refused permission to return to Ireland —
/Plan of escape — How executed — Arrival at Marseilles and Lyons-
Geneva — ^Monsieur Cheneviere — Socinianism — English travellers on
the continent of Europe — Rabbi M  s, the conveited Jew — Hia
gerfidy — Arrival in London — Treatment received from false and per-
dious fiiends,  270

Xll CONTENTS.
CHAPTER XXVin.
State of reKgion in Malta — Number of popish priests — Their ig
norance — Ignorance of the people — Bishop Caruana — Power of the
pope in Malta — Anecdote of a Maltese attorney — Doctor Naudi —
Maltese medical college — Naudi's treachery — He is found out by an
English missionary — Maltese monks— Number of monasteries in
Malta — ^Paulotiste — Dominicans — Carmelites — Ignorance of the Mal
tese monks — Cohvent of Capuchins at Malta — Padre Pietro, the
Capuchin Custode — ^Padre Calcedonio — Story of a child violated by
him in Santa Maura — He is sent to the galleys — Remission of his
sentence, through the uifluence of General Rivarola — ^Esteemed as a
saint by the Maltese,  284
CHAPTER XXIX.
Continuation of remarks upon the popish clergy of Malta — Their
general incontinency — Father Butler, cnaplain to the EngUsh forces at
Malta — Meaning of the initials, " D. D.'' affixed to his name — His
mania for making proselytes — Sample of popish conversions — A Pro
testant converted; to popery after death — Another sample of Father
Butler's way of making proselytes — Father Butler appears in a new
character— Sir Dominicfc Ritual, and Sir Paul Text-book — Sir Domi-
nick disgraces his knighthood — Concluding remarks on popery in
Malta,  "^ 299
CHAPTER XXX.
Rev. Mr. Lowndes, Protestant missionary — Greek priests at Corfu 
State of religion at Corfu — Popish clergy and archbishop^ — Conversa
tion with the' popish archbishop — His attempt to wheedle me again
into popery — My answer — Persecution by the popish priests, and its
effect — Zante — ^Popish priests at Zante — Mr^ Croggon, the Wesleyan
missionary — Letter from Smyrna to Mr. Lovmdes — The popish
priests attempt to poison me — Effects of the poison — ^Departiu'e from
Zante — Arrival at Smyrna — Conclusion, .... 308

SIX YEARS

MONASTERIES OF ITALY, &c

CHAPTER I.

Introduction — The Author's birth and education — Dedication of
children — ^Evil effects thereof — ^Two instances — First confession
— Its effects on the Author's mind — The Capuchin Superior in
Ireland — Meddling of priests in private families.
The religion of Rome, miscalled Catholic, a short
history of which, as it exists in the monasteries and other
popish institutions of Italy and the islands of the Medi
terranean, will form the subject of this book, is so well
guarded by the passions — the attendants of human nature
— that it requires more than an ordinary eflfort of the
human mind to free itself from its galling trammels. It
is indeed the religion of human nature, whether it be
regarded in a temporal or spiritual light. If in the latter,
the influence exercised over the minds of its members by
a wily priesthood, and the dangerous security, so differ
ent from the gospel/ear and trembling, into which they
are lulled by the organs of confession, and forgiveness
by the mouth of a priest, fully prove that human naturp
is only flattered by its operations : if in the former, the
numerous ceremonies so pleasing to the senses, the su
perstitious veneration in which its clergy are held, and
the opportunities possessed by them of reconciling the
people to every passing event, and which opportunities
they never let slip ; all these form separate and convinc-
2 1

2 SIX TEARS IN THE
ing proofs, that human nature is the foundation stone, on
which the Romish church is built. The foregoing
reflections were strongly brought to my mind, whilst
considering my own peculiar case, and the difficulties I
had to struggle with before embracing the blessed and
consoling doctnne of justification through the all-atoning
blood of Jesus Christ. To break not only through tho
prejudices of education, but also to set at defiance the
workings of the passions by which the church of Rome
is upheld, is, all must confess, no easy matter. How I
have been able to accomplish that great task will be seen
in the sequel. To the history of my early life, though
it may contain many things, which worldly prudence
would consider as best kept in my own bosom, yet as it
is a picture-T-a faithful one too — of the education of
Roman Catholic children in Ireland, and especially of
those destined for the priesthood, I have no hesitation to
give publicity.
I was born in the city of C  , Ireland. My father
was a corn merchant of that city, respectably connected,
though not rich. I am the last of five children, and was
destined for the church from the hour of my birth. I
say destined ; for strange as it may appear, such a cus
tom of setting apart young children for fhe service of the
church, prevailed and still prevails in Ireland, as well as
in most parts of popish Europe. The child's inclination
is never consulted, and how could it be, when his future
profession is marked out, whilst he is yet an infant, and
unable to judge for himself? If, however, he should refuse,
when arrived at the age of understanding, to fulfil what
his father had promised,* he is looked upon, not only by
the members of his own family, but also by his neigh
bours and acquaintances, as one living in a state of alien
ation from' God, and as one who never can have any
success in the transactions of the world. I knew in Italy
a young man — he belonged to Albano, a town in the
papal states — who, not coming to the age of understanding
till after his father's death, thought proper to consult his
• The selecting of a new-bom child for the priesthood is consi
dered as a vow, or promise.

MONASTERIES OP ITALT, ETC. 3
own inclinations, and to decline the honour of the priest
hood, though his father, at his birth, had dedicated him to
the church. Wishing afterwards to enter into the mar
ried state, he could find no young woman, his equal in
rank, who could be prevailed upon to unite her lot with
his. He was once on the point of being married to one
of a neighbouring town, but when she came to the know
ledge of his having been destined by his father for the
priesthood, she immediately broke off the match, although
he was possessed of a handsome fortune, and very well
able to maintain her respectably. All are taught, that a
curse from on high would fall either on themselves or their
children, should they unite themselves to one, promised
from his infancy to God. I knew another — his name
was Papi — , a young man of a most prepossessing ap
pearance, and possessed of a cultivated mind, who, refus
ing to become a priest, was absolutely turned adrift on
the world by his father, and all this, because the latter
had promised him to God from his infancy. Starvation
at length obliged him to succumb to his father's wishes,
and he was sacrificed — ^another unwilling victim — at the
monstrous shrine of popular superstition. I saw him
after his ordination, and he had no difficulty in complain
ing to me of the cruelty of his parents, who obliged him
to embrace a profession for which he had no vocation.
I could mention many other cases of this nature, which
fell under my own observation, but the two related will
be sufiicient to show the evE effects necessarily following
the dedication of children.
My father, however, had no occasion to threaten me
with such extremes, for I never resisted, but, on the con
trary, was rather desirous of entering the church, though
indeed had I murmured against fulfilling his vow, I am
almost certain, that he, although the kindest and best of
fathers, would have treated me with the same rigour, with
which my friend Papi had been treated by his ; — such
power have superstition and the erroneous ideas of reli
gion over even the best minds.
It being then understood, that I was destined for the
church, my earliest notions were formed by priests.

4 SIX TEARS IN THE
Every moment I could spare from my studies was spent
either with them, or in some place under their direction.
At ten years of age, I was taught to babble the answering
of mass in Latin, and obliged to remain daily two or
three hours at the chapel, as Roman Catholic churches
are called in Ireland. Sunday was a day of trouble to
me — not of devotion ; being forced to spend nearly the
whole day serving masses, of which I very soon grew
tired. Indeed, there was nothing in the repeating of
words in Latin — a language I did not then understand —
which could make amends for the trouble, and I often
longed to be as free as my other brothers, who, not being
intended for the church, were allowed to divert them
selves with their equals. The time for making my first
confession now approached. I shall for ever remember
with what a palpitating heart I first approached the seat
of judgment— the confessional — called by Romanists
" the tribunal of penance." How my young inexperi
enced heart, impressed with an exalted idea of the
priest's power of forgiving sin, sank within me, as I
knelt down at the feet of him, who, I was led to believe,
represented the person of Jesus Christ. It remains still
impressed on my mind, with what an authoritative tone
of voice he questioned me on my most secret thoughts,
reproving me for this and giving penance for that ; and
how happy I felt, and how free from all care, when he
pronounced in Latin the form of absolution. Yes, if an
ignorance of my lost sinful state, and a reliance on man
for salvation, can be called happiness, I was then happy
indeed. But was my heart changed in the mean time ?
Or did I feel a detestation of sin, and love the Lord
Jesus for his own sake ? Quite the contrary ! I never
thought about the necessity of a change of heart ; and
my prayers were, by the advice of my father confessor,
addressed to the Virgin and the Saints, and not to Him
who alone is able to grant the humble penitent a true
sorrow for sin, and to inflame his mind with a holy love
for himself. So far from feeling a sorrow for sin, my
ambition was only excited the more to become a priest,
and thereby become vested with the extraordinary power

MONASTERIES OP ITALY, ETC. 5
of forgiving the sins of others ; thinking at the same time,
that if I once had possession of the superhuman power
of forgiving others, I could also, a fortiori, forgive my
self without being indebted to another person for that
favour. Such were my peculiar feelings after my first
confession, and such, I am confident, are the feelings of
the greater number of Roman Catholics under similar
circumstances. Having now nearly reached my sixteenth year, and
having acquired as much Latin and Greek at a prepara
tory school, as was deemed sufficient for admittance to
college, it began to be debated upon in the family circle,
whether I should go to Maynooth, or rather be sent to
Rome. The latter place was preferred ; and the reason
it was so, it may perhaps be necessary to mention here.
It will give the Protestant reader some idea of the influ
ence exercised by priests in those families with which
they are intimate.
A Capuchin friar, provincial of the order, in Ireland,
was a frequent visiter at my father's house. He took
particular notice of me, of course, as one destined to
become a priest one day himself. He even, at my
father's request, often examined me in the Latin gram
mar, and cried out " bravo, bravo," if I could conjugate
amo, or decline musa. He took care, however, never
to go farther in his examinations than the grammar, the
reason for which I never could learn, unless it be, which
is not improbable, that he knew no farther himself.
When the subject of my removal to college began to be
debated upon, he also gave his opinion, and of course
decided in favour of his own order. The going so far
from home (it being necessary to go to Rome, in order
to become a member of his order) was for some time
objected to ; but he being my father's confessor soon
overruled that objection, by laying open the respectability
of his order, and the powerful intercession of its founder
St. Francis, and the happiness of having a son so inti
mately connected with the holy patriarch. These
weighty reasons met with due attention from my father,
and°all thoughts of going to Maynooth college were soon
2*

6 SIX TEAKS IN THE
laid aside, and preparations were immediately made for
my journey to Rome. I was not, at this time, old
enough to see into the reason, that the old friar was so
anxious that I should join his order, but I afterwards sus-
jiected it, when I became aware that the remittances of
money sent to me by my father, passed through his
hands. It is reasonable then to suppose, that he did not
want for excuses to apply some of it to his own private
use. Whether he has done sOi or not, I cannot assert
with any certainty ; but this I am sure of, that I never
received more than two-thirds of what my father, as I
learned from his letters, had committed to him for my
use. The deficiency was accounted for, by his being
obliged to pay the postage of letters, sent by his friends
in Rome, relative to me, and by his sending them some
presents, to encourage them to continue their friendship
and protection of me. I once complained to my father
by letter of this deficiency, but the above reasons of the
old friar's soon quieted him. To do him justice, he gave
me a great many letters to his private friends at Rome,
where he had studied himself some thirty years befo're,
strongly recommending me to their friendship. He also
in his capacity of superior of the order in Ireland, gave
me an ubbedienza (so letters of admission into a monas
tery are called) directed to the general of the whole order
at Rome. I would not be so particular in the relation of
the foregoing circumstances had I not thought, that they
show the Jesuitical pranks of priests, and the unworthy
use they make of their influence over the minds of their
deluded followers.

MONASTERIES OP ITALT, ETC.

CHAPTER II.
Departure for Rome— My father's last words at parting— Reflections
—Arrival m Pans— French clergy— State of religion in France-
Disrespect shown to the clergy by the French— An instance of it
—Lyons— Conversation with an innkeeper— His description of
French reUgion— French Protestants— Church of Lyons— Arians
— Conversion of fifteen hundred Papists— Their return to Popery
— For what reason — Present revivals.
The day fixed for my departure at length arrived, and
with a heart torn asunder by the contending emotions of
joy and sorrow— joy for the sure prospect held out of
arriving at the goal of my wishes, sorrow for leaving my
father and mother, and those who were dearest to me  I
embarked in my native city for Bristol — thence to proceed
to Southampton, where I was to find the regular packet
for Havre-de-Grace, and then proceed by land to Rome.
My father's last words to me, spoken whilst I was in
the act of going aboard the steamer, will ever remain in
delibly fixed in my memory. They were these, " Re
turn a priest, or never let me see you again." What
words from the kindest and best of fathers ! Without
considering whether, on further examination, I would
feel inclined for such a profession, or whether I would
not be rendered miserable all my life, if I acted in that
respect contrary to my own inclinations, he laid his posi
tive injunction upon me " io return a priest" under pain
of perpetual exile from him, and from those dearest to
me. Yet he was the kindest and best of fathers in other
respects; indeed in every thing, where the influence of*
the Roman Catholic religion did not enter. But where
that was in any way concerned, he always regulated his
actions by the advice of the priests, and especially his
confessor's ; who, to be sure, with the true spirit of their
church, gave that advice which they thought most likely
to promote its well-being ; regardless whether this advice
would not BOW dissensions in families, and set father

8 SIX TEARS IN THE
against son, and wife against husband. — But such, it is
well known, is popish morality.
Upon my arrival at Havre, I immediately took a place
in the diligence for Paris, which capital, if I well re
member, I reached after a journey of two days. I had
letters for some Irish students and priests in the Irish
college at Paris, and my first care, after my arrival, was
to deliver them. The greater part of these strongly
advised me not to go to Rome, telling me many stories
of the hardships, which I probably would have to endure
there ; and of the very many, who went there on the
same purpose as myself, but who returned before the
expiration of a year, having made shipwreck of their
faith and vocation. To all this I turned a deaf ear,
being determined, whatever would be the consequence,
to continue my journey, and judge for myself when
arrived at Rome. Perhaps also my father's parting
admonition helped me on to this decision.
The disrespect with which the clergy are treated in
France, and especially in Paris, very much surprised
me. I had no idea that the men, who in Ireland are
esteemed as demi-gods, could in France be exposed to the
insults, not only of the common people, but also of the
higher ranks, who forget that politeness natural to every
Frenchman, when a priest is in question. I remember,
whilst walking one day in the neighbourhood of the Pa
lais Royal at Paris, to have seen a great crowd collected
in one spot. I went to see what was the matter. I saw
an unfortunate man, whom I knew to be a priest from
his dress, stretched in the street, and bleeding profusely,
a carriage having thrown him down, and passed over one
^ of his legs, whilst he was passing from one side of the
street to the other. The crowd collected around him,
rich and poor as they were, stood laughing at him, and
seemingly rejoiced at his misfortune. He was unable to
walk, so dreadfully was he bruised and mangled. Now,
if the same accident had happened in Ireland to one of
the same character, there is not a Roman Catholic, or
Protestant either, I believe, in the country that would
not feel honoured in bearing on his own shoulders to his

MONASTERIES OP ITALY, ETC. 9
house, the unfortunate sufferer. I mention this anecdote,
in order to give some idea of the hatred and detestation
in which priests are held in France. On relating the
occurrence to my friends at the Irish college, they only
made a laugh of it, saying, " that I was but yet a stranger
in France, but were I to remain long in the country, I
would soon become familiarized to such scenes." Indeed,
they told me seriously, that there is more respect in
France for the commonest porter that parades the streets
in search of a load, than for a priest, however learned
and pious. To one lately come from Ireland, called by
the French priests, when c&mparing their own state with
that of their Irish brethen, " le paridis des pretres" — the
priest's paradise — such stories must have appeared won
derfully strange ; yet, in the course of my travels through
other departments of France, I found that they were lite
rally true. Whilst at Lyons, where I remained some
days before crossing the Alps into Italy, I put up at one
of the hotels — the " hotel des Etats Unis" I believe it
was called. Entering one evening into conversation with
mine host, he asked me, what was my profession, and
for what object I was going to Italy? I told him the
plain truth. He then began sacre-ing all the priests in
the world, calling them a parcel of knaves and impostors,
and told me plainly, that if I were not going away the
following day, he should be under the necessity of re
questing me to find another hotel, for he would not have
his house contaminated by the presence of even an in
tended priest. He assured me, " that if a priest dared
enter his house, he would throw him out through the
window, lest the respectability of his hotel should be
injured, if it were known abroad, that it had sheltered so,
detestable an animal as a priest." I asked him, if he
wer^ a Roman Catholic ? " I am," he replied, " because
my father was one, but I never go to mass, nor are there
one hundred people in the town, who ever go to it." He
added, that they remain Roman Catholics, because their
fathers were so before them, but that they never follow
any of the foolish doctrines of priests. It may per
haps be suspected, that this man was a solitary instance,

10 SIX YEARS IN THE
and that he did not speak the truth, when he told me —
perhaps in order to deter me from becoming a priest —
that his fellow townsmen were like himself. But farther
inquiry fully convinced me, that he had spoken almost
literally the truth, and I appeal to any traveller from this
country, who may have taken the trouble to inquire about
the state of religion in France, for the truth of his asser
tions and of his representations. So great is the disre
spect in which the French popish clergy are held by their
countrymen, that no one of any qualifications by which
he could earn a subsistence in any other way, would be
come one. The lame, the crippled, the stammerer, those
who have not the spirit, or who are not able, to earn a
subsistence by labour, in fine, those of the lowest grades
in society, compose the greater number of the modern
French clergy. If there be any thing like Christianity
in France, it is to be found only among the few Protestants
scattered through the country, and *iot, by any means,
among the Roman Catholic population. A great many
of the latter pass through life without any sense of reli
gion, and totally ignorant of the first principles of Chris
tianity. The Roman Catholic churches, though opened
for form-sake every day, are almost empty, there being
many Frenchmen who never saw the inside of a church,
even through curiosity, during a long life. With some
classes, infidelity is no longer the fashion. These make
a show of religion, because they are unwilling to ¦ be
thought unbelievers ; yet, if their creed be examined,
they will be found to have as little belief in the doctrines
of Christianity, as those who make open profession of
infidelity. The prevalent opinion among all classes is,
.that when a man dies, there is an end to hira. They be
lieve not in the immortality of the soul ; yet some, to keep
up the appearance of religion, are not unobservant of
popish superstitions. There have always been Protest
ants at Lyons, St. Etienne, and Chalons ; but their inter
course with Roman Catholics has plunged them into the
same state of irreligion as the latter, so that they retain
nothing of Protestants but the name. They are nearly
as far gone in infidelity as their popish fellow country

MONASTERIES OF ITALY, ETC. 11
men, and have the same disregard for the religious edu
cation of their children. The Protestants of Lyons were
whoUy Socinians till within a few years back. The
theological colleges in which the pastors are educated,
though very effective as far as learning goes, inculcate
the Arian doctrines. When the divinity of the Saviour
is denied, a disregard for the incalculable importance of
his mission necessarily follows. An indifference about
the gospel comes next, and from this the transition to
absolute infidelity is very easy. Most French Protest
ants have been brought up in early life without any wor
ship at all, and thereby becoming almost all pure ration
alists, they countenance the church, more because they
cannot do without the rites of marriage, baptism, and
sepulture, than for any more cogent reasons.
In the year 1826, on the occasion of the law of sacri
lege being promulgated in France, fifteen hundred
Roman Catholics abandoned popery, and attached them
selves to the Protestant church of France — that is, to
Arianism. Tho greater part of these returned to popery
before the expiration of a year, and it would be a great
wonder if they had not ; for surely a religion so flatter
ing to human nature as popery is, which lulls the con
science to sleep, and satisfies the religious propensities
without taxing it, must have appeared infinitely prefer
able to the commonplace morality and frigid worship of
those who deny the fundamental doctrine of Christianity
— the divinity of its Founder ; which, if it be not a sine
qua non, an essential article of a Christian's belief,
Christianity itself is nothing better than a cunningly
devised fable, put together to answer the purposes of
designing men. The Protestant religion is reviving in
France very much within these two years. Evangelical
churcjjes are established in many of the principal cities,
and even Lyons itself, as much the hot-bed of Arianism
as Geneva, has now to glory in no small number of de
voted, pious Christians. These with their minister were
expelled from the only house of Protestant worship that
existed at Lyons ; but they met afterwards in private
houses, and continued to do so, till their numbers in-

12 SIX TEARS IN THE
creased, and they had been able to raise sufl[icient funds
to build a churc'h for themselves. They have now one
large enough to contain the primitive flock, and also
those who, attracted by the force of gospel truth, are daily
uniting themselves to them, and deserting from the ranks
of popery, Arianism, and infidelity.

CHAPTER III.
Arrival at Rome — Cardinal Micara, General of the Capuchins — How
received by him — The Lay-brother cicerone — In what department
of curiosities he excelled— Removal to Frascati — Descrip^jon of
Frascati and its environs — Reception — The English not Chris
tians — How explained — Italian civility to strangers — ^Taking the
habit — Ceremonies used on that occasion.
It is foreign to the design of the present work to give
an account of my journey, and a description of the differ
ent countries through which I passed on the route from
Paris to Rome. Be it sufficient, then, to state, that I
arrived in the latter city in about three months after my
departure from Ireland. The journey is generally made
in twenty days by those who are travelling on urgent
business, but mine not being pf that stamp, I stopped for
some days in the different towns on the road. I rested
five or six days at Turin, the first Italian town met with
after descending from the Alps — and the capital of Pied
mont. The road afterwards lay through Alexan''ria,
Genoa, Leghorn^ Florence, &c., in each of which towns
I remained some few days. Upon my arrival at Rome,
I presented my letters and other credentials to the general
of the Capuchins, who was just created a cardinal a few
- weeks before my arrival, by Leo XII., the then reigning
pontiff. I believe he is still living, or, at least, was
about six months ago. His name is Cardinal Micara, a
native of Frascati, and esteemed the most learned theolo
gian of Rome. He is easily distinguished from the other
cardinals, on account of his wearing a long, shaggy beard.

MONASTERIES OF ITALT, ETC. 13
and mustaches, of which he seems to be very proud. I
was received by him with very great kindness. He
ordered a room to be immediately prepared for me in thes
convent, in which I was to reside during my stay at
Rome ; giving me, at the same time, to understand that
it was necessary for rae- to proceed to Frascati — the
ancient Tusculum — to serve my novitiate. He, hovv-
€ver, allowed rae the space of three weeks to see Rome
and its curiosities before my departure ; giving orders to
one of the lay-brothers to accompany me to the differ
ent places I wished to see. My lay-brother, however,
proVed a bad cicerone ; for, although a Roman by birth,
he knew as much about the real curiosities of ancient or
modern Rome as a native of Otaheite. I had a great desire
to see some of those places, which were rendered fami
liar to me by reading the Roman classics, but of these,
alas ! my cicerone knew as much as the man in the moon.
He made ample amends, however, for his ignorance of
those things by an extensive knowledge of all the miracu
lous images of the Madonna, of the different crucifixes, of
the' relics of the saints, of the churches, where so many
days' indulgences may be obtained, and the redemption of
so many souls from purgatory, and all for the trouble of
reciting a " pater noster." — But of these things, more ia
the sequel. After having seen a few churches, and some
miracle working relics, I grew tired ; and having pur
chased " The Stranger's Guide through Rome," I sallied
forth alone, and by the help of it, satisfied in some degree
my curiosity.
The time allowed me for the gratification of my curio
sity being now expired, I was summoned one morning
very early to the presence of his eminence the cardinal.
He received me with his usual kindness, and laughed
very heartily when I related to him in French, which he
spoke very fluently, the ciceronic lay-brother's want of
knowledge in Roman antiquities. He told me, that I
would have time enough to examine Rome, both ancient
and modern, after my year's novitiate was ended, and
that, until then, I should go to Frascati, and put on ^e
seraphic habit — so the Franciscan habit is called. He
3

14 SIX TEARS IN THE
earnestly ad^vised me to apply idyself to the study of
Italian, and gave me an Italian grammar, and an Anglo-
Italian dictionary, for that purpose. Holding out his
hand to be kissed, and giving me his benediction, he then
dismissed me, telling me to hold myself in readiness for
my departure at four o'clock that same evening. The
distance from Rome to Frascati being only twelve miles,
I soon arrived there ; having already made up my mind
to persevere in the primary intention, for which I had
left my own country, whatever might be the conse
quence, or whatever the difficulties I should haVe to
contend with. As Frascati and its neighbourhood vvas
the scene of many of the occurrences which will be
hereafter related, it may not be thought irrelative to give
a hasty description of them.
Frascati is situated in the Campagna di Roma, about
twelve miles distant from " ?Ae holy city." It is built
nearly on the site of the ancient Tusculum, so well
known as the place in which Cicero wrote his " Ques-
tiones Tusculanae." The ruins of Tusculum, which are
still extant, are about two miles from the modern city ;
yet it is supposed that the former, in the time of its an
cient splendour, extended as far as the plain, in which
the latter is now built. It commands a fine view of the
surrounding country, especially from the Capuchin con
vent — the one in which I resided. There are in its im
mediate neighbourhood several splendid villas belonging
to the Roman nobility, the principal of which are il pa-
lazzo Borghese, belonging to the prince of that name,
who seldom or never lives in it ; il palazzo Falconieri,
which is let ouf as a summer residence to English
travellers, or to any other foreigners that are willing to
pay for it ; and the Rofanello, the late residence of Lu-
cien Buonaparte for a number of years. At the distance
of eight miles towards the Apennines is placed Tivoli,
which, whatever may have been its grandeur in the time
of Roman greatness, is now but an insignificant village.
On the same direction, but nearer to Frascati, is the
town called after the family of the Porzia, " Monte
Porzio," so abominably filthy, that the inhabitants them-

MONASTERIES OP ITALT, ETC. 15
selves, punning on the name, call it " monte dei porci"
— pig mountain. On the other side qf Frascati, and
toward the sea, are Rocca di Papa, Rocca Priore, Monte
Competri — all insignificant villages, and distinguished
for nothing but dirt and monasteries — one of which, very
celebrated, is built on the top of a high mountain over
hanging the village of Rocca di Papa. It belongs to the
frati delta passione, or passion monks, so called from
their wearing on their habits a picture representing the
passion of Christ. Would it not be better, and more
scriptural, for them to have Christ's passion imprinted
on their hearts ? — But they think otherwise.
Having presented the^ general's letter to the local
superior of Frascati, I was admitted into the convent
under the character of a postulante — a name given to
those who, not being yet dressed in the habit, wish to
be sure whether their vocation would continue after hav
ing observed more closely the manners and customs of
the monks. I saw nothing during the time — about two
months — I remained in this way, which could cause me
to repent of my undertaking, or deter me from embracing
the order. On the contrary, every thing seemed carried on
according to the strictest rules of propriety. I was treated
by the superior and the other monks with very great kind
ness and attention, approaching alinost to affection ; the
former frequently taking me as his umbra, or shade, -ta
dine at some gentieman's house, of which he was the
spiritual director ; whilst the latter almost daily accom
panied me through the villas and palaces of the neigh
bourhood, to aU of which they had a free and easy access,
by reason of their monastic profession and the respect
paid to it. In this way, two months passed over very
agreeably, and, at the end of that time, my desire of
joining the order was more ardent than before.
The Italians in general are very obliging to strangers,
especially to those strangers from whom they expect
some advantage. The Italian monks are particulariy so
to those coming to unite themselves to their order, espe
cially if they be foreigners ; for it is thought, that it adds
to the respectability of the order, and gives it distinction

16 SIX TEAkS IN THE
in the eyes of the public, to have a great number of
foi*eigners attached to it. The hope, also, of establishing
convents, and propagating the Roman Catholic religion
through their means in foreign parts, may be another
motive for treating foreigners with more than usual kind
ness. It was a lohg time since the order counted any
students from that heretical country, England, (as they
generally call it,) among its numbers, and therefore it fell
to my lot to be looked upon with more than usual interest.
The superior once inquired of me, if my father and
mother were Christians ? — a question which somewhat
startled me, but which he afterward modified, by asking,
if they were Roman Catholics ? I was not then aware
that no Protestants, and more especially, no English
Protestants, whom they honour so far as to call the
"worst of heretics," were esteemed by them Christians.
I answered in the affirmative. He then inquired closely
into the state of the Roman Catholic religion in Eng
land and Ireland, and of the number of monasteries in
those countries ; wondering very muth that so very few
young men came from Ireland now-a-days to join his
order ; whereas, when he was a young man, and in the
beginning of his ecclesiastical career — ^he was at this
time about fifty-five — there were a great many young
Irishmen his fellow students at Rome. He lamented,
with appearance of great grief, the falling off of that once
holy kingdom — the insula sanctorum — from the true
faith, through the apostasy (as he termed it) of Henry
VIII., and of Anna Boleyn. He then, turning to the
other monks, who stood listening with open mouths,
related the old thre'adbare story of the conversion of
England by Austin, the monk, who was sent thither by
the then holy father (the pope) Gregory ; not forgetting
the equally old story of "Venerable Bede's, about " non
Angli, sed angeli, si tantum Christianifuissent" — " not
English, but angels, if they were but Christians" — which
must be familiar to every reader.
The time for my taking the habit now drew nigh, and,
it being rumoured through the town,' that an Englishman
was about to become a novice in the Capuchin order, the

MONASTERIES OP ITALT, ETC 17
church was crowded to excess on the day appointed.
The evening before, I made a general confession of the
sins of my whole life to the superior, and was directed to
look to the Madonna and entreat her intercession, in
order to have the absolution, pronounced by him, the
unworthy minister of God, (his own words,) here on
earth, ratified in heaven. The ceremonies usually prac
tised on giving the habit to a novice, having in them
something that may appear strange to the generality of
readers in this country, it will not be thought foreign to
the subject to describe them.
The superior, having put on the vestments used for
celebrating mass, comes to the altar, attended by a'deacon,
subdeacon, and acolothists, and addresses the congrega
tion, stating the occasion of the ceremony, and perhaps
also giving (as he did in my case) a brief history of the
postulant. He then endeavours to draw a moral from
the history, and to hold up the subject of it, as one worthy
of imitation. After this he begins the mass, and proceeds
with it as far as the gospel, when the postulant is brought
forward by the deacon, dressed in as gaudy attire as can
be procured for the occasion. The postulant prostrates
himself at the foot of the altar, and at the feet of the
superior, who bids bim, in Latin, to arise and proclaim
aloud what he wanted from the church of God. The
questions and answers, used on this ' occasion, and of
which the no^vice is warned beforehand, are here subjoined
in the original Latin, with a literal translation for the
satisfaction of those who do not understand that lan
guage :—
Ques. Quid petis ab ecclesia Dei ?
Res. Habitum Sancti Francisci.
Ques. Quare habitum Sancti Francisci petis ?
Res. Ut animam salvem.
Ques. Quis te excitavit mundum fugere, et teipsum
Deo sub regula Sancti Francisci vovere ?
Res. NuUus ab externo : sed tantam sponte, Spiritu
Sancto cooperante, hujus mundi pericula vidi, et ut ea
facilius fugerem, sub regula Sancti Francisci militare
volo, 3*

18 SIX TEARS IN THE
Translation of the foregoing.
Ques. What do you seek from the church of God?
.Sns. The habit of St. Francis !
Ques. Why do you seek the habit of St. Francis ?
^ns. In order to save my soul. ^
Ques. What has excited you to flee from the world,
and to dedicate yourself to God under the rule of St.
Francis ?
.Sns. Nothing outwardly : but of my own accord, and
through the inspiration of the Holy Spirit, I have seen
the dangers of the world, and in order to more easily
escape them, I wish to be a soldier under the rule of St.
Francis. The postulant is then stripped of his finery by the
deacon and attendants, whilst the habit with which he is
about to be clad, is placed before the superior on a silver
salver, in order to be blessed by him and sprinkled with
holy water. The blessing of the habit, which takes up
five or six minutes, being finished, it is then handed
over to the deacon, who puts il over the head and
shotilders of the postulant, who kneels down to receive
it, in token of greater devotion ; the superior in the
mean time repeating the following : Sancti Francisci
habitus ab omni diaboli impetu te custodiatl May the
habit of St. Francis guard you from all attacks of the
devil ! Then a cord, of about half an inch in diameter,
is produced, which, after having gone through the form
of being blessed, is tied around the sides of the novice ;
the superior repeating these words i Sancti Francisci
cingula te ab omnilibidine custodial, et te faciat castum
anima et corpore. May the girdle or cord of St. Fran
cis guard you from lust, and render you chaste in soul
and body. To all which prayers the attendants answer —
Amen. The mass is then continued, till after the com
munion, when the novice is again brought forward by the
deacon to receive the sacrament, which he does from the
hands, or rather the fingers of the superior, who says,
whilst in the act of putting the wafer into his mouth:
Corpus Domini nostri, Jesu Christi, custodial animam
tuam in vitameternam. Smen. May the body of our

MONAS'.ERIES OP ITALY, ETC. 19
Lord Jesus Christ keep your soul for eternal life. Amen.
The mass is, after this, finished, and the chfeir chant the
psalm "JEcce quarrp bonum, et quamfucundum habitare,
fratres, in unum" — Behold ! what a pleasing, and vir
tuous thing it is, brothers, to live together ; whilst the
newly vested novice is receiving the kiss of peace from
his futiire brethren, who say, whilst kissing him ^^Pax
tibi, frater charissime" — Peace be with you, dearest
brother. The day of giving the habit to a novice is
observed by the monks as a day of feasting and rejoicing.
A sumptuous dinner is prepared for the occasion, and the
friends and benefactors of the convent are invited to par
take of it. The monks exercise their talents for poetry
by composing some pieces to be recited in the refectory
during dinner, in praise of a monastic life, or in praise of
the novice. Thus the day passes over amidst mirth and
feasting, wliUst the new-made monk retires to his room,
fuUy coiitent with his condition, and enthusiastic in his
admiration of the manner of life he had that day chosen,
Happy for him, if he continue so, or if he repent not
before the expiration of a few months !

CHAPTER IV.
Rule of St. Francis — Reasons for being unable to obtain a sight of it
before receiving the habit — Tradition attached to it — Francis'
conversation vrith the miraculous crucifir — Pope Honorius — Ca-
nonically elected popes — ^Infallibility — Lents — Wonderful change
of flesh — meat into fish.
Being now clad in the livery of St. Francis, a book
containing the rules and constitutions of the order was
placed at my disposal. Such a book I often before
¦wished to see, and even begged a loan of it, more than
once, from the superior ; but my request, though not flatly
refused, was always evaded. They never show — such
is their policy — the rules of the order to the uninitiated,
or to those not clad in their habit, fearing, I suppose, that

80 SIX TEARS IN THE
they might be injured in the public estimation, if the
publie became aware of the little harmony there is exist
ing between what they are, and what they ought to be,
if they practised the rules laid down by their founder
Francis. Be this as it may, I never could get a sight of
the book containing these rules, until a few days after
I had taken the habit, and when the monks well knew,
in the event of my not liking them, that I had gone
too far to retract with honour ; though, indeed, I was
still at liberty, and would be so for one year yet to come,
until the day of my solemn profession, to retire from the
order. There is a tradition attached to this book of rnJes,
which will occasion a smile on the countenance of the
reader. This is it : St. Francis, whilst fleeing from his
father, who was very unwilling that his son should
become a saint, retired for concealment to a mountain in
the neighbourhood of Assisi, his native town. There he
engaged in prayer and fasting for the space oi forty days,
say some, four only, say others — but it is all the same,
there being as much truth in one as in the other. At the
end of the forty, or four days, the crucifix before which
he knelt, disengaging one of its hands from the wood to
which it was nailed, suddenly became animated, and
began to harangue Francis, and commanded him to insti
tute an order, for which a rule had been written in
heaven. An angel then appeared, and, depositing a
book in the hands of the crucifix, again vanished. The
crucifix then stretched out and delivered the book to
Francis, and immediately returned to its former position
—an inaiiimate piece of wood. The foregoing story,
carrying, as it does in itself, its own contradiction, is,
nevertheless, often made the subject of a sermon in the
Franciscan pulpits ; and so eagerly is the marvellous
swallowed by a superstitious, uneducated peasantry, it
has been the cause of bringing a great deal of wealth to
the order, and of extolling it in the eyes of the public. It
is frequently related in the confessional (where I for the
first time heard it) by the monks to their penitents, and it
is often believed by the narrators themselves, in the same

MONASTERIES OP ITALY, ETC. 21
¦way as habitual liars sometimes believe their own false
hoods. To such pious frauds as this do men resort in order
to aggrandize themselves and their order ; men, too, who
are under a solemn vow to despise the world, and even
its most harmless pleasures, and to give themselves up
entirely to the salvation of the souls of others and of their
own. The rule of which we are speaking was originally
written in Italian, and then, after some years, turned into
monkish Latin, so barbarous, that it evidently shows,
whatever be Francis' claims for the title of a saint, he
had very little — indeed, none at all — for that of a scholar.
It is indeed a curious specimen of composition, whether
regarded in a literary or in a moral light. I am sorry that
I have not a copy of it by me to make some extracts from,
having unfortunately lost the one I had. The extracts,
which I am about to give, will be understood, therefore,
as drawn entirely from memory. It begins with the bull
of Honorius III., the then reigning pope, confirming the
order of the Friars Minor, the name which through
humility the Franciscans first assumed. Nor did this
show of humility want its due portion of policy. Francis
and his companions were well aware, that the success of
the order would be much injured, if they excited in the
beginning the jealousy of the Benedictines, Augustinians,
Carmelites, &c., all long established and powerful orders.
To give no open cause then for their jealousy, they very
prudently accomplished, by a show of humility, what
they were well aware never could be brought about by
open defiance. They therefore called themselves Mihor-
friars, or Friar-minors. Littie did the other orders then
imagine, that the poor, sheepish-looking Francis had
more real cunning than his outward department would
warrant, and that he was about to institute an order,
which, like bad weeds in a garden, would soon spread
itself through all Europe. Littie did they imagine, that
his followers would soon dispossess them of their pulpits,
and of their chairs of theology, and transfer in the end to
themselves that veneration in which they were held by
the people. But who can dive into futurity ? Not even

22 SIX TEARS IN THE
monks, however thaumaturgi, or miracle workers thfey
may be !
We have seen, that the rule begins with the confirma
tion of the order by the then reigning pope, Honorius
III. How that pope was brought to sanction the ravings
of a man, who, by any person of sense, would be thought
a madman, has connected with it another ridiculous story,
which I shall take the liberty to mention here. It shows
the pitiable stratagems, to which Francis and the pope
too, as if an abettor, had recourse ; ea'ch, to consolidate
his own authority — the one, the authority over his par
ticular followers, as their founder — the other, the author
ity, or at least, an argument in favour of that authority
over the whole Christian world, as vicar of Christ. It
seems, that in a second interview which Francis had
with the animated crucifix, he was ordered to set out im
mediately for Rome, " and" — (Christ is blasphemously
made the speaker,) " throwing thyself at the feet of my
vicar, whom I have already prepared for thy coming,
demand a confirmation of the rule which I have given
thee." So saying, the crucifix remained silent. Francis,
without the least hesitation, immediately set out for Rome,
where arrived, he presented himself before the pontiff,
who instantly embraced him, to the great surprise of the
cardinals and his other attendants. The pope then re
lated the vision which he had seen the preceding night.
" As I lay on my knees," said he, " after midnight,
deeply engaged in prayer before the image of my Saviour,
and supplicating him to inspire me with sufficient strength
and prudence for the government of His holy church ;
behold, I saw in a vision, though broad awake, the
church of St. John Lateran tottering, and this man —
(pointing towards Francis on his knees) — dressed in the
same habit in which he appears before us now, support
ing it with all his might, whilst in characters of fire were
written over his head the words, ' Vade; repara domum
meam' — ' Go, and repair my house.' Francis then re
lated his conversation with the crucifix, and the command
which he had received to proceed to Rome, and get his
rule, which was written in heaven, confirmed on earth

MONASTERIES OP ITALT, ETC. 23
by the vicar of Jesus Christ. The confirmation, as may
well be supposed, met with no obstacle, and thus was a
beginning given to the Franciscan order. The foregoing
stories, ridiculous as they certainly are, and many others
still more ridiculous and equally marvellous, are to be
fbund in the life of St. Francis, written by one of his fol
lowers. Let the reader then give them that degree of
credence which he may deem them worthy of. The
subject of the latter one is made the escutcheon engraved
on the vicar-general's seal, of which I have an impression
in my possession — St. Francis, holding his shoulder
against the falling church of St. John Lateran, and the
words " vadfe, repara domum meam" written over his
head. The rule then continues to lay down certain regulations
to be observed under pain of mortal sin by all those pro
fessed in the order. The principal one, and that upon
¦which all the rest are based, is a blind, servile obedience
to the reigning pope and his successors canonically
elected. Now, the clause " canonically elected" is rather
vague in its signification, and probably Francis, simple
as he may appear to his co-visionary, Pope Honorius,
suspected that popes were not always elected according
to the canons. He therefore very honestly gives his
followers the liberty of choosing between contending
popes, or of remaining neutral, not acknowledging any
pope at all, tiU they see to whom fortune or superior
interest, disguised under the name of the "Holy Ghost,"
would finally give the popedom. The scandalous con-;
tentions for the popedom — a manifest sign, that the Holy
Spirit, though formally invoked, has very littie influence
in the election — are so Well known to every reader, that
it is needless to make particular mention of them here.
The contentions for that dignity, when the holy see was
transferred to A^vignon, and when there existed at one
and the same time three popes, excommunicating and
damning one another, may serve as an example of the
infallibility of the infallible men who are elected t(\ it.
Three infallibles at one and the same time, and each
condemning the infallible bulls and edicts promulgated

24 SIX TEARS IN THE
by his irfdllible opponents ! Strange indeed, but such
is popery.
In another chapter, it lays down the number of lents
to be observed in the year, and the manner in which
these lents ought to be observed. The lents are three :
one of seven weeks, observed, or at least commanded to
be observed, by the whole Romish church ; though such
a command, I am glad to see, is meeting with deserved
neglect in most parts of Europe, except Ireland, and
there also, among the educated classes of Roman Catho
lics — so true it is, that education is the bane of popery,
and where the former prevails, the latter is put to flight,
for it is as easy to unite fire and water as ii^ornvation and
popery. The second of two months, from All Saints' day (1st
of November) to Christmas, called by the monks, ^' la
quaresima di merito," or the meritorious lent. The third
of forty days, which begins some days after the Epiphany.
This last is called " la quaresima benedetta," or the
blessed lent, because Francis did not command it to be
observed under pain of mortal sin, but yet left his blessing
to those who observe it. Thus is fasting, though neither
good nor bad in itself, rendered by this madman execra
ble, as being made the means of acquiring merit, and
thereby salvation, whilst the blessed doctrine of obtain
ing it through the vicarious atonement and merits of
Christ, is not once thought upon. The rigour with
.which lent should he observed, is perhaps intended to be
pointed out by the following story, related in the life of
St. Francis :
One day in lent, Francis and his companion were
travelling — on foot to be sure — in the province of Umbria,
for the purpose of founding convents. They were fasting
all that day, nor would they partake of any food,, lest they
should break through the holy fast, though frequently
invited to do so by those upon whom they called in the
way of business. Evening drawing nigh, they were
obliged to take up their lodgings at the house of a vicious
nobleman, who, however he may conceal it, was a secret
enemy of Francis and his institute. At supper, there

MONASTERIES OP ITALY, ETC. 25
WBS nothing placed upon the table before the holy man
and his companion but flesh-meat. The companion looked
towards his master to see how he should act, and his hair
stood on end with astonishment, when he positively saw
him eating what was set before him. Knowing, how
ever, that the saint never acted without good reasons, he
said nothing, but silentiy imitated the example given him.
His host, who stood on the watch with some of his vicious
companions, immediately burst out into laughter, and
called in his neighbours to expose the hypocrite, as he
called the holy man, Francis, not in the least disturbed,
made the sign of the cross on the table, and in the twin
kling of an eye, the meat — capons, turkeys, and all — was
turned into herrings ; and even the bones of what he
had already eaten became bones of fish ! This was a
miracle indeed ! But some monks have nothing else to
do than inventing such trash. The story is made, how
ever, to serve its own purposes. It impresses the ne
cessity of abstaining from certain meats during a certain
time in order to obtain favour with God, and strengthens
that necessity by bringing Francis, whom all acknow
ledge a saint, forward as an example. This is nothing
else but preaching the anti-scriptural doctrine of the dis
tinction of meats, so fondly adhered to by the church of
Rome, and the bringing of Francis on the stage, is but
showing an example of obedience to that doctrine. Again,
the miracle of changing flesh-meat into herrings, is but
proving, by a miracle, how acceptable-such a doctrine is
to God.

CHAPTER V,
Continuation of the rule— Monkish vow of poverty— How observed
 Anecdote of a Carmelite — Masses — Obedience — Education of
Novices — ^An ass turned into an ox — The tree of obedience.
In another chapter of the book of rules, the friars are
not only exhorted, but positively commanded " to have
imiher lands, nor houses, nor money, either in common
4

26 SIX TEARS IN THE
or for individual use — but to depind entirely on the
charity of the faithful for subsistence." They are com
manded to go "from door to door" (da uscio in uscio,
are the express words of Francis,) " begging — not money,
which they are prohibited from touching, but — provi
sions." This part of the rule is now entirely disregarded}
and was, from the very beginning of the Franciscan insti
tute, and in the days of Francis himself — a pretty sample of
obedience to the precepts of a rule, which he impiously
gave out to be written by God himself. It is well known,
that no people are so fond of money as monks, and none
make so litUe use of it for the good of society in general.
Absolute poverty, which they swear, yes, solemnly swear
to observe, and )ive in, is openly and in the face of the
public set at naught ; most convents having lands and
rents attached to them for their support. Thus is the
command at once broken through by them, considered as
a community or body. The latter part — that of " begging
from door to door — for provisions" — is indeed observed
in part, and only in part, for they take money, if offered.
It is continued chiefly more.for the purpose of giving the
world an idea of their poverty and humility, than through
any absolute want they feel of such assistance. They
have also a good income — paid always in money, mind —
from the many masses daily celebrated in their churches,
according to the intention of the highest bidder. The
atonement of Christ set up for auction ! mark that, reader.
These masses are mostly said in aid of the souls in purga
tory, which, whatever it be as a place of punishment to
its inmates, is certainly the source of many enjoynxents
to its turnkeys, and has been justly called the pope's
bank — a bank, indeed, which will never stop payment as
long as the reign of superstition lasts. Masses are often
said likewise, according to the intention of some swindler
and assassin, who wishes to implore God's blessing on
his nefarious undertakings. Soriie sincere, though mis
taken believers in their efficacy, also pay for masses to
be said for some virtuous intention ; but these are rare
cases, and if monks depended upon their frequent occur-

MONASTERIES OP ITALT, ETC. 27
rence for support, they would soon be obliged to shut
up shop.
Much as monks, considered as a community, transgress
the now of poverty, they transgress it still more indivi
dually. There are few, very few indeed, among them,
who have not each his own private purse, which is often
applied to uses that would not bear examination. Some
over-scrupulous, and yet unwilling to forfeit the gratifica
tions which money can procure, cover their hands with
two or three pairs of gloves, whUst using it, in order to
evade the law, which simply says, "fratres pecuniam
non attingant" — let friars not touch money, Thus they
endeavour to stifle the voice of conscience by never
touching it with their naked fingers, and think, that they
have satisfied the law, if they blindfold the d — 1 in the
dark. This way of getting over a difficulty, or of inter
preting a command in one's own favour, is similar to
that of the Carmelite's, who, not being allowed by the
rules of his order to eat meat within the convent, though
he may without, thrust his head and part of his body out
of the window, and in that position devoured a whole
fowl. There are others, who go in a more open way to
work ; those who apply to the pope for a brief by which
they may be empowered to keep money, on payment of
a certain sum to His Holiness ; but the greater part never
trouble their heads about either pope or bishop's leave,
and keep as much money as they can come at. Indeed,
a monk's conscience becomes larger and larger every day,
till at last, being entirely worn out, it bursts, and stops at
nothing. I shall mention the contents of one more chapter of this
rule, andlmake a few remarks thereon, and then be done
with it. Blind, servile obedience to the local and gene
ral superiors of the order, is insisted upon and command
ed to be strictly observed by the rule of St. Francis.
This is made an essential point in the character of a good
monk, and on this, according to monkish moralists, all
tBther virtues depend. Obedience, indeed, considered in
relation to God, or ^to parents, or to those who have any-
lawful power to command it from us, is certainly a virtue ;

28 SIX TEARS IN THE
but when it extends itself to the performance of things,
which are little in unison with gospel morality, it must
certainly, wlialever monkish moralists say to the contrary,
lose in a great measure its good effects. Thus the su
perior of a monastery will command one of his subjects
to preach a funeral sermon over the corpse of one, whose
whole life was one continued round of vice and immoral
ity. The convent will gain something by it, and the
subject of course must obey his superior. He then in
that very pulpit designed for spreading the truths of the
gospel — though a monastic pulpit is seldom used .for that
purpose — must praise the virtues and piety of the de
ceased, and with an unbliishing disregard for truth, must
attribute to him some noble actions, .of which he was
never guilty ; having been, on the contrary, the scandal
and rock of offence to the whole neighbourhood. How
then will the preacher excuse himself to his own con
science for this unworthy prostitution of his oratory?
Why, by simply thinking that his vow of obedience com
pelled him to it, and instead of fearing God's indignation,
he places it among the bundle of his merits, to be presented
at his death as a passport to heaven ; for it is an axiom
with them, that the more difficult the command, the
greater is the merit of 'obeying it. Again, if a subject be
commanded by his superior to attend at the last moments
of a dying rich man — ^and this is an every-day occur
rence — and to endeavour to prevail upon him, whilst in
that feeble state of mind and body, to bequeath his wealthy
or the greater portion of it, to the monastery for the good
of his soul ; the subject dare not disobey, though he i^
well aware that the favourable issue of his commission
will tend to the injury of the children and other near
relatives of the dying man. He only works in his voca
tion, leaving to those whom he obeys to reconcile the act
to the strict rules of equity and justice ; and, perhaps, he
excuses himself in the words of Falstaff— " It is my
vocation, it is no sin for a man to work at his vocation."
This blind obedience to the will of the superiors is
more than any thing else dwelt upon in the education of
novices. From the moment they take the habit, they^

MONASTERIES OP ITALY, ETC. 29
are led by degrees to lose the exercise of their free-will,
and of the innate power of judging between fas and ne-
fas — ^right and wrong. They are taught to consider an
action essentially bad in itself as meritorious, when sanc
tioned by the command of the superior. Their instruct-
ers, however, take good care not to wound all at once
their natural sense of propriety, but conduct them insen
sibly, and without their perceiving it, to make a sacrifice
of their judgment. They at first command only trifling
things, and such as are of no moment ; things indifferent
in themselves, and neither bad nor good. Thus, one is
commanded to plant some cabbages in the garden with
the roots upwards ; another, to stick in the ground a
piece of dry, rotten wood, and water it so many times a
day, as if it were a living plant — a duty I performed
myself for nearly one fortnight ; another is ordered to
pronounce so many Latin words contrary to the received
and established rules of prosody, as legere for legere,
dommus for dominus, epistola for epistola, and so on.
The novices are in this way brought by degrees to accus
tom themselves to be guided by others, and to perform
the will of their superior in every thing, till at last they
become as pieces of wax in the hands of a saint maker,
who is at liberty to make of it a Gesu Bambino, a Ma
donna, or a de — il, as it may best answer his purpose.
Nor are there wanting legends and tales, to more forcibly
impress on the mind the merit bf obedieace. Out of
thousands I will select one -or two.
St. Francis, walking one day in company with one of
his novices, saw, on the side of the road, an ass feeding.
" Is not that a fine ox," said he to his companion ; " and
how ought we to be thankful to God for his goodness in
bestowing on us such auxiliaries to help us on in our
labours." The noVice looked towards the hedge, and
saw — not an ox, but — an ass, endeavouring to satisfy
his appetite on a meal of thisties. Thinking that the
saint, in his simplicity, really mistook an ass for an ox,
whilst the holy patriarch was only trying his obedience,
h| took the liberty to inform him of his mistake. The
saint, however, chided him for his pains, and telling him

30 SIX YEARS IN THE
to look again, lo ! the ass was in an instant transformed
into a beautiful and strong ox. The novice now threw
himself at the saint's feet, humbly imploring his forgive
ness, for having dared to think or see any thing, but in
the way that he, his superior, thought or saw it : the
man of God, after reading him a lecture on submitting
even his senses to the authority of his superiors, raised
him up, and took him again into favour, on his promising
never to believe his own eyes again.
There is another legend, by which the merit of blind
obedience is impressed upon the minds of novices, and
which, having some likeness to the task I myself had to
perform — that of watering a dry stick thrust into the
ground — may not be found uninteresting. It is the fol
lowing : —
In the garden of the convent of Capuchins at Allatri —
a town of the papal states situated in the Campagna di
Roma — there is a fine fig tree, which every year produces
abundance of .delicious fruit. The tradition attached to
this tree forms the subject of the legend. A young man,
of most libertine principles, who had passed through
every stage of vice which is practised in a sinful world,
being obliged to flee from Rome, on account of having
wounde^ in a duel one of the companions of his debauch
ery, took refuge in "the convent, till the powerful interest
of his relations — he being of a noble family — could pro
cure his pardon. In 'the mean time he was a diligent
observer of the piety and sanctity of the monks, (so says
the annalist — a monk, to be sure,) and at last came to the
resolution of renouncing the world altogether, ancPof
serving God under the rule of St. Francis. With this
intention, he sought the superior, and, with tears in his
eyes, begged to be received as a novice. The superior,
in order to try his vocation, angrily repulsed him, and
said, that such an infamous wretch as he, was not worthy
to be classed among the followers of the holy patriarch.
But this refusal served only to excite his desire the more,
and he again and again renewed his petition. The su-
^Jerior, seeing his constancy, at length consented ; fear
ing, that if he resisted any longer, he would be acting

MONASTERIES OP ITALT, ETC. 31
against the divine 'impulse that so strongly excited the
young mail to forsake the world and its vanities. He
was received as a novice. His master-novice, in order
to exercise him in obedience, commanded him to take
from the fire a half-burnt piece of wood, and plant it in
the garden, at a quarter of a mile's distance from the
well, whence he was to draw water to water it three
times every da}'-. It happened, that the piece of wood
was a part of a fig tree, and — remark the fruits of obedi
ence — the half-burnt stick took root, and grew into the
beautiful tree which is to be seen to this day in the gar
den of the Allatri convent. It is now called by the
monks, and other inhabitants of the town, "Talbore delta
ubbedienza," or the tree of obedience. Such ridiculous
stqries as these are made the means of rendering the un
fortunate victims of monkery the willing agents for
upholding the doctrines of the Romish church, and of
placing them as tools in the hands of the more cunning,
for executing their own private views, and for leading
astiay, from the road to salvation, the minds of a super
stitious peasantry.

CHAPTER VI.
What excited Francis to found his order — Benedictines — Santoni —
State of the religious orders in the thirteenth century — State of
the people — Francis' ambition.
It will not be thought foreign to the present subject to
make a few remarks on the reasons which first excited
Francis to institute his order. They were chiefly these :
the indolent, lazy, inactive life of the other monkish or
ders — the superstition of the age in which he lived, (the
beginning of the thirteenth century,) a^d which he well
knew would receive with applause any appeal to its
notions of religion — and the fire of ambition burning in
his bosom, and strongly driving him on to distinguish
himself by becoming founder of a monastic order. On

32 SIX TEARS IN THE
looking into the state of the monastic orders of Francis'
days, we cannot help observing, that the greater part of
them fell away from their primitive institute. The .Bene
dictines, founded many centuries before by Benedict —
another fanatic — were fast falling into the disrepute they
so justly merited, for their slothful, indolent, and vicious
lives. Benedict's intention was, that his followers should
lead an ascetic life, wholly secluded from the world, and
that their monasteries should be built far from any popu
lous city. This regulation, which was doubtless intended
by their founder as a preventive against secular ambition,
very soon became inadequate to the accomplishment of
that purpose. By degrees, riches flowed into them, and
their primitive frugality was then soon at an end. They
became masters of the land for miles in the neighbour
hood of their monasteries, and all the peasantry thereon
became slaves to their clerical masters, who exercised
the power of life and death over them. The monasteries
soon became fortified castles ; it being no unusual sight
to see mitred abbots, with the crozier in one hand and
the sword in the other, leading on their vassals against
some secular lord, from whom they had received, or
imagined te have received, some insult. These petty
brawls were the only disturbances which aroused them
from their beloved indolence ; for, at other times, their
lives were chiefly spent in feasting-not fasting ; and in
mumbling over some Latin prayers, which the greater
part of them did not understand. Many people are under
the impression that the world is much indebted to the
Benedictines for the care they took in preserving and
transcribing many valuable books, which, were it not for
them, would scarcely have come down to us. That
some books were preserved in their monasteries, espe
cially in those belonging to the congregation of St. Maure,
cannot be denied ; but did they endeavour to instruct the
people in general to use such books ? Quite the con
trary has been the case. It was their interest to keep
the people in ignorance, in order to maintain their own
influence over them ; and as he was thought a learned
man in those days who could read and write, so the

MONASTERIES OP ITALT, ETC. 33
monks were looked upon as superior beings, who were
masters of these extraordinary qualifications. The bulls
issued by the reigning popes of that period speak volumes
as to the ignorant state of the people in general, and
more particularly of the ignorant state of the vassals of
the church. These bulls loudly complain, that the pea
santry living on the estates of most abbeys, were igno
rant of the first rudiments of Christianity, The monks,
indeed, took very littie trouble to teach them any thing
at all ; but when they did, it consisted in repeating Pater
nosters and Ave Marias, and some other Latin prayers to
the Virgin and saints. When they preached, the subject
was not the way of salvation, as pointed out in the re
vealed word, but some miracle or life of a saint choseii
from their order. Thus, the world, all things considered,
does not lie under such obligations to the Benedictines
as their advocates would lead us to believe ; for truly,
had they never existed, or had they taken more pains to
instruct the people, the reign of barbarism and Vandalic
ignorance would not so long have afiiieted the human
race. The other orders, including the Augustinians, Carmel
ites, and their different ramifications, were on a par, both
in utility and morality, with the Benedictines. The peo
ple, though uneducated, could, however, judge of the evil
effects naturally flowing from the monkish system, and
were ripe for shaking off the galling yoke of their cle
rical rulers, as soon as they could find a favourable oppor
tunity. The veneration in which monks were held began
to sensibly decrease, and the people by degrees gave less
credence to their stories of prodigies and holiness, which
were so contradictory to the known tenor of their lives.
They began to look around for some one, that, making
himself one of themselves, would both flatter their pas
sion for the marvellous, and free them from the proud
domination of mitred abbots. Every fool, who had not
the wit or the means of living in the society of his neigh
bours, found immediate support by wandering about the
country in the assumed character of a santone, or huge
saint. His poverty, and the filthiness of his rags, were

34 SIX TEARS IN THE
considered, by a superstitious peasantry, as evident signs
of superior holiness, and the miracles and visions which
he pretended to have seen, were listened to with open
mouths. The idea, that their lordly masters, the Bene
dictines and others, could alone be acceptable to God, of
could alone perform miracles, began to wear away fast,
and there was wanting only a santone more cunning than
the rest to fix their veneration on himself alone, and on
his followers, and to withdraw it altogether from their
sanctified tyrants. Such a one was presented to them in
the person of Francis.
Francis long since was aware of the decline of Bene
dictine influence, and not having the talents to distinguish
himself in any secular profession, and, like the man that
burned he temple of Diana at Ephesus, being ambitious
to immortalize his name^ — no matter how — thought tjiat
a favourable opportunity now presented itself of arriving
at that object. He therefore dressed himself in tattered-
rags,. and, barefooted, wandered about the country, feign
ing a most sanctified deportment, and relating the wonders
and visions with which he was favoured. He silently
and patiently suffered the insults, and even the blows of
those who were sent by the lordly Benedictines to drive
him from the neighbourhood of their monasteries ; for,
conscious of their declining influence over the minds of
the people, they rightly judged that he, and other vaga
bond saints of his stamp, were the cause of it, by placing
their meekness, poverty, and show of sanctity, in the
face of their own pride, riches, and want of common
decency. His patience and assumed meekness under
insults, served to increase his popularity, and to attract
the more general notice of the people. He found him
self surrounded in a short time by many followers ; some
of his own class being excited to unite themselves to him,
as the means of more easily acquiring the public esteem,
and to satisfy their darling passion of being thought
saints ; whilst others, with more pure and disinterested
motives, and firmly believing in the reality of his affected
sanctity, took him as their guide, and hoped, through his
intercession and prayers, to obtain favour with God 0,

MONASTERIES OF ITALY, ETC. 35
human blindness ! And was there no one to preach the
blessed and life-giving doctrine of justification, through
the vicarious atonement of a Saviour, to these souls pant
ing after immortality ? Was there no one to point out to
them the Lamb of God, " which taketh away the sin of
the world ?" Their error was more of the judgment
than of the heart, and had Francis and' his co-impostors
been as desirous of exalting the kingdom of Christ, as
they were of exalting themselves, to these souls asking
the " way to be saved," his answer would not be — " be
lieve in me, unite yourselves to me, and under my pro
tecting wings ye may be sure of salvation :" but it would
be — " believe in the Lord Jesus Christ, and ye shall be
saved." But this answer would debase himself, and
make him lose the fruits of his imposture — the acquiring
a name for himself, and fhe honour of being founder of a
monastic order.
Francis, soon after he had acquired g^ufficient number
of followers, and had excited in the minds of the people
an extravagant notion of his superior holiness, retired
into the mountains of his native town, Assisi, perhaps
really fleeing from his father, who had sense enough to
wish that his son might distinguish himself in some other
way ; or perhaps to give the appearance of reality to the
story he had already fabricated about his rule ; which has
been already related. It is said by his monkish biogra
phers, that his father had him forcibly brought back to
his house at Assisi, and confined him for a considerable
time to one of the rooms, secured with a lock and key,
in order to turn him away from his intention of becoming
a saint ; but finding this and many like attempts on his
virtue (as they call his obstinacy) of no avail, he, at last,
stripped him naked and turned him into the streets. Be
that as it may, it is certain that he obtained the confirma
tion of his rule from Pope Honorius soon after the in
vention of the story about the crucifix, and in less than
two years after its confirmation, he saw himself arrived
at the goal of his wishes, in being the founder and head
of a flourishing order. In some of his pictures, which
may be frequently seen in the Franciscan churches, he is

36 SIX TEARS IN THE
represented in a state of nudity, running away from his
father, and fleeing for protection under the folds of the
pope's garments, with the inscription, " Pater- me ahjecit,
Deus autem me accepit." (My father has cast me off,
but God has taken me in.) This probably alludes to the
circumstance related by his biographers, of his father's
having turned him away as incorrigible and disobedient.
A breach of the third commandment is thus held up as
worthy of imitation, and made one of the virtues of a
canonized saint ! Popery, popery, when wilt thou learn
to blush ?

CHAPTER VII.
Novitiate — Education of Novices — Master-novice — His qualifica
tions — Popish prayers— Canonization and Beatification — Canoni
cal hours.
The first year of a monkish life is called the year of no
vitiate. During this year, the novices, or embryo-monks,
live apart from those who are already professed. Their
rooms are situated in the most retired part of the con
vent, nor are they allowed to have intercourse with any
one, or even to speak to each other, without leave from
the master-novice. He is always at their side, and they
must be governed entirely by his directions, which are
always given in a tone of command. He is for the most
part a learned man, though it not unfrequently happens,
that he is chosen to that office more on account of his
cunning than his learning : indeed, the chief qualifica
tions looked for in a master-novice are, a calm, even
temper ; a knowledge of the human heart ; an utter
devotion to the good and aggrandizement of the order ;
and a power cf deep dissimulation. The two latter
qualifications are considered as most essential ; the first,
in order to be able to impress on the minds of thp novices
the same love and devotion for the good of the order,
which stimulate himself: the last, in order to closely
observe, and at the same time, appear as if not observing,
the actions and even the thoughts of those committed to

MONASTERIES OP ITALY, ETC. 37
his guidance. His first care is to dive into the novice's
natural disposition, by leaving him to himself, and
almost master of his own actions, for the first two or three
months. Having found out his failings, which perhaps,
in the opinion of a more upright judge, would be con
sidered as leaning to virtue's side, he then prepares for
the remedy.
Nothing is so much dwelt upon in the education of
novices, as the article of prompt and passive obedience.
This is held up to their view as the greatest of all possi
ble virtues, and the one upon which all other virtues are
founded. To accustom the mind to be guided in every
thing by the command of the superior, the master-novice
is sure to command things, which, from his own obser
vation, he thinks might be in direct variance with the
natural or acquired disposition of the novice. If he ob-
• serve one of his pupils passionately fond of reading and
study, he will command him to abstain from such indul
gence for a certain time, and then reads him a lecture on
the vanity of all human acquirements. Should he observe
another rather tired of the stories contained in the " an
nals of the order,"* it is his duty to command him to
read so maiiy pages of these annals every day, and render
an account of what he had read, with his reflections
thereon, at some stated time, to himself. By degrees,
the mind of the novice, trained up in this way, accustoms
itself to depend entirely upon the will of others, and
almost forgets that it has in itself an innate power of
volition." When arrived at this point, the master's work
is more than half done. He then, by slight insinuations
at first, and afterwards more openly, establishes the mon
strous doctrine "that the good of the order ought to be
consulted in every thing." He proves by arguments the
most convincing to those minds already prepared for
them, that ^ " thing essentially bad in itself becomes
* The book, or rather books, for there are seven huge folio volumes of
it, used for instructing the novices in monkery, called " gli annali del
serafico ordine"— the annals of the seraphic order. These annals
rival the breviary itself in lying, and seem to have been written by
the inspiration of the father of lies himself.
5

38 SIX YEARS IN THE
good, when it is performed for the advancement of the
order, or by the command of the superior, who ought
to be the best judge of what is lawful, and what un
lawful to be done by the subject." He then sums up,
and concludes his anti-Christian theories with one short
rule, " that by obeying his superior in every thing, a
monk may be sure of everlasting life, and can never com
mit a sin, even whilst in the performance of the basest
action, if he performs it by command of his superior."
It is also the duty of the master-novjce to teach the
novices the ceremonies and prayers of the church, and
the manner of reciting the divine ofiice in choir. The
ceremonies consist in the different genuflections to be
made at the time of mass ; the number of times the
ground ought to be kissed ; and the posture of body to
be observed on different occasions. In the presence of
strangers, they are taiight to put on a holy mortified
countenance, to keep their eyes fixed on the ground, and
their arms crossed on their breast. They are taught to
answer modestly and in a few words to any question
that might be put to them, and to- evade all questions re
lative to the internal policy of the order. T^us should
an acquaintance ask a monk, " whether it be ^ikely that
Padre N — will be made provincial at the ensuing chap
ter," the monk is sure not to understand the question at
first, and to endeavour to evade it. When pressed, how
ever, for a direct answer, he either pleads ignorance on
the subject, or simply says, " that the election of supe
riors rests in the hands of God, and that, for his part, he
is willing to obey whomsoever it may please the Divine
Will to place over him." By this show of humility he
leaves the inquirer as wise as before, and in admiration
of his deep resignation to the willjof God. The novices
are early exercised in this manner of answering. Their
master will, for instance, ask one of them, " If it be
raining, or fine weather?" The simple, direct answer
would be, " Yes ; or no ;" but the novice is taught to
answer, " It seems to rae," or, " If I be not mistaken ; it
is fine weather," or, "it is raining."
The prayers which they are taught chiefly consist

MONASTERIES OP ITALY, ETC. 39
in repeating the rosary of the Virgin Mary ; or in getting
by heart some hymn, composed in honour of some other
Saint or Saintess, and accustomed to be sung before his
or her image, in order to implore its intercession. The
rosary is a species of superstitious worship — for prayer
it can scarcely be called — in which one " Pater-noster"
is offered to God for every ten " Ave Marias" offered to
the Virgin Mary. It is made up of ten parts, in each of
which the Lord's Prayer is repeated once, and the Hail
Mary ten times, so that one hundred prayers are re
peated in honour of the Virgin, and ten only in honour
of God. It concludes with the following msphemous
address to the Virgin ; which I here subjoin for the satis
faction of those, who are not acquainted with the extent
of popish irreligion, and who perhaps will think it im
possible, that any church calling itself Christian, could
sanction by its authority so barefaced an insult to the
gr^at Mediator between God and man. It may tend also
to make those who are favoured with the blessings of
gospel liberty, to duly appreciate that inestimable trea
sure, and exert themselves in behalf of their less fortunate
fellow creatures, who live under the yoke of a wily
priesthood, and who are kept from depending upon the
aU-sufficient atonement of Jesus by having their minds
turned away from Him, the Lord and Giver of life, to
the worship and adoration of his creature?.
Salve, Regina, mater misericordise, vita, dulcedo, et
spes nostra. Salve. M te clamanus, exules filii Hevae,
ad te suspiramus, gementes et flentes in hac lachryhia-
rurrf valle, Eja, ergo, advocata nostra, illos tuos miseri-
cordes oculos ad nos converte, et Jesum benedictum
fructum ventris tui, nobis post hoc exilium ostende, O
Clemens, O pia, O dulcis virgo Maria.* (Hail, holy
* The translation is added for the benefit of such as do not under
stand Latin, and who are not, like the greater part of Romanists,
loud in praising or condemning what they do not understand. In
deed, the above prayer is daily repeated by millions of devotees be
fore the image of the A''irgin, who do not understand a syllable of
the meaning of it If they could understand it, it may be charitably
hoped, that they would repeat it less frequently.

40 SIX TEARS IN THE
Queen, mother of mercy, our life, our sweetness, and
our hope: to thee do we ify, poor banished sons of
Eve, to thee do we send up bur sighs, whilst mourning
and weeping in this valley of tears. Turn then, O most
gracious advocate, thy eyes of mercy towards us, and
show us, after this our banishment, Jesus, the blessed
fruit of thy womb, 0 clement, O pious, O sweet Virgin
Mary.) There is also another Latin prayer in verse, and in
the form of a hymn,, which is frequently sung in honour
cf the popish goddess, and which it may not be thought
needless to mention here, as it forms one of the parrot-
prayers, which the young monk is obliged to commit to
memory. It begins with an invocation to the Virgin,
which would be very appropriate if addressed to Venus,
whom the poets feign to have been born of the foam of
the sea ; biit when applied to the meek and chaste Mary,
it is certainly very much out of place. The following
is a part of it ; — Ave maris stella,
Dei mater alma,
Atque semper virgo,
Felix coeli porta,
Monstra te esse matrem
Sumens per te preces.
Qui pro nobis natus
Tulit esse tuns.
Virgo Singularis
Inter omnes mitis;
Nos culpis solutos
Mites fac, et castos.
The Virgin Mary is here called the "Star of the sea,
and the mother of God;" and her intercession is humbly
implored, that, making use of the authority of a mother,
she may compel her son to receive the prayers of the
petitioners. It seems stiange, how they can call her the
Star of the sea, who, as far as we know, at least, never
went to sea in her life. This epithet was given to
Venus by some of the ancient Pagans ; and who knows
that it was not in imitation of them that the same is
given by Papists to the Virgin ? As if mistress of every

MONASTERIES OP ITALY, ETC. 41
favour, she is also entreated to make them chaste and
mild, like herself, after having first freed them from
their sins.
The prayers to the other saints, in which the novices
are instructed, are of the same stamp with the foregoing;
all derogating from the honour due to God alone, and
bestowing it upon his creatures ; some of which, though
honoured as saints in this world, are now, perhaps,
howling in the regions of the damned. The novices are
directed to have particular devotion for the saints of their
own order, especially for St. Francis, the founder of it ;
St. Anthony of Padua, St. Crispin of Viterbo, and others
of this class, whose merits raised them to the honour of
beatification or canonization.* The pictures of them
are hung up in the dormitories and corridors of the
convent; and each monk, whether professed or not, is
expected, whilst passing before them, to bow down and
kiss their frames or canvass.
The novices are also taught, by their master, the man
ner of reciting the divine ofiice. Officium divinum, or
the canonical hours, is a certain portion of the Psalms of
David ; some hymns in honour of the saints, the lives
of the saints themselves, and some detached portions of
the Old and New Testaments, commanded to be recited,
under pain of tnortal sin, at certain stated hours of the
day, by every Romish ecclesiastic, whether secular or
regular, and by every professed monk. These hours are
contained, arranged according to the day of the month,
* There is a wide difference between the meaning of these words,
" beatification and canonization :" the former simply means, that the ,
deceased has been declared " happy," by the mouth of infallibility,
the pope ; the latter refers to the ceremony of his making his public
entry into paradise. He is then able to assist, in an efficacious way,
those who implore his intercession and protection. Whilst simply
beatified, his power was not so great Canonization generally takes
place fifty years after beatification ; fifty years being the time allowed
the beatified man or woman to become acquainted with Heaven, and
to make friends there, by whose favour and interest he or she may be
able. to befriend their worshippers. It probably takes its rise from
the apotheosis, or deification, of the ancient Romans, and does not
yield a whit to it in absurdity. 5*

43 SIX YEARS IN THE
(a saint's name being affixed to every day,) and fitted up
for the use of the whole year, in the book called " Bre-
viarirXm,"'* or the breviary. They are seven in number,
having obtained that division on account of the ancient
custom of reciting them at seven distinct hours of the
day ; though now-a-days they are generally got over at
one sitting by secular priests, and at two or three at
farthest by regulars, who recite them together in choir.
If recited at once, and without interruption, they would
take up about one hour every day, though many mumble
them over in less than that time, especially those who
consider -them a burdensorae duty, the sooner got rid of
the better. Very raany recite thera through habit, with
out reflecting upon, or even understanding the meaning
of the words ; and not few priests may be found who
never go to the trouble of reciting them at all, although,
according to moralists, they commit a mortal sin for
every time they neglect them.

CHAPTER VIII.
Breviary — Its unwilling agency in leading many priests to the
truth — Story of a Tyrolese monk — His conversion — The cause of
it — Remarks upon it by a professor of theology — How a popish
priest may commit seven mortal sins per diem.
The ridiculous stories to be found in the breviary are
evident proofs of the falling off of that church, (which
ordains it to be used as a prayer-book by her clergy,)
•from the purity and simplicity of primitive Christianity.
The metamorphoses of Ovid, or the tales of the fairies,
are not half so marvellous as some actions and miracles
* Breoiarium is a Latin word, seldom used by classical -writers
It means a summary. The priests' prayer-book is called by this
name, either because it is a summary of all Christian duties, (God
help us !) or because it has been established by the decrees of popes
breve meaning, in monkish Latin, a decree in favour, or against, a
certain individual or individuals, wherein it differs from " bulla"
I which is an edict directed to the whole Christian world.

MONASTERIES OP ITALY, ETC. 43
of saints related in it. My wonder is, that the church
of Rome, so political and cunning in her general con
duct, should show so great a want of common prudence,
by commanding her ministers to give credence to the
monstrous absurdities which the breviary contains.
Were it designed for the laity, there would be little cause
for wonder, as it would be only in accordance with the
other doctrines, fabricated at the expense of truth and
genuine Christianity, which are daily held up to their
belief ; but that the agents, makers themselves of a cor
rupt system, should be required to believe in what they
know to be completely false, is pushing their obedience
a little too far. The breviary, however strange as it
may appear, has been the unwilling means of drawing
many souls to the life-giving truth, as it, is in Jesus.
Many priests who are ordained, firmly believing in the
truth of the Romish church, soon become disgusted with
the fables contained in this, the priest's prayer-book ;
and having found comfort in the detached and mutilated
scraps of Scripture, scattered here and there through it,
they are excited to examine the whole Bible more dili
gently, whence they are sure to derive a consolation
which the breviary "never can bestow. A striking in
stance of this fell under ray own observation a few years
before, through God's mercy, I shook off the yoke of
popish bondage. As it seems connected with my pre
sent subject, it will not be amiss to relate it.
A young Tyrolese studied at the same convent with
me at Rome. He was distinguished for talents supe
rior to those of many of his fellow students, and was
very early marked out by the superiors of the order, as
one likely' to be of use in founding convents, and propa
gating the Romish tenets in his own country. A close
friendship existed between him and me ; and, having
opportunities of observing him, which he was cautious
in affording to any one else, on going into his room, I
often found him coriiparing Deodati's Italian translation
of the Scriptures with the Latin Vulgate. How he came
by the former I do not now recollect, or perhaps he never
told me. He knew very well that Deodati's Bible was

44 SIX TEARS IN THE
prohibited, and therefore he kept it under a tile, which he
could raise up and lay down in the pavement of his room.*
He had no fear that I would betray him, for he well knew
that I was at that time a Christian only in outward appear
ance, and a secret scoffer of Christianity in general, and
at monkish Christianity in particular. I made no secret
of my opinions to him, believing him to be of the same
mind. I observed, however, that he was growing every
day more serious, and less inclined to join me in my
remarks on the Christian religion, though he had the
same indifference as formerly for the rites and ceremo
nies in which his station obliged him to join. The
cause of this change I could not then guess ; but it after
wards became manifest, when, after being ordained
prieSt, he was sent by the Propaganda Fidet a missionary
to Rhezia. He had not been absent more than four
months, when he wrote to the general of the Capuchins,
requesting that he should consider him no longer as one
of his subjects, and acquainting him with his having em
braced, through conviction, the reformed religion in one of
the Protestant cantons of Switzerland. He said that the
stories of the breviary first led him to doubt of the truth of
popery, and by degrees precipitated him into infidelity ;
* Those who have been in either France or Italy, can easily con
ceive how a tile could be raised up from the pavement of a room ;
but for the information of such as have not, it may be necessary to
add, that rooms are very seldom boarded in these countries, bricks
and tiles being used for flooring instead, even in the highest stories
of houses.
¦j- A college at Rome, expressly designed for the education of mis
sionaries. There are in it students from almost every part of the
known world, prepared, vi et armis, if preaching will not do, to
disseminate the soul-destroying doctrines of popery through what
ever part of the world they may be sent to. So devoted are they to
the pope, that they are called, through contempt by the other eccle
siastics, " guastatori dell'armata del papa," (the pioneers of the
pope's army.) A high dignitary of the Romish church, in this city,
(Philadelphia,) is a sapling raised in this ¦fruitful hot-bed of false
religion. I wish Protestants would imitate Rome in establishing
such another institution, to counteract the evil effects naturally to be
expected from having popery instead of Christianity preached to
souls panting after the waters of life.

MONASTERIES OP ITALT, ETC. 4^^
that he found comfort in reading some portions of the
Scriptures, scattered through it ; and that from reading a
part, he was induced to read the whole, which ended in
his again embracing Christianity under a purer form than
that of the church of Rome. His change, and the
reasons for it, I learned from the professor of theology,
to whom it was communicated by the general, that he
might warn his other students to beware of the fatal
effects of doubting of the truth of tiie infallible church
of Rome. The professor, in endeavouring to show the
futility of the reasons which induced him to embrace the
reformed church, was obliged to declare first, what these
reasons were ; and, after a long comment upon them, he
wound up his arguments by attributing the change to the
temptation of the d — 1, who will certainly possess him
hereafter, added he charitably enough, if he continue a
heretic. It is not to be supposed, that all priests, who are led
into infidelity by the fables of the breviary, are so fortu
nate as to search the Scriptures for light, like my Tyro
lese friend. The greater part of them, after having dis
covered the fallibility and monstrous absurdities of the
church, which claims for herself alone the title of
" infallible," judge of all other churches by the same
standard, and im"agine that all and every doctrine of
Christianity are so many cunningly devised fables, invent
ed by a certain class of men to answer their own private
ends. They do not, however, on this account, cease
from teaching and preaching the popish doctrines to all
those, over whom they have acquired influence ; but on
the contrary they seem, judging from outward appear
ance, to be most firm believers in them, and become their
most zealous defenders accordingly. Having embraced
the priesthood as a profession, they are determined to get
a subsistence by it, and being well aware, that the greater
the darkness and ignorance of the people, the greater will
be the respect attached to their own persons, and conse
quently the greater also their emoluments : they therefore
zealously propagate the Romish tenets, and conform
themselves outwardly to the practice of them. Their

46 SIX TEARS IN THE
chief care is to increase the reign of ignorance and su
perstition by a few well-told tales taken from the brevi
ary, or from some other saint-book ; exciting thereby the
devotion of the people, and creating a most furious belief
in the most absurd doctrines. By this manner of acting,
they find themselves the. gainers, and in process of time,
the long habit of deceiving others ends at last in deceiv
ing themselves, and though scarcely believing in the first
principles of Christianity, they flatter themselves into a
belief of being very good Christians, Such is human
delusion, and such are the evil effects necessarily flowing
from popish doctrines !
It may be thought by many, that I am inventing stories
for the purpose of heaping odium on the church of Rome,
whUst relating some of the ridiculous tales extracted from
the breviary ; but as the book is still extant, and to be
found inthe hands, or at least on the book-shelf,* of every
popish priest in this country, those who doubt the au
thenticity of my extracts, are invited to examine for
themselves. Indeed the doubt of their authenticity is
perfectly reasonable, for the judicious mind can hardly
conceive it possible, that such a farrago of absurdities
could be offered to the belief of any one possessed of the
powers of reason. But as the actual existence of those
absurdities includes also their possibility, I have nothing
more to do than give thera as they are.
* Very many priests keep it only to save appearances, as a book
which they are supposed to be never without, though they never open
it unless in the presence of others ; thereby, according to some of
their own moralists, committing one mortal sin for every day
they neglect to recite the canonical hours from it ; and according to
others, committing a mortal sin for every one of the hours not recited.
which, the canonical hours being seven, make seven mortal sins per
diem — a good round number in a year ! How many then in a long
life^

MONASTERIES OP ITALY, ETC' 47

CHAPTER IX,
Design of the Breviary — Pius V.'s bull— Extract from it— Marcellus
— Life of Gregory the Great — His works — Life of Leo I. — His
great exploits — Remarks thereon — Nunneries of Tuscany.
The first and leading feature of the breviary is its ten
dency to extol and confirm the usurped authority of the
Bishop of Rome. It begins with the bull of a pope con
firming its contents and anathematizing any one — (God
help me and all Protestants, if the pope's anathema be
any. injury !) — who would have the boldness to call in
question any thing contained in it, or who woidd dare
substitute any other book in its place. Thus the breviary
published immediately after the council of Trent by
command of Pius V., is fortified with a bull from that
pope, beginning with the words " Quod a nobis,"* in
which complaipt is made, that the former breviaries had
been corrupted in several places, and that the clergy were
accustomed to shorten, by their own authority, the offices
of the saints, in order to spend less time in reciting thera.
It then goes on to command, that from and after the pub
lication of this bull, the breviary, of which it is a con
firmation, should be used throughout the whole Christian
world, and that all other breviaries published anterior to
it should be considered as abolished and prohibited. It
also ordains, that the breviary in question should not be
printed in any other part of the world than Rome,t with
out express leave from the pope himself. All the fore-
* The bulls of popes are generally called fi-om the words they begin
with : thus the bull by which Clement XI. condemned the Jansenists,
is called the bull " Unigenitus" from its beginning with the words
" Unigenitus Dei filius."
¦j- This clause is manifestly intended for the purpose of drawing
money into the pope's treasury ; as it may be supposed, that leave to
print the breviary in Paris, and in other Roman Catholic countries,
would not be granted unless well paid for. There is in the Phila
delphia Library an edition of Pius V.'s breviary printed at Paris.

48 SIX TEARS IIJI THE
going articles are ordered to be observed strictly, under
pain of excommunication — the usual threat for enforcing
the pope's commands. The original words are : " Sed
ut breviarium ipsum ubique inviolatum et incorruptum
habeatur, prohibemus, ne alibi usquam (prseter Romae,
scil.) in toto orbe sine nostra ...... expressa licen-
tia imprimatur vel recipiatur. Quoscunque, qui illud
secus impresserint, vel receperint, excommunicationis
sententia eo ipso innodamus." The concluding words
of this bull are* so remarkable, that, although they do not
strictly belong to the present subject, I cannot refrain
from copying them, especially as the same, with very
littie alteration, are the concluding words of all bulls
promulgated by the authority of the purple tyrant. They
fully show forth the arrogant pretensions and overbearing
policy of that church, which claims for itself alone an
unlimited power over the souls and bodies of God's
people, and which power it does not actually exercise to
the destruction and downfall of pure Christianity, and of
every principle that ennobles man's nature, only through
inability to enforce it. The words are the following :
" Nulli ergo omnino horainura liceat banc paginam nos-
trae ablationis, et abolitionis, permissionis, revocationis,
prsecepti, mandati, decreti, prohibitionis, cohortationis, vo
luntatis infringere, vel ei ausu temerario contraire. Si quis
autem attentare prassumpserit, indignationem omnipotentis
Dei, ac beatqrum Petri et Pauli, apostolorum ejus se no-
verit incursurum. Dat. Roraae apud Sanctum Petrum,
anno incarnationis Dominicze MDLXVIII. Sep. Idus
lul. Pontificatus nostri, anno tertio." (" Let not any one
therefore break through, or go against this our page of
abolition, ablation, (of the former breviaries,) revocation,
precept, command, decree, prohibition, exhortation, and
will; or dare act contrary to it. But if any one dare
attempt to do so, he may be sure of incurring the in
dignation of Jilmighty God, and of his blessed apos
tles, Peter and Paul. Dated at Rome from St, Peter's in
the year of the Lord's incarnation, 1568, on the seventh
of the Ides of July, and in the third year of our pontifi
cate." •

MONASTERIES OP ITALT, ETC. 49
The life of every pope, from the first to the beginning
of the fifth century, is fraught with fables of their sanc
tity and supremacy ; and of the many miracles performed
by them in defending and upholding the religion of Christ
among the Pagans of the day. Their supremacy espe
cially, and the acknowledgment of it by the laity and
clergy of the primitive church, are things more particu
larly dwelt upon. Out of a great many stories of this
kind, I will select a few, which, to avoid all suspicion
of fiction, must be given in the language of the breviar^ —
the Latin. The translation is annexed for the use of
those not acquainted with that language. '
In the life of Marcellus, pope and martyr, whose festi
val is celebrated by the church of Rome, on the 15th of
January, we are told that he performed the office of high
priest, or pope, during the reign of Constantius and Ga-
lerius ; that, by his advice, two Roraan matrons bestowed
their riches (a broad hint to modern Roman women) on
the church ; the one, named Priscilla, having built a
cemetery for the use of the Christians ; the other, called
Lucina, having bequeathed all her wealth to the disposal
of the church, without specifying any particular object.
We are further informed, that the holy pontiff wrote an
epistle to the bishops of the,province of Antioch, in which
he claims the primacy for the church at Rome, and in
which he evidently proves to demonstration, that that
church should be called the head of all other churches.
We are told, that in the same epistle there can be found
written these words : — " No council can be lawfully
assembled nor celebrated without the authority of the
supreme pontiff."* The original Latin is as follows :
• Summus Pontifex, or Pontifex Maximus, was an officer in pagan
Rome, who had the jlirection of the sacriiSces and ceremonies ap
pointed to be performed in honour of the gods. It was his duty also
to go through the ceremonies of augury. The modern Christian
Romans, imitating their pagan ancestors in this as well as many
other things, call the bishop of their city " Pontifex Maximus," or in
Italian " Summo Pontefice." It b a remarkable coincidence, that the
same name is given by the Tartars to their Grand Lama, who is
adored and worshipped by them in the same way as the pope is by
Romanists. 6

-50 SIX TEARS IN THE
Marcellus Romanus a Constantio et Galerio usque ad
Maxentiura pontificatum gessit ; cujus hortatu duee ma-
tronae Roraanae, Priscilla coeraeterium suis sumptibus
. i , , edificandum curavit ; Lucina bonorura suorum
Dei ecclesiam fecit haeredem  Scripsit episto-
1am ad episcopos Antiochenae provinciae de primatu Ro-
man:e ecclesias, quam caput ecclesiarum appellandam
demonstrat. Ubi etiam illud scriptura est, " nuUura con-
cilijim jure celebrari, nisi ex auctoritate sumrai pontifi-
cis." The foregoing story is probably intended to show forth
the authority of bishops of Rorae in the first ages of the
church. By Marcellus being represented to have per
suaded two Roman matrons to leave their property at the
disposal of the church, it is hinted, that those who act
so, are doing something meritorious in the sight of God ;
and that such actions should be more frequently imitated
in modern times. His writing an epistle to the bishop
of Antioch and his suffragans; claiming primacy for the
church at Rome, and endeavouring to prove that this
church is the head of all other churches, is nothing else
than making hira arrogate to himself and his church an
authority, which, it may be supposed, he never once
thought upon ; papal supremacy being evidently the in
vention of later years.
The next life we give an extract from, is that of Gre
gory the First. In him, a pope is held up as an example
of humility, charity, and learning. Fearing to be elected
to the popedom, he hid himself in a cave ; but being
discovered by means of a pillar of fire, indicating the
place in which he lay hid, much against his will, he is
conducted to St. Peter's, and there consecrated. He
invited to his table daily a number of pilgrims, and once
had the happiness to receive, as his guests, an angel, and
the Lord of angels, disguised as pilgrims. He restored
the Catholic faith, which was declining in many places.
He repressed the boldness of John, Patriarch of Con
stantinople, who arrogated to himself the title of runi-
versal bishop. He turned away from his purpose the
Emperor Mauritius, who wished to hinder those that

MONASTERIES OP ITALT, ET^. 51
were formerly soldiers from becoming monks. He wrote
many books, which, whilst dictating, Peter, the deacon,
often saw the Holy Ghost over his head in the form of a
dove. Truly admirable were the things which he said,
which he did, which he wrote, and which he decreed.
Having performed many miracles, he was at length called
to heavenly happiness ; and the day on which he died
is observed as a festival even by the Greeks, on account
of the eminent sanctity of so great a pontiff. (Gregorius
Magnus,  honorem (pontificatus) ne acciperet,
quamdiu potuit, recusavit : nam alieno vestitu in spelunca
dilituit, ubi deprehensus igneae columnse indicio, ad Sanc
tum Petrum consecratur. Perigrinos quotidie ad raensam
adhibuit, in quibus et angelum, et angelorum dominum
perigrini facie accepit. Catholicam fidem multis locis
labefactatam restituit. Joannis Patriarchae Constantino-
politanae ecclesiae audaciam fregit, qui sibi universalis
ecclesiae episcopi noraen arrogabat. Manritium impera-
torem hos, qui milites fueriint, monachos fieri prohiben-
tem a sententia deterruit. Multos libros confecit, quos
cum dictarat, testatur Petrus Diaconus, se spiritum sanc
tum columbae specie in ejus capite saepe vidisse. Adrai-
labilia sunt, quae dixit, fecit, scripsit, decrevit 
Qui denique, multis editis miraculis, quarto Idus Martii,^
qui dies festus a Graecis etiam propter insignem hujus
pontificis sanctitatem praecipuo honore celebratur, ad
caslestem beatitudinem evocatus est.)
The life of Gregory, as it stands in the breviary, for
there are related various lives of the same pope, differing
from one another as much as popery differs from pure
Christianity, is intended to set forth to the world an ex
ample of a pope, humble, charitable, and learned. His
humility in refusing the popedom, and his charity in
relieving the wants of pilgrims, and in inviting them to
his own table, are worthy of admiration, if true, and
worthy of imitation by his successors. The fable of his
having entertained at his table an angel, and the Lord of
angels, carries with it its own refutation, as does also the
attestation of Peter, the deacon, who swore that he often
saw a dove, i. e. the Holy Ghost, inspiring him whilst

53 SIX YEARS IN THE
he dictated his works — works, too, which, taking them
in general, would do very little honour to i man of sense
and talents, relying on his own natural genius. How
must they then 4erogate from the honour of the Deity,
¦when attributed to the Holy Ghost? The papal su
premacy is never lost sight of; it is never omitted to be
brought before the mind of the reader of the breviary,
whenever an opportunity presents. For the sake of up
holding that supremacy, every thing having the appear
ance of an argument in its favour is brought forward.
Thus, Gregory breaks the boldness (such is the literal
translation of the Latin word " frangere") of another, his
equal in dignity, who assumes the title of "universal
bishop." From this we are led to infer, that to the
Bishop of Rome alone such a title belongs. For the
many wonderful things which he did and said, I fear the
world now-a-days have not that respect which in the
opinion of some they deserve. No, thank' God and the
Bible, the world is growing daily too wise to be duped
any longer by lying wonders.
The life of Leo I, is another proof that the sole desire,
indeed the chief end of the breviary, is the exalting of
popes above their fellow man. We wiU relate it as it
stands in the breviary. i.
Leo the First, by birth a Tuscan, governed the church
of God at the time that Attila, King of the Huns, sur-
named " the scourge of God," invaded Italy, and, after
a siege of three years, plundered, and afterwards set fire
to the city of Aquila, He was already preparing to pass
the Minoius with his army, in order to attack Rome itself,
when Leo went to meet him, and persuaded hira, by his
divine eloquence, to lay aside his purpose, Attila, being
afterwards asked by his followers, "for what reason,
contrary to his uusiial custora, he had so humbly obeyed
the commands of the pontiff?" made answer, " that he
feared a supernatural being, dressed in the habit of a
priest, who threatened him with instant death if he dared
resist the commands of Leo," Among others of his holy
statutes, there is to be found one by which it is decreed,

MONASTERIES OP ITALY, ETC, 53
that no nun in future should receive a blessed covering for
her head unless she could prove forty years of virginity.
(Leo Primus, Etruscus, eo tempore praefuit ecclesiae cum
rex Hunnorura Attila, cognomento flagellum Dei, in
Italiam invadens, Aqueleiam triennii obsidione captara
diripuisset, incendit; undo cum Roman ardenti furore
raperetur, jamque copias, ubi Mincius in Padum influit,
trajicere pararet, occurrit ei Leo, malorum Italiae miseri-
cordia. permotus, cujus divina eloquentia persuasum est
Attilae, ut regrederetur, qui interrogatus a suis, quid esset,
quod praeter consuetudinem tam humiUter Romani pon
tificis imperata faceret, respondit, se stantera alium, illo
loquente, sacerdotali habitu veritum esse, sibi stricto
gladio minitantem mortem, nisiLeoni obtemperaret 
Statuit, (Leo) et sanxit, ne monacha benedictum capitis
velum reciperet, nisi quadriginta annorum virginitatem
probasset.) Leo, surnamed the Great, is ushered into our notice,
under the usual title of governor of the church, (rexit
ecclesiam,) in order to make us believe that on him alone,
and, consequently, on his successors in the Roman see,
devolves all ecclesiastical government. He is represented
as compassionating the forlorn state of Italy, ravaged by
the conquering Hunn, and fearlessly going forth to meet
him, and exerting his divine eloquence in order to turn
him from his design of invading Rome. But why did
Attila obey his commands ? for what were but entre.ities
in the beginning, are, under the magical hands of the
compilers of the breviary, transformed into commands
(imperata) in the very next sentence. Because he feared
death, which St. Peter, who is intended by the super
natural appearance of the person in the habit of a priest,
and with a drawn sword in his hand, threatened him with,
unless he ^Dbeyed the pontiff. What other good or glori
ous thing did he perform, in order to justiy deserve the
surname oi great? Why, he ordained that nuns should
prove forty years' virginity before that the veils, which
they wore on their heads, would be sprinkled with holy
water ! A truly great edict, and well worthy of a pope.
6*

54 SIX TEARS IN THE
This is also an indirect way of holding up to public ad
miration the detestable system of secluding females jn
nunneries, and of extolling virginity as the greatest of all
virtues. Human nature, and nuns too; must have been
Very different in the time of Leo from what they are now-
a.-days, or few, very few nuns obtained the honour of a
blessed veil.*

CHAPTER X.
Continuation of extracts from the Breviary— Marcellinus — The pope
sacrifices to idols — Why he could not be judged by the church —
Infallibility, a species of impeccability-v-John — The testimoiiy of a
horse in favour of his claims — Remarks thereon — A sample of
Gregory the Great's works — Review of the Bishop of Rome's claim
to supremacy — Never acknowledged by the Greek church — Unin
terrupted succession — Imaginary popes manufactured.
Not to weary the reader too much, I will give in my
own words, without adhering, as I have done hitherto, to
the letter of the breviary, exti'acts from the lives of two
popes more — saints, to be sure, as popes always are.
Marcellinus, who lived in the reign of Dioclesiap
having sacrificed to idols, and repenting of his apostasy
afterward, presented himself before an assembly of one
hundred and eighty bishops, in order to ask pardon of the
church for the scandal he had given, and to receive the
* Scipio Ricci, Bishop of Pistoja, in Tuscany, has had the honesty
to give the world a view of the private life of nuns. His description
of the vices and immoralities practised in the Dominican nunnery
of Sienna, better known by the name of " Santa Qatarina," (St.
Catharine's,) would not bear recital. The smaller nunneries of his
own diocess (Pistoja) were equally sunk in impiety, and unnameable
vices. His testimony cannot be suspected ; for it was in the exercise
of his visitatorial office, to which he was appointed by the court
of Rome, that he made the discoveries (which, by-the-way, were
only a confirmation of his former suspicions) above alluded to. His
work"" on Nuimeries" has been translated into English, and printed
in London some few years back. I am not aware that it has been
reprinted as yet in America.

MONASTERIES OP ITALY, ETC. 55
usual penance.* The whole assembly unanimously cried
out, when made acquainted with the object of its convoca
tion, " that it had no authority to j udge him, for the suprerae
pastor cannot be judged by an earthly tribunal" — " Nam
prima sedes a nemine judicatur." Now, the question na
turally arises, had Marcellinus the attribute of infallibility
attached to his person, or even to his office, when he scan
dalized tiie church by sacrificing to idols ? The answer is
plain, nor is the difficulty easily got over by the advocates
of papal infallibility, though they endeavour to shelter them
selves under a covering of metaphysical distinctions, such
as " loquens vel agens ex cathedra, aut non ex cathedra."
(Speaking or acting from his chair of office, or not from
his chair."!') In this erring pope, however, the claim of
supremacy is not forgotten, for the synod is represented
by the breviary, crying out with one accord, " that it had
• It was customary in the ancient church to make public sinners
do public penance in presence of the congregation, on certain days
appointed for that purpose. Among the pubUc sinners were classed
those, who, either through weakness or fear of torture, had sacrificed
to idols.
f The pope is said to be infallible, when he establishes any article
of fiiith necessary to be believed by the whole church, or when he per
forms any public act which the faithful cannot sui by imitating. If
he shonld, as many popes have done, fall into error and heresy, the
difficulty is got over by distinguishing between his public and private
character : as a man, he can err ; as a pope, he can never err. In
the case of Pope Marcellinus, it is to be presumed that he acted in a
public capacity whilst sacrificing to idols ; and thereby established the
lawfulness of idol-worship. Where then is that boasted infallibility,
or was it even thought upon in the ages of the primitive church 1
We have on record various popes who erred in articles of faith — es
sential articles too, and who are excused in the way mentioned above,
or by making an appeal to the weakness of human nature. But they
are not to be censured so much for their errors, as for claiming to bo
superior to error, or above it — in fine, for claiming as their due, an
attribute belonging to God alone — a species of impeccability. The
scandalous lives of some popes are too well knovvn to need any com
ment The names of Alexander VI. and John XXIL will go down
to the latest posterity, linked with the names of Nero, Robespierre,
and Henry VIII. of England, or with some other names rendered
immortal by tyranny, cruelty, lust, and debauchery. What worthy
representatives of Christ !

56 SIX YEARS IN THE.
no power to judge or give the usual penance to the Vicar
of Christ." What an unblushing disregard for truth is
here apparent in the compilers of the breviary ! What
an anachronism ! The title of " Vicar of Christ" or that
of " Supreme Pastor" was never given to the Bishop of
Rome, or acknowledged by any portion of the Christian
church, till many centuries after ; that is, until the Church
of Rotae obtained' temporal dominion, and resolved to
use it in forcing her subjects to acknowledge whatever
claim her bishop might think proper to assume. This
is a fact well known to every reader of ecclesiastical
history. The following, which shall be the last extract relating
to popes, has in it something so ridiculous, and at the
same time sets forth in so strong a light the pitiable con
trivances of the defenders of a false religion, and their
monstrous deviations from truth, that I cannot refrain from
mentioning it, though at the hazard of being thought
wearisome. It is taken from the life of John I.
John, by birth a Tuscan, ruled the church in the reign
of Justin the Elder. He was obliged to flee from Rome
on account of the persecutions of Theodoric, a heretical
king, and take refuge in Constantinople at the court of
the emperor. His journey to the latter capital was re
markable for miracles, and for the singular testimony
which one of the brute creation bore to his really being
the Vicar of Christ. The circumstances connected with
the brute's testimony are the following : the pope bor
rowed a horse from a certain nobleman, to carry him
a part of the way, which horse, on account of its lame
ness and gentleness, was set apart for the sole use of the
nobleman's wife. On its being returned to the owner,
the lady, of course, attempted to use it as formerly, but,
mirabile dictu, the horse, from being so gentle and tame
before, became on a sudden wild and restive, and more
especially so, whenever the lady approached for the pur
pose of getting on its back ; the animal scorning (says
the breviary) to carry a woman, since it had been once
honoured by carrying the Vicar of Christ. (Quasi in-
dignaretur mulierem recipere, ex quo sedisset in eo Christi

MONASTERIES OF ITALY, ETC. 57
Vicarius.) On which account the horse was made a
present of to the supreme pontiff.*
What follows will be thought a still greater miracle.
On the pontifl"'s entering the gates of Constantinople, he
was met by an immense concourse of people, which, with
the emperor at its head, advanced to meet him in order to
do him honour. There, in presence of the emperor and
of the assembled multitude, he performed a most stupen
dous miracle, by giving sight to a blind man. The em
peror and his people, seeing his power and its effects,
immediately and with one accord prostrated themselves
at his feet, and adored him.' — Cujus ad pedes prostratus
etiam imperator veneratus est. On returning to Italy, he
commanded that all the churches built by the Arians
should be consecrated for Catholic worship ; which com
mand so displeased the heretical king, Theodoric, that
having got possession of the person of the holy pontiff
by stratagem, he cast him into prison, where he soon
after dipd of the privations which he underwent. The
odoric himself did not long survive him. It is related by
St. -Gregory, another pope, that a certain pious hermit
saw his soul immersed in the liquid flames of Lipari,t in
the presence of Pope John, and of another person, whose
death he had also caused.
Here is a pope, whose whole life was taken up in per
forming the pontifical duties and in working miracles, to
which, mind, a belief equal to that given to any of the
miracles of the gospel, is required to be given. Without
inquiring, whether it became him as a shepherd to desert
his flock, and leaving it to the rage and fury of a perse-
* It may be asked, whether the bones of this holy horse are pre
served, as they ought to be, in some church for the veneration of the
feithful 1 To this very pertinent question, I can answer neither ne
gatively nor affirmatively ; but thus far I can say, that there are much
more ridiculous relics daily held out to be kissed and bowed down to
by the devotees of popish Europe. — But of this more in a separate
chapter. ¦
f Lipari, an island in the Mediterranean off the coasf of Sicily, in
which there is a large volcano. It is not far firom the cele jrated one
of Mongibello, or Mount Etna, which can be seen from it. A sweet
delicious wine, called Marvasia,.|6 there produced in abundance.

58 SIX YEARS IN THE
cuting tyrant, to seek refuge and protection for himself;
let us accompany him on his journey to Constantinople.
.The ?tory about the horse is so shamelessly absurd, that
were a horse able to comprehend it, he would probably
kick at the narrator for his disregard for truth. But then
the horse was given as a present to the pope. Yes, and
why not ? The pope very probably wanted one, and — if^
indeed, there be even the shadow of a foundation for this
bare-faced lie — so jockeyed that which was lent to him,
that he made the poor beast serve a double purpose;
his own profit, by having it bestowed to him ; and his
character, by being, through its means, confinned in
the assumed title of Vicar of Christ. That tjtie and the
authority attached to it, must certainly have very little
foundation in truth, even in the opinion of its supporters,
when they grasp at so ridiculous a testimony as a' horse's.
Were such a story related to the inhabitants of modern
Rome, they would reply, with the Italian shrug of the
shoulders, that the horse was priest-ridden, (which is
literally true,) or had been fascinated by the pope ; the
power of fascination being attributed to the holy father,
as well as the power of the keys. It is most probable,
however, that the story has no foundation whatever in
truth, it being merely an invention of modern popery, fit
to be used as an argument, through want of a better, in
favour of an assumed authority.
The miracle of giving sight to a blind man, is nothing
more than a preliminary to what follows ; that is, to the
adoration of the pope by the emperor and people. Cer
tainly, the like adoration is practised daily by modern
worshippers of the pope, without so good a cause for
such impiety as had been given by the forementioned mi
racle, whether true or fictitious. As to Gregory's fable
about the hermit who saw Theodoric's soul plunged into
the liquid fir§ of Lipari, it is too ridiculous for serious
comment. It gives, however, a sample of Gregory's
works — works, which, as has been before related, are
blasphemously attributed to the Holy Spirit that was seen
in the form of a dove hovering around the author's head,
whilst dictating them. The rest of his works, with very

MONASTERIES OP ITALY, ETC. 69
few exceptions, are on a par with this story — the ravings
of the disordered imagination of a bedlamite.
The foregoing extracts clearly show, that the authority
of the pope, and the bringing forward arguments in sup
port of that authority, are things constantly kept in view
by the compilers of the breviary whilst relating the lives
and exploits of the first bishops of Rome. They seem
never to pay any regard to history, or to the authentic
records of the ancient church, which are either entirely
silent on the subject of supremacy, it being a claim then
unknown ; or when mention is made of it, it is only to
repress the presumption of some bishop daring to claim
it for himself. The Greek church, long before its final
separation from the Latin, which did not take place till
towards the middle of the eleventh, century, never ac
knowledged that the Bishop of Rome had a greater
extent of authority in the universal church than any
other bishop had in his own particular diocess, and there
fore regarded with becoming contempt, and resisted every
attempt made by the Roman bishops to bring the eastern
churches under their sway. In the famous controversy
relating to the procession of the Holy Ghost, Photius,
the patriarch of Jerusalem, having been excommunicated
by Pope Nicholas, convened an assembly, and pro
nounced sentence of excommunication against Nicholas
himself in return, which he got subscribed by twenty
bishops, and others, amounting in all to one thousand.
This occurred in the middle of the ninth century. I
mention it here chiefly to sho^w, that supremacy, how
ever it may be laid claim to by the church of Rome, was
never acknowledged by the whole Christian church.
The claims to supremacy being then without foundation,
infallibility, of which it is the support, falls of its own
accord. As for the sanctity of life, and performance of miracles
attributed to the early bishops of Rome, some better
authority than that of the breviary is needed, in order to
justiy give them any degree of credence. There cer
tainly were, it may be supposed, many pious and holy
men overseers of the Christian community in the church

60 ^ SIX yEAES IS 5CHE
•
at Rome during the ages of pagan idolatry, but the names
of the greater number of these are lost, having never
reached beyond their own times, by reason of the dis
tracted state of the primitive church. In order, however,
to make up an uninterrupted succession from St. Peter
down to our own days, many who never existed at all but
in the brain of some monkish annalist, are made claim
ants for infallibility and supremacy. Lives are written
for them, and miracles are related, as if performed by
them : the imaginary saints are enrolled in the army of
martyrs or confessors, as it may best suit the purpose or
the fancy of their biographers to make them either the one
or the other.* But so far from the succession of the
bishops of Rome being uninterrupted, it is even doubted
by many historians; whether St. Peter was ever at Rome
at all. He certainly was at Antioch, and preached there
the glad tidings of salvation, but his having been at Rome
by no means rests On equal certainty. The church of
Antioch, therefore, seems to have a better right to the
title of the first see, if that title b,e essentially attached
(which it is not) to the person of Peter ; or if indeed
such a title belongs by right to any church whatever.
If then the reality of St. Peter's ever having been at
Rome'^ be in itself a matter of doubt, with how much
greater reason may the fabulous lives of many, who are
called his successors, be called in question. And even
granting, for the moment, that those men did exist, does
it then follow, they arrogated to themselves the anti-
* Confessor, according to the signification attached to the word by
the ancient church, means a Christian, who, of his own accord, pre- •
sented himself before the tribunal of some persecuting judge, and
openly avowed his belief in the religipn of Jesus Christ. If brought
before that tribunal by force, but did not deny the faith, when ques
tioned by the judge, he was called also a confessor, though of a class
inferior, to the former. If punished by death for this open avowal,
he is styled a martyr. The Romish church calls every monk, whom
the folly of his order had got canonized or beatified, by the specious
name of ' confessor,-' though far from confessing Christ to be God, he
never thought about the matter at all, and only confessed the pope to
be infallible and supreme pastor of the church. How diflTerent irora
the primitive confessors !

MONASTERIES OP ITALY, ETC. 61
Christian attributes of modern popes ? Did they claim
supremacy and infallibility, . or did they endeavour to
exalt themselves and their see at the expense of every
gospel precept? If we believe the breviary, we must
say, " they did." But the few extracts I have given
from it, showing what stress should be laid on its author
ity, will, I trust, caution the reader from coming to that
conclusion. I leave him, however, to judge for himself,
and make use of his own powers of discrimination,
whilst I proceed to the examination of another portion
of the same book — that containing the memoirs of the
saints, or deified men who were not popes.

CHAPTER XI.
Continuation of extracts firom the Breviary — St Vuicent Ferreri —
Miracle — Suspension of the laws of nature — Remarks — Adoration
of Vincent at Valencia — St. Anthony of Padua — Preaches to the
birds — Hymn composed in his honour — His miracles — Sailing
without ship or boat — Removal of mountains — St. Denis walking
with his head in his hand — Shrine erf an Italian saint — Conclud
ing remarks on the Breviary.
No doctrine is so fondly adhered to by the church of
Rome as the invocation of saints, nor is there any other
supported by so monstrous a mass of absurd fables as the
same. The greater part of the breviary is taken up in
relating the actions and miracles performed by thera, and
in giving a history of the many favours and graces ob
tained through their intercession, by the numerous devo
tees, who idolatrously bow down to and worship their
images and relics. No fable is thought too absurd, no .
pretended miracle too contradictory, when related as be
ing performed by some saint. The Uves of monks espe
cially — and the greater part of modern saints were either
monks or nuns — are dwelt upon with peculiar emphasis.
Their poverty, their self-denial, their obedience, are aU
related in classical Latin, Then comes the history of
the miracles performed by tiiem, of how they were cano-
7

62 SIX TEARS IN THE
nized, and of the favours obtained at their shrine before
and after canonization, I^hall make two or three ex
tracts from the many, whose absurdity renders them
worthy df remark, I shall give them in my o-wn words,
inviting those, who may be inclined to dbubt their au-
theftecity, to examine for themselves.
In the life of St, Vincent Ferreri, a Dominican friar, <¦
we are told that he performed so many miracles, that his
superior, fearing lest their frequency would make them
be undervalued in the eyes of the people, deemed it pru
dent to command him to abstain from miracle-working in
future, without having obtained first express leave from
himself. This command, Vincent, like a good monk,
submitted to, being always remarkable for his prompt
obedience. It happened one day after this prohibition,
as he was returning from celebrating mass at the cathe
dral church of Valencia, that he saw a mason in the act
of falling from a scaffold erected on the side of a high
building. Not being allowed to assist hira by a miracle
without express leave from his superior, and being at this
time more than a mile from his convent, he cried out to
the falling mason, " Stop there, suspended between egrth
and heaven, till I go to my convent, and obtain permis
sion from my superior to assist thee and to miraculously
restore thee to life, if, as is most probab![e, thou shouldst
be killed by the fall," So saying, Vincent hurried away
as fast as his feet could carry him to his convent in order
to obtain the desired permission, and having laid the case
befrre his superior, he happily obtained it. In the mean
time, crowds assembled from all parts of the city to see
the mason miraculously sitting in the air without any
support ; and being informed that it was caused by com-
, mand of the holy Vincent, his fame grew more and more
with the people. The story then tells us, that the mason
was rescued from his perilous situation by the endeavours
of those assembled, and so saved Vincent the trouble of
restoring him to life, if he were killed.
This story, ridiculous as it may seem, i^ nevertheless
strongly believed by many devotees of his Dominican
saintship. Indeed, a belief in it is sanctioned by the head

MONASTERIES OP ITALY, ETC. 63
of the Romish church himself, it having been declared a
true miracle by an assembly of cardinals and bishops
held at Rome previous to the canonization of Vincent,
aud*ibrought forward as one of his strongest claims for
being enrolled among the number of saints. Pictures re
presenting the miracle are everywhere to be found in the
Dominican churches, whilst smaller ones, engraved de
signedly for the use of the common people, are to be found
in their houses and pasted on their walls. There is a
Dominican convent at Chieti, a town of the province of
the Abruzzi, in the kingdom of Naples, in the church of
which the subject of this miracle is taken for an altar-
piece.* I was once conversing with a Spanish priest,
whom I saw at Rome, on the subject of this miracle, and
on the extraordinary adoration paid to Vincent by aU
Spaniards, and more especially by the citizens of Valencia.
He assured me, that the doubting of any one thing attri
buted to St. Vincent, would be thought by the Valenciaus
the greatest of aU heresies, and that the unfortunate skeptic
would incur the risk of being torn asunder by the enraged
rabble. Even in the pulpits, where it might be supposed,
at least, that nothing but the vital principles of Christian
ity would be preaehed, Dominican preachers relate the
life and miracles of St. Vincent to an astonished mul
titude, and he^ esteemed the best preacher, who can
preach the best panegyric on their favourite saint. His
festival is held in Valencia a day of rejoiciiig ; the guns
of the garrison are fired, and the soldiers present their
arms- to his image as it is carried prpcessionally through
the streets, dressed up in a Dominican habit, surrounded
by the clergy with large wax torches in their hands, and
followed by the multitude crying out, " Gracia, Santo
Vincentio ; gracia, Santo Vincentio," (Favour, St, Vin
cent ; favour, St, Vincent,)
• An altar-piece means that picture which is placed over the altar
of popish churches. It is generally a representation of the crucifixion,
or of the last supper, or of some other remarkable event mentioned in
the gospel. Monks, in place of these scriptural pieces, generally have
for altar-pieces the picture of their founder, or of some saint of their
order.

64 SIX YEARS IN THE
One thing is more especially remarkable in the forego
ing story. Vincent, though expressly , forbidden under
pain of disobedience to work any more miracles,, yet
when he saw the imminent danger of the poor mason,
forgot his prohibition altogether. How then did he re
concile this act of disobedience with the vow, by which
he promised to obey to the letter every command, which
his superior might think fit to lay upon him ? It is got
over by saying, that his holy simplicity did not allow
him to imagine, that causing a suspension of the laws of
nature could be thought a transgression against the com
mand of his superior, and he therefore ordered the mason
to remain in the air, until he could get his leave.*
Our next extract from the breviary is taken from the
life of St. Anthony of Padua.
" Anthony was born at Lisbon, the capital of Portugal.
From his very birth he gave evident signs of his future
holiness. While yet an infant at his mother's breast, he
was observed to abstain from her milk every Friday and
fast-day, though on other days he satisfied his hunger
like any other child. He was early distinguished for
the love he bore to the friars of the Franciscan order.
One day, a Franciscan lay-brothert came to his father's
house begging for something to supply the wants of his
convent ; but being refused, the child Antj^ny, then only
six months old, broke out into a fit of crying, and became
• The above was a case of conscience (as like cases are calledj
actually given by a lecture^ on moral theology to his students : and
which, afler having beeit debated upon for some hours, was, in the
end, decided to the satisfaction erf all present, by attributing the act of
disobedience on the part of Vincent to a holy simplicity. The case
was the more difficult, because no one could have the boldness to
bring a verdict of sinfulness against the saint, the miracle having had
the approval of the pope, and therefore unimpeachable.
¦\ Lay-brothers are the servants of the monasteries, and generally
go about the towns and villages, collecting money for the service of
the community. They are, for the most part, very ignorant ; few of
them having ever learned to read. They are professed, like the other
friars, and instead of the office from the breviary, they mumble over
BO many Pater-nosters and Ave Marias. Many of them becMua
saints. Ignorance is the mother of popish sanctity.

MONASTERIES OP ITALY, ETC. 65
so agitated throughout his whole frame, that his mother
suspecting the reason, deemed it necessary to call the lay-
brother back, and contribute to his wants. The child wa^
then instantiy appeased, and showed evidentiy by his
laughing in the face of the lay-brother, and playing with
his beard, what was the cause of his crying. At two
years old, he was a constant attendant at the holy sacri
fice of the mass ; and even at that early age, learned
without an instructer the iqpnner of answering the priest,
while celebrating that divine ceremony. At the age of
fourteen, he embraced the Franciscan order, and distin
guished himself in a short time for his love of fasting and
other mortifications. He never ate but one meal a day,
during lent, and that very sparingly. To mortify every
desire of the flesh, he was accustomed to mix ashes with
his food, lest, he should experience the slightest enjoy
ment from the sense of taste. Having finished his stu
dies and being ordained priest, he was deemed a fit sub
ject to send as missionary to Turkey.' But God, who
had chosen him from his infancy to be a vessel of elec
tion, designed him for another work — the work of con
verting the city of Padua, at that time sunk deep in the
mire of vice and debauchery."
The ship in which he left Lisbon, being obliged by
unfavourable wijfither to put into Venice, the saint retired
to his convent in the latter city. A preacher being
wanted for the neighbouring city of Padua, the man of
God was choseiy (G6d himself surely directing the
choice) to carry tlie words of life to that dissolute city.
The Paduans at first refused to listen to him, but he at
tracted their attention by a stupendous miracle. One
day, the clamour became louder than usual against hear
ing the word of God, when the saint, turning away from
the stone-hearted people, invited the birds of the air to
come and hear the tidings of salvation. In an instant,
the church was filled with birds, which, forgetting their
natural timidity, perched on every side around the pul
pit, and attentively listened to the sermon. The people
seeing this, threw themselves at the saint's feet,, and
humbly entreated his prayers and intercession, to avert
7*

66 SIX YEARS IN THE ,
the arm of God, which was going to visit them for the
neglecl of his word, and of his servant. The saint, by
jireaching that whole lent, converted nearly the entire
population ; so that there were not priests enough to
hear the confessions of the numbers approaching the tri
bunal of penance. Priests were sent for from the neigh
bouring cities, and the people became reconciled to God
through their agency. Nor ^ould they ever allow An
thony to leave them afterwarct, but prayed and entreated
him to remain among them, which he did to the end of
his mortal career. A no less surprising miracle than the
one already related is the following: — In this his first
mission, Anthony was wholly unacquainted with the
Italian language, and therefore preached to the Paduans
in Portuguese, his native language, which the latter un
derstood for Italian, and were surprised that a foreigner
could have a greater command of it than they had them
selves. When, however, Anthony modestly made known
how the affair actually stood, then their respect and es
teem for the holy man increased tenfold. He performed
other innumerable miracles, curing the sick, giving sight
to the blind, limbs to the limbless, children to the child
less, and teeth to the toothless ! He at last passed to
receive the crown of glory, which his works so richly
merited, full of the odour of sanctity. *.'
Such is the life of Anthony of Padua, the great idol of
the Italians, and the fitting instrument to make a super
stitious people bear patiently the galling yoke of popish
tyranny. Such are the actions, and such the marvellous
works attributed to this Christian Juggernaut by popular
superstition, excited by priestcraft. As great as the
veneration is in which Vincent Ferreri is held at Valen
cia, greater by far is that in which Anthony is held in
Padua, and^ indeed in every town and village of Italy
which is so unfortunate as to be pestered with a convent
of Franciscan friars. His name is given by parents to
their new-born babes ; and that child is superstitiously
supposed to be guarded, and protected from all sickness,
and.pther evils attending the infant state, by the saint
whose name it has the honour to bear. It is no uncom-

MONASTERIES OP ITALT, ETC, 67
mon thing to find a whole family, and almost a whole
village, with few exceptions, every individual of which
is named after this saint. Nor would it be any easy
matter to distinguish them one from the other, were it
not for the additional name of some minor saint, affixed
or prefixed to the favoured one of Antonio, Thus one
is called simply Antonio ; and for the most part this is
given as if by right to the eldest child, if a male, and An
tonia, if a female. Then comes Antonio Francesco, Fran
cesco Antonio, &c,, for the men, and Giovanna Antonia, or
Antonia Vincenza for the women. In the city of Padua
alone, it has been remarked, that three out of five of the
inhabitants are baptized by the name of Antonio alone,
or by some other name placed before or, after it. Many
churches are -taken up altogether with his images, and
those of the Madonna ; and for one candle lighted in
honour of God, there are thousands constantly kept buttl
ing in honour of this idol. His altar is adorned with
gold and precious stones, whilst that dedicated to Christ
is adorned with cobwebs. The following hymn, com
posed in his honour, and sung before his image, will
give the reader some idea of the worship and adoration
paid to this deified monk.
Si quaeris miracula.
Mors, error, calamitas.
Demon, lepra fugiunt,
.^gri surgtmt sani
Cedunt mare, vincula,
Membra, resque perditas .
Petunt et accipiunt
Juvenes et cani
Narrent hi qui testes fuerunt
Dicant Paduani.
The literal translation of the foregoing would be, " If
thou seekest miracles, let those relate who witnessed
them. Let the Paduans relate, how death, errors, and
calamities retired before the presence of Anthony ; how
devils and lepers flee from his power ; and how the sick
arise from their beds of death, restored to health. Seas
and bondage yield to his conquering hand, whilst young

68 SIX TEARS IN THE
and old look for and receive through his intercession
their iost limbs."
Innumerable are the miracles and extraordinary ex
ploits attributed by the breviary to every saint in the
calendar. The miracles of Christ, and the actions of the
aposties a):e nothing when compared to them, as if the
breviary was expressly designed to take away the adora
tion due to the Creator, and bestow it upon the creature.
One, like St. Francis de Paula, is remarkable for passing
deep and rapid torrents, and oftentimes the sea itself,
without the help of either boat or ship»these being things
necessary only for the profanum vulgus — the herd of
mankind — whilst the 'sanctified monk can at any time
turn his mantle into a ferry-boat, and acting himself as
pilot take his companions in his mantle-boat as pas
sengers. Another is famed for removing mountains by a
single word ; as is related to have been done by Gregory
Thaumaturges, or the miracle-worker, when a huge
mountain impeded the labours of the workmen employed
by hira in building a church. The saint, seeing that it
would take up too much time and labour to reraove the
mountain in the ordinary way, ordered it to depart imme
diately from the place wherein nature had forraed it, which
order the mountain, obedient to the command of the holy
bishop, immediately obeyed, moving in the sight of the
assembled workmen to a distance of two miles from its
former site.* Some other saint is famed for walking two
miles with his head under his arm, after it had been
severed frora his body ; which is as probable as the story,
believed by some of the Irish peasantry, of St, Patrick's
* The above miracle will probably recall to the mind of the reader
the well_ known story of Mahomet and the mountain. There is,
however, this difference between the two stories : that Mahomet waa
obliged to go to his mountain, whereas Gregory's mountain was
commanded to retire from him. The Arabian impostor, cunning as
he was, had not half the invention of the Christian bishop, or rather,
of his historians, who, when they attempt a miracle, perform it, if
words and affirmation can do it. Indeed, the Turkish historian de
served the bastinado for being thus, outdone in the marvellous by a
Christian,

MONASTjERIES OP ITALY, ETC, 69
swimming across the Liffey with his head between his
teeth !*
The favours obtained by faithful believers on touching
the bodies and relics of the saints, are also recounted by
the breviary in classical Latin, Some bodies are stated
to have continued in a state of incorruption for centuries
others, to have emitted a sweet odour on being removed
from the place they were buried in.t Thus the breviary
tells us, that the tongue of St, Anthony of Padua (whose
life has been already taken notice of) remains to this day
• In the life of Saint Denis, as related by the breviary, we read,
that " he was judge of the Areopagus at Athens, and that being con
verted to the Christian religion, he was made archbishop of Paris,
where he suffered martyrdom, and walked two miles with his head in
his hands ;" thus fconfounding the persons of Dionysius, the Areo
pagite, and of Saint Denis eveque de Paris, contrary to the united
testimonies of historians, some of whom affirm, that Dionysius was
never in France in his life, while others go still farther, and say, that
he died a pagan, and that the books going under his name, as far as
they relate to Christianity, are the inventions of more modern times.,
A young French lady being asked by her confessor, who was a Jesuit,
if she believed that Saint Denis had walked two miles after his head
was chopped off, she replied with a naivete peculiar to a French
woman, " Qui, mon reverend pere, si vous etez certain, qu'il a fait
le primier pas, pourquoi il ne coute que cela." (Yes, reverend
father, if you are certain that he had taken the first step, for that is
the only difficult one.)
f The bodies of saints are generally removed after their canoniza
tion firom the common cemetery, and deposited under an altar erected
and dedicated in honour of them. So also a shrine was dedicated in
honour of a pagan idol. The shrine of a modem Italian idol is filled
with the votive offerings of those, who imagined that they' obtained
some relief in their necessities by praying to the god that inhabits it.
If the skill of the surgeon, or chance, should have cured a broken
limb, the cure is not attributed to either, but to the saint whose assist
ance was invoked. Horace somewhere mentions a custom of the
ancient Romans, to hang up a " tabula votiva," for having obtained
some imaginary help from one of their gods. In imitation of this
custom, the modern Romans adorn the walls of a saint's shrine with
silver and waxen legs, arms, eyes, crutches, chains — the offerings of
those who had been cured or liberated from bondage through the
intercession or agency of the saint to whom it is dedicated. If this
be not giving praise, honour, and glory to the creatiure instead of the
Creator, I do not know what is ! !' "

•70 SIX YEARS IN THE
incorrupt in the church of. the Franciscans at Padma,
though it had been buried with his body for more than one
hundred years ; and that favours are granted, and miracl«g
daily performed for the relief of those who devotedly
worship it. Numerous examples are given of diseases
cured, of. the dead brought tack to life, and of limbs
restored ; — all effects caused by having the afflicted
brought in contact with the body or relic of sd!ne saint.
The doctrine of purgatory is not lost sight of in the mean
time. Souls delivered from the fire of purgatory are re
lated to have appeared to some one, and to have declared
that they owed their deliverance to the intercession of
«ome saint, or to the kindness of some friend, who paid
for a mass, to be celebrated on their behalf at the altar
dedicated to the particular worship of saint such-a-one,
invoking at the same time the mediation, and pleading the
merits of — not Christ, but of the deified idol to whom
the altar had been dedicated.
The breviary is in this way made the prompt-book,
"(from which priests are supplied with the arguments
adapted to the propagation of the soul-destroying tenets
of a religion, which leaves the precepts and doctrines of
the divine Founder of Christianity in the background,
and supplies their place with the doctrines and inventions
of men ; doctrines too, which, regarded even in a moral
light, are by many degrees inferior to those delivered by
pagan philosophers, deprived, as they were, of the light
of revelation. Though the greater number of priests do
not believe in the one millionth part of the gross absurdi
ties which they hold out to be believed by their deluded
followers; yet all with one accord work together, the love
of filthy lucre being the bond of union, for the purpose
of establishing as essential doctrines of the Christian
religion those very absurdities. In this they are assisted
by the breviary, which seems as if expressly framed to
be an auxiliary in their works of deception. The ex
tracts taken from it will, perhaps be thought by many
too numerous ; but were they less in number, it niight
be supposed that a character was given it which it does
not merit. Many hundreds of such can be found in it.

MONASTERIES OP ITALY, ETC 71
more ridiculous, if possible, than the few just given.
Let these, however, suffice, and I trust that they will be
enough to convince the most incredulous, that the breviary
justly deserves the name of " impious, absurd, and
ridiculous," and only fit to be laughed at, instead of be
ing seriously commented upon, had it not been tampering
with the life-giving truths of the gospel.

CHAPTER XII.
Evils attending a monkish life — ^Novices kept in ignorance of the real
state of a monk — Passions to which monks are subject — Hatred
and anger — Ambition — Tragical story of two Tuscan monks —
Method of conveying moral instruction — Narrative of an occur
rence said to have taken place in the Capuchin convent of Frascati
— Why the Capuchins wear beards — The wood of the true
cross. The year of novitiate is passed in the way I have been
just describing. The novices are not, however, let into
all the secrets of the order, till thSy learn them from their
own observations, after profession. They are not, as I
have already stated, allowed to have intercourse with th«
professed monks, until they are professed themselves.
They therefore can form no judgment of the real feel
ings by which those professed are actuated, or of the
degree of harmony and friendship existing among them.
They cannot even suspect that those persons, who_Jare
so composed in their manners, and so circumspect in
their conduct in the presence of strangers, among which
the novices are ranked; that those very persons could
have minds glowing with the worst passions to which
human nature is subject, and which very often get the
better of that restraint, under which they are obliged by
circumstances and their station in life to keep thera.
Hatred, envy, anger, ambition, lust, and avarice are the
never-failing companions of a monkish life. Hatred and
envy especially are passions which more generally pre
dominate in the mind of every individual monk. He

12 SIX TEARS IN THE
hates his fellow monk for joying more of tne confidence
of the superior than Jiimself, and envies him for being
chosen to fill some situation of which he himself was
ambitious. It has been reraarked, that these two pas
sions, hatred and envy, are the cause of very great evils
in monk-houses, and when given way to without restraint,
are sometimes followed by tragical events ; which rarely
arrive at publicity, lest the veneration in which the order
is held by the people should be lessened, if they became
aware, that those, whom they honour as gods, are ob
noxious to the same passions as agitate themselves. The
better informed class of people are, nevertheless, well
aware of the existence of those evils in monk-houses, and
seldom let an opportunity escape of mentioning them in
public, when they think they can do so without danger to
themselves. The monks, on the other hand, in order to
maintain their influence, cry up all who are thus bold
enough to give their opinion on monkery, as enemies of
religion, and very charitably endeavour to bring them
•"under the notice of the secular government, by represent
ing them as Carbonari ;* thus making their zeal for the
* Carbonari, Anglice, Colliers, is a name given to a society of men
in Italy, who, compassionating the degraded state of their country,
oppressed by priestcraft, monkery, and the bad government of petty
princes, formed themselves into a body, and bound themselves by a
vow, worthy of ancient Romans, to rescue their country from its mi
serable condition, at the risk of their own lives and properties. Truth
obliges me to add, that many learned monks and secular priests, who
esteemed the common good of greater importance than their private
interests, were also members of this society. Three young men of
noble families and respectable talents were beheaded at Rome under
Leo XII., in 1826, on being convicted of Carbonarism. This society
is not yet extinct, though it is strictly watched. We may hope yet
to see Italy, through its exertions, restored to that rank among the
nations of Europe, to wliich it is so jiistly entitled, and which it has
lost only through the slavemaking tenets of popery. Italy alone should
be enough to exemplify the practically evil effects of that religion, con
sidered only in a political light, and setting aside its erroneous doc
trines, relating to the service due from the creature to the Creator — a
thing surely of far greater importance, as all must confess, who are
Ailly aware of the infinite superiority of things -etemal to things tem
poral.

JHONASTERIES op ITALT, ETC. 73
Catholic religion a pretext Tor being revenged on their
private enemies, who, it ought to be borne in mind, aje
their enemies only inasmuch as they themselves are ini
mical to the general good of society and to the rules of
a Christian life.
A proverb frequently used by the Italians would make
one suppose, that contentions among monks are better
known to the public than monks themselves are aware
of. In order to express a violent deadly hatred, they call
it, " odio all fratesca," (hatred after the manner of monks
or friars.) When this detestable, unchristian-like passion
gains possession of a monk's mind, he lets slip no oppor
tunity of gratifying it. He endeavours to prejudice the
superior and the other monks against the unfortunate
object of it, either by malignant insinuations, cloaked
under a zeal for the good of the order, or by calumniating
hira to others, or by openly accusing him of some crirae
either real .or pretended. The other monk is not in the
mean time passive. He, on his part, endeavours to in
jure his enemy also. He entertains the same degree of
hatred that is entertained against hira, and is hindered
by no huraan or divine law to endeavour to be revenged ;
always taking care that his desire of vengeance should
not get the better of his prudence, for he is well aware
that the commission of any thing which would be thought
an offence against the order, would be only placing him
self at the mercy of his opponent, and afford him a cause
for triumph. On this account, he takes especial care
never to show any anger in the presence of strangers or
of those who do not belong to the order, nor to reveal to
any one outside Ihe convent walls, nor even to his near
est relations, anything connected with the trouble and
vexation proceeding from the other's animosity, with
which he is harassed. The secrets of the order are to be
kept at aU hazards ; and if a sense of duty be not suffi
cient to cause them to be kept, punishments are added,
for the person that reveals them loses all hopes of ever
arriving at any thing above a common friar ; and if he be
a priest, he is suspended from celebrating mass, and sent
to some desolate convent among the mountains, where,he
8

74 SIX YEARS IN THE
is kept for tlie remainder of his life, pe'rsecuteri by his
brethren, and cursing the day he first became a monk.
The superior, seeing the danger which may oe appre
hended to accrue to the order from contentions and ani
mosities of this nature, if they should come to the ears of
the^ublic, interposes his authority, and fearing some fatal
result, separates the combatants by sending them to dif
ferent convents, and thus brings about aicessation if hos
tilities. It does not always happen, however, that monk
ish hatred is stifled by separating the parties. The fire
may be buried for some time under the ashes, but there
always remains sufficient to blaze up when more fuel is
added : so contending monks, though separated for some
years, never forget their old animosities, which are always
sure to break out with renewed vigour when they again
come in contact with each other. An example, which I
shaU. take the liberty to lay before the reader in illustra
tion .of the truth of this remark, came under ray own ob
servation, whilst residing in the Capuchin convent at
Florence. Two friars, one a native of Pisa, the other of Leghorn,
were rioted for a strong attachment to each other, which
continued without intermission for a number of years.
They were fellow novices, fellow students, ordained at the
same time, and lived the greater part of their life in the same
convent. It seemed impossible that any thing could hap
pen, which might be the cause of breaking through, or less
ening the affection and love they bore to each other. The
event, however, proved how false were such appearances,
and how weak is the tie of friendship, when tried by the test
of jarring interests. Both had a desire of becoming supe
riors, and unfortunately both wished tt be made superior
¦ of the same convent. Ambition is a powerful passion
<vhen it takes root in any mind, every thing being sa«ri-
bcfc.l for its gratification ; but ambition is doubly power-
Ti wheia it takes up its abode in the mind oi a monK, it
ng the only one that can be given way to, without
runnihg the risk of being disgraced. Caesar had never a
greater desire to become the first man in Rome, than
monks have of becoming gtiardians or provincials. All

MONASTERIES OP ITALY, ETC. 76
the Other passions being considered as unlawful to be
gratified, this one of ambition, which is considered as law
ful, acts upon the mind with a force equal to the whole.
Our two friends canvassed, and sought to prepossess in
tneir favour those upon whom the election depended,
while each, to make sure of his own election, and forget
ful of their ancient friendship, did not scruple to calumni
ate and speak evil of his rival candidate. It happened,
nowever, that neither was elected. Then began the re
crimination ; one accusing the other of a want of affection,
and the other in turn accusing him of defamation, till
from being intimate friends, they became dire foes, and
let no opportunity escape by which they might injure
each other. The contention excited at length the atten
tion of the superior, and to prevent evil consequences,
they were separated, by being sent to different convents.
Some years passed away after their separation, and it was
supposed that time had healed the wound which ambition
had given their mutual friendship, when they met toge
ther again in Florence. Their enmity then broke out
anew ; and in a moment of ungovernable fury, one drew a
knife and stabbed the other ; and then supposing he had
killed him, flew to the cloister, where there was a deep
well, or reservoir of water, into which he plunged.* His
lifeless body was drawn out a few hours afterward. He
that was stabbed survived the wound, but died soon after
of a broken heart ; persecuted by the other friars for hav
ing been the cause of the other's destroying himself. It
was given out in the convent, that the unfortunate self-
murderer was deranged when he comraitted the rash deed,
and therefore his body was buried with the accustomed
honours. Every monk was coraraanded under pain of
disobedience never to speak on the subject, nor even to
think upon it, if possible. Thus ended this monkish
* In the neighbourhood of Florence there is a great scare fy of
water. Reservoirs are prepared in every palace and convent »C save
the rain-water, which is done by means of pipes fitted to the tf ^ '# of
the roofe, which convey the water into the reservoirs. Thea.A are
aiiae very deep, in order to hold sufficient for summer list.

76 sit TEARS IN THE
Strife, and. so fatally, that under an able hand it would
make a good subject for a tragedy.
The novices have no suspicion that such scenes as these
related can possibly find a place among men who seem
exempt, judging from outward appearances, from the
ordinary frailties of human nature. They are, neverthe
less, admonished not to give way to anger or hatred ;
and the admonition, in order to make a more lasting im
pression, is conveyed by some example, which having
its foundation in truth is wound up by calling in the
agency of departed spirits — the usual mode of imparting
moral instruction practised by monks. I recollect one
of those examples, and in order to give the reader some
idea of monkish instruction, I shall relate it here.
In the convent of the Capuchins at Frascati, thefe is
a large room on the ground-floor, which is now used- as
a lumber-room for old chairs, tables, images, pictures,
angels, and all the other paraphernalia and apparatus
which are used for decorating a popish church on solemn
occasions, A stranger, upon seeing the confused medley
of paste-board saints, half-daubed pictures, and stucco
images, with which this room is thronged, would not im
mediately be able to decide what use they could possibly
be converted to, and would, after some reflection, come
to the conclusion that they belonged to the manager of
some theatre, or that they are a collection of idols col
lected by some merchant for the East India market. In
the raiddle of the room there is a circular mark of about
four feet in diameter, which, from its being two or three
inches below the level of the floor, is easily taken notice
of. The tradition connected with this spot forms the
example by which novices are admonished to take care
that hatred never become master of their better feelings.
This room was the refectory, and continued to be used
as such for many years after the building of the convent.
The reason why it is no longer used for this purpose is
state,d to be the following : — There lived in the convent,
some hundred years ago, two monks who entertained a
deadly hatred for each other. This hatred continued,

MONASTERIES O^ ITALY, ETC. 77
without any intermission, until one of them was on the
point of being called away from this world. On his
death-bed he expressed a desire to be reconciled to his
enemy, and begged the superior to call him to his room
for that purpose. The other at first refused to go ; but
the commands of the superior, united to his representa
tions, at last prevailed. He approached his dying enemy,
and granted him apparently his forgiveness, and was
seemingly reconciled to him ; but, while in the act of
leaving the room, he whispered to one of the other monks
that, " Because he was dying now, he sought his par
don ; whereas, while in health, he had let slip no oppor
tunity to do him injury;" which words, being overheard
by the dying man, caused him to go into so great a rage,
that he expired while endeavouring to utter curses and
maledictions against his inveterate enemy. Some days
after his death, as the monks were assembled to dinner
in the refectory, the conversation turned upon the un
happy death of their defunct brother. One represented
to the superior the necessity of having a number of
masses celebrated for the repose of his soul ; while
another argued, that there was no use in throwing
away masses on one who, in all probability, was howl
ing in the regions of the damned. The conversation
was carried on in this way for some time, when lo !
the subject of it himself made his appearance to the
astonished and trembling monks, encompassed with
flames of fire, and heavily laden with fiery chains. Ad
dressing the superior, he said, "That he was confined in
the regions of the wicked for all eternity, on account of
his dying in anger with his brother." Then, turning
toward his enemy, who stood pale and tiembling in his
presence, he roared out with a voice of thunder, mixed
with a hellish laugh, " Thou wretch ! thou, who hast
been the cause of my damnation, prepare thyself to ac
company me, for that I might bring thee with me have I
obtained permission to leave my place of torment lor a
few moments. Come, then, and suffer with me, as the
pleasure of seeing thee suffer is the only one I can have
for all eternity." Thus saying, he took hold of him bv
8*

78 SIX YEARS IN THE
the beard,* and dragged hira into the middle of the re
fectory, where, the ground opening under them, both
disappeared, leaving the other monks almost dead with
fear and astonishment, and nearly suffocated from the
stench with which the refectory was filled. The open
ing left after their descent could not be filled up, although
many horses were employed for some days in bringing
rn})bish to throw into it ; but in vain, till a part of the
true cross, preserved in the cathedral church at Frascati,
¦* was brought to the convent, accompanied by the bishop
and clergy in procession, and singing the litany of the
Blessed Virgin, which being held over the vacuum, the
earth closed of its own accord with the same celerity, it
had before opened. A new refectory was then built in
another part of the convent, and the old one converted
into a lumber-room, as has been already related.
The foregoing occurrence, just as I have related it, is
registered in the convent books, and deposited in the
archives of the order, whence it has been drawn forth to
serve as an example to future monks of the evil conse
quences attending anger and hatred. The reader may
make his own reflectiojis upon it, and believe it, or not,
as he may feel inclined. The fundamental parts are
probably true, while the marvellous had been added, to
attiact greater devotion toward the wood of the cross,
and to prove, by an alleged miracle, the great respect
and adoration which should be paid to that so called holy
relic. But of this more will he said under the head of
"relics." * The Capuchins wear beards, in imitation of their founder, St.
Francis, who is represented with a long carroty beard, in pictures of
him painted by order of the Capuchins. The Observants, on the
contrary, another branch of the Franciscans, wear no beards, and
therefore paint the same saint without any. This difference has been
the cause of great disturbance , between these two branches of the
order. Was if not rather in imitation of the ancient Magi, that the
Capuchins determined upon wearing their beards 1 Very probably
it was ; for we see, from the history of all ages, that impostors are
fond of having, some distinctive mark, either in dress or in the habit
of the body, by which they may attract the notice of the dupes upon
whom they design to practise their impoBitions.

MONASTERIES OP ITALY, ETC. 79

CHAPTER Xni.
Termination of novitiate — Votes of the other monks required before
the novice can be admitted to profession — Ceremonies used at the
profession of a monk — The monastic vows — Good and bad monks
— Story of a bad monk — Monkish persecutions— The bad monk's
flight from Turin — How treated by the general at Rome — His
secularization — Expenses incurred before he could obtain it — The
bad monk turned into a zealous preacher of the gospel — Classifi
cation of monks.
The year of novitiate being expired, the novice is
asked, by the superior, if he be desirous of profession,
that is, if he wish to take the solemn vows of the order.
The votes of the other friars are taken, ire the mean time,
in private ; and if the novice have a majority of them in
his favour, it is optional with him to profess or not.
If, on the other hand, he have not the majority of votes,
he is dismissed without profession. This may also
be the reason that novices are "kept separate from the
other monks during the year of novitiate, because it is
feared that, upon leaving the order, either at their ovifn
desire, because unwilling to make their profession, or
being expelled, and therefore not allowed to make it, they
might be induced, if they had it in their power, to make
known to the world the lives and practices of monks as
they really are — not as they are represented — and thereby
injure the order, and lessen it in the opinion of the pub
lic. They are, therefore, strictiy confined to their own
separate part of the convent till after their profession ;
because then, and .not before, the order has power over
them, and can punish them, and take measures to pre
vent their tattiing the secrefs of the order, if so they
should be inclined. Profession delivers the monk, in
every Roman Catholic country, to the entire manage
ment of his superior ; there is no other tribunal to ap
peal to, if he be oppressed ; the superior can imprison,

80 SIX TEARS IN THE t
and do what he pleases with him, for the remainder of
his life.
Very few voluntarily refuse profession, even though
they might not like the life of a monk ; being afraid of
incurring the indignation of their families, or of being
ridiculed by their acquaintances. Some without a grain
of vocation are most desirous of it, because they well
know, that they shall enjoy more liberty then, than when
they were simple novices. Many are obliged to return
* to their secular pursuits, not having had — fortunately
enough for themselves — the majority of the votes in
their favour. If, however, they should wish to remain for
another year in the capacity of simple novices, theyare
sometimes allowed to do so ; and at the expiration of that
time, they are solemnly professed, if they have the ma
jority of votes. Cases of_ this kind, however, seldom
occur. As for myself, I waS so unfortunate (for misfor
tune it certainly was, though I did not think so at the
time) as to have the votes of nearly the whole com
munity in my favour, and therefore on answering in the
affirmative to the superior's question of " whether I was
desirous of making a solemn profession ?" there was
nothing to prevent me frora bindirig rayself for ever to a
state of life and to the practice of a religion which, on
^closer and fuller examination, I was led to consider as
sinful and erroneous. I had not, when I gave my assent
to be professed, any cause to dislike the kind of life I had
embraced, nor the religion I was on the point of becom
ing so closely connected with. My idea of a monkish
life was formed from what I had seen during the time I
had remained a novice, and being by nature of a retired
disposition, such a manner of life was pleasing to me. I
little suspected at that time that I had more to learn than
I was aware of, in order to becorae a good monk ; that is
— a something between a Christian and an idolater, as
shall be fully proved in another place.
As for the Roman Catholic religion in itself I could not
possibly have any dislike to it at that time, for, first, I did
not understand it, and therefore could not judge whether
it were true or false ; agaip, it was the religion in which

MONASTERIES OF ITALY, ETC, 81
I was educated, and with which were blended my fondest
and earliest recollections ; and it is well known, that the
prejudices of education and of early habits are not worn
away in an instant. Resides, I had never, though born in
a Protestant country, seen Christianity under any other
aspect, than as she appears in the church of Rome. I
had no friend to direct me to " search the Scriptures"
for light, or to give me a knowledge of vital godliness.
My ideas were popish, my manners were popish, my
whole soul and body, in fine, were entirely at the pope's
service, nor would I have thought it too much, so great
was my zeal for popery at that time, to lay down my life
in defence of his authority. So far, therefore, from doubt
ing of the truth of any of the absurd doctrines of Roman
ism, I considered all and every one of them, without any
farther examination, as the genuine dictates of the Holy
Spirit, and would as soon be led into the belief of my
own non-existence, as to thdt of the pope's establishing
an erroneous doctrine for an article of the Christian faith.
During the year of my novitiate,- however, I sometimes
was tempted to consider the stories of the breviary as
rath^ insulting to human reason, and to think thpit the
marvellous tales, under which my master-novice conveyed
his instructions, were a littie out of the way of common
sense ; but all such thoughts I resisted as temptations of
the devil, and therefore mortal sins, if not fought against.
I always, in my private confessions to the superior, ac
cused myself of such doubts as these, and he, to be sure,
, knew how to work on my mind, already weakened by su
perstition, so as to bring it entirely under his own control ;
and even to make me wish, that the things proposed to
my belief were ten times more incredible, that I ra^ght
have the more merit in believing them. I was divested
altogether of the faculty of judging and thinking for my
self, and so passive was the submission I made of myself
into the hands of others, that I verily believe, they might
have persuaded me with the same degree of ease to offer
incense at the shrine of an Egyptian crocodile, as to pour
forth my .Ave Marias before the image of a Madonna —
as absurd, though not altogether so revolting a way of

82 SIX TEARS IN THE
paying homage to the Supreme Being. It may then be
supposed that I was in no state of mind to withhold my
consent from what I was expected to do at the expiration
of the year's novitiate ; and when asked by the superior,
I was greatly rejoiced, and immediately consented to binci
pyself by a solemn vow to adhere till death to the profes
sion of a monk.
The ceremonies used at the profession of a novice are
yearly similar to those practised at his taking the habit.
The superior, as usual, i§ the principal actor. He cele
brates the mass and gives the communion to the novice,
before he pronounces his vows. After the mass is finish
ed, he ascends the steps of the altar, wj^pre sitting in a
chair of state, set apart designedly for ecclesiastical cere
monies, h§ receives the hands of the novice within his
own, while the latter in a loud voice pronounces distinct
ly the following vow : — " lo, fra N  , faccio voto e
prometto al Dio Onnipotente, alia beata Maria sempre
Vergine, ai beSti apostoli Pietro e Paulo, al nostro beato
padre Francesco, a tuttf Ii santi del cielo ed a te, padre,
tutto il tempo della vita mia osservare la regola dei Frati
Minori, dal Signer Onorio Papa confermata, vivencjp in
ubbedienza, senza proprio, ed in castita. (I, brother
N  , make a vow, and proraise to Almighty God ; to ^
the blessed Mary ever Virgin ; to the blessed apostles
Peter and Paul ; to our blessed father Francis ; to all^
the sairtts pf heaven, and to thee, O father, to observe, "
during my whole life, the rule of the Minor Friars, by our
Lord Pope Honorius confirmed ; and to live in obedience, j
in poverty, and in chastity.) The superior then says,
still keeping the novice's hands enclosed in his own : —
Ed io, da parte di Dio, se queste cose osserverai, ti
prometto la vita eterna." (And I, on the part of God, ,
premise thee eternal life, if thou wilt keep these pro- i
raises.), The other monks answer, " Amen." The new'
professed after this receives the kiss of peace from, his
brethren, whilst the choir is chanting the psalm, " Ecce
quam bonum, et quam jucundum, habitare, fratres, in
unum." (How good and pleasant it is, brethren, to live
together.) The day of profession, like that of taking the

MONASTERIlfS OF ITALY, ETC. 83
habit, is observed as a festival by the monks ; and many
friends being invited to a sumptuous entertainment, it
passes over in the same way as the latter, amidst mirth
and jollity, their usual method of showing forth gladness
on extraordinary occasions ; though it may be presumed,
that the sight of a good dinner has as much tendency,
perhaps more, to excite their mirth, as the addition of a
new member to their community.
The day of profession is an era in the life of a monk
from which he may date either the happiness or misery
of his future life ; understatifeng for the moment happi
ness and misery in the sense of those, who place it in
the enjoyment or non-enjoyment of the things of this
world. If he be a good monk ; that is, if he forget aU.
the duties which he owes to society ; if he exert all his
powers and talents to promote one great object — the good
of the order ; if, in order to more speedily arrive at this
end, he endeavour, pro virili, to brutalize the minds of
the people by teaching them the fables and other mon
strous absurdities invented by Rome to maintain her
sway over them, if he do all these things, he may be
sure of being esteemed a good and faithful monk, and
may reasonably expect to lead a happy life, as far as
worldly honours and ecclesiastical dignities can make it so.
If, on the other hand, he be troubled witii a rather deli
cate conscience ; that is, if he dare examine for himself,
whether the things he is commanded to do for the good
of the order be strictiy just ; or if, on becoming better
f acquainted with it, he refuse to exert himself to the utmost
for its advantage ; if in his sermons he manifest a greater
zeal for bringing sinners to repentance, than in making
panegyrics on saints ; if he preach Christ and hira cru
cified as the sinner's hope, instead of directing him to the
intercession of the Madonna, St. Francis, or of some
other saint ; if, in fine', he act in this guise, it is more
than probable, nay, it is an absolute certainty, that his
life will be rendered miserable ; he will -be treated as a
heretic, as one unfaithful to his vows, and as one who
considers the good of the order of no consequence, and
0ierefore necessarily a bad monk. He will be persecu ted

84 SIX TEARS IN THE
by his fellow ilionks, his actions and words will be
stricfly watched, in order to find a pretext for suspending
him from his clerical functions : this pretext, because de
sired, will be soon found, and then he is transported from
convent to convent, or exiled to'some reraote part of the
province, where he will be confined to the bounds of the
cloister, or, at least, to the garden, detested by all and
esteemed by none. His life will thus pass away between
¦vexations and oppressions, and while cursing his unfor
tunate condition, he will date his misery from the day he
first forfeited his liberty., at the foot of the altar, when
making a solemn vow to observe things, which, he is
convinced by farther examination, are in themselves
sinful, because contrary to the precepts of the gospel,
and at variance with the institutes by which society is
kept together.
The foregoing is a true picture, drawn from experience,
of the life of a good and bad monk. Heretics, I fear,
will regard the latter — God help their judgment! — as
more deserving the epithet of "good" than the former.
Concede, be it granted, but then "good" should not be
coupled with the substantive " monk," for, as metaphysi-
cia,is say " omne ens est bonum quoad se," (every being
is good as to itself,) so also, the latter may be good
"quoad hominem," but bad, very bad "quoad ens,"
that is, as to his profession of a monk. But, metaphy
sical reasoning apart, it is evident, that a good monk
means one of the genus " homo," who is half-Christian
and whole-idolater, (excuse the bull,) who idolizes his
order, and fixes all his hopes of salvation in the merits to
be acquired by benefiting it ; who stops at nothing to at
tain that end ; and who, if Christ and his religion should
at any time have a place in his thoughts, regards them as
things of secondary consideration, and to be placed next
in rank, or at farthest on a par with Francis and his rule.*
* The above will, perhaps, be considered by many as amplification ;
thinking it impossible, that any body of mep, who go under the name
of Christians, could, whatever be the errors of their doqtrines, so far
forget themselves as to rank Christ and his gospel with their own in
ventions. But let those who argue thus, examine the page of history.

MONASTERIES OP ITALT,- ETC. 85
A bad monk, on the other hand — and would to God,
there were more of such monksr — is he, who not being
wholly dead to all sense of religion, wishes to act con
scientiously toward God and toward his fellow men,
leaving to others the office of benefiting the order ; espe
cially when that cannot be done without trampling under
foot the duties he owes to God and to society. He con
siders his obligations to the latter of far greater moment
than those he is under to his order, and therefore endea
vours to fulfil them, though at the same time he is injur
ing the interests of the formqr; for the particular interest
of his order seldom or never can be promoted but at the
expense and subversion of society and of religion. Who
then would hesitate to choose between serving God, by
executing His commands, relative to the duties due to
where they will find recorded the diabolical, enthusiastic frenzy of the
Franciscans of the fourteenth century, who impiously maintained
that the founder of their order was a second Christ, in all, respects
similar to the first ; and that their institutions and discipline were
the true gospel of Jesus. History also informs us, that a Franciscan
monk of the name of Albizi, a native of Pisa, published a book in
1383, — and with the ^plause and permission of his order too, re
member, — whereby he compares Saint Francis, that madman and im
postor, with Jesus Christ, the Lord and giver of life ; and that farrago
of absurditie^i — the rule of St. Francis — with the Christian's treasure,
the holy gosMls themselves ! ! — But why should we make so great
a wonder of mmple theories, when we are so indifferent to the practice
of them, placed before our eyes daily % Do we not see Christ and
his atonement continually and every hour postponed to human inven
tions, even in this very country, where the gospel is said to triumph ?
To what else do all the anti-scriptural tenets of popery tend, than to
draw off the attention of Christians from the all-suiScient atonement
of Christ, in order to fix it upon something else— to fix it upon the
adoration of the creature, instead of the Creator — by which the
inventors of such tenets are benefited, though at the expense of the
souls of those committed to their charge 1 Tet people, who would
be startled at the simple theory, pass over, as trifles, practices, hideous
practices of this nature ; people pass them over as things tofl common
to be any longer wondered at, or even worthy of remark ; and cha
ritably doubt, whether such abuses be not rather the effects of unde
signed corruption than of any fixed theory. — Indeed, it is to be fear
ed, that charity is but too often another name for indifference for the
truth, as it is in Jesus, 9

86 SIX TEARS IN THE
Himself and to His other creatures; and serving Mard-
mon, by providing for the interests of Mammon. This
hesitation, however, in choice is made by the good monk ;
or rather the service of Mamraon is chosen without any
hesitation ; while the bad monk chooses the service of
his Creator, and therefore is characterized by the other
with the epithet of "bad," and unfaithful to his vows.
The story of a young man, who was for raany years
the victira of monkish persecutions, and with whom I
had a short acquaintance before his escape from the iron
grasp of monachism, has in it something so appropriate
to the present subject, thaj: I cannot refrain from relating
it. He was a native of Chambery, the capital of Savoy.
At the age of sixteen, he crossed the Alps and went to
Turin, where he embraced the monastic life under the
rule of St. Francis. He passed through the year of pro
bation without having had any difficulty thrown in his
way by which he could be deterred from continuing in
that state, and at the expiration of the accustomed time,
he was solemnly professed. He then began the study of
philosophy, and although the course of metaphysics — *
that part of philosophy, most studied by the monks, be
cause the most incomprehensible — which he was obliged
to read, is carefully adapted to substantiate the doctrines
of the Romish church ; he found, notwithstanding, his
belief, not only in that church, but also in Christianity
itself, weakened by making use of his reasoning powers.
It is true, he knew Christianity only in the corrupt
form under which it appears in the church of Rome : he
was wholly ignorant of Bible Christianity, and therefore
more worthy of excuse on that account ; especially when
he had no one to direct him to the fountain of life. The
poison of infidelity stole imperceptibly over his mind,
and he had scarcely finished his course of. philosophy
Jjefore he found himself a confirmed skeptic. He grew
lukewarm in his belief of the ridiculous doctrines of
Romanisra, and however his station in life obliged" him to
conceal it, he secretly laughed at the foolish inventions
of that church. . The study of popish theologyr-i-and in
deed it deserves the name of popish rather thaii that of

MONASTERIES OF ITALT, ETC. 87
Christian — only directed his unbelief into another chan- '
nel ; for it led him to see, though indistinctly, that there
was some foundation for Christianity, but that it was cor
rupted by those who had the government of Christ's
church in their hands. This he learned, partly from the
objections made lo the innovations of the church of Rome
by scriptural Christians, and which are set down in the
School Theology in order to be answered ; and partiy
from the detached portions of Scripture, which are scat
tered up and down in the breviary.
He now began to pant after the liberty of worshipping
God according to the dictates of hi? conscience ; but
alas ! he was bound, and in the chains of monastic slave
ry, which were more tolerable to him while he was an
infidel, than now, when he saw the truth and could not
embrace it. He was ordained in the mean time, and sent
to preach some time after, to a town on the Alps, called
Susa. Here he endeavoured to preach Christ and him
crucified to the people, instead of enforcing devotion to
the Madonna. On being requested by the parish priest
to preach a panegyric in honour of the patron saint of
the town, he could not refuse ; but acquitted himself in
so awkward a manner, and in so very few words, changing
his discourse to his favourite theme of rederaption through
Christ, that he incurred the displeasure of the priest, who
boldly accused him of heresy. The same priest imme
diately wrote to his superior in Turin, requesting that he
might be removed ; and giving his reasons for the request.
He was accordingly recalled. Upon his arrival at Turin
he was summoned before a chapter of his order, to give
an account of his conduct. He endeavoured to excul
pate himself as well as he could ; simply stating facts as
they were. When asked why he had not preached the
panegyric, as he was requested to do by the parish priest ;
he replied, that he was unacquainted with the life of the
patron saint, an4~therefore had no materials wherewith
to compose one ; and that his conscience would not per
mit hira to draw from his own imagination — tjie general
plan adopted. by those who preach panegyrics on«saints.
This excuse was deemed insufilcient, and he was there-

88 SIX TEARS IN THE
fore formally suspended from the oflice of preaching,
as being a person suspected of unsound doctrines.
Now began his life of misery. Every action, every
word of his was strictly watched. He was sent from
convent to convent, through almost every part of the
province, and could find no place wherein he could get
a moment's repose from the persecutions of his brethren.
He was looked upon by all as one who was a disgrace
to their order, and who was unwilling to labour for its
advantages. At length, tired out and harassed from such
unrelenting persecutions, he determined upon escaping
to Rome, in order to lay his case before the general of
the order. If he stirred one step without a written leave
from his local superior, he would be considered by the
rules of the order an apostate; and j)unished as such
accordingly. He, nevertheless, although well aware of
the existence of such a law, chose rather to run the risk
than be any longer exposed to the unremitting persecu
tion of his adversaries. Upon his arrival at Rome, he
was forthwith imprisoned by order of the general ; the
superior at Turin having written before hira for that pur
pose, stating his suspicions that he was not a person of
sound Roraan Catholic doctrines. He was now sus
pended frora celebrating raass, and kept a close prisoner
for three months, while in the mean time his family was
spending money in petitioning the pope to have his case
investigated. When these petitions on the part of his
friends came to the knowledge of the general, they only
served to increase the rigour with which the unfortunate
young man was treated ; for nothing is thought so crimi
nal in a monk as to appeal to another tribunal from that
of his own order. Being at last, through the interest of
a cardinal, who had a friendship for his family, permitted
to plead his own cause, he ably and forcibly exposed to
the ecclesiastical court the wrongs and injuries whicli.
had been done him, and the absolute necessity he was
under of leaving Turin, even at the hazard of being
thought an apostate ; because he could no longer bear with
the unchristian treatment and violent persecutions with
which he was pursued by his brother monks. He con-

MONASTERIES OP ITALT, ETC. 89
eluded his address by entreating the court for permission
to supplicate the pope for the purpose of obtaining a dis
pensation from his vows, and of being permitted to leave
the order altogether ; after having obtained letters of
secularization* from his holiness. His request was
granted, though not without experiencing some difficulty,
and after his being kept three months longer in prison,
(in all six months,) and after his friends had spent more
than eight hundred Roman scudi (about eight hundred and
fifty American dollars) in petitioning the papal court. He
retired after his release to his native town of Chambery,
whence, as I afterward heard, he passed into Switzer
land, where he now remains, a minister of the reformed
church and a faithful preacher of the gospel. The latter
part of his story I have learned some time since from an
Irish gentleman who spent some years in Switzerland,
and who was acquainted with hira there. He describes
him as a zealous and pious Christian, and as one who is
a living example of the power of divine grace and o'f the
various means used by God to bring his own to a closer
union with himself.
The foregoing story may give the reader some idea of
the hardship and misery to which a monk reduces him
self, who wishes to do his duty toward God and toward
his fellow men. If an enlightened mind, assisted by the
divine influence, should show hira the errors of the reli
gion of which he is a member and minister ; and if his
conscience should afterward prevent hira from being sub
servient to the propagation of error, he may expect tO'
be treated as rigorously, and suffer the same hardships,
as the subject of the foregoing narrative. Should he re-
* Secularization means a brief granted by the pope to a monk,
whereby he is permitted to leave his order, and live as a secular priest
, under the obedience of a bishop. This is with great difficulty
obtained, and is always attended with great expense ; money being
necessary to bribe the different officers who surround the papal
throne, and who consider themselves entitled to a share of the plun
der with which his holiness fills his coffers. The income derived by
the court of Rome from the sale of briefe, bulls, and dispensations is
enormous. — But of Us, more in another place.
9*

90 SIX YEARS IN THE
fuse to fulfil the wishes of the superior, and be backward
in working for the good of tjje order, because he regards
the means of benefiting it as injurious to his neighbour,
and offensive to God ; he is then persecuted, imprisoned,
tad calumniated ; he obtains the name of a bad monk,
and is set down by his fellow monks as one who had
broken his vows, and, who dares to set up his own judg
ment in opposition to the wiU of those to whom he had
promised implicit obedience, when he made his solemn
profession at the foot of the altar. Very few, it must be
confessed, are of this description. Some, perhaps, who
see the errors in which they live, are careless in correct
ing them, and do not wish to bring themselves into diffi
culties. Some there are who see the errors of their
ways, also, but are very far from believing in Christianity
under any form ; they therefore conform themselves out
wardly to the state of a monk, and find theraselves the
gainers by it ; for from this class the superior^ are chosen.
Others again, whom we shall distinguish by the name of
the brute creation of monkery, can be found, who are
too ignorant to discover error, and therefore swallow
every doctrine, which is proposed to their belief, with
the greatest avidity. Thiese obey their superiors in
every thing, and stop at nothing, be it ever so contrary
to common honesty, when their commands and the good
of the order push them on. From this class, the saints
are manufactured. The fourth class is composed of
those whom we have already distinguished by the name
of " bad monks" and whose description has been given
more fully in the beginning of this chapter. Those who
see their errors, but are cold in correcting them, would
probably make good Christians in a free country, where
they might have the liberty of choosing for themselves ;
but while they live under papal bondage, there is but
little hope of their ever emerging from the sink of indif
ference.

MONASTERIES OP ITALY, ETC. 91

CHAPTER XIV.
Convents of study — ^The employment, in which those monks who
are void of talents are engaged — ^Monastic studies — Logic — Me
taphysics — ^Its use in supporting popish doctrines — Dogmatic theo
logy — Its e-vil tendency — Mutilation of Scripture— Purgatory —
Popish theologians — Polemical divinity — Character of popish
polemics — How they excuse themselves — Moral theology — Auri
cular confession — Its instrumentaUty in the support of priestcrafi.
The young monk is immediately sent away after pro
fession, from the convent in which he passed his novi
tiate, or year of probation, and placed in another, which
is called a convent of study — in Italian " convento di
studio." There are in each province* many convents
of this kind, situated for the most part in fertile and rich
sections of the country. There are also various classes
of convents for study. One convent is fitted up for the
study of philosophy ; another for that of dogmatic the
ology, another again for the study of moral theology.
These classes are again subdivided into others : some
are set apart for the education of those young monks,
who were remarked during the year of probation to be
possessed of talents superior to their fellow novices ;
some others are chosen for those, who, though not hav
ing very brilliant talents, are, nevertheless, likely to be
of advantage to the order, as executioners of the plans
laid down by those who jire gifted with superior capa
city. There are also other convents, in which the herS
of monks ; i. e. those we have distinguished by the
appellation of " the brute creation of monkery" — are
huddled together. These monks are scarcely above the
• It should have been before remarked, that, according to monkish
geography, a province is that portion of a country which is under
the control, as to monastic affairs, of a certain superior called " Pro
vincial." • Every order has its own provincial, and therefore there
are as many provincials as orders in a province. The pope's domi-
1 lis in Italy comprise four monastic provinces.

92 ^ SIX YEARS IN THE
leyel of brutes in their intellectual powers, and are
chiefly employed — for they are unfit for any thing else —
in mumbling 0Ver offices, and in repeating Ave Marias
before the image of a Madonna. They are, however,
while young, sent to a separate convent, where they are
taught to write their own language grammatically, though
but few have talents enough to succeed even in that ;
and where they are taught to acquire a smattering of
Latin, by translating into barbarous Italian the council of
Trent, the general school-book of this class, because
classical Latin is too difficult for them. They are then,
after being a little humanized by instruction, scattered
throijgh the other convents of the province, in order to
serve as a cloak for the conduct of those of their breth
ren, whose talents and understanding do not allow them
to be so beastly devout. These are held in great esteem
by the common people, for they have always in readi
ness some marvellous tale, or some miracle to relate
to them, by which they increase their love and respect
for the order. After death a great many of them
are enrolled in the catalogue of saints — thus verifying-
the proverb " ignorance is the mother of devotion," by
deifying after death men who, while living, were not a
hair's breadth above their fellow creatures, the brutes, in
intellectual capacity.
As for rayself, I was sent, after profession, to R^me, and
placed under the tuition of a professor, who was esteem
ed the most learned man of the order at that time. And
here, it will not be thought, I hope, foreign to the present
|ubjeQt, if I give a succinct account of monastic studies,
and of the manner in which such studies are conducted.
I give it the more willingly, because it may be of use to
do away with the erroneous notions of some, who are
loud in their praises of the great learning and talents which
they imagine — and it is pure imagination — can be found
within the walls of a convent. The account is drawn
from my own experience, and from observations made
during the time I remained in the monastic state.
Logic is the first branch of knowledge to which a
monk applies himself, on commencing his preparations

MONASTERIES OP ITALT, ETC. 93
for fulfilling the duties which are afterward to devolve
upon him in the course of his clerical career. On this,
indeed, his future progress in the other studies chiefly
depend, for they are all carried on in the old, scholastic,
syllogistical method. He is supposed to have a perfect
knowledge of the Latin classics before entering the order ;
though such a supposition does not always correspond
with truth. Many pass through the examination, usually
required before being received into the order, more by
chance, and the partiality of the examiners, than on
account of any perfect knowledge they possess of the
things in which they are examined. Those, however,
who are smuggled into the order in this way, usually
take their place among the herd I have before described
The treatise on logic, which is used in monkish schools,
is always in Latin. It is generally the composition of
some monk, and is delivered in a clear, methodical style,
and very easy to be understood — even by those of mode
rate capacities. The part which is most dwelt upon,
is that wherein rules are laid down for arguing syllogis-
tically. Indeed the whole treatise is manifestly designed
as a key, with which to open the abstruse and metaphy
sical reasoning of the schoolmen, Thomas Aquinas, Duns
Scotus, Bonaventure, and such like. Besides the simple
rules, the students are also taught the best manner of
putting them in practice, by holding frequent disputations
among themselves ; and he is thought the best logician
who can bring his opponent to give assent to a proposir
tion manifestly erroneous, or who can satisfactorily prove
that two contradictory propositions can be both true at
one and the same time.
After having spent a considerable time -and much
labour in becoming master of the various kinds of argu
ments, and in reducing them to practice by continual
exercise among themselves ; the next thing to which
their attention is directed, is the study of metaphysics.
In this also fiiuch time is spent, for metaphysics is a
species of knowledge held in great repute among monks,
and it requires a long time, and great application, to get
even a partial knowledge of the subtieties, the distinc-^

94 SIX YEARS IN THE
tions, the sub-distinctions, and divisions, which are
almost innumerable in this abstruse science, rendered
still more abstruse by the obscurity in which it is en
veloped by the imaginations — any thing but clear — of
those who wrote upon it. Treatises and volumes are
written upon things which, when fully discussed, leave
the reader no wiser than before ; nor would it be of any
infportance, either to religion or society, whether the
same things were ever thought upon or not, or whether
they should be one way rather than in another. Thus,
a folio volume^yes, a huge folio ! — ^has been written by
some idle monk, who had nothing else to do, upon the
questions, " whether nothing was created ?" or " whether
God, omnipotent as he is, could, with all his unlimited
power, create nothing?" Nor ought it to be a subject
for wonder, that this science is held in so great estima
tion by monks, whereas the dogmas and tenets of their
religion, especially those that have no scriptural argu
ments in their favour, are, in a great measure, propped
by arguments drawn from it, and rendered thereby as in
comprehensible as a fear of detection could desire them.
Deraonology, or the treatise on demons, whether good
or bad, is designedly fitted up for the purpose of sup
porting the modem doctrine of purgatory — I call it mo
dern, as not being either known or thought upon in the
first ages of the church. The different parts, also, into
which metaphysics is divided, as ontology, psychology,
•Semonology, and the other ologies, are the whetstones
on which their minds are sharpened to defend, and even
to invent, new doctrines and dogmas, which are after
ward held up as articles of faith to a benighted people.
The attention bestowed by them upon physics is very
limited, scarcely passing the bare knowledge of the first
properties of bodies. Astronomy is studied hardly at all,
and the mathematics, though studied, are yet passed over
in so superficial a n;tanner, that a child at one of the
common schools in America would be able to puzzle
many a professor of them, while endeavouring to demon-'
strate a proposition of Euclid. The reason why geome
try is so littie studied probably may be, because they are

MONASTERIES OP ITALY, ETC. 95
unwilling to accustom the minds of the monks to mathe
matical demonstrations, lest they should look for the
same on other subjects.
The foregoing studies are considered but a prelude to
the study of dogmatical theology. To this point all
others tend, and to acquire a perfect knowledge of this,
monks spare neither time nor labour. It being that which
properly belongs to their professibn, they endeavour to
acquire a thorough knowledge of it, and if their individual
talents keep pace with their perseverance, they generally
succeed. It has been remarked, that "monks of the
least exemplary life are generally the best theologians."
This remark has certainly its foundation in truth, for the
name of "good theologian" is a passport to arrive at the
highest honours of the order, and therefore the ambitious,
who are very seldom void of talents, direct all the ener
gies of their minds to the acquisition of that which will
be the probable means of satisfying their darling passion.
It must not be supposed, however, that a greater know
ledge of God and his attributes, which a good theologian
is supposed to possess, necessarily includes also a greater
love for God himself. This would probably be the case,
-if the object for which theology is studied was the ad
vancement of God's kingdom, and not the exaltation of
self ; but the latter being manifestly the real object, the
knowledge derived from it never goes farther than the
understanding, and is ^therefore incapable df touching the
heart. Besides, the theology of the church of Rome is in itself
corrupt, and has a strong tendency to make the student
forget the subject of it — Or what at least ought to be the
subject of it — God ; while his mind is employed in un
ravelling the intricate and disputable doctrines, which,
not having any foundation in revelation, are enveloped in
obscure and unusual forms of expression. The authority
of Thomas Aquinas, called the " angelic doctor," 'or of
the " seraphic doctor" Bonaventure, are esteemed by
them of equal weight with the express words of revela
tion. Texts of Scripture, without their contexts, which
would bestow on them a very different meaning from that

96 SIX TEAKS IN THE
which they bear when they stand alone, are brought
forward in support of some particular tenets ; while all
and every subject is treated on after the old, syllogistic
method, -which confounds the understanding without in
creasing the love for God, or implanting in the mind a
desire of being guided by the divine influence of the
Spirit of truth.
The portions of Scripture which are brought forward to
strengthen any particulalr doctrine are all mutilated, that
is, such as, taking them apart from the context, seem to
favour the doctrine which is disputed upon ; but if there
can be no portion found, which however twisted and
turned, yet still refuses to answer the occasion, then the
doctrine is established on the strength of tradition, or on
the " ipse dixit" of a pope ; and not unfrequentiy on
quotations from the apocryphal writings. Thus — and let
one example serve for all, as this book is not designed for
controversy, but for a simple history of things as they
are — the doctrine of purgatory is defended by arguments
taken from tradition, not even excepting pagan, Jewish,
and Mahometan, for, indeed, popish theologians are not
over delicate in selecting ftieir authorities, provided these
authorities favour their views. Quotations are then taken
for its support from the Apocrypha, especially from
2 Maccabees xxi. 43 — 45, and after these, they endeavour
to raake the New Testament speak in its favour, quoting
from Matt, xii. 31, 32. 1 Cor, in. 15, 1 Pet, iii, 19.
They care but little that the books of Maccabees have no
evidence of inspiration ; they answer their ends, and
therefore are adopted. The quotations from the New
Testament, upon examining the context, will be found to
favour as much the metempsychosis of Pope Pythagoras,
as the purgatory of Pope Joan.
It will be no wonder, then, to find theologians any
thing but pious men, when such a system of theology as
that we have been describing, is taken into consideration
Indeed, they seem conscious themselves of this want of
p^ety ; as may be gathered from their condemning raany
propositions, which were probably designed for thera, by
the friend^ of vital godliness. Thus, the negative answers

MONASTERIES OP ITALY, ETC. 97
to the following questions are condernned by them as
heretical. " Whether the religious knowledge apquired
by a wicked man can be termed theology ?" " Whether
a vicious person can in effect obtain a true knowledge of
religion ?" " Whether the office and ministry of an im
pious ecclesiastic can be pronounced salutary and effica
cious ?" " Whether a licentious and ungodly man can
be susceptible of divine illumination ?" These and many
such like propositions are condemned in the usual form,
as "scandalous, heretical, smelling of heresy, offensive
to pious ears," ^c, by those who fear for themselves,
and feel conscious, that if they were not condemned, they
themselves would be no longer neither theologians, nor
religionists, nor efficacious priests, nor susceptible of
divine illumination
The polemical divinity of the church of Rome, under
which head are classed the works of all those who en
deavour to defend the doctrines of that church against the
reasonings and scriptural objections of the friends of the
gospel, is /also studied with great attention by monastic
orders. There are professorships established in two, and
sometimes four places of every province, where all those
young monks, who are in possession of superior talents,
are sent to learn the manner of defending their religion
against the attacks of heretics. It frequently happens
that the young men chosen for this study are already far
gone in infidelity, and therefore laugh in their own minds,
and even among themselves, at the idea of being made
defenders of a religion in which they do not believe.
The metaphysical reasonings of dogmatical theology,
united to the fables of the breviary, were the chief means
of leading them into infidelity, while it is very probable
that the study of polemics will give thera a knowledge of
reforraed Christianity, and thereby raake thera suspect
that Christianity might possibly he true, though it had
been corrupted by the church of which they are raerabers.
This, however, does not always happen. Those "who
are confirmed infidels, only find new arguments in favour
of the religion of nature, by becoming acquainted with
the numerous sects and parties into which Christianity is '
10

98 SIX YEARS IN THE
divided, tind laugh at them all accordingly. Being obliged
for self-pifeservation to dissemble their real opinions, they
imagine that they cannot show their zeal for the Roman
Catholic religion in a better way, than by impugning the
doctrines of gospel Christians, and defending those of
popery ; " for if it be necessary," they argue thus, " that
Christianity should exist, it is preferable for us to stand
fast in that particular kind of it to which we are pro
fessionally engaged, and from which benefits .accrue to us,
than to interest ourselves in any other to which we are
equally indifferent, and from which we can expect nothing
but persecution and hardships — the sure consequences
of leaving that by which we get our li-ving." Others
there are, who become cured of infidelity ; yet fear to
openly embrace the doctrines of the Bible. They pant
after the freedom of worshipping God according to the
dictates of their consciences, and anxiously wait for an
opportunity of throwing off the yoke of monkery and
popery, without running any personal risk. They, in
the mean time, until such an opportunity presents itself,
endeavour to separate Christianity from the dust, with
which it is enveloped in the church of Rome, and while
conforming themselves outwardly to all the practices of
that church, they inwardly, as far as they are able, serve
God according to the way he has marked out in his holy
word. Their sermons and other clerical duties are not
performed for the purpose of increasing the adherents of
the c'hurch of Rome, or of propagating its particular
tenets ; but for that of drawing sinners to repentance, and
to an unadulterated knowledge of Christ, at least as far
as. they can do so without exciting suspicion. Of this
deseription of monks was the young man of Chambery,
whose sufferings and final triumph have been already re
lated. Many more also of the same kind might be found,
who only wait for an opportunity to regain their liberty,
in order to become pious and zealous Christians, and
faithful preachers of the gospel of sal'^ation.
¦^ Moral theology is the last in order, though not in im-
' portance, of monastic studies. By this monks are fitted
to stand up in the place of Christ, in the confessional, and

MONASTERIES OP ITALT, ETC. 99
to weigh with scrupulous nicety the degree of sinfulness
attached to the words, actions, and even thoughts of those
who are so foolish or so led astray, as to trust to the ab
solution pronounced by them for the pardon and remission
of their sins. By this, they are taught the way of bring
ing the minds of the people wholly under their control,
and of exercising the acquired influence to the advantage
of their order and of themselves. Of all the corruptions
in the corrupt system of popish corruptions, this is the
most corrupt. As preachers of corrupt doctrines, their in
fluence over the people would never pass the bounds of
moderation, as doctrines that fear the light cannot be so
well promulgated in a public church — and by such chiefly
is their influence acquired ; but by the institution of au
ricular confessions they have acquired ingress into the
minds and souls of each individual, and never fail, after
becoming master of their secrets, to turn and direct the
current of their thoughts and actions to one great object —
a firm reliance on the truth and infallibility of the church
of Rome ; which reliance being once established, they
can then turn the minds of their penitents to do any thing,
however offensive to God, which, according to thera, raay
be of advantage to the church. The miserable man who
had been excited to assassinate Henry IV. of France by
a Jesuit confessor, may be an example of th^ truth of this
observation. Very probably the assassin was a supersti
tious bigot, and the representations of his confessor, who
well knew how to work on his weak mind, excited his
frenzy against the king, whom he was led to believe a
heretic, and an enemy of religion. He therefore ima
gined, that so far frora offending God by killing a heretical
king, he' was only acquiring merit, and doing an action
which would be very pleasing to the Supreme Being.
On auricular confession is founded the vulgar belief of
the great power of priests. It is natural for the huraan
mind to regard with a degree of veneration the person
of one, who, it is ie4 to think, represents the person of
Jesus Christ, in his ministerial office, and who has the
faculty of forgiving or retaining the sins of the people.
The priests, well aware of this delusion, under which the

100 SIX TEARS IN TftE
people lie, let no opportunity slip of increasing it, and
while tete-a-tete and alone with their penitents, they have
every opportuhity of inculcating, without fear of contra
diction, the most absurd doctrines, and of giving thera at
the same time a most exalted idea of their own power
and greatness.

CHAPTER XV,
'i
Continuation of remarks upon moral theology — Mortal and venial
sins — Precepts of the church — Prohibition to sell flesh-meat on
Fridays and Saturdays — Punishment of those who transgress the
precept of fasting — Confession and communion — Sentence of
excommunication — Number of popish S'acraments — The Eucha
rist— ^Anathema of the Council of Trent against all who deny
the Real Presence — Absurdity of that doctrine — One hundred
thousand Christs created every day — Popish inventions for the sup
port of the doctrine of Transubstantiation — The miraculous cor
poral— -Miraculous particle — State of the Jews at Rome — A mule's
testimony to the truth of the Real Presence — Anecdote of Rabe
lais — Sale of masses — Cost of a high mass — Reflections — The
treatise upon oaths— No faith to be kept with heretics — Dispens
ing power of priests — Murder of Protestant clergymen in Ire
land — Jesuitical morality.
This moral theology, the principal use of which I
have endeavoured to give an idea of above, is in itself a
huge mass of opinions given by monks, friars, and other
kinds of priests, on the tendency the actions of their fel
low creatures have to hinder or give claims to salvation.
If all the books which were written on this subject were
gathered together, they would probably amount to some
thousands of volumes ! As it is, they cannot be digested,
even for school use, into a less compass than two large
octavos. The whole system is evidently founded on two
unscriptural tenets : salvation by works ; thereby render
ing of no avail free salvation through the merits of Christ ;
and the equally unscripturar doctryjei of the distinction
between sins ; some being denominated mortal, and others
venial. By reason of this distinction of sins, the vari
ous ways in which man raay transgress against the Su-

MONASTERIES OP ITALY, ETC. 101
preme Being and against his laws, and the various degrees
of sinfulness attached to such transgressions, are examined
with the greatest exactness. One of the treatises, (the
whole is divided into separate treatises,) and a long one it
is too— is taken up in examining the ends of men's
actions ; that is, of the motives for which such actions are
performed. According tiien, as such actions, though es
sentially good or bad in themselves, may be performed for
a good or evil end or motive, or as one or the other may
predominate in thera, they are pronounced either mortal
or venial, indifferent or neutral, by those self-constituted
judges between man and his God. Let the assassination
of Henry IV., to which allusion has been made in the
last chapter, serve for an example in illustration. Murder
is in itself evil, as no one wiU deny. But if the end for
which murder is committed be to prevent greater evils ;
murder is then no longer murder, no longer evil. Henry
was assassinated because he was an enemy of the church ;
so far then from his murderer having committed sin in
murdering hira, the end for which he did it fully justi
fied him. Such is Jesuitical theology, founded on this
abominable principle : " The end justifieth the means !"
'The " tractatus de preceptis ecclesiae," or, treatise on
the commandments of the church, is another part of the
moral theology, by which Rome teaches her clergy to
^ domineer over the. consciences of fhe people. These
precepts are seven m number, and although far, very far,
indeed, from having any portion of the Divine Word to
enforce the observance of them, they are yet coraraanded
by those tyrants over gospel liberty to be observed with
the same scrupulousness, and under the same penalty, as
the commandments of God himself. The number of
fasts ; the food to be used in time of lent ; the quantity of
same food ; whether to be taken morning or evening ;
how those are to act who are in a delicate state of health ;
the- age at which children are bound to observe lent ;
whether nurses, who have young children at their breasts,
be free frora the precept ; each and every one of these
minutiae, and many more of equal absurdity, are discussed,
and judgment passed on all those who do not observe
10*

102 SIX YEARS IN THE
them with the greatest precision. The due observance
of saint-days, the confession of sins to a priest, the re
ceiving the eucharist at least once a year, and the pay-
inent of tithes, are all and each commanded under pain
of mortal sin. A minute detail of each of the foregoing
precepts, and of the degree of sinfulness attached to their
non-observance, would be quite uninteresting to the
reader. Be it sufficient, then, to say, that when con
science and the fear of committing mortal sins are hot
sufficient to make them be observed by the people, the
secular arm is called in to regulate the errors of con
science. In Rome, no flesh-meat is sold in the public
markets on Fridays or Saturdays, nor during the whole
of lent, unless at two or three stalls, which are licensed
by the government, on paying a great fine, to sell it to
those who have a written permission from their respective
parish priests, or from other clerical superiors, to make
use of meat at such times ; which permission the latter
never give, unless when well paid for it. At the public
restaurants and hotels, unless at those frequented by
English travellers, it is not permitted to cook flesh-meat
on fast-days ; and should the parish priest have any cause
to suspect that flesh-meat is eaten on such days in the
private houses of any of his parishioners, he is at liberty to
break into the privacies of domestic circles, and bring* the
offenders to justice, or rather injustice. Many cases of
public punishment for transgressing this precept of fast
ing are on record ; but one in particular, which was re
lated to me by an eye-witness, is so glaringly unjust and
cruel, that I cannot refrain from relating it. "A young
man travelling on foot from Aquapendente to Rome,
retired during the heat of the day, it being summer, to an
osteria, or obscure inn, on the road to repose, and take
some refreshment. Having brought from home, for the
sake of economy, some bread and meat ; he opened his
wallet and began his repast, the host supplying him with
a bottle of wine. He had not half finished his repast,
when two carabineri, or policemen, came into the same
tavern, and seeing him doing wh;it was not lawful to be
done on a fast-day — eating meat — thej immediately took

MONASTERIES OP ITALY, ETC. 103
nim prisoner, and conveyed him to Rome between them.
He was brought before the court the next day and con
demned to pay a penalty of fifty scudi, or dollars ; or if
unable to pay the fine, to suffer one hundred lashes on
the spot where he had eaten the meat, and be kept two
months with a chain to his leg at the public works, and
confined by ni^ht in the castle of St. Angelo. The latter
sentence was executed to a tittle, while mine host was
fined fifty scudi also, for allowing meat to be eaten in his
house on a day prohibited by the church." Had the
same young man been found guilty of maiming one of
his fellow creatures, or of robbing him of his property,
his punishment would not be severer, if indeed so severe,
as the one inflicted for daring to transgress the precepts
of the church — though the former transgression be against
the laws of God ; the latter against the laws of man only.
Those who neglect to go to confession, and receive the
sacrament at least once a year, are also punished by the
secular arm. Their names are affixed to the gate of the
church, and they are forbidden to enter it till they are
reconciled to the priest. If they continue obstinate, they
are then formally and solemnly excommunicated. The
ceremony of excommunication is performed in the fol
lowing manner. The parish priest, attended by a deacon,
sub-deacon, and acolythist, comes forward, dressed in
white, and advancing to the lowest step of the altar, reads
the following: Ego hujus parochiae praesul, juxta potes-
tatem mihi concessam ab episcopo diocesano, et ex auc
toritate surarai pontificis, his presentibus comraunione
fidelium privo, et ab eadem separo N  in hac paro-
chia domiciliantem propter  ; et oranes fideles
cujuscumque gradus, status, sexus vel condifionis ab
ejusdem consortio, colloquio, &c. prohibeo sub pasna ex
communicationis majoris ipso facto incurrendae ab iis con-
trafacientibus, vel contradicentibus. Et sicut extinguun-
tur haec lumina altaris Dei, sic etiam ab eodem aufertur
omnis spes futurae vitae, et post mortem, ejus cad'aver
careat sepultura Christiana. Amen. (I, the parish priest
of this parish, according to the power conferred on me by
the bishop of the diocess, and by the' authority of the

104 SIX TEARS IN THE
supreme pontiff, deprive and separate from the communion
of the faithful, N —  , residing fn the parish, on ac
count of * * * * (here the cause of the excommunica
tion is assigned,) and prohibit all the faithful of whatever
rank, station, sex, or condition, from holding any inter
course, or connexion, &c. with the same, under penalty
of excommunication, which will be incurred by those so
acting. And as these candles of God's altar are extin
guished, so also is every hope of future salvation taken
away from the same ; and let his body be deprived of
Christian burial after death. Amen.) As the parish
priest reads the foregoing, the candles are extinguished
one after another by the attendants. The sentence is
afterward printed, and affixed to the gate of the church and
in the other public places of the parish.
The sentence of excommunication is not withdrawn
without great trouble and expense on the part of the ex
communicated. He is in the mean time shunned by every
one, and even by his own family. If he has a wife, she
is not allowed to speak to him or eat at one table with him.
If he has children, they are under the same prohibition.
If he be a poor man, and dependent on his daily labour for
subsistence, his work is withdrawn, and he is very likely
to die of starvation, if the sentence of excommunication
be not soon taken off. Having at length satisfied the
priest in every thing, he is placed kneeling on a white
cloth at the foot of the altar, and his back being made
bare, he is whipped by the priest, singing or repeating
the psalm " Miserere," and all this in presence of the
assembled congregation. He then asks pardon of the
priest and people, for the scandal and bad example
which he had given ; and having received absolution, he
is allowed to partake of the sacrament, and thus becomes
fully reconciled to the church. It is a very common
thing to find the sentence of excommunication affixed to
the church-doors of Rome and of the Roman state at dif
ferent periods of the year, but more especially after
Easter ; for this is the stated tirae at which the inhabit
ants are obliged to make their annual confessions, and
receive the sacrament It may be easily imagined, then.

MONASTERIES OP ITALT, ETC. 105
how many, in order to escape punishment, go through
the form of confession and communion with their hearts
far'removed fVom the love of God and of his religion.
A great many, especially those of the learned professions,
perform the ceremony with the greatest indifference,
being confirmed infidels, and only watching an opportu
nity of throwing off the mask of hypocrisy. And how
could they act otherwise than with indifference, when
they are forced to perform what they do not believe in ?
Adoration is a freewill offering, and by no means accept
able to the Deity, unless it proceeds from the free, un
forced agency of the giver. God wishes the religion of
the heart ; how then can he be pleased with that which
the outward man is forced to give him ?
There ate other treatises comprised in this system of
moral thetology, particular mention of which would be
found quite uninteresting to the readers. I cannot, how
ever, forbear making some few remarks on the " tractatus
de sacramentis," or the treatise on the sacraments.
These are seven, according to the belief of the Roraarf
Catholic church : viz. baptism, confirmation, eucharist,
penance, extreme-unction,' holy orders, and matrimony.
More than usual pains are taken by popish theologians
in defending and upholding the number and efficacy of
these sacraments. Each of them is argued upon in sepa
rate and distinct treatises, and huge folio volumes are writ
ten upon some of them-^somuch labour and trouble does
it require to give to error the appearance of truth ! They
are all and every one deemed essential to salvation ;
though it may be asked how that can be established,
whereas laymen do not receive the sacrament of orders,
and priests cannot receive that of marriage ? This diffi
culty, however, is got over by a distinction (popish theo
logians are great hands at distinctions) between univer
sality and individuality, that is, they are essential to the
enurch universally, though not to each individual of the
Ohurch. How much more honest would it be to expunge
the last two wholly from the number of the "sacraments,
than to have recourse to such a forced distinction ! But
this cannot be done, for then the churcn would acknow-

106 SIX TEARS IN THE
ledge itself to have erred ; and what then would become
of its claims to infallibility ?
The sacrament of the eucharist or last supper is espe
cially dwelt upon at unusual length, and propped by a
host of arguments — some taken from Scripture, others
from tradition, others from revelations made by some de
parted saints to some monks in this world, and not a few
from miracles performed to give testimony of its institu
tion in the sense in which it is understood by Roman
Catholics. It is well known to every one, — or if it be
not, it should be known, in order to judge of the value of
an "anathema," — that the council of Trent anathematizes
every one who would dare say, that in the sacrament of
the altar, (thus the last supper is called,) " there is not
really present the body and blood of Christ." Roman
Catholics believe, therefore, that after the words of con
secration " hoc est corpus meum," " this is my body,"
pronounced by the priest, the whole substance of the bread
is changed into the body of Christ, and, likewise, that the
'whole substance of the wine is changed into his blood, after
the consecrating words " hie est calix sanguinis mei," &c.
" this is the cup of ray blood," It is evident, that nothing
can be more contradictory to Scripture or to common sense
than this doctrine ; the words " this is mybody," " this is
my blood," being mere figurative expressions, as any one
raay perceive who is not blinded by ignorance and super
stition. Besides, such a transubstantiation is so opposite
to the testimony of our senses, as completely to under
mine the whole proof of all the miracles by which God
hath confirmed revelation. By it, the same body is alive
and dead at one and the same raoment, and may be in a
million of different places, whole and entire at the same
instant of time ; part of Christ's body is also made equal
to the whole. If this be true, what diffic.ulty is there in
saying, that all the other miracles, which are related in
the gospel, were only tricks of legerdemain, and imposi
tions practised on the senses of those who witnessed
them. It IS also contrary to the end of the institution of
the sacrament,' which is to represent and commemorate
Christ, not to believe that he is corporeally present, as is

MONASTERIES OP ITALT, ETC, 107
clear from I Cor. xi. 24. 26. But it would be needless
to waste time in refuting a doctrine, which, by its impious
consequences, fully refutes itself. The priests being
conscious, that on it is founded the greater part of the
superhuman power to which they so arrogantiy lay
claim, leave no stone unturned, no argument, or appear
ance of argument untried, by which they may impress
on the minds of their followers a firm belief in its truth.
On the belief, that the sacrament contains the real and
very body and blood of Christ, is founded the sacrifice
of the mass, as it is styled, by which they get their sub
sistence, and in which they offer Christ as a victira for
the sins of the living and the dead. Although " Christ,"
if the apostle be not mistaken, " was (but) once offered
to bear the sins of many," and though " we are sanctified
through the offering of the body of Jesus Christ once for
all," (Heb. ix. 28, and x. 10,) yet he is sacrificed a
hundred thousand times every day throughout the Ro
man Catholic world, and three hundred thousand times
on the day held in commemoration of his birth ; there
being three masses celebrated by every priest on Christ
mas day. This computation is made supposing that
there be but one hundred thousand popish priests in the
world, whereas there are probably double or treble that
number. A hundred thousand Christs, therefore, are
made every day as soon as the words of consecration are
pronounced by the priests ; and were it possible to divide
each particle of the bread into a million separate parts,
and transfer them to so many places apart, there would
be present really and corporeally as many Christs as
there are parts in the particle. A priest, therefore, in
consecrating a wafer makes as many Gods as there are
infinitely small parts into which a consecrated wafer can
be divided ! ! No wonder, then, that men possessed of
such extraordinary power — even that of making Him
who made them — should be held in such veneration by
aU who believe in its reality. To nurture this belief, no
device, no ingenuity is spared on their part. Being
unable to fix its foundation on gospel grounds,. they must*
have recourse to fables and lying wonders, to prodigies

108 SIX TEARS IN THE
and miracles. ' Out of a great many of these, I shall se
lect a few for the satisfaction of the reader.
In the parish church of Monte Fiascone,*. there is
preserved a corporal,t which is dyed red with bipod,
that issued from a host. The tradition annexed to this
corporal is as follows : A young priest, while celebrating
mass, often doubted of the reality of his power to change
the bread and wine into the body and blood of Christ.
One day, in particular, this doubt attacked him during
mass with more than its usual force. After having pro
nounced the words of consecration, and while breaking
fhe host in two, (a thing always done before the priest
comraunicates, for what reason I don't know,) lo ! blood
is seen issuing from the wafer, and in such quantity as
to change the colour of the corporal, milk-white before,
into a deep red. The assembled multitude then humbly
prostrated themselves and adored the holy particle, which
thus condescended to confirm by a' miracle the truth of
the doctrine of the real presence, and to strengthen by
the same the minds of those who may be tempted to
doubt of its truth. The priest, whom the temptation of
the evil ^one had led to doubt of his own power, fainted
at the foot of the altar, and was borne in a state of in
sensibility to the sacristy. On recovering, he humbly
confessed his doubts, and lived ever after so holily, that
he was deemed worthy after death to be enrolled among
* A town in the pope's dominions, and situated in that part of them
which is called " il patrimonio di San Pietro," or the patrimony of
,St. Peter, from its having been bestowed to the then reigning pope
by Constantine the Great, on his first embracing Christianity. The
deeds of conveyance are still preserved in the church of St. John
Lateran at Rome ; though many are so incredulous as to doubt their
ge\iuineness. I remember to have read, in one of the notes to an
edition of " Orlando Furioso," printed in some heretical country —
Germany, 1 believe — in which Orlando is said to have made a jour
ney to the moon, where he discovered, among other things worthy
of attention, the very identical deeds by which this part of Italy was
made over to Jhe successors of St. Peter !
¦j- A white linen cloth, which is spread upon the altar during the
celebration of mass ; so called from being honoured with the sup
posed body of our Saviour,

MONASTERIES OF ITALY, ETC. 109
the number of saints. The corporal is preserved to this
day in a case of gold, as an eternal fnemorial of the truth
of consubstantiation ; an altar having been built in the
same church for its particular worship ; which is called
" I'altare del corporate miracoloso," or, the altar of the
miraculous corporal. Many miracles are daily performed
before this altar, and devotees come to worship at it from
all parts of Italy. This story is preserved in the archives
of the church of Monte Fiascone, and fully authenticated
by the signatures of many respectable persons who wit
nessed the miracle. But, I fear, were these respectable
persons to arise again from their graves, after a residence
there of some ages, there are many heretics who would
doubt the truth of it. Are you, reader, one of thera ?
In another church at Rome, known by the name of
" Church of the most holy Sacrament," there is pre
served a particle which changed the water of a deep well
into blood. The manner in which this happened is said
to be the following : — On a Holy Thursday, the Jews
sent one of their number to a Christian church in order
that he might get possession of the Christian's God,
under pretext of receiving the sacrament. The man,
having received the particle in his mouth from the fingers
of the priest, immediately withdrew frora the church
without swallowing it, and carried it to the house of his
rabbi. The latter invited the other Jews to asserable
next day. Good Friday, and have the pleasure of again
torturing the God of the Christians. His followers
assembled accordingly, in great numbers, -each being
armed with a knife, or some other sharp instrument, ia
order to reduce to atoms the particle. The rabbi him
self gave it the first cut, when iraraediately blood began
to flow from the wafer, to the astonishment of all pre
sent. Fearing that the wicked deed might come to the
knowledge of the authorities, they took up the particle
and threw it into a deep well, the water of which was
instantaneously turned into blood, and a divine splendour
was seen to encompass its mouth. This was observed
by some one passing by, who immediately gave the
alarm; and, on search being made, the blessed particle
11

110 SIX YEARS IN THE *>
was found floating on the water, and still bleeding. The
rabbi and his accomplices were obliged to confess their
crime, and suffered the punishment of death, which they
so well merited, having been torn asunder by the popu
lace ; while the wafer was carried in procession to the
nearest church, and deposited in the tabernacle. A church
was afterward built on the site of the rabbi's house, and
the identical wafer is still preserved in it, for the/ adora
tion of future ages.
The foregoing story was probably invented in order to
find a pretence for extorting money from the wretched
Jews, and to excite against them the popular hatred.
It is made also to answer the purpose of confirming the
people's belief in the real presence by a miracle. It is
well known that the Jews have more liberty and more
justice shown them in the capital of Mahometanism than
in that of popery — ^by professors of the religion of the
false prophet than by the followers of the meek and
lowly Jesus, They are shut up, like so many malefac
tors, between two gates, every night, in a place called
" il ghetto," by their Christian taskmasters ; whereas, in
Constantinople, they at least have the power of retiring
to their homes when they think proper, and have no
gates. to hinder them from access to their families, and
no prisons to fear, if found in the streets after a certain
hour. They are not obliged to listen to the preaching
of the Turkish mufti, under pain of fine and imprison
ment ; whereas at Rome they are forced* to hear a ser
mon once a week delivered by some friar, in order to
jmbue their rainds with that idolatry, though under
nother name, for which their forefathers were so often
punished, and which Jews so generally hold in abhor
rence. What I have said of their treatment in Rome
can also be said with equal truth concerning it in the
other cities of Italy where they are to be found ; and
* If they do not attend the sermon, and answer to their names
when called, they are fined and imprisoned. When they do attend,
there is a man, with a long pole, who strikes them if he observe
their attention withdrawn from the preacher for one moment. No
wonder, then, that the Jews hate Christianity, when they have such
a sample of it as this before them.

i

MONASTERIES OP ITALY, ETC. Ill
more especially in the other cities of the pope's tempo
ral dominions, as Ancona, Senegaglia, Bologna, &c.
In the cathedral church of Venice, there is also pre
served in a vial the blood of our Saviour. Some say,
that it is a part of the identical blood that flowed from his
wounds at Calvary, while others, not so credulous, think
it only the blood which flowed from a consecrated wafer,
and was collected and preserved for the veneration of the
people. I shall relate one story more, fabricated for a
proof of the real presence, and then quit the subject,
with which, I fear, the reader is already disgusted.
Some time after the reformation in Germany, a hei-etical
painter came to Rorae to perfect himself in his art, by
copying after the celebrated masters, who have adorned
by their works " the holy city."* Being imbued with the
sacraraentarian heresy, he endeavoured, as far as he could
without danger, to ridicule the doctrine of the real pre
sence. One day, while riding through the street on a
mule, he saw at a distance a procession, carrying the
viaticumt or eucharist to a dying person. He endeavour-
• TJrbs sacra, or holy city, is an epithet applied to Rome by many
writers on ecclesiastical history, when they hare need to mention (hat
capital. Perhaps they understand " sacra" in the sense Virgil applies
" sacra auri fames," that is, " accursed." If so, they only imitate the
Tuscan expression of "Roma santa; popoli cornuti," holy Rome,
but homed people.
\ Viaticum properly means " provisions for a journey." A dying
man, being about to set out on a journey to the other world, is first
anointed ; that is, he has his feet and other parts of his body besmear
ed with oil, in which consists the sacrament of extreme unction. He
may, or he may not receive the eucharist, prior to this operation,
which on this occasion is called " viaticum," as being that which he
must live upon during his journey to heaven. Rabelais, the French
wit, being asked by a friend some days before his death, if he were
prepared to diel "0 yes!" answered he, "for I have got my
wallet stored with the necessary provisions, and my boots greased,"
— meaning that he had received the viaticum, and extreme unction.
He was a Franciscan friar, whom a disgust for monkery hurled into
infideUty. It is surprising, what trust is placed by Romanists in ex
treme unction. The first question asked by the friends of a deceased,
upon being informed of his death, is, " Has he been anointed V If the
answer be in the affirmative, then follows the exclamation, " Thank
God I" Salvation through Uie merits of a crucified Saviour b never
once thought upon ! !

112 SIX YEARS IN THE
ed to turn his mule into another street, lest he should be
obliged to dismount and adore it, upon coming nearer.
The animal, however, more devout than his rider, refused
to be guided by him, and ranch against his will, bore him
in front of the procession, where, as if to show him an
example, it knelt down and devoutly adored the holy
sacrament !
By such ridiculous stories as these related, is the
popular superstition kept alive, and the priest's power
upheld. Being unable to establish so absurd a doctrine
on any part of the Divine word, and conscious that the
belief in it forms the corner-stone of their other preten
sions, they spare neither conscience nor truth in their
attempts to give it the appearajjce of a doctrine pleasing
to the Suprerae Being. Hence the miracles and other
lying wonders invented in attestation of it ; hence also
the corporals, innumerable portions of blood, incorrupti
ble wafers, and such like mummery, to be found scattered
through the churches of Italy, and through other parts
of popish Europe. The people, thus wheedled into a
belief of transubstantiation, have the most exalted opi
nion of the men who are the agents of it, and accord
ingly give raoney to have it performed on their behalf,
that is, they buy masses, to be. celebrated according to
their intention, from those traffickers in the blood of
Christ. Rich men, especially such as have led a life of
debauchery, leave by their will a sum of money for so
many masses to be annually celebrated for the repose of
their souls. Money often amassed by extortion and in
justice is thus bequeathed, in hope of appeasing the
Divine wrath by offering again as a propitiatory sacrifice
Him who made atonement once for all for the sins of the
whole world on Calvary ; the sacrifice being thus impi
ously reiterated in contradiction of the words of a dying
Saviour, " it is finished ;" or, as the Latin Vulgate has
them, " consummatum est." There are in Rome hun
dreds of priests, whose, means of subsistence entirely
depend upon the emolument derived from masses. They
make the tour of the different churches every morning,
and wherever they find the most money for their mass

MONASTERIES OF ITALY, ETC, 113
there they celebrate it. Two Roman Pauls, about
twenty-five cents, is generally the price of a common
mass ; and four dollars, or more, for a high mass, or
" missa cantata," which cannot be celebrated without the
presence of four or five priests, who divide the money
between them, after the performance, as comedians are
accustomed to do with their night's benefit ; the high
priest receiving the largest portion, and so on according ,
to their different ranks.
The " tractatus de juramentis," or the treatise on oaths,
has in it something so subversive of the general good of
society, especially of Protestant society, that I cannot re
frain from making a few remarks upon it. After explain
ing the nature of an oath, and the rigour with which it
ought to be observed, this treatise goes on to determine
the degree of sin attached to the breaking of it ; what
penalty is incurred by the man who takes a false oath in
attestation of an untruth, and whether one taken for the
good of the church be sinful or otherwise. The latter
question is that which I wish to call the attention of the
reader to in particular ; as it may teach him the degree
of trust and confidence which he can safely place in any
oath, contract, or bond entered into with any Roman
Catholic, when such oath or contract be in any way con- ¦
trary to the good of the Romish church. It has been
decreed by the council of Constance, and the same decree
has been confirmed by 'divers popes, and practised upon
in most places, if not in all, where Roman Catholics are
mixed up with Protestants ; " that no faith be kept with
heretics," Every Roman Catholic is at liberty to swear
to any lie which he himself pleases, or which he is in
structed to affirm, without falling into sin, provided he
acts so for the good of the church. So far from such a
violation of the sacredness of an oath being held as cri
minal, he is taught by his priest that it is meritorious and
laudable, A Roman Catholic is also dispensed from exe
cuting the terms of an oath, which he may have entered
into with a heretic, if the observance of such terms be
hurtful to the interest of his church ; and a priest, when
summoned before a Protestant court of justice to give
11*

114 SIX TEARS IN THE
evidence against a co-religionist, can safely swear, though
he is at the same time certain of the man's guilt, that he
knows nothing whatever concerning the case in question ;
and if the condemnation of the prisoner be attended with
any damage to the church, he is commanded to swear
positively to the prisoner's innocence. If he act other
wise, he is severely punished — perhaps suspended from
his clerical duties, A Roraan Catholic is not deemed
delinquent when he invents any audacious calumny and
confirms it by an oath, if his design be to promote the
cause of popery, and to impede and cover with disgrace
Protestantism. Thus in Ireland the Roraan Catholic pe
riodicals teem every day with invectives against the Pro
testant clergy as a body, and more especially against
those individually, who deem it a duty which they owe
to God and society to thwart the priests in their system
of imposition, and in their settled plan of leading to de
struction and final damnation the souls committed to their
charge. On this account they incur the enmity of the
priests, who are not sparing of their abuse, and if nothing
true (which is generally the case) can be brought forward
to injure their opponents in the opinion of the public,
recourse is had to false accusations, which are speedily
attested by some hopeful members of their flock. This
is only acting up to the principle laid down in their mo
rality, " that nothing can be sinful or unjust when the
advantage of the church is at stake." But it would be
well if priests contented themselves with simply forging
false accusations against the conscientious ministers of
the gospel. Their zeal for the suppression of heresy
ofteTi shows "itself in acts of violence against the persons
of the heretics ; for not unfrequently do they excite their
deluded followers to insult and injure them. It is well
known how many Protestant clergymen were waylaid
and murdered in Ireland of late years, and how many of
their houses were burned by nightly parties of priest-
ridden bigots. It has been remarked that those ministers
who were the most zealous and active in the cause of
Christ, were always chosen for the assassin's knife ;
while others who were indifferent to the propagation of

MONASTERIES OF ITALY, ETC. 115
gospel truth, and who lived on good terras with the priest,
were always saved from harm under his protecting wing.
Is it not then reasonable to suppose, that the murders
and outrages committed on the former were not without
the priests' knowledge ; or would it be too much to say
that those acts of violence were committed at their insti
gation ? The priests certainly connived at them, for they
used every means in their power to screen the offenders
from justice. But this is not all, A Roman Catholic
can very easily obtain from his priest, for a trifle of
money, a dispensation from performing any contract
entered into with a Protestant, even in things which do
not belong to the church, and from the performance of
which the church could not possibly receive any damage.
This power fs granted to the priest by a canon of his
church, wherein it is expressly declared "that every
oath or contract, by which a Roman Catholic is bound to
a Protestant, can be rendered null and void, if so it seem
fit to the pope or priest." If then the Protestant have no .
better way of making the Roman Catholic adhere to his
plighted faith, than the conscience of the latter, he may
be almost certain of being deceived. The scruples of con
science are soon removed on paying a half-dollar, or some
other sum, according to the means of the applicant, to a
priest. According then to these doctrines, it is manifest,
that any Protestant placing confidence in the oath of a
Roman Catholic, acts, to say the least of it, imprudently.
Either the Roraan Catholic deceives him or he does not.
If he does not, he is a Roman Catholic only in name,
for he does not act up to the dictates of his church, and
is unwilling to make use of her dispensing power. If
he' does, it is only the practical efiects of the morality!
have been giving a description of, and therefore no matter
of wonder, Cobbett somewhere tells a story of a Cor
nish knave, who, before taking a false oath, which he
was often in the habit of doing, was accustomed, before
going to give his evidenee, to promise to himself that
he would swear falsely that day. Was this Cornish
knave a Roman Catholic, or did he act so by advice of
the pries't ? It looks very like a Jesuitical prank.

116 SIX TEARS IN THE

CHAPTER XVI.
Reflections upon monastic studies — Extraordinary charity of those
who endeavour to excuse doctrinal error — The young monk
begins to see monachism as it really is — Schools in which he
learns the secrets of monachism — Want of- decorum in reciting
the divine oflSce — Gradual corruption of the young monk — Monks
bons vivants — The manner in which the income of convents is
spent — Belly versus Obedience ; a scene in monkish life — Cardi
nal Micara in jeopardy — The foregoing scene dramatized — Ca
lumny and detraction of monks — Their conversation in the
refectory — Monkish luxuries obtained at the sacrifice of honour
and virtue — Story of a ;^oung man, the victim ofrmonkish calumny
— Clerk of the kitchen — Manner of punishing a bad cook —
Monkish fasting and abstinence — Lent — Dinners — Collation —
Monkish false pretensions.
The foregoing remarks on monastic studies will give
the reader some idea of the way in which monks are
prepared for acting their parts in the soul-destroying
drama of popery. Many Protestants imagine, that most
of the glaring corruptions, moral and dogmatical, which are
to be found in the Romish church, are more the effects of
human ^ifeakness, than of any organized system esta
blished by the authority of that church. But on examin
ing the works and opinions of popish theologians, and
the canons by which these opinions are confirmed, it
will be found that no error, however great, no supersti
tion, however derogating from the honour due to God,
js left unsealed by the authority of the church itself.
Monks therefore, and priests of every description, are
taught the manner of propagating those errors, which, if
they were not a component part of the doctrine of the
church, would not form a portion, and the larger portion
too, of the studies which are deemed essential to the candi
dates for the Roman Catholic ministry. People, therefore,
who through an excess of charity overlook such glaring
errors, or attribute thera not to the church itself, but to
the liability to err of human nature, should first examine

MONASTERIES OP ITALY, ETC, 117
if this species of charity be not rather the effect of indif
ference for the vital doctrines of Christianity, than of
love and desire of excusing the errors of their fellow
men. If one single erroneous practice of the church of
Rome can be found unauthorized by the clergy and head
of that church, or if not expressly authorized, it can be
found unfavoured indirectly, or not countenanced by
thera, then indeed there may be some room left for
charitably hoping, that many of its absurd doctrines are
the effects of popular superstition, and not the genuine
teaching of the church ; but until such an one be found —
and I believe that will be never — it will not be thought
uncharitable to condemn the misplaced and extraordinary
charity of those who are so desirous of exercising it in
favour of error.
Six years is the usual time allowed for passing through
the course of study which has been described, after
which the student is examined, and if he be approved
of, he obtains a license for preaching, and for exercis
ing the other offices attached to the priesthood. This
license can be granted by no other than the chief-superior
of the order, who is called the general ; but when the sub
jects are at a great distance frora Rome, and cannot, there
fore, personally appear before hira for exaraination with
out great inconvenience, it is then sent to thera on the
strength of a certificate, from their local superior, of their
ability and fitness. During the years of study, the
young monks have also more opportunities of observing
the lives and conduct of the other monks, and of becoming
more intimately acquainted with raonachisra than they
had while simply novices. They are, during the timfe
they are students, kept less confined, and allowed raore
intercourse with the older monks. This more intimate
knowledge of the monastic state is generally, if not uni
versally, attended with disgust. They were comparatively
happy while kept in ignorance of the real state of things ;
but now that the whol% undisguised truth is open to
them, when they have no opening left for escape, having
made a solemn profession ; they find by experience the
monastic state quite different in practice from what it

118 SIX YEARS IN THE
appears to the uninitiated, or to those who judge from
the theory of the rule. Where they expected to find
peace, brotherly love, devotion, and godliness ; they dis
cover littie else than contentions, mutual hatred, super
stition, and impiety. Wo be to hira though, who is so
imprudent as to express his dislike to such a life, after
having made his vows. If he wishes to have any future
peace, he must dissemble his disgust, and accommodate
himself to circumstances. By degrees- he will soon
learn to live as others do, and by long practice in the art
of monkery, he will become equal and perhaps surpass
others in the very things for which he at first had so
great an aversion.
The choir, refectory, conversation room, &c. are the
schools in which the secrets and practices of monach
ism are very soon learned. The very little attention paid
to the divine office during the time it is reciting in choir
is complained of — even by the monks themselves. They
are conscious that the careless manner in which it is
performed, is sufficient to destroy any degree of merit
attached to it ; and even taking it for granted, that the
repetition of psalms in an unknown tongue can be a right
way of offering homage to the Suprerae Being, the inat
tention with which it is performed must certainly render
it rather offensive than pleasing to him. Many monks
do not understand the language in which it is recited,
while those who do are for the greater part confirmed
infidels, and go through it as a part of their daily labour.
The words of the prophet Isaiah can be justly then
applied to a monkish choir — " These worship me with
ffieir lips, but their hearts are far from me." The young
monk, on leaving the convent in which he passed his
year of probation, where some attention is paid to de
corum "St least, in the performance of this duty, feels sur
prised at tne inattention it is gone throijgh with, in the other
convents. By degrees, however, he accustoms himself
to this want of respect and reference in the worship of
God, and very soon joins his brethren in snuff-taking,
laughing, smiling, and in the other devices practised by

MONASTERIES OF ITALY, ETC. 119
thera to kill the time during which they are obliged to
give their bodily presence to the worship of the Suprerae
Being. The refectory is another school, in which the young
monk learns the real condition of the life he had embraced,
and to which he had bound himself by his solemn profes
sion. The table of the convent, in which he passed his
novitiate, or year of probation, was frugal and temperate,
and rather scanty ; he will then be surprised — agreeably
so perhaps — to find the tables of such convents as are not
troubled with novices, groaning under the weight of the
best that the season can afford. There are no persons so
fond of a good dinner as monks, and very few who pjit
in practice so many shameless arts to obtain one.. In
deed, all Italians are fond of eating, but monks are so to
a proverb ; for " mangiare come unfrate" means to fare
as sumptuously and as greedily as a friar — an expression
applied to those who are able to maintain a good table.
Another proverb also seems to hint that friars are well
known for good livers ; indeed, their general appearance
shows, that they are in the habit of spending more hours
in the refectory than in the choir, for they are mostly fat,
corpulent men. The Italian peasantry express their idea
of a fat beast of any kind — a hog, e. g. — by comparing it
to a friar. " Porco grasso come un frate," " a hog as fat
as a friar," is a common expression, and not meant to
cast reproach on the profession of a friar, but used as
being adequate to convey an idea of extreme obesity.
The income of the convents is principally spent in this
way. If the superior should endeavour to curtail the
usual number of dishes, or apply the money of the con
vent to any other use than in satisfying his subjects'
desire of eating and drinking, he may be certain., of in
curring their hatred, and of being deposed. Letters of
complaint will be written against him to the general supe
rior at Rome, and false accusations will be brought for
ward to hasten his ruin. If he continue obstinate in his
purpose of withholding the desired sumptuous entertain
ments, attempts will even be made on his life. Examples
of the latter method of avenging the wrongs of the belly

130 SIX TEARS IN THE '
arc numerous ; but I shall relate only one, which fell
under my own observation,
¦'' In the convent of the Capuchins at Rome, the usual
number of courses every day is four for dinner, and two
for supper, with a plentiful supply of wine, fruit, confec
tions, <Sic. ; though on feast-days, and other solemn occa
sions, the above number is increased as far as twelve, and
sometimes twenty 1 Repairs being wanted to one of the
wings of the convent. Cardinal Micara, who was general
of the order at the time the things I ara going to relate
happened, determined upon 'withholding some of the
usual courses, and apply the money thereby saved toward
paying the expenses of the requisite repairs. Presuming
on his authority as general of the order, and supposing
that no one would have the boldness to dispute the will
of a cardinal, he thought it needless to consult the other
friars, or to ask their consent, on the proposed measure.
How much he overvalued his authority and the deference
due to him as a cardinal, was proved in the sequel. . The
friars were astonished- the first day that his decision be
gan to be put in practice, to find themselves put off with
two dishes for dinner, and only one for supper. Yet they
allowed it to pass over in silence, imagining that it roas
caused by some extraordinary scarcity of provisions in
the market. The next day came, and the same number
of courses were served up as the day before. This was
followed by raurraurs and whispers araong themselves.
They at last came to the determination, and agreed to
rise in a body, and deraand the reason of this unusual
^oceeding, should it be repeated on the third day. The
third day came, and with it the same dinner as the two
former. At a signal before agreed upon, each and every
one arose from his seat, and clamorously demanded the
reason of being obliged to dine on two courses, contrary
to the rules and regulations of the convent. The supe
rior endeavoured to appease the tumult, and began to ex
plain that such was the general's order ; but had not pro
ceeded far in his discourse, when he received a blow from
a bottle thrown at him by some invisible hand, which
stunned hira and soon covered him over with blood and

MONASTERIES OF ITALT, ETC. 121
wine; the bottie having been broken against his head.
The confusion now became general ; bottles, decanters,
tumblers, plates, and dishes, flew about in all directions.
The superior, after recovering a little from his blow,
thought it the best plan to make good his escape, which
he at length effected, after receiving a few more wounds
from the missiles that were thrown at him. He pro
ceeded to the cardinal's apartment, and related to. him
what was going on in the refectory. The cardinal has
tened to the scene of action, but his presence was hailed
by a volley of jugs, and tumblers, and he also Was very
glad to run for his life, after receiving three cuts — one of
them from a knife — which confined him to his bed for
some weeks after. On regaining his own apartment, he
despatched one of his servants for the police, who imme
diately surrounded the convent, and through their exer
tions peace was in some degree restored. There was
much blood spilt, and not few of the combatants carry
marks of the wounds received in this engageraent to this
day, if they be living, and I have little doubt but they
are. The convent was placed under an interdict, till the
ringleaders could be discovered. The affair was very
soon spread through the whole city, and found its way
into the French newspapers. It was afterward made the
subject of a tragi-comic opera, and acted with great ap
plause at many of the French theatres. The principal
and leading character in the play was Cardinal Micara,
dressed in the habit of his order. In the first act, he is
represented plotting with other aged monks against the
bellies of his subjects, aadibargaining with the undertaker
for the repairs of the convent. The second act introduces
the assembly of monks laying plans for resisting the in
roads made on their daily allowance of delicacies, and
binding themselves by a solemn engagement, ratified by
a glass of wine,_to resist to the last. The third and last
act represents the scene of action ; the coming of the
cardinal into the refectory, his sermon on obedience, his
wounds, his flight, &c. This monkish brawl was^ fol
lowed by a serious injury to the private interest of the
cardinal ; for he was obliged to resign his office of nun-
12

122 SIX TEARS IN THE
cio to the court of St, Cloud, to which he was appointed
by Le6 XII. some tirae before. He was well aware, that
the scandalous scene, in which he bore so conspicuous a
part, would not be very easily erased frora the rainds of ¦
' the French, and consequently, not to put himself in the
way of ridicule, he very prudentiy resigned his nuncia
ture.* The refectory is also the place where the young monk
learns, from the example of others, to murraur against and
calumniate his absent acquaintances. No people are so
given to backbiting and detraction as monks, and none
exercise it so freely as they do, whenever an opportunity
presents itself. In the refectory especially, whenever read
ing is dispensed with — and this very frequently happens
five days in the week perhaps — their conversation is made
up entirely of criticism on the conduct and actions of some
unfortunate monk of their acquaintance, who is not pre
sent to defend himself. If an indifferent person were
present, or One unacquainted with monachism, and its cus
toms, he would imagine that the person on whom the con
versation turns, is a monster of iniquity, and unfit to bear
the name of man. Indeed, it seems, that the chief end for
which they were created, was for giving pain to their
fellow creatures ; and if it were, they could not pursue a
better course than the one daily followed to arrive at
that end. A subject for conversation being started by the
superior, perhaps, relative to the conduct of Father 77ms, or
Brother That, every one hastens to make his own remarks
upon it, and draws forth from his retentive memory some
past failing or other of the unfifttunate monk's. Thus
they continue eating and murmuring, drinking and ca
lumniating, till the signal is given for returning thanks.
Then all arise, and the superior begins the form of prayer
for the occasion with the words, " tu autem, Domine,
miserere nobis," " pity us, O Lord ;" as if the Lord
* The above description of the drama I had from a French gentle
man, who assured me, that he himself saw it acted on the theatre of
Marseilles, . I have no reason to doubt the truth of his assertion,
though I never saw si copy of .it myself, nor ever knew any other
person who saw it acted.

MONASTERIES OF ITALT, ETC, 123
could be pleased with men whose only and grfeatCst plea
sure lies in gratifying the brutal, passions of e^tifig to
excess, drinking in proportion, and tearing asun(5"et;,the
characters of their absent brethren. It is not enough^ib*-
them to indulge their bodies in feeding upon the meat .
obtained at the expense of every principle that ennobles
huraan nature, but they must also indulge their spleen
and rancour — the most hateful passions of the mind — in
taking away the good name of some of their fellow victims
— for they are all victims to the detestable, unchristian
system of monkery. Nor let it be thought too bold an
assertion to say, that their meat or living is obtained at
the " expense of every principle that ennobles human
nature ;" for what can be more debasing to the human
mind, than to yield an implicit, blind obedience to one
who, it feels conscious, very often commands things quite
at variance with its own innate sense of right ? Is not
the whole life of a monk one uninterrupted scene of lies
and imposition ? Is he not daily acting the part of an
impostor and hypocrite, when, at the command of an
atheistical superior, he teaches doctrines in which he
does not believe himself? And to what else do all these
labours and pains in the service of Satan, and in bringing
the souls of his fellow men under the grasp of that
enemy — to what else, I say, do they tend than to obtain
wherewithal to satisfy the factitious and artificial wants
of inordinate desires ? To supply the refectory with
more than is often thought necessary for the tables of
princes ! If this be not obtaining bread at the sacrifice
of virtue and truth, I do not know what is ! Human na
ture is therefore debased, and he cannot be a good monk,
who does not sacrifice every generous feeling, every prin
ciple, by which man is rendered superior to the brute, at
the monstrous shrine of monkery.
I have already, in another part of this book, given some
examples of the evil effects following persecution ; I shall
now relate one illustrative of another branch of persecu
tion — calumny or backbiting, to wit ; which is near akin
to persecution, with this sole difference, that the latter is
conducted openly, and in the face of all, whereas the

124 SIX TEARS IN THE
foriper is carried on privately, and the subject of it very
seldom becomes aware of his danger till he finds himself
on the brink of ruin.
A young monk, whose name I do not now raiollect,
• though I was slightiy acquainted with hira, being sent by
the general to preach at a village in the Carapagna di
Roma, took up his residence at the house of a respectable
inhabitant of that village, where there was a young woman,
a daughter of the master of the house. It happened that
he fell dangerously ill before the end of the lent,* and
being unable to remove to his convent, he was obliged to
remain at the forementioned house till after his recovery.
During his illness he was treated with the greatest atten
tion by every member of the family, and by no one more
so than by the young woman who was the mistress of it ;
her mother being dead. On being reinstated in health,
he was diffuse in his thanks to the gentleman and his
daughter for their kind treatment ; and as a more substan
tial proof of his gratitude, he presented the latter with
a valuable gold ring, which he bought designedly for that
purpose. But thai ring was the beginning of his misfor
tunes. The young woman, not even thinking, at this
tirae, of any thing iraproper, made no secret of the ring,"
and showed it to a great many of her acquaintances, and
among others, she showed it to another monk of the same
order with him from whom she got it. He being a private
enemy of the other, and only waiting for an opportunity
of bringing something forward that might injure him, soon
told it to a second with some additions ; the second then
told it to a third, and it went frora one to another in this
way, until it becarae at length the table talk of the entire
province. It at last reached the general's ears only a few
days before the young monk himself was publicly up
braided by one of the other raonks with whom he had
some falling out, with having- debauched the young
* Lent is the only season of the year in which there are sermons
every day in the churches of Italy. At other times, except a panegyric
on a saint, or sermon in praise of the Madonna, the entire devotion
of the people is .spent on the dramatic mummery of the mass, or some
other unscriptural ceremony.

MONASTERIES OP ITALT, ETC. 185
woman, and of having given her a ring in token of his
love. This accusation, of which he knew himself inno
cent, struck him speechless, and his silence was construed
by the others into a tacit confession of his guilt. He
was sent for, to make his appearance at Rome before the
general, and answer the accusation. He appeared, and
denied having had intercoarse with the young woman,
requesting at the same tirae to know the authors of the
calumny. The general replied, that the ring which he
had given her was a sufficient proof of his guilt, and that
the young woman herself confessed to her father, that she
was with child, and that she had been violated by him.
The young man knew not what to do, and being unable
to bring forward any thing in proof of his innocence, he
was suspended from the priesthood, and sent a prisoner
to the dungeon of the inquisition at Corneto, there to live
confined the remainder of his life. His innocence, how
ever, afterward appeared, for the young woman, brought
to the grave in giving birth to a child, being seized with
remorse, confessed publicly before her death, that she had
falsely accused the young monk, and that she had been
betrayed by another young man, who paid his addresses
to her, and afterward deserted her. She also confessed'
that she laid the crirae of seduction to the charge of the
monk, being excited to do so by her confessor, who told
her that she would be received into a nunnery after the
birth of her child, if she could prove that she had been
violated by an ecclesiastic. The most extraordinary cir
cumstance in this story is, that the confessor who gave
the young woman this perfidious advice, turned out to be
the young monk's secret enemy, and the raost active pro
pagator, and indeed the first inventor, of this most scandal
ous falsehood. So much for the conscience of confessors,
who hold the office of judges between God and man!
The young monk was afterward released from prison,
and obtained leave from the pope to leave the order
altogether. What became of him after his secularization,
I never could learn, as he quitted the Roman state and
retired to Lombardy, his native province.
This young man's character was torn asunder a mil-
12*

126 SIX TEARS IN THE
lion of times in every refectory of the province, before
the false accusation reached his own ears ; and. I remem
ber to have seen joy sparkling in the eyes, and breaking
forth from the countenances of his fiend-like calumnia
tors, while discussing this, to then^, pleasing subject.
Many other crimes were also laid to his charge, which
never existed but in the treacherous minds of his ac
cusers and calumniators. They knew very well, that
if the first accusation could be made good, all other ac
cusations, however improbable they might be, would be
easily credited. They, therefore, in order to satisfy their
malicious dispositions, and to give food to their hellish
appetite for the misery of others, scrupled not to lay to
the chdfrge of one that never offended or injured them,
crimes of the most enormous dye — aiid all this for the
fiendish satisfaction of triumphing over a fallen brother,
whom they should rather have endeavoured to reform
than to calumniate — if they were possessed of the small
est particle of that to which they so audaciously lay
claim — gospel perfection.
Another subject of discussion in the refectory is the
quality of the food, and the manner in which it is prepared.
Many raonks are excellent cooks, and though they do
not perforra the laborious part of cookery, yet they give
their directions and superintend the business of the
kitchen with great attention — much greater perhaps than
they bestow upon the works of the ministry. There is
always appointed in each convent a superintendent of
the cooking department, or clerk of the kitchen, whose
duty it is to give directions to the lay -brothers, who are
the working cooks, of the manner in which such and
such dishes should be prepared, and according as he may
perform this office to the satisfaction of the other monks,
his future promotion to the higher dignities of the order
depends. If dinner be badly prepared) a general mur
mur ensues, and the poor cook is immediately called
upon to render an account of his want of attention. If
he can give no satisfactory reason for the soup's beingtoo
salt, or badly tasted, or the meat's being over-boiled, or
half-raw, he is liable to be instantly punished by the

MONASTERIES OF ITALT, ETC. 127
superior. Sometimes the clamour against hira is so
great, especially if he should fail in his cooking two or
three tiracs successively, that the monks inflict punish
ment on him with their own hands, and thus, in a sum
mary way, take vengeance for the trespasses, which his
carelessness or want of skill committed against their
palates. This, however, seldom occurs, as they usually
leave it to the superior to decree what punishment is due
to so great an offender. The punishment more fre
quently inflicted on him is the discipline, and bread and
water for dinner, which he must eat on his knees. The
discipline is a sort of punishment which cannot but
appear strange to the generality of people in this country ;
it may not then be thought foreign to the subject to give
a short description of it, especially as it is only araong
monks that bad cooking is punished with the lash.
The monk, having received his sentence while on his
knees in front of the seat occupied by the superior, kisses
the ground in token of humility and obedience. He
then retires to the farthest corner of the refectory, and
kneeling down, draws his habit over his head, by which
his bare back is exposed, and with a cord prepared for
that purpose, begins the act of flagellation, singing in
the mean time the " Miserere ,1' which being finished, he
draws dowri the habit again,. and having put it in order,
proceeds to the head of the table, where the superior is
seated, and asks pardon, first from him, and then of the
other monks, for the fault he had comraitted. He then
retarns to his own place, and taking the bread and water
frora the table, he places them before him, and having
first asked leave frora the superior, commences his dinner.
The other monks all this time continue in their seats,
and enjoy the satisfaction of seeing him punished, with
feelings rendered still more hostile by having their dinner
spoiled through the culprit's carelessness.
This punishment is seldom inflicted for any other fault
than that of bad cooking. Indeed, this is considered one
of the greatest crimes of which a monk can be guilty,
and is, therefore, punished with unusual severity. If,
however, the cook should still continue to send to the

128 SIX TEARS IN THE
table badly cooked or unsavoury dishes, he is then dis- .
missed altogether from that office, as being one incapable
of performing it, and transferred to some other of less
responsibility ; or if he is not professed, he is dismissed
from the order altogether, as one likely to be of no ad
vantage to it.
The lent, or lents, for some orders have more than
one, are passed in the same round of feasting as any
other part of the year. The only difference is, that fish
takes the place of flesh. If the expense be looked to,
a dinner of the former is far more expensive than one of
the latter. The same number of dishes is served up,
consisting of different kinds of fish, or if different kinds
cannot be obtained either for love or money, then the
same kind, but prepared in different ways, is used. Boil
ed, fried, roasted, and stewed fish is often served up at
the same meal The soup — an indispensable article in
an Italian dinner — is in lent composed of rice boiled in
almond-milk, which is so very dear, as only to be used
as a delicacy at the table of the rich ; yet monks, who by
their vows are sworn to observe a life of poverty and
abstinence, think it no sin to vie with the rich in delica
cies of this kind. Supper in lent, or collation as it is
called on account of itsjbeing something less than an-
ordinary supper, i. e. a monk's supper, consists of only
one plate of fish and some salad. Monks make a great
noise in the world about their fasting and abstinence, and
about the severity with which lent is observed within the
walls of their convent ; but a peep within the scene will
soon convince any unprejudiced observer, that their fast
ings, &c. like many other of their practices, cannot bear
the public eye. They, therefore, put on mortified coun
tenances when they go out, and report in every place
they visit, that their diet in lent is wholly made up of oil
and herbs ; thus adding lying, as they usually do in other
things, to hypocrisy in this, also. So far from the ob
servance of lent being considered as a penance, many of
them, who prefer fish to flesh-meat, long for its arrival,
being sure of satisfying their desire of eating at that time,
with raore goiit than at any other season of the year.

MONASTERIES OF ITALT, ETC. 129

CHAPTER XVII.
Effects of bad example — ^Its effect on the Author's mind — He seeks
the advice of his confessor — The confessor's apology for the vices
of his order — A word of advice firom the same for the Author's pri
vate use — Tampering with the consciences of others, as practised
in the confessional — The Author practises upon his confessor's ad
vice — Falls into infidelity — Argues publicly against the existence of
God — Becomes an object of suspicion to his fellow monks — Search
made in his room for heretical books and papers — Johnson's Dic
tionary convicted of heresy — Ordination — 5f umber of orders in the
Romish church-v-In what the candidate for ordination is examined
— Character of Monsignor Macioti, Sufiragan-bishop of ViUetri —
Episcopus in partibus.
In such a school as this the young monk, just freed
from the restraint in which he had been held during the
year of probation, soon learns to forget whatever good
principles he may have imbibed from the precepts and
instruction of his master-novice. Those instructions,
though tending to form erroneous ideas of things, and to
judge falsely of matters bearing a near relation to the good
of society, and to his own eternal welfare, were at least
clothed in the garb of truth, and had the power of restrain
ing him in some degree from open acts of impiety. But
the evil doings of the other monks, their murmurings,
their love of defamation, their insatiable desire of indulg
ing in sensual gratifications, especially in those of the
table, and their lukewarm, not to call it impious manner,
of going through the services, which are intended, how
ever erroneously, for the worship of God ; all these
things united, soon make him throw aside, as useless, the
principles of a religious life which he had imbibed, and
plunge headlong into the vortex of corruption and irre
ligion, in which his fellow raonks are so deeply sunk.
He may at first, perhaps, take but little part in the petty
brawls and quarrels which agitate his brethren, and may
be too scrupulous in doing gratuitous injury to those from
whom he has received none ; but after some years', nay.

130 SIX TEARS IN THE.
months' practice and daily example set him by others, he
will soon, too soon, take an active part in these scenes,
and make himself a ringleader in the practice of those
very things which at first appeared to him so sinful, so
disgusting, and so unbecoming the character of men who
are dedicated to the service of God, and to the preaching
of his laws to their fellow men. But as a bad tree cannot
bring forth good fruit, so also monkery, essentially bad
in itself, cannot possibly be followed by any other effects
than what flow from the corrupt fountain of unrestrained
human passions, and from the practice of a false system
of religion.
When first introduced into such scenes as these de
scribed in the last chapter, I really imagihed myself re
moved into a different sphere of existence altogether, I
could hardly conceive it possible, that men, whose osten
sible object in life is the service of God, and the edifica
tion of God's people, could act in a way diametrically
opposite to the fulfilment of that object. Farther expe
rience soon convinced me that God and his service took
up the smallest portion of their thoughts, and that self,
and the gratification of their passions, were the things-
which each and every one had most at heart. I soon
became convinced that the religious habit was used as a
cloak to cover over their detestable vices, and that the
preaching of God's word, and the administration of church
rites, were used as instruments, through the mediura of
which they might more easily attain their desired ends.
In place of realizing a quiet, holy, undisturbed life, which
I so fondly anticipated, I found that such a life would be
more practicable in the midst of worldly pursuits than in
the society of raonks ; and that a religious, serious deport
ment, so far from obtaining for its possessor love and
esteem, among thera would only procure him hatred and
ridicule. What my feelings must have been on thus
finding my long cherished hopes of happiness in the
monastic life, totally destroyed by becoming practically
acquainted with that life itself, and how I must have re
gretted the vow which I had a little before taken, of adher
ing to it for ever, thereby leaving to myself no opening

MONASTERIES OF ITALT, ETC. 131
for reti-aCtio'n, may be more easily imagined than de
scribed. I, for a long time, wished to persuade myself,
so loath was I to be undeceived, that things which ap
peared to me evil and indecorous, may be in theraselves
harijless, or at least, indifferent, and that the evil of
them consisted raore in my manner of viewing them than
in the things viewed. But this deception of my better
judgment could not last for ever, for the more I observed
them, the stronger grew the opinion of their being any
thing but in accordance with the pretepts of revealed, oi
even of natural religion. I began, therefore, to judge
more freely of the morals of my brethren, and to feel
satisfied that their manner of living must appear unbecom
ing and indecorous to any one, judging it even by the
standard of natural morality, not to mind the more rigor
ous standard of Divine revelation. These opinions so
long resisted, and considered as temptations of the devil, I
now, that I could resist them no longer, thought it advi
sable to lay before my confessor, while seated in his tri
bunal — the confessional, and ask his advice thereon. I
had not, at this time, entertained the sraallest doubt of the
truth and holiness of all and every doctrine of the church
of Rome, nor did it once enter my mind, that the cause
of the evil lives of the monks should be attributed to the
corrupt form of religion which they professed, and of
which they were the ministers. Had such thoughts oc
curred, I should have resisted them as temptations from
the evil one, indeed. I had then little imagined that a
time would come when it would please the Almighty to
dispel darkness from my benighted soul, and show me
the way in which he loves to be worshipped, and from
which way no bad effects can follow. But this happened
many years after. Believing, firmly believing, indeed,
in the Divine institution of auricular confession, as one of
the infallible doctrines of Rome, and convinced that it
was the only safe method by which sinners could be re
lieved of their doubts and fears, and that through it remis
sion of sins is really obtained, I approached, with reve
rential awe, the judgment seat of the priest, having already

132 SIX TEARS^IN THE
resolved to make the sins of others, and not my own, the
subject of my confession — to lay before him my thoughts,
my opinions, my judgment, and my temptations con
cerning the conduct of the other monks. He heard me
very patiently to the end, and then replied, ^r«<, that the
tribunal of penance was the place for hearing the sinner
confess the sins committed by himself, and not for
hearing a sinner accusing fellow sinners of sin ; " but,"
ejpntinued he, " as I have heard you so far, and as you
have asked my judgment — not opinion, (this was said in
character,) on the bad customs and evil practices of our
brethren, I must acknowledge that their general conduct
is not in accordance with a life of gospel purity, which
their sacre^ character of priests obliges them to attain, and
that when examined by the standard of gospel morality,
it must appear to every observer'in the same sinful light
it has appeared to you. But, dear brother, we must con
sider that monks are also men, as well as those living in
the world, and that he ' who goes about like a roaring
lion, seeking whom he may devour,' takes more plea
sure in tempting thera than, in terapting others ; and that,
withdrawing from the worid and dedicating themselves to
the worship of God do not necessarily include a freedom
frora those passions to which all men, more or less, are
subject." He finished his apology for their vices by a
word of advice directed to myself, the sum of which was,
" that I should be cautious how I showed any sign of
disgust or dislike at the conduct of others ; and that now
was the tirae, while young, of conciliating the favour
of ray brethren, by overlooking their faults, and charita
bly attributing them to an erroneous judgment, and the
weakness of human nature, and not to premeditated in
tention of offending God, and injuring their fellow men.
If I aqted otherwise, it would be the cause of blighting
my future prospects of arriving at any dignity in the
order, and would bring down upon me retaliation from
the persons whose conduct I took the liberty of criticis
ing, which would very probably cause me no small share
of une^iness and,trouble."

MONASTERIES OF ITALT, ETC. 133
The foregoing is the substance of the advice, as far as
I can now recollect, which my confessor thought it his
duty to give me. By it may be seen the iniquitous tam
pering with the consciences of others practised in the
confessional, and the settled plan of making the fool,
who bends his knee to that seat of judgment, be recon
ciled to every practice, every open imraorality of the
clergy. A minister of Christ, one, too, arrogating to
himself the representation of the person of Christ in
his ministerial office, making an apology for the vices
of his order in the very exercise of that office, is in
itself horrible ; but when the ^arae minister, not con
tent to apologize for vice, also encourages the person,
whom superstition and a false notion of religion brought
to his knees, in order to' ask advice for his future con
duct ; when he encourages and exhorts such a person to
conform himself to the reigning vices, or at least to give
them his sanction by passing thera over in silence, under
pain of injuring his future prospects of aggrandizeraent,
or of drawing upon himself and incurring the hatred of
the evil-doers ; when the minister uses his authority as
representative of Christ in advising — which, from a con
fessor, is the same as comraanding — such abominable
things as these, then indeed it must be manifest, to even
the most incredulous, that popish theory, as well as
practice, is detestable, and that the confessional, so far
from being a place wherein the sinner is advised to ab
stain from sin, is converted into a place to inculcate the
precept of sinning. This assertion will perhaps be
denied by a great many unacquainted with the evil ten
dency of popish inventions ; but let those who have
every day before their eyes the gross immoralities of the
Romish hierarchy, and who are aware that such immo
ralities are the effects of theory, speak and deny the
truth of it if they can. His apology, however, for the
vices of the order did not satisfy me, though I was weak
enough to put in practice his advice. I began to conform
myself by degrees to the established customs, and, from
a disgusted spectator, was in a short time changed into
13

134 SIX TEARS IN THE
an animated actor on the theatre of monkery. I soon
learned to take pleasure in the misfortune of others, and,
for self-preservation, to attack when attacked, calumniate
when calumniated, thwart when thwarted, murmur when
murmured against; in fine, I arrived at such perfection
in the art of torraenting, and in the art of sinning, that
I very soon became the aggressor, without having re
ceived any provocation, and was able to beat the most
experienced among thera, at their own weapons.
Frora this tirae I may date my gradual fall into infi
delity. I first became lukewarm in the discharge of my
religious duties ; to this succeeded indifference, and from
indifference to infidelity it is well known how easy is
the transition, "the study of philosophy, especially that
part of it called metaphysics, performed an extraordinary
change in my mind and opinions, and directed my
thoughts into a channel in which they were unaccustomed
to run. Every doctrine, however absurd, every story,
however insulting to reason and wide of probability, was
swallowed with avidity before ; but now I took pleasure
in examining for myself, and experienced great joy if I
could invent some argument by which I might be able
to prove false or improbable some leading doctrine of
Christianity. I remember to have about this time — the
third year of my being a monk — argued arid proposed
objections against the existence of God, in a public dis
putation held for that purpose, and to have received great
applause for causing my opponent — the defender of God's
existence, (who, by-the-way, had hardly an ounce of
brains) — to stunible, and be unable to maintain his thesis.
Though I prefaced my objections with, a declaration that
whatever would be brought forward by me in the heat
of argument, if contrary to the received doctrine of the
church, (in which I am a firm believer, I added, hypo
critically enough,) should notj be considered as my real
opinions, but used on the present occasion for the sake
of exercise- in the art of reasoning,; I nevertheless re
ceived, with heartfelt delight, the applause received from
those who saw my stupid adversary unable to confute the
flimsy "and impious sophisms which I urged against his

** MONASTERIES OF ITALT, ETC. 135
thesis — against the existence of God.* I went farther;
I even wished to persuade myself that my arguments
were invincible and unanswerable, and that they proved
the whole world — from the savage to the philosopher —
guilty of error on account of giving credit to that which,
indeed, requires a far greater degree of credulity not to
believe than to believe. Thus, without understanding
Christianity, or without knowing more concerning it than
what can be picked up at the corrupted fountain of popery,
I was induced, partly through the scandalous lives of
its ministers — the monks — and partly through giving un
restrained liberty to my fancy — not reason, for of that I
had as littie as most modern infidels — to deny, first, the
doctrines which are the inventions of popery, and which,
at that time, I was unable to distinguish frora genuine
Christianity; and then, Christianity itself— having cou
pled in my own mind Christianity and popery, as if the
one could not exist without the other !
About the beginning of the fifth year of my monkish
life, very strong suspicions began to be entertained, by
my brethren, that I was not a firm believer in the doc
trines of the Roman Catholic, church. These suspicions
' were confirmed by an outward want of attention on my
part to the practice and ceremonies of religion as exer
cised in the convent, and by many unguarded expressions
which I often allowed to escape me while in conversa
tion with those whom I imagined to be, and who really
were, of my own opinion. Though all monks, or at
least the greater part of them, are confirmed infidels,
they yet have a dislike to those who outwardly show
their unbelief; not that they have themselves any love
• It is lawful to dispute upon every doctrine of Christianity at the
public schools in Rome, that is, the fundamental doctrines of that
religion, as the divinity of Christ, the Trinity, the existence of God,
&c. &c., because such tenets can bear inquiry, and the more they are
examined, the stronger and firmer will they become ; but equal liberty
is not granted for disputation upon the peculiar doctrines of tho
church of Rome. Thus, it is unlawful to call into dispute the su
premacy of the pope, his infalUbility, the divine institution of the
leading doctrines of the church, &p. &c ; for these cannot bear in
quiry, and must therefore be believed on the ipse dixit of the pope.

136 SIX TEARS IN THE •
for Christianity, but rather because they fear that an infi
del and unbeliever -who has not prudence enough to dis-
. guise his real opinions, even in the presence of his
associates, will not be very zealous in propagating the
tenets of popery, and in consulting for the good of the
order — the two things on which their influence over the
minds qf the people, and the emoluments necessary to
their subsistence, depend.
One of the monks with whom I had a very close friend
ship, and in whom I placed great confidence, informed
the superior privately, that I was disseminating opinions
dangerous to the good of the order, and that I had a great
many heretical books in my room which he did not un
derstand, but was sure they could not be good, because
written' in English; and also, that I was continually
writing and taking extracts from the same booksj which,
if brought to light and examined by some one acquainted
with the English language, would place beyond all doubt,
my having fallen off from a steady belief in the doctrines
of the church. This insidious information increased the
suspicion which was already but too strong against my
orthodoxy. Having, however, got a hint of it, and sus
pecting that a search in my room for books and papers
would follow, I thought it prudent to convey my books
out of the way, and commit to the flames my papers,
whicli were chiefly taken up with remarks upon raona
chisra, satires upon the monks, and extracts from the
books I had in my possession. I then borrowed from
the convent library four or five feet of theology, two or
three of councils, as many of morality, and nearly a yard
of legendary lore, lives of saints, <fee., which I conveyed
into my room, and with them supplied the vacuum left
by the removal of ray own books. The search, as I ex
pected, was made some days after, by the professor and
local superior ; but they could not help laughing, when
they found nothing but theology, morality, metaphy
sics, legends, lives of saints, &c. &c. The only book
which they made any objection to, and which I thought
it needless to remove, was a Johnson's Dictionary. This
immediately was accused of heresy, and why ? Because

MONASTERIES OF ITALT, ETC. 137
written in English, and because they could not under
stand it.* Poor Samuel Johnson was accordingly seized
upon, and carried for trial before one of the older monks,
who had a smattering of English, which he learned from
some Englishman who kept a shop in Ancona, his native
town. The old monk, putting on his spectacles with the
air of an inquisitor, examined it here and there, and cast
ing his eyes by chance on the word " Jesuits," which is
defined by Johnson " a body of monks who presume to
usurp the name of Jesus," he immediately pronounced
it heretical. It was then given over to the superior, and
1 thought he was going to commit an auto defe on it, i. e.
burn it, but this he did not do ; for he only placed it
-under lock and key in the library among the " libri pro-
libiti," or prohibited books,t "The storm passed over in
* The greatest distrust is held of all English books throughout
every part of the Roman states. I once had a bundle of " Galig-
nani's Messenger" in my hand, which an English friend had lent
^ne, and meeting accidentally with the professor, he asked what it
was. I told him, it was a bundle of English newspapers. He chided
me for reading such heretical writings, observing that " thousands of
English heretics go to hell every day," (vanno alia casa del diavola
ogrd giomo.) So much for monkish bigotry, and the effects of the
unchristian doctrine of exclusive salvation.
¦j- In the library of each convent there is a place set apart for pro
hibited books, or those books which are censured by the master of the
" sacred palace," who is always a Dominican friar. The best books of
«very European language are prohibited, and sentence of excommuni
cation passed against all who read them._ The titles and the names
of the authors of such books ar? collected in one volume entitled " in
dex ^brorum proliibitorum," printed at the Vatican press annually,
and given away gratis to the different libraries of popish Europe.
This i^ also another emolument to the papal see, for the librarians and
tookisell^rs are commimded neither to lend nor sell prohibited works,
ig^nless ^o those who have a written license from the pope to use them.
^h)?. license is never granted till paid for, and thus the obtaining of
jj, becomes a source of gain to the " infallible head" of the church. It
K really astonishing;, what a change money is capable of performing !
It may be asked, whether reading such a book be sinful or othervvise ;
if not sinful, why then place a shackle on man's liberty by prohibiting
it I if sinful, how is it possible, that the bestowing a sum of money
op a self-ponstituted authority, can make it not sinful 1 The reason
for this, as well as for most other praotioea of the church of Rome,
must be sought in the insatiable desire of amassing money by majdng
13*

138 SIX TEARS IN THE
this way, and indeed, with far less trouble than I at first
thought it possible, judging from the bigotry of the monks
and frora the great pleasure they are accustoraed to feel
when an opportunity presents of enjoying the misery of
others. It had even a favourable effect; for, in some de
gree, it dissipated the qloud of suspicion that hung over
me, and made rae more cautious in future of reposing
confidence in the seeming friendship of those, who only
sought an opportunity to betray.
About this period, I arrived at the age required by the
canons fot receiving the order of sub-deaconship ; having
already received the four minor orders.* I was accord
ingly sent by the general to Velletri, a city about twenty-
six miles from Rome, for the purpose of having that
order conferred upon me by the bishop of that diocess.
The candidate for ordination is very strictly examined in
presence of the bishop on some treatise of dogmatical
theology, selected for the occasion by the examiners.
the consciences of Christians a saleable commodity. To this custom
of prohibiting books, Pbpe alludes in the following verses :
Lo ! Rome herself, proud mistress now no more
Of arts, but thund'iing against heathen lore ;
Her grey-haired synods damning books unread,
And Bacon trembling for his brazen head.
Padua, with sighs, beholds her Livy burn,
And even the antipodes Virgilius mourn. Dunciad.
* It may not be generally known, that in the Roman Catholir
church there are seven orders, four of which are called minor orders ;
Osteriatus, Lectoratus, Exorcistatus, and Acolytatus. These four are
conferred at a very early age, sometimes before the candidates arrive
at the age of understanding the meaning of them. They are now in
practical disuse, being considered as only preparatory to the re
ceiving of holy orders ; though in the ancient church, there is reason
to suppose the offices attached to them were exercised by some jSfous
laymen of the church. According to Romish theologians, they were
instituted by Christ himself, and as proof of their being so, they dis
tort some passages of Scripture. The other three, subdeaconship,
deaconship, and priesthood, are called holy orders. The age at which
they may b? received is fixed by the Council of Trent ; the first at
twenty-one years, the second at twenty-two, and the third at twenty-
five ; though the pope has the power of dispensing with eighteen
months of the latter, which he generally does, ii paid for it.

MONASTERIES OF ITALT, ETC. 139
This takes place not so much for the sake of trying
whether he is possessed of sufficient information, (the
ignorant being as often promoted to orders as the learned,)
as in order to be able to judge of the soundness of his
views relative to the doctrines of the Roman Catholic
church. The treatise on which -I was examined, seemed
as if designedly selected for my person, for it was that
very one about the truth of which I entertained the greatest
doubts — " the tractatus de ecclesia," or treatise concerning
the authority and power of the church. The doctrines
discussed in this treatise being once established on a sure
foundation, all the other unscriptural doctrines of popery
cannot be denied, without falling into a contradiction ; for
if it be once granted that the church has the power of
directing- and fixing the things necessary to be believed
by the faithful, and of bringing in and mixing up tradition
with the written Word, and also of explaining that Word
itself, in favour of some new doctrine ; how, then, with
any consistency can any one of its tenets be denied ? If
it be granted with the Italian church, that the pope, in
his own person, is infallible, or with the Galilean church,
that a council assembled by authority of the pope cannot
err ; how then can it be denied afterward, that the things
held out for belief, and established by a council or a pope,
though in direct contradiction to the words and sense of
Divine revelation, are not sound doctrines, and not neces
sary to be believed by all who adhere to the church of
Christ? If the authority of popes and councils be once
granted to have its claims founded on scriptural grounds,
then indeed the belief in purgatory, invocation of saints,
auricular confession, and in all the other innovations
made in the Christian faith by popery, must follow, if due
consistency be attended to. Though fully aware of the
consequences flowing from the questions proposed to me
by the examiners on this subject, I yet had the weakness
to dissemble my real opinions, and answer with the most
scrupulous orthodoxy — that is, as orthodoxy is understood
by the Romish church. To this was I obliged through fear
of being refused ordination, if I answered otherwise — a
certain result, followed also by personal danger — and also

140 SIX YEARS IN THE
through fear of affording an opportunity to m.v c'Oiher
monks of renewing their former obloquy. I was, tnere-
fore, approved of and pronounced by the exanjiners a fit
subject for promotion to sub-deaconship, my papers be
ing first examined, especially the certificate of my baptism,
in order to be sure of my having reached the canonical
age. Not to revert to this subject again, it may be as well to
mention here, that one year after this, on reaching my
twenty-second year, I was ordained deacon by the same
bishop, after having passed through another exaraination,
similar to the one related above. The 'treatise selected
on this last occasion was that which every Italian priest
is obliged to almost swear to — the treatise on the infalli- "
bility of the head of the church, as the pope is called.
This is not pronounced exactly a matter of faith ; for
then provocation would be given to the Galilean church
to separate from the Italian, as the former does not be
lieve in it ; but it is declared a holy and wholesome doc
trine, and next to faith — proxima fidei. I answered on
this occasion, as on the 'other, according to the known
opinion and teaching of the church of Rome, and was so
hypocritical as to show a holy anger against the boldness
of the French, who dared call in question a doctrine
so holy and scriptural. The bishop praised me for my
zeal, and hoped that when sent and established in my
own country, I would faithfully preach and propagate the
doctrines of the Roman Catholic church, and endeavour
to bring under the obedience of the supreme pontiff —
(sotto I'ubbedienza del summo pontefice, were his words)
—the benighted heretics of Ireland, for whose conversion
he uttered a fervent prayer — more fervently, I presume,
than they themselves pray for that conversion. Poor
heretics ! My answer to this holy admonition may be
easily imagined, and I passed for a pious, orthodox young
clergyman, and for one who would 'be very zealous in
propagating the doctrines of the holy Roman, CathoUc
church. So pleased ,was the bishop with ray answer,*,
and so well did I act my part, that he invited me to dine
with hira the next day — and gave me a letter of introduc-

MONASTERIES OF ITALY, ETC, 141
tion to Cardinal Rivarola — who was a particular friend
of his ; which I was to deliver on my return to Rome,
It is but just to. add, that Monsignor Macioti — for that was
the name of the bishop of whom I am speaking — was a
really good and pious man ; and seemed sincere in his
belief of the doctrines of the church of Rorae, and firmly
convinced that a belief in those doctrines was most essen
tial to the salvation of man. He was bishop in partibus
infidelium,* and only suffragan-bishop of Velletri. The
diocesan bishop, who was a cardinal, always residing in
Rome, left him as his suffragan in care of the diocess ;
and on hira, therefore, devolved the whole raanagement
of the affairs relating, to the church of Velletri and its
dependencies. He had very little of that pride and vain
glory, which are to be found the principal ingredients in
forraing the character of raost popish prelates. He was
an humble, practical Christian, and if we except his
bigotry, which was more the fault of the religion he pro
fessed than of the man himself, he could have been held
up as a shining example for the imitation of the ministers
of Christ. Had he lived in another country, or had he
been so fortunate as to see the errors of popery, he would
certainly be considered as one blessed with an abundant
share of heavenly grace. Unlike most Italian prelates,
he spent his income on the poor of his flock, and not in
• Episcopus in partibus infidelium, or bishop in infidel countries,
is a title given by the pope to the numerous bishops without diocesses
who surround his throne. Whenever the pope wishes to exalt and
do honour to a favourite ; or when a priest of a rich and noble family
is fool enough to throw away a large sum of money for a dignity, he
is consecrated bishop of some place, taken at hazard from the map of
the world, over which the pope, as universal pastor, claims authority.
Thus, one is made bishop of some of the South Sea Islands, while
another obtains a diocess in Crim Tartary. They never see their dio
cesses, nor do they ever trouble their heads about them ; some of them
often not knowing in what part of the world the place from which
they take their title is situated ! They bargained for the empty title,
and that they have got — ilfumo senza Varrosto — the smoke without
the roast — as. the Italian proverb has it. The pope thus bestowing
bishopricks on his courtiers strongly resembles. the valorous knight
Don Quixote bestowing the government of islands on his squire
Sancho Panza,

142 SIX TEARS IN THE
indulging in the pleasures of the table, and other luxuries.
While other bishops might be found at the conversazioni
and entertainments of the great, or gallanting, in the
character of cicesbei, the wives of their acquaintances, his
post was at the bedside of some dying beggar ; endeavour
ing to alleviate his sufferings, and administering the con
solations which religion, however corrupt it may be,
. always affords *to the last moments of a departing sinner.

CHAPTER XVIII.
Jealousies and enmities of monks of different orders — Reasons for
entertaining such hostile feelings against each other^Sample of
monldsh lampoons — The immaculate conception of the blessed
Virgin — The Dominicans and Franciscans declare war against each
other — Monkish imposture — Tragic story of Jetzer — The ghost of
a Dominican appears to him — Jetzer undergoes the discipline, in
order to redeem his brother's soul from purgatory — The virgin
prior — Revelations made by the Virgin to Jetzer — He receives the
five wounds that pierced Jesus on the cross — Jetzer discovers the
imposture — The Dominicans attempt to poison him — ^He flies from
them, and seeks the protection of the civil authorities — The actors
in the infernal plot burned alive — Jetzer's death — The use which
the Franciscans make of the foregoing narrative — Number of re
ligious orders — How distinguished from each other — Division of
monks — Number of the clergy in the capital of popery — Number
of beggars.
Though great the enmities and jealousies entertained
for each other by monks Hying in the same convent
and of the same order, far greater still are those they bear
toward other monks of orders differing frora their own.
The greatest enemies of the same order, who would, be
glad to see each other at the bottora of the sea, forget
their private quarrels, and unite their strength in attacking
the common enemy — another religious order. To this
they are excited both by the prejudices of their monkish
education, which leads them to consider their uwn order
as the one most pleasing to God, and also, by a fear of
losing their emoluments, and the means of sunjporting'

MONASTERIES OP ITALY, ETC, 143
luxury, if another order should rank higher in the opinion
of the world than their own. Monks of different orders
can hardly oljserve the rules of common politeness, and
keep themselves within the bounds of civility when they
meet. They eye each other with looks of mortal defiance,
and let no opportunity slip of heaping calumny on each
other, and of turning into ridicule the manners and cus
toms of each other's order. If the Franciscan should
have an image or relic in his convent, which is thought
an object of greater veneration by the people than some
other relic or image of the Dominican's, the latter never
loses an opportunity of crying down the worth of the
former's property and extolling his own. It is a common
saying, " two of a trade can never agree." This proverb
is verified by those traders in imposition. The Augus-
tinian hates the Carmelite, the Carmelite the Augustinian ;
the Augustinian the Dominican and the Franciscan ; one
branch of the Franciscans hates another branch of the
same ; the Reformed -hating the Capuchin, and the Capu
chin the Observant ; and in this way they live,"hating each
other, and trying to debase each other's order, while they
extol their own, and all for the sake of bringing money
into their own coffers, and of making the people imagine
that there can be no degree of merit attached to any order,
but to that of which they themselves are members. When
this Opinion once prevails, and gains ground in the minds
of the people, then indeed those who were so fortunate
as to establish and propagate it, may triumph over the
other orders, and may be sure of obtaining that support
which follows frora the blind devotion of a superstitious
peasantry. Many monks are so zealous in contending
for the good of their own order, that they make no
scruple to compose satires, and even obscene hymns,
against the other orders, and distribute copies of them
privately among the people ; for they imagine that the
more the othei' orders are lessened in the esteem of the
populace, the more will their own grow in that esteem.
I have seen a "prayer," composed in Latin by a Domini
can friar, in order to turn into ridicule, and bring oppro
brium on the Capuchins, who had a convent in the same

144 SIX YEARS IN THE
town, (Albano,) and who ranked higher in the opinion of
the public than his own order. It was handed about by
the Dominicans, and at last reached the hands of a secular
priest, who had a friendship for the Capuchins, and by
him it was shown to their superior, who complained
against the author to the court of Rorae. As far as I can
now recollect, for I have not by rae a copy of it, it ran
thus : — " Deus, qui raalignos Capucinos in hoc mundo
scaturire fecisti ad destructionem mulierum, olei, vini,
panis, casterorumque tuorum comestibilium, extende super
eos, te quesumus, manum tuae potentiae, da illis raorbum
Gallicum, et deduc eos in profundum lacum, ubi remaneant
per omnia saecula saeculorUm. Amen." (O G — d, who
hast made the malignant Capuchins spring up in this
world, for the destruction of women, bread, oil, wine,
and of thy other eatables ; extend over them, we beseech
thee, the hand of thy power, give them the * * * disease,
and sink them into the deep lake, where may they remain
for ever and ever. Amen.) I have deemed it necessary
to give this blasphemous prayer — highly blasphemous
indeed — in order that the reader may be able to form
a judgment of the wicked devices which raonks have re
course to, when the desire of aggrandizing their own
order, and of bringing it into repute, irapels them to ridi
cule, and thereby debase, (though often at the expense of
truth, and of doing injury to their fellow creatures,) the
orders of other monks. It also may show the little venera
tion in which God is held by them, when they dare take
in vain his name, and apply it in so unseemly a manner.
It is true, that the Capuchins, and indeed all monks, give
sufficient provocation to wish them badly ; and to en
deavour, for the sake of society, to expose their evil
doings ; but yet this need not be done in the blasphemous
manner which we see here practised ; and practised too
by those who are as deep in iniquity as the very persons
whom they censure.
The well-known dispute between the Dominicans and
Franciscans relating to the immaculate conception of the
Virgin Mary, was carried on by these two orders for
raany years with an equal degree of vehemence on both

MONASTERIES OF ITALY, ETC, 145
sides. The question, uninteresting as it may appear,
and Eis it really is, whether the Virgin Mary was born
without the blemish of original sin, or not, employed
the pens and talents of the greatest men of these orders
for many years, and bid fair to disturb the peace, not"
only of the members of each order, but also of the whole
Roman Catholic church. No arguments- were left un
tried, no schemes were left unpractised, by the contend
ing parties, to prove one another guilty of heresy, and
thereby to bring on the conquered side the opprobrium
attached to the name of heretics. It is not to be sup
posed that they cared a fig whether the Virgin was, or
was not, immaculately born ; but the question was start
ed, a different side was taken by each, and the honour
of their respective orders, and the maintenance of its
respect with the people, required that each party should
defend, with all its might, the side of the question it had ,
adopted. The tragic story of Jetzer, conducted at Bern,
in 1509, for determinihg this uninteresting dispute, is
well known to the world. I shall, however, take the
liberty of relating it here, in order to give the reader,
who may not have heard it before, a view of the impious
frauds which have been carried on in the church of Rome,
and of the little regard which monks pay to the means
so that they obtain their end.
The Franciscans maintained that the Virgin Mary was
born without the blemish of original sin ; the Dominicans
asserted the contrary.. The doctrine of the Franciscans,
in an age of darkness and superstition, could not but be
popular, and hence the Dominicans lost ground from day
to day. To support the credit of their order, they re
solved, at a chapter held at Virapson, in the year 1504,
to have recourse to fictitious visions and dreams, in which
the people at that time had an easy faith, and they de
termined to raake Bern the scene of their operations. A
lay-monk named Jetzer, who was extremely simple, and
much inclined to austerities, and who belonged to their
order, was chosen as the instrument of the delusions they
were contriving. One of the four Dominicans, who had
undertaken the management of this plot, conveyed him-
14

146 SIX TEARS IN THE i
self Secretiy into Jetzer's cell, and about midnight ap
peared to him in a horrid figure, surrounded with howl
ing dogs, and seemed to blow fire from his nostrils,
by the means of a box of combustibles which he held
near his mouth. In this frightful form he approached
Jetzer's bed, told him that he was the ghost of a Domi
nican who had been killed at' Paris, as a judgment of
Heaven, for laying aside his monastic habit ; that he was
condemned to purgatory for this crime ; adding, at the
same time, that by his means he might be rescued from
his misery, which was beyond expression. This story,
accompanied by horrible cries and bowlings, frightened
poor Jetzer out of the littie wits he had, and engaged
hira to proraise to do what was in his power to deliver
the Dominican froin his torments. Upon this, the im
postor told him, that nothing but the most extraordinary
mortifications, such as the discipline of the whip, per
formed during eight days by the whole monastery, and
Jetzer's lying prostrate, in the form of one crucified,
in the chapel during mass, could contribute to his de
liverance. He added, that the performance of these
mortifications would draw down upon Jetzer the pecu
liar protection of the blessed Virgin, and concluded by
saying that he would appear to him again, accompanied
by two other spirits. Morning no sooner came than
Jetzer gave an account of this apparition to the rest
of the convent, who all unanimously advised him to
undergo the discipline that was enjoined him, and
every one consented to bear his share of the task im
posed — that of flogging the poor wretch. The deluded
simpleton obeyed ; and was admired as a saint by the
multitudes that crowded about the convent ; while the
four friars that conducted the imposture magnified, in a
most pompous manner, the miracle of this apparition, in
their sermons and in their discourses. The night after,
the apparition was renewed with the addition of two
impostors, dressed like devils ; and Jetzer's faith was
augmented by hearing from the spectre all fhe secrets of
his life and thoughts, which the impostors had learned
from his confessor. In this and some subsequent scenes.

MONASTERIES OF ITALT, ETC. 147
equal in enormity to those already related, the imposto'r
talked much to Jetzer of the Dominican order, which he
said was peculiarly dear to the blessed Virgin ; he added,
that the Virgin knew herself to be conceived in original
sin ; that the doctors who taught the contrary were in pur
gatory ; that the blessed Virgin abhorred the Franciscans
for making her equal with her son ; and that the town
of Bern would be destroyed for harbouring such plagues
within her walls. In one of these apparitions, Jetzer
imagined that me voice of the spectre resembled that of
the prior of the convent, and he was not mistaken ; but
not suspecting a fraud, he gave little attention to this.
The prior appeared in various forms, sometimes in that
of St. Barbara ; at others in that of St. Bernard : at
length he assumed that of the Virgin Mary, and, for that
purpose, clothed himself in the habits that were employed
to adorn the statue of the Virgin on the great festivals. "The
litde images that on those days are set on the altars were
made use of for angels, which, being tied to a cord that
passed through a pully over Jetzer's head, rose up and
down, and danced around the pretended Virgin, to in
crease the delusion. The Virgin, thus equipped, ad
dressed a long discourse to Jetzer, in which, among other
things, she told him that she was conceived in original
sin, though she had remained but a short time under that
blemish. She gave him, as a miraculous proof of her
presence, a host, or consecrated wafer, which turned from
white to red in a moment ; and after various visits, in
which the greatest enormities were transacted, the Virgin
prior told Jetzer that she would give him fhe most affect
ing and undoubted marks of her son's love, by imprint
ing o» him the five wounds that pierced Jesus on the
cross, as she had done before to St. Lucia and St. Catha
rine. Accordingly, she took his hand by force, and
struck a large nail through it, which threw the poor dupe
into the greatest torment. The next night, this mascu
line virgin brought, as she pretended, some of the linen
in which Christ had been buried, to soften the wound ;
and gave Jetzer a soporific draught, which had in it the
blood of an unbaptized child, some grains of incense and

148 SIX YEARS IN THE
of consecrated salt, sorae quicksilver, the hair of the
eyebrows of a child — all which, with some stupifying
and poisonous ingredients, were mingled together by the
prior with magic ceremonies, and a solemn dedication of
himself to the devil in hope of his succour. The draught
threw the poor wretch into a sort of lethargy, during
which the monks imprinted on his body the other four
wounds of Christ in a manner that he felt no pain.
When he awakened, he found, to his unspeakable joy,
those impressions on his body, and catn» at last to fancy
himself a representative of Christ in the various parts
of his passion. He was, in this state, exposed to the
adrairing multitude on the principal altar of the convent,
to the great mortification of the Franciscans. The
Dominicans gave him some other draughts that threw
him into convulsions. By means of a pipe placed in the
mouths of two images, one of Mary and another of the
child Jesus, the former of which had tears painted upon
its cheeks in a lively manner, they contrived to make the
two images speak. The little Jesus asked its mother, by
means of this voice, (which was that of the prior,) why
she wept? and she answered, that her tears were owing
to the impious manner in which the Franciscans attri
buted to her the honour that was due to him, in saying
that she was conceived and born without sin.
The apparitions, false prodigies, and abominable stra
tagems of these Dominicans were repeated every night ;
and the matter was at length so grossly overacted, that,
simple as Jetzer was, he at last discovered it, and had
almost killed the prior, who appeared to him one night in
the form of the Virgin with a crown on her head. The
Dominicans, fearing, by this discovery, to lose the fruits
of their imposture, thought the best method would be to
own the whole matter to Jetzer, and to engage him, by
the most seducing promises of opulence and glory, rto
carry on the cheat. Jetzer was persuaded, or at least
appeared to be so. But the Dominicans, suspecting .that
he was not entirely gained over, resolved to poison him ;
but his constitution was so vigorous, that though they
gave him poison five several times, he was not destroyed

MONASTERIES OF ITALY, ETC. 149
by it. One day they sent him a loaf prepared with some
spices, which growing green in a day or two, he threw
a piece of it to some dogs that were in the monastery, and
it killed them immediately. At another time, they poi
soned the host, or consecrated wafer ; but as he vomited
it up soon after he had swallowed it, he escaped once
more. In short, there were no means of securing him
which the most detestable impiety and. barbarity could
invent, which they did not put iri practice ; till finding, at
last, an opportunity of getting out of the convent, he
threw himself into the hands of the magistrates, to whom
he made a full discovery of this infernal plot. The affair
being brought to Rome, commissaries were sent from
thence to examine the matter ; and the whole cheat being
fully proved, the four friars were solemnly degraded from
their priesthood, and were burnt alive on the last day of
May, 1509. Jetzer died some time after, at Constance,
having poisoned himself, as was believed by some. Had
his life been taken away before he had an opportunity of
making the discovery already mentioned, this execrable
and horrid plot, which, in many of its circumstances, was
conducted with art, would have been handed down to
posterity as a stupendous miracle. It is now related by
the Franciscans to their novices and students, in order to
excite their hatred against the Dominicans, and to be
used as an argument in favour of the immaculate concep
tion, which they so zealously defend. They say, "that
such a well-laid plot could never be discovered, were it
not for the intervention of the Virgin, whose prerogative
it attempted to impugn, and thereby lessen the praise and
¦adoration due to her from the faithful ; that she permitted
it to proceed so far prosperously, in order to take a
signal and public vengeance on the machinators, and that
through her protection Jetzer was preserved from the
powerful poisonous draughts, which were so often admi
nistered to him by his impious brethren."*
* It ought to be understood, that I have followed, with very few
variations, the narrative given by Buck, in his " Theological Diction
ary," of the above event. It so exactly accords with the account
^ven 6y the Franciscans, and with what I have read in other books,
14*

150 SIX YEARS IN THE
The great number of religious orders that infest socie
ty, and the immense number of individuals attached to
each order, surpass almost all belief. These orders are
distinguished from each other by the colour and form of
their respective habits. Some monks wear a white habit ;
others, a black one ; this o'rder is clad in a brown livery,
while that other, in a gray or parti-coloured one. Sorae
have shoes and stockings, while others place merit in
going about in sandals, and without stockings. I am not
aware that any order as yet has placed merit in wearing
boots ; but the tirae may come when the pope -will
put his seal of holiness on boots also ! Some orders
allow their beards to grow, and shave their heads in imi
tation of the ancient Magi, whom they much resemble
in their impositions ; while others, on the contrary, shave
their beards, and let the hair of their head grow.
Monks are also divided into three different classes. The
first class is that of solitaries, who live alone, and are to
be found only araong the Calogeri, or Greek monks,
especially those inhabiting Mount Athos, in Thessaly,
called in modern Greek, " opus ayws," or the happy moun
tain. The Latin church says, that the Trappists, Bene
dictines, Caraaldolensains, &c., are of the class of soli
taries ; but if they are, they raust be so, as* " lucus a non
lucendo," for they are to be found in the most populous
cities of Europe, and very frequenfly in the coffee-houses,
and other public places, disputing upon politics, or play
ing cards. This does not look very much like the life
of a solitary ! The second class is called that of coeno
bites, or those living in community, as Franciscans,
Capuchins, Dominicans, Carmelites, &c. These are the
bulwarks of the Romish church, and on them the pope
chiefly depends for upholding his assumed authority.
The third class is that of scarabites, who have no fixed
residence, but, after the manner of Mahometan Santoni,
whom they much resemble, wander through the world,
leading a gypsical life, and depending upon their success
that I deemed it needless to make many'variations, which, indeed, if
made, would consist more in the manner of relating it than in the
fact itself.

MONASTERIES OF ITALY, ETC. 151
in imposing oil the people, for support. To this class
St. Francis belonged, as has been already related, before
he acquired tact enough to impose effectually on the peo
ple, and afterward on the pope himself, by which he
succeeded in establishing the order which goes under
his name.
At Rome especially, are to be found monks of all classes
and descriptions, and in such numbers, that the stranger
will be struck with astonishment, and wonder where, or
how, so great an army of idle, sanctified, dronish vaga
bonds can find support. An English gentieman, residing
in that, city, wishing to raake a probable guess ati the
number of clergy with which it is pestered,' placed him
self in a window looking out upon the Corso — the prin
cipal street — and counted the surprising number of one
hundred passing by, and strolling about for their diversion,
in the space of fifteen minutes. If to these be added the
nuns, who would also be strolling about in the street at
that tirae, if they had their own will, that is, if they were
not inhumanly buried alive, and shut up* within four
walls, we may form a tolerably just idea of the whole
number. Would it be too much to say that they amount
in all to six thousand ? I think not, and even hazard to
say that they rather exceed than fall short of that riura-
ber ! Six thousand drones depending for support on a
population of one hundred and thirty thousand, for the
fixed inhabitants of Rorae do not, absolutely, exceed that
number ! In winter, certainly, the population is greater ;
but then, the increase is occasioned by the foreigners,
who arrive from other parts of Europe, and who scarcely
ever remain longer than three months. If to the six
thousand monks, nuns, and secular priests, we add five
thousand more for beggars, we will then find, that in the
capital of popery there are eleven thousand useless inha
bitants ! Eleven thousand mouths stoppe"d by the sweat
of the industrious part of the community ! eleven thou
sand persons whose only office is imposition, robbing, and
begging, and who fully come up to Horace's description
of useless preatures, " nati consumere fruges," " born
to waste the fruits of the earth" — to eat every thing up.

152 SIX TEARS IN THE

CHAPTER XIX,
Hope of salvation placed in being bqried in a Franciscan habit—
Stoty of a soul saved from eternal damnation through the merits
of Saint Francis — Emoluments derived by the monks from the
popular superstitions — Story of an heir who was struck dead for
defrauding the Franciscans of their due — Ways practised by
monks for promoting their own interests — Their tampering with
the females of those famiUes over which they have acquired influ
ence — Story in illustration of the foregoing — Allurements held
out to females to enter nunneries — Monkish treachery illustrated
— A young gentleman's own account of the snares laid by monks
for himself, and his sisters — One of his sisters dies of a broken
heart on discovering her mistake — Happy termination of the
young man's misfortunes.
No small degree of merit is also attached by the be
nighted followers of popery to dying and being buried in
a religious habit. This proceeds from the sermons of
the monks, and from their gossiping among the pea
santry and others. Instead of directing sinners to salva
tion through Christ, and exhorting them to have a firm
reliance upon the vicarious atonement made by Him ;
their favourite theme is, " the interest which their sanc
tified founder has in heaven, and the respect paid by the
d — 1 to a body dressed up in the habit of the order found
ed by him — (St. Francis) — though, perhaps, the former
might justly claira the honour of having suggested it.
This respect for their habit is the source of great emolu
ment to them, as many who led a life of debauchery and
wickedness, and many too who led a comparatively vir
tuous life, leave by their will a sum of money to that
body of monks, on whose masses and prayers they rest
their hopes of salvation. The Franciscan habit is held
in greater esteem, and consequently is thought to have
more power of defending the soul from the claws of his
infernal majesty, than any other. It is, therefore, sought
after with great eagerness, and that man is thought sure
of salvation, who is so fortunate as to leave this world

MONASTERIES OF ITALT, ETC, 153
•I.
covered up in its sacred folds. Many stories are invented
by the monks, many fables are brought forward as exam
ples, by which to prove how acceptable and pleasing to
the Supreme Being is this soul-destroying superstition.
From an immense number, one if possible more absurd
than the other, I will select a few for the satisfaction of
the reader.
An Italian count, who, while in health, was the most
wicked and depraved of all his associates, being at the
point of death, entreated his confessor, a Franciscan
monk, to have his body wrapped up after his decease in
the blessed habit of St, Francis, and in that dress to be
committed to the grave. The confessor, after administer
ing the consolations of religion, and after explaining to
hira the great benefit which would accrue to his soul from
the protection of St, Francis, always partial to those clad
in his holy habit, promised to use his influence with the
prior of his convent, to obtain the power of complying
with his request. This power was speedily granted ;
chiefly, it may be suspected, because the dying man had
left raoney for the celebration of masses — as auxiliaries
in saving his soul — for indeed monks are not so exces
sively charitable to the souls of others, as to be at any
loss, even that of a fUthy, worn old habit, (for the longer
it is worn by some holy monk, the greater efficacy is
attached to it,) without being paid for their trouble and
loss in some way. Having obtained from "his superior
the desired permission, he returned to the sick man, and
filled his soul with joy and gladness, while relating the
favourable result of his mission. The poor sinner,
placing all his trust and hopes of salvation on the
holy habit, peaceably expired soon after. Some days
after his decease, he appeared to his confessor, while
engaged in prayer at midnight in the church, and re
vealed to him, that " he was on the point of being
condemned to the flames of hell for all eternity, and
that the demon-executioners were in the act of seizing
upon his miserable soul, in order to drag it to the
place of punishment, when the blessed patriarch St.
Francis made his appearance, and observing what was

154 SIX TEARS IN THE
going on, prostrated himself at the throne of justice, and
begged, that through his merits, and intercession, the
soul, whose body was clad in his holy habit, and who
had, while united to it, befriended his beloved disciples
in the other world, may not suffer for all eternity.
The Suprerae Judge, looking with corapassion on the
tears of his faithful servant, and unable to resist his en
treaties, corarauted the sentence to a raillion of years in
purgatory ; with the clause of being sooner liberated, if
a sufficient number of masses be celebrated for the repose
of his soul. The holy St. Francis, having thus suc
ceeded in his business of mediator, immediately drove
away the d — Is, now become enraged on account of
losing their prey, and conducted the half-redeemed soul
to purgatory, where he took leave of it, after having first
obtained permission from the angel-keeper, to allow it to
ascend once more into the world above, and relate thei
whole affair to his confessor, and request of him to speak
to his son and heir, and urge him to give a part of his for
tune to be laid out on more masses for the repose of his
father's soul." Having made this relation, the holy soul
redeemed from everlasting torments by the habit of St.
Francis, disappeared and returned to its place of tempo
rary punishment.
WiU it be thought possible, that such a story as this,
such a barefaced, impious falsehood — could be intro
duced into" a sermon by any Christian minister ? To
those unacquainted with the extent of monkish impos
tures, it will indeed, appear, if not impossible, at least
improbable ; yet I have both read it in some legend of
saints, and heard it afterward related in the Capuchin
church of Frascati, in presence of an assembled multi
tude. The life of St, Francis formed the subject of the
sermon, and the foregoing story was brought forward in
proof of that saint's power in the court of the Almighty,
It is evidently invented for the purpose of increasing
and strengthening the popular belief in the sanctity of the
Franciscan habit ; and of showing forth the great help
for obtaining salvation and appeasing the Divine wrath
which that habit affords to those, who depart this life

MONASTERIES OF ITALY, ETC, 155
clad in its sacred folds. The • apparition being made to
declare the good effects to the souls iri purgatory, pro
ceeding from offering masses in their behalf, and his
own expectations frora the piety of his son, is but a
Jesuitical way of picking the pockets of the hearers, and
of exciting them to spend' more money on the celebration
of masses, for the repose of the souls of their departed
friends. It may also be a plan (if, indeed, the story has
any foundation whatever in truth) for extorting more
money from the count's son, by thus laying open to him
the miserable state of his father, and the means of short
ening the time of his punishment in purgatory.
There is another story related by the monks, vieing
with the former in absurdity, though probably invented
for the purpose of deterring the heirs of those that be
queath legacies to the order, frora withholding what the
testator thought proper to bestow.
A nobleman of the republic of Genoa, long before it
fell under the tyrannical power of his Sardinian majesty,
was most devoutly attached to the Franciscan order, and
bestowed upon it many substantial marks of his favour
during life. At his death he bequeathed a large sum of
money, to be used in paying for masses ft be cekbrated
for the repose of his soul, by the monks of his favourite
Older. His son, a dissolute young man, refused to com
ply with the last wishes of his defunct father, and converted
to other uses the money designed for the celebration of the
masses. After sorae time, the father appeared to his un
worthy son, enveloped in flames of fire, and, with an angry
countenance, threatened him with instant death, unless he
immediately delivered up to the monks the money which
he had bequeathed for their use, telling him, at the same
time, that "he was tormented by the most excruciating
pains of hell, on account of his avarice and disobedience ;
for if he, his heir, had complied in fulfilling his last will,
and if he had given up to the possession of those for
whom it was intended that part of his fortune he had
willed to them, the suffrages and prayers of the monks
would be of the greatest avail in redeeming his soul from
the tormenting state in which it was now placed." He

156 SIX TEARS IN THE ,
further added, " that the habit of St. Francis, in which he
was buried, was of no avail whatever, because his son
had not given to the holy fraternity to which it belonged,
what was lawfully their due ; and that St. Francis, far from
looking upon him with a favourable and protecting eye,
only regarded him with anger, and had his body stripped
of the holy habit immediately after it was consigned to
the tomb." The spectre-father then disappeared, and left
his son in the deepest consternation, and fully resolved
to make amends for his evil and unjust conduct. But
this resolution was but momentary, and again he engaged
in evil courses with his wicked companions, to whom he
related the occurrence, and who laughed him out of his
fright, while squandering the property to which he be
came heir. One night, after returning from a carousal,
in which he spent the greater part of the day with his
vicious companions, he retired to his chamber in a state
of intoxication. The following morning, on his servant's
entering his room to assist hira, as he was wont to do, in
dressing, he found him stretched at full length on the
floor, a lifeless corpse. It was supposed that his father
appeared to him again, and angry at his continuing to
withhold the ifloney from the Franciscans, and thereby
depriving him of the benefit of their prayers and masses
— the only means of relieving him from torment — he had
struck hira dead, in order to make him serve as a futtire
example to undutiful heirs, and of the sure punishment
awaiting such, even in this world. This supposition
was confirmed afterward, when, on opening the father's
grave for the purpose of depositing at his side the body
of the son, the former's corpse was found stark-naked.
This being seen by one of the son's companions, who
attended the funeral, it iraraediately brought to his recol
lection the story related to him by the son, some time
before his death, and more especially that part of it con
nected with the father's declaring that " his body was
despoiled of the habit in which he was buried, by order
of St. Francis." He confessed the whole affair publicly,
and in presence of all those attending the fiineral, and,
becoming convinced of the dangerous state in which ho

MONASTERIES OF ITALY, ETC. 157
was placed by his evil course of life, he retired from the
¦world altogether, and dedicated himself to God under the
banner of St. Francis. The young man dying without
issue, the property was applied for the redemption of the
souls of its former owners from the torments which they
were, most probably, suffering ; the part bequeathed by
the father's will being first given up to the Franciscans,
according to the primary intention of the testator, and the
rest divided among the other regular and secular clergy of
the city, as a compensation for their prayers and masses.
Nor did the miracle stop here. The Lord wished pub
licly to show to his faithful people how much he was
pleased with the forementioned distribution of the pro
perty. A holy hermit was directed to go the Bishop of
Genoa, and signify that it was the Lord's wish that the
graves of the father and son should be again opened.
The bishop obeyed the Lord's message, and, accompanied
by the clergy and laity of the city in procession, pro
ceeded to open the graves. The body of the father was
found incorrupt, covered with a sweet-scented liquor, and
again clad in the habit of St, Francis, by the same invi
sible agency it had been before stripped of it ; while that
of the son was found putrid, and fast dwindling into dis
solution. The former's body was removed and depo
sited under the altar of the Franciscan church at Genoa,
where it is kept to this day as a lasting memorial of the
power of St, Francis, and of the good effects following
from being buried in his habit, and from the prayers and
suffrages of his holy disciples, (especially when they are
paid for them, sorae heretic will add I) and of the terrible
punishment awaiting those that dare defraud them of any
part of that which the Almighty inspired the minds of
departing sinners to bequeath them.
The above story is its own comment, I shall not add
a single word to the bare narrative, but leave the reader
to make his own reflections upon it ; only remarking,
that it is by such means that monasteries acquire their
richesi If, however, a church that gives countenance to
such absurdities be infallible, thank God, there are few
infallible churches in the world, 15

158 SIX YEARS IN THE
Besides the fables and stories invented for the purpose
of increasing the popular veneration for those things to
which they attribute miraculous power, and which fables
they are not ashamed to relate publicly in their pulpit,
thus converting the temple of God into a place for pro
moting their own worldly views, they have also other
ways by which they arrive at the same end — ways,
indeed, more slow than the former, but yet more sure.
The old monks, especially, are appointed to the exercise
of them, as being supposed to have arrived at perfection,
by long practice, in the ' arts of monkery. These ways
chiefly consist in wheedling themselves into the bosom
of families, and having acquired a degree of footing in
them, and becorae master of their secrets, either through
the organ of confession, or by the incautious relations of
the heads of the families themselves, and not iinfrequently
by that of tattling servants, they take their own measures,
and convert every circumstance to further the end never
lost sight of — the advantage of themselves and of their
order. The females belonging to such families are more
especially those upon whose weak and uneducated minds
—nearly all Italian women are miserably uneducated —
they make the greatest impression. To these they re
late the wonders and mirlicles performed by their order,
and by its founder; the power granted from Heaven to
all those clad in their habit ; the very great benefits, tem
poral as well as spiritual, accruing to believers from the
prayers and suffrages of the monks ; and the exceedingly
great happiness of having St, Francis and his beatified
followers interceding for departed souls at the throne of
the Almighty. If these females be mothers of families,
they will endeavour to instil into the minds of their child
ren the same notions of monkish sanctity with which
their own minds are imbued, and thus the monks find
the rising generation as willing to be duped, and to be
subservient to their impositions, as their fathers and
mothers were before them. If the family with which a
monk has succeeded to ingratiate himself be in opulent
circumstances — and monl^ seldom bait their hooks for

MONASTERIES OF ITALY, ETC. 159
any others — then the merit to be obtained by giving
money for the celebration of masses, or for buying clothes
for the decoration of the image of the Madonna, or for
singing an office for the repose of the soul of some de
parted relative or friend ; the merit to be obtained by
things of this description is laid open by hira in a most
forcible light, and seldom fails of bringing money into
the coffers of the convent. If the wife should have any
cause, either real or imaginary, to complain of her hus
band, or the husband of his wife, to whom else could
either of them reveal, with more propriety, the ^domestic
brawl than to the man of God, — as the favoured monk is
styled ? And does the man of God endeavour to restore
peace and mutual confidence again to this divided family ?
If it answer his ends, that is, if it be for the good of
himself and of his order, he endeavours to do so ; for if
both husband and wife be equally blind and attached to
the order, he finds it more his interest to have them re
conciled than at variance. But if, on the contrary, one
should be inimical to the order, and the other friendly to
it, he is very sure, and it is part of his tact, to endeavour
to widen the breach ; for he can gain more by their dis
sension than by their harmony. The wife is the one on
whom he more especially depends for the success of his
designs, as the husband, in most cases, barely tolerates
his visits, and would wish to see both him and his con
vent (which, perhaps, at the coffee-house, among his
companions, he calls it by its right name, — a den for
knaves) at the bottom of the sea. The monk is not
so stupid as not to perceive the dislike in which the
husband holds him and his order, and, if it be ever in
his power, he does not forget it toward hirii. He, how
ever, has the wife still to work upon; and. she, on her
part, finds him a ready listener while she relates the
faults and failings of her husband. Instances are not
wanting of whole families turned topsy-turvy through
the meddling of monks in their private concerns ; for,
instead of being blessed peace-makers, the effects follow
ing their mediations prove them to be accursed sowers
of dissensions. Wives at variance with their husbands

160 SIX YEARS IN THE
have been frequentiy found to have made away with the
substance and properties of the same, and to have bestow
ed them upon their advisers, the monks ; and all this, by
the encouragement and exhortation of the monks them
selves. '
In illustration of the evil effects which usually attend
the meddling of friars in family concerns, and of the
wicked use which they make of the influence gained over
the minds of the female members of such families, I shall
mention a circumstance related to me by a gentleman
whom I met at Corfu.
There lived in the town of Macerata situated in the
march of Ancona, and about fifty miles from the city of
Ancona itself, a newly married couple, of the name of
Riezzi, well ^o do in the world ; Riezzi himself being a
public notary of some estimation in the town. His wife
was foolishly attached to a convent of Franciscan monks,
who had chosen that city as a place for carrying on their
impostures, and who realized considerable incomes from
the superstition of the people. Her more particular
favourite was her confessor, the superior of the foremen
tioned convent, and with him she spent more tirae than
in the company of her husband. The latter, on the other
hand, could barely tolerate the visits and intrusions of the
monks into his house, and privately told his wife, that he
would be better pleased if she made less freedom with
them. This "was the." cause of a contention between
thera, which afterward broke out into an open rupture.
The wife coraplained to her confessor that she was badly
treated by her husband, chiefly on account of her endea
vouring to work out her salvation by adhering to the
advice and practising the directions laid down by hira,
in his capacity of rainister of Christ. She then enume
rated many of the bad qualities of her husband, and among
others, did not forget to mention the command received
from him of breaking off her acquaintance with himself,
and with those of his order. The hatred which the hus
band had for those of his convent, and consequently for
himself, had not escaped the observation of the perfidious
confessor, and he therefore lent a willing ear to this con-

MONASTERIES OF ITALT, ETC. 161
firmation of what he had already observed. By his ad
vice, his penitent, the wife, continued in her usual routine
of confessions^ communions, fasting, &c., and in giving
whatever she could pilfer privately from her husband to
the community of which he himself was head. The friars
now abstained from their accustomed visits to his house,
but to be revenged for his casting them off, they took
eveiy opportunity which presented of speaking badly of ,
hira in their visits to other houses, and of representing
him as a man of no religion, and as one infected with the
principles of freemasonry, which at that time, as well as
now, were fast spreading through the Roman states. The
poor man, by reason of such insinuations and such reports,
found himself by degrees losing his extensive practice,
and looked upon with suspicion by his fellow townsmen ;
besides being under the close surveillance of the police.
He suspected that his wife had a hand in raising tliis
storm, through the agency of the monks to whom she had
coraplained against hira. He accused her of it, and she,
far from denying having had part in it, even gloried in
her own shame, and plainly told him, that the duty she
owed to God was of greater importance than that she
owed to her husband, and therefore her duty to God had
prompted her to resist his attempts at withdrawing from
her the advice and directions of God's ministers. On
this, words rose high between them, and from words the
husband proceeded to violence, and gave her a blow
which stretched her lifeless on the floor. Fearing he
had killed her, he thought it best to consult for his own
safety by a hasty flight, and thus make his escape from
the hands of justice. He immediately fled frora his
house, taking with hira whatever at that moment he
could lay hands upon ; but knowing how difficult it would
be to elude the searches of those who would be sent in
pursuit of him, he deemed it expedient to finite himself
with the insurgent army, who were about that time to
march from Bologna toward Rome, in order to take pos
session of the latter city, and free their country from papal
bondage. At Civita Castellano he distinguished himself by his
15*

163 SIX TEARS IN THE
bravery and perseverance in attacking that fortress, which
impeded the further progress of the brave and talented
insurgents.* The expedition entirely failing, and being
forced to retire on the approach of the Austrians, who
were sent for by the pope to help hira to tyrannize over
his unfortunate subjects, he with many others fled toward
the sea-coast, and seizing upon a fishing smack that was
drawn up on the beach, put to sea and steered for Qorfu,
which island they reached after a passage of ten days,
during which they suffered great privations, not having
had tirae to provide themselves with sufficient provisions ;
and they would certainly have died of starvation, had they
not fortunately fallen in with a Maltese vessel, which took
thera aboard and landed them safely in their place of
destination. At Corfu, I became acquainted with Signer
Riezzi, and from his own mouth I learned the circum
stance which I have now related. He further informed
me, that his wife recovered soon after his departure, and
following the advice of the monks, laid information against
him before the prefect of the police, who immediately
despatched his myrmidons in pursuit. His property was
afterward confiscated, and she turned into the streets,
without the means of subsistence — a punishment she well
merited for her perfidious and unbecoming conduct.
If a monk obtain footing in a rich family, where there
are young women, daughters, his first care will be to en
deavour to weaken their affections for their parents and
kindred ; and to fix them upon something, by which he
and his order might be benefited. He opens his attack
• The insurrection, which in the year 1831 broke out in the
Roman states, was planned and perfected wholly in Bologna. The
chief leaders of it were medical and legal students in that city. In
deed, all who were tired and wearied out with monks, priests, and
friars ; all, who had sense enough to see into the impositions practised
in order to uphold the papal power ; even many of the secular and
regular clergy,' who esteemed the common good of greater importance
than their own individual interest, were all and every one of them
luiited in the common cause, add bound themselves by a sacred oath
to use all the means in their power to free their country even at the
hazard of theu own lives and fortunes. They richly deserve then the
epithet of " brave and talented insurgents"

MONASTERIES OF ITALT, ETC. 163
npon the daughters of his host by a long detail of the
happiness to be found in the monastic state, and the very
high privileges enjoyed by those who are so fortunate as
to become the spouses of Jesus Christ — the blasphemous
title which they give to nuns.* This is his favourite
topic, especially when some of the young women are
present, though he does not direct his discourse imme
diately to thera ; for the better to succeed in his purpose,
which is manifestly that of enticing thera into a convent,
he appears not even to be conscious of their presence.
He therefore addresses wholly his discourse to the mo
ther, or to sorae other tartuffish old woraan who may be
present. He knows well enough that his discourse will
not be thrown away, for either it will have the desired
effect iraraediately on the minds of those for whom it is
intended ; or will be repeated, after his departure, by the
mother, or aunt, or by some other woman who was list
ening to it, and thus at length will be deeply fixed on the
minds of the young women. If he be the confessor of
young women of this description, he will then have a
favourable opportunity of working upon their minds, and
of entrapping them into a compliance with his wishes.
While seated in the confessional, with his victims on
their knees before him, he can very easily, under the form
of advice and instruction, lay open to them the difficulty
of saving their souls in the married state; the dangers
and temptations of the world; the troubles and hardships
which they will have to endure for their husbands and
children ; in fine, he can represent every thing in
" It is a remarkable coincidence, that to nearly all the Hindoo
temples are attached numbers of females who are openly prostituted
to the base desires of the priests, and of those who frequent the tem
ples. These women, like the nuns of the Romish church, are said to
be " the spouses of the god." Query — Are not both employed for
the same purpose — the gratification of the desires of their infamous
priests 1 The more popery is examined, the more striking will her
relationship to all the false religions, ancient and modern, appear.
Her peculiarities and practices are evidently the same with those of
paganism, and the doctrines of both lead to the same end, and have
the same object in view — the destruction of souls, and the private
advantage of their ministers.

164 SIX TEAKS IN THE
the worst light, which the young women, if left to their
own unprejudiced judgment, would consider as the neces
sary attendants on the lot of huraan nature. On theother
hand, he paints in most enticing colours the peace and
calm to be found in the state of a nun ; the facilities
held forth by that state for holding a closer comraunion
with God ; the protection and intercession of the deceased
holy nuns, who walked before them in the same road to
salvation ; the harmony and sisterly love which reign
among the holy virgins dedicated to God, and the honour
of becoming a spouse i^f Jesus Christ; all and every o»e
of these will be painted by him in the most glowing
colours, and insensibly make an impression on the minds
of his unsuspecting -victims, till at last they consent to
become self-murderers, and to bury themselves alive in the
convent of sorae sisterhood, of which their confessor or
the monks of his order have the government. After the
fatal step, they soon becorae aware of the deception prac
tised upon them by their wily confessor, and clearly see,
in a short tirae, that their fortunes, and not their persons,
were longed for by the nuns of the convent, into which
they were so unfortunate as to, enter. Their life will
become miserable, and they will spend it in cursing their
unhappy fate, and in cursing the perfidy of the villain —
for so they will call him — who, taking advantage of their
inexperience and simplicity, led them by his advice and
counsels, in order to advance his own private interests, to
sacrifice themselves at the shrine of a monstrous and
unnatural superstition. Every thing will be found quite
contrary to what they were led to expect, and from what
it was represented to them ; they will find neither peace,
happiness, nor religion ; and instead of experiencing the
sweet calra and contentment of those, who have placed
their affections on the things which this world cannot
bestow, they will experience the torment of desires,
which they are obliged to repress, or at least conceal, of
disappointment, and of despair. Let it not be supposed,
that this picture of a nun's life is too highly coloured ;
jid that the description I have given of it surpasses, in
ny way, the truth. Let those that imagine so, only

MONASTERIES OP ITALT, ETC. 165
examine for themselves, and without trusting to the opi
nion of others, let them take a view of human nature, as
it exists under their own actual observation ; and if they
continue in opposing the truth of the above picture, then
indeed their eyes must have lost their natural force, and
become incapable of performing what they were designed
tfor — to help the judgment in forming just notions of
things. It is not to be supposed that monks go to this trouble
of inveigling young women into nunneries, thereby bring
ing down upon themselves the curses of those upon whom
they succeed, without having some other object in view,
besides the gratuitous pleasure of rendering others mise
rable. Although. they derive no little pleasure, even from
this fiendish indulgence, they yet have a more substantial
object also in view — even that of obtaining a part of the
young woman's fortune, which she takes with her to the
nunnery, and gives up to the disposal of her future sisters.
The monks, like recruiting sergeants, who get so much
a head for the men whom they bring to join the military
service, have also their head-money for every young lady
of fortune that they entrap into a nunnery. They are
also the governors of the nunneries, and all money mat
ters and affairs relating to its interests are transacted by
them. The richer then the nunnery is, the more oppor
tunities will they have of pilfering it, and of converting
the surplus revenues to their own private use, or to that
cf the convent to which they belong. The desire of
enriching themselves seems to be the main-spring of
their treachery; and all the delusive arts which they
practise for the purpose of working upon the minds of
the simple and con,fiding, seem directed to the accom
plishment of that great end,
A young gentleman, whose sister was inveigled into a
convent by the persuasions and manceuvres of a monk,
her confessor, and who was obliged to flee frora Italy'
himself, on account of joining the Bolognese insurgents,
related to rae at Corfu, his place of refuge, and mine also
indeed, the folio-wing story. It will illustrate and give
an example of the manner in which monks act, in order

166 SIX TEARS IN THE
to draw young women of property under their control,
I shall relate it in hi? own words,
" My father was a goldsmith in Senegaglia, and ac
quired a handsome independence by his industry and;,
success in trade, I had two sisters, one older ancf the
other younger than myself. My older sister was mar
ried, while yet very young, to one of her own equals*
my father being able to give her a considerable dowry.
She also, before her marriage, was besieged by the arts
and stratagems of the monks, who, endeavoured to per
suade her to become a nun ; but being naturally of a'
strong mind, she was able to see into their designs, and
to evade thie snares that were laid for her happiness. I
should have told you that my father was very intimate
with monks of the Dominican order, who had a convert
in our town. These were frequent visiters at his house
and table, and seemed to have acquired a considerable
influence over him. His table, his money, his interest,
every thing he had, was at their service, while they, on
their part, wished to repay his kindness by marking out
his three children for their victims. The marriage of
my elder sister did not in the least discourage them in
their attempts, though her fortune was considered a seri
ous loss ; for they congratulated themselves on the fair
field they had for enticing her into a convent, and thereby"
gaining possession of it. They now. exerted themselves
with renewed vigour in working on the minds of the re
maining two, rayself and my younger sister. As forme,
they were almost sure— I showed such a dbcile, flexible
disposition — rthat I could be easily prevailed upon to em
brace their order, and enrich the convent with the pro
perty which my father, at his death, would bequeath
me. Nor did, they give up their hopes of my coming to
that determination, when I was removed to Bologna, by
my father's orders, to prepare myself, for the medical
i profession. They followed me there by letters, and gave
notice to their fellow Dominicans in Bologna, that I was
, game worth ohasing, and that they should endeavour to
ingratiate themselves into my favour; as the property

MONASTERIES OP ITALT, ETC. 167
which I was heir to would be of great advantage to the
whole Dominican order. *tt
"I was hardly well set down at Bologna,^ when I
^found my acquaintance eagerly sought after by the monks.
I was pressed to accept of invitations to dinners, festivals,
and other things of this kind, almost every day by them ;
and when I did accept them, I was treated with the great
est respect, placed at the head of the table, and flattered
in the most fulsome manner. They never ceased speak
ing before me of the happiness to be enjoyed in the
monastic life, and how far superior that life is to a secular,
and how much better to enjoy the sweet calm and tran
quillity of a monastery, than be tossed about and harass
ed" by the turmoils of the world. They certainly were
making strong impressions on my mind, and would have
succeeded in bringing me over to their wishes, had not a
conversation, which I accidentally overheard between the
prior and another friar, opened. my eyes to their designs.
Visiting the convent one evening when I was not expect
ed, I heard my own name frequently repeated by two
who seemed deeply engaged in conversation. Curiosity
prompted rae to listen more attentively, when I discover
ed that their conversation was about myself, and that the
'final attack in persuading me should be made in a few
days. ' I could also discover, frora their conversation,
that my sister had consented to become a Dominican nun,
and that my father had already given his consent. I re-
tire# from the convent without being seeii by any one,
and iraraediately wrote a letter to my father, acquainting
him with what I had overheard, and entreating him to
retract the consent he had given of having my unfortu
nate' sister buried alive. I afterward learned, that my
sister, after my departure being left alone,^and having no
one to direct her, gave herself up wholly to the guidance
of the monks, and they at last succeeded in prevailing
upon her to enter a nunnery. She remained firm in her i
intention, and having received her portion from iny
father, she settled it on the convent, and took the veil.
After her solemn profession, she became more fully ac
quainted with monachism, which soon brought on grief

168 SIX TEARS IN THE ^
and disappointment. These soon preyed on her spirits,
and produced a slow^ecline, of which she soon after
died, cursing with her latest breath the perfidy of the
villains who had worked on her weak mind,' in order to
get possession of her fortune, by enticing her into a con
vent. I became after this so disgusted, so enraged against
the monks, that I refused having any more connexion
with them, and even refused them admittance to my
lodgings, when they came for the purpose of visiting me.
They, on the other hand, finding that they had lost their
influence over me, wrote many letters to my father,
wherein they were not ashamed to give utterance to
many falsehoods relating to my conduct at the University ;
and by which they hoped to prejudice him against me.
My father himself, after a short time becoming conscious
,of the scheme which was laid for entrapping his fortune
and his children, took no notice of their calumnies, and
even advised me not to have any thing to do with them,
and not to pay any attention either to their advice or
themselves. I believe he repented of being so easily
duped in my sister's case, and forbade his former friends,
the Dominicans, his house, after my sister's death, I
myself joined the insurgents at Bologna, and now,
through the miscarriage of our glorious expedition, am,
like yourself, (meaning me,) indebted to a foreign land
for protection. My father is still living, aitd rernits me
money when he can do it, without running the risk of
being discovered. I myself am outiawed, but my father
assures me that he will come and settle in Corfu as soon
as he can dispose of his property."
Here my friend finished his narrative. I have given
it,,to the best of my recollection, in his own words, and
I consider it a striking example of the perfidy and chi
canery of monks in their attempts to enrich themselves
at the expense of the happiness of others, whether male&
pr females. The reader will be pleased to learn, that the
father of the above soon after arrived in Corfu, having
disposed of his property in Senegaglia, and lives there
now contented in the society of his son.

MONASTERIES OP ITALY, ETC. 169"

CHAPTER XX.
Adoration and prayers to saints — Confirmed by the Council of Trent
— Absurdity of that doctrine — Image-worship — Papists really and
truly idolaters — How they excuse themselves — Adoration of the
statue of Saint Januarius at Naples — Blasphemous prayer ad
dressed to Jesus Christ by the Neapolitans — Idol-worship practised
by all false religions — Modern Greeks and Romans inexcusable —
History of the rise and progress of image-worship in the church
of Christ — Image-worship abhorred by the primitive church —
Opinions of some of the early fathers on that subject — Ima|es of
saints admitted as ornaments in the churches in the beginning of
the fifth Century — Gregory the Great condemns image-Worship—
The monks of the eighth century establish image-worship by their
own exainple — Edict of Leo, the Isaurian, concerning images —
The priests and monks excite the people to rebellion in conse
quence of it — Leo orders all images to be publicly burnt —
Image-worship favoured by popes — Iconoclasts, and Iconolatroe—
Charlemagne declares against image-worship — Claudius, bishop of
Turin, orders all images to be cast out of the churches — Image-
worship established by law in the eastern and western churches,
and triumphs till the era of the reformation — Effects of the
reformation on image-worship.
The invocation of saints — that is, the adoration of,
and prayeus to, the saints — is a favourite doctrine of the
church of Rome. The Council of Trent, expressly ¦
teaches ; " that the saints reigning with Christ in heaven,
offer up and present prayers to God for men, and that
those who pray to the saints for their intejcession, may
expect to hav^ their prayers to God heard with more
attention." Though these are not the precise words of
the council on the article of invocation of saints, yet it
is manifest that such is the meaning of them, and that a
belief in the help afforded by saints to their fellow sin
ners iri obtaining salvation, is .intended to be established
by them. This doctrine is so contrary to Scripture, and
to common sense, that no one, who has for a moment
examined it, can think seriously of setting it down as an
article of the Christian faith ; nay, he will immediately
16

170 SIX TEARS IN THE
perceive, that it is one of those monstrous absurd doc
trines, with which the Romish church has darkened the
dear atmosphere of genuine Christianity. The scriptu
ral arguments by which it is proved heretical and errone
ous are numerous and- unanswerable ; but as bringing
thera forward in this work might be deemed unneces
sary and superfluous, I shall on that account omit them.
It is a doctrine also directly contrary to common sense ;
for it supposes the omnipresence of finite and limited
beings, and their being able to hear and attend to, at one
and the same time, prayers offered up to them in differ
ent parts of the world — in China and Ireland, Rome and
Madrid. This being the attribute of God alone, it cannot
then be applied to one of his creatures without derogat
ing from his honour, and robbing him of one of his attri
butes. If it be denied that such a supposition is made ;
how then, it may be asked, can the saints hear the re
quests and prayers offered up to them, if they be not
near ? If they»have not the power of hearing such pray
ers ; how thenl can they attend to them, and intercede
with God in favour of the petitioners. It is clear, there
fore,' that addressing prayers and petitions to such pow
erless gods — for gods they really are made — is incon
sistent with common sense, and unworthy of a judicious
mind. From this erroneous doctrine of the invocation of
saints, flovv the adoration and worship paid to images,
pictures, and relics. This adoration, however it may be
excused and got over by the advocates of popery, is cer
tainly in irself positive idolatry. Idolatry is the act of
ascribing to things and persons properties which are
peculiar to God alone. "When the papist ascribes to a
certain image, or to a certain picture situated in a certain
part of the worid, the power of healing the sick, of
granting miraculous favours, of protecting from pesti
lence, shipwrecks, &c., does he not ascribe to inanimate,
dead, ajid senseless things properties peculiar to God
alone ? Is he not then acting the idolater ? When he
bows down to, and worships such an image, or such a
picture, for the sake of propitiating it in his favour ; is

MONASTERIES OP ITALT, ETC. 171
he not then acting idolatrously ? And granting, that he
adores, worships, and prays to — not the stone or can
vass, of which the idol or picture is composed — though
ninety-nine out of a hundred saint-worshippers really
imagine that the idol itself has the power of granting
him his petitions, and adores it with the great sincerity
accordingly ; for if such an idea did not exist, why would
there be a distinction made between the image of a saint
situated in one place, and that in another ? — even grant
ing that he prays to and adores the person represented
by such a picture or image ; is he on that account free
from the crime of idolatry ? I should think not ; whereas
he gives that adoration to a creature which is due to
God alone, and attributes to the same creature a power,
which, if he really possessed it, he would be no longer a
creature. Nor will it lessen the objection to say, that
the creature prayed to is now a sanctified person and
enjoying the favour of God, and therefore, that pray
ers are offered to him for the purpose of imploring his
intercession at the throne of the Almighty. This ex
cuse, even if it were true, -vyhich it is not, as all must
confess who have fuUy examined the subject, would be
of no avail, for it would still remain to be accounted for,
upon what authority another mediator between God and
man, besides the man Christ Jesus, was set up, contrary
to the express words of Scripture. Besides, in soliciting
the mediation of that creature, the creature itself is adored
and- worshipped ; but he who worships or adores a crea
ture is an idolater; ergo, it is certain, that all saint-
adorers and saint-worshippers are idolaters. But so far
from the devotees of gaints praying for their intercession
and protection, they, for the most part, are confident,
that the saints themselves have the immediate power of
granting them their request, and therefore, pray to thera
accordingly, without even once thinking of God, or that
he alone has the power of satisfying them. This is
fully proved by the practices of the people in those
countries, where saint-worship and idolatry is established
by law, under the narae of Christianity. Their curses,
and even their blessings are always invoked in the name

172 SIX TEARS IN THE
of some saint. " Che vi venga la malediziohe di San
Francesco ;" or " la Madonna vi ajuti," — (The curse of
St. Francis pa. you : may the Virgin Mary be your
guide,) — are frequent forms of prayer or malediction, in
the mouth of every Italian. In Naples, as remarkable
for the shrine of St. Januarius, as for the volcano of
Vesuvius, whose eruptions are kept in order — so the
people believe, and so the priests of his temple preach —
.by his blood contained in a vial, it is no uncommon thing
to hear the following blasphemous prayer : " 0 Gesu
Christo, prega, ti pregiarao, a san Gennaro a far un
miracolo ;" or, " pregalo a concederci questo favore ;"
(O Jesus Christ, we pray thee to pray St. Januarius to
perform a miracle, or pray him to grant us this favour,
&c.) Thus St. Januarius is placed above Jesus Christ,
and the latter is only prayed to for his intercession with
the former to perform a miracle, or to grant favours ! !
This is the common people's belief; and even if such
preposterous language be rejected and condemned by the
more enlightened, it nevertheless shows the tendency
which saint-worship and images have to make the greater
part of the people really and truly idolaters. Its being
so glaringly blasphemous, is the reason why it is rejected,
at least in part, by the enlightened part of the citizens ;
but I am much mistaken, if they do not worship and
adore the golden image of their saint,* though in another
way, and in different words, with more confidence and
devotion, than they approach in prayer the Lord and
giver of life ; so that these also justly come under the
hateful and anti-christian name of " Idolaters."

* The image of St. Januarius, as it stands in the cathedral church
of Naples, is of solid silver, washed over with gold. The head and
face are wholly of the latter metal. The Neapolitan Lazaroni, when
they pray before this image, address it with the greatest freedom, and
ask its aid in being able to escape detection from some crime, which
they propose committing. They generally call this saint by the
familiar title of "faccia gialliccia," or yellow face, (his face being of
gold,) and promise him so many wax candles, if they succeed iq
their undertaking. If they do not succeed, they threaten to pull his
Ijeard, which, by the way, is also of gold.

MONASTERIES OF ITALY, ETC. 173
It is remarkable that all false religions have the worship
of images, more or less, imbodied among their other er
roneous notions of the adoration due to the Supreme
Being. The early history of all ages, and of all people,
fully proves the truth of this observation. From the
unpolished and uncivilized South Sea savages, to the
cultivated and polite Greeks and Romans, not less the
fathers of the arts and sciences than the Chaldeans,
Phoenicians, and Egyptians themselves ; for the former
improved and perfected what the latter handed down to
them ; all and every one of these nations went after and
adored gods made with their own hands ; idolatry being
a religion more adapted to the bent which men have
toward visible and sensible objects. Men want gods
who shall go before them, and be among them, because
God, who is everywhere in power, and nowhere in
appearance, is hard to be conceived without the light of
divine illumination. However excusable, then, these
may be in their erroneous notions of the worship suited
to a spiritual and unseen God, because not favoured with
that light, the modern Romans have only the excuse, that
they are led by their priests to imitate their pagan ances
tors in their love of idols ; and who corrupt the word of
God, impiously corrupt it, in order to make it speak in
favour of their idolatry ; or, when this is impossible, to
make it, at least, pass over in silence that aborainable
crime. For this reason many texts of Scripture are tor
tured into a sense quite different from their real significa
tions, while others are either left out entirely, or mutilated,
as has been done with the second commandraent ; whereby
we are commanded neither to make nor bow down to a
graven imaf e, or to the likeness of any creature. And
here it may not be deemed foreign to our subject to give
a succinct account of the rise and progress of image-
worship in the church of Christ, I do it the more will
ingly, as it will give the reader an idea of the horror and
detestation in which idolatry was held by the primitive
church, and of the opposition it met with, and the blood
shed it caused, before it was finally established, and in
grafted on the pure stock of genuine Christianity,
16*

174 SIX YEARS IN THE
It is plain from the practice of the primitive church,
recorded by the earlier fathers, that Christians, during
the first three centuries, and the greater part of the fourth,
neither worshipped images, nor used them in their wor
ship. However, the generality of popish divines main
tain that the use and worship of images are as ancient
as the Christian religion itself. To prove this, they
bring forward a decree, said to have been made in a
council held by the apostles in Antioch, commanding the
faithful, that they may not err about .the object of their
worship, to make images of Christ and worship them.
This decree is mentioned by Cardinal Baronius iri his
Ecclesiastical Annals, under the year of our Lord 102 ;
but it is strange that no notice is taken of it till seven
hundred years after the apostolic times, after the dispute
about images had comraenced. The first instance that
occurs, in any credible author, of images among Chris
tians, is that recorded by Tertullian, (De Pudicitia, cap.
10,) of certain cups, or chalices, on which were repre
sented the parable of the good shepherd carrying the lost
sheep on his shoulders ; but this instance only proves
that the church, at that time, did not think erableraatical
figures unlawful ornaments of chalices. Another instance
is taken frora Eusebius, (Ecclesiastical History, lib. vii.
cap. 18,) who says, that in his tirae, (he lived in the be
ginning of the fourth century,) there were to be seen two
brass statues in the city of Paneas, or Caesarea Philippi,
the one of a woraan on her knees, with her arm stretched
out, the other of a man over against her, with his hand
extended to receive her. These statues were said to be
the images of our Saviour, and the woman whom he
cured of an issue of blood. Frora the foot (jf the statue
representing our Saviour, he relates that there sprung up
an exotic plant, which, as soon as it grew to the height
of touching the border of his garment, was said to cure
all sorts of distempers. The historian, however, vouches
none of these things ; nay, he supposes, that the woman
who erected this statue of our Saviour was a pagan, and
ascribes it to a pagan custom. This supposition is very
reasonable) for if is very probable that the woman who

MONASTERIES OP ITALY, ETC, 175
erected it, was herself afflicted with an issue of blood,
and hearing from some Christians, perhaps, that the God
whom they worshipped formerly cured a woman afflicted
with it, she also, hoping the same effect, and imitating
the customs of paganism, erected this statue to conciliate
the favour of the Christians' God. It is highly impro
bable then, that the Christians would adore an image set
up by the superstition of a pagan woman, for though that
image may even represent the God of their own worship,
yet it was always brass, or some other matter, which
they abhorred to worship. The primitive Christians ab
stained from the worship of images, not, as the papists
pretend, from tenderness to heathen idolaters, but because
they thought it unlawful in itself to make any image of
the Deity. Tertullian, Clemens Alexandrinus, and Ori
gen were of opinion, that, by the second commandment,
painting and engraving were unlawful to a Christian,
styling them evil and wicked arts. (Tert. De Idolatria,
cap. 3. Clem, Alex, Admonitiones ad Gentes^ p, 41,
Origen contra Celsum, lib, vi, p, 182,)
The uses of images in churches, as ornaments, were
first introduced by some Christians in Spain, in the be
ginning of the fourth century ; but the practice was con
demned as a dangerous innovation, in a council held at
Eliberis, in 305, The custom of admitting pictures of
saints and martyrs into churches, (for this was the first
source of image-worship,) was rare in the end of the
fourth century, but became common in the fifth. But
they were still considered only as ornaments, and even
in this view, as shall be shown in the sequel, they met
with very considerable opposition. In the following
century, the custom of thus adorning churches became
almost universal, both in the east and west, Petavius
expressly says, (De Incarnatione, lib, xv, cap, 14,) that
no statues were yet allowed in the churches, because
they bore too near a resemblance to the idols of the Gen
tiles, Toward the close of the fourth or beginning of the
fifth century, images, which were introduced by way of
ornament, and then used as an aid to devotion, began to
be actually worshipped. However, it continued to be

176 SIX YEARS IN. THE
the doctrine of the church in the sixth, and in the begin
ning of the seventh centuries, that images were to be
used only as helps to devotion, and not as objects of
worship. The worship of them was condemned, in the
strongest terms, by Gregory the Great, as appears by
two of his letters written in 601. From this time to the
beginning of the eighth century, there occurs no instance
of any worship given, or allowed to be given, to images,
by any council or assembly of bishops whatever. But
they were commonly worshipped by the monks and
populace, in the beginning of the eighth century; inso
much that, in 726, when Leo, the Isaurian, published
his famous edict, image-worship had already spread into
all the provinces subject to the empire,
Leo's edict was occasioned by the disturbances which
broke out in his reign about the worship of images. By
it he abrogated, according to some, the worship of images
altogether, and ordered all the iraages, except that of
Christ's, crucifixion, to be reraoved from the churches ;
but, aceording to others, this edict only prohibited the
paying to them any kind of adoration or worship. The
tumults excited by the contending parties in favour and
against irriage-worship, was the cause of the revolution
which deprived Leo's predecessor, Bardanes, of the im
perial throne in 713, The edict published by Leo him
self, in 726, which we have mentioned before, occasioned
also a civil war, which broke out in the islands of the
Archipelago, and by the suggestions of the priests and
monlys, ravaged a great part of Asia, and afterward
reached Italy. The civil comraotions and insurrections
in Italy were chiefly promoted by the Roman pontiffs,
Gregory I. and II, Leo was excoraraunicated ; and his
subjects, in the Italian provinces, violated their allegiance,
and rising in arms, either massacred or banished all the
emperor's deputies and officers. In consequence of these
proceedings, Leo assembled a council at Constantinople, in
730, which degraded Gerraanus, bishop of that city, who
was a patron of iraages ; and he ordered all the iraages
to be publicly burnt, and inflicted a variety of punish
ments upon such as were attached to that idolatrous wor-

MONASTERIES OP ITALY, ETC. 177
ship. Hence arose two factions, one of which adopted
the adoration and worship of images, and on that account
were called iconolatrse, or image-adorers, (from cikui', an
image, and Xa-pmcii', to adore ;) and the other maintained
that such worship was unlawful, and that nothing was
raore worthy of the zeal of Christians than to demolish
and destroy those statutes and pictures which were the
occasion of this gross idolatry, and hence they were dis
tinguished by the title of iconoclastse, or image-breakers,
(from tHtwi/, an image, and K'Kaareiu, to break.) The zeal
of Gregory II., in favour of image-worship, was not only
imitated, but even surpassed by his successor, Gregory
III., in consequence of which the Italian provinces were
torn from the Grecian empire. Constantine, called Co-
pronymus, in 764, convened a council at Constantinople,
regarded by the Greeks as the seventh oecuirienical
council, which solemnly condemned the worship and
usage of images. Those who, notwithstanding the decree
of the council, raised commotions in the state, were
severely punished, and new laws were enacted to set
bounds to the violence of monastic rage. Leo IV., who
was proclaimed emperor in 755, pursued the same mea
sures, and had recourse to the coercive influence of penal
laws, in order to extirpate idolatry out of the Christian
church. Irene, the wife of Leo, having poisoned her
husband in 780, assumed the reins of empire during the
minority of her son Constantine ; and in 786, summoned
a council at Nice, in Bithynia, known by the name of the
second Nicene council, which abrogated the laws and
decrees passed by former emperors against the new^idol-
atry, restored the worship of iraages, and of the cross,
and denounced severe punishments against those who
maintained that God was the only object of religious
adoration. *
In this contest the Britons, Germans, and Gauls were
of opinion that images might be lawfully continued in the
churches ; but they considered the worship of them as
highly injurious and offensive to the Supreme Being,
Charlemagne distinguished himself as a mediator in this
controversy ; he ordered four books concerning images to

178 * SIX YEARS IN. THE
be composed, refuting the reasons urged by the Nicene
bishops to justify the worship of images, which he sent
to Adrian, the Roman pontiff, in 790, in order to engage
him to withdraw his approbation of the decrees of the last
council of Nice, Adrian wrote an answer ; and in 794,
a council of three hundred bishops, assembled by Charle
magne, at Frankfort on the Maine, confirmed the opinion
contained in the four books, and solemnly condemned the
worship of images.
In the Greek church, after the banishment of Irene, the
controversy concerning images broke out anew, and was
carried on by the contending parties, during the half of
the ninth century, with various and uncertain success.
The Emperor Nioephorus appears upon the whole to have
been an enemy to this idolatrous worship. His successor,
Michael Curopalates, surnamed Rhangabe, patronised and
encouraged it. But the scene changed on the accession
of Leo, the Armenian, to the empire, who assembled a
council at Constantinople, in 813, and abolished the de
crees of the Nicene council. His successor, Michael,
surnamed Balbus, disapproved of the worship of images,
and his son Theophilus, treated their worshippers with
great severity. However, the Empress Theodora, after
his death, and during the minority of her son, assembled
a council at Constantinople in 842, which reinstated the
decrees of the second Nicene council, and encouraged
image-worship by an edict. The council held at the same
place under Protius, in 879, and reckoned by the Greeks
the eighth general council, confirmed and renewed the
Nicene decrees. In commeraoration of this council, a
festival was instituted by the superstitious Greeks, called
the feast of orthodoxy, which is continued to be cele
brated down to our own days, though very few among
th^, not even excepting the Greek priests themselves,
know the reason of its being instituted.
The Latin church of the ninth century was generally
of opinion that images might be allowed in the churches
for the sake of ornament, or for exciting the devotion of
the people ; but it absolutely prohibited that any thing
like religious worship or adoration shbuld be paid to them.

MONASTERIES OP ITALY, ETC, ' 179
The council of Paris, assembled, in 824, by Louis the
Meek, confirmed by a decree this general opinion of the
western church with regard to iraages ; and, at the same
time, commanded, under pain of punishment, that Chris
tians should regard them in no other light than that of
church ornaments : nevertheless, the Galilean clergy
began to pay a kind of religious homage to the images of
saints, and their examples were followed by the Germans
and other nations. However, the enemies to image-wor
ship had still their adherents among the Latins ; the most
eminent of whom was Claudius, bishop of Turin, who,
in 823, ordered all images, and even the cross, to be cast
out of the churches, and committed to the flames ; and
he wrote a treatise, in which he declared both against the
use and worship of them. He condemned relics, pilgrim
ages to the Holy Land, and all voyages to the tombs of
saints ; and to big writings and labours it was owing, that
the city of Turin, and the adjacent country, was, for a
long time after his death, much less infected with super
stition than the othef parts of Europe. The controversy
concerning the sanctity of images, was again revived by
Leo, bishop of Chalcedon, in the eleventh century, on
occasion of the Emperor Alexius's converting the figures
of silver that adorned the portals of the churches into
money, in order to supply the exigencies of the state.
The bishop obstinately maintained that he had been
guilty of sacrilege, and published a treatise, in which he
affirmed that in these images there resided an inherent
sanctity, and that the adoration of Christians ought not to
be confined to the persons represented by these images,
but should be extended to the iraages themselves. The
emperor assembled a council at Constantinople, which
determined that the images of Christ and of the saints
were to be honoured only with a relative worship ; and that
the invocation and worship were to be addressed to the
saints only, as the servants of Christ, and on account of
their relation to him as their master. Leo, dissatisfied
with these absurd and superstitious decisions, was sent
into banishment. Had he lived sorae centuries later, or
down to our own days, he would have littie cause to be

180 SIX TEARS IN THE
dissatisfied ; for he would find iraages and pictures adored
and prayed to, even more than he himself pointed out in
his treatise ; and would find his own theory of their
inherent sanctity fully practised upon. From this time
forward, image-worship was established both in -the
eastern and western churches without receiving any
opposition, except frora the Albigenses, Waldenses, and
others, who .were too few in number and too weak to
cause any obstacle to this idolatrous practice, till the middle
of the sixteenth century, the era of the reformation, when
it was abolished in many parts of the Christian world.
It was again confirmed by the Council of Trent about the
sarae time, and is now practised to> an extent which it
seldom reached before, in every part of the globe where
popery prevails.

CHAPTER x:y.
Image-worship in the nineteenth century -^ Statue of St. Peter —
Opinions as to its identity with one of the pagan divinities of ancient
Rome — Story illustrating the vengeance which it takes on those
who dishonour it — Another, whereby it becomes clear that his
brazen saintship has the power of protecting his devout worship
pers — Reflections.
Having in the foregoing chapter given a succinct history
of the rise and progress of images and image-worship,
according to the views of |thebest writers on the subject;
I shall in this and some following chapters, endeavour
to give some account of the practice of that idolatry on
the continent of Europe, and in other places where
popery triumphs.
There are very few churches in Rome that are not
distinguished for the possession of some wonderful and
miracle-working image or picture. The prayers, and
consequently the offerings presented at the shrine of
those idols, are the sources of great emoluments to the
priests attached to their service, and therefore the latter
use all the means in their power to cherish and excite
the popular devotion toward them. To begin with St.

MONASTERIES OP ITALT, ETC, 181
Peter's ; that splendid edifice, so renowned through the
whole civilized world for the beauty of its architecture,
and for the other stupendous master-pieces of the arts
with which it is adorned ; its very portal, on which are
represented in i:elievo-figures the actions and miracles of
deified men, announces it, at once, as a place dedicated
to idolatrous worship. The visiter does not advance
more than ten steps up its magnificent and awe-inspiring
aisle, before he must lament to find a temple nominally
designed for the worship of the true God, polluted by the
monstrous superstitions of idolatry. He will observe the
bronze statue pf St. Peter, seated in a chair of the same
metal, and armed in the one hand with the insignia of his
office — the keys; as being gate-keeper of heaven — while
with the other, he seeras in the act of bestowing a bless
ing upon those, who, after having humbly adored him
upon their knees, are advancing to kiss his brazen foot,
extended for that pijrpose. This statue, or rather idol,
placed on his right hand side after entering the church,
strongly reminds the visiter of the soul-destroying idolatry
practised in the church of Rome. Not far from this, but
nearer to the door, he will see another practical example
of the system, by which men are led to place their hopes
of salvation — not upon the all-atoning blood of Christ —
but on the inventions of their fellow men ; he will ob
serve the vessel for holy water, guarded by two marble
angels, with wings expanded, and of exquisite workman
ship, overflowing with that water, which (so teacheth
the Roman church) freeth from venial sins.* Thus is
* The aqua sancta, or the holy water, is manifestly another rem
nant of the pagan superstition, which is to be found scattered through
the rites and ceremonies of the church of Rome. It corresponds with
the a,qua lustralis of the ancients, and seems also to be imitated by
the Mahometans, who, in a copious shower of clear water, wash
themselves from their sins. The Mahometan ablutions and the
popish sprinklings are, then, reducible to one and the same thing —
the obtaining remission of sin. The Mahometan way is much the
cleaner, and therefore to be preferred ; for it at least cleanses the body,
whereas popish holy water is very- often suffered to remain in the
churches till it gets into a state of corruption, and thus becomes
highly detrimental to the health of the people. ' I have oflen seen
B greenish slime upon it in some churches,
n

182 SIX TEARS IN THE "
the blood of Christ, that (alone) cleanselh from aH sin,
rendered invalid by the substitution of other atonements.
The idol statue of St. Peter is supposed to have been
worshipped by the ancient Romans under the narae of
Jupiter Stator ; and to have been transformed into a Chris
tian saint,* when idolatrous corruption first broke forth in
the Western churches ; which event may be dated, as
we\have already seen, from the beginning of the seventh
century. It is true, that there are many opinions afloat
respecting the original design and titie of it ; some de
fending its identity with Jupiter Stator ; others again
with Jupiter Capitolinus ; while not few assert, that it
had been the statue of the two-faced Janus, and that the
latter's head was knocked off to make room for the head
of St, Peter, All agree, however, that it formerly repre
sented a heathen god, and that very little alteration was
made in it, in order to render it a fitting object for Chris
tian adoration ; which adoration it never received with
greater marks of devotion and respect, while in the
character of a Jupiter, than it now receives in its charac
ter of first pope and gate-keeper of heaven, O happy
piece of brass ! (the reader will exclaira,) to be thus raised
to divine honours ! Thrice happy indeed, if it could feel
those honours; but unfortunately, "it has eyes, but can
not see," and " ears, but cannot hear." If it could either
hear or see, it would blush and be ashamed of seeing
itself, a creature, adored, instead of God the Creator, and
would thus show itself more modest than the soi-disant
Vicar of Christ, who not only suffers himself to be •
adored daily by those whom his false doctrines have led
out of the right path, but even claims that adoration as
his right.
There are many fables related by monkish annalists
concerning the power attributed to this idol, and the many
favours obtained from its munificent hands by devout
* Pope seems to allude to this custom of converting, the images of
heathen gods into Christian saints, in the following verses :
" Till Peter's keys some christen'd Jove adorn.
And Pan to Moses lends his pagan horn ;
See grjceless Venus to a virgm tum'd." Dunciad, Book HI.

MONASTERIES OP ITALY, ETC. lo3
worshippers ; and also concerning the punishraent which
had been infiicted on those who dared, in any way, tres
pass against its majesty, or use it with irreverence.
I shall mention one or two stories of this kind, for the
purpose of exhibiting the manner in which image-wor
ship is upheld in the chutch of Rome, and the ridiculous
fables that are brought forward by its advocates in proof
of its acceptance with the Supreme Being.
Many men, perhaps raore than thirty, are daily, era-
ployed at St, Peter's, whose duty it is to keep the church
clean, and wipe the dust from the altars, statues, pictures,
&c. One of these men, in a hioment of gayety, resolved
to have a laugh at the worshippers of the brazen idol, St,
Peter. For this purpose, he procured some grease and
lampblack, and mixing them well together, he watched
an opportunity, when no one was present, to besmear
with the composition the foot of St. Peter, which is un
usually bright frora the nuraber of kisses bestowed upon
it by the superstitious worshippers. Having laid his
snare, he betook himself to another part of the church,
where he could observe those that entered ; and who, as
is the custom, first go to the holy water vessel, and wash
themselves with a drop of the purificatory water from
their venial sins, after which they advance to pay their
devoirs to St. Peter, and kiss his foot. He anticipated no
small share of amusement and food for laughter, in seeing
those who kissed the idol's foot, retreating with blacken
ed lips and face from their act of devotion, - He had not
remained long on the watch, when a foreign bishop, with
his attaches of five or six priests, entered the church ; and
after having been freed from their venial sins by a drop
of the sacred element, they, like true papicolists, advanced
to the adoration of St, Petfer. Having repeated a few
pater-nosters on their knees before the image, they pro
ceeded to kiss its foot ; the bishop showing the example,
as it was meet, he being the first in dignity. He carried
off, in reward for his devotion, as may be supposed, no
small share of the lampblack, with which it was besmear
ed ; and On being imitated by his followers, they also were
not left without their share of it. The plan succeeded

184 SIX YEARS IN THE
so far, to the satisfaction of the wag that devised it. The
parties concerned were as yet unconscious of their black
lips and faces, and continued their walk through the
church, looking at the pictures and examining the statues.
They wondered, however, what was ridiculous about
thera, that they excited the laughter of all whom they
met. On looking in the faces of each other, they soon
discovered how the affair stood, and they themselves
could not refrain from laughter, when they saw the figure
which their leader, monseignor the bishop, exhibited
with his blackened face. Having retired into one of the
sacristies, they obtained water, and with it performed
for their faces what they imagined the holy water had
done for their souls a littie before. Inquiries were made
for the perpetrator of the horrid deed ; but no one could
be found on whom suspicion could fall; no one, in fine,
knew any thing about it. In the course of the day, one
of the men mounted a moveable scaffolding, made for
the purpose of brushing cobwebs frora the ceiling and
from other elevated parts of the church, and while in
the act of performing his office, his foot accidentally
slipped, and he fell headlong from a height of more than
twenty feet. His companions ran to his assistance, but
he, alas ! was speechless. Instead of procuring surgical
aid, the whole cry was for the " holy oil" in ordpr to
anoint him. While the priest was anointing him, he
uttered a few indistinct words, from which the bystanders
could gather that he was the person who impiously pro
faned the statue of St. Peter. The words that he uttered
were, " O San Pietro, sei vindicate." (0 Saint Peter,
thou art revenged.) In fact, the sufferer turned out to be
the wag who had polluted St. Peter's foot. Being carried
to one of the public hospitals, he there recovered so far as
to be able to confess the whole occurrence, and to ac
knowledge that the accident which befell him was a just
punishraent for his impiety. He died shortl)"- after —
fortunately indeed for himself, for had he recovered, he
would have been sent tp the galleys for life. This acci
dent afforded a theme to the monks and other priests for
preaching the great power of the idol statue, and the

MONASTERIES OF ITALY, ETC. 185
punishment which all those are sure to meet with who
impiously commit any thing against the honour and respect
due to it. A pamphlet was shortiy after published by
order of the pope, wherein were related the miracles per
formed by the agency of the brazen St. Peter, and the
signal vengeance, which, on more occasions than one,
the latter had taken on those that dishonoured his statue.
A procession composed of all the clergy in Rome was
made to the image in order to appease the wrath of the
angry deity — not God, but Peter or his idol — ^and many
days' indulgences were granted to all who devoutly salute
and kiss his brazen foot on entering the church. Thus
an accident, which may as well have happened to the
greatest devotee in the church, as to the one who, through
levity, seemingly dishonoured the statue, was raade a
foundation on which to build up new lying wonders, and
thereby stir up the people to an increase of devotion
toward the wooden and brazen gods of popery.
The foregoing story may serve for an example of the
punishment which St. Peter inflicts upon those who
dare dishonour his image ; the following will exemplify
the rewards he bestows upon his faithful worshippers.
A Roraan lady of a respectable family, being involved by
unavoidable misfortunes in gieat pecuniary difficulties,
had recourse to the brazen image of St. Peter, as her
last hope of obtaining wherewith to support her rank in
society, and give her children an education suitable to
their birth. She was left a widow with a large family.
Her husband had died suddenly, and his property was
seized upon by his creditors. She had, while living in
affluence, a very gre&t devotion toward the image of St.
Peter, which is worshipped in the church called after his
name at Rorae, and was wont for a nuraber of years to
visit it daily, and prostrating herself before it, to pour
forth her soul in prayer and thanksgiving. This
pious exercise she did not discontinue on being plunged
into poverty ; nay, poverty had quite a contrary effect
upon her, for it only raade her more urgent in her pray
ers, and excited her to cast her afflictions at the feet of
the blessed apostle, and confidently demand his assist-
17*

186 SIX TEARS IN THE
ance. The greater nuraber of her children were females,
(the legend does not say how many they were in all,)
two of whom were now marriageable, and although of
handsome persons, they were nevertheless unable to find
any young men, their equals,- who would be willing to
take them as wives, on account of their- want of fortune.
One of thera was sought in marriage by a rich man, who,
upon discovering her want of dowry, withdrew his suit.
This was raost painful to the afflicted raother, who had
no other way to assuage her grief, than to proceed, as
usual, to St. Peter's, and recommend herself and family
to the protection of the prince of the apostles. The
blessed apostle, compassionating the poor woman's afflic
tion, and "being, moreover, well pleased* with the heart
felt devotion she exhibited toward himself, resolved to
mitigate her sufferings, and present her with the means
of portioning her daughters. For this purpose, he ap
peared to her a dream, and commanded her to approach
the throne of his successor in the government of the
Christian church, and lay open to him her difficulties,
adding, that he himself would prepare the mind of the
vicar of Christ for her reception. She, upon awaking
from sleep, recollected the dream, but imagining it to be
a delusion of the imagination, neglected to perform what
she was commanded. On returning to the church the
following day, she cast herself, as she was accustomed
to do, on her knees before the image of St. Peter, and
renewed her former supplications. The apostle appear
ed to her again, while in an ecstasy on her knees, and
chided her for not obeying his commands. She con
sidered this second vision, as well as the first, a delusion ;
and accordingly treated it as such. In fine, St. Peter
* This will bring to the reader's memory the description of sa
crifices offered up to appease the wrath of an offended heathen god.
The description of such sacrifices are frequently to be met with in
the ancient Greek and Latin poets. The god in whose honour they
are performed is represented " well pleased" with the odour of the
bumt-offei-ings. The modern god Peter is represented by, his de
votees well pleased with the prayers offered up to himself; without
considering, how much such prayers derogate from the honour due
to the only true God.

MONASTERIES OP ITALY, ETC. 187
appeared to her the third time, (there is some great virtue
attached to the number "three," by popular superstition,)
and with an angry countenance commanded her to pro
ceed forthwith to his successor, the reigning pope, and
ask from him in his (St. Peter's) name, for as much as
might be sufficient for the decent maintenance of herself
and family. She now resisted no longer ; and iraraediate
ly set about obtaining access to the throne of his holiness ;
being confident, that the communication made to her was
not a delusion of the imagination, but had its foundation
in truth. On obtaining an audience, and after going
through the usual ceremonies practised by all who ap
proach the presence of the vicar of Christ, (such as kiss
ing the slipper, falling upon the knees, &c.) she related
the visions with which she had been favoured by the
prince of the apostles ; and how he had commanded her
to lay her necessities and troubles before hira, his suc
cessor in the government of the church. The holy father
(thus the pope is styled) listened to her with kindness
and attention ; arid after she had concluded her address,
told her that he himself had also been visited by St.
Peter, who exhorted hira to receive with kindness a poor
widow, who would in a short tirae present herself before
him. He then related his own vision to the surrounding
attendants, all of whom fell on their knees, and adored
the holy representative of Christ, who was thus manifest
ly guided in his actions by the influence of the Holy
Spirit. He exhorted the holy widow to persevere in her
devotion toward the image of St. Peter, and promised to
provide from the public treasury for herself and her
children. This promise was fulfilled a short time after
ward ; an annuity was settled upon the widow by com
mand of his holiness, and her children were provided for
in different ways ; some being established in the raarried
state, and others dedicated to the service of the church,
in which they became useful members, through the
powerful protection of their patron, the brazen idol of St.
Peter. Thus (continues the annalist) was this pious
widow and her family relieved frora poverty and distress
by the faVour of the blessed apostie, who took that method

188 SIX YEARS IN THE
to reward those who were devoted to his worship. By
her example, all should be excited to a firm reliance upon
his power and goodness, and to a heartfelt adoration of
his sacred image.
By such absurd and ridiculous tales as these related, is
the popular superstition kept alive, and the minds of the
people imbued with the soul-killing system of idolatry,
which Rome teaches her followers in lieu of the life-
giving truth as it is in Jesus, By giving credence to
the lying wonders and nonsensical inventions of monks,
and other self-interested men, they are led to place their
hopes, not only of temporal blessings, but also of ever
lasting salvation, on the intercession and protection of
the saint, whose image they worship with peculiar devo
tion, and not on the providential care of God, and the
all-sufficient atonement of his Son. Indeed, so deluded
do the people become by the incessant repetition of such
tales by their priests, in the confessional, pulpit, and pri
vate conversations, that they almost lose all forms of
Christian worship, and give themselves up entirely to
the worship of the fictitious gods of brass and wood.
Among the uneducated, peasantry, especially, fables of
this kind gain the greatest credence. Nothing is talked of in
their meetings and conversations with each other, but the
favours bestowed on some of their neighbours at the in
tercession of Saint Such-a-one, whose image is worship
ped in such a place. If their sheep should be infected
with the rot, or their vineyards destroyed by hail, do
they, perhaps, recur to Him who alone can effectually
assist them ? No, indeed, for this would be too much
like Christianity. By the advice of the priest, masses
must be celebrated and candles offered at the shrine of
some saint, in order to appease the anger of the god who
inhabits it.

MONASTERIES OP ITALY, ETC, 18&

CHAPTER XXH,
Images of the Virgin Mary — La Santa Casa di Loretto — History
of the Holy House — Income of the priests attached to it — Sale of
vermin — The miraculous image of the Virgin Mary at Basil — Ex
pedient of the priests for reviving the dying superstition' — Letter
of the Virgin Mary to a reformed clergyman — Notes explanatory
of the foregoing letter — Late repentance — Litany of the Virgin —
St. Peter, gate-keeper of heaven — Gulielmus — George — St. An
thony, protector of swine — Different offices assigned to the crowd
of saints in the popish calendar— -Reflections.
Were I to make separate mention of half the wonder
ful images which are scattered up and down through the
different churches of Italy, I should be obliged to trans
gress the limits laid down for this work : indeed, a simple
catalogue of their names alone would fill a good-sized
volume. I shall, therefore, not to tire the reader, con
fine myself to a few of the more remarkable, passing
oyer in silence those of less note. Of the former class,
wherever they are to be found, whether at Rome or
Turin, Milan or Naples, the images of the Madonna are
always held in the greatest estimation, and innuraerable
miracles are said to be performed in favour of those who
devoutiy pray before them. The Madonna answers in
every respect to a heathen goddess, and perhaps the
worship paid to her different pictures and statues is more
revolting than that paid to the celebrated image of the
Ephesian Diana. Her statues and pictures are so
numerous, that, had she the power of animating one-
fourth of them, she could justiy be said to have acquired
in sorae degree the attribute of ubiquity, if not in her
own person, at least in that of the various statues and
.pictures by which she is represented. Some of these,
' but especially the pictures, are master-pieces of art ;
-^tthile others, on the contrary, do not in any way flatter
the Virgin for her personal beauty. They are, however,
generally of the former class ; some countenances being

190 SIX TEARS IN THE
SO exquisitely beautiful that they probably gave rise to
the well known verses of a late poet, who, when relating
the early education of his Spanish hero, represents him as
Turning from martyrs and hermits hairy.
To the sweet pictures of the Virgin Mary,
Pictures and images of the Madonna are placed in the
principal streets of Rome and other cities, to which are
affixed lamps, kept burning all night in honour of the
goddess. Indulgences are granted to all who bow down
before them, and repeat a few Pater-nosters and Ave
Marias in their honour. A tablet is always attached to
the frame, or to some other part of the picture, on which
is written its history, the manner it was discovered,
and the numerous favours obtained at its intercession.
Some .are related to have been sent down from heaven ;
others, to have fled of their own accord from the hands
of Turks, or other infidels ; others, to have moved the
head or eyes ; in fine, there is no picture of the Ma
donna to which popular superstition does not attribute
some miracle or other. The nuraber of days' or years'
indulgences to be obtained for the trouble of repeating a
"Pater-noster" and "Ave Maria," is then related, followed
by the signature and seal of the pope or bishop by whom
such indulgences have been granted. The usual form
of these grants is conceived in words of the following
import, either in Latin or Italian, but more frequently in
the latter language : — Monseignor N  -, or Sua Santita
N  , concede un anno, d'indulgenza a tutti Ii fedeli,
per ogni volta, che divotamente recitano "un Pater-noster
ed un Ave Maria," avanti questa sacra iraagine di Maria
santissima. (The Most Reverend Bishop N  . or
His Holiness N  , grants one year's indulgence to all
the faithful for every time they devoutly repeat " the
Lord's prayer, and the hail Mary," before this sacred
image of the most holy Mary.)
The image of the Virgin, to which all her other
images yield the palm, is that worshipped at Loretto, an
insignificant village in the pope's states. This image is
preserved in the " Santa Casa," or Holy House, which

MONASTERIES OP ITALT, ETC. 1 91
tradition reports — and the pope has sealed such a report
with his infallible authority, so as to raake it an article
of faith, and therefore essential to the salvation of man —
to have been transported by angels from Nazareth to
Dalmatia, and thence to the papal states, where it now
remains. In a book, expressly designed for instructing
in the miracles and history of the Holy House, the pil
grims who come in crowds from all parts of Italy, and
other countries, in order to pay their devoirs to the Vir
gin, there may be found the following narrative of the
manner in which the papal states obtained possession of
this miraculous house, and of the equally miraculous
image and relics which are preserved in it for the adora
tion of the faithful. This book is called " La storia della
casa miracolosa della Vergine Maria Lauretana," (The
history of the miraculous house of the Virgin Mary of
Loretto.) printed at the Vatican press, and approved by
the " Master of the sacred apostolic palace," — coUa ap-
provazione della sacra aula apostolica. Hence there can
be no doubt, that the monstrous lies which are imbodied
in it are sanctioned by the authority of the infallible
church, and of its equally infallible head, the pope. It
begins with the bull of Pope Somebody, confirming its
contents, and anathematizing, as usual, all who would
call in question the truth of any thing related in it. It
then goes on to inform its reader that the Holy House
was built in Nazareth of Galilee by Joachim, the father
of the Virgin Mary, and that, at his death, he bequeathed
it to his beloved daughter, the mother of Christ. That
Jesus was educated, and lived in this same house for
twelve years, and assisted Joseph, his mother's husband,
who exercised the trade of a carpenter under its roof.
After the death of Mary — who, by-the-way, is believed
to have been taken alive into heaven, by what authority,
I never could learn — the house continued in the posses
sion of her nearest in kindred till the time of Titus
Vespasian, who, with his conquering army, devastated
Galilee, and razed the town of Nazareth to the ground.
The Holy House was at this time protected by a corps
of angels, sent down from heaven to guard it, so that

192 SIX TEARS IN THE
Titus could not reraove one single stone, or cause any
damage to it. It remained quietly in Nazareth till the
year 1291, when, Galilee falling into the hands of the
infidels, and every Christian being put to the sword, the
Holy House thought it full time to consult for its own
preservation. It, accordingly, commanded its angel-
guards to lift it from its foundations and transfer it to
some Christian country. The angels, obedient to the
commands, immediately complied, and bare it through
the air into Dalmatia. There it remained for three years,
when, taking offence at the irreverence with which it
was treated by the inhabitants, it again emigrated, and,
by the same agency as on the former occasion, it was set
down in a wood convenient to the town of Recanati, in
the papal state. The trees bowed down to the ground
at its approach, and thus remained' in reverence during
the eight months it remained in their neighbourhood.
But being of a migratory disposition, and unwilling to
bear the seclusion in which it was held by being stationed
in the middle of a thick forest, it again took flight, and
established itself contentedly at Loretto, where it now
remains. Nor is it likely that it will soon leave the lat
ter place, for it is imprisoned in a magnificent church,
built designedly for that purpose. " Thus," (says this
veracious history,) " has God vouchsafed to grant to
the country, wherein he established the chief seat of
his religion, a convincing proof of the estimation in
which that country is held by him ; and a sure refuge
in the hour of peril to those who flee for protection under
the wings of the mother of his Son — sotto I'ale della
madre del suo figlio." ' ^
This image, to which so many miracles are attributed,
and before which so raany disgusting scenes of worse
than pagan idolatry are daily practised, is black, and so
extremely ugly, that certainly it cannot be- for its beauty
that it is held in such estimation. It is gaudily dressed,
and literally laden with magnificent jewels, and other
precious articles. An infant, representing the child
Jesus, is placed in its arms, of the same colour as the
mother, and also surrounded by a. magnificent show of

MONASTERIES OP ITALT, ETC. 193
finery. Devotees come from all parts of Italy on pil
grimages to this shrine, to whom the dust of the waUs,
the cobwebs, nay, even the very spiders, are sold at ex
traordinary prices ; for the image and house are not
only holy themselves, but also give holiness to whatever
is touched by them, I have seen myself, on visiting
Loretto about four years ago, a pebble taken from the
walls of the Santa Casa, sold for ten Roman scudi, or
dollars, and an unfortunate mouse, that was found con
cealing itself among the folds of the Virgin's dress, sold
for as much as would buy a good ox. This mouse was
embalmed by the gentleman who bought it, — a Piediqont-
ese pilgrim, — and enclosed in a silver box, to be kept by
him and his posterity as a certain and infallible remedy
against all diseases and accidents. But, about relics,
more in the sequel.
Every mass celebrated within the Santa Casa is paid
for at the most extraordinary price, I have been assured
by the keepers of the house, who were monks of ray own
order — Capuchins ; that between raasses and lands, and
the gifts of the pilgriras, the annual income of the church
at Loretto amounts to more than 50,000 dollars. The
French army, while in Italy, took the liberty of depriving
the Madonna of the greater part of her treasure, having
pillaged the church of whatever things of value they could
lay hands' upon. The chest, in which were preserved
some valuable gems, was secreted by one of the old
priests, and by him restored after the French evacuated
Italy. This act of honesty is really worthy of praise, if
it were done through an unwillingness to keep what did
not belong to hira ; but it is'very probable, that his virtue
would hardly resist the teraptation, had the gems belonged
to any less powerful personage than the Madonna, and I
am, therefore, inclined to think, that superstition had a
greater influence on his mind than natural honesty. Be
that as it may, it is certain that the gems saved froin the
French soldiery were returned, and are now used for de
corating the person of her smutty majesty, the queen of
heaven. There ig a dean and chapter attached to the
church of Loretto, whose duty it is to recite "daily the
18

194 SIX TEARS IN THE
office of the Madonna, andof some other saints, for which
they receive a princely salary. Twelve Capuchins are
also of the goddess' household, and these have the care of
the holy house, as it would be deemed a mortal sin, and
to be atoned for only by death, if any one less than a priest
'dared to enter the presence of the queen. To them, there
fore, it belongs to sweep and clean the holy house, and
to collect the sanctified dust, the insects, vermin, and all
other things, of no value in themselves, but of the great
est, when touched, either designedly or accidentally, by
the garments or any other thing belonging to the Holy
Virgin, Nor is this all, the things touched by the image
have also received the power of sanctifying other things
in turn ; but the latter are esteemed of minor efficacy than
the former, and therefo);e are not so much sought after.
The Capuchins are paid so much annually for their ser
vices, as domestics of the Virgin — I believe 500 dollars
each ; and have also no small eraoluraent from the sale
of the sweepings which they collect, and which, or rather
the money obtained for them from idiotical pilgrims, they
are obliged to divide fairly with the other persons belong
ing to her majesty's suit. Thus the Italian proverb
'' vendere lucciole per lanterne" — to sell fire-flies for lan
terns, is literally acted upon by those deceivers of the souls
of their fellow creatures,
A relation of the many fables and pseudo-miracles
which are propagated by the priests and monks attached
to the service of the Lauretan goddess, would be found quite
uninteresting to the reader. I shall, therefore, pass them
over in silence, only remarking, that they are so numerous
as to fill five ponderous folio volumes, entifled, in Latin,
" Flores et Miracula Virgines Mariae Lauretanae :" — (The
flowers and miracles of the Virgin Mary of Loretto ;) and
so ridiculous and glaringly false as to make the most
zealous advocates of popery blush for the honour and ve*
racity of their infallible church ; — and this is saying a
great deal, for it is no easy matter to make either popish
divines or popish annalists blush through consciousness
of having comraitted to writing a monstrous farrago of
lies,; especially when they are aware that such falsehoods

MONASTERIES OP ITALT, ETC. 195
were fabricated for " the good of the church," and that,
therefore, the end always excuses the means.
There existed a famous miracle-working image of the
Madonna in the city of Basil, before the reformation.
This image was of stone, and drew pilgrim^ frora all parts
of Italy and France to its shrine, whence the priests,
attached to its service, derived great eraoluraents. Upon
the breaking out of the reformation in Germany, and
when the people began to be instructed in the pure reli
gion of Christ, pilgrimages to the shrine of this idol became
every day less frequent, and as gospel light made greater
progress, they were discontinued altogether. This was
severely felt by the priests, who, in order to make a last
struggle for the revival of the nearly extinct superstition,
thought upon an expedient, by which they hoped to
recover in part their unhallowed gains. Ridiculous as it
may seem, this was no other than to forge a letter ad
dressed to the people of Basil, which they gave out to be
written in heaven by the Virgin Mary herself, and brought
by angels who placed it at the foot of her statue, where it
was found by a pious priest, devoted to the worship of
the marble virgin. In this letter she chides the people
for their want of devotion toward her image, and, like
another offended Diana, threatens them with heavy chas
tisement, unless they immediately make reparation to her
insulted deity. Erasmus has founded his letter of the
Virgin, written also in heaven, to a Lutheran minister of
the 15th century, on this forgery of the priests of Basil.
He wittily ridicules the prevailing superstition of that
period, and makes the Virgin say, what very probably
she would say, had she been able to hear the blasphemous
prayers and vows offered up at her shrines by the de
luded victims of popish errors. It may not be thought
superfluous to give the letter entire, as it exists in the
colloquy called " peregrinatio religionis ergo," (wander
ing through religious motives.) It is addressed under a
fictitious name to sorae zealous reformed clergyman of
that period, and is feigned to have been found by him in
the pulpit, on his ascending it to address his congregation :
" Mary, the mother of Jesus, to Glaucoplutu^ health.

196 SIX» TEARS IN THE
Because following the doctrines of Luther, you teach that
it is useless to invoke the saints, know, that you have
obtained great favour with me on this account. For,
before your preaching, but little was wanting that I was
not killed from listening to the wicked petitions of man-
' kind. From me alone every thing was demanded, as if
my son was for ever to remain an infant, as he is painted
in my arms ; and as if he entirely depended upon my
will, and would not dare deny any thing which I might
be pleased to ask of him, fearing lest I, in turn, should
deny hira the breast, which he would feel desirous to
drink. Soraetimes these ray worshippers, demand from
me, a virgin, things which a raodest youth could scarcely
have the face to ask frora a woman of ill fame ; things,
indeed, which I ara asharaed to coramit to writing. The
merchant setting out for Spain recommends to my care
the chastity of his concubine. The nun, dedicated to
God, thinking upon flying from her nunnery, and having
thrown aside her veil, leaves to my care the fame of her
integrity, which she hferself is on the point of prostituting.
The irapious soldier, hired to butcher his fellow creatures,
cries out before rae, ' 0 blessed Virgin, give me a plenti
ful harvest of plunder.' The gamester cries out, ' Favour
me, O goddess ; a part of the gains will be given to you :'
and if the game should turn against hira, he reproaches
and curses me, because I was not propitious and favour
able to his wickedness. The harlot, who lets out her
body for hire, prays, ' Give rae an abundant inborae ;'
and if I deny her, then she exclaims, 'that I ara not .a
mother of mercy.' The prayers of others are not so
wicked as they are foolish. The unmarried girl exclaims,
' Give me, O holy Mary, a handsome and rich husband.'
The raarried, ' Give rae handsome children.' The en
ceinte, 'Give me an easy accouchement.' The old woman,
' Grant rae a long life, without cough or thirst.' The
childish old raan, ' Grant me the power of again becoming
young.' The philosopher prays for the power of forra
ing incomprehensible arguments ; the priest prays for a
rich benefice ; the bishop, for the protection of his church ;
the sailor, for prosperous voyages ; the courtier, for a sin-

MONASTERIES OF ITALY, ETC. 197
cere confession of his sins at the hour of death ; (') the
farmer, for seasonable rain ; the farmer's wife, for the
health and preservation of the cattle. If I deny any of
these favours, immediately I am called ' a cruel woraan ;'
and if I send them to my son, I am then answered, ' he-
wishes whatever you wish.' Thus on me alone, a wo
man and a virgin, is thrown the care of sailors, soldiers,
merchants, gamesters, bachelors, women in travail, kings,
and husbandmen. But I an; now less troubled with busi
ness of this kind, for which I should have been very thank
ful to you, had not this advantage brought with it also
disadvantages : there is less trouble, but there is also less
honour, and less emoluments. Before your preaching,
I was saluted ' Queen (^) of the heavens ;' ' Mistress of
the world ;' now I scarcely hear frora a few worshippers
' Hail, Mary.' Before, I was clad in geras and gold ; I
had a well supplied wardrobe ; rich gifts were offered
to rae : now I ara scarcely covered with the half of an old
cloak, and that same gnawed by mice ; while my annual
income is scarcely sufficient for the support of one mise
rable priest, who might light a little larap, or a tallow-
candle iu honour of me. But I could even suffer these
things, degrading as they are, had not even worse been in
preparation. You have a design, people say, of thrusting
out of the sacred temples the whole crowd of gods !
(saints !) Beware, again and again beware of what you are
about. There are not wanting to the other gods ways
and means of revenging the injuries committed against
their majesty. If Peter (') be shut out of the temple, take
care that he, in retaliation, shut not against you the gate
of the heavenly 'kingdom, Paul(*) has a sword, and
Bartholomew (*) is armed with a knife ; William, under
the habit of a monk, will be found encased in a heavy
coat of mail, and brandishing a long spear,('') But how
are you to defend yourself against George, (') a knight,
surrounded with armed men, and formidable both on
account of his lance and sword ? 'Nor is Anthony (^)
himself unarmed, for he has the sacred fire. There are
also their peculiar arms to the other gods, which they
use in inflicting on their enemies sickness, and other mis-
18*

198 SIX TEARS IN THE
fortunes, which cannot be cured without the invocation
of their assistance. (')* As for my own part, you cer
tainly shall not thrust me, though, unarmed, from the
temple, unless you also thrust out my son, whom I hold
in ray arms. I will not suffer myself to be violently
separated frora him ; for either you must turn him 6ut
with me, or suffer both of us to remain, unless, indeed,
you choose rather a temple Without a Christ. These
things I wished to make known to you ; do you ponder
what answer is to be returned to me, for I am deeply
interested in the subject. Dated frora my marble temple,
on the calends of August, in the year of my crucified
son, 1524.
I, a marble virgin, have signed it with my own hand.
Mary- Virgin, the 'Mother of Jesus.
I subjoin the original Latin, for the satisfaction of
those who may feel desirous of seeing this curious epis
tle in its original language. It is, like all other of Eras
mus' writings, written with classical purity, and in a
style well worthy of imitation by all lovers of .pure
latinity. It is, indeed, widely different from the barba
risms of the greater part of Romish theologians, who
had not even the merit of conveying their errors in beau
tiful language ; indeed, the whole merit of their works
consisted in being incomprehensible. >
Maria mater Jesu Glaucopluto S. D. Quod Lutherum
sequutus strenue suades, supervacaneum esse invocare
divos, a me quidera isto noraine bonam magnamque
inivisti gratiam, scito. Nam ante hoc, tantum non
enecabar improbis raortalium opplojationibus. Ab una
postulabantur orania, quasi filius raeus Semper infans
esset, quia talis fingitur, pingiturque in sinu meo, ut ex
nutu matris adhuc pendeat, neque quidquara ausit negare *
petenti, videlicet metuens, ne si quid neget roganti, ego
vicissim ipsi negem mammam sitienti. Et nonnunqnam
ea petunt a Virgine, quae -verecundus juvenis vix auderel
petere a lena, quseque me pudet litteris comraittere. In-
• See notes from (1) to (9) at the end of this chapter.

MONASTERIES OP ITALY, ETC. 199
terim negotiator lucri causa navigaturus in Hispaniam,
coramittit mihi pudicitiam suae concubinae. Et virgo Deo
sacra, abjecto velo fugam adornans, deponit apud me
famam integritatis suae, quam ipsa tendit prostituere.
Ooc^amat mihi miles et ad laniendam conductus, Beata
Virgo, da praedam opimam. Occlamat aleator, Fave,
diva, pars lucri tibi decidetur. Et si parum faveat alea,
me conviciis lacerant, maleque precantur, quae non adfu-
erira sceleri, Occlamat quae quaestui turpi semet exponit,
Da proventura uberera. Si quid negera, illico reclamant,
Ergone sis mater misericordiae, Aliorum vota non tam
impia sunt, quam inepta, Clamat innupta. Da mihi for^
mosum ac divitem sponsura, Claraat nupta. Da raihi bel-
los catulos. Claraat gravida, Da mihi facilem partum.
Clamat anus : Da diu vivere sine tussi sitique. Claraat
senex delirus : Da repubescere. Claraat philosophus :
Da nodes insolubiles nectere. Claraat sacerdos : Da
sacerdotium opimum. Clamat episcopus : Serva meam
ecclesiam. Clamat nauta : Da prosperos cursus. Clamat
aulicus : Da vere confiteri in articulo mortis. Claraat
Tusticus : Da tempestivara pluviam, Clamat rustica :
Serva gregem et armentum incolume. Si quid renuo,
illico sum crudelis. Si relego ad filium, audio : Vult
ille, quidquid tu vis. Itane ego sola et mulier et virgo
dabo operara navigantibus, belligerantibus, negotiantibus,
ludentibiis aleam, nubentibus, parturientibus, regibus, et
agricolis ? Atqui quod dixi, rainiraura est prae his quas
patior. Sed his negotiis nunc inulto minus gravor : quo
quidem nomine tibi gratias agerera maximas, nisi com-
modum hoc incommodum majus secum traheret: plus
est otii, sed minus est honorum, minus est opum.
Antea salutabar Regina coelorum, Domini mundi : nunc
vix a paucis audio, Ave Maria. Antea vestiebar gemrais
et auro, abundabam mutatoriis, deferebantur aurea gera-
meaque donaria : nunc vix tegor dimidiato palliolo, eoque
corroso a miiribus. Proventus autem annui vix tantum,
ut alam miserum OBdituum, qui accendat lucernulara aut
candelam sebaceara, Atque haec tamen poterant ferri, ni
majora etiam moliri diceferis. Hue tendis, ut ajunt, ut
quidquid usquam est divorum, exigas ex aedibus sacris.

200 SIX TEARS IN THE
Etiam atque fetiam, vide quid agas, Non deest aliis
divis quo suam ulciscantur injuriara, Ejectus e teinplo
Petrus, potest tibi vicessim occludere regni coBlestis
ostium, Paulus habet gladiura ; Bartholemaeus cijltro
armatus est ; Guilielmus sub pallio monachi totus arma-
tus est, non sine gravi lancea. Quid autem agas cum
Georgio et equite et cataphracto, hasta simul et gladio
forraidabili ? Nee inermis est Antonius ; habet secum
sacrum ignem. Sunt itera et caeteris sua vel arraa, vel
mala, quae, quibus volunt, immittunt. Me vero quan-
turavis inerraem, non tamen ejicies, nisi simul ejectofilio,
quem ulnis teneo, Ab hoc non me patiar divelli : aut
hunc una mecura extrudes, aut utruraque relinques, nisi
mavis habere templura sine Christo, Hasc te scire volui :
tu cogita, quid mihi respondendum censeas. Nam mihi
plane res cordi est. Ex aede nostra lapidea, calendis
Augusti, anno filii mei passi 1524. Virgo lapidea mefi.
manu subscripsi.
Maria Virgo Mater Jesu.
(1) Hour of death. — Many papists imagine, that if they be so
fortunate as to be able to make a true confession of their sins, when
at the point of death ; and if they obtain absolution from the mouth
of the priest, they can have no difficulty, whatever raay have been
their former lives, or however sinfully they may have lived, of im
mediately entering heaven, or at least purgatory. It is distressing to
think on the number of immortal souls lost, irretrievably lost for all
eternity, who died trusting to this delusive hope. The pagan poet
thought better on this subject than popish theologians ; for he ex
pressly says, "late repentance is seldom true," — perhaps never —
" Pxnitentia sera raro vera est."
(2) In the litany of the Virgin, sung by immense numbers of her
devotees, before the images or pictures representing her with the
child Jesus in her arms, she is styled, " the queen of heaven ; the
refuge of sinners ; the help of Christians ; morning star ; our only
hope ; consoler of the afflicted ;" with many othft epithets, all dero
gating from the honour of God, and offensive to the ears of those
who have at heart the pure unadulterated worship of their Creator.
(3) It has been mentioned before, that St. Peter is made the gate
keeper of heaven ; or, as a Frenchmen would call him, " le Suisse."
He is always painted with keys of immense size, either suspended
from his girdle, or in his hands."* St Paul is also painted with a
sword in his hands ; for what reason I do not know, unless it be
that the sword was the instrument of his martyrdom. The apostle

monasteries OF ITALT, ETC. 201
Bartholomew is represented holding a knife, in some of his pictures
though in others he is painted holding a cross, made in the form of
the letter X, on which tradition says he suffered death.
(4) and (5)— See the note (9.)
(6) Guilielmus, or WiUiam, is said to haveTieen a Roman knight,
who sufiered death in one of the early ages of the church. He is
said to have relinquished all his secular greatness, and to have become
a monk in one of the eremitical monasteries of Egypt, Being
brought before the Roman governor, he was commanded to sacrifice
to the idols, and upon refusing, was given over to the executioner.
(7) George was tribune of the soldiers (tribunus militum) under
Bioclesian. Having refused to abjure the religion of Christ, he was,
by command of that persecuting emperor, given up to be devoured
by wild beasts. He is made by papists the special protector of sol
diers, on account, I suppose, of||^ former profession. Query. Is
he the same with St. George, the patron saint' of England 1
(8) St. Anthony, the protector of swine and swineherds, is also
celebrated for the power which he is supposed to possess of curing a
cutaneous disease, called after his name, " St. Arithony's fire." He
is painted in the dress of a monk, surrounded with a herd of swine,
who seem to regard their keeper with marks of affection, if it be pos
sible that affection could be portrayed on the face of a — pig. Some
painters have attempted it, and I have seen one painting in a church,
dedicated to this saint, wherein affection was admirably expressed on
the faces of these self-willed animals. He is worshipped with pecu
liar devotion among the mountains of Norcia and Ascoli, by reason
of these mountains being planted with innumerable oak trees, on the
acorns of which the swine are fattened. The owners, in order to
call down his blessing upon their flocks, build altars to his honour,
and worship him in many other extravagant, as well as unchristian
ways. «
(9) Papists, as well as pagans of old, attribute a peculiar power
to each of their saints, Thus, different offices are assigned to differ
ent saints. One is made the patron of those who labour under a
sore throat, as St. Blaisius ; another of women labouring in child
birth; another of children, &c. The saints are said to vindicate
themselves on their lukewarm worshippers, by sending down upon
them the disease which they themselves have the power of curing.
St. Rocco, who is the patron of those sick of the plague, is also
thought to be of service to those labouring under the venereal dis
ease, and a story,is related of his having miraculously cured of this
detestable malady one of his devout worshippers. John the Bap
tist is supposed to have the power of afflicting with the falling sick
ness, those with whom he has cause to be angry. Hubert can afflict
his opponents with a decline, and so on of the other saints. Each
trade in Rome has its own peculiar saint-protector. St. Crispin is
made the patron of shoemakers ; St, Luke of painters, because tradi-

202 SIX TEARS IN THE
tion relates, that he was of that trade ; and there is shown in the
churgh of Santa Maria Maggiore at Rome, a picture of the Madonna,
painted by him, which is said to have performed many miracles.
Though we learn from the apostolical epistles that he was a physi
cian, yet greater belief is given to the vague tradition of his having
been a painter, and therefore he is made a pattern of painters, and
not of physicians — though, indeed, the latter have generally too
much good sense to claim his protection for their profession, or to be
angry of his not being dubbed their patron. Mary Magdalen is the
protector of harlots, and Cecilia of singers and musicians — and in
fine, every trade, every profession, every malady, and every occur
rence of life, have each and every one of them their own particular
saint and protector, who is worshipped Tjy those interested, with
greater devotion than they ever vro-ship the one and true God.
The reader will easily discern, from what has been said on this sub
ject, the great affinity there is between popery and paganism. If
the pagans had their Mercury, their Mars, their Apollo, their Juno,
and their Venus, the papists have their Francis, their George, their
Christopher, their Peter, their Cecilia, their Mary Magdalen, and, to
govern all, they have their queen of heaven — their Madonna. But
I fear the reader is long since tired by the repetition of such trash,
and no wonder, for indeed I have carried the subject farther than the
limits of a note would warrant.

CHAPTER XXHL
Continuation of remarks upon image-worship — Popish unity — Ma
donna delta lettera at Messina — The Virgin Mary a linguist —
Copy of the Virgin's letter to the Messinians — Translation of the
foregoing — Spain, and its idolatries — Spanish Jesuits^-Spanish
form of salutations — Portugal — Don Miguel favoured by the priests
—A miracle wrought in confirmafion of his authority — The Virgin
delivered of a boy twelve years old — Effect of the discovery on Don
Miguel's government — Concluding remarks upon image-worship.
There are other celebrated Madonnas scatlered through
the diflTerent churches of Italy ; each one of which has
its own particular history, and its own miracles attached
to it ; for popory is certainly one in more senses than its
advocates iraagine, when they take unity as an arguraent
in favour of its being the true church of Christ. It is one
also in its system of imposture. The same arts are made

MONASTERIES OP ITALY, ETC, 203
use of, and the same lies fabricated for its support, in the
capital of Spain, as in the capital of Italy ; in the city of
the false prophet, as in the country of Confucius ; there
being subjects of the pope both in the one and the other,
as we learn from the relation of travellers, and as is evi
dent from students of these countries* being educated at
the college of the Propaganda in Rome, Miracles then,
and other lying wonders, are fabricated on the spot by the
acting ministers of popery, in every country where it
exists ; and for this reason, tiie idolizing of the Madonna
being an essential article of that church, her images are
all supplied with stories and miracles by the priests of the
country where such images are worshipped ; differing
very little, if any at all, (for the imagination of an inventor
of falsehoods is with time exhausted,) from the miracles
attributed to images of the same, worshipped in very
distant parts of the world. I shall relate a story pf one
more Italian Madonna, venerated in the cathedral church
of Messina in Sicily, and then pass on to a view of image-
worship, as practised in other parts of Europe.
As Naples has its Januarius to protect it from the
burning lava of Vesuvius ; so also has Messina its Ma
donna to protect it from the like evil threatened to it from
its vicinity to Mongibello, or Mount Etna. The Ma
donna of the Messinians — called also " la Madonna della
lettera" — if we believe the history of it, as preserved in
the archives of the cathedral of Messina, was sent down
frora heaven, and placed on the altar where it now stands,
by the hands of angels ; for the especial protection of the
inhabitants. The Virgin was well pleased with the No-
venas, Triduos, fyc* performed in honour of her, and
to manifest this pleasure to her faithful people, she thought
it advisable (if we can use such a word, when speaking
of a goddess) to send them her image manufactured in
heaven, in 'token of it — just as a young woman makes a
present of her portrait to her lover, in token of her love.
• Novena and triduo. By such terms are meant certain days set
npart for the more particular worship of the gods of popery. Tho
former is a feast of nine days' continuance, the latter of three.

204 SIX TEARS IN THE
The image Vvas accompanied by a letter addressed to the
bishop, clergy, and laity of the diocess of Messina, wherein
she assures them of her perpetual protection and favour,
in reward of their devotion toward her, and encourages
them to continue in rendering her the honours due to
her, as the " mother of Christ," "gate of heaven," and
"consoler of the afflicted:" assuring them at the same
time, that such honours paid to her were most pleasing
to her son, Jesus ; and not in the least displeasing to him,
as modem heretics, jealous of her glory, would insinuate.
This epistle is written in Latin,* and enclosed in a silver
case, whence it is never taken out but to satisfy the
curiosity of some dignitary of the church ; or of those
-who are able to bribe the keeper for a more close inspec
tion of it. I have rayself had the honour of kissing the
case, and of humbly repeating an "Ave Maria" before the
sacred scrap of paper. With much difficulty I obtained
a copy of it, which I have since lost ; but having read it
so often, I feel confident that I retain in mind the form
and subject — if not the very words. To the best of ray
recollection, it runs as follows.
" Maria Virgo, mundi Redemptoris mater, Episcopo,
clero, caeterisque fidelibus ihclytae civitatis Messanensis
salutem et benedictionera a se, suoque filio impertit.
" Quod meo cultui consulere in mentem vobis ventum
est, magnum favorem apud me propter hoc inveniisti,
scitotc. Jampridem situm periculis plenum vestrae civi
tatis ob ejus nimiam at Etnaeura ignem propinquitatem,
haud sine dolore vidi, eaque de re non raro verba habui
cum filio meo ; sed hactenus ille propter rarura cultura
mihi a vobis praestitum iratus, raeara intercessionera au-
dire noluit>^— Nunc autem, vobis resipiscentibus, etcultuni
* It is surprising how learned a lady the Madonna is, for she im-
derstands nearly all ancient languages, as may be seen from the num
ber of her epistles written to the different Latin, Greek, and Armenian
churches ; all written in the ancient language of the people, to which
they are directed ; for she seems, either not to understand, or at least
to think beneath her notice, all modem languages, as none of her
letters are found written in Italian, or in modem Armenian or modem
Greek,

MONASTERIES OP ITALY, ETC. 305
mei. feliciter inchoantibus, mei juris benigne fecit, ut ves
trum vestraeque civitatis aeterna protectrix essem ; vobis
veruntamen magno opere oavendum est, ni hujus erga
vos boni animi poenitere causara niUii dederitis. Mihi
vehementer placent orationes et festa in meo honore in-
dicta ; et si in his rebus fideliter perseveraveritis, et hae-
reses nunc temporis per vestrum orbem grassantes, quibus
cultus mihi, caeteroque sanctorum sanctarumque cestui
debitus maxime periclitatur, summa vi obviam vosmetip-
sos praebueritis, mea perpetu& protectione fruemini. In
signo, hujus pacti rati, imaginera mei a manibus caelesti-
bus fusara vobis e caelo dimitto ; et si eara digno honore
tenueritis, signum erit mihi obedientiae vestrae, et fidei.
Valete. Dabara ex caelo, me sedente juxta thronum Filii
mei, anno ab ejusdem incarnatione millesimo, quingente-
simo trigesimo quarto, mense autem Decembris."
Mary, Virgin and mother of the Redeemer of the world,
to the bishop, clergy, and the other faithful of Messina,
health and blessing from herself and her Son.
Because ye have taken measures for establishing the
worship of me ; know, that ye have thereby found great
favour in my sight. Long since I observed, not without
pain, the situation of your city, too much exposed to
danger frora its contiguity to the fires of Etna, and have
frequently spoken to my Son on that subject ; but he being
sagry on account of the neglect of my worship, which ye
have been guilty of, showed himself unwilling to attend
to my intercession. Now, however, that ye have grown
wiser, and have happily begun to worship me, I have
obtained from him the faculty of being your eternal pro
tectress ; but I earnestly advise you, at the same time, to
be careful that ye give me no cause of repenting of this
my kindness. The prayers and festivals instituted in my
honour are exceedingly pleasing to me, and if ye faith
fully persevere in observing them, and in opposing with
all your might the heresy which at this time is spread
ing through every part of your globe, by which both my
worship, and that of the other saints and saintesses, is
endangered ; ye will enjoy my everlasting protection. Ia
19

206 SIX TEAKS IN THE
sign of the ratification of this agreement, I send you down
from heaven the image of myself, cast* by celestial hands,
and if ye hold it in that honour which it claims as a re
presentation of me, ye will thereby convince me of your
obedience and faith. Farewell. Dated in Heaven, while
sitting near the throne of my Son, in the 1534th year
from his incarnation. Mary Virgin.
Then follows the signature and seal of the bishop
who governed the church of Messina at that period, in
attestation of the genuineness of this curious epistle ;
and after his narae follow those of his vicar-general,
secretary, and of six canons of the cathedral church.
Hence raay be learned the degree of credibility to which
popish priests and bishops are entitled.
Not in Italy only has the wor.ship of the Virgin super
seded the worship of the one and true God, but in other
parts of Europe also, especially in Spain and Portugal,
and indeed in every place where the contiguity to evan-
'¦gelical Christians do not raake the favourers of idolatry
blush. The contiguity with Protestants is very probably
the reason that this article of the popish creed is so little
practised upon in the Roraan Catholic cantons of Swit
zerland ; for popery approaches nearer to Christiaflity in
the latter country, than I have seen it in any other part
of Europe. In Spain the worship of the Virgin with
all its accompanying enormities flourishes, or at least
did flourish while under the tyranny of the petticoat-
erabroiderer,t the late King Ferdinand. Indeed the
• It would appear from this that the image is made of brass, or some
other fusible metal, though it did not appear so to me when I saw it,
I thought that it was of ijvood, but I saw the face alone, which is paint
ed, the rest of the body being clothed — of course then I was deceived,
for it is to be presumed that the Virgin Mary knew better than I
possibly could know, of what this image, which she ordered herself,
and which she seems to take such trouble about, is composed.
I It is said that the late King of Spain, when obliged to flee from
Madrid on the approach of Joseph Bonaparte and the French
army, diverted himself at Seville in the kingly employment of em
broidering his wife's petticoats. He also embroidered with his own
royal hands a complete suit for the Madonna, with which she is clad
on her principal festivals. He would have made a good man-
milliner.

MONASTERIES OP ITALT, ETC. 207
Spanish raonarohy was as much upheld by the tongues
and preaching of the raonks and priests, who disserai-
na'ted the slavish doctrines of popery, (for popery, re
garded even in a political light, is essentially a slave
making religion,) as by the bayonets and cannons of the
Escurial. Spain was formerly more addicted to super
stition than even Rome herself. She had her inquisition,
and her inquisitors, her monks, and her friars, her nuns,
and — in fine she had all tiie paraphernalia of the most
abominable irreligion. Her missionaries were the active
agents for disseminating the anti-christian doctrines of
popery, and helped to brutalize more, perhaps, than any
other nation in the world, the people who were so unfor
tunate as to fall under their sway. The Spanish Jesuits
were certainly the raost wily of that wily body. Igna
tius Loyola himself was a Spaniard, and the order which
he instituted is well known to the world, for the injury
which morality and Christianity suffered through its
malign influence^ Its treachery and deceit was too gross
even for Rorae itself, and therefore, the head of the
Romish church, to avoid greater evils, and to appease
the European sovereigns, strongly crying out to a man
for its suppression, was obliged to take away this rock
of offence from the eyes of the Christian world. Un
willingly, indeed, did Ganganelli (Clement XIV,) sup
press the order, for he well knew that he exposed his
own life to the attacks and machinations of the Jesuits.
His death, six months after the promulgation of the
bull for their suppression, fully proved, that the pope's
fears were not without grounds ; for it is related that
he met his death by a slow poison, administered to
him by the emissaries of the Jesuits, or by one of
that order. Image-worship and Madonna-worship was
carried to more than pagan excess in Spain, through
Jesuitical influence. The common salutations of the
people fully proved that they thought more of the Mo
ther than of the Son, and that they could raore justly
be called Virginites than Christians. "Ave Maria
purisima, (Hail Mary, raost pure,) answered by "Sin
pecado concebida," (Conceived without sin,) was the

208 SIX TEARS IN THE
most frequent form of salutation; the more Christian
one of "Va usted con Bios," (Go with God,) being ex
ploded by common consent, until within a few years back.
The churches were adorned with costly images and pic
tures of this goddess, and divine honours paid to them
and to her relics. In fine, an evangelical Christian,
while travelling in this country, could hardly bring him
self to think that it had ever been favoured with the light
of the gospel ; so much is it given up to the detestable
practices of idolatry. After the suppression of the Je
suits and destruction of the inquisition, Spain apparently
threw off some of the abominations of popery, though
she still retains enough of thera to make her be distin
guished among the other nations of Europe, as a country
having the mark of " the beast" stamped on its forehead
— not indelibly, it is hoped — and the seat of bigotry,
tyranny, and superstition.
What has been said of Spain, can also be said with
equal justice when applied to Portugal. The latter
country was not without its own share of popish corrup
tions ; indeed, popery reigned there in as much vigour
as in any other part of Europe. Madonnanism, or the
idolatry of the Virgin, was and perhaps is still practised
there in all its revolting forms. It was renewed with
fresh vigour iii the late contest for tlje crown, between
Don Miguel and his brother. Don Pedro. The former,
in order to conciliate the minds of the clergy, and through
them, of the people, to his usurped authority, thought it
advisable to favour every kind of superstition, and none
more so than the worship of the Madonna. The priests,
in return, to repay him for his kindness toward them
selves, and to excite the popular feelinsrs in his favour,
lost no opportunity of preachiilg the justice of his cause,
of praising him for his attention to religious ceremonies,
and of holding him forth as a raost holy personage, and
as one well worthy of governing the kingdom. They
represented, on the other hand, his rival Don Pediro as a
freemason ; as one who would subvert the religion of
the country, and who, if he got possession of the crown.

MONASTERIES OF ITALT, ETC. 209
would call down, by his impiety, thcfcurse of God and
his saints upon their devoted heads.
A most curious and laughable circumstance happened
in the course of this contest at one of the Madonna
churches in Lisbon. There was worshipped in one of
these churches an image of the Virgin, which was held
in the greatest repute by the inhabitants, in consequence
of the numerous miracles said to be performed by it in
former times. The priests thought, that making this
image speak in favour of their patron, Don Miguel,
would be an irrefutable arguraent with the people |for his
pretensions. With this intention a novena was ordered
in honour of the image, and the church splendidly deco
rated for its celebration. The people assembled in
crowds from all parts of the city to pay their devoirs to
the Virgin, and to hear the panegyric preached in her ,
honour. The preacher, after enumerating the many be
nefits, temporal and spiritual, which the people derived
from their devotion to the queen of heaven, and after
relating the many miracles performed by the image then
and there worshipped ; turning toward the image itself,
and casting himself on his knees before it, (in which
idolatrous act he was imitated by his audience,) he
addressed to it a fervent prayer, for the good of the
church, and implored it to manifest by a miracle, whethei
she was well pleased that Don Miguel should reign
over the kingdom of Portugal. The image, mirabile
dictu J at the conclusion of this fervid appeal, bowed its
head in sign of assent three times in succession, before
the eyes of the assembled multitude, all of which, with
one voice, simultaneously cried out, "A miracle! a mi
racle ! long live Miguel I. the chosen of the Virgin,
and the beloved of Heaven." This miracle was repeat
ed frequently on the following days of the festival, and
in presence of a still greater concourse, attracted by its
fame, which spread in an incredibly short tirae, not only
through Lisbon, but through the greater part of Portugal
It was even repeated by the Miguelite officers to their
soldiers at the head of the ranks, and had, as it was in
tended, 'the effect of exciting their zeal in the cause of
19*

210 SIX TEARS IN THE
the petty t3Tant— as Miguel proved himself to be for the
comparatively short tirae that he was in possession of the
usurped throne. . :
The last day but one, however, of its acting was des
tined to open the eyes of the people, and to give them an
idea of what priestcraft is capable, in order to arrive at
its ends. At the close of the sermon, and when the
preacher turned, as usual, to apostrophise the image,
and to implore it to signify its pleasure and assent to
Miguel's government by moving the head, as it had done
the seven preceding days, since the commencement of the
novena, the image retained its inanimate position, to the
great disappointment of the people, whose expectations
were so highly wound up, and to the consternation of
the priests who were privy to the cheat. The request
was repeated with some additional flowers of rhetoric
from the preacher and the most stunning vociferations
from the people ; but all in vain ; the image neither moved
its head, nor changed its position. At length, on the
preacher's repeating the request the third tirae, and hint
ing that the Virgin was angry on account of the presence
of some freemasons, who mingled through curiosity
among the crowd of worshippers, a voice was heard issu
ing from the inside of the image and complainingly cry
ing out, " It is not my fault that the Virgin does not raove
her head, for I have pulled the cord till it broke, and what
can I do raore?" The voice was distinctly heard by
every one ; but the speaker was invisible. • At last, one
of those present raore courageous than the rest, attempted
to approach the image, but was repulsed repeatedly by
the priests, who well knew the consequence of the dis
covery ; but being seconded by some others equally
desirous of unravelling the mystery, he at length suc
ceeded in coming close to it, and on removing the folds
of the garments, with which such like images are decked
out, he found an opening in the side, large enough for
the admittance of a grown boy, whom he pulled out from
the viscera of the Virgin, and who was immediately re
cognised as the nephew of the bishop, placed there by
his uncle; for what purpose, it does not require an

MONASTERIES OP ITALY, ETC. 211
extraordinary degree of acuteness to guess. The whole
secret was now explained ; the people met the discovery
' with the ridicule it so well merited, and little was want
ing that they did not massacre on the spot the impostors
who got up the cheat. These thought it their best plan
to consult for their own safety by flight, which they im
mediately made good through the doors of the sacristy,
amid the hisses and curses of the infuriated populace.
Miguel's cause lost many a good and powerful advocate
by the failure of this imposture, and he was obliged to
again have recourse to his usual remedies — the sword
and dagger — to keep the inhabitants in any degree of
subjection to his authority. The poor Madonna, or rather
her image, was now disgraced for ever, and removed in
a short time from the church altogether. Indeed, it seems
surprising that' the enraged populace did not tear it
asunder, as the vile, instrument of a wily priesthood for
propagating their monstrous doctrines and extending the
reign of darkness. It may, very probably, make its ap
pearance again on the theatre of priestcraft, in the cha
racter of some miracle-working Madonna sent down from
heaven, if not used for fire-wood before a favourable
opportunity presents of bringing it forward for that pur
pose ; or it may be baptized with the name of some minor
saintess, into which a new coat of paint could easily
transform it ; or, in fine, it may be sold by the sacristan
to sorae farmer, to be used by hira for a Priapus to
frighten the birds from his newly sown corn-fields. It is
reasonable to suppose, that ninety-nine out of a hundred
— yes, and the hundredth too — of popish miracles, if
examined as the foregoing has been, would be found
nothing else than the machinations of the priests en
deavouring to establish some favourite doctrine, or to
bring about something which may be profitable to them
selves as individuals, or to the whole church in general
which they swear to support, per fas et nefas — to carry
through thick and thin.
I have been thus diffuse on the subject of images and
image-worship, because it is a doctrine fondly adhered to
by the church of Rome, and cherished as one of its most

212 SIX TEARS IN THE
essential and vital dogmas. The scriptural dogniia 'lold
in common by all who take the revealed word as guide
of their faith, is but of secondary consideration in the
Romish church ; sorae of them, as justiication by faith,
being exploded altogether, while those that are retained
are so covered over with the filth of human inventions,
that they may be said to be exploded too— at least prac
tically. Of the latter class are the atonement of Christ,
the influence of the Divine Spirit, the administration of
the sacraments, and many other essential doctrines of
which it is needless to make explicit mention in this
place ; all hidden under a monstrous mass of unscriptural
leaven, which renders them of little or no avail to the
salvation of man. For these are substituted prayers to,
and adoration of, saints ; purgatory, adoration of relics,
&c. I shall now proceed to examine another species of
soul-killing idolatry — that of relics. It flows sua sponte
from the invocation of saints and image-worship, and
like these, is universally practised by the benighted fol
lowers of popery, and preached by its wily and error-
propagating ministers. It will be seen by the following
account of this superstition, that it is carried to as great
excess as image-worship itself, whose daughter it is, and
that like it, it is the source of no small emolument to the
priests, who let no opportunities slip of inculcating it as
a most holy and loholesome doctrine. Whether it be so
or not, I shall let the reader decide. It is enough for me
to give an account of how it is actually practised.

MONASTERIES OP ITALT, ETC. 213

CHAPTER XXIV.
Relics — Practice of the primitive church — Relic-worship established
by the pope— Manner of procuring saint-bodies — The three heads
of Jolrn the Baptist — The offal of the charnel-houses made the
object of a Christian's adoration — St. Crispin of Viterbo — St.
Spiridione — Contest between the Greeks and Latins, for the pos
session of his body — Relic-worship at Malta — Maltese quack-doctor
— Relics preserved in the church of St. John at Malta — Attempt
to steal a relic — Anecdotes of the plague at Malta — Transjation of
a saint's body from the catacombs at Rome to Malta — Stupendous
miracle performed by touching the foregoing body — Reflections —
Milk of the Virgin Mary — Shrine of Thomas k Becket at Canter
bury — Henry VIII., and his myrmidons — Relation of the manner
in which the Virgin's milk found its way to the monastery of St.
Mary's, near Falmouth — Concluding remarks on relic-worship.
Papists understand by reliquise, or relics, the remains
of the bodies or clothes, or of any other thing belonging,
or supposed to have belonged, to the saints and martyrs,
worshipped as gods in their church. The instruments
by which martyrs were put to death, the blood collected
on that occasion, and even the very water in which their
bodies were washed, are also numbered among the most
esteemed relics ; and happy is he who can get posses
sion — it matters littie how — of any of these holy things.
These things are carried about in procession ; preserved
in gold and silver cases, kissed, bowed down to, and.
adored in many other idolatrous ways. The respect paid
to the martyrs, and to the first teachers of the Christian
faith, by the Christians of the first ages of the church,
who were accustoraed to assemble at their tombs, for the
purpose of honouring their raemories and for prayer,
seems to have given rise to this superstition, and to have
degenerated in subsequent ages into the detestable sys
tem of relic-worship, which is now practised in the
church of Rome. The, primitive Christians, doubtless,
had no other intention for assembling at the cemeteries
of the martyrs, (where, by the way, many who were

214 » SIX TEARS IN THE
not martyrs, nor even pious Christians, were also buried,)
than for the purpose of prayer and religious exercise, _
especially as such places were generally more retired,
and as they could there enjoy communion with God,
without being interrupted by their pagan persecutors.
They had not even thought upon extending their venera
tion for the virtues of their departed brethren, farther
than a simple regard for their memories, without expect
ing or desiring that any benefits, either temporal or
spiritual, might follow to themselves from this pious
commemoration of them. Their hopes of obtaining bless
ings were grounded upon a surer foundation — on the pro
mises of Christ himself, who directed them to ask " the
Father in his name" — and in no other name. They
were well aware, then, that the prayers and intercession
of their departed friends would avail them but little ; and
accordingly honoured their memories, by imitating their
lives, and not in worshipping their bones. Littie did
they imagine, however, that their posterity would as
sume these simple usages as arguments in favour of
idolatry — for, let papists say what they may, image-
worship and relic-worship virtually amounts to, and, in
fact, can be called by no other name — that, what was in
tended for a simple mark of respect for the memories of
those, by whose perseverance and labours the glad tid
ings of salvation reached themselves, should be made a
•precedent for partly, destroying the effects to be expected
from the more general knowledge of the gospel, and for
dishonouring God, by robbing him of his glory, and be
stowing it upon his creatures. Had they foreseeni* that
such conclusions would or could be drawn from their
actions, it is very probable, nay, it is certain, that they
would sooner have assembled for prayer in the idol-.
temples, and araong pagans themselves, rather thai),
afford an opportunity to posterity ol misinterpreting their
intention, by assembling at the cemeteries of martyrs.
After the establishment of irasise-worship and the
invocation of saints in the church, it was vevy easy*to
make the addition of another speciea ol idof/^try, near
akin to the former — I mean thai ot /elw-wofshij- !?

MONASTERIES OF ITALT, ETC. , 2l5
was not deemed sufiicient, by the governors of the church,
to worship the iraages of the saints, and to invoke their
intercession, attributing to thera the power of curing all
diseases, of working miracles, and of obtaining eternal
life for their worshippers, by pleading their own merits
at the foot of the Almighty's throne : No, this was not
sufficient to satisfy the thirst for gain, for which the
popish clergy, secular and regular, were, and still are,
remarkable in every place which has been, or is, cursed
by their presence. They hit upon an expedient by which
a new trade was opened for them, — a new market for
the sale of their impositions. This was no other than
exciting a veneration for the relics, of those to whom they
themselves assigned a place in heaven — for many, it may
be supposed, prayed to and honoured as saints, were not
worthy of a place even in their own purgatory. As soon
as this new article of Christianity began to be preached,
the relic mania began. Jaw-bones, fingers, thurabs,
teeth, parings of the nails, the beard, and even the ob
scene parts of the bodies (e. g. the holy prepuce of
Christ, which is actually worshipped at Rorae) of those
who were before honoured as saints, began to be sought
after with great diligence. Happy was he, who could
possess any part of such invaluable things ; for then he
held himself secure from all assaults and devices of the
devil, from pestilence and contagion ; from every thing,
in fine, which could endanger his teraporal or spiritual
interests. The priests, seeing how well their bait took,
instituted prayers and fastings for imploring the direction
of Heaven in finding the body of sorae martyr or other
saint. The body was always found in some secret
place, where it had before been conveyed by the priests,
who then blasphemously gave out, that the prayers and
•fastings of the faithful had prevailed upon God to mani
fest the body of his saint, to increase their devotion, and
afford a help for salvation to his people. The stinking
carcass being conveyed processionally to the church, to
to be there deposited under the altar, or in some other
sacred place ; the earth, in which it was buried, acquired
also a degree of sanctity by being honoured with its

216 „ SIX TEARS IN THE
touch, and was accordingly either carried away by the
priests, and afterward sold at its weight of gold to their
deluded followers, or else violentiy taken or stolen — for
it became by right the priest's property' — by the mob
assembled on the occasion. Many, when the catacombs
of Rome and other charnel-houses were exhausted, un
dertook long and hazardous journeys to the eastern pro
vinces of the Roman empire, in order to procure these
safeguards against the evils of the world. ¦ The coun
tries formerly honoured by the presence of Christ and
his apostles were more especially the places where they
hoped to be enriched by this new kind of treasure. The
wily, artful Greeks, becoming aware of the delusions of
the Latins, soon found them relics enough, and thereby
enriched themselves by selling, as the bones and remains
of Christian saints, the offals of their charnel-houses.
Every thing like a bone, or any thing that could possibly
appertain to the huraan body, was sold at extraordinary
prices. Many bones, said to belong to the bodies of
departed saints, were in reality the bones of pagans, and
a great number were not even human. These, however,
purchased at a great price, were borne in triumph to the
western churches by their happy purchasers, and either
retailed with profit to those who were rich enough and
foolish enough to buy them ; or bestowed, through devo
tion, on some church which was not as yet in possession
of such treasures : in either case, they were always held
up as an object of devotion to the deluded people. In this
way the Latin churches came to the possession of the
relics of St. Mark, St. James, St. Bartholomew, St.
Cyprian, which they show to this day with so much
ostentation. Some, who were^too poor to purchase re
lics, but were yet unwilling to be -without such inestima
ble remedies against all evils, did not scruple to break
into the churches by night, (for every thing is lawful, iE'
successful, in a cause of this nature,) or into the houses
of those in possession of relics, and rob them of the
coveted treasures. The priests, in the mean time, did
not neglect to turn to their own advantage this infatuation
of the people. They saw the success of their relic

MONASTERIES OP ITALT, ETC. 2l7
Stratagem, and did not let the opportunity slip of enrich
ing themselves. They were made the sole masters of
the relics, and they caused a decree to be issued, that no
relic should be worshipped, or believed genuine, before it
had passed through their hands, and had been stamped
with their infallible authority, A shop for the sale of
relics was established at Rome, by authority of the pope,
which is open to this day; the pope having discovered
relics to be a profitable commerce, and falling little short
of indulgences theraselves. In this shop were manufac
tured, or, at least, baptized relics, to be afterward sent
to order, to all parts of the "Christian world, Frora this
shop were sent forth the three heads of John the Baptist,
which have divine honours paid to them in three of the
principal Italian cities : — Florence, Capua, and Reggio ;
each armed with the pontifical seal, and with a written'
paper, confirmatory of its genuineness,*
Since relics and relic-worship became so much in
vogue, and was found so profitable a cheat, it was thought
expedient to issue a decree, dated from the city of bulls,
and signed by the arch-cheat himself, by which it was
* I have had the honour inyself of kissing two of these heads ; the
one adored at Capua, and the one at Florence. I have been assured,
by a Calabrian priest, that these two are spurious; and that the
genuine one is adored (si adora, were his words) in hi? native city,
Reggio, This he informed me under a strict injunction to secrecy.
Would it be impious to judge of the genuineness of all three 1 It
would, the papist answers, because the pope has confirmed their
genuineness with his infallible authority ! What ! of all three ' Yes,
of all three ; for who can limit the power of the vicar of Christ 1
Such, in reality, was the question I once started to a brother monk —
and one that was no fool, either — and such was the answer I received !
I remember an anecdote of a French abbe, of rather liberal principles,
to whom were shown, while travelling in Italy, the three heads of the
precursor of the Lord. On seeing, at Reggio, the last head of the
three, for he had already seen the other two at Florence and Capua,
he laughingly remarked to the priest, who held it up to be kissed,
that " his sSintship, John Baptist, was really a philanthropical saint,
for he converted his own head into three, in order to benefit, by its
presence, the three different cities that were beatified by the possession
of it." So much for French levity — but many Frenchmen are infi
dels. No wonder, when such moi^trosities are proposed to their
belief,
20

218 SIX TEARS IN THE
ordained, that after one month from the date of it, in Italy,
and after three months, in those countries situated on the
other side of the Alps,* no church should be consecrated
for divine service, unless it possessed a holy carcass to be
deposited under the great altar ; and that churches already
consecrated, and not having the requisite relic, should,
within the same space, be provided with it, under pain
of having their rites interdicted, and their clergy, or
ministers, ipso facto, excommunicated. In the same bull,
the faithful are admonished to provide themselves with
the relics of the saints, which they raay wear as amulets
about their persons, or keep in their houses, as protection
against the efforts of the devil, and against the accidents
and misfortunes which, more or less, attend every man
during his pilgrimage through this world. This bull was
manifestly designed to compel the faithful to purchase the
bodies taken from the catacombs, and other cemeteries in
Rome, and dubbed by the pope's infallible authority, the
bodies of martyrs and other saints ; and which were
lying on hand in the pope's relic-shop, at Rome,
It is but fair to add, that this custom of shutting up
putrefied carcasses in the altars, and other parts of the
Christian churches, can boast of amore ancient origin ; for
we find it ordained by a council held in Constantinople
in the raiddle of the fourth century, that those altars should
be deraolished under which there were found no relics ;
and St. Ambrose, bishop of Milan, refused to consecrate
a church because it had no relics. This custom, how
ever, soon died away, both because no virtue was ever
attached to the relics themselves, even by the Christians
of the fourth century, at which time the church, began to
fall off from gospel purity, and.because the zealous, scrip
tural Christians saw that it would be affording a bad
precedent to future ages, and would induce the simple to
attribute to bones and other species of relics, a virtue
which they did not, and, indeed, could not possess. It
* I don't remember the year in which this bull was promulgated.
and not having by me a bullary, or book of bulls, I have not an op.
portunity of correcting the fault of my memory, I believe, however
that it was in some part of the tenth century ; but am not certain.

MONASTERIES OF ITALT, ETC, 219
was, therefore, suffered to fall into disuse ; nor was it
again revived, till the establishraent of image-worship, in
the ninth century, brought it forward, as has been already
related. The pope and his priests soon found the good
effects to their pockets proceeding from the promulgation
of the relic-establishing bull, for the deluded people were
compelled to buy up the carcasses at the owners' prices,
or else have their churches shut up, or remaining uncon-
secratefl, and their ministers excommunicated. The pope
soon disposed of his stock of relics, and emptied the
charnel-houses of their dirt ; and all this with the great
est advantage to himself and his priests, without mention
ing how much it conduced to the purity of the air, thus
freed frora the pestilent exhalations of rotten bones. It
must be admitted, however, that the greater nuraber of
the people swallowed the bait held out to thera almost as
willingly as their rulers extended it ; but this is no argu
ment in favour of its lawfulness, as this willingness to be
duped on the part of the people, is but the effect of the
endeavours and preaching of the ministers of relic-wor
ship ; it always remaining to be accounted for, by what
authority, or under what lawful pretext, the offal of the
charnel-house should be attempted to be raade the object
of a Christian's worship and devotion. Some of the
learned men of the day, and no small number of the
clergy, cried out loudly against the abuse, but these, being
few in nuraber, corapared to the opposite party — the
advocates for relics — were obliged in a short time to be
silent, and bear with pa^tience an evil they could not pre
vent : or if they persisted in opposing the progress of it,
they incurred personal risk, and came under the surveil
lance of the papal court, which had the power of soon
stopping their mouths with a vengeance.
The greater nuraber of saint-bodies to be found und«r
the altars of the different churches of Italy, and other
popish countries, were taken from the catacombs at Rome.
These were the comraon receptacles for the dead for
many ages : it may then be supposed, that all who died
during the .earlier ages of the church, till the reign of
Constantine, were not all Christians, and, consequent|y.

220 SIX TEARS IN THE
no saints. But all being buried indiscriminately, accord
ing to the best authority, in this common burial-place,
how then can relic-worshippers distinguish between the
bodies of Christian martyrs and those of pagan male
factors. The difliculty is got over in the following manner.
If the people's relic-store should be exhausted by a great
demand for holy carcasses, it is again replenished frora
the catacombs. His holiness appoints a day for a pro
cession to these caverns, when, accompanied by all the
secular and regular clergy of the holy city, he intends to
make the selection of such bodies as raay be wanted to
supply the demands made by the faithful. The difficulty
of distinguishing between pagan and Christian bones
seeras to be well known and acknowledged, for the
" Veni Creator Spiritus," or ¦Ae invocation of the Holy
Ghost, is chanted by the assembled clergy, and a Latin
prayer, — the Latin church never addresses the Deity in
any other language, — is read, by which the Divine assist
ance, and directions from on high, is sought for the per
formance of this (to them) solemn duty. The pope then
casts his eyes around the confused mass of mouldering
skeletons, and, as the whim may take him, calls this the
body of Saint Such-a-one, another, the body of " Virgin
Some-other-one" — and so on, till he is warned by his
attendants that enough are now bqptized, (battezati, is the
name Romanists give to the bodies of the saints chosen
in this manner,) to serve for the present occasion. The
rotten bones are then carefully collected, and, having been
sprinkled with holy water, are placed in a chest prepared
for that purpose, and carried in procession to the Vatican,
where there is a room purposely set apart for the prepa
ration and sale of relics — the same that has been before
called a *' relic-shop." They are then handed over to
some one whose duty it is to arrange the bones anatomi
cally, supplying those that are wanting with purified wax,
and covering over what remains of the countenance, with
a waxen mask made to life, so that it approaches very
near the natural countenance, and would lead one to
imagine 'that it is really the incorruptible flesh of the
sanctified mummy.

MONASTERIES OP ITALT, ETC. ' 221
The skilfulness to which they have reached of making
putrid bones assume the appearance of a human body,
whence the soul is just departed, has given rise to the
many lying fables related, concerning the incorruptibility
of the bodies of favourite saints, so fondly believed by
some sensible members of the popish comraunion. I
have been more than once deceived myself, while looking
at made-up bodies of this kind, and firmly believed that
the sanctity of the men whose bodies they were reported ,
to be had kept their flesh from the fate attending the
bodies of all men without exception — pulverization and
corruption : indeed it* requires to touch the bodies them
selves, from which visiters are restrained by the cases-
some of silver, with a sraall opening of glass — others
entirely of glass — to be able to detect the imposition.
Tliere is worshipped in the church of the Immacu
late Conception at Rorae, a body of this kind, which is
enough to deceive the most acute, so well has it been got
up, and made to imitate nature.' It is called the body of
the " blessed Crispin, of Viterbo," a Capuchin lay-
brother, whora raonkish impudence chose to have enrolled
in the number of the gods. He has been dead more
than 150 j'ears ; yet his body, placed in a shrine built at
an enormous expense for his worship, appears as if de
prived of 'life but yesterday. On first seeing it, the
monk who showed it assured me that it was the real in
corruptible body of the saint whose narae it bears, and
that it would be a heresy to doubt its genuineness. The
sight of the body itself obliged me to give credit to his
false assertion, not indeed false, as far as he was con
cerned, because he only asserted what he conscientiously
thought the truth : — the eyes, the inouth, the colour —
even the beard, all ahd every thing so much resembling
flesh and blood. So perfect is this imitation, and so
forcibly is the imposition eulogized by the panegyrists
of St. Crispin, that his shrine is daily surrounded by the
devotees of Rome, each of whom brings his gift, either
in money or in wax candles, in order to propitiate the
intercession, of his waxen saintship, A box is appended
at the foot of the altar, with a hole in the middle, large
20* '

228 SIX TEARS IN THE
enough to admit a dollar ; and frora this box is supplied
many a delicacy to the gormandizing monks. Festivals
and triduos are held in honour of this mummy, by which
the gains of the mumray-owners — the monks — are very
much increased. It is needless to mention, that this
body, so firmly believed by the people to be incorrupt,
and also believed to be so by the greater part of the
monks theraselves, is nothing more than a few moulder
ing bones kept together by wax, and transformed by the
same into a"^ resemblance of the huraan frarae. Alas !
popery, how deceitful thou art !
At Corfu, one of the Ionian islands, there is also
another lot of sanctified bones, christened " the body of
St. Spiridione," which are worshipped most idolatrously
by the Greeks as well as the Latins of this island. The
body, made up in the manner before described, is»depo-
sited in a massive chest of solid silver, which requires,
on account of its great weight, the strength of four men
to support it, when carried in procession, as it frequently
is, through the streets of Corfu. Its shrine is in the
Greek church, called after the saint, with whose putrid
bones it is honoured, "Spiridione." This body has
been the apple of contention between the followers of the
eastern and western churches of this island for many
years. Very few knew who or what Spiridione was,
yet all affirm that he was a great saint. It is equally
unknown how his body found its way to the island, or
what wind drove it there ; for all confess that he was not
a Corfuote. This mystery, in which the knowledge, or
rather no knowledge of his country, and the acquisition
of his body is involved, far from lessening, has, on the
contrary, tended to increase the people's devotion for
him. The Latins, taking advantage of the obscurity in
which his history is involved, affirm that he was a bishop
of their own church, and a most zealous adherent of the
pope's : they paint hira, accordingly, with a mitre and
crosier, and, under such a form, his picture is adored by
them. The Greeks, on the other hand, assert that he
was the friend and companion of Photius, patriarch of
Jerusalem, who, in the middle of the ninth century.

MONASTERIES OP ITALT, ETC. 223
caused the Greek church to separate from the Latin, on
account of the errors of the latter ; and that he was
waylaid and murdered by emissaries frora the pope, by
whom he' had the hoiwur of being excommunicated.
He is, therefore, placed by the Greeks in the number of
their martyrs, and painted by them with blood issuing
from a woimd in his breast, which he is in the act of
receiving from two grim-looking villains, dressed in the
habit of Latin monks. The Latins, when Corfu wa&
under Venetian domination, having the force on their
side, took the liberty of transporting Spiridione — case and
all, which very probably the priests coveted more than
the bones, as being of greater value — from the Greek
church into their own cathedral, pleading in excuse, for
this act of violence, the sin of permitting a Roman
Catholic saint to be worshipped in a schismatic church.
This excited a rebellion on the part of the Greeks
against the tyranny of the Venetians, whiclkwas not
suppressed without the loss of many lives— sacrificed,
no doubt, to appease the bones of the contested saint.
Sorae thirty years after, a new governor being sent from
Venice, he thought it would be a good way to gain po
pularity, and propitiate the affections of the Greeks, or
perhaps — which is more likely — being bribed thereto by
a good sura of raoney, (the Venetian governors of the
Ionian islands were proverbially venal,) to use his influ-
ence^with the doge and senate to have Spiridione restored
to his former owners. With much difliculty, and after
surmounting the obstacles placed in the way by the Latin
side, he at length succeeded, and Spiridione changed
masters again, or rather returned to his former ones, and
was triumphantly replaced in his former shrine, poorer,
however, by some sixty pounds of silver, which the
Latins though); fit to subtract from the weight of his
coffin, to make it raore portable to be sure, and in com
passion to the miserable porters. The Greeks coraplain
ed loudly of this robbery, but what could they do ? A
place for appeal was nowhere, for the very judges had
share of the plunder ! They w«re therefore obliged to
bear up with the loss, and console themselves with the

224 SIX TEARS IN THE
possession of their saint, and with the remainder of his
riches ; some of the Latins remarking that sixty pounds
of the precious metal was the least he could give the
Latin church in payment for his entertainment and lodg
ing there for more than thirty years. Spiridione remains
in possession of the Greeks down to the present time,
nor is there any likelihood of their again losing him, till
guided by the Spirit of truth, and by His precious word,
4ihey throw aside, of their own accord, his degrading
worship, and< convert his silver case into something of
real service to their island, leaving his body to return to
the dust frora which it was create4, if, indeed the bones
that are shown as his, ever forraed the part of a huraan
body — a thing in itself a matter of doubt. The worship
of Spiridione, as now practised at Corfu, is idolatrous in
the extreme. Perhaps Vincenzo Ferreri is not more
idolatrously worshipped at Valencia, nor St, Peter at
Rorae, iimn he is in that island ; for certainly the super
stitious and idolatrous rites practised at his shrine can
hardly be surpassed. It is remarkable, and at the same
time surprising, how England allows her policy to get
the better of her religion. The British soldiers quarter
ed in this island have positive orders from their general
to present arras to the bones and iraages of this saint, as
they are carried along in procession through the streets ;
the bones by the Greeks, and images and pictures by the
Latins. Nor is this all : a guard of honour, commanded
by a commissioned oflicer, is always in attendance on
every solemn occasion, , and drawn up in front of the
church to do honour to the relics of this idol : thus is a
British soldier obliged to sacrifice his duty- to God to his
duty as a soldier. This raay be good policy, but very
bad religion, and serves to confirm the other continental
nations in their ideas of English religion ; for it is no
uncomraon thing for an Italian, when he wishes to express
his opinion of the want of religion in one of his ac
quaintances, to exclaira, " Quello ha di religione quanta
un Inglese :" — He has as mitch religion as an English
man ; meaning to say he has none at all,
Malta, another, and, indeed, the chief British colony

MONASTERIES OF ITALT, ETC, 225
in the MediteiTanean, is also remarkable in the annals of
superstition for its servile adherence to the doctrines of
popery, which are there practised upon in full vigour,
and under the most disgnsting forms. This island is
supposed to have been converted to the Christian faith by
St. Paul, who was shipwrecked on a part of it, known
at this day by the name of " Porto di San Paulo."
Whether this be true or not, that is, whether the Melita
on which St. Paul was cast ashore after the shipwreck, as
related in the Acts, corresponds with the modern Malta, —
and some doubt it, and give their reasons for doubting it
from the description of Paul himself, as given in the Acts
— it is certain that St, Paul never taught the Maltese the
farrago of superstition which later ages have substituted
in their island for pure Christianity. Indeed, were he to
be cast ashore again on this island in the present century,
as he is reported to have been in the first ; he could, with
as much justice, style the inhabitants "barbarians" (the
name by which he has designated them in his account
of the shipwreck) at this very time, and in the modern
signification of the word too, as he had before done in its
relative sense — because they were not Romans, nor Ro
man colonists. Popery has done her work in this island,
as is manifest in the ignorance of the inhabitants, not one
out of a hundred of whom can read, and has succeeded to
her heart's content in brutalizing a people naturally' of a
ready wit, and superior capacity for the arts and sciences.
Instead, however, of this island's producing artists and
scholars, which it certainly would, were it not cursed by
the degrading yoke of popery, it now produces nothing
else than pick-pockets and cut-throats, quacks and priests,
who, unable to find a subsistence in their own island,
scatter themselves through the Levant, and bear with them
the vices, which they learned at home under the fostering
care of priestcraft. The Turks and other inhabitants of
the Levant are so convinced of the evil disposition of the
ill-taught Maltese, that they call all roguish foreigners by
that name ; for Maltese in their language is as much as
to say, perfidious, roguish, and bloodthirsty. On this
account every gentiemanly Maltese is obliged to deny his

226 SIX TEARS IN THE
country, when he travels in the Levant ; or else he is
liable to be suspected of having fhe same virtuous dispo
sitions, for which his countrymen have rendered them
selves so famous, or rather infamous.* If St. Paul were
to land on their island now-a-days, he would find greater
difficulty in turning them away from the infamous lives
which they lead through the demoralizing influence of
popery, and of converting thera frora their christianized
idolatry, than he forraerly had in converting thera from
paganism to Christianity. — But to return from this
digression. Relic-worship is carried on in this island to a monstrous
excess. The knights of St. John of Jerusalem, after their
expulsion from Rhodes, transferred the head-quarters
of their half-religious, half-military order to this barren
* A Maltese quack-doctor of the name of Caruana was confined
in the consular prison at Damascus for nearly three months, until the
consul could receive advice from the government of Malta of the
manner in which he ought to be punished for his crimes. Having
obtained by an affected knowledge of physic, a footing in some Turkish
villages, four or five days' journey distant from Damascus, and the plague
having broke out there during that time, he, in order to increase his
gains, was discovered throwing by night the infected clothes of those
that died into the houses of the other inhabitants. The ruffian, not con
tent with the number he killed by his ignorance of medicine, in which
he pretended to be skilled, felt no scruple in infecting the other inha
bitants ; because he expected to be called to their assistance, and fill
his pockets accordingly. He was caught in the act, and little was
wanted that he was not torn asunder by the enraged Turks. There
were found about his person, when taken, various valuables pilfered
from houses of the rich inhabitants, by whom he was consulted as a
physician, and most of them died under his hands. The Turkish
government, not ha-ving the power of punishing him, as living under _
British protection, had him escorted to the British consulatCj and
loudly cried out for his instant execution; for had he been <Si Turk,
he would not be allowed to live two hours after his conviction. This
same fellow was nephew to the present bishop of Malta. This may
serve as an example of Maltese roguery, and is only one out of raany
equally criminal, which I could give. But their religion and tho
manner they are taught by their soul-killing priests are in fault, not
themselves. The same fellow would find absblution for the murders
he had committed from monseigneur his uncle, upon his return to
Malta.

MONASTERIES OP ITALT, ETC. 227
rock, and, with it, brought also all the most revolting
superstitions of popery. Relic-worship was not the least
of these ; for all the churches built by them, after having
been confirmed in the possession of the island, are well
supplied with a plenteous stock of such trumpery. The
body of St. — , (I don't remember his name, but it is of
little importance,) who is said to have been consecrated
bishop of the island by St. Paul, is here worshipped by
the stupid Maltese with the same ardour, and the same
unseemly rites, that Spiridione is worshipped at Corfu.
The principal church of Valletta, the capital of the
island, is dedicated to St. John the Baptist. It may be
supposed, that a people so fond of idolatry,' and more
especially of that branch of it called "relic-worship,"
would not want for some relic belonging to this their
favourite saint : the supposition is perfectly just, for they
glory in the possession of no less than three. They osten
tatiously show the identical sword with which John was
beheaded by order of Herod ; three of his teeth extracted
by the executioner after performing his office ; and a part
of the camel skin (to me it appeared a piece of the un-
tanned skin of a Maltese ass, a very fine race of which
are bred on the island) with which he was clothed.
These relics were purchased at an extraordinary price
from the pope's relic-shop at Rome by the knights, who
spared no expense in providing whatever might be deemed
necessary for exciting the public devotion, on which,
more than on the force of their arms, they relied for the
favour of the public.
A dish, said to be the one in which the head of John
was presented to Herodias, is preserved as a relic in
Teramo, a town in the kingdora of Naples. The legend
attached to tiiis relic relates that an iramense sura of
money was offered for it by the knights of St. John of
Jerusalem in order to transfer it to their church at Malta ;
but the people and clergy of the former city refused to
deliver up for love or money sa valuable a treasure ; " for
they well knew," sensibly continues the legendist, " that
the safety and protection of their city depended upon the
safe keeping of it." The knights, finding that they could

228 SIX TEARS IN THE
riot have it for money, sent four chosen men from Malta,
who were instructed to break into, the church by night
and carry off the treasure ; being promised, if they suc
ceeded, a great reward. They were taken in the act of
breaking open the iron box, in which, for greater security,
it was kept, and being carried before the magistrates, they
confessed the whole plot, and threw all the blarae upon
the devotion that the knights of Malta had to any thing
belonging to their holy patron. This story, if true, may
be a guide for judging of the estimation in which the three
relics they already possessed were held by the knights of
St. John, and of the imraense sum they most have given
the pope for them, whereas they offered so much money,
and went to so much trouble, to obtain one of less conse
quence, as the holy charger certainly is, when compared
with the three teeth of St. John, not to mention the sword
and a piece of his holy camel skin.
A great many miracles, noted down as they occurred
in a book kept for that purpose, are attributed to these
fictitious relics, which are supposed by the superstitious
Maltese to be the island's safeguard against pestilence
and famine, to each of which it is very much exposed ;
to the latter, on account of its dense population and its
natural sterility, by which it is rendered incapable of
supplying the inhabitants with corn sufficient for the
consumption of two months out of twelve ; to the former,
by reason of its great commerce with Turkey and Bar-
bary — places never free from the plague. More reliance
indeed is placed on these worthless relics, than on the
protection of God, and on the strict quarantine regula
tions. By these, vessels coming to Malta from suspected
countries are subject to long quarantines ; some of forty,
some of fifty, and some of sixty days ; while others in
a harbour called Marsamucetto, set apart entirely for
this purpose, are reprovisioned and sent back again to
sea, without being allowed to land at all. The prudence
and'foresightof the English governor preserve the island
from the other evil — famine ; for it is his duty to provide
a supply of corn sufficient for two years, in case of a
blockade. This corn is preserved in pits or fosses made

MONASTERIES OF ITALT, ETC, 229
for that purpose under ground in some of the principal
streets of the cities, and in the garrisons. When these
precautions keep the island free from the dreaded evils,
the Maltese do not attribute their preservation to the
measures taken to ensure it, but rather to the protection
of St. John and his relics ; or of some other saint.
I have been informed by one of the first English resi
dents on the island, who came to it soon after it was
evacuated by the French — his name was McKenzie, a
Scotchman, since dead — that, during the pestilence which
raged there with great fury in 1817, and carried off a
great number of the inhabitants, these relics and the de
pendence placed in them by the superstitious populace,
¦was the cause of death to many who would otherwise
have escaped from its destroying influence. The reason
he assigned for this opinion was, " because the pruden
tial care of not coming in contact with one another — the
disease was transmitted by the touch — was entirely ne
glected by the people, who assembled in crowds to pray
before and touch the relics, which were exposed for pub
lic worship in the church of St. John. Some who were
already infected with the raging malady believed that
they would be cured by touching them ; while others,
still in health, believed that the touch of such holy' mi
raculous things would preserve them from all infection.
The crowd assembled on these occasions was imraense,
and filled the church quite full, by which the infected and
the healthy were all jumbled together; and therefore
obliged to come in contact with the clothes and persons
of each other." He further added, "that the touch of
the relics themselves was attended with infection and
afterward death ; for very few who were once infected
ever recovered. The relics, being touched by the infect
ed, conveyed the fatal malady to those in health who
touched them afterward, under the belief that they had
the power of protecting them from that evil, which per
haps they would have escaped had it not been for their
own superstitious confidence." The church was at
length shut up by order of government till the cessation
of the pestilence, it being found by experience that more
21

230 SIX TEARS IN THE
of those died who were in the habit of frequenting it
than any other class of people — a striking example of
the eflicacy of relics.
The church of St. John, besides the forementioned
relics, for which and some other things of little real
value it is held in so great repute by the Maltese, is in
itself a truly beautiful building, and possesses many
monuments of the arts worthy of a better fate than to be
made the ornaments of a place set apart for the profana
tion of Christianity ; for certainly the superstitious rites
ahd ceremonies practised under its roof cannot justiy be
called by any other name. It possesses many fine paint
ings of celebrated masters, procured at an enormous
expense by the knights, who spared neither money nor
labour in decorating this their favourite church. The
marble monuments erected to the memory of the Grand
Masters of the Hierosolymitan order are worthy of a.
place in the Vatican itself, on account of the beauty of
execution and richness of design : they might indeed
have afforded subjects for study to the great Canova him
self, for they are, in the opinion of competent judges,
master-pieces of sculpture^ Besides the cathedtal of St,
Giovanni, there are other churches in this island which
would be thought splendid, nay, magnificent, if situated
in another place where they might not be outshone and
their beauty undervalued by a too close comparison with
the former. All, however, are equally profaned by the
idolatrous rites of popery ; and are more esteemed by
the inhabitants for possessing some miracle-working
image or relic, than for the beauty of architecture', or for
being sacred to the worship of the Supreme Being.
During my late visit to Malta, in the year 1834, an
occurrence took place there, which, for its absurdity,
would lead one to imagine that the reign of Vandalic
ignorance had again returned ; and which fully proves that
popery is the same in the nineteenth century that it was
in the middle ages — indeed, its boast of irarautability is,
laraentably, but too true, for it preaches and practises the
same doctrines and the same ceremonies in these our own
times that it has done in former times, in which its mon-

MONASTERIES OF ITALT, ETC. 231
strous errors gained ground on account of the general
ignorance which then reigned. The occurrence to which
I allude is no other than the translation of a saint's body
sent from the catacombs at Rome into one of the principal
churches of the Citta Vittoriosa, a town opposite Valletta,
and divided from the latter by an arm of the sea, which
forms the principal harbour of the island. The rotten
bones of which this body was composed, were purchased
at the request of the inhabitants, who collected by sub
scription the necessary funds, for the purpose of enrich
ing by their presence a church long since dedicated to the
saint in whose ijame they were baptized; and which
before this was honoured by the possession of only
minor relics of this saint, e. g. the parings of his nails,
or a drop of the water in which his feet were washed ;
or something else of this kind. Frora Valletta, where
it was first landed, packed up like a bale of merchandise,
and marked, " Corpo Santo. Alia cura del Eeverendis-
simo Monsig. Caruana, Arcives. di Rhoda, e Vescovo
di Malta;'' (" A holy body. Care of the Most Rev.
Caruana, Archbishop of Rhodes and Bishop of Malta,")
it was carried in procession, by land, a distance of three
miles, whereas the passage by water could be accom
plished in five minutes, to the church for which it was
destined, accompanied by all the clergy, secular and
regular of the island, with lighted torches and psalters in
their hands, and attended by an immense concourse of
people of all grades and conditions. Upon the proces
sion's arriving at the church, the sanctified bones were
deposited amid the firing of guns and acclamations of
the multitude, on the great altar, and on the very spot of
the same altar set apart for the exposition of the sacra
ment or wafer, which, as they believe, contains within
its narrow precincts the God of Christianity; and there
set up during three successive days to the adoration of
the stupid multitude. If this be not idolatry, barefaced
idolatry too, I know not what idolatry is ! Many mira
cles wrere said to have been performed during these three
days by touching this worthless relic : many who w^re
bedrid for a number of years before, were said to have

232 SIX TEARS IN THE
• got the use of their limbs ; some obtained sight ; others
were freed irom sickness ; and all attributed their resto
ration to the power of this deified filth.
One miracle, that raade more noise than all the rest,
being unique in its kind, is worthy of especial notice. A
woman, the wife of one of the wealthiest men in the
island, found herself without children, though raarried
for a number of years — raore than twenty. She was
now fast approaching to that time of life in which all
hope of offspring is generally abandoned. This was the
cause of no sraall uneasiness to herself and her husband,
who lamented the necessity of leaving their property to
distant relations, on account of having no children of their
own. Physicians and their prescriptions were of no
avail, though constantly consulted, and attended to by
one and the other. Finding that they were nothing the
better of the means employed for obtaining posterity,
though they neglected nothing which had the appearance
of being useful, they at length turned to implore help
from on high, and spent muclt money in paying for
masses to be celebrated according to their intention. On
the arrival of the forementioned holy relic, the wife, at
the instigation of her confessor, presented some twenty
pounds of wax-candles to be burned before it, and was,
during the whole triduo, in constant attendance at the
church wherein it was kept, employed in prayer before
it. About two months afterward, she had the satisfaction
of betng able to console her husband with the certainty
she had of becoming a mother before long. Nor was
she deceived, for it became shortly after manifest, that
she was really and truly pregnant. She continue her
devotion to the holy relic, and made no scruple to publish
to the world the favour she obtained through the inter
cession of the saint, and by the touch of his holy body.
She presented another weight of candles, and spent no
small sum in getting masses celebrated at the shrine of
the saint, of which her confessor was guardian and high-
priest. This splendid ttiiracle, for such it was universally
apknowledged, increased, if possible, the devotion of the
people toward the blessed relic, and caused it to be held

MONASTERIES OP ITALT, ETC 233
in greatest veneration by all — especially by barren women.
Whether the woman, in favour of whom it was perform
ed, was safely delivered, and had the happiness of pre
senting her husband with a son and heir, or otherwise, I
cannot tell, for I left the island long before such an event
could happen, according to the ordinary course of nature.
This only I can affirm, that it was confidently expected
by her friends and relations, whom I well knew, that the
child with which she was enceinte, would be something
extraoiidinary, and would make itself conspicuous in some
way, either in church or state — or perhaps in both ; for
it was one evidently bestowed by heaven to the prayers
and tears of a devout Christian ; for such the woman was
esteemed, and such she was, if a superstitious reliance
on the tenets and doctrines of popery — on saint-worship,
and relic- worship — can make one.
The reader may form his own judgment on the fore
going miracle. He may believe it, or not believe it, just
as he thinks the circumstances require. I ha've related
it as it has been related to me, and have deviated very
littie from the words of the narrator, who was one of my
intimate friends, and a worthy man, though unfortunately
a Maltese priest, and a firm believer in such absurdities.
I shall only remark, that the confessor, by whose advice
the lady supplicated the assistance of the relic in her dis
tress, was well known for his gallantries among his peni
tents, and had been suspended for a long time from his
clerical duties by his bishop, not so much for living
in incontinency, as for living so openly ; for, indeed.
Bishop Caruana himself, unless very much belied, was
not over-chaste in early life, and could charitably excuse
the failings of huraan nature. He is now, however, an
old raan, and seems, by his sanctified deportment, to
have forgotten the follies of youth, and to be making
reparation, if he had ever transgressed his vow of chastity.
Some freethinkers of Malta had the hardihood to say,
that the confessor took the husband's place in relation to
the lady, and that he had a greater share in performing
the miracle than the holy relic. But this may be calumny,
invented by those freethinkers, in order to lessen the
21*

234 SIX TEARS IN THE
child-giving power of the relic. Let the reader judge ; I
have stated the pro and con, but hazard no opinion.
There is preserved in the different churches of Italy,
and other popish countries, so great an abundance of the
milk of the Virgin Mary, which is adored and worship
ped as the most valuable relics, that it would seem im
possible that one woman could produce so much during
her whole life, though she were milked daily, like a cow,
and though her infant, for whose sustenance it had been
given by nature, had never tasted the smallest drop of it.
Yet these portions of what is called the Madonna's milk,
and, which if brought together would form a mountain of
cheese, sufficient to supply a cheese-eating Welsh family
for a whole winter, are said to have flowed directly from
the breasts of the Virgin Mary, and to have been bestow
ed by herself to her favourites in token of her protection,
and of her continual watching over them.
It would be needless and quite uninteresting to the
reader, to relate the ridiculous fables which are told
concerning the benefits, temporal and spiritual, which
had been granted to those who devoutly knelt down be
fore and kissed these relics ; be it sufiicient to observe,
that they are on a par in absurdity with the other lying
wonders by which the church of Rome, has catered for
the applause of her followers, and deluded the numerous
victims of her superstitious practices. England, now
happily free frora Roraish bondage, had also herself raore
than her share of this kind of trumpery before the re
formation. Besides the shrine of Thomas k Becket, which
was noted for its imraense riches, and for heing the
Mecca, not only of England, but of surrounding and far
distant nations, it was also remarkable, according to the
testimony of Erasmus, for a rich and splendid shrine of
the Madonna, placed at a village called at that time St.
Mary's, near Falmouth, and only three miles from the
sea-coast. This, as well as the shrine of Thomas k
, Becket, and the other rich monasteries, fell into the
hands, on the suppression of the monastic houses, of the
wife-killing Henry, (as Cobbett calls him,) and of his no
less rapacious and impious courtiers ; the same as if the

MONASTERIES OP ITALT, ETC. 235
hand of God was upon the wealth amassed through
superstition and false religion, and that He wished to
show his indignation at the manner in which such riches
were collected, by allowing it to serve for the gratifica
tion of the avarice and other evil propensities of this
royal monster, and his demoniacal ministers — for such
they were, with very few exceptions.
Among the things of wonder and devotion which at
tracted numerous pilgrims to this temple of the Madonna,
near Falmouth, about which we are speaking, was a relic
of the Virgin's milk, renowned for miracles and prodi
gies. This famous relic brought in no small gains, from
the numerous visiters, to the nest of idle raonks, who
were owners of it ; indeed, its church almost rivalled
Becket's shrine itself in riches, and in the number of
the -gold and silver articles, and in the jfewels and pre
cious stones of immense value which it possessed. 'The
story of the manner in which this sacred treasure was
obtained is thus related by Erasmus.
A certain pious gentleman of the good old times, of
the name of Gulielmus, (William,) and a Frenchman by
birth, rendered himself conspicuous to the age in which
he lived for his zeal in seeking out the relics of the
saints, and holding them forth to the devotion of his fel
low Christians. Having wandered through a greater
part of the globe, and especially the regions of the
east, in search of those helps to salvation, he arrived at
last in Constantinople, where his brother held the office
of bishop. Having enjoyed in that city the society of
his brother for a long time, he was on the point of re
turning to France, without having made any addition to
his stock of relics, when he was surprised with the joy
ful news of a holy virgin, of Constantinople, having in
her possession a portion of the Virgin Mary's milk. He
now esteemed all his labours at nothing ; all his other
relics, collected with so ranch trouble and expense, of
little consequence, unless he obtained some portion of
this sacred milk to add to their heap : he thought this
one relic of raore value than all his other relics put toge
ther. At last, partly by entreaty, partly by threats, and

236 SIX TEARS IN THE
partly by a large weight of gold, he obtained a portion
of it, and was beatified with the possession of this esteemed
and so eagerly desired treasure. He now, in his own
estimation richer than CrcBsus, hastens home with the
intention of depositing the fruit of his labours in the
cathedral of Paris, his native city, to be there preserved
as a safeguard for future ages, and an object of devotion
to posterity ; but, alas ! nothing is constantly or for a
long time prosperous in this world ! the poor man died
before he had performed half his journey. When he
found his end approaching, he called to hira another
Frenchraan, one of the companions of his pilgrimage,
and deposited in his hands the sacred treasures, and
araong the rest the Virgin's milk; conjuring him by his
friendship, and by the respect due tfi the memory of a
faithful companion, to carry it to the place he had in
tended, if his life had been spared, that is, to deposit it
in the cathedral of Paris ; and on the altar dedicated to
the Virgin in said church. To make a long story short,
as story-tellers say, the latter died also before his arrival
in Paris, and, at his death, was obliged to confide the
treasure to the care of an Englishman, another of his
companions ; but, with many entreaties, he raade him
promise to do with it what it -was his own intention to
have done. The Englishman lived to arrive at Paris,
and deposited (mindful of the entreaties of his dead com
panion, and of his own promise to hira) the holy milk
on the Virgin's altar in presence of the canons, who
bestowed him half of it in reward of his integrity, and
in payment of his trouble. This half, by the inspiration
of the Holy Spirit, he carried to the church of the Canons
regular near Falmouth, where it was preserved till the
reforitiation. What became of it after that period, history
i^ silent ; though it is very probable that when the monks
were obliged to change quarters, at the suppression of the
monasteries, it was borne by them to some country where
it would meet with more devout worshippers than it could
possibly expect among the half-frantic population of Eng
land at that period, Erasmus adds, that, lest there could
arise any doubt of the genuineness of the relic, there

MONASTERIES OP ITALT, ETC. 237
were affixed to the tablet, on which the foregoing history
was related, the names, signed by their own hands, of
the different ecclesiastical superiors in England, and
especially of those belonging to the monastery of the
church in which it was preserved. An indulgence
also of forty days was granted to all the faithful who
devoutiy visit it, and bestow a small gift for defray
ing the expenses attending its due keeping, that is, for
candles, oil, &c. to be kept burning before it. By these
small gifts, however, it arrived, or rather the monks
arrived at the possession of the immense treasures — the
accumulation of ages — for which the church was distin
guished, more indeed than for the piety of those to whoni
it belonged. It would be needless to proceed farther with the in
quiry concerning relics and relic-worship. What has
been already said, will be sufficient to show to the reader
the manner in which this idolatrous practice is upheld,
and the barefaced disregard for truth, or even probability,
for which its advocates distinguish theraselves. I shall,
therefore, pass over in silence the numerous pieces of the
true cross ; the clothes in which the infant Jesus was
wrapped, when born ; the staff of St. Joseph ; the holy
prepuce ; what distinguished the gender of Balaam's ass ;
the nails which pierced the hands of our Saviour ; the
crown of thorns ; the chains with which St. Peter was
bound ; in fine, all the other objects of superstition by
which the Christian is turned away frora the worship of
God, and from trusting his salvation to the atoneraent of
Christ, in order to place it upon the inventions of priests,
whose love, of gain excites them to substitute any thing,
and show any way, rather than that pointed out for man's
salvation in the divinely inspired volume.

238 SIX TEARS IN THE

CHAPTER XXV.
Indulgences — When first granted — Leo X. publishes indulgences- •
Form of indulgences — Language of indulgence-mountebanks —
Extract from the " Tax of the Sacred Roman Chancery" — Dispute
between the Augustinians and Dominicans — Luther, and the
reformation — Galileo Galilei — Decline of indulgences in Italy —
The pope grants indulgences ; gratis, because he could find no
purchasers — The Cruzada — Spaniards obliged by the secular arm to
purchase indulgences — Probable income of the pope from the sale of
indulgences in Spain — Bishops endowed with the power of grant
ing and selling indulgences — Obliged to pay an annual rent to the
pope — ^A bishop suspended from his functions, and confined to a
convent, by reason of not being able to pay the pope's rent.
The doctrine of indulgences is another of those money-
making impositions, by which the church of Rome main
tains her sway over the consciences of Christians, and
entices them by the false doctrine of the vicarious merits
of saints, to trust their salvation rather to these than to
the all-sufficient atonement of Christ. Indulgences may
be defined " a remission of punishments due to sin, ob
tained by paying a certain sum of money, by which the
superfluous good works of the saints, that is, those which
were over and above the quantity required for their own
salvation, are purchased from the church." These good
works may be applied by the person purchasing them,
either to his own private use, in remission of the punish
ment due to his own sins, or they may be applied in
suffrage of tjie souls of his friends, suffering in the not
very agreeable region of purgatory.
This curious, though money-making doctiine, seeras
to have derived its origin from the unscriptural doctrine
of salvation by works. According to the doctrine of the
Roraish church, all the good works of the saints, which
were over and above those required for their own salva
tion, are deposited, together with the merits of Christ, in
one immense heap, and that the church, i. e. the pope,
has the power of using this treasure, and of opening it to

MONASTERIES OF ITALT, ETC. 239
those who are willing to purchase a part of it for their
own souls, or the souls of their departed relatives.
The invention of indulgences seems to have taken place
in the eleventh century, under the pontificate of Urban IL,
who granted them in recompense to those who went in
person upon the enterprise of conquering the Holy Land :
they were afterward bestowed upon those who hired a
soldier for that purpose, and in process of time, they were
given to those who contributed raondy to any purpose
which the pope may have at heart to accomplish. No
invention of the Romish church, perhaps not that of relics
itself, has been more openly abused, and made the source
of more unhallowed gain, than this one of indulgences.
Leo the Tenth, in order to carry on the magnificent
structure of St. Peter's, published indulgences, and a
plenary remission of sins to all who would in any wise
contribute money toward it. Finding the scheme to turn
out well, he granted to Albert, elector of Mentz, and
archbishop of Magdeburg, the benefits of the indulgences
of Saxony and the neighbouring parts, and farmed out
those of other countries to the highest bidders. These,
to make the raost of their contract, procured the ablest
preachers to cry up the value of the ware. The form of
the indulgences was as follows : Dominus noster, Jesus
Christus raisereatur tui, et te absolvat per merita suae
sanctissiraae passionis. Et ego, ex auctoritate illius, et
sanctorura apostolorum Petri et Pauli, et Domini nostri
sanctissimi, papae raihi concessa, et commissa pro his
partibus, absolvo te ab omnibus censuris ecclesiasticis,
quocunque modo incursis,* et ab omnibus delictis, et
peccatis, etiam ab his reservatis adpeculiarem sanctae sedis
cognitionem ; tibi remitto oranera poenam, quam in pur-
gatorio pati debes propter haec, et te restituo ad partici-
pationera sacraraentorum sanctae ecclesiae, ad unitatem
fidelium, et ad eam innocentiam, et puritatem quam in
baptismo possedisti : sic quura morieris, portae inferni
* The reader ought to bear in mind that the pope has also the
privilege of making new Latin words. The above barbarism (" in
cursis") is a specimen of his infallibility in grammar Purgatorium
is another popish and infallible barbarism.

240 SIX TEARS IN THE
claudantur, et paridisi portae aperiantur, et si statim non
decessuris, in plenS. vi gratia haec tibi remaneat usque ad
mortis articulum. In nomine Patris et Filii, et Spirihis
sancti. Amen. (May our Lord Jesus Christ have mercy
upon thee, and absolve thee by the merits of his most
holy passion. And I, by his authority, and that of the
blessed apostles, Peter and Paul, and of our most holy
lord, the pope, absolve thee from all ecclesiastical cen
sures, in whatever manner incurred, and from all thy sins
and transgressions ; even from such as are reserved for
the cognizance of the holy see. I remit all punishment
which thou deservest in purgatory on their account, arid I
restore thee to the holy sacraments of the church, to the
unity of the faithful, and to that innocence and purity
which thou didst possess at baptism, so that when thou
diest, the gates of hell shall be shut, and the gates of para
dise shall be opened ; and if thou diest not at present,
this grace shall remain in full force when thou art at the
point of death. In the name of the Father, and of the
Son, and of the Holy Ghost. Amen.)
In a book called " The Tax of the Sacred Roraan Chan
cery," in which are contained the exact sums to be paid
in order to obtain pardon for each particular sin, the folr
lowing curious items of some of the fees are to be found;
For procuring abortion, - - - - $1 90
For simony,  2 60
For sacrilege, - - - - - • 2 60
For taking a false oath, in criminal cases, - 2 25
For burning a neighbour's house, - - 3 00
For defiling a virgin, - - - - - 2 25
For lying with a mother, sister, &c. - 1 90
For murdering a layman, - - - - 1 90
For keeping a concubine, - - - - 2 60
For laying violent hands on a clergyman, - 2 60*
* This curious book was published in Oxford at the time of the
reformation in England. It is now very scarce, all the copies being
bought up by the emissaries of popery, in order to do away with the
evidences of the iniquity of their church. There is a copy, however
preserved in the Bodleian library, at Oxford, whence Smith has ex
tracted the above to insert in his book called "The Errws of the
Church of Rome."

MONASTERIES OF ITALT, ETC. 241
The terms in which the retailers of indulgences cried
up their eflicacy, and the manner in which they enforced
the necessity of purchasing them on their benighted
audiences, would, were it not tampering with imraortal
souls, and plunging them haadlong into the soul-destroy
ing gulf of false reliance, be rather a subject for ridicule
than for serious comment. The mode practised in Germany
at the era of the reformation by Tetzel, the Dominican
indulgence-monger, and his worthy coadjutors, would be
sufiicient to excite the spleen of even the raost ignorantly
attached to popish superstitions, and therefore there is no
wonder that a Luther rose up against thera ; one who,
as his after career raade manifest, was' possessed of supe
rior talents buried in the mire of raonkish ignorance and
slavery ; and who perhaps only waited for the favourable
moment to free Christianity frora the monstrous absurd
ities with which she was weighed down at that period,
and with which she is still weighed down in whatever
place she appears in the meretricious garb of popery.
Robertson, in his history of Charles V., gives thefoUow-
ing specimen of pulpit eloquence, employed for the pur
pose of disposing of this new kind (5f merchandise in the
sixteenth century: " If any man" (preached the indul
gence mountebanks) " purchase letters of indulgence, his
soul raay rest secure with respect to its salvation. The
souls confined in purgatory, for whose rederaption indul
gences are purchased, as soon as the raoney tinkles in the
chest, instantly escape frora that place of torment, and
ascend into heaven. That the efficacy of indulgences
was so great, that the most heinous sins, even if one should
violate the Mother of God, would be remitted, and expi
ated by thera, and the person be freed both from punish
ment and guilt. That this was the unspeakable gift of
God in order to reconcile man to himself. That the cross
erected by the preachers of indulgences was equally eflS-
cacious with the cross of Christ itself. Lo ! the heavens
are open } if you enter not now, when will you enter ?
For twelve pence you may redeem the soul of your father
out of purgatory, and are you so ungrateful, that you will
not rescue the soul of your parent from torment? If you
23

242 SIX TEARS IN THE
had but one coat, you ought to strip yourself instantly and
sell it in order to purchase such benefits."
By such impious harangues as this were Christians
led astray from the only sure way of obtaining salvation,
by placing their hopes and confidence on the atonement
of Christ, and directed to place them upon the absurd
and ridiculous substitutes invented by their self-interested
and greedy teachers for their own private emoluments.
The state of the popish clergy in the sixteenth century
must have been wholly abandoned and lost to every
sense of religion, when such impieties were not resisted
or contradicted, only through the jealousy that one order
entertained for another — through the jealousy of the
Augustinians against the Dominicans. It is evident, that
the Augustinian general did not excite his subjects to
preach against the Dominican blaspheraous abuse of in
dulgences (if indeed abiise can be applied to things which
never had any proper effectual use) for any better reason
than a hatred of the latter order, and the envy with which
his'mind was filled, at seeing the immense sums flowing
into its coffers from the sale of indulgences ; and by no
means because he compassionated the raany immortal
souls, vrhich were unawares dragged into perdition, by
trusting their salvation to the efficacy imputed to such
trumpery by its lying and antichristian venders. This
enraity against the Dominicans was likewise' increased
by a sense of wrong, that he considered committed against
his own order ; for the Augustinians had. heretofore the
honour of being the pope's agents in Germany, when his
holiness invented any thing new to replenish his exhaust
ed treasury at the expense of the eternal happiness of his
deluded followers. This agency was, on the publication
of indulgences by Leo X., withdrawn frora them and
granted to the Dominicans by the Archbishop of Magde
burg; by which were sown the seeds of dissension be
tween these two powerful orders. Little did monseigneur
the bishop imagine that this preference shown for the
Dominicans, would be the moving cause of that memora
ble revolution, which, in the end, dissipated the clouds
of error, with which the pure atmosphere Of genuine

MONASTERIES OP ITALT, ETC. 243
Christianity was for so many ages covered over, and by
which it was rendered pestilential, Luther rose up at
the command of his general, and began to preach, first
against the abuses of indulgences, and then, against
indulgences themselves. The latter part of his mission
was not contained in his letters of instruction, and there
fore he incurred the displeasure of his employer, the
general of his order, who, however he might be excited
by envy to endeavour to supplant the Dominicans in the
monopoly of indulgences, had not the least wish of un
deceiving the people who were victims to the imposi
tion. Indeed, had he succeeded in transferring the sale
of them from the Dominicans to his own order, the
people would be nothing the gainers by the change.
" Quicquid peccant reges, plectuntur Achivi" — which
translated into modern language would mean, "whoever
dances, we must pay the joiper"— ^could very properly be
taken as their motto ; for whichsoever of the rival orders
would gain the ascendency, and become sales-masteBS of
his holiness' wares, the wares were always the same,
and suffered no diminution in their intrinsic value, or
rather no value, their pernicious qualities being the same,
when sold either by a Dominican or an Augustinian.
Luther was ordered to retract what he had preached
against indulgences ; but he had gone already too far for
an honourable retractation ; he therefore boldly threw off
the cloak under which he had hitherto concealed his real
opinions ; being unquestionably an instrument in the
hands of God, who, compassionating in his -own good
time the forlorn and fallen state of his church, deigned
to choose, by one of those wonderful and unsearchable
ways of his infinite wisdom, from the very propagators
of the errors with which she was polluted, a person to
dispel those errors, and make vanish before the face of
truth the flimsy support by which they were upheld, and
by .which they were impiously palmed upon his people
as the way in which he loved to be worshipped. All
things considered, if any one human event was ever
brought about by the direct agency of the Holy Spirit,
the reformation seeras to be that one. In whatever light

844 SIX TEARS IN THE
this glorious event be viewed ; whether as the means by
which the human mind was freed frora the bondage in
which it was held during past ages, and which hindered
a Galileo* from exercising his natural vigour in laying
* The treatment which the immortal Galileo experienced from the
machinations of the court of Rome, framed, as he himself expresses
it, " by three most powerful engineers, envy, ignorance, and impiety"
may serve as an example of the blasting infiuence of the papal breath
over every thing in the shape of improvement or amelioration, and
of the .chains in which the human mind was kept by the influence
of a court, whose head the pope was proverbially known for his
abhorrence of genius and literature. Galileo having published his
system of the world, and especially his discovery of the earth's motion
round the sun, the cry of heresy was immediately raised by the
ignorant monks and other soi-disant learned savages, that surround
ed the papal throne ; among whom Ballarmin, the Jesuit, and Jesuiti
cal polemic, rendered himself conspicuous for the strength of his
lungsj in crying down a truth, which, with all his school chaotic
knowledge, he could not understand. His preachers, choosing their
text from the Acts of the Apostles, " Viri Galilei, quid statis aspicientes
in coelum," (Men of Galilee, why do ye starid looking toward the
heavens 1) without considering the sin of punning upon the Divine
word, were also encouraged by him to denounce, as a heresy, what
their brutal minds were incapable of understanding. The immortal
author was summoned to Rome by Urban VIII., to stand his trial for
heresy ; that is, for promulgating a truth, acknowledged by all suc
ceeding ages. Though an old man, and of an appearance so venera
ble as to be able to command respect firom a synod of savages, he
was placed by the inquisitors, worse than savages, in their horrible
dungeons, and treated in other ways with the greatest barbarity. After
fifty days' imprisonment, he was ordered by them, even without hear
ing his defence, or without their going through the formality of attend
ing to it, to abjure, curse, and detest' (a J;"wa?-c, maledicere, et detestare,
are the express words) the motion of the earth, of the truth of which
he was so intimately convinced. Thus, because his stupid godship
the pope says " the earth remains firm," his " ipse dixit'' must have
more weight than the convincing, arguments to the contrary of a
Galileo, and the sun must move round the earth under pain of ex
communication. After-ages have done justice to Galileo, and even
after-popes, forgetting the honour and infallibility of their predeces
sors, have been obliged to acknowledge the truth of his system,
which is now publicly taught in all the Italian schools. What be
comes then of papal infallibility, when facts of this nature stare the
reader pf history in almost every page 1 Popish controvertists will
eay, " O ! that is not fair, for we claim infallibility for his holiness

MONASTERIES OP ITALT, ETC. 245
open to his fellow mortals the wonders of the creation,
and thereby increasing their love and adoration for the
Creator ; or as the re-establishment of that pure form of
worship which God vouchsafed to manifest to mortals,
though at the sacrifice of his only begotten Son, and
which condescension and goodness on the part of God,
and obedience on the part of his Son, were rendered of
no avail to obtain the ends for which they were designed,
through human inventions, and diabolical substitutes ;
whether, in fine, the reformation be looked upon in either
a temporal or spiritual point of view, it must be acknow
ledged from its consequences so fraught with benefits to
man, that the finger of God directed its beginning and its
progress, and that those, who bore so conspicuous parts
in it, acted under the iraraediate guidance of the Spirit of
truth. Having thus taken a hasty glance at the rise and pro
gress of indulgences, and at the blessed event which,
through their umvilling agency, was brought about in
the sixteenth century ; let us now proceed to examine
the present state of that profitable doctrine, and the
manner it is actually carried on in the church of Rome.
Indulgences seem to have lost their value in modern
times. The light of pure Christianjty, scattered abroad
by the endeavours of Protestant missionaries, and the
more general education of the people of all countries,
except those in which popery is the only religion tole
rated, by which I mean Spain and Italy in particular,
have tended very much to lessen the esteem formerly
entertained for this new method of obtaining salvation,
by bringing home to the minds of the people its ineffi-
cacy, and its wide discrepancy frora the way marked out
in the revealed word. In Spain and Italy, however, it
is stiU a very profitable doctrine, and fully repays the
only in things appertaining to religion, and not in those belonging to
philosophy I" Don't be alarmed, good deceivers of mankind, I will
push my argument no farther, but simply ask, calling to your mind
the old sayin'g, " ne sutor ultra crepidam," why then does he mingle
in things which do not appertain to him, and which he does not
understand ?
22*

246 SIX TEAKS IN THE
trouble of those who preach it. It would seem, from the
very cautious manner in which indulgences are preached
now-a-days, that popery has at length learned to blush,
and that the grossly overacted systems of impostures
have at length been judged too barefaced by their very
inventors. While ever there was a probability of catching
any one in their nets, the preachers of indulgences per
severed in their labours, excited thereto by an insatiable
thirst for gain ; but when not even the most stupid, in
other respects, could be any longer duped out of their
money by paying for such glaring impositions, then in
deed they thought it full time to sound a retreat, and
hide themselves under an edict from the pope, by which
his holiness graciously granted indulgences of a certain
class for — not money, for he found he could get no more
of that — ^but for "Pater-nosters and Ave Marias,"
alleging, for a reason of this benevolence, that the sums
required for the object specified at their first promul
gation wei'e already made up, and that, therefore, he
was unwilling to withhold the merits of the saints from
those who were unable to purchase them, and who panted
after their efficacy. What a charitable being his holi
ness is !
This granting of indulgences for nothing was not done
without design ; indeed, the purpose of so granting them
them was twofold : the first, and principal, lest, by
formally abolishing them altogether, which would be an
act of honesty of which the church of Rome is seldom
guilty, the church might seem to have erred, in having
ever started and raade an article of faith of so absurd a
doctrine ; the second, that they might not run into dis
use, but remain in a kind of inactive vigour, till time and
some happy changes in the dispositions of the people
might make it advisable to resuscitate them from their
lethargic inactivity. This gratuitous granting of indul
gences was only in force in the states immediately sub
ject to the teraporal as well as spiritual control of Rome.
These states were the first to cry out against the soul-
killing imposition, because they saw daily before their
eyes tiie use to which the money obtained at the expense

MONASTERIES OF ITALT, ETC, 247
of the souls of Christians was converted by those that
obtained the division of the booty — by the cardinals,
monks, and prelates. To stop their mouths, the above-
mentioned edict was published by command of his ho
liness, and extended to other countries, according as such
countries began to decline in purchasing the indulgences,
or to take notice of their inefficaey for obtaining the end
for which they were published — rederaption of souls from
purgatory, and remission of sin in this world.
The sale of indulgences is continued in Spain to the
present time, under the pretext of supporting the holy
sepulchre in Jerusalem, It is called the cruzada. Per-
inission is granted to those who purchase this bull for
four Spanish reals, to eat meat every day in the year,
lent and Fridays included. In the reign of the late tyran
nical bigot, Ferdinand VIL, the masters of the posadas,
or innkeepers, had the power of demanding of their guests
to show their bulls before sitting down to table, and if
they refused, or had eaten meat without heing pro
vided with such, they were liable to be fined or impri
soned by the secular arm. Every Spaniard, especially
those who were constantly journeying, as muleteers,
pedlars, beggars, &c., had small pockets made in their
clothes for the purpose of holding their buUs. In this
they resemble the rajahs, or subjects of the grand sig
ner, who are not Mahometans ; for these are obliged to
pay so much annually to the government, for which they
obtain a kind of pass, which they are obliged to con
stantly keep about their persons, in case of being asked
for it by the Turkish officers, and not being able to pro
duce it, they are immediately imprisoned arid fined — and
bastinadoed to boot. The Spanish Turk, though under
a weaker pretext, has imitated the sultan in this, as he
has done in many acts of t)rrannical injustice, and all
under the sanction and by the advice of the Christian
mufti, called, by Europeans, " His Holiness, the Pope."
The income derived from indulgences sold in the king
dom of Spain alone, is computed at five hundred thou
sand dollars annually. This sum is sent to Rome, to be
employed by the pope nominally in keeping the holy

248 SIX TEARS IN THE
sepulchre free from the encroachment of infidels, but
really, as a kind of Peter's pence, which he converts to
his own private use, or spends in satisfying the avarice
of his cardinals and courtiers,. As much raore, very
probably, is kept by the Spanish monks, and by those to
whora the sale of indulgences was granted, in payment
of their trouble ; so that we may say that one million of
dollars is wrung from the hands of a starving population,
> under pretext of supporting Christianity, of obtaining
remission of sin, and of making use of food upon which
the book containing the precepts of Christianity, or its
Divine Author, had never laid any restriction.
The sarae way of extorting money was attempted to
be established in the Roraan states ; but not with equal
success. The Romans are contented with the indul
gences obtained for the trouble of muttering a Pater-noster
or an Ave Maria before the im'age of some saint, without
spending their money to supply luxuries to priests,
"The higher classes, however, in order to keep up a show
of obedience to the church, and not through any love or
respect for its ordinances, or reliance on the trum,pery
held out as helps to salvation, purchase the liberty of
eating prohibited meats. Indeed, the Romans in general
have more just notions of the value of these things than
any other popish nation in the world ; and if they had the
power, I am confident they would soon free themselves
from them altogether. But they are kept in awe by the
cannons of St. Angelo and Austrian bayonets; and are
therefore obliged to patiently submit to evils they cannot
prevent. The time will come, however, and in all pro
bability it is •not far distant, when the former masters of
the world will be freed from the galling trammels of their
purple tyrants, and show to the world, that though they
may have lived for ages under their rod, yet the hereditary
horror of slavery is not entirely extinct in their breasts,
though it may have been rendered torpid through inability
to exercise it, and seem smothered under oppression ;
and that they do not dishonour the glorious name of
"Romans" left to thera by their warlike ancestors.
The bishops of each diocess in those countries where

MONASTERIES OP ITALT, ETC. 249
popery predominates, have also the privilege of selling
indulgences attached to their episcopal office. This
privilege is understood as one farmed directiy from the
pope, to whom, as farmer-general of the merits of Christ
and the saints, they are obliged to pay an annual rent ;
and as it forms one of the items of their income, they
endeavour to cry up as much as possible the value of the
ware. The inferior clergy and parish priests are directed
by them, accordingly, to inculcate on the minds of the
people the value and efficacy of indulgences, and the
certainty of redeeming from the tormenting regions of
purgatory the souls of their parents, friends, and bene
factors, by purchasing the bulls by which they are
granted. Bishops, who are ambitious of attaining to
higher dignities in the church, or who are desirous of
being translated from the poor diocesses to which they
are appointed, to richer ones, cannot practise a better
method to propitiate the court of Rome, and to forward
their own ambitious and avaricious designs, than by
sending to the pope large sums of money, under pretext
of its being collected by the sale of indulgences. This
specifes of simony is extensively practised by popish
priests and prelates, and perhaps nine out of ten of the
bishops who are set over diocesses had no greater quali
fication for that high office than bribery and the weight
of their purses. There are some cases on record of
bishops having been summoned to Rome to answer for
misconduct, because they had not transmitted, either
through inability or roguery, the usual sum annually
required at their hands. If they should plead in excuse
that they were unable to dispose of the indulgences, and
that their flocks were either unable or unwilling to pur
chase them, they are immediately answered, " that they
had not exerted themselves in preaching their efficacy,
for otherwise the people would sell every thing they had
in order to becorae possessed of such inestimable trea
sures." I knew an old NeapoUtan bishep, of the Capuchin order,
who was created Bishop of Cotrone, in Calabria, at the
request of the King of Naples, but being unable to pay

250 SIX TEARS IN THE
the accustomed sum annually to the pope, he was accused
of heresy at Rorae, and confined to his convent at Saler
no, for the remainder of his days. It turned out afterward
^that the popeTjco XII., of immortally infamous meraory,
had sold his diocess to one who was both able to satisfy his
avarice and to pay regularly the stipulated'sums, but with
littie disadvantage^ to himself, for he obliged his flock
to provide themselves with indulgences, whether they
liked them or not. Such a bishop as this was in a fair
way of preferment at the court of Rome, while the poor
old Capuchin, more scrupulous, perhaps, (though, indeed,
few of that order are troubled with scruples,) was sus
pended and driven from his diocess, it is said, on account
of the delicacy of his conscience. He seemed to be a
very worthy old man, and had passed through the differ
ent gradations of his order with eclati I was present at
his death, in the Capuchin convent of Salerno, and heard
the above reason assigned by one of the monks for his
disgrace ; but whether it was not rather through indolence
than conscience he refused to preach, or cause to be
preached, the doctrine of indulgences, which was the only
way he had of making up the pope's tribute, I am unable
to judge, but suspect it was rather through the former,
especially when it be taken into consideration that he
was a man of a very advanced age, and therefore incapable
of that vigour required to enforce his orders. It seems,
also, highly improbable, that in his old age, the work
ings of conscience would oblige him to finish i long life
of preaching and practising the worst tenets of Rorae,
with a denial of the truth of such tenets, by refusing to
exercise himself to the last in propagating them : it is,
in fine, possible, that he had been touched with convic
tion of their fallacy, even at that late period, though, in
deed, judging from daily experience, it is highly improba
ble, and if it be true, it is a thing unique in its kind, for
men, especially monks, generally die as they have lived.

MONASTERIES OP ITALT, ETC, 251

CHAPTER XXVI,
Conscientious bishops — Monsignor Gondolfi — Maronites — Mon
signor Gondolfi sent in the character of apostolic delegate to the
eastern churches — ¦Decline of popery, and catise of that decline,
among the Maronites — Gondolfi's instructions — Cunning of his
holiness, cloaked under a love for the souls of the Maronites — Gon
dolfi's early life — State of the i;nonks attached to the holy sepulchre
at Jerusalem — Gondolfi endeavours to reform them — 'The monks
accuse him of heresy at the court of Rome^Obliged to be on his
guard against the machinations of the monks — He removes to
Mount Libanus — State of the Maronite clergy and people — Distri- .
bution of the Scriptures made by the Protestant missionaries among
the Maronites — The Maronite clergy accuse Gondolfi at Rome —
He is recalled, but refuses to obey — ^He is expelled from the con
vent — Arrival of his successor — Bibles burned by thousands — Gon
dolfi is poisoned by a Maronite priest — The Maronites report that
his death was caused by the vengeance of God — Indulgences for
committing sin-^AIexander Yl. — Massacre of St. Bartholomew —
Fra Paolo — Curious theological disquisition.
There are, however, some bishops — and it is to be
lamented that they are so few — whose consciences are
not *' seared with a hot iron," and who endeavour, as far
as they can do it without danger to theraselves, to lead
those comraitted to their charge through the gospel path
of salvation, and to preach more frequently the doctrines
of Christ than the doctrines of men. These lay little
stress on the value of indulgences, and other popish in
ventions, though they are obliged to keep private their
aversion for such trumpery, lest they might incur the dis
pleasure of the pope and his myrmidons. Whenever it
is discovered that they teach their flock to place greater
reliance on Christ and his merits, than on the pope and
his saints ; and when the deficit in their annual returns
for the sale of indulgences proves their littie zeal in preach
ing them ; (though such as wish to remain in favour with
Rome, make up the required sum from their own private
income, if they be rich enough ;) they are then accused
of.heresy, like the old Capuchin bishop mentioned above.

258 SIX TEARS IN THE
and if their persons be in the immediate power of the
pope, they are inquisitioned, that is, they are hurled into
the dungeons of that horrid tribunal. Indeed, bishops of
this description are popish only in name, and generally
oppressed by the overwhelming power of papal influence,
long before an opportunity presents of being of any per
manent service to the cause of Christ. They want but
the opportunity to become zealous Christian pastors ;
and had their lot been cast in other countries than those
groaning under papal bondage, they would exhibit them
selves true and faithful preachers of the gospel of salva
tion, and be inestimable blessings to the people araong
which they might be placed. As it is, such as are of this
class — and, perhaps, one out of a hundred may be found —
and not more — they endeavour, as far as they can without
personal danger, to preach Christ and Him crucified to
their people, to lay open to them the hopes of salvation
as written in the book of life, and to leave the peculiar
doctrines of popery (which, if their* real ^opinions were
known, they would be found to consider antichristian)
in the background, or. pass them over as unworthy of
notice. The Italian missionary bishop, Monsignor Gondolfi,
who was sent by the pope, in the character of " apostolic
delegate," to the churches of the Maronites,* and other
• A sect of eastern Christians, who follow the Syrian rite, and
who submitted to the papal yoke in 1182. They are called Maronites
fi"om Maro, their first bishop, who, it is supposed by some ecc;lesiasti-
cal writers, was a strenuous defender of the doctrine of the Mronothe-
lites, or those who allowed but one will in Jesus Christ, (from iiovov,
alone, single, BcXrifLU, will,) and who, flying from the convent of St.
Maro, situated upon the borders of the Orontes, came to Mount
Libanus, and instructed the inhabitants in that doctrine. The modem
Maronites endeavour to contradict this general opiniogj^and to main
tain, that their ancestors had always lived in obedience to the see of
Home, and had always held the doctrines established as orthodox by
that church. But their arguments seem very weak in support of that
claim, for the united testimonies of many historians, well acquainted
with the subject, and who had recourse to most authentic records,
fully prove that they were not only formerly Monothelites, but also
held that doctrine down to the lime of submitting themselves to the
authority of Rome, in the twelfth century, Mosheim tells us, " that

MONASTERIES OP ITALT, ETC. 253
popish churches on Mount Libanus, may serve as an ex
ample of a virtuous, conscientious man, struggling against
popish delusions, and endeavouring to direct the people
to whom he was sent, to Christ for salvation, and not to
the pope, and his impositions. The story of this worthy
man I learned at Smyrna, Asia Minor, from those —
chiefly Protestant missionaries — who were personally
acquainted with him, and who to this day lament his
untimely death, caused, as will be seen in the sequel, by
the machinations of Rome.
Monsignor Gondolfi was commissioned, by the court
of Rorae, to proceed to the east, under the title of
" delegato apostolico," or apostolic delegate. His im
plied duty was to take care of the interests of the church
of Rorae in that quarter, and to irapress upon the rainds
of the inhabitants the peculiar doctrines of that church,
the Maronites stipula^d to submit themselves to the spiritual jurisdic
tion of the church of (Rome, under the express condition that neither
the pope, nor his emissaries, should attempt to abolish, or change,
any thing that related to their ancient rites, or religious opinions ; so
Jhat, in readily, there is nothing to be found among them that savours
of popery, except their attachment to the Roman pontiff" This .may
have been very true in the days of Mosheim, but it is evident from
the relation of modern travellers and missionaries, that the Maronites,
now-a-days, are thorough papists, whether regarded in their supersti
tious observances of popish doctrines and usages, or in their servile
adherence to the purple tyrant of the western churches. There are
some Maronites, however, in Syria, who still behold the church of
Rome with aversion, and some of that nation, residing in Italy, have
been known to oppose the pope's authority in the last century, and to
unite themselves to the Waldenses, in the valleys of Piedmont ; while
others, to the number of six hundred, with a bishop and several
ecclesiastics at their head, fled into Corsica, and implored the protec
tion of the republic of Genoa, against the violence of tjie inquisitors.
The patriarch of the Maronites, who is always called Peter, as if he**
claimed to be the lawful successor of that apostle, lives in the monas
tery of Cannubin, on Mount Libanus, He is elected by the clergy
and the people, though since their subjection to the church of Rome,
he ia obliged to have a bull of confirmation from the pope. There
are innumerable monasteries of Maronite. monks on Mount Libanus,
and in other parts of Syria; all distinguished, like their western
brethren, for their abominable superstitions, supine ignorance, and
last, not least, for their endeavours to increase the general ignorance
of the people, and to enrich themselves at their expense,
23

254 SIX TEARS IN THE
which, as was complained of by the Maronite clergy,
were fast losing ground, through the exertions of Pro
testant missionaries, and the distribution of the Scriptures
made by thera. He was instructed to warn the people
against the light of the gospel, shed abroad by the labours
of those missionaries, and to bring them back, if possible,
to the state of darkftess and irreligion in which they were
prior to their labours among them. The Maronite priests
and monks were to be considered as the more especial
object of his mission ; these he was to exhort and en
courage to be constant and persevering in preaching the
popish doctrines, and in leading the people to a blind
reliance on thera for salvation. As a stimulus to their
zeal, he was supplied by his holiness with a camel load
of bulls, containing indulgences enough to wash Mahomet
himself frora his sins, if the Arab prophet could be sup
posed foolish enough to place any reliance upon thera.
These bulls, he was at liberty to dispose of to the monks,
and other priests, of Mount Libanus, at a very low price
— so much per hundred — who could afterward retail
them at higher rates to the people, and thus be gainers
by the speculation. His instructions even went farther :
for if he found the clergy unable, or unwilling, to pur
chase the indulgences, he was commanded to give thera
at first cost, and for what they are really worth — nothing.
By this policy, the pope hoped to get rid of his superflu
ous stock of indulgences, which he very prudently con
sidered it more advantageous to dispose of at half price,
or even for what they cost himself — nothing, — than to
have them lying as useless lumber on his hands, and
also, he was certain of one good effect? proceeding from
Jhus disposing of thera, for he would thereby enlist the
avarice of the Maronite priests in support of his authority,
who would be obliged, while making sale of them to the
people, and crying up their value, to mingle the authority
of himself — the granter of them — with the praises of their
efficacy. This attempt to revive the dying superstitions of the
Maronites was very well planned, and would very pror
bably have had the desired success, had the man selected

MONASTERIES OP ITALT, ETC. 255
for carrying it into execution remained faithful to the
trust reposed in him ; and which he could not do, unless,
at the same time, he wished to remain unfaithful to God,
and the dictates of his own conscience ; for no one can
serve two masters, God and mammon — God and the
pope. Monsignor Gondolfi then chose the better part,
and preferred the service of God to the service of God's
enemy ; in fine, he chose rather to be faithful to God,
though at the same tirae he exposed hiraself to the
machinations of that church, which has long since dyed
her garments in the blood of God's people, and which, a
short time after, added him to the number of those, who,
at the day of judgment, will be crying out for vengeance
against her — their murderer. He had, long before his
appointment to the eastern mission, lamented the fallen
state of the Roraish church, and the innumerable absurd
doctrines palmed upon the people by that church, as the
essential and component parts of Christianity. Born of
humble parents, with property barely sufficient to give
himself and his brother (an eminent physician, still liv
ing, I believe, at Damascus) a liberal education, he early
distinguished himself among his equals for his talents
and acquirements, and attracted the notice of a cardinal,
whose name I do not now recollect, who was his patron
and friend during life ; moved thereto, not by the adven
titious circumstances of rank or riches, but by the in
herent raerits of young Gondolfi. Through his pata-onage
and protection, he was, at an early age, created a prelate
of the Romish church, having first rendered himself dis
tinguished in most of the Italian pulpits, for his eloquence
and preaching. He was at his fiftieth year made "Epis
copus in partibus," or a bishop in pagan countries, and
soon afterward appointed to the eastern mission. Lon^
before his departure frora Rorae for Syria, he had made
up his mind to do his utmost in reforming the abuses of
the church of Rome, and was predetermined to follow
the gospel as his guide, and to preach Jesus Christ and
not the pope, to the people over whom he might be
placed in authority. It is even said, that he meditated
a journey to Switzerland, and under the protection of the

256 ( SIX TEARS IN THE
Swiss government, was determined to openly show his
detestation for popery, but that his appointment as dele
gate to Syria prevented him putting into execution that
design, for he considered that he would have a wider
field for propagating the religion of Jesus Christ among
the Maronites, and other inhabitants of that region, than
he possibly could expect to have in Switzerland, which
was already blessed with many faithful preachers of the
gospel. Upon his arrival at Jerusalem, which city, according
to his instructions, he was first to visit, he opened his
commission, not by producing the bulls and indulgences
with which his holiness had armed him, and which,
perhaps, sanctified the belly of some fish, and gave it a
passport to the pope's heaven, as he very probably
threw them overboard, as a useless encumbrance, long
before his landing — but by openly avowing his determi
nation of using the authority bestowed him in reforming
the lives of the idle, indolent, atheistical monks, chiefly
Spanish and Italian, who had convents in the holy city,
under pretext of serving and officiating at the holy
sepulchre. The lives of these monks were, and still are, scandalous
in the extieme. Far removed from the control of their
superiors, they gave themselves up entirely to the gratifi
cation of their passions, regardless of the scandal and
bad example which they were showing to Mahometans,
Jews, and other infidels, for whose instruction they were
sent thither. Their whole care was in amassing money;
not knowing the day they would be recalled to Spain, or
Italy, by their different superiors, they made an unhal
lowed gain of the things of the holy sepulchre ; which,
•by the way, is rendered cursed and polluted by them — if,
indeed, the precise spot in which the body of our Saviour
was deposited, be known at all; — they practised their
impositions on the unfortunate pilgriras, whom the demon
of superstition leads to visit that city, in hopesi of obtain
ing some temporal or spiritual benefit ; and spend, either
on the spot, in carousals, or something worse, or hoard
up to spend, with more refinement, on their return to

MONASTERIES OF ITALT, ETC. 257
their own countries, the money gained from such imposi
tions. With these demons, in the dress of monks, had
Gondolfi to combat, and restrain. He had before sorae
knowledge of the scandalous lives they ledj but had no
idea of their being so monstrously wicked as he found
them. He began by obliging them to preach daily to the
pilgrims — a custom long since forgotten by them— •by
keeping them more within doors, and by prohibiting
the sale of those things to which popular superstition,
excited by priestcraft, had attributed some imaginary
value. He preached himself constantiy, and his theme
was — not the value of relics, the virtue of pilgrimages,
the power of the priests — ^but the death of Christ, by
which all men were freed frora sin ; a subject to which
the place itself added redoubled force. In the raean
tirae, the monks, enraged at having a stop put to their
nefarious practices, and feeling the loss accruing from the
prohibition of the sale of their fictitious relics of Christ,
consulted with one another, and concluded, that the only
way they had of recovering their lost privileges, was to
endeavour to bring about the disgrace of their persecutor,
Gondolfi. With this intent, they immediately despatched
a letter to Rome, signed by all, as a body, wherein they
accused Gondolfi of heresy, and of a wish to subvert the
Roman Catholic religion in Jerusalem ; they added, that
he openly despised the holy places, and exhorted the
pilgriras, who carae to visit them through devotion, not
to place any trust, or put confidence in the various
objects of devotion which were pointed out to them by
the monks, and to each of which were attached indul
gences, granted by the supreme pontiff, to those pilgrims
who devoutiy worship them, and leave a sum of raoney
for their better keeping. The latter part of their accusa
tion had some foundation in truth ; perhaps, indeed, the
accusation was wholly true, though Gondolfi did not
manifest immediately the design already formed, of un
dermining the pope's authority in the Holy Land : he
however showed an open indifference for the sacred
places, and hardly had the curiosity of a comraon traveller
in examining them ; being unwilling, no doubt, to give
23*

258 SIX TEARS IN THE
in his own person an example of devotion to things
which he considered, in themselves, as neither bad nor
good, but perverted into the former by those who wished
to make thera the means of deceiving others, and of sup
plying themselves with all the luxuries possible to be
found in the luxurious country they were living in.
After remaining about two months in Jerusalem, dur
ing which time he laboured with the greatest diligence in
bringing about the reform of the monks, and in endeavour
ing to keep them within the bounds of common decency,
though at the greatest peril of his life ; being obliged
through fear of being poisoned — a no unfrequent practice
with monks against those who endeavour to Christianize
them — to be cautious of using any food, unless that pur
chased and prepared by his own servant ; he removed to
the Maronite convent of Cannubin, where the patriarch
resided, and was received by hira with those marks of
honour and respect, usually bestowed upon one of his
high clerical dignity, and on the office he held, as delegate
from the church of Rome. He here had to commence
his labours anew, for though he did not find the Maronite
clergy so shamefully wicked as he had found the western
monks in Jerusalem, he yet found them sunk into the most
degraded state of ignorance and superstition, some priests
being scarcely able to read the missal, not to say, under
stand it, while others were unacquainted with the first
principles of Christianity. They had made extensive
additions to the fictitious helps to salvation, which they
were tiught by those of their body who studied at Rome.
Their whole religion consisted in a reiteration of Syriac
prayers, which they did not understand, in prayers and
adorations of images and relics, and in fasting and abstain
ing from certain meats during a great part of the year.
Those of the secular clergy who were raarried (for the
pope, not being able to prevent, granted thera the privilege
of having wives) were usually employed in sorae handi
craft trade, endeavouring to earn a subsistence for their
farailies ; totally neglectful of every thing appertaining to
the duty of a clergyman. In fine, according to his own
words, expressed to a Protestant missionary, with whom

MONASTERIES OP ITALT, ETC. 259
he formed an acquaintance, " he found more religion,
and a juster notion of the worship of God, araong their
neighbours the Druses, who are supposed to be serai-
Mahoinetan and semi-heathen, than araong the Maronite
clergy, who are called Christians." ' If then so deplora
ble be the state of the clergy, what must that of the
people be ? Some of the people were not entirely so
fallen as the generality of their priests, thanks to the
labours of the Protestant missionaries among thera, and
to thedistribution of copies of the Scriptures, or detached
portions of the New Testament, especially the gospels,
made by them. Such of the people as were able lo read,
and received these books, were Christians in some sense,
au'd a.great many of them were even pious and devoted
ones ; but then they rendered themselves objects of per
secution to their fanatical neighbours, and to the ignorant
priests, who supposed that no Christianity could possibly
exist without crossings, holy water, images, relics, and
such like mummery. The missionaries attempted to es
tablish schools for the instruction of their children, but
without effect ; those who saw the benefits likely to
accrue to their offspring from education feared the priests,
if -they should send them to the missionary schools ; and
those who could not understand these. advantages detest
ed the missionaries too much, and therefore would as
soon see their children Mahometans, as their scholars.
Such was the state of the Maronite people and clergy
at the time of Monsignor Gondolfi's arrival among them.
His first care was to endeavour to instruct the clergy,
and to have regular sermons preached to the people.
He then endeavoured to lessen their respect for the
objects of their superstitious worship, and to increase it
for Christ and his gospel ; or rather to create a reliance
on the latter, with which they were entirely unacquainted.
When asked by the Maronite patriarch, whether the priests
and the people had acted right in refusing the heretical
books (so they called the Scriptures) which were offered
them by Protestant missionaries, he used no subterfuge,
but answered plainly " they had not." He endeavoured
to explain to them the benefits arising from a knowledge

260 SIX TEARS IN THE
of the sacred writings, and the inefficaey of all other things
to obtain salvation, unassisted by the revealed word. By
these and such like discourses, he showed himself a
Bible Christian, and favourer of the reformed religion.
Nor did he escape the notice of the Maronite priests,
ignorant as they were, and especially of those who had
acquired sorae comparative degree of information by study
ing at Rome. These excited the patriarch and their other
brethren against him, so that, in less than nine months,
his virtues and efforts to serve them made him as hateful
to the Maronites as the like qualities had before rendered
him to the Jerusalem monks. Conscious, however, of his
own pious intentions, andof the goodness of the cause in
which he had embarked, he still persevered, and opposed
to their insults and even attempts to take his life, in which
they, at last, succeeded, nothing but mildness and firm
ness. Many letters were written to the court of Rome
against him by the patriarch and his monks, accusing hira
of heresy, and of endeavouring to withdraw the Syrian
Catholics from their obedience to Rome. He had long
since received letters from the Propaganda peiremptorily
ordering his return, but these he thought proper to treat
with that neglect which they deserved. He was then
formally degraded from his office and excommunicated,
notification of such proceedings being immediately trans
mitted to the Maronite patriarch, who forthwith expelled
him from the convent. After his expulsion, he still con
tinued his labours among them, and had collected together
a small church, which he daily and indefatigably instructed
in the leading points of Christianity, unmixed with the
dross of Roraish inventions, and had already acquired the
respect and esteera of all good raen, when he was dis
turbed frora this sphere of usefulness by the arrival of his
successor in the delegacy, a bigoted fanatic, than whom
Rorae could not have chosen a raore fitting person to carry
into execution her schemes o'f impositions.
Unlike Gondolfi, this worthless individual, whose name
I do not know, began his mission by flattering the patri
arch and monks in their evil practices and superstitious
worship : he overturned all the improvements made by

MONASTERIES OF ITALT, ETC. 261
the former, and soon brought them back to the wretched
state in which he had found thera. Bibles were sought
for and destroyed by thousands, and all those who listened
to the sermons or went to the schools of either Gondolfi
or the Protestant missionaries were ipso facto excommu
nicated. Gondolfi, finding his influence among the people
decreasing, and seeing the inutility of his efforts to resist
the tide of corruption, resolved upon leaving a place
where the opposition to improvement was so vigorous.
But nothing, else than his death could satisfy popish ran
cour. Some days before the time appointed for removing
to Alexandria, where he hoped to obtain a passage to
Marseilles, and thence to Switzerland, he was found dead
in his bed, having been poisoned at the house of a Maro
nite priest, who pretended friendship for hira, and with
whom he spent the evening previous to his death. The
effect of the poison administered to him (in a cup of coffee,
it is supposed, and with reason too, it being the eastern
custom to present a pipe and coffee to visiters) was not
instantaneous : he had tirae to return to his own house,
and retire to bed, before he felt fhe least syraptoras of
indisposition, from which he never arose, being found, as
already related, dead in the morning. His body was
swollen to a monstrous bulk, and left unburied for more
than thirty-six hours, a very long time in that warm
climate. It was at last buried by the Druses ; the Maro
nites, who gave out that hisi death was caused by the
visitation of God foi* his heresy and schism, being unwill
ing to pollute themselves with the touch of the body of
an excommunicated person, and of one who died under
the censure of the holy Roman Catholic church. They
brought his death forward in their sermons as an exam
ple of the way in which God punishes, even in this world,
those who make themselves heresiarchs, and dissemina
tors of heresy, and attributed it entirely to the vengeance
of God, and never to the true cause, which they well knew
— the vengeance of the church of Rome.
Thus died Monsignor Gondolfi, a man of superior
talents, learning, and piety, and who, had his lot been cast
among any other portion of the Christian community than

262 SIX TEARS IN THE
in that of the intolerant and almost heathenish one of
popery, would have shone forth as a brilliant light among
the people of God, and contributed by his labours* and
example to the increase of God's kingdom, and edification
of God's people. He may serve as an example of a pious
raan, preferring the service of Jesus Christ to worldly
honours and riches, and labouring at the hazard of his
life, in dissipating the clouds of darkness (and with a cer
tainty of irretrievably destroying his temporal prospects)
in which the minds of Christians were enveloped by the
worldly policy and soul-destroying superstitions of the
church, of which he was a dignitary. By the manner of
his death may be exemplified the ways made use of by
modern popery in stopping the mouths of those whose
consciences excite them to speak against and expose her
abuses and impositions, and of her little regard for the
heinousness of the means, so that they bring about the
desired end. Probably, the miserable man who adminis
tered the poison to his guest, Gondolfi, was armed before
hand with a brief from the pope, by which he was granted
indulgences for the commission of the crime, which, so
far frora considering in that light, he considered a meri
torious act, and one worthy of eternal reward. It may
be asked whether the Turkish government had not taken
notice of the sudden death of so notable a character, and
examined into the cause of it ? To those acquainted with
the distracted state of Turkey, it is needless to say that
violent deaths are so numerous, tha;t they are looked upon
as every-day occurrences, and are hardly taken notice of
by the government ; but when they are, it is more for the
purpose of extorting money from the innocent, than of
bringing the murderers to justice. If then the govern
ment had examined at all into the circumstances attending
Gondolfi's death, popish gold could have very easily
screened the murderer from Mahometan justice : a few
purses to the Turkish magistrate, and all is hushed. Let
this answer satisfy those also, who are not acquainted
with Turkish customs.
Indulgences are also granted for sins not yet committed,
but which the purchaser of them intends to commit

MONASTERIES OP ITALT, ETC. 263
within a given tirae. These are called " indulgenze
secrete," or secret indulgences, by the Italians, and are
not sold openly ; the principle being too glaringly mon
strous, even in the opinion of those who practise upon it,
to rfieet the face of day. They are, nevertheless, obtained
by making application to any one of the penitentiaries*
of St. Peter's, and as he may judge the reasons assigned
for the necessity of committing such and such sins to be
satisfactory or otherwise, they are granted or withheld
accordingly, though the former is more frequenfly the
case. If the sin bargained for be of individual advantage
to the person about to comrait it, the price charged is
most enormous, and exceeds the abihties of the poor,
who, therefore, are, through want of money, obliged to
comrait it first, and get absolved, « bon marche, after
ward ; but if it be for the general advantage of the Roraish
church, then the penitentiary endeavours to obtain for the
penitent the indulgence, or leave to commit it gratis;
exhorting him at the same time to be diligent in perform
ing his duty toward the church, and in consulting for her
welfare, and finishing his pious exhortation with a Latin
quotation from some old schoolman, which, to give it
greater weight, he fathers upon Augustine, Ambrose, or
some other saint of great name, as : " No one can have
God for a father, who has not the church for a mother."
" Nemo potest habere Deum pro patre, qui ecclesiam non
habet pro matre." Stus. Aug. de Infall. sum. pon. lib.
100, cap. 1000, sec. 47, tom. 600, fol. edi. Rom. &c. &c.
He adds the name of the author, page, volume, &c., in
order to increase the admiration and stupor of his unfor
tunate penitent,
* Penitentiaries in the church of Rome are of two kinds ; the
first, and those to whom allusion is made above, is composed of certain
priests, mostly Franciscan fnars, vested by the pope with the power
of absolving certain cases reserved to himself These hold their
stalls or confession boxes in the church of St. Peter's at Rome, and
to them application must be first made, in order to obtain the secret
bulls. Having obtained a written order from these, the indulgence
buyer delivers it to those of the second kind, who have the immediate
direction of the bulls, and who receive the money for them. What
an unholy traffic ! — but such is popery.

364 SIX TEARS IN THE
Secret indulgences are seldom granted, as far as I could
learn, for the comraission of murder, robbery, &c., in
cases of individuals : they are chiefly confined to the
liberty of cheating, without sin, each other in their com
mercial pursuits, in forming marriage connexions within
the forbidden degrees of kindred ; so that a man may
marry his grandmother, if he be rich enough to purchase
an indulgence (in cases of this kind, called dispensations)
for so doing, in keeping a mistress, in procuring abortion,
and other , things of this nature. No special indulgence
is required for acting in any way, however sinful, by
which people called heretics might be injured in their
persons, proper^ or character : nay, those who do not
act so fall under The censure of the church ; for a general
indulgence has been granted by more than one pope, for
the suppression of heresy and extirpation of heretics, and
all who keep faith with them are, ipso facto, exeom
municated, and become partakers of their alleged guilt,
and liable to the same punishments. We learn from
history, that secret indulgences have been often granted
for the assassination of heretical kings, of disseminators
of heresy, or of any others, who may have rendered
themselves, by their writings or influence, hateful to the
church of Rome in general, or to its head the pope in
particular. The infamous Alexander VI.* was accus-
* Of all the monsters — and they were many^ — that ever sat upon
the papal throne, none ever came up to Alexander VI. in impiety,
cruelty, and avarice. He was bom in Valencia, Spain. His family
was that of Borgia, and he himself was called Theodoric Borgia
before his election to the popedom. While yet a young man, and a
cardinal, to which dignity he was exalted by his uncle, Calistus III.,
though some say that he was the latter pope's bastard — he lived
publicly in concubinage with a Roman lady of great beauty, by whom
he had three children — two sons and one daughter. After his elec
tion to the popedom, in 1492, he spared neither blood nor conscience
in enriching t^ese his bastards. He was the moving cause of all the
wars and disturbances that harassed Europe during that period, and
seems, notwithstanding his papal dignity, to have been held in utter
abomination, both by his own subjects, and by the other nations of
Europe. His eldest son Caesar, whom he made a cardinal at an early
age^ and whom he afterward absolved from his vow of chastity, in
order to marry him to the daughter of the Duke of Ferrara ; this

MONASTERIES OF ITALT, ETC, 265
tomed to grant indulgences under his own hand and seal,
.to the assassins hired by him for the purpose of waylay
ing and murdering the princes or other men of rank, who
fell under his displeasure on account of opposing him in
his unholy designs ; or for whose riches he had a gaping
desire, in order to enrich his bastard children, Caesar
Borgia, and brother and sister. Many other instances
might be given of indulgences being granted for doing
away with, either the personal enemies of popes, or
the enemies of their doctrines. The foregoing one of
Alexander VI. is so well authenticated, that popish his-
same Caesar murdered his younger brother, through jealousy of his
being higher in the affections of their common sister, whose favours,
without having any regard to the ties of consanguinity, they both
equally shared — children truly worthy of such ^ father I The day
of retribution at length came. At a dinner prepared for the express
purpose of poisoning some of the cardinals and Roman senators,
whose property he coveted, or whose dignities he wanted to sell to
the highest bidder, the poboned wine was, by mistake, served up to
himself and his son Caesar ; and thus, by the just judgment of God,
he fell into the pit he had made for the destruction of others. The
poison had a fatal effect on the pope, and put an end — an event so
anxiously wished for — to his career of crime and impiety : his hopeful
son, Cffisar, recovered from its effects by having quick recourse to an
antidote, which he always carried about him, being, no doubt, con
scious of the provocation his crimes gave many to attempt his life.
After his father's death, he retired to his castle at Ferrara, of which
town he was before made duke, where he maintained a siege of some
months against an army sent by his father's successor against him.
He was forced to flee from Italy in the end, and having been reduced
to great poverty, he, some few years after, was found dead in a ditch,
not without well grounded suspicions of having accelerated his own
end. The following epitaph, written by a popish priest of that period,
will give the reader some idea of the detestation in which this impious
pope was held by all classes — laical amd clerical :
Saevitiffi, insidiae, rabies, furor, ira, libido
.Sanguinis et diri spongia, dira sitis ;
Sextus Alexander jaceo hie, jam libera gaude
Roma: tibi quoniam mors mea vitii fiiitT
" Here I, ({he unhappy man himself is made the narrator of his
own infamy,) Alexander VI. lie : cruelty, treachery, fury, maidness,
anger, and lust, lie here : a sponge steeped in blood and horror, for
which my thirst was insatiable. Now, O Rome, rejoice in thy liberty,
for my death is thyiife."
24

266 SIX TEARS IN THE
torians themselves, being unable to pass it over, have
been obliged to make mention of it ; yet some of them
endeavour to excuse it by a fine-4rawn distinction between
"the pope as a man, and the same as vicar of Christ
and head of the church." Bernini in his "Storia di
tutta I'eresia," a book written expressly for upholding
the papal authority, mentions it, but attempts to get over
it in the above way. But it may be asked both of Bernini
and others, by what authority is such a monstrous doc
trine supported at all ? Not, certainly, by that of revela
tion. Besides, if such a doctrine did not exist, the evil-
minded popes' could not use it for the gratification of their
bloodthirsty propensities, and of their avarice. Why
not then do away with it altogether, and for once shame
the d — 1 by telling the truth, and confessing, that the
church and pope too had erred in assuming, without
authority, so raonstrous a doctrine, and so dreadful in its
consequences, as a part of the religion of Christ, But
this would be an act of honesty, for which no one ac
quainted with the church of Rome can ever suspect her ;
and she therefore continues heaping oiie error upon
another, and making the latter the support of the former,
till she has arrived at her present state of corruption, as
to have nothing of the religion of Christ about her but the
name — so difficult it is to support a lie without calling in
other lies to its assistance; to support the erroneous doc
trine of infallibility without the prop of other doctrines
equally erroneous. '' An ounce of honesty is better than
a pound of policy," is an old saying, and had the church
of Ronie practised upon it, or even given ear to the moral
precept, " Horainis est errare, bestiae autem in erroribus
permanere ;" "Men are liable to err, but none but beasts
persevere in their errors;" had she, on her first falling
into error, confessed it and made reparation for it, instead
of endeavouring to support it, she would not be to-day
so pestial a church, and the stone of scandal and rock
of offence to the whole Christian world. As to the
¦Wire-drawn distinction between the official and indi
vidual character of Alexander VI., by which papicolists
endeavour to cast his crimes from the pope to the man, I

MONASTERIES OP ITALY, ETC. 26"
would gladly, learn, when Alexander VI. went to visit
his infernal majesty in his nether dominions, as a man,
(and it is no uncharitableness to say that he has, if there
be — and I have no doubt of it — a place of future rewards
and punishments,) what then becarae of the same, as a
pope ?*
The massacre of St. Bartholomew is another instance,
though on a larger scale, of indulgences being granted
for the destruction of those whom the church of Rome
honours with the name of heretics. Indulgences were
granted beforehand for the perpetration of that horrid
massacre, as is evident from the little surprise, but ex
ceedingly great joy exhibited by the court of Rome upon
receiving the news. It was a thing expected ; the plot
having been laid at Rome, and the necessary indulgences
granted, before its execution at Paris and other parts of
France. Most probably there was a plenary indulgence,
and the freedom of some hundreds of souls from pilrga-
tory, for every unfortunate Huguenot sacrificed that day
to popish intolerance. A solemn Te Deum was sung at
St. Peter's, and a public thanksgiving ordered through
every church, acknowledging at its head the , purpled
monster, who sanctioned, and even encouraged, so hellish
a carnage. One instance more, and I have done. Fra Paolo,
author of the history of the council of Trent, was sus
pected of heresy. He retired to his native city, Venice,
and was protected by that republic, which felt honoured
* It would seem from the following anecdote that these metaphysi
cal distinctions are not made in favour of popes alone, but sometimes
also in favour of less dignified churchmen. A German peasant see
ing the Archbishop of Magdeburg, of indulgence-selling memory, who
was also Elector of Mentz, passing by, surrounded by his guards, and
dressed in a military uniform, he burst out into an immoderate fit of
laughter, which attracted the notice of the archbishop. Upon being
asked the reason of his merriment, he replied, " Because I see your
grace, a churchman, dressed as a soldier." " But don't you know,"
said his gra,ce, " that I am an elector of the empire, as well ais an
archbishop 1" " Yes," answered the peasant ; " but I would like to
know, when your highness, the elector, goes to the d — ^1, where will
your grace, the archbishop, go?"

268 SIX TEARS IN THE
in having so learned a man one of its citizens. The
court of Rome, however, could not rest s.atisfied without
his death. One of the professional spadacini, or assas
sins, who abounded in Rorae at that time, (sixteenth
century) — nor are they very scarce even at this day — one
of these was hired by the pope and cardinals, and de
spatched to Venice for the purpose of assassinating Fra
Paolo ; being fortified beforehand with an indulgence,
and promised a large sum of raoney, in case of success.
He had reraained some time at Venice before a favourable
opportunity presented of executing his comraission ; so
cautiously did Fra Paolo, who knew the spirit of the
Romish church, keep himself on his guard against her
machinations. One morning, however, very early, as
he was going to the house of a Venetian nobleman to
assist at the last moraents of one of the faraily, he was
watched by the pope's emissary, who went up to him to
kiss his hand, which is a manner of showing respect to a
priest, comraon in Italy, and being put off his guard by
that act of respect, received the assassin's dagger in his
side. Sorae people, coming accidentally that way, and
seeing what occurred, pursued the wretch, who imme
diately fled, leaving the dagger in the wound. He was
apprehended, and confessed the whole plot, and who
were his employers, upon condition of his life being
spared. The court of Rorae flatly denied having ^given
any such commission to any one ; thus adding lying to
treachery, as is its custom. Fra Paolo, however, recover
ed of his wound, and kept the dagger, on which he got
inscribed the words "Stiletto della chiesa Bomana, per
Fra Paolo," (the dagger of the Roman church for Fra
Paolo,) as a precious relic, hungup in his bed-room during
the reraainder of his life. The same dagger is still pre
served in one of the Protestant cities of Germany, I forget
which, a lasting memorial of popish treachery, and of the
murderous use to which the pope converts his assumed
power of granting indulgences.
Every bishop, in his own diocess, has also the power
of granting secret indulgences to those of his flock that
can purchase them. The same power, with which the

MONASTERIES OF ITALT, ETC, 269
pope has vested the penitentiaries of St, Peter's, he can
also bestow \ip6n one or two priests of his cathedral.
These, like their brethren at St, Peter's, can grant indul
gences for minor sins, that is, minor, when compared
with murder, robbery, &c. But not only are indulgences
granted for the use and benefit of the living purchasers ;
but also the same purchasers while in health provide
theraselves with indulgences, and absolutions of their
crimes, sins, and offences, signed, sealed, and delivered,
and which are buried with them when they die. These
documents are written in Latin ; and serve as a passport
to heaven — a sure sign, according to the opinion of the
church of Rorae — an infallible authority in cases of this
nature — that the gens d'armes, and other police officers
of the other world, understand Latin ; otherwise how
would they be able to know, whether the bearers of thera
have their passports en regie ? as the French police say.
The question was for sorae tirae disputed on in the
schools of theology, " Whether the d — I's police under
stand Latin, or not?" for that God's police have a know
ledge of that language, no one would be impious enough
to doubt. After many orations and learned discourses on
the different sides of the question, it was at last decided
in the negative, and the reason given was, that God
would not. allow a knowledge of that language to his
enemies, in which the most acceptable sacrifice — that of
the mass — was daily offered up to him. It was objected
by the opposite side, that if the d — Is had not a know
ledge of Latin, many souls armed with pontifical bulls
and indulgences might be impeded in their flight* to
heaven, by being stopped on the road by those who
could not understand their documents ; but this objection
was done away with by bringing under consideration the
fact of such bulls and indulgences being always fortified
with the pope's seal, and that though the officers of Satan
could not raake use of their understanding, yet they
could of their eyes, and respect accordingly a document
bearing the seal of Christ's vicar on earth, though its
contents be unknown to them ; being well aware (sagely
add the theologians) that he (the pope) would never put,
24*

870 SIX TEARS IN THE
or cause to be put, his seal, unless upon things which
cannot be otherwise than agreeable to the Divine Majesty !
So much for theological disputations. It may perhaps
be suspected, that the foregoing question never existed,
or never was disputed upon but by myself. Those, who
think so, have a very erroneous idea of popish schools
of theology. Not only has the above question engaged
the attention of grave theologians, but thousands of such
questions, much more absurd and ridiculous if possible,
are daily discussed by the theological students of the
church of Rome. By such questions as these, is the
young mind of the student drawn away from meditating
upon the great truths of Christianity, and fixed upon the
peculiar doctrines of popery. By seeing those minutiae
so warmly defended, he, by degrees, learns to consider
them as things of importance, and very soon lets go the
substance — Christianity itself — and grasps at the shadow
— the ravings of theologians, and the inventions of popes
and cardinals. But enough of indulgences.

CHAPTER XXVn
Departure from Rome — Refused permission to return to Ireland-
Plan of C'cane — How executed — Arrival at Marseilles and Lyons
— Geneva — Monsieur Cheneviere — Sociniamism — English travel
lers on the continent of Europe — Rabbi M  s, the converted Jew
— His perfidy — Arrival in London — Treatment received from false
and perfidious friends.
Having in the foregoing chapters given an account of
the domestic life of monks, interspersed with remarks
upon some of the leading doctrines of the Romish church,
I shall now proceed to relate the manner in which, through
God's mercy, I became emancipated from the galling
yoke of monachism, and its disgusting practices. The
manners and customs of the popish clergy of Malta,
Smyrna, and the Ionian islands, will also form the sub
jects of some following chapters. The various stages
of adverse fortune, through which I passed before airiv-

MONASTERIES OP ITALY, ETC. 271
ing in Araerica, may lead the reader to form a just notion
of the difficulties, which those, who belonged to the
Romish clergy, and whose consciences obliged them to
separate from it, have to encounter, partly from the per
secutions of their quondam co-religionists, and partly
from the lukewarmness of those, who call themselves
" friends of the gospel." How far the latter deserve that
name, may be seen from the manner I myself have been
treated by such gentry.
The seventh year of my monkish life was now com
mencing, and I had already passed through the different
Studies required, before being sent as a missionary to ray
own country, (Ireland,) when, unable to bear any longer
the raask of hypocrisy, which self-preservation obliged
me to wear, I resolved upon leaving Rorae, and the Ro
man states, and seek a refuge in some country, where I
would not be forced by circumstances to appear what
I really was not — a servile adherent to pope and popery.
I was, at this time, I must confess, a confirmed infidel,
*and a scoffer at Christianity, under whatever form it raight
appear. It was not then through any love for Protestant
ism, that I was so desirous to make my escape from
popish thraldom. I was convinced, that Christianity
was, on the whole, a fable, and the invention of self-
interested men, who make use of it to domineer with
greater ease over their less cunning, or less fortunate
fellow creatures. I had not, at this time,, the least notion,
that the Christianity with which I was acquainted in the
church of Rome, and the pure genuine Christianity, es
tablished by its divine Author, were as different as one
thing could possibly be frora another; the former carry
ing imprinted upon it the work and handicraft of raan,
while the latter could not proceed from any other source
less pure than the inspiration of the Deity. I was unable,
so incredulous and skeptical had I become by the abomi
nations of monkery, to see any benefit that a firra belief
in the blessed doctrine of atoneraent through the blood
of Christ could bring to man. The doctrine itself, I was
acquainted with, but the way of applying it to heal

272 SIX TEARS IN THE
the wounded spirit, or the broken heart, I was wholly
Ignorant of.
My health being really very bad, it required vei'y littie
simulation, on my part, to persuade the convent physi
cian to grant rae a paper, by which he gave it as his
professional opinion, " that an immediate removal to my
native air was absolutely necessary for the restoration of
my health." The disturbed state of my mind, weighed
down by skepticism, and a consciousness of living in
direct variance with my better judgment, had a sensible
effect on my bodily strength. I was fast falling into a
decline, and had I remained one year, nay, a few months
longer in the monkish habit, it is more than probable,
that I would not be now alive to relate the abominations
of monkery. Armed with the physician's certificate,
which was itself confirmed by my sickly appearance, I
sought the general of the order, and requested his per
mission to return to Ireland, without waiting until I
would reach the age appointed by the canons for receiv
ing the order of priesthqod. I had already, as befor^
mentioned, received the other six orders, and, indeed,
had no ambition to be dubbed a priest, that is, to be
gifted with the hocus pocus art of making my God. So
far from the desire of being priested having had any share
in my thoughts, I dreaded the arrival of the moment,
when I would be obliged, nolens volens, to receive priests'
orders. The general, however, refused to give me the
required permission. The only thing I could obtain from
him, was leave to go for a few months to Pisa, or Leg
horn. Fearing' that I might take his refusal too much
to heart, he promised me, at the sarae time, that he him
self would use his influence with the pope, in order to
obtain for me a dispensation of eighteen months, by which
I could be ordained priest at the age of twenty-two years
and a half ; a favour spldora granted by his holiness, unless
to those, who are backed by powerful interest, and able
to pay well for it.
Finding that prayers and entreaties availed me littie
with the general, and that I had very littie chance of
effecting my escape, if I reraained at Rome, I decided

MONASTERIES OP ITALT, ETC. 273
upon making use of his permission to go to liCghorn,
and trust to some favourable opportunity to put myself
out of the reach of monkish jurisdiction. • My hopes
were chiefly founded upon the probability of falling in
with at Leghorn, some English vessel, that might aid me
in my preconceived plan of flight. Upon ray arrival in
that city, my first care was to make acquaintance with
the English consul. Fearing, however, that he might
betray my intentions, I was very cautious at first in giv
ing him a knowledge of my designs ; but finding, after
an acquaintance of some weeks, that he detested monkery
and priestcraft as much as they deserved, I opened my
self to him without reserve. He very honestly advised
me to ponder well upon the probable consequences before
I went too far to recede. He laid open the difficulties I
might have to encounter, in order to maintain my rank in
society, if I should divest myself of my profession ; and
brought before my eyes the lukewarmness of those, who
call themselves the friends of gospel freedom. " If, how
ever," said he, " you are determined at all hazards to
shake off the yoke of monachism, I shall not be l^ack-
ward in affording you every assistance in my power."
Having received some weeks before, a remittance of
money from ray father, (the last I have ever received
from him,) ray pecuniary resources w.ere in a state to
defray the expenses of a journey to Switzerland — the
nearest land of freedom, and therefore the place I made
up ray mind to go to, in the event of succeeding in my
designs. I intrusted part of this money to the consul, in
order that he might purchase secular clothes for rae. To
avoid all suspicion, a young man, clerk in the consul's
office, presented hiraself to the tailor in ray place ; which
young man being about my size and stature, the clothes
that would fit him would also fit me.
Nothing was now wanting for the immediate execution
of my plans, but the falling in with some vessel that
would take me aboard and land me at Marseilles, without
requiring the necessary papers from the civil authorities
at Leghorn, It was useless to expect that any Tuscan,
or Italian shipmaster would run the risk ; my whole

274 SIX TEARS IN THE
dependence then was upon meeting with some English
or French vessel, about to sail for the above port. The
former liickily presented after some weeks anxious ex
pectation on ray part. An English brig, having taken in
part of her cargo at Leghorn, had to touch at Marseilles
to take in the remainder. The consul introduced me to
her captain, who readily consented to take me aboard,
and land me at Marseilles. The latter positively refused,
at the same time, to receive any compensation for his
trouble ; observing, " that he deemed it a sufficient
reward, if he could be the means of rescuing a fellow
countryman from slavery." All things being in readiness
for my fiight, I accompanied the captain in his own boat
aboard, under pretext of seeing hira put to sea ; his ship
being already outside the harbour's mouth, and only
waiting his coming aboard to set sail. The moment, then,
that I placed my foot on the deck, I pronounced myself
free, and out of the grasp qf monkish tyranny. Indeed,
it would require the exercise of all the miraculous power
to which monks lay claira, to get me again within their
clutches. One thing, however, happened very unfortunately, and
was wellnigh frustrating the whole plan. The secular
clothes, which were prepared for me, were left ashore at
Leghorn, either through design or accident — I do not
know which. I attribute it, however, to the treachery
of the person, to whom the consul intrusted them, in
order to carry them aboard ; and by no means to the
consul himself. The latter had kindly provided me with
an English passport, whereby I was described as a British
subject, on a travelling excursion. This was sufficient to
excite the suspicion of the French authorities ; and had I
arrived in France in a monkish habit, some fifty years
earlier, that is, had I arrived there a few years before the
first French revolution, I would have learned to my cost,
that Italy was not the only country in the world, wherein
monks are imprisoned for attempting to throw off the
yoke of raonachisra. But France had — ^luckily enough for
me — eraancipated herself from priestcraft and monkery,
long before ray arrival ; and I therefore experienced no

MONASTERIES OP ITALY, ETC. 275
greater difficulty from being habited as a monk, than what
proceeded from being stared at, and laughed at, on ac
count of my (to them) unusual and uncouth dress.
After a few weeks' stay at Marseilles, during which I
was pestered with invitations from the popish bishop to
call upon him at his palace, and which invitations I took
the liberty to neglect, I set out for Lyons, still dressed
in the monastic habit : indeed, finding that this dress did
not expose rae to any danger in France, I resolved not to
lay it aside until I arrived in Switzerland. At Lyons, I
obtained from sorae Protestant clergyraan, with whom
I became acquainted, letters of introduction to many of
the Swiss clergy. Having spent a few days in that city,
I departed for Geneva — the cradle of continental Protest
antism, and the seat of the arts and sciences. My letters
of introduction were then of use to me. Through them,
I soon made the acquaintance of the greater part of the
Geneva clergy ; and among others, of Messieurs Malan
and Cheneviere. To the latter, more especially, I ara
indebted for raany favours. He is professor of theology
in the university of Geneva ; and though a Socinian in
his religious opinions, yet a truly just and upright man.
Monsieur Cheneviere was the only true and sincere
friend that I met with at Geneva. His views on religious
matters, I do not by any means approve at this time,
though when at Geneva, I entered into them with the
greatest ardour ; not that I liked Socinianism for its own
sake, but rather because it approached nearer to my own
system of natural religion, into which I had been hurled
through disgust of popish superstitions. Were we to
judge of the truth or falsehood of a religion from the
lives of its professors, Socinianism, judging it from the
lives of some of its professors at Geneva, and more
especially from the life of Cheneviere, would be found a
much safer religion, and much more in accordance with
the gospel precepts, than a truly evangelical Christianity,
when judged by the lives of sorae of those who, raaking
themselves champions for the truth, "as it is in Jesus,"
take very littie care to practise any of the doctrines and
precepts of Jesus^, However that may be, one thing I am

:^76 SIX TEARS IN THE
convinced of is this, " that if the divinity of the Foundei
of Christianity is not an essential article of a Christian's
belief, neither then is Christianity itself necessary to his
salvation." If Christ be not God — a titie he has given
to himself — he must then be a liar, and the greatest mon
ster that ever appeared in this world ! If those misguided
men, who deny the divinity of the Saviour, were but for
one moment to refiect upon the awful consequences de-
ducible from that denial, they would certainly feel as
much shocked, as I myself have felt while writing the
foregoing sentence ; and humbly cry out with Thomas,
" My Lord and my God." Let us hope, however, that
the fault of the greater number of those, who deny the
divinity of Christ, is to be attributed more to the under
standing than to the will ; and that He, whose power and
divinity they deny, will in his own good time conduce
them of both by changing their hearts, and thereby make
them fit for the reception of so great a truth — a truth of
such essential importance, that it has been justiy called
" the foundation stone, on which are built the other truths
of the Christian religion."
I have been led into the foregoing 'digression by the
narae of Mr. Cheneviere, a man from whom I have
received much kindness, anti whom I esteem for his
moral virtues,. though I cannot esteera him for the more
important virtues which religion can produce. I am
very sure, however, that he was a Socinian, and reraain
ed so, not through any worldly motive, but because he
was fully convinced of the truth of that religion. To>
sum up his character in a few words, it may be truly
said of him, " that as a natural-minded man, he was little
below an angel ; but as a theoretical Christian, alas ! he
was on the road to destruction." If, however, his natural
disposition, unassisted by divine illumination, could lead
hira to be a philanthropist, what would he not become,
were the clouds in which his mind was enveloped, dissi
pated, and he could be brought to see and acknowledge
the atoning love of a divine Saviour?
I. had not been many days at Geneva, before I divested
myself of the mark of the " beast," or of one of them.

MONASTERIES OF ITALT, ETC. 277
at least ; — I mean, the monkish habit, which I had the
gratification of burning. This was the last remnant of
popery of which I was in possession, having consigned
to the deep some time before, while on the passage to
Marseilles, beads, scapulars, and such like trumpery.
Monsieur Cheneviere invited me to raake his house ray
home, until he could have an opportunity of procuring
me a situation, by which I could earn a subsistence. I
became one of his family, and was treated by every
individual member of it with the greatest attention and
kindness. I shall, indeed, ever retain a grateful remem
brance of Madame Cheneviere, and her children, and must
always feel pleasure, when I recall to mind, the happy,
delicious moraents, I spent in the society of this araiable
faraily. I have not the least doubt, but Monsieur Chene
viere would have placed me, if I had remained under his
protection, and in his house, in the way of becoming
independent, and of making reparation for the sacrifice I
had made, in quitting the profession on which my future
advancement in life wholly depended. His influence was
very great, not only at Gfeneva, but also in other parts of
Switzerland ; indeed, in every place, where he was known,
deference was paid to his opinion and letters. He qould
then very easily have procured me employraent, had I
not been induced by the persuasions' of self-interested and
designing men to quit his hospitable roof, and plunge
myself headlong into the misery, in which I have lived
during the last two years. How this came about will
need some explanation.
Geneva is very much frequented by English travellers,
especially by those who either really, or affectedly, (the
latter, of course, being the greater number,) are religiously
inclined. When cloyed by the round of dissipation in
which they are accustomed to live in the principal Italian
cities, these birds of passage (as the Italians call thera)
betake themselves to Switzerland, and not knowing what
else to do with themselves, become as beastly religious
as they were before beastiy licentious. As it was the
fashion, while in Italy, to be a connoisseur in paintings,
utatuei, mosaics, &c,, so the fashion, while at Geneva,
25

27S SIX TEARS IN THE
is changed into that of being a violent anti-papist, and a
critic on popish superstitions. These people are, for the'
most part, without any religion whatever. Their obser
vations on the manners and customs of the Italians are
raost ridiculous, and their strictures on popery, which
they do not understand,* raost diverting. "They en
deavour to speak of the manners, and customs, of a peo
ple whose language they do not understand. Those that
have acquired some smattering of it, pronounce it so
barbarously, that the Italians can hardly keep their coun
tenances, while listening to the mutilation of their lan
guage. I have never yet met with an Englishman, who
could speak, even tolerably well, any of the continental
languages.! "To this flock of wild geese, which I have been describ
ing, there is generally attached a charlatan, who calls
himself " a clergyman of the church of England." He
is, for the most part, the youngest son of some aristocratic
* I remember to have seen the following in a book of travels,
written by a cockney, who made the "grand tour:" " The churches
(at Rome) are, for the most part, dedicated to the Virgin. She is
styled, in the inscription over the church doors, ' equal to God the
Fathsr' — in Latin ' Deiparae Virgini.' " What a blunder ! Had not
the cockney some friend, who could inform him, that " Deiparse" is
compounded of Deus, and pario — ^to bring forth, and not from Deus
and par — equal. Popery is bad enough, without charging to her
account the errors of those who do not understand her, and yet
endeavour to describe and criticise her.
¦jj The curious mistakes they make while endeavouring to translate
their English commands into Italian— pure Italian to be sure-1-are most
laughable. I shall mention one of them. An English traveller, who
had tumbled by the mere force of gravity fi-om the Alps, (Brooks
says so, not I,) found himself, (by what means, he hardly knew
himself,) housed in one of the hotels at Pisa. Thinking it too much
trouble to halloo to the servant, when he wanted any thing, he
directed, that a small bell should be brought into his room. Now,
campanella means, in Italian, a small bell ; .campanile means, on the
other hand, a belfry. Our Englishman, mistaking one word for tho
other, ordered, that a " campanile" should be brought to him. The
servant, nearly bursting his sides with laughter, took him to the
window, and pointing to the belfry of the cathedral, asked him " if
that ' campanile' would do for him ; because then he would be
obliged to pay for pulling it down, and transporting it into the room."

MONASTERIES OP ITALT, ETCf" 279 '
English family. Being unfit for any . thing else, he is
thrust, through the interest of his family, into the church,
as the only profession wherein his want of qualifidktions
could pass unnoticed. This, very probably, is the rea
son, that the church of England, so pure and so evangeli
cally Christian in her doctrines, approaches so very near
to popery in her practices, and that she has acquired for
herself the name of " the eldest daughter of the scarlet
whore." The man who called himself " English chaplain," at
Geneva, while I resided in that city, was not, however,
either the son of a nobleman, or even of a private gen
tleman : he was neither more nor less, than a soi-disant
converted Jew, who sold his religion to some of the
bishops of the church of England, for more than the
small share of it he possessed was worth — for tivo hun
dred pounds sterling, a wife, and ordination. His narne
is M  s, the worthy descendant of a Polish Jew, who
established hiraself in London, in the trade of an old
clothes-seller, a few years before his scape-grace son
thought proper to embrace Christianity. The son, after
renouncing — what ? not the Jewish religion surely —
well, after saying, " I am a Christian," immediately ob
tained the " siller," and the wife ; who, by the way,
seems to have been created expressly for him ; so much
is she like him in littleness of mind, and deformity of
body and soul. Ordination was not received, however,
with the same facility. The bishops scrupled to ordain
so illiterate a man. Having, however, got him instructed,
unde, unde, in sorae way or another, and being ashamed
to break their promise to him, they, at length, ordained
him also. Being unable to obtain a curacy, or parish in
England, he set out for Geneva, and endeavoured to pro
cure a subsistence for himself, and his " dulce bene," by
preaching a religion he did not understand, to the deistical
English travellers, who winter, or suraraer, or — what you
please, in that city. These, however, soon grew tired
of his ignorance, which was only surpassed by his irapu-
dence, and he was obliged to pack up his alls — his wife
and child — and return back to England. He spent nearly

380 ,-'*' SIX TEARS IN THE
six months, after his return from Switzerland, in a state
of starvation, through the streets of London, till Lord
W- * , compassionating his miserable condition, gave
him a parish in Ireland, on his estate, near Arklow. He
now resides at the latter place, metamorphosed, by the
magical hand of the basest of Irish noblemen, from a
Jewish vagabond into a preacher of the gospel to the poor
Irish. What a preacher ! How, indeed, must the Irish
love Protestantism, when they have such a sample of its
ministers before their eyes, as this curious compound of
roguery, deceit, and ignorance presents ! This cursed
Jew now actually receives in tithes more than two thou
sand dollars annually from a starving population. He is
known in Arklow, and its neighbourhood, as a most
hardhearted, avaricious, unfeeling wretch — a sure sign,
that when he pronounced the words, " I am a Christian,"
he had forgotten to throw off his Jewish propensities. I
ara confident, that his presence in Ireland is worth more
than 2000Z. sterling to the popish priests, who can point
him out to their flock, as an example of the effects of
Protestantism. If there were a dozen — and thank God
there are not half that number — of such Protestant clergy
men in Ireland, the priests would sing a " Te Deum,"
and thank the land-owners, and tithe-owners, and middle
men, &c. for sending araong thera so many foreign vaga
bonds, by whose endeavours they might be assisted in
imposing on the people ; for the pernicious example of
Rabbi M  s, and his coadjutors, would have as much
effect in increasing the priests' power over the people, as
the endeavours of the priests themselves.
I hava entered into a longer description of this Judaiz-
ing Protestant clergyman than I at first intended. I know
that what I have written of hira is literally the truth.
His early life I learned at Geneva from those who knew
him well ; and. his present condition I know from per
sonal obse»vation made during a residence of some time,
near his parish. Let not, however, any one imagine,
that I have brought his narae forward in this book, in
order to injure him in the public estimation. This book
will never be seen by those whose duty it would be to

MONASTERIES OP ITALT, ETC. 281
remove so great a disgrace from the respectable body of
Irish clergy, and therefore it cannot be through any mo
tive of that kind that I. make mention of hira. It might,
perhaps, be suspected, that I do it in order to vent ray
spleen against one who treated rae unkindly ; and that I
magnify his faults, and pass over his virtues, in order to
make his character more detestable. I can only say, in
answer, that were I desirous of venting my spleen, I
would have taken some other method of doing so, besides
contaminating the pages of this work by the introduction
of private quarrels. As to my magnifying his faults,
there is no occasion for me to take that trouble ; for they
are already as conspicuous as the most powerful lens
could possibly raake them. His virtues, I raust confess, I
have never been able to discover ; and his liearest friends,
however lynx-eyed they raight be in looking for thera,
must, I believe, confess the same. I have simply brought*
him forward, as being the person by whose perfidy I
have been precipitated into the greatest difficulties, and
who endeavoured to raake rae the tool, by which he
might acquire a narae for hiraself — the name of having
converted a popish priest.
I was residing in the faraily of Monsieur Cheneviere,
when my evil stars brought me acquainted with M 
and another English clergyman, who was at that tirae
vegetating at Geneva. The latter's name is D  n.
He was, when I knew him, travelling tutor (a kind of
upper valet-de-chambre) to Lord Jocelyn, son to the Earl
of Roden, and nephew to the Bishop of Clogher, the same
with him who disgraced hiraself and the church not raany
years ago. D  n made himself nearly as conspicuous
as M  s in seducing me. This "par nobile fratrurri,"
this pair of clerical miscreants so worked on my mind by
their deceitful promises, that I at last, in an evil hour,
consented to withdraw frora the protection of my kind
friend Cheneviere, and commit myself friendless and
destitute to an unfeeling world. They promised that they
would obtain for me admission into the church of Eng
land, as one of her ministers, and persuaded me to
go to London, where they would introduce me by letter
25*

282 SIX TEARS IN THE
to the Reformation Society. I consented, and — was
undone. Upon my arrival in London, nearly penniless, I en
deavoured to earn a subsistence by teaching. The only
person who took the least notice of me, was Lieutenant
R  d, who was at that time secretary to the Reforma
tion Society. So far frora being able to obtain eraploy-
ment as a clergyraan, I could not obtain it even as a
schoolmaster. Lieutenant R  d told me plainly, that
I had been deceived, and that neither D  ri nor M  s
had the power, nor the interest, nor indeed the will, of
keeping their promises to me. It was evident, that all
they wanted was the name of having made a convert,
quite regardless what might be the future lot of that un
fortunate convert. My religious opinions were decidedly
Socinian. Of this I made no secret. Those who wished
to persuade me that Christ was God, made use of argu
ments which only strengthened me in my own opinion.
Their arguments were persecution. Indeed, I found as
much bigotry and uncharitableness in the greater part of the
clergymen of the church of England, with whom I became
acquainted, as I ever had found in a monk-house. Nor is
this any wonder. The church established " by law," in
England is, in her practices, though not in her doctrines,
but very litde removed from popery. Her clergy are, for
the most part, distinguished for a persecuting spirit against
those who dissent frora her institutions and doctrines.
Many of the English clergy do not even understand the
spirit of their church, and not few might be found, who
never read the thirty-nine articles, which they swear to,
before their ordination. They embraced the ecclesiasti
cal state as a profession, and because some rich livings
were in the gift. of their families and friends. What
popery is in Italy, the national church is in England :
with this sole difference, that the former is corrupt both
in doctrine and practice ; the latter in practice only.
I spent five months in London, in a most miserable
condition. The letters which I sent to my false friends
at Geneva, were never answered. D— — n and M  s
had obtained their ends. I had served their purpose— I

MONASTERIES OP ITALT, ETC. 283
was converted, and converted through their means, (so at
least they lyingly reported,) and tney required nothing
more. Lieutenant Rhind wrote to D  n for my ec
clesiastical papers, which I had intrusted to his care,
while at Geneva. His answer was, " that he had not
them ;" thus adding a breach of trust to his perfidious
and ungentlemanly conduct. Finding my situation no
longer supportable, and being ashamed to seek an asylum
from my family in Ireland, after the step I had taken, I
resolved to return to the continent again, and endeavour
to find that subsistence among foreigners, which was
denied rae in England, on account of the bigotry^ and
bad faith of those who call themselves "friends of the
gospel." The following two years, I spent partly in
France, and partly in the islands of the Mediterranean
under British governraent, and at Smyrna, Asia Minor.
I have been thus diffuse in relating the manner of my
escape from monkery, and the treatment I received from
cold-hearted, selfish men, who call themselves Protestants,
in order that the reader raight be able to forra a judgraent
of the difficulties thrown in the way of those who desert
frora the ranks of popery. There are, to my certain
knowledge, hundreds of popish priests in England, and
Ireland, who would leave popery to-morrow, if they had
the means of subsisting without it. While English Pro
testants are so lukewarm and selfish, there is very little
probability that they will leave the ease and affluence of
their professions, for the poverty and hardships they are
most likely to undergo as Protestants,

284 SIX TEARS IN THE

CHAPTER XXVm.
State of religion in Malta-^Number of popish priests — Their ig
norance — Ignorance of the people — Bishop Caruana — Power of
the pope in Malta — Anecdote of a Maltese attorney — Doctor Naudi
— Maltese medical college — Naudi's treachery — He is found out
by an English missionary — Maltese monks — Number of monas
teries in Malta-r-Paulotists — Dominicans — Carmelites — Ignorance
of ihe. Maltese m(mks — Convent of Capuchins at Malta — Padre
Pietro, the Capuchin Custode — Padre Calcedonio — Story of a
child violated by him in Santa Maura — He is sent to the galleys-
Remission of his sentence through the infiuence of Gen. Rivarola
— Esteeined as a saint by the Maltese.
The how, the when, and the wherefore, I visited the
island of Malta, can be but of little, if indeed any, impor
tance to the reader. Be it sufficient therefore to men
tion, that I established rayself in that island, not long
after ray escape from monastic slavery. I shall then, in
this and the following chapter, endeavour to give an
account of the actual state of popery, and of the poffish
priesthood, with which which it is pestered. This ac
count drawn from personal observations made during the
seven months I resided in the island, will not, I hope, be
wholly void of interest. My means of acquiring informa
tion on this subject were unlimited, for I had easy access
to some of the principal Maltese families, and had an
extensive acquaintance araong the clergy. Its accuracy
may be the more relied upon, because, at that tirae,
worldly prudence, and the fear of persecution, raade me
dissemble my real belief in religious matters, and there
fore I could observe without any suspicion. The perse
cution which I so much feared, came in the end, and
annoyed me not a little, so that I thought it prudent to
leave the island. My former profession was discovered
by a monk, who came from Rome to Malta, on some
business of his order, and who was one of my coUege
companions. He soon recognised me, and readily ac-

MONASTERIES OP ITALY, ETC. 285
quainted Monsignor the Bishop of ray real profession,
who thought himself justified in exciting a persecution
against me, and of representing me as a heretic, and as
one excoraraunicated for having, without proper authority,
thrown off the Franciscan habit.
There are in the small island of Malta, and another
island still smaller attached to it, which is called Gozo,
more than five hundred priests, averaging on the whole,
one priest to every one hundred and fifty inhabitants. It
may be supposed then, that people so well supplied with
pastors, should be also well instructed in the doctrines of
Christianity. Quite the contrary, however, is the case,
for very few, indeed not one in a hundred of this croWd-
ed population knows how to read and write, and as for
understanding the leading points of Christianity, the
greater number of the priests themselves do not under
stand farther of them than reciting a few prayers in a
language, of which they are as ignorant as they are
of every polite accoraplishraent — I raean the Latin lan
guage — for there are not ten priests in the island, who
can be said to perfectly understand it. How then could
they teach their fiock, what they do not understand them
selves ? unless indeed it is not necessary for a teacher to
understand what he teaches. The people know very
well how to mumble over in barbarous Latin (a hodge
podge of Maltese, Italian and Latin, which is incomprer
hensible as well to the scholar as to those that mutter it,)
Pater nosters and Ave Maria's before the images of the
Virgin and other saints, to go and prostrate themselves to
obtain remission of their sins at the feet of sorae clownish
priest, to attend at the idolatrous ceremony of the mass,
and throw theraselves on their knees before a consecrated
wafer and worship it as their God ! If this be Chris
tianity, I must confess that they are excellent Christians ;
and their pastors, faithful and Christian ministers; for
they take no small pains to teach the people to be con
versant and skilled in things of this kind. But if these
things, so far from being Christianity, can with more pro
priety be called by their true narae anti-Christianity, what
then must we think of a church, which thus leads so

286 SIX TEARS IN THE
many immortal souls headlong into the gulf of error and
perdition, by teaching for the doctrines of Christ, the
doctrines of anti-Christ, and pointing out as the road to
salvation, the road to perdition and death.
Very few of this benighted people thus led astray by
the teaching of those who are set over them for guides,
have any suspicion, for they are too ignorant, of the mon
strous errors which they are taught to regard as the
Christian faith : they place infinite trust in their priests,
and implicitly obey their every command. These, again,
are subservient to the bishop, who, in turn, depends upon
the court of Rome ; so that the pope may be said to have
the whole government of the ecclesiastical affairs of the
island directly in his own hands. It must not be suppos
ed tnat every bishop who governs the island of Malta in
the name of the pope, is in reality sincerely attached to
him or his religion : the contrary is very often the case,
Caruana, the present bishop, is supposed by a great many
to be a confirmed Deist, and to yield implicit obedience
to the court of Rome, only through fear of being deposed,
and of losing thereby his princely income. He well knows,
that were he to act otherwise, English protection, if graflted
to him, would not be sufficient to keep hira in his see,
contrary to the endeavours and chicanery of the Roman
court, which, in a short time, and for the trouble of issu
ing the sentence of suspension, would have the entire
clergy, with few exceptions, and with thera the people
on its side, as executioners of its mandate. The bishop
therefore is obliged to keep himself quiet, and show him
self even zealous in enforcing by words and example the
doctrines of Rome, and in riveting more and more the
chains by which the people are kept in subjection to her
soul-destroying superstitions. Some few Maltese there
are, whose better judgments and more enlightened minds,
would excite them to cast off the galling shackles of
popery ; but they fear the monstrum horrendum, the
people, and the persecution, which they may be sure to
meet with, on its^ being known that they had taken such
a step. The prospects in life also of those who depend
for support on the emoluments flowing from their profes-

MONASTERIES OP ITALT, ETC. 287
sions would be materially injured. If there be any su
periority of mind and feelings among this degraded people,
degraded through the blighting influence of popery, this
superiority must be looked for among the physicians,
surgeons, advocates, attorneys, and other professional
men. But these, for the most part, depend for subsis
tence on their profession ; if then they should decline in
the public estimation, their practice in their professions
would be materially injured. They, therefore, whatever
be their real opinions, are obliged to conform themselves
to the reigning superstitions, for they are well aware of
the priests' power, in exciting the popular feelings, and
of the consequence of their being proclaimed heretics by
these enemies of all true religion.
One Maltese gentleman in particular — an attorney of
great practice, with whom I was on terms of intimacy—
upon having received sorae cause of uneasiness from the
meddling of priests in his private concerns, exclaimed one
day in my presence, while on a visit fo him, " that he
hoped to see the day that the last king would be strangled
with the entrails of the last priest." It may be supposed
that he had received some unusual provocation, before he
could be excited to make use of such strong, and indeed,
not very becoming language, which, by the way, he bor
rowed from the French revolutionists of '89. What his
provocation at that time was, I am not aware, but I know
that he suffered not a little in his character and practice
through suspicions of heterodoxy cast upon him by the
popish priests ; nor did he take much pains to prove false
such suspicions, for, though in the transactions of busi
ness, and in his private character, he exhibited himself a
strictly honest and honourable man, yet he never, as far
as I could learn, went to either mass, church, or meeting,
or to any place appointed for divine worship. He had,
however, a Deodati's Bible in his possession, and was
accustomed to read it frequently, (for the beauty of the
language he said himself,) for the instruction and consola
tion which the divine word imparts, I was inclined to
suspect, rather. Be his motives for reading it what they
may, I always was of opinion, that he was a zealous,

288 SIX TEARS IN THE
though a hidden favourer of the Christianity which it
teaches, and an enemy of the corrupt Christianity of
Rome, however he may restrain himself, through pruden
tial motives, from manifesting that enmity.
Another Maltese, a physician) by the name of Naudi,
and professor in the medical college of Malta,* had pri
vately embraced the reformed religion, and seemed so
sincere in his convictions of the errors of popery, and in
his love for the doctrines of the Bible, that he was appoint
ed by some English Bible society, its agent in Malta,
and granted a yearly salary from the same in considera
tion of his trouble. He continued for more than two
years in this connexion with the society, and apparenfly
labouring for it to the best of his abilities, so that the
sura which he received in payment of his trouble, seemed
by the managers very profitably laid out ; when it was
discovered that he had almost from the beginning, entered
into a private agreement with the superior clergy of Malta
to betray the cause he had embarked in, and thwart, in
stead, of advancing its exertions in the cause of Christ,
It seems, that soon after his being appointed as an officer
of the Bible society, he had agreed with the bishop to act
so in his relations with it, that his efforts would rather
tend to the advancement of popery, than to the advantage
of the Bible cause. To secure himself against the tongues
of his countrymen, who would certainly judge, from his
outward activity in distributing Bibles, that he was an
* Malta has also its medical college, instituted, Diis iratis, for the
destruction of the poor Levantines ; as from it are sent forth the host
of ignorant quacks, with not even a superficial knowledge of medicine
or surgery, but who are nevertheless diplomatized, and graduated in
this so called medical university, and then scatter themselves through
all Turkey, and Egypt, the harbingers of death and destruction to
all who submit- to their unskilful treatment. Nothing can surpass
this class of gentry in ignorance and roguery, but their presumption
amd avarice. The fbrmer carries them through thick and thia with
the more honest and less cunning, though perhaps more enlightened
Turks ; the latter excites them to amass money, no matter how, and
by what fraudulent contrivances ; with which they return after a few
years, (if not cut off before then by the plague,) to their rockv homey
to spend it and laugh at the duped Turks.

MONASTERIES OF ITALY, ETC, 289
active agent in the cause of' Protestantism, he obtained a
written document from Monsignor the Bishop, by exhibit
ing which, he could without difficulty stop the mouths
of all, who may have taken the liberty to upbraid him
for what they termed his apostacy. He also made a
public profession of the Catholic faith in the church of St,
Giovanni, and subscribed a paper, in which were con
tained the various articles of that faith, and more espe
cially such as are protested against by Protestants. This
paper, signed by his hand, was lodged in the archives of
the said church, to be brought forward when required.
All this time, he was apparently an active agent of the
Bible Society, and conversant with the missionaries of
Malta ; he was the first, in their private meetings, to
speak against the superstitions of popery, and the scan
dalous lives of its ministers, and to encourage them in
their endeavours to crush the monster. Every thing that
happened in those private meetings was faithfully trans
mitted by him to the bishop, who could thus better take
measures for thwarting thera. This iraposition at last
reached the kfiowledge of an English raissionary, a long
time resident on the island, and he thought it his duty to
search farther into it. Through an acquaintance, which
he forraed with one of the canons of St. Giovanni, he
obtained a copy, taken with his own hand, I believe, of
the articles of faith signed by the M, D,, and despatched
it to England to be laid before the society, by which the
former was eraployed ; accompanying it with a, letter
from hiraself. What was the issue of the inquiry, or
how the agent endeavoured to exculpate himself with
the society, or whether he attempted any thing like an
exculpation, I am not able to say, as I departed from
Malta before any thing farther was known on the
subject, "The circumstances just related, I have from the lips of
the missionary who discovered the cheat, and who indeed,
on other occasions, as well as this, has shown hiraself
faithful to the trust reposed in him by the society under
which he labours, and by which he is supported. His
26

290 SIX YEARS IN THE
zeal in the cause of Christ, and his attempts to expose
popery, have raade hira raany enemies in the island ;
indeed, I have never yet heard a Maltese speak well of
hira, which in itself ought to be a sufficient proof of his
courage and fidelity in the cause in which he is engaged ;
for the Maltese pursue with unremitting rancour all who
attempt to serve them by imparting the unadulterated
truths of Christianity, In the hypocritical physician,
we have an example of a man dead to all sense of honour
and religion, who for the sake of filthy gain, throws aside
the character of a gentleman, to which his profession and
education entitie him, and submits to act the spy and
cheat ; to act the part of the serpent in the bosom of
those who imprudently intrusted the management of their
affairs to his hands. It would be hard to find any other
than a Maltese, one, too, bigotedjy attached to the doc
trines of popery, who woul4 act so base a part. He
proved himself, indeed, a true papist, by his league with
the main-spring of popish deception in the island — the
bishop — who very probably had part of the plunder ; for
the pay received from the Bible Society can be called by
no other narae.
Malta, besides the herd of secular priests, a sketch of
whose lives and manners has been attempted in the fore
going, is also blessed with from ten to twelve convents of
lazy monks. The seed of these prolific propagators of error
had been imported by the knights, on first gaining posses
sion of the island, in the shape of a few Franciscan and
Dominican friars carried about by the knights in the
character of chaplains to the order. These soon per
ceived that Malta would be a good place for establishing
resting places for their brother drones, and accordingly,
under the protecting wings of the knights, they set about
establishing convents for their respective orders. These
convents were at first peopled or rather monked from the
neighbouring island of Sicily — an island as famous in .
modern times for its starving population, and its inex
haustible store of this kind of cattle — from the lordly
and proud Benedictine down to the self-called humble

MONASTERIES OP ITALT, ETC, 291
Paulotist* — as it was ancienfly for the ¦wealth of its in
habitants, and the production of warriors, poets and
philosophers. The Maltese theraselves learned after a
littie time the happiness of monkery, and of living in
idleness for the " love of God." Novitiates were then
immediately established, and young men presented tljera-
selves for admission into the order ; and thus was
monkery provided with a never failing source for replac
ing those whom death may have freed the world of ; or
whom their own intemperance and gormandizing raay
have carried to an early grave. Other orders beside the
two raeritioned above, soon obtained a footing on the
island, and brought with thera the superstitions peculiar
to their different institutes. The Dorainicans had already
established the rosary of the Virgin Mary, which they
feign to have been instituted at the request of the queen
of heaven herself, who had appeared to their founder, St,
Dominick,t had a confab with him on that subject. The
Franciscans had also a care to establish some superstition,
instituted through the agency of their Francis ; in which
they were assisted by other branches of the Franciscan
. order, afterward established, by the Capuchins and Re
formed Cordeliers, or Zoccolonti, as the Italians call them.
Possessed of this troop of impostors, which was afterward
strengthened by the addition of the primitive Carraelites+
* Monks of the order of St. Francis de Paulo, commonly called
"minims," a name they assumed through humility, and rivalry of
those of St Francis of Assisi, who called themselves " minor friars."
A show of humility was the fashion in those days.
¦j- Of all the saints in the popish calendar, this man showed himself,
while alive, the most cruel and blood-thirsty. There are certainly
many others enrolled by popes in the catalogue of saints, whose only
merit consisted in the quantity of blood which they caused to be shed,
while propagating the popish doctrines. If, however, cruelty and
hard-heartedness be qualifications essential to a saint, no saint ever
canonized deserved that honour better than Dominick, both for his
own zeal in burning heretics, and for the establishment of the inquisi
tion, the care of which, like a good father, he left to his no way degene
rate children.
if Carmelites take their name firom Mount Carmel, where they are
said to have been first instituted by Elias. They are also called the
order of the Scapular, fi-om a square piece of cloth, which they carry

293 SIX TEARS IN THE >¦
SO called, and the Teresian Carmelites, called Teresians,
the island of Malta soon bid fair to be distinguished
among the other islands of the Mediterranean, as well for
the arms of its warlike owners — the knights, as for the
protection it afforded to these sowers of false religion,
by whom every popish doctrine was established in its
most disgusting form ; such as saint worship, relic wor
ship, processions, and all the other ceremonies and rites,
with which the pope and his myrmidons have bastardized
the legitimate doctrines of Christ,
Having had intimate acquaintance with the greater
part of the members composing the convents, and having
observed closely their manners and customs, which in
deed, are in many respects different from those of their
brethren on the continent of Europe, I have come to the
conclusion that they are less enlightened taken in a body,
though more bigoted and more sincere it their attachment
to the errors of the church of Rome, than the latter.
The stock of information which they possess is very
trifling, never exceeding, with very few exceptions, a
slight knowledge of Latin, and a few useless distinctions
in dogmatical theology, so metaphysical and nonsensi
cal, that they learn them as parrots by rote ; and he is
thought the most learned theologian, who can quote from
the Angelic doctor, Thomas .d' Aquinas, or from the
Seraphic doctor, Bonaventure, the greater number of
sentences, which, so far from understanding the meaning
of, he often does not understand the literal translation of
the Latin words, in'Hvhich they are written.
The Capuchins hav6 a very fine, indeed a splendid
convent, outside the walls of Valetta, though not outside
the outward fortifications of the city. The place in which
it is built is called Floriana; for what reason, I ara
ignorant, unless it be named so in honour of some grand
in their habit, on which is worked the image of the Virgin Mary,
whom they worship and honour more than they do her Son. The
Teresians are a reformed bramch of this order, instituted by Teresa, a
Spanish mad-woman, of whom many absurd and lying wonders are
related. She was on a par in fanaticism with the more modern
Joanna Southcote.

MONASTERIES OF ITALT, ETC. 293
master, or sorae other person connected with the knights
of St. John. In this convent, though without lands or any
fixed incorae, there are nevertheless maintained in splen
dour and luxury more than forty dronish monks, who, in
retur* for the support thus liberally bestowed upon them
by an ignorant population, endeavour to corrupt their
minds as much as possible with the superstitions of false
religion, and turn them away frora the only Mediator
between God and raan. The rosary of the Madonna, the
worship of St, Francis, the efficacy of indulgences, and
all the other novelties, which popery has ingrafted on the
pure stock of Christianity and substituted for the worship
of Christ, are preached by thera with great zeal, and with
raore effect too, than flow from the preaching of the other
orders ; because the Capuchins are better respected and
more esteemed than the latter, by reason of a more
imposing exterior, and consequently these pernicious
doctrines come with more weight and make a greater
impression upon the hearers, when preached by thera,
than they possibly could, when preached by those of a
less imposing outside, or by those, who take less care to
conciliate the affections of the people, as having a fixed
income of their own, they are less dependent upon them.
The convent of the Floriana is the head convent of the
Capuchin order in Malta, and to it are subject two other
convents of the same order ; one at Citta Vittoriosa, and
the other in the small island of Gozo, The Padre Cus
tode — the narae which the superior goes by — resides at
the head convent, and to his imraediate jurisdiction,
independent of the bishop, are subject, the whole three.
The general of the order, therefore, at Rorae has the real
government of these convents in his hands ; for the Padre
Custode can do nothing but what is coraraanded by the
forraer. The same raay be said of the government of
the other orders, the local superiors of which are totally
independent of the Bishop of Malta, and hold, their offices
direct from their respective generals at Rorae. In this
way is the influence of Rome over the minds and morals
of the people maintained, not only in Malta, but in every
country where her religion has gained ground,
26*

294 SIX TEARS IN THE
The present custode of the Capuchins of Malta seems
to have been chosen to that office for no other reason
than his profound ignorance, for truly, he is the most
ignorant of the ignorant community which he governs.
It would seem that ignorance is meritorious among iiem ;
otherwise I cannot imagine what influenced those, upon
whose votes the election depended, to think upon, not
to say, elect, so asinine a superior. Padre Pietro (for
that is his name) is so glaringly divested of every quali
fication for which man gains ascendancy over his fellow,
that,' laying aside his superstition and bigotry — the
never-failing attendants of ignorance — he seeras to be by
many degrees inferior in his mental capacities to the illite
rate islanders, by whom he is looked up to with a degree
of veneration. He had been, for many years, absent
from the island as a missionary — what a missionary !—
in some of the uncultivated regions of Africa, where the
inhabitants speak a language bordering on the ^a^Mo,
spoken in Malta, The knowledge of this jargon, which
he learned from his cradle, was the only qualification he
possessed for a missionary, and for this he was sent by
the Propaganda at Rome, to carry the little he knew of
popery (for he is absolutely too ignorant to know much
about it) to the benighted Africans, On his return he
gained consequence araong his countrymen, for having
been a missionary, and araong his brother monks, for
having amassed money, filched from the pockets of those
who were so unfortunate as to come under the influence
of his priestcraft. With this money, it is said, he bought
the votes of the other raonks, and thereby obtained the
office of custode, to the rejection of men who were com
paratively qualified for such an office. One of those
rejected to make room for him — a certain Padre Diomede
— was really a superior man for his station, and had his
lot been cast in any other sphere of life than that of a
monk's, he would have been a useful member of society :
as it was, he had nothing of the monk about him but the
habit. He died soon after his election was nullified,
some say of a broken heart, brought on by the persecu
tion of the other monks, by whom he was hated for being

MONASTERIES OF ITALT, ETC, 295
superior to theraselves in every thing which can render
one raan superior to another,
I have been thus diffuse on the character of this worth
less monk, not that I supposed him worth the trouble of
bringing his name before the public, but because, taking
hira on account of the superior office he holds, as a cri
terion, judgraent might be formed of the other Capuchins,
who are blessed by his governraent. If, then, such is the
head, what must the other members be ? And what must
we think of the venality and meanness of the other raonks,
who though there are among them sorae men of superior
qualifications, i. e. comparatively so, for " Beaii mono-
culi in terra csecorum," (happy are the one-eyed in the
country of the blind) — yet chose rather, either through
envy or bribery, to elect for superior this man, very little
superior to the brute creation in intellect, and nothing at
all to the priests of Juggernaut in religion, if, indeed, the
superiority does not rest with the latter.
There is also living at the convent of the Floriana
another monk, who has rendered hiraself conspicuous,
»though in a different way from the former ; for as Padre
Pietro is remarkable for his ignorance, his bigotry, and
his rank of superior, so also is Padre Calcedonio, whom
we are about to introduce to the reader's acquaintance,
equally remarkable for his crimes and scandalous life.
If any one of those, into whose hands this book falls, has
ever been in the island of Malta, he cannot but have
observed, walking through Strada Reala, a Capuchin
monk, of a mortified exterior, tall in stature, and of a
prominent belly, having his eyes armed with a pair of
spectacles, for he pretends to be near-sighted. If he had
observed him, and then asked the smallest child of Malta,
" Who is that padre ?" the child, in wonder at his not
knowing what every one knows, will exclaim, " O ! that
is Padre Calcedonio, the Capuchin saint ; and you must
be a stranger in Malta not to know hira," Of this Pa
dre Calcedonio, the Capuchin saint, the history raay not
be entirely uninteresting to the reader, for whose gratifi
cation it is here inserted. It is no secret in Malta, not
even to the very persons who esteem the subject of it a

296 SIX TEARS IN THE
saint ; so much easier is it to pass for a saint than for an
honest and virtuous man, and so incUned is a priest-
ridden people to pass over the defects, and crimes, of its
spiritual teachers.
This Padre Calcedonio was sent about twelve years
ago, by the superior of the Capuchins of Malta, to the
island of Santa Maura, one of the Ionian islands, in the
capacity of chaplain to the Sicilian and Corsican soldiers,
in the English service, by whom the garrison was
manned. On these troops being disbanded, he continued
in the sarae relation to the Sicilian and Maltese civilians,
who considered that island a good place for establishing
raanufactories, and exercising their various professions.
His insinuating raanners, and sanctimonious exterior,
gained him the affections of these people, and he grew
into great repute araong thera. Being the only Roman
Catholic priest on the island, for the Greek church is
that followed by the natives, he was esteemed the more,
as the people following the Latin church would feel
severely the want of a minister of their own persuasion,
if he should be withdrawn, or should take offence at their
treatment, and return to his convent at Malta. He was
on this account liberally supported by them, and almost
idolized: indeed, his general conduct was irreprehensible ;
so much so, that when a Greek woraan accused hira of
atterapting the seduction of her daughter, who washed for
hira, little was wanting, that she was not torn asunder by
the infuriated Latins, who considered her charge as a
calumny invented by the Greek priests to cast odium on
the Latin church, by accusing its minister of incontinency.
The sequel, however, proved the justice of the woman's
charge. Among the Latins, who lived on the island,
there was a Sicilian mechanic, who, by industry, and
attendance to his business, was acquiring an honest cdm
petency. He also had a little trade with his native island,
Sicily, in sending some of the products of Santa Maura
there, and receiving in return clothes, cotton, stockings,
&c, With this raan, Padre Calcedonio had a very great
intimacy ; indeed, it was shrewdly suspected, that the
former was trafficking with the padre's money, for to his

MONASTERIES OP ITALT, ETC, 297
Other good qualifications, Padre Calcedonio added that
of insatiable avarice, and as it would be unseemly for
him, a missionary, to enter on comraercial pursuits in his
own name, to avoid the tongues of the people, he com
missioned his friend, the Sicilian, to act for him. Be
this as it may, it is certain that a close intimacy existed
between them, and they were frequent visiters and guests
at the houses of each other.
The padre had a neat little house expressly built for
him close to the church, so that he had very little trouble
to be always present when his ministry was wanted. To
this house the Sicilian and his family were accustomed
to come on visits of ceremony, and spend their evenings
in its owner's company. It happened one day, that the
Sicilian sent one of his daughters, a child about twelve
years of age, to the padre's house, for something that the
latter had promised to give hira. She was received with
the greatest kindness by the monk, and given some
refreshment of sweet cakes and wine, for he was well
known for his attachment to children, and was accustomed
to carry something sweet in his pocket to bestow upon
thera, when he visited at their parents' houses : it was
not suspected, however, that he could .possibly harbour,
for one moment, the diabolical designs which he mani
fested on the present occasion. Having made the child
drink wine, nearly to^ intoxication, he took her in his
arms, and conveyed her into his bed-room, and there
satisfied his brutal passion. Had he foreseen the conse-
• quence of his crirae, however, it is raost probable that he
would not have hazarded the attempt. The child being
of a tender age, was unable to bear up under the violence
offered her, and was heard crying bitterly, when the door
was forced in, and my hero was discovered endeavouring
to appease her, and stuffing her mouth with sweet cakes
to hinder her from crying. A physician was sent for,
and on examining the child, he immediately discovered
that she had been violated, and expressed a doubt of her
recovery frora the injury received. While using the
necessary means for her recovery the poor child fainted,
and it was believed by those present, (one of whom, a

298 SIX TEARS IN THE
Maltese shipmaster, of the name of Elul, who had just
come to Santa Maura that very day, related the circura-
stance to me,) that she had expired. Our gallant padre
was immediately taken into custody, and well for himselt
that he was, because, had he not been protected by those
who took him prisoner, he would not be alive to-day to
act the saint through the streets of Malta, for the people,
both Greek and Latin, would have torn him in twain.
The poor child, the victim of his lust, after recovering
from the swoon, gathered strength enough to be able to
tell her parents what the wretch had done to her, and
then sank into her former stupor. Her life was desr
paired of for many weeks. The physician, after further
exaraination, discovered that she had also been infected
by her ravisher with a loathsome, unnameable disease —
a sure sign that the padre had not lived", hitherto, in that
continency, for which his friends gave hira credit ; attri
buting to calumny the report of those who knew how he
really lived, and especially the charge made against him
by the Greek woman, which has already been spoken of.
Being brought before the tribunal at Zante, whither he
was transferred for trial, he made no defence, but simply
said, that he was innocent, and the victim of a conspiracy
entered into against him by the libertines of Santa Maura,
for his destruction. His guilt was proved by the evidence
of the child herself, and of the physician who examined
her, and corroborated by the testimony of some of those,
who, attracted by the child's screams, broke open the door
of his house, and found him endeavouring to appease the
child, as has been already related. He was sentenced
by the court to four years' hard labour among the felons
of Santa Maura, with a chain to his leg, as is the custom
with those whom they call galliotti, or those condemned
to the galleys — a very lenient sentence, if his crime be
taken into consideration ; for, had he comraitted the same
crime in England, he would certainly have been punished
by death. He passed through four months of his sen
tence, and was remarked by his jailers for the most inde
cent, hardened conduct, during that time. He could be
seen divested of his habit, and dressed as a convict, sweep-

MONASTERIES OP ITALT, ETC. 299

ing the streets of Santa Maura, till General Rivarola, a
Corsican in the English service, used his influence with
the government to obtain a remission of his sentence, not
so much for the sake of the wretch himself, as for the
Roraan Catholic religion, of which he was a minister,
and to which the general was, and is, very much attached.
Through his endeavours he was discharged, and sent to
Malta, where, in a short time, he again grew devout, and
denied his guilt. His insinuating address, and plausible
story, made many suppose that he was really the victim
of injustice ; and even his own superior was the first to
write to the Capuchin general, in Rome, to have him
reinstated in his forraer dignity, and restored to all the
honours of the priesthood. He is now in Malta, practis
ing his wonted irapositions, and esteemed as a saint by
the greater part of the people. Whether his bad success
at Santa Maura has cured him of his propensities to
certain failings, I am unable to judge, though it is very
probable, as he is not yet very old, that that discovery
and exposure have only taught hira more prudence, and
not more continence, and that, when he chooses to in
dulge in his illicit gratifications, he will take very good
care not to indulge in thera at the expense of a child of
twelve years old.

CHAPTER XXIX.
Continuation of remarks upon the popish clergy of Malta — Their
general incontinency — Father Butler, chaplain to, the English
forces at Malta — Meaning of the initials " D. D." affixed to his
name — His mania for making proselytes — Sample of popish con
versions — A Protestant converted to popery after death — Another
sample of Father Butler's way of making proselytes — Father But
ler appeairs in a new charaicter — Sir Dominick Ritual, and Sir Paul
Text-book — Sir Dominick disgraces his knighthood — Concluding
remarks on popery in Malta.
There are raany other monks at Malta, both of the
Capuchin and other orders, noted for crimes, not indeed
of so deep a dye as the one just related, or such as would
bring them under the cognizance of the secular arm, but

300 SIX TEARS IN THE
yet quite unbecoming their profession, and their station
in life. Incontinency is so comraon araong them that
transgressions of that nature are very little noticed ; being
passed over as every day's occurrences. This I wish to
be understood of the priests of Malta, and those of the
Ionian islands, alone ; for in other countries, except Ire
land, things of that kind are less frequent, either because
severely punished when discovered, or perhaps, because
less known, as the punishmej>t inflicted upon those who
are discovered, has the effect of raaking others more cau
tious in their actions, and when they do transgress, to
transgress so privately that their transgressions never
come to light,
Before I quit Malta, I must say a few words of the
popish chaplain of the English forces, who deserves a
place among the other clergy of this island, if for nothing
else, at least for his desire of brutalizing the minds of
the unfortunate Irish soldiers, who fall under the influence
of his ministry.
This champion of popery, as he wishes to be thought,
but unfortunately he wants both the' talents and qualifica
tions to be a successful one, is a native of sorae part of
the county of Liraerick, Ireland. His narae is Butler.
He studied at Rome, under the tuition of the worthy
sons of St. Dominick, whose order he embraced. After
norainally passing through a course of dograatical and
raoral theology, he was sent to Malta in the character of
chaplain to the English forces in that island. He lived
for sorae time at the Dominican convent among his
fellow monks, till having incurred the displeasure of the
Maltese superior, for something which was not consider
ed meet in his conduct — and it must have been something
extraordinary to prot^oke the censure of a superior so
latitudinarian in morality as the Dominican superior in
Malta — he thought it prudent to supplicate the court of
Rome for leave to separate from the order altogether, and
live as a secular priest. This leave he obtained, though
not without some difficulty ; for monks are not over-fond
of letting go the hold which they once have taken of the
soul and body of another ; and he now lives in private

MONASTERIES OP ITALT, ETC. 301
lodgings, at Malta, under the title of the Rev, T. Butler,
D. D. — the last two letters meaning, I presume, "drunken
Dominican," for he certainly deserves this title better
than that of " doctor of divinity," as his very great
ignorance shows him to have no claim whatever to the
latter, whereas the tippling propensities, for which he is
remarkable, (and for which, perhaps, he provoked the
reproof frora his Dorainican superior, that excited him
to leave the order,) establish his right to the former
titie.* The ruling passion of this man, next to indulging in
the use of intoxicating drinks, seeras to be the converting,
or rather perverting, to the holy Roman Catholic faith — •
what high sounding adjectives to a substantive without
a substance — the weak Protestants attached to the army ;
those whose early education was neglected, and who are
Protestants only in name, without the slightest know
ledge of the vital truths of Protestantism, People of this
class being dazzled with the gaudy trappings, and theatri
cal pageantry of popery, become an easy prey to the
Jesuitical manoeuvres of the Maltese priests, and raore
especially, to the endeavours of Butler, who lets slip no
opportunity of making proselytes, not so much through
any love he holds to Christianity, for his scandalous life
proclaims him an infidel, as for the sake of gaining credit
for himself by their conversion. He makes it his boast
that during the five years he has been chaplain in Malta,
he has had the honour of making six converts, partly men-
and partly women, and all of the lower class of English
attached to the army. In illustration of the manner in
which this hero carries on his proselytizing system, the
following example will not be thought wholly irrelevant.
* Justice obliges me to add, that the Maltese clergy, among the
mass of vices for which they are distinguished, have one good
quality — that of detesting intoxication. I do not know one single
individual among them who has ever been found guilty of drunken
ness, in public at least, or in private either, I am inclined to think.
They refrain constitutionally firom excess in intoxicating drinks.
The appearance of Butler among them, and of another English-
not Irishn—fnest, since deatd, very much scandalized them,
27

302 SIX TEARS IN THE
An English Protestant of the name of Mulier, long
time a resident in Malta, where he was employed in the
civil government, had from his infancy lived without
God, and had nothing of the Protestant about hira, but
the name, which he acquired from his parents being of
that denomination. Being seized with a lingering illness,
the bed of sickness brought forcibly to his mind his ill-
spent life, and his neglect of God and religion, while in
the enjoyment of health. Feeling his end fast approach
ing, he sent for the Protestant chaplain of the forces, a
Mr. Mesurier, and begged him to pray with him, and to
lay open the hopes that a dying sinner can lay hold on
for obtaining happiness in the next world. Mr. Mesurier
found the unfortunate man totally ignorant of the first
principles of Christianity, and had to explain to him, as
to an infant, every thing relating to the Christian religion ;
such as the love of God to mankind, who sent down his
only begotten Son, to be offered up as a sacrifice to his
offended majesty for their sins, and other things of
this kind. He had never read the Bible in his life,
and ignorance made hira doubt of all religions. With
some difficulty, and great perseverance, (for his sickness
was a long one, of more than three months' continuance,)
Mesurier brought hira to uriderstand and believe in some
of the most essential articles of revelation, and had him
fully prepared and reconciled to depart from this world,
trusting and relying on the merits of his Redeemer for
salvation. In this state of mind, the man expired in the
presence of Mr. Mesurier. The deceased had a sister
living with him, who took care of his household concerns,
(for he was never married,) one that Was as ignorant as
himself of vital religion. This, her ignorance, made her
an easy prey to. the Maltese priests ; and she had, some
time before her brother's illness, and without his know
ledge, renounced the errors of Protestantism, as the
doctrines of the Bible are called by papists, in the hands
of Father Butler.
During her brother's illness, she often attempted to
have his permission to bring that priest to see him ; but
he always refused ; being unwilling to have his last

MONASTERIES OP ITALY, ETC, 003
moments disturbed by the presence of one, who, he well
knew, putting religion out of the question, showed no
very good example to his followers. The breath how
ever had no sooner left his body, and the Protestant
clergyraan departed, than away she runs for Father But
ler, as it had already been agreed upon between them.
The latter arrives at the dead man's late residence out of
breath with haste, and pulling out his oil-horn, he sets
about greasing the inanimate corpse, and going through
the other ceremonies practised at the administration of
extreme unction. This being finished, the sister then
began to wail, and externate her grief for her brother's
death in a thousand ridiculous ways, chiefly for the sake
of attracting the notice,of the neighbours, who were yet
ignorant of his demise. These assembled to condole
with the bereaved sister, and finding Father Butler in
the house, and the body of the deceased still wet from
the oil, with which it was besmeared, they immediately
gave out, that Mulier had died a Roman Catholic through
the pious exertions of Father Butler, whose fame for
having drawn his soul from the jaws of hell, to which
the Maltese charitably consign all who die Protestants,
resounded in the mouths of all. The dead body was
borne by the people in triumph to the nearest church,
and placed on a bier, designed for that purpose in the
middle of the aisle, where it was surrounded by wax-
candles, while masses were celebrated for the repose of
the soul, which formerly resided in it.
This was a day of triumph to the priests of Malta.
They little cared about the truth of the conversion, or the
sanctity of the subject of it : all they wanted was the
name, and that they acquired by the arts already related.
The Protestant chaplain, who knew how affairs stood,
and, who saw the man expire in his own presence, told
his friends and those who would listen to him, the whole
truth ; but it would be no easy matter to raake the Mal
tese think themselves deceived, or make them aware of
the cheat practised on their credulity. Conscious of
having done his duty, and the press being restricted by
the policy of the government, Mesurier was obliged to

304 SIX TEARS IN THE
let the thing drop, and thus pass over in silence as great
a violation of truth and honesty as ever shone forth in
the annals of popisli fiction. The occurrence was
published in some of the English papers, and sent out to
Malta ; but the Maltese loved to be deceived, and they,
to this day, believe in the possibility of a Protestant be
coming reconciled to popery, even after death ; for such
raust be the view, the worthy actor in the affair, Butler,
had taken of it, in order to reconcile to his conscience
the sanctioning of such a falsehood ; if indeed the man be
troubled with any such thing as a conscience.
This, I believe, was Father Butier's first attempt at
making converts. I shall relate another, and then be
done with him.
An English woman, who was engaged as a servant in
an American merchant's house at Smyrna, Asia Minor,
related the following story of her'conversion to popery
by the instrumentality of our Irish hero. Father Butier.
The 94th regiment of infantry passing, through Gosport,
prior to its embarkation for Gibraltar, she unfortunately
becarae acquainted with an Irish sergeant of that regi
ment in this, her native town ; and, contrary to the advice
of her parents and friends, was raarried to him. His first
care, after marriage, was to endeavour to convert her, his
wife, frora her own religion to popery. This he at first
attempted by fair means and gentleness; but finding these
of no avail, he had recourse to violent measures and even
stripes. On the regiment's being ordered to Gibraltar,
he immediately brought her under the notice of a Spanish
priest, who acts as chaplain to the British Roman Catho
lic soldiers of that garrison. The poor woraan was a
long time pestered with this man's arguments. The only
thing she had to plead in excuse for not being immedi
ately converted, and in order to deprecate the anger of her
husband, was her being unable to understand his barba
rous English, This plea served her but little, for her
husband's ill treatment grew worse daily at her obstinacy,
as he was pleased to call her attachment to the religion
of her childhood : indeed the poor creature, having been
blessed with a religious education, and being able to ren-

MONASTERIES OF ITALT, ETC, 305
der an account of the hope in her, had no inclination
whatever to change it for a religion she justly thought
erroneous. After the regiment's removal to Malta, she
came into tiie fangs of our hero. Father Butler, and el^n
then, though she could not plead in excuse the not under
standing his language, (though, indeed his English is
not the most Johnsonian, nor his pronunciation quite in
accordance with the rules laid down by Walker,) yet she
persisted in adhering to the religion of the Bible, The
father's patience was worn out in catechising her, and
her husband's in beating her, before she consented to
deny her religion ; and it is remarkable, that her husband
grew more cruel and more morose toward her since her
removal to Malta, which she attributed to the fatherly
advice of Father Butler, The latter one day told her in
English plain enough, and which she could not misunder
stand, " that unless she made up her mind to embrace the
Roman Catholic religion by a certain time," (fixing one
or two weeks from the time of his speaking,) " that she
may give up all hopes of ever living in peace with her
husband." The poor woman thus combated on all sides,
and having no one to recur to, for she feared her hus
band's anger, if she went to a Protestant clergyraan, at
lastyielded, and added one more to the number of Butler's
converts. She publicly renounced Protestantism at the
Jesuit's church, which is now given up entirely to the use
of the English soldiers, amid the applauses and clamours
of the bigoted popish soldiers and others, who were pre
sent on the occasion. She nearly fainted at the foot of the
altar, whither she went -to receive the Eucharist, after
pronouncing the words of renunciation ; her conscience
probably smiting her for acting contrary to its dictates.
All things considered, she showed herself a heroine, and
deserved a better fate than to be joined to a bigoted papist.
The wonder is that she held o.ut so long, rather than that
she yielded in the end. Her husband not long after her
pseudo-conversion, being reduced to the ranjcs for some
misderaeanor, gave himself up to drunkenness and de
bauchery, as much as a raan under military discipline
could, and, in the end fell a victira to the climate and his
27*

306 SIX TEARS IN THE
own intemperance. She was after this thrown on the
world in a strange country, but God opened a way for
her. She was hired by the American gentleman, spoken
oflibove, who was in Malta on business, in whose house
at Smyrna she now lives, and to whora she related the
story of her forced conversion, as the reader has just
heard it. She has returned to her forraer creed, and gives
evident signs of being a pious and faithful Christian.
From the two foregoing examples, the reader may learn,
of what kind popish conversions are in general, and what
these are in particular, caused by the operations of the Hi-
berno-Maltese hero. If the circumstances attending the
conversions of the others, whom he has placed on his list of
proselytes, were examined, itis probable, nay, it is certain,
that they would be found on a par with the specimens we
have given : each and every one of them the effect either
of imposition, deception, force, or ignorance.
.This illiterate monk had also the impudence to enter
into a doctrinal controversy with a Protestant missionary
at Malta, of the narae of Wilson — the sarae with him
that discovered, and made public, the knavery of Doctor
Naudi, as already related. The subject chosen was the
**' rule of faith," — a subject he knows as much about as
his sanctified founder Dominick did of pure Christianity.
He had, nevertheless, the presumption to open the con
troversy by a letter of five or six pages, addressed to Mr.
Wilson, wherein he endeavoured to bring forward in his
own uncouth language the hackneyed arguments of popish
theologians in favour of the Romanist's rule of faiths
the church, the pope, and tradition, versus the Protes
tant's — the Bible alone. These arguraents, so often con
futed, he endeavoured to revive and bring forward as his
own, for the purpose of distinguishing himself araong his
fellow priests. Though Mr. Wilson saw from the be
ginning into his real motives, and judged him immediate
ly an adversary of little capability, and unable, on account
of his natural stupidity and neglected education, to main
tain by any original arguments the ground he had taken ;
yet hoping that it might be the means of opening the
eyes of some benighted follower of popery, he did not

MONASTERIES OP ITALT, ETC. 307
disdain the weakness of his adversary, or refuse to accept
his challenge. In answer to his interpolations of old
schoolmen, he published a very neat little book, entitled
" The Knights of the Hermitage, or an account of a fear
ful andi-bloody engagement between Sir Dominick Ritual
and Sir Paul Text-book." This book is written in a
serio-comic style : by the two knights are meant the popish
ritual, under the name of Sir Dominick Ritual ; and the
Bible, under that of Sir Paul Text-book. Mr. Wilson
puts arguments in the mouth of his adversary, which no
one that ever knew Padre Butler would suppose him
guilty of using, so far are they above his understanding ;
yet his adversary, to make up for what he wants in
talents, generously supplies hira with the arguraents
which he probably would use, if he were a raan of learn
ing ; and then refutes thera — in other words, he supplies
him with weapons, and then fights him. And what
return did he make so generous an enemy ? Did he
answer bim ? He did, but in a summary way, for he
attempted to summon him to the court! He wanted to
construe into a libel some expression, which Wilson used
in the course of argument, and was determined to raake it
the subject of a prosecution. The book was printed in
England, and though addressed to Butler, was designed
for the use of all who raight take a fancy to read it.
Explaining in a note a certain passage, wherein raention
is made of Butler's name, and which would appear ob
scure to the general reader, unacquainted with the cause
of the controversy, the author says, " that he (Butler) is
now vegetating among the self-denying Dominicans of
Malta, and had recenfly stolen on the last moraents of a
dying Protestant (Mulier, whose history has been given
above, I suppose, he raeans) to try to have the honour
of converting him to popery." The valorous knight,
Sir Dominick, being unable to face his gallant adversary
in single combat, and on equal terms, attempted to call
to his assistance his auxiliaries, the lawyers and bailiffe
of Malta* in order to be revenged for his signal defeat :
not considering at the same time, that such a step would
dishonour him in the eyes of all honest knights, because

308 SIX TEARS IN THE
contrary to the established laws of single combat. I dare
say, his signal defeat has taught him to consider well the
strength of his adversaries, prior to engaging them, and,
however his presumption may excite him to entftr the lists
against tjiose superior to hira in prowess, leaving out of
the question the justice of their cause, to hide himself in
future under the protecting wings of his own nothingness.
But I have taken up more tirae in speaking of this curious
corapound of ignorance and presuraption than I at first
intended, not thinking the man worth the trouble of many
remarks. It is not, however, he I intended to portray,
but I have taken his person, and the rank he holds of
chaplain to Irish soldiers in Malta, as a criterion, by
which to judge of the general conduct and endowments
of popish priests, wherever they are to be found ; of their
roguery, their irapositions, their manner of making con
verts ; in fine, of the fruits of the religion, of which they
are the ministers, and which fruits, were they less bitter,
would be a greater subject for wonder, considering the
tree on which they grew, than that they are in actual
conformity with the nature of their parent-branch ; though
indeed the latter is no wonder at all.

CHAPTER XXX,
Rev. Mr. Lowndes, Protestant missionary — Greek priests at Corfu-
State of religion at Corfu — Popish clergy and archbishop — Con
versation with the popish archbishop — His attempt to wheedle me
again into popery — My answer — Persecution by the popish priests,
and its effect — Zante — Popish priests at Zante — Mr. Croggon, the
Wesleyan missionary — Letter from Smyrna to Mr. Lowndes 
The popish priests attempt to poison me — Effects of the poison 
Departure from Zante — Arrival at Smyrna — Conclusion,
After residing some months in Malta, I embarked on
board a Maltese vessel for Corfu ; which island I reached
after a pleasant voyage of ten days, I had letters of re
commendation to some of the English residents there,
and through their interest, was soon in possession of a
good income, derived from teaching Italian, Latin, and

ETC, 309
English, I kept myself as much as possible separate
from the priests of the island, fearing that their machina
tions and influence might be of injury to me, if they
came to the knowledge of my former profession, I
forraed a very close friendship with a truly evangelical
missionary, the Rev. Mr. Lowndes, a long time residing
on the island, to which he has been the means of render
ing very great services, by establishing schools, and
instructing the people in the life-giving truths of the
gospel. To that pious and Christian man I am very
much indebted. Frora him I first learned what Chris
tianity really is. Though I made no secret of my So
cinian views on religious matters, he yet endeavoured,
not by persecution and annoyance — the method practised
by those I met at London — but by argument, and a candid
perusal of the sacred volume, to convince me of my
errors ; and I must certainly have beeii infatuated not to
be persuaded. Persuaded, however, I was not, at that
time, nor for a long time afterward. Indeed, it required
the hand of God, and grace from above, to accomplish so
great a work. Mr. Lowndes was also of very great ser
vice to rae in a teraporal point of view. He obtained for
me many tuitions in the Greek families, and were it not
for popish persecution, which broke out as soon as ever
the priests discovered (by what means I am to this day
ignorant) my former profession, I would have remained
at Corfu all ray life,
I have already, in a former part of this work, given a
sketch of the state of religion at Corfu, The idol Spiri
dione is the god of the island, and from him are expected
all the blessings, spiritual and temporal, which its inhabit
ants pray for. The Greek priests are proverbially ignorant
and illiterate ; and, consequently, bigoted in the extreme
to their own superstitious forra of worship. Their
supine ignorance is so well known, that the Latin inha
bitants, when they wish to express a more than usual
degree of that mother of devotion, say of one of their
acquaintances, " Egli e piu ignoranfe, che un papa Greco."
(He is more ignorant than a Greek priest.) The greater
part of the educated Corfuotes are naturalists. They do

310 i SIX YEARS IN THE
not believe m Christianity under any form. Their reli
gion is that of nature, and they take no pains to hide
that belief. Some of them, unable' to bear the pangs of
skepticism, flee for relief to the only place it can be
found — to the Book of Life. Mr. Lowndes has pointed
out to me a few of the principal inhabitants, who were
really pious and scriptural Christians. These were at
first infidels, and owe their conversion, next to God, to
the pastoral care of that gentleman.
The Latin clergy are comparatively more enlightened
than the Greek, This is chiefly owing to their having
received their education at Rome, or Bologna. But what
they gain in knowledge, they lose in morality, for they
are by many degrees inferior to the Greek clergy on this
point. The greater part of the latter have wives and
families. The Greek priests, who have not, are as re
markable for their scandalous and immoral lives, as the
Latin priests theraselves — a striking example of the
effects of celibacy.
There are in Corfu four popish churches, governed by
an archbishop, who is nominated by the court of Rome,
and paid by the Ionian government. The popish bishop
who was in possession of that see in my tirae, held, as
far as I could learn, the character of a pious and good
man, that is, as far as piety and goodness can form the
ingredients of a popish prelate ; of one, who must be
either a fool or an impostor, in order to come up to the
letter of his title. When it was discovered that I was a
Roman Catholic clergyman, just escaped from monastic
bondage, the archbishop immediately sent for me to his
house. I thought it prudent to go to him. He inquired
whether what he had heard from good authority concern
ing me was the truth? whether I had been a Capuchin
friar? I answered in the affirmative. He then told me,
" that he was a long tirae wishing for an Irish priest to
take charge of the souls (his own words) of the British
Roman Catholic soldiers, who were quartered in the
island, and that if I wished to unite myself again to the
holy Roman CathoUc church, he would give me that
chaplaincy, with a fixed salary." He then entered into a

MONASTERIES OP ITALY, ETC, 311
long theological discussion, or rather lecture, (for he was
the only speaker,) on the truth and infallibility of the
church of Rome, on the dangers of heresy, and on the
miserable death of the heresiarchs. He endeavoured to
bring before me the dangerous state of my own soul, if I
should be taken off by the hand of death, while living in
enmity with the church, and therefore (he added logically
enough) with God. To all this I turned a deaf ear. I
told him plainly, " that my escape from popery was not
the effect of whim, or caprice, but of a firra conviction
of the fallacy of that system of religion ; and that, though
I had not embraced as yet any other form of Christian
worship, I would, nevertheless, rather trust to the religion
of nature for the salvation of my soul, than to the errone
ous and absurd doctrines of popery," I even added,
when he urged his arguraents on the infallibility of his
church, and when he endeavoured to prove from some say
ing of Augustine — to be found — the Lord knows where,*
— that the Scriptures themselves were based on that in
fallibility, -which I deny, " that were the Scriptures based
on no better authority than that of the pope, and of his
church, this night I would sleep a disciple of Voltaire,"
My intervie* with the archbishop of Corfu passed
over in this way, and we separated, mutually dissatisfied
with each other, I very soon, however, found the effects
which his anger had upon my emoluments, and ray
means of subsistence. He could not openly do me any
injury, or cause it to be done to me, for he knew that
he was not living under popish government, and that
Lord Nugent, the High Commissary of the Ionian
Islands, would not permit him to touch ray person. Had
* A hackneyed quotation from St. Augustine, or at least, one
fathered upon that saint, is in great vogue with popish disputants.
"Ne quidem ipsis scripturis crederem, nisi auctoritas Romanse
ecclesue me ad id exdtaret," (Not even the Scriptures themselves
would I believe, unless the authority of the Roman church moved
me thereto,) is in the mouth of every popish school-boy. I wish
their teachers would teach these boys, that it is a sophism — ^what
the logicians call " circulus vitiosus" to prove one thing by another ;
to prove the truth of the church from the Scriptures, and then the
truth of (iie Scriptures themselves from the church.

312 SIX TEARS IN THE
1 been in any Italian city, and expressed myself in the
way related, I would not long have enjdyed.the light of
heaven. Being unable then, to avenge hiraself by per
sonal violence, he resolved to starve me into a compliance
with his wishes. He excited, or rather commanded his
cursed priests to denounce me from their altars and pul
pits.' He himself used his influence with those families,
whose children I was instructing, to withdraw them from
me. In fine, I found rayself, after five months' residence
at Corfu, without the means of subsistence, on account
of the raachinations, and through the influence of the
popish priests — as cursed a set of bigoted, unchristian
men, ^s ever devoted themselves to the propagation of the
soul-destroying tenets of popery ; or as ever bowed their
knee to the beast — the great idol of the western churches,
'who " sitteth in the temple of God, showing himself as
God," Finding myself fast sinking into a State of abject
poverty, and unable to stem the torrent of persecution, in
which the priests were endeavouring to overwhelm rae,
I resolved to leave Corfu, and go to Zante, where I hoped
to be less exposed to popish rancour. Zante is one of
the seven Ionian islands under British protection. The
greater part of its inhabitants follow the Greek rite.
There are, however, followers of the pope there, also —
' the remnant of old Venetian farailies, and the descendants
of Maltese eraigrants. There are, I believe about four
teen popish priests in the island. These are governed
by a bishop, (whom I never saw,) who is subject to the
archbishop of Corfu. Were the most infamous brothels
of London and Paris to be searched, there could not be
found in them fourteen ruffians to match the fourteen priests
of Zante, in ruffianism, infamy, and debauchery. The
priests of Corfu, nay, even those of Malta, are angels,
when compared with them. Each of them publicly keeps
a concubine for his own individual use, besides now and
then leaving her to pine alone, for the more welcome
embraces of some .fair penitent. Their whole time is
spent in a coffee house, situated in the principal square,
ealled " Piazza San Marco." In this coffee house they

MONASTERIES OP ITALT, ETC. 313
m^ht be seen in fours, sixes, or tens, gaming, drinking,
and carousing ; not once, nor ten times, but so constantiy,
as to acquire for the house the name of " caff^ dei preti,"
or the priests' coffee house. The house itself has be
come so infamous through their frequenting it, (hat no
respectable inhabitant of the island would be seen entering
it. It is therefore frequented by idlers, and loungers
alone ; by those who earn a subsistence by scheming and
impositions — all fit companions for these adepts in schem
ing and imposture— the priests.
The Greek priests of Zante are for the most part
married raen. They have a greater show of decorum in
their general conduct, than the popish priests ; and some
of them really are, judging at least from outward appear--
anees, seriously impressed with the important duties of
their calling. If there be any tincture of Christianity at
all in the island, it must be looked for among some few of
the Greek priests, though, to be sure, nearly stjfled by the
superstitions, for which the Greek as well as the popish
church is remarkable. There IS also a Wesleyan M^r
thodist missionary, of the name of Croggon, residing in
the island, but his influence is very small. Indeed, I
believe he has no influence at all, for he is not well liked,
being quite unfit for a missionary. At least, for the short
acquaintance I had with him, I was never able to disr
cover any of the qualifications which induced the Wes
leyan Missionary Society to send him to Zante ; and not
one of those who had any intimate acquaintance with
hira, did I ever hear speak of him, as a raan worthy of
being respected, or as- desirous of ameliorating the njocal
or intellectual eoodition of the people. He was ignorant
of every language but English. Greek, he attempted tp
smatter, but scarcely made himself intelligible. It may,
then, naturally be expected, that the blesse4 doctrines of
the reformation made but littie progress, when taught by
so very unskilful a teacher.
Having consulted with niy friend Mr. Lowndes, and
laid open to him the state to which I was driven by the
persecutions of the Corfii priesf?, he advised me to go tp
ZmtSi givisg »ie at the same time a letter of iBtfP4l^tioa
28'

314 SIX TEARS IN THE
to Mr, Croggon, the only person he knew residing there.
Zante being but a short distance from Corfu — ^less than
twenty-four hours' sail — I arrived there the day after my
departure from Corfu, What happened after my arrival,
and why I left it after a very short stay, will be best
learned from'-a letter I wrote from Smyrna to the Rev.
Mr, Lowndes at Corfu, I find the copy of it among my
other papers, and shall transcribe it word for word. * It
will show of what popery is capable now-a-days, as well
as formerly, and that the diabolical principle, " the end
justifies the means," is still practised in every place
where popery prevails, I myself am a living example
of the truth of this assertion, having barely escaped with
life from the poisonous cup presented by the hand of a
popish priest, as will be seen by those who take the
trouble to read the following letter.
Smyrna, Wth December, 1834.
Rev. and dear sir, — Gratitude for the many favours
received from your hands, united to an ardent wish of
returning my heartfelt thanks, makes me embrace the
present opportunity of writing by a ship, about to depart
from this port for Malta, whence I hope this letter will
find its way to you. You will surely be surprised to
hear, that I am at Smyrna, and will wonder, what in-
• duced rae to proceed there. Have patience, dear sir,
and I shall tell you all, YAe how, the wheri, and the where
fore. You raay, perhaps, remember, indeed I am sure you
do remember, that being unable to hold out any longer
against the unchristian-like (though sufficiently popish-
like) persecutions of the Corfu priests, I determined upon
a change of place, and, by your advice, proceeded to
Zante. Upon my arrival I sought Mr. Croggon, to
whom you had kindly given me a letter of introduction.
He endeavoured to procure me sorae scholars ; and,
although a gentieman of very littie influence in the island,
(the reason of which you know yourself,) he yet suc
ceeded so far, as to place me in a way of living indepen
dently, if priestly persecutions would permit me. I had
not been very long at Zante, when priesfly machinations

MONASTERIES OP ITALT, ETC. 315
again broke out, though not in so open, yet in a more
insidious manner than at Corfu. I had determined, from
•my first arrival, to keep myself clear of all coraraunication
with the Roman Catholic clergy of the place, and had so
far succeeded as to baffle all their attempts, though many
were made, of becoming acquainted with me. Finding
all their manoeuvres without success, they changed their
mode of attack, and fixed upon a plan, which, for its base
ness, would do honour to any of the most renowned
ministers of Satan's empire. And what do you think
this plan was ? Nothing less than to deprive me of life
and honour at the sarae time. They hired a Roman Ca
tholic non-commissioned officer, belonging to a British
regiment quartered Jn the island, and having first worked
on his weak, superstitious mind, through the organ of
confession, they persuaded him that he would do a meri
torious action, and worthy of a plenary indulgence, if he
deprived me of life, or at least devised some method of
driving me from Zante. They represented me, at the
same time, to him, as an excommunicated person, and an
apostate from " our holy mother, the church." This
certainly will appear incredible to you, as it has also
appeared to me, when first told of it. Though well ac
quainted with the existence of such an aborainable theory
in the church of Rome, I yet could hardly believe it pos
sible, that the priests, monsters as they are, would dare
put it in practice in a country boasting British protection,
and, therefore, unused to such abominations. Indeed,
the mind can hardly conceive it possible, that human pre
judice and bigotry could go so far as to lay down as a
principle of morality, that "to deprive a fellow creature of
life is a meritorious act in the sight of God ;" for, how
ever popish theologians might endeavour to cover over
the plain words by introducing the clause " when the
good of the church requires it," <fec. the theory, in itself,
is abominable, and the practice of it always amounts to
" murder." It would seem, that some popish teachers
themselves are asharaed of it, from their denying its very
existence, which they would not do, if they could, in any
way, defend or excuse it.-^But to return.

^16 SIX TEARS IN THE
The soldier, fortified with a general absolution before
hand, devised I know not what method of becoming
acquainted with me. If I am not mistaken, he called at
my lodgings one morning, and introduced himself by
saying, that he had three children whom he wished that
I should attend one hour every day, to teach them Italian.
He promised me, at the same time, eight dollars a month,
as a compensation. I first doubted his abflity to pay so
much, but farther inquiry satisfied me that he had the
means, having, besides his pay as a non-commissioned
officer, another salary from some government, employ
ment. Thus thrown off my guard, and not having the
least suspicion (and how could I ?) of any evil intended
me, I frequently met with the aforesaid man. One day,
in particular, he invited me to accompany him to a
friend's house. I consented. He conducted me to a
house, not very distant from the " caffe dei preti," (the
priests' coffee house,) and to my great astonishment,
ushered me into a room, where the first thing that
attracted my notice was four or five priests carousing ;
some of thera in a beastly state of intoxication. It was
now too late to retreat. They prevailed upon me to sit
down, and as an introduction to conversation, handed me
a glass of — what I then thought was wine, but which I
afterward discovered to my cost to he^— poison, with a
colouring of wine. I drank it — and in a few moments
after became insensible. I recollect nothing farther of
what occurred. The next morning I awoke in a burning
fevpr, which continued without intermission for ten days.
I was, as I was afterward informed, carried in a state of
insensibility lo my lodgings. The garrison physician,
who was a friend of mine, being sent for, he immediately
gave it as his opinion, that I had been poisoned. To his
skill and treatment, I owe, under God, my life. It was
well for me that the poison was so powerful, and that it
caused imraediate insensibility ; for had it been less rapid
in its operations, I would have retired to bed, without
any suspicion of the real cause of my sickness, and then
sunk into an eternal sleep.
The civil authorities of Zante wished to set on foot ait

MONASTERIES OP ITALT, ETC. 317
inquiry on the subject, but I begged that it might be
dropped, being unwilling to render rayself an object of
curiosity, and fearing other attempts on ray life. In
about fifteen days I found myself sufficientiy recovered
to depart from the island — a thing I had before deter
mined upon. I passed on, accordingly, to Cephalonia,
where I remained but a few days. From Cephalonia I
went to Patrass, and thence to Nauplion, or Napoli di
Romania. Not being able to procure employraent in the
latter city, and not having the wit to live without it, I re
solved to' leave the civilized world altogether, and try ray
fortune araong the Turks. A vessel departing for Srayrna,
(Asia Minor,) presented an opportunity of putting ray
design in execution. I took a passage in her, and with
out any thing remarkable having occurred during the
voyage, I arrived safely in this city, (Smyrna.) I am
now residing in the house of the Rev. W. B. Lewis, an
Irish clergyman, and missionary to the Jews of this city.
He has treated me with exceedingly great kindness, and
I hope, through his infiuence, to be shortly in a 'way of
being useful to myself and others.
This, my dear sir, is a brief narrative of what occurred
since ray departure from Corfu, and of the how, the why,
and the ivherefore, I left Zante. A great change has also
taken place in my spiritual concerns. You knew me
when bordering on deism, and you had also the conside
ration to attribute such a state of mind, rather to the
absurd doctrines of the church from which I had lately
escaped, than to any innate, or natural depravity, peculiar
to rayself. You judged right. The transition from
popery to Christianity is rarely, if ever, the work of a
day. It requires some time to heal the wounds inflicted
on the mind by popish superstitions. Now, I trust, how
ever, that, without presumption, I can say, "I have found
a Saviour." I acknowledge the hand of God, even in
his chastisements. Perhaps he has made use of the
above sufferings, only to bring me to a closer union with
himself. My reliance upon his mercy is so strong, that
I would not now shrink from the whole court of Rome,
with the pope at its head, if it should think proper to
28*

318 SIX TEARS IN THE
befi^n a crusade against my insignifidanoe. Neither !pope
nor popery, priest nor priestcraft, shall separate me froiB
the love of God, which is in Christ Jesus our Lord, I
conclude Uien, protesting myself
"four obliged, humble servant,
S. I. Mahoney* '
From the foregoing letter the reader will be able to
judge of the difficulties into which my renunciation of
popery had plunged me. He will also acquire a know
ledge of the manner in which the pope's myrmidons, the
priests, treat those whose consciences oblige them to
separate from their communion. Many other instances
could be given, equal and even surpassing in heinousness
. that by which my own life was endangered ; but as this
book has already reached a greater bulk than was at first
intended, I shall pass them over in silenceyor the present.
Before I conclude, however, I must say a few words, on
the state of religion in general, and more especially on the
state qf the popish religion at Smyrna.
The Greek church is that which, next to Mahometan
ism, counts the greater number of adherents at Smyrna.
The Greek priests of Smyrna are generally better educat
ed, and more enlightened, than priests of the sarae church
in the Morea, and islands of the Archipelago ; ihey are,
however, equally superstitious, and sunk into the same
indifference for the Scriptures which distinguishes the
latter. There are many schools kept by priests, wherein
the children are taught to read and write. The Scrip
tures are also read in some of them ; but the latter are
chiefly under the direction of Protestant missionaries.
The Greek clergy of Smyrna is in general a very raoral
body of men. The greater part of those composing it
is married ; which perhaps is the reason that very few
examples of public scandal — so very frequent in popish
countries — are afforded by priests.
The pope has also his adherents at Smyrna, There
are two convents of Latin monks there: one called " ii
convento Franpese," (French convent,) belonging to the
respectoble order of Capuchins ; the other, to the.no less

MONASTERIES OP ITALT, ETC. 319
iresipeetable one of the " Zoccolonti," or wooden'Shod
Franciscans. In the latter, the popish missionary bishop
resides. He is a Frenchman, and is possessed of as little
Christianity, and as much bigotry and superstition, as
distinguished his countrymen before the memorable revo
lution of '89, and which led thera, in the end, to establish
by law the worship of the "goddess of reason.^' The
monks in Smyrna come up, in^ point of morality, with
their brethren at Jerusalem ; a description of whom has
been already given. Popery is indeed the same in every
place. Popish practices and popish doctrines have the
same demoralizing effect on the lives of the followers of
popery at Rome, as at Jerusalem ; at Smyrna, as in Ire
land. The monks make use of the same arts for extort
ing money from the deluded people in one place as in the
other. .Monks indeed, wherever they might be found,
may take for their motto., the Italian verses :
Con arte, e con inganno
Si vive la meta dell'anno ;
' Con inganno, e con arte
Si vive I'altra parte.
By art and by deceit
One half the year, we eat ;
By deceit and by art
We eat, the remaining part*
The monks of Smyrna are, for the most part, Italinns,
or Smyrniotes. I knew one of the latter, who studied
at Rome, and whora I saw afterward at Smyrna. His
name is " Padre Giovanni Battista," (Father John Bap
tist.) While a student at Rome, he was distinguished
for nothing more than for his asinine stupidity. He has,
however, since his arrival at Smyrna, acquired the narae of
a great preacher, and is esteeraed highly by sorae of the
people ; but more especially by his fair penitents, to Sorae
of whom he has been the cause (and I know it from good
authority) of giving the title of " Mamma," a title siraUar
* The reader will have the goodness to excuse the above abortive
attempt at poetry. The gods have not made me a poet, nor do I lay
any jpretensions to the title of one.

320 SIX TEARS IN THE
to his own of " Padre," thus proving hiraself a father in
the double sense of the word ; as a priest, and as it is
received in comraon parlance. Indeed, I doubt much,
if there be a popish priest in the world, who is not more
entitled to the endearing titie of "Father" than their
friends give them credit for.
It is" now full time to bring this work to a close, for
indeed I fear, that the reader is already as tired of read
ing as I myself am of relating the abominations of pope
ry, and of her soul-deceiving ministers. Let it not be
supposed, that it is against the latter, as men, that this
work is directed. No, it is not with a view of bringing
odium on priests, as men or individuals, that these pages
have been put together. It is against their doctrines, and
against their practices — the necessary consequences of
such doctrines, I love a priest as well as I love any
other of my fellow creatures ; but then, I do not love him
for his being a priest, but because he is a man. Were I
to look on him only as a priest, I should be rather in
clined to hate him, as a personification of dishonesty ; for
I cannot conceive it possible, that an honest man could
remain a popish priest, that is, a teacher of false doctrines
and deceiver of the people. There are, perhaps, some
priests who are really convinced of the truth of the doc
trines they teach, and of the lawfulness of the practices
which are peculiarly the church of Rome's own ; but
these, I fear, are few, very few in number, I have not,
during the many years I was domesticated with the popish
clergy, ever known one of thegi, whose talents were above
mediocrity, a believer in the absurdities, which, as a
priest, he was obliged to teach the people. They were,
for the most part, infidels ; and those who were not infi
dels were Protestants, really and truly protesting in their
own minds against the abominations of popery, with as
much sincerity as the raost zealous Christians have ever
done. Personal safety obliged them to keep their
abhorrence of popery to theraselves ; but if they had the
use of their own free will, they would soon throw off, as
many have done, when an opportunity presented, the
outside of popery, and declare themselves gospel Chris-

MONASTERIES OP ITALT, ETC. 821
tians. The church of Rome, then, according to my
opinion, is wholly upheld by the secular arm, in those
countries where she is the established church, and by
some few men of talents, who, though not believing in
her doctrines, yet defend her, because they get a sub
sistence by her. In those countries where she is not the
established church, she is upheld by the ignorance of the
people, the cunning of the priests, and last, not least,
by the persecutions of Protestant governments. Ire
land will serve as an example^ of the latter method of
supporting popery. Will any one suppose, that it was
through love for the pope, or his religion, that the Irish
resisted, and still resist all attempts to make them gospel
Christians ? I would as soon believe that the church of
Rome is the church of Christ, as believe any such thing !
The true and only support of popery in Ireland was the
persecuting spirit of Protestants ; that is, of those, who,
disguised under the name of Protestants, but who were
really little better than d  Is, came to butcher and
slaughter the unfortunate Irish, for the sake of obtaining
possession of their properties, or depriving thera of their
emoluments. The penal code, that disgrace to England,
has then been of more real service to the pope and to the
Irish priests, than all the bulls the forraer issued from
the Vatican, or than all the curses the latter pronounced
frora their altars. When the people were oppressed, to
whom could they more naturally fly for consolation than
to a minister of religion ? This riveted the people's
chains, and the priests' power grew stronger, according
as the oppressions received from their Protestant task
masters grew more insupportable. Oppression and per
secution are then the real causes, to which the adherence
of Ireland to popery must be attributed, and not, by any
means, because the Irish love popery for its own sake— -
a thing impossible, for they do not understand it.

THE END.

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