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Part II. The Secret Conference.

It will be as well, before giving the account of the Secret Conference, to make some observations which may tend, as far as possible, to compensate to the reader for the want of what the tone and manner of the living voices have left for ever present to my memory.

I will first remark, that the list mentioned by the chief, and in which were set down the special points to be discussed, proves that everything in these meetings was arranged in the most precise manner.

If the reader carefully considers each discourse, he will perceive that each person has his own peculiar and distinctive style. The voices of the several speakers served me, instead of their faces, to know them one from the other; each one had peculiarities which I have not forgotten.

One of the fathers, the second who spoke, and whom I heard no more afterwards, surprised me by a most singular pronunciation. I had never heard a voice so slow and smooth, and oily. At the same time, no other speaker was more prolix and diffuse, yet he was listened to with the greatest attention. He was almost the only one who occupied himself exclusively with the people, showing by what baits it may be taken. Between this phlegmatic orator and all the others the contrast was striking; it was only at rare intervals that he became a little excited. At last, however, when he communicated a dialogue of one of his penitents with a companion, entirely to the honour of the Jesuits, he expressed himself with such unexpected animation as elicited a burst of merriment and great applause.

Another, whom I call the Irishman, is remarkable for a caustic and impetuous wit; he seemed possessed with fever. The Roman Jesuit is less vehement, but blunt and plain spoken; sometimes in a degree amounting to coarseness. The two Frenchmen exhibit a quite different character; one of them makes himself especially known by the ideas which he attacks with most eagerness, by the reminiscences his allusions awaken, and by his invariably clear and precise manner of expressing himself. The rector of the novitiate distinguished himself by a certain factitious pomp and gravity pervading all he said. He seemed made on purpose to ape wisdom, and make an exhibition of it. Father Roothaan had no occasion to be curbed from time to time, as happened, I thought, now and then to the Irishman; there was no fire, no acrimony, in the terms he employed; he expressed himself with gentleness, though occasionally with warmth; it must be confessed, however, that under his unctuous accents he conceals a propensity to violence and persecution.

There was one anomaly which I know not how to account for. The individual, whom I suppose to have been the general at that time (the same of whom I have said that he suddenly interrupted the promiscuous conversation), opened the meeting with an address in very pure and eloquent terms, which my memory is far from haring faithfully rendered;(It has been seen that I have quoted this introduction only from memory.) yet when all were seated and silently attentive round him, all his expressions seemed heavy, turgid, and inflated. There was something false and embarrassed in his roiee. Subsequently, however, be resumed all the promptitude and facility which he had at first displayed.

Though the persons present at the conference were few, they are about to appear before the reader presenting temperaments and characters essentially different; some impetuous, some calm, others constantly grave. And yet the kind of work which was to be common to them all, far from tending to place these different characters in prominent relief was rather calculated to merge all their individual characteristics, and reduce them to one standard type. In fret, it is only in assemblies, where there exists an opposition of principles and interests, which gives rise to free and contradictory debates, that each one, drawn out by circumstances, shows himself under his own peculiar features. Here, nevertheless, notwithstanding the unanimity of the meeting, the genius of each appears sufficiently striking to be easily distinguished.

None but those who have seriously studied Jesuitism, in the past as well as the present, and who know its spirit and audacity, will be able fully to understand all the meaning conveyed in the least of their words, without being astonished at the pride which devours them, or at the schemes which they meditate. Yet I believe it would require more than that to be able to apprehend the whole scope of their desires. It would be necessary not only to be acquainted with all their rules and their secret statutes, but with all the former discussions which led them to resume the weaving of that web of which I am about to show a few threads, and which, at the present day, must diave extended immensely. It would be necessary likewise to consider the education these fathers had received, the preparatory influence to which they had been submitted, -as well as the degrees through which they must have past before they could be judged worthy of becoming members of this committee which may be regarded as the last term of initiation. In fine, they were all under the empire of principles and ideas which bad been discussed in the three preceding sittings, or in confidential conversations. All they did was necessarily connected with these antecedents; consequently, being ignorant of the latter, it is very possible we may mistake certain passages, or comprehend them but superficially.

Let us enter at last upon the conference. When all were seated, and silence established, the president began to speak as follows:—

“Dear brethren, our weapons are of a quite different temper from those of the Caesars of all ages; and it will not be difficult for us so to manoeuvre as to render ourselves masters of all the powers already so much weakened. We need fear no lack of soldiers, only let us apply ourselves to recruiting them from aU ranks, and from all nations, and drilling them into punctual service* But let us, at the same time, be vigilant, that no one suspect our designs. Let every one be persuaded, whilst consecrating to us his labour, his gold, or his talents, that he is employing them in his own interest.

Ours be the knowledge of this great mystery: as to others, let them hear us speak in parables, so that, having ayes, they may not see, and having ears, they may not hear.

Let us labour more diligently than all who have undertaken to raise great hierarchical edifices, and let our labour be in earnest!

You well know that what we aim at is the empire of the world; but how are we to succeed, unless we have, everywhere, adepts who understand our language, which must yet remain unknown to others.

Doubtless, you have not forgotten our ancient Paraguay. It was but a very limited trial of our system, in a small corner of the globe. In these latter days, we need.a new code, we who have undertaken to work so mighty a change—to make everything bend beneath the irresistible hammer of our doctrines, so that all shall become as stone, iron, gold, and adamant, for the gigantic building into which we will force all men to enter.

Let every individual, therefore, yield up an entire obedience. Let him plight inviolable vows in one sole convent; and let the pope—but a pope of our own forming —be its perpetual abbot!

No; Catholicism must no longer remain a mutilated power: has it not, within itself, means innumerable to overthrow and to raise up? Can it not re-erect itself, conquer, destroy, rebuild, and so Machiavellise itself, that the world can by no means escape it? Let us hasten our work, before the people become enlightened; as long as they remain opaque and material, we can make of them an instrument of conquest. But do you not perceive how information is already spreading? Woe to us if so many noble countries do not soon become our conquest, and if millions of men, robust and ignorant, lend us not their .herculean arms to extinguish the malign star which – threatens us! But the more time we lose, the more problematic does our success become.

The president having ceased, the father with the soft and drawliqg voice began to speak:—*

* Here follows in the original the obscure and embarrassed commencement of this father’s discourse. “Sopra le populazioni, sopra, di ette, unga giammai stancarcia operiamo per mezzo delle nostre doctrine; impeniouchfc si h solo forti ficandole e scaliandole alle nostre ‘ fiamme che ce le cangieranno in fulmini.”

Yes; let us incessantly and unweariedly propagate our doctrines amongst the people; warmed by the fire of these ‘ doctrines, they will become changed for us into thunderbolts to strike down these haughty kings, who, instead of inclining their heads before the church as submissive sons, do her the favour to accept her as a satellite, who is good for nothing but to save them from almost inevitable ruin.

To this people, discontented and born to suffer, let us incessantly repeat:—

“You are wretched, deeply wretched, we know it but too well; and who can deplore your lot more sincerely than we do? Do we not know that you earn your bread by the sweat of your brows; but the greatest of all your evils is that you are ignorant of their true source. Oh, did you but know this, a great step would be already made towards delivering you from the only enemy who has plunged you into this vast abyss of misery. Know then, that all your wretchedness dates from the execrable day on which a renegade monk, in order to indulge his vile passions, dared. —oh, horror!—to unite himself with a nun whom he snatched from her convent.

“Ever since that time, the Almighty has not ceased to roll the waves of his vengeance over the earth; peace has taken flight; the Holy Father has, with grief and indignation, beheld his children desert the sacred portals, and heard them insolently exclaim, ‘We break thy bonds, wo contemn thy precepts; thou art no longer our master.’ Cursed and excommunicated, they have since wandered in barren and dark places. In vain the vicar of Jesus Christ has striven to recal these miserable prodigals; delivered, up to their errors and their willfulness, they have despised; Ids offers of pardon.

“Behold the portrait of these rebels who have rejected him whom God put into his own place to govern all things. Listen to this psalm: God asks, ‘Why do the heathen rage, and the people imagine a vain thing?’ And thus God answers himself: ‘The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His anointed, saying, Let us break their bonds asunder, and cast away their cords from us. He that sitteth in the heaven shall laugh: the Lord shall have them in derision.’

“If then the justice of God visits the earth with so many chastisements, it is that he may punish its ancient revolt. Wonder not, if to avenge himself on these apostates, and on the kings who have sustained them, he excites against them all the rage of thear subjects: for yon are not ignorant that daring the space of three hundred years a frightfhl monster, the revolutionary hydra, has been unchained, and ceases not to threaten to devour them.

“O golden age of the church! O surprising miracle! Who would believe it, were it not as true as it is sublime? When nothing could tame the pride of those sovereigns who crushed the poor and the weak, so strongly recommended by Jesus Christ to his vicar, he, a simple old man, extinguished with a word all this pride, as a light may be extinguished with one impulse of the breath. In those days the spouse of Jesus Christ was without spot or wrinkle. She shone as the springtide sun, which warms and makes the earth fruitful. It was not until after the days of the pretended Reformation that our holy mother beheld her children suffering from indigence and from hunger, and that she deplored her inability to help them. Alas! it is but too true that this plague was no sooner spread over the earth, than all justice, all charity, and every good thing grew less and less, in proportion as the respect for the vicar of Jesus Christ diminished. It was not thus m the days of the church’s prosperity, when her fathers, her learned doctors (compared with whom the most distinguished men of the present day are but as worms), were always careful to recommend an obedience without bounds towards the common father of the faithful, the successor of Saint Peter; and never did they pronounce his name without bending the knee. Saint Bernard, although the pope had been his disciple, never wrote to him without having first prostrated himself on the earth.

“Do you, let me ask you, show this respect each time that you speak of the vicar of Jesus Christ? No; it is but too plain, it is but too true, that the best amongst you have lost your reverence for holy things. Ah! if God granted you the grace to comprehend what it is to occupy, on the earth, the place of God himself, with what fire would you not feel yourselves inflamed; what would you not attempt and brave, in order to free your sole benefactor from the yoke of the impious! Without doubt, the Almighty could immediately effect this himself; but it is his will that your own right arms should deliver you from your enemies by a heroic victory; since the glorious good which will result from it will form the recompense of the poor and the oppressed, and of all those who groan in subjection. Do you not remember with what constancy the faithful Israelites resisted the perfidious Canaanites? Courage, my children! for you also have to take possession of a promised land, which will pour forth for you every species of delights to refresh your wearied souls! Awake! arise! unite yourselves in a fraternal bond, which will strengthen you against every obstacle, if you wish, indeed, that the future should be yours. Have you ever reflected that if the heavens are become bronze, as it were, above your heads, God has permitted it, to punish your guilty negligence. Madmen and fools that ye are! you allow that His Holiness, he who represents God upon earth, should be held in slavery! But the finger of your heavenly Father has written the decree, that your own degraded lot shall be lengthened out as long as the degradation of your terrestrial father shall endure, he at whose feet every one who hopes for salvation ought to cast himself. In vain, be assured, does the pope seek to bless you—in vain does he raise his voice to do you justice; he is surrounded, like Christ himself, by scoffers and hardened sinners, who reject his word.

“Nevertheless, all these erring sinners are your brethren; you are not to hate them in your hearts—by no means; but it is the will of God that you should employ every means to induce them to accept of pardon, to recall them to the fold, where, when they have once entered it, the very wolves are transformed into sheep.

“Listen, listen! we will give you spiritual eyes.

“Where are the princes, even amongst those of our religion, who have dared, and who still dare, to concern themselves with the things of God?

“Behold wherefore the impious one has invaded the church; behold wherefore she, chained and enslaved, can neither speak nor claim obedience. The Anointed of the Lord, and the other anointed ones, his ministers, are everywhere treated without respect, and denied all authority. Their privileges are suppressed, their rightful property is torn from them, their honour is eclipsed, their character calumniated, and they are almost virtually annihilated.

“The prophecy is thus nearly accomplished. We have already long beheld the man of sin, the son of perdition— Antichrist, in a word—set up above him whom every one ought to adore and venerate. He clearly shows by his desires, by bis pride, by his persecution of the clergy, and by his insatiable ambition, robbing that which belongs to God, and trampling under foot all that is sacred and divine— he clearly shows that he sits in the temple of God, and that he would even be regarded as God himself.

“Happy the time when this crowned dragon was muzzled by the church, when strength was wanting for him to accomplish his sacrilegious ravages; but at length, alas! he has succeeded in possessing all the earth, by the aid of a troop of apostates, and by the prodigies of his infamous seductions. Behold the source of all your ills. It is from this revolt against the church that so many amongst you are unable to contract a marriage without exposing himself to a thousand vexations. Thus is verified, not only that text which foretells that Antichrist would forbid to marry, but that other which says that the faithful would be compelled to abstain from a variety of delicate meats, which God has created for all, and not for the enjoyment of an exclusive few.

“O sublime institution of Jesus Christ! O confession! source of such infinite good! It is by thee that our ears become acquainted with the miseries of those whose lot is ceaseless toil, and of their many unnatural and unjust privations. Hence it is that confession, which lightens for you the weight of so many griefs, becomes hateful to your oppressors. They would deprive you of it, because it is your solace and your refuge. By means of confession, in fact, how many directions we are able to give you, how many councils which, if you profit by them, will assuredly conduct you safely into port! By its means, how many secrets you can depose in our bosoms! secrets which you could not elsewhere reveal without a thousand dangers!

“Poor friends! If you would only abide by our instructions, if you would consent to place yourselves, with one accord, as instruments in our hands, you would no longer have to toil for the productions of the earth, in order that others may enjoy them to your exclusion.

“But do you truly desire to erect your heads towards heaven? If you do indeed desire it, begin by enforcing respect for him without whom the poor will never be respected.”

This is the language I employ with them; and after having thus indoctrinated my conscripts, I give them a history of the Crusades, rousing them by the picture of this great movement of many nations; and in order to bind them to our league, I say to them:—

“What an impulse, my brethren! What sacrifices! What martyrdoms! And yet there was not one of these soldiers of Christ who looked for any temporal advantage to himself. They had but one desire—to redeem from Turkish hands a simple stone, an empty sepulchre, and to breathe their last sigh on holy ground.

“Poor people! if you had eyes to see, you would perceive that there is now something worse than Turkish infidels to combat; something more than a simple stone to defend with your breasts. He in whom Jesus Christ continually dwells, whom he has established as his representative, he whom the angels proclaim as the doctor of doctors, the infallible, the supreme chief of all the monarchs of the universe, he claims your zeal, your arms, your devotion, and it may be, your life.

“A psalm which you often sing thus speaks to the blessed who fight for the Eternal, and destroy his enemies, root and branch: ‘Be of good cheer, and singing holy songs, arm yourself with the two-edged sword, to exercise vengeance upon the heretic nations, to chastise the unbelievers, to fetter their kings and their nobles, to execute against them the judgment which is written; for such is the glory reserved for all the saints,’ that is to say, for all good Catholics.

“O may these sacred sparks kindle at the bottom of your hearts! Cherish them for the great day which is* perhaps, near at hand; propagate them in the minds of your children, of your husbands, of your wives; and, finally, be assured that the day of triumph for the holy cause of God will be that in which, all your tears wiped away, you will make the very heavens resound with your shouts of joy!”

Such language as this never failed of its effect: aroused and excited by such words, the hearers almost always go forth burning with rage.

I will repeat to you a conversation which I had once the satisfaction to overhear. A penitent of ours said to his comrade—

“John, it is only the Jesuit fathers who are men; all the others are stupid fools.” “How so?” “Because it is only they who can see to the bottom of things.? “What! do they understand our hardships, and can they find a cure for them?” “Have I not often told you so! Go and open your heart to them, tell them everything, listen to them, and you will learn certain things. I swear to you, you will soon know more than all these philosophers who make such an uproar.” “What is it they tell you, then?” “Go and ask them yourself, and you will soon know the truth; you will know why the world goes on so badly, and what we must do to set it to rights.”

It was this anecdote, related in a tone of pleasantry, contrasting strongly with that maintained during the other part of the discourse, which excited the hilarity and the applauses already mentioned. The next speaker I recognized by his voice as the rector.

Still, it is upon the great that we ought particularly to exert our influence. We ought to bring them to believe that in a period stormy as this is there is no safety for them but through us. Let us never relax in our efforts to penetrate them with the idea that they can only hope to obtain any great results by subjecting to us the consciences of their subordinates, and those of the common people, so that we, or those, at least, who follow our counsels, may wholly direct them. If they are satisfied with the service it is in our power to render them, by the discovery of secrets which our peculiar position enables us alone to penetrate, then in return (for their own sake's be it clearly understood, and if they desire a time to arrive when there shall be no more revolts and revolutions to trouble them), let them not be sparing in such praises of us as are likely to make an impression on powerful members of the Protestant body, and to lead them to conclude that we alone possess the art of consolidating governments, since it is our mission to correct whatever remained imperfect and unfinished in the middle ages, in consequence of the fatal disputes between church and state.

But since they may object certain acts of ours which are not free from a seditious appearance, we must do all in our power to colour and disguise these acts, so that they may not be too glaring. We must give them to understand that if we act thus it is because we are intimately persuaded that the cause of evil, the bad leaven, will remain in the world as long as Protestantism shall exist; that Protestantism must therefore be utterly abolished, since inquiry in religious matters creates and propagates inquiry in other matters. The admirable order of things which (we must tell them) it is our object to establish, can only exist on condition that the people shall be forced to move round these two axes, monarchy and the church. We must prove to them that we alone, with the other orders, and the clergy (the clergy, be it understood, under certain conditions), are capable of being more effectually useful to them than all their armed forces. And why? Because compression, far from changing the heart, only inflames it the more; whereas the most violent and obstinate finish by yielding to religion, when she acts upon them with confession for her auxiliary, and ecclesiastical pomp for a bait.

Let us moreover take all possible pains to convince them that they ought not to grudge the wealth possessed by the religious bodies, or that which we are constantly accumulating, for these riches are necessary to us; without them we could execute no great enterprise.

“Weigh well,”.let us say to them, “weigh well the present advantages we can offer, and those still more considerable which are to follow, and you will see that each of your favours will in the end be restored to you a hundredfold.”

But what we must, above all things, endeavour to make apparent to them is this, that the ancient struggles between the church and the state are no longer possible, these two powers having learnt that there is nothing to be gained by transgressing their respective limits. From whence it follows that governments, protected by the wonderful progress of diplomacy, will be for ever secure from all abuse of anathema, and all attempts at usurpation, and may, with all confidence, leave to the priesthood the entire direction of the faithful. Besides, let governments learn that all our sacraments, confraternities, ceremonies, little books, &c., &c., are infinitely less to be feared than these pestilent journals of all sorts, which are good for nothing but to excite the worst passions; that it is infinitely more safe for the multitude to sink back into the legends of the middle ages, which will chain down their imaginations to the worship of past times; whilst, on the contrary, if we once suffer them to place a foot on the first step of the ladder, they will speedily mount to the top, and be seized with the vertigo of revolution, which immediately renders them unmanageable; they will inquire and examine, and the more they learn the more their pride and insubordination will increase. Yes, let governments admire what we are able to do with the people by means of these “Lives of Saints” and all these miracles; we are able to perpetuate their infancy until they shrink with terror from what others long for with a frenzy almost incurable.

The style of thought and imagery, and the accent of the next speaker, evidently denoted that he was from Great Britain. I shall call him the Irishman.

In my opinion (he began) we ought not always to repress certain bold tongues which mock at legends; on the contrary, it is well that there should be men who cast some ridicule on that immense apotheosis of Papacy which we are accustomed to make in Oriental language. This sort of license does us no harm, so long as it is confined to the higher classes, and remains unknown to the people: a certain tolerance on this point makes the world more inclined to trust us, and serves to lull suspicion in the minds of your gilded phantoms (larve dorate) as to our ultimate projects. But if this mockery went forth into open day, so as to unseal the eyes of the vulgar; or if some keen and penetrating spirit, drawing aside the corner of the veil, should point out the corrosive side of our doctrines, we must then make every effort to cover this audacious wretch with infamy, or denounce him as a dangerous conspirator, deserving of exemplary chastisement. Setting aside such extreme cases, it is rather to our advantage than otherwise that there should be here and there some cavillers at our vast dogmatic system; for whilst free course is allowed to a few sarcasms (alcuni scherni)* on these matters, our tendencies are left unquestioned, we are allowed full liberty and opportunity to propagate our doctrines and to extend our conquests day by day.

* Perhaps he said scherzi, jests.

In order to render Catholicism attractive, let us strive to enlist in her cause the foremost statesmen and historical writers of our own times. Let us employ them to deck the past in golden hues; to sweeten, for us, the bitter waters of the middle ages; and help us to captivate mankind by the most alluring promises. Who knows but the day may come when the vaunting songs of the antagonists of Catholicism shall prove to have been swan music? Let us suffer all these various labourers to go on working for us; when the evening comes we will pay them, unlike the master in the parable, in good money of the middle ages (in buona moneia del medio evo)—of those middle ages which, in their fervent admiration of antiquity, they now so eagerly extol.

In good truth, our times are become strangely delicate! Do they flatter themselves, then, that no spark still smoulders in the ashes round the stake to kindle another torch? Fools! all they can do is to hate us! They are far from dreaming (d’aver sentore, literally to scent) that we alone know how to prepare a revolution, compared with which all theirs have been, are, and will be but pygmy insurrections. In calling us Jesuits they think that they cover us with opprobrium! They little think that these Jesuits have in store for them the consorship, gags, and flames, and will one day be the masters of their masters!

Excuse this warmth, my dear colleagues; at another time I will enlarge upon the immediate causes which fill me with indignation, and arouse all my energies against this envious and fractious race. I will now return to the point from which I digressed.

It is highly important to us that we should seem to offer large guarantees to every class of society. To the aristocracy of Protestant lands we should thus address ourselves:—

“The Roman hierarchy alone is able to gain you the victory; but this is on condition that she finds an echo in your own souls. It is by your efforts that the people must be collected into their former fold; when safely there, the impetuous torrent will no longer ravage your domains, you will see that submission will be restored, and the bad spirit which threatens to root up and destroy all things, shall itself be rooted up and destroyed. Your fathers turned everything upside down, the remedy must be not less energetic than the evil. Call upon all those over whom you have influence to listen, and address them boldly in some such words as these: —

“‘Protestantism is an aberration. It has engendered nothing but miseries and innumerable catastrophes.

“‘It is a religion lopped of its members, it is not even a skeleton.

“‘Catholicism alone presents a harmonious whole. Where there is no confession, no pope, no attractive form of worship to address itself to the senses, no rallying point, no all-powerful and ever acting control, all must needs be scattered like sand. We offer ourselves to your example, as the first to prostrate ourselves before the guides of our conscience, the first to reject the apostacy of our fathers! Let it be our common task to join together what has been rent. To the great work then! Aid us! follow us!’

“In this way the mass of the people, fascinated by your words and your example, will feel their souls stirred within them, their habits will be gradually changed, and at last with one impulse they will fall on their knees before our common mother.”

Furthermore, dear friends, we must foresee all things, especially objections, that we may be ready to answer them off-hand, and without hesitation; for we can never succeed unless we have first, individually and collectively, made ourselves thoroughly conversant with our subject in all its bearings. Let each of us, therefore, hold himself bound to note with scrupulous fidelity, not only the arguments which are brought against us, but also the nature of the interests, fears, desires, and even the mixture of ideas, serious, extravagant, or mystic, which are arrayed on the other side; so that our answers, and our manner of considering their ideas, may astonish and bewilder them, and thus lead them captive to our cause.

“Reflect,” let us say, closely following them up, “you are not surely so blind as not to see what is passing around you. Lay hold on the anchor of safety which Rome offers you, if you indeed believe it strong enough to resist so many impetuous waves. The torrent is constantly widening and gaining force. The loss of even a single moment may afterwards be to you the source of vain regret. Call upon those who alone are powerful to save you, by raising against these raging waters an insurmountable and eternal barrier. Alone (non contando che m di voi), what could you do against the impending catastrophes? Take refuge, then, with us; come with minds prepared, and we will teach you to tame this mass before whom you are now trembling; we will enable you to associate these people in the gigantic work of their own metamorphosis— a work which could never be executed but by the aid of expedients such as ours.”

I know, by experience, that this sort of language is of certain efficacy. No sooner shall a few of these personages be converted, than others will imitate them; and when there shall be, by these means, a few breaches made in Protestantism—whether these conversions proceed from genuine motives, or whether they be determined by advantageous offers, which shall not be spared if the person be worth the trouble (ne val la pena)—we may certainly reckon that the people, allured by these conversions, will not long resist the yoke of pure authority, and then we shall know how to make them pull steadily. For, I would not have it lost sight of that our chief concern must be to mould the people to our purposes. Doubtless, the first generation will not be wholly ours; but the second will nearly belong to us, and the third entirely. Yes, the people are the vast domain we have to conquer; and when we are free to cultivate it after our own way, we will make it fructify to the profit of the impoverished granary* of the holy city. We shall know how, by marvellous stories and gorgeous shows, to exorcise heresy from the heads and hearts of the multitude; we shall know how to nail their thoughts upon ours (inchiodare sui nostri i di lei pensteri), so that they shall make no stir without our good pleasures. Then the Bible, that serpent which, with head erect and eyes flashing fire, threatens us with its venom whilst it trails along the ground, shall be changed again into a rod as soon as we are able to seize it; and what wounds will we not inflict with it upon these hardened Pharaohs and their cunning magicians! what miracles will we not work by its means! Oh, then, mysterious rod, we will not again suffer thee to escape from our hands, and fall to the earth!

*Here two words escaped me. I thought I heard the two syllables rito, and I imagine that the words pronounced must have been granario impoverito. It was a movement of hilarity, mingled, as it struck me, with, some murmurs, which rendered these words unintelligible. But the Irishman, it is evident, took little pains to veil his thoughts. He had just compared the people to a vast plain, destined to be conquered and ploughed. It is become almost proverbial in Italy, and I heard it said by several aged priests, “that the granary of the holy city is impoverished.” This is an allusion to the enormous loss on indulgences, dispensations, &c., which Protestantism and modern ideas have occasioned to the treasures of the Vatican.

For you know but too well that, for three centuries past, this cruel asp (crudele aspide) has left us no repose; you well know with what folds it entwines us, and with what flings it gnaws us!

We may recognize in this language a mind embittered and rankling with resentment against the English Bible Societies. He must often have encountered them in his path, and felt enraged at their influence. His savage expressions were received with a dry and forced laugh, quite different from the spontaneous gaiety before exhibited.

The next who spoke seemed, from the tone of his voice, to be advanced in years. I can make no guess as to his country. His manner was grave and sedate.

My brethren, as to the Bible, be advised by me. For our greater good let us avoid—let us carefully avoid this ground. If I may tell you, openly, what I think of this book, it is not at all for us; it is against us. I do not at all wonder at the invincible obstinacy it engenders in all those who regard its verses as inspired.

You are aware that, when once entered upon theological studies, we must of necessity make some acquaintance with the Bible. For myself, although in company with numerous fellow-students, mere machines accustomed to confound the text and the commentary, as if they were one and the same thing (an illusion which, to confess the truth, is extremely useful to us), it was yet impossible for me, endowed as I was with some capacity for reflection (as proved by my presence here, amongst the small number of the elect)—it was impossible for me, I repeat, to be so absurdly credulous as not to distinguish the text from the commentary, by which its sense is almost always distorted. In the simplicity of youth I fully expected, on opening the New Testament, to find there laid down, totidem literis (in lettere cubitali), the authority of a superior chief in the church, and the worship of the Virgin, the source of all grace for mankind. I sought with the same eagerness for the mass, for purgatory, for relics, &c. But in every page I found my expectations disappointed; from every reflection that I made resulted doubt. At last, after having read, at least six times over, that little book which set all my calculations at nought, I was forced to acknowledge to myself that it actually sets forth a system of religion altogether different from that taught in the schools, and thus all my ideas were thrown into confusion (ne rimasi al mmmo scompaginato).

The penetrating eye of my confessor perceived the agitation of my mind, and I was consequently obliged to disclose to him my distress and difficulty. “Ah, reverend father!” I said to him, “I expected to find in the New Testament each of our different dogmas fully developed and dwelt upon in accordance with the value and importance which we are accustomed to attribute to them. What is my surprise to find there nothing at all like what we deem the most essential in our doctrines.”

Without allowing me to proceed any further, he inquired, “Have you communicated your thoughts to any of your fellow-students?” “No,” replied I, “I have suffered much—but alone.” “That is well,” he said.

From that moment he kept me apart from all the other students, and having repeatedly sounded my conscience to its very depths, he one day addressed this question to me, “My child” (I was at that time about twenty-three years of age), “if I were to place in your hands the Geography of Ptolemy, or that of Strabo, who lived about two thousand years ago, and if I were to say to you, Point out to me in these books the name of a single city of all those which have been since built, what would be your answer?” “I should say that it was impossible, since those cities did not then exist.” “Exactly so; and the case is absolutely the same with the New Testament—the book of primitive Christianity—as with the Geography of Ptolemy or Strabo. All you seek there had its rise at a far later period.”

At these words of my superior I looked upon him with stupefaction. He pressed me affectionately to his bosom, and said, “Do not distress yourself; you shall be a young man set apart. You are worthy to penetrate further than others. Jesus Christ himself, as you must have remarked, spoke to the multitude only in parables; but, in private, he interpreted these parables to the apostles, saying to them: ‘To you it is given to know the mysteries of the kingdom,’ that is to say, to possess the key of these secrets; but he carefully avoided using this language to the vulgar. Do you think a child in the cradle is equally advanced with a grown man? No. In like manner this book is but the embryo of the church. Forms, new doctrines, the hierarchy, the power of the popedom, all these great things which have transformed the church into an ocean, as it were, have been the effect of gradual progress, a progress which has often, indeed, been impeded, often interrupted, but which we are destined to bring to its consummation.”

Afterwards, in order to neutralize my impressions, he placed in my hands Dupuis, Boulanger, Volney, Voltaire, and some other writers. By this means, and by degrees, a new order of ideas was established in my mind, and I became in the end capable of rising to the loftiest views of our order.

I have related this anecdote, which is entirely personal, merely to put you on your guard against too much confi~ dence in reckoning, like the heretics, upon a book whieh unfortunately abounds in arms against us, not for us.

Consequently, let us lay down this principle: in public to act as if we had nothing to fear from such a book, but rather as if it were favourable for us; in private, to describe it as dangerous and hurtful, or, where this would not be prudent, to declare that it is the germ, of which Catholicism is the complete and majestic development. We shall thus provide ourselves with an arsenal a thousand times better stored than the biblical arsenal of Protestantism. We shall thus elude a crowd of difficulties, and at the same time keep up the controversy between ourselves and the Protestants—the very thing we want; for as long as the present state of things continues, as long as the mass perceive that our disputes lead to nothing decisive either way, they conclude that if there had really been anything in the Bible which positively condemns us, it would, in the course of three centuries, have made itself fully apparent.

Meanwhile, let us be watchful to place our best workmen in the most important points. While these good automata aid us to lay stone upon stone, under the direction of our initiated members, our edifice will rise on foundations so solid as to withstand all shocks hereafter.

As to our texts, let us select them from the old legends of the Bollandists. Should certain of our practices or doctrines be questioned, why then let us heap miracle on miracle, let us repeat the old ones and make new, so as to throw a glittering veil over the pope, the Virgin, purgatory, mass, our ecclesiastical vestments, our medals., our chaplets; let our miracles be like an inexhaustible water-course, keeping up a perpetual motion in each wheel of our immense machine.

Let the heretics and the philosophers cry out against us as they may, we will take no pains to silence them, we will make no reply; so they will tire themselves out, and in the end they will let us alone. At the same time, I am quite of opinion that we ought, by every possible means, to secure the aid of modern thinkers, whatever be the nature of their opinions. If they can be induced to write at all in our favour, let us pay them well, either in money or in laudation. Provided that the universal edifice goes constantly increasing, what matters it to us what workmen, or what implements, are employed? There are some who have become very zealous Catholics because, as they say, we know how, with our images, our paintings, our wax tapers, and our gold, to produce a highly picturesque effect in our chapels! Others are converted because ours is the only church which possesses a pool, always ready, in which he who is soiled by sin may wash himself clean!

Thus, you perceive that we are provided with an infinite number of baits, to take all sorts of people; be it ours to become expert in the choice and in the use of them.

He ceased The speaker who succeeded him appeared younger. I cannot say whether he was an Italian or not Our language is pronounced in so many different ways, that it is difficult to judge of a speaker’s native country by his accent, more especially when wt cannot observe his features. This speaker began by unfolding some perfidious theories, and his style was at first feeble and careless. I was astonished at his incoherence, but by and by he was put on his mettle by an interruption, and his style suddenly became terse and compact.

I know that we are accused of fearing the Scriptures; wherefore I am, at this very time, occupied in composing a little book, in which I point out a very easy method of enriching our oral instructions and our writings by Scripture texts. For example:—

“Whosoever hates not his mother, his father, his brethren, his sisters, and who is not prepared to sacrifice for the church whatever he possesses, is an unworthy disciple of Jesus Christ.”

“If the church is a visible body, the simplest common sense requires us not to deny it a visible head.”

“The Catholic people is successor to the people of God; consequently heretics and philosophers are the enemies we are bound to exterminate, and the powers which do not yield obedience to the Holy See are so many Pharaohs.”

“As, under the Old Testament, the voice of the tabernacle was the voice of God, so, in like manner, the voice of the pope is the voice of God, under the New Covenant.”

I might quote to you a thousand other examples, with their application; but the specimen I have just offered you will prove that we also, as well as the heretics, can present ourselves with a phraseology altogether Biblical.

As to our manner of proceeding with Protestants of all sorts, it must necessarily be very varied. My advice is this, that we should keep a register of the most obstinate and dangerous amongst them, and chiefly of their ministers. This register, in which their individual characters should be noted, would serve to warn our missionaries of the rocks and quicksands in their course; they would know beforehand with whom they had to do, whom to avoid, and whom to venture upon, according to the measure or the particular nature of their respective talents; this would be of admirable use in sparing us many defeats and unfortunate mistakes.

For my own part, in addressing those who appear less hostile and more manageable, I argue thus:—”Is it not apparent that we alone combine all the advantages that jour sects possess separately. You can, therefore, lose nothing by your conversion; you gain, on the contrary, the advantages of becoming spectators of such imposing solemnities as must needs, sooner or later, captivate your very hearts.

“Our church styles itself catholic, or universal; this is why it employs sensuous vehicles proportioned to the intellectual faculties of each individual.. Look upon Catholicism, then, as opening to mankind the most splendid feast. You know in what consists the merit of a table— in being laden with dishes adapted to every taste, and in displaying all the most delicious productions of the earth. Now, all men are not constituted alike. One man sees God through the medium of the fine arts and poetry; another can only discern him under a gloomy and austere aspect; a third beholds him in a sweet and radiant atmosphere; and others see him through the cloud of dim and mystic reveries. For all, however, there is one centre of unity, namely, Jesus Christ; and on this point we have not a shadow of disagreement with you. What, then, should hinder you from entering into the most perfect communion with us? Would it not be folly to require that all men should arrive at the same point by one single road, when it is the property of a divine religion to lead them thither by a multitude of different ways? Perhaps it may be repugnant to you to see God in the man to whom you confess yourself, in order to obtain absolution? But consider that a people left to itself, unrestrained by a visible power which supplies the place of the invisible, would soon become brutified, forgetting the horror of sin; or, on the other hand, would become desperate, no longer hearing a voice which says, ‘I am God who absolve thee.’

“You would prefer, would you not, that a friend should be your priest? Enlightened minds seek the commerce of enlightened minds; well, doubt not that Catholicism offers you a multitude of priests, who, knowing with whom they had to do, would never dream of imposing acts of humiliation upon you. As to our devotional practises, it is not necessary to take a part in them, further than for the edification of the simple (per Vedificazione dei simplici). The church has too much perspicuity not to know how to make a discreet use of many of her different rules, so as to adapt them to all shades of intelligence, from the depths of ignorance to the heights of genius. Since her table is so richly provided, would it not be absurd that this very abundance should be the source of dissensions? No; restraint of this kind has never entered into the spirit of our system. Unity, that good thing beyond all price, is dear to us, but we know that sacrifices must be made in order to preserve it; we know that reciprocal tolerance is necessary in the different guests seated at the same religious banquet, where the choice of meats is free, without any one having the right to constrain his neighbour; and, by this touching and amiable forbearance, all are equally nourished and satisfied.

“Remember St. Paul, who forbids us to despise the weak; who will not that he who believes himself permitted to eat meat should trouble another who believes that by eating herbs only he renders himself agreeable to God. It is to you, Protestants, that St. Paul addresses himself when he says, ‘Destroy not him with thy meat for whom Christ died.’ Would that he had added, ‘Destroy him not in exacting proudly that he should conform to your individual taste.’*

* There would be no end if we were to point out the continual efforts of the reverend fathers to wrest the meaning of the texts they quote. St Paul, having to do with weak consciences, accustomed to ascetic maxims, and wishing still to respect them, without prejudice to the new principle he was labouring to establish, thus speaks:—”For one believeth that he may eat all things; another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not, and let not him who eateth not judge him that eateth.”—Rom. xiv. [2, 3. Things are greatly changed since St Paul’s time.

“There are to be found in the kingdom of God different lights—from the pale light of the smallest star to the brilliant glory of the sun.

“Apply this same spirit to different doctrines; to that, for example, which gives you so much offence by placing all power in the hands of the pope. Doubtless this doctrine may be so explained to educated minds as to place it in a more elevated point of view, and even to give it the appearance of something rational and just; but, for many reasons, it must be preached to the common people in all its downright crudity (in tuttala sua cruditd materiale).

“By degrees, as you are capable of comprehending the extended and noble views of our church, you will also perceive why she canonizes such totally dissimilar individuals—the being absorbed in an eccentric mysticism; the man who daily disciplines his body till the ground is sprinkled with his blood; and him who has revelled in luxuries and pleasures, when his position rendered them attainable and legitimate. The reason is simply this, that human nature is multiform.

“All things are good, all things are holy, when they are in their right place, and when men do not seek to intrude upon every one their own exclusive principles. Is it difficult to perceive that this mode of conduct is both generous and sublime?”

After having thus argued, but at greater length, I change my tactics; I analyze Protestantism even to its most trifling details. I show from whence it came forth; I display its shameful variations, the pernicious example it has given, the consequences of its freedom of inquiry, and its miserable outward dryness, betokening its inward sterility. Then I exclaim, “See one of our grand processions! every one occupies his peculiar rank; for our church, even in her grand solemnities, loves not to eclipse the honour due to any state or condition.

“You are astonished, perhaps, to see us adore the Host, surrounded with glittering magnificence. We, too, are not ignorant that God is everywhere; and that He demands the heart alone, is not a discovery of your pretended reformers. But tell me, I pray you, when have the people been able to comprehend all these chimerical abstractions? Has there not at all times been need of certain signs to serve as steps, as it were, by which men might ascend to the ideal of religion?

“Thus the church, perceivingthat the Lord’s Supper, in its primitive and vulgar simplicity, was ill adapted to excite devotion in the people, decided at last to concentrate upon the Host, by the mass, as upon a palpable and perceptible point, all the splendour they could give it. The church has signally succeeded, by means of frequent exhibitions of the august sacrament, and by the pomp of her ceremonies. The multitude, carried away by what is visible? is moved and softened, and adoration succeeds to admiration.

“Without these Catholic means, is it not to be justly feared that the number of those who never raise their hearts towards God would increase to an alarming extent?

“On the other hand, the enlightened man, the true philosopher, who has really no need of these material forms, would not, surely, attempt to impose his own spiritualism on beings whose destiny it is to remain material and gross. He will be content with admiring the ingenious resources of Catholicism, and he will thank God for having enabled the church to find means so adapted to awaken the piety of the stupid and ignorant mass.

“Thus, under the roofs of our temples, children and men* tend to the same point, thanks to the divine and inexhaustible fecundity of the true church, which, as St. Paul says, makes itself’ all things to all men, in order to gain, if it be possible, the whole world, without, however, sacrificing the truth, by thus temporising.”

* Under the name of children the father no doubt designates the lower orders, whom they design to keep under the yoke of superstitious practices; whilst by men he means those who disdain these practices, but who, adroitly veiling this, deserve the name of true philosophers. I have known priests, and even Protestant ministers, who reject many doctrines which they publicly preach; amongst others, everlasting punishment; and these, they say, Scripture authorises them to reject, but they maintain them as a check upon the people.

From the first words of the discourse which follows, I had no difficulty in recognising the unctuous voice which had put so many insidious questions to me, during my examination. This was the present general of the company, Father Roothaan. I felt at first considerable agitation, so that I lost two or three phrases, which were however unimportant, and which I have supplied in order to complete the sense.

The most fatal thing that could befal us at the present moment would be the change from a gay, glittering, scenic religion, to an argumentative Christianity, opposed to pomp and show, an iconoclastic spirituality; I mean by this term, a faith destructive of Catholic forms. You all know that these are the powerful shield which covers our plans. But if the poetic charm should ever be broken, if people should begin to seek inspiration in the apostles, or in the primitive apologists, then our bark, beaten by impetuous winds, would run great risk of sinking, with all the immensity of its treasures. Revolt would become general. The glorious edifice, the work of so many ages, would be assailed and torn to pieces by thousands of profane hands. It would become the order of the day to trample under foot all that might fall under the reproach of being borrowed from idol- atory. This time, there would be no mercy shown, nothing would be spared. Discouragement and terror would then stalk through our ranks, for we could not rely for the suppression of these movements on the strong hands of certain powers, which we had not yet sufficiently engaged in our interests. As soon as the fatal word should have gone forth, that nothing had any value in religion but what is spiritual and biblical, the hierarchy would instantly fall to the ground. All hope would be oyer for the priesthood, when the people should acknowledge no other guide than a little book. To whom should we then turn, on whom should we found our expectations, in a desertion so general; what remedy should we seek to cure so horrible a malady in the blood? (per guarir nel sagnue un si oribile male.)

Not that there is the least symptom of the approach of such a danger. On the contrary, Protestantism is becoming decomposed; it is falling to pieces; we are beginning to gain from it some men of note, and there are even some high personages whom we have succeeded in convincing that, if they continue to uphold Protestantism, they are lost.

But it is not enough for us to be aware of a great apathy amongst our ancient enemies; we must do all in our power to augment it.

The proof that faith in an abstract being is powerless to constitute a solid and durable union—that it cannot form a vast body which shall be animated, as it were, by one mind, is, that scarcely three hundred years have passed since the first effervescence, and Protestantism is already wearing out and sinking into decay. Yes, we are destined to insult its last agonies, to march over its broken skeleton and its scattered bones! Oh! let us hasten this dissolution by our strong and united efforts! Let us preach to the timorous Protestants that deism and incredulity are corrup- ing their various sects, that God is, at length, weary of heresies, and that he is now, in our days, about to exercise upon them his terrible and final judgment.

Let us, meanwhile, carefully avoid entering into an open and serious strife with the Protestants. We could not but lose ground by it; and it would call too much attention to the subject. People who are greedy of novelty would be enchanted to see such a combat opened. Let us prefer a secret war, which though less brilliant, is more sure to bring us the advantage. Let us shun too much light. Let us content ourselves with pulling down the stones of the Protestant citadel, one by one, instead of venturing to carry it by storm. This would be neither prudent nor useful. Let us pour contempt upon this inglorious, naked, cadaverous religion; and let us exalt the antiquity, the harmonies, and the wonderful perfectibility of our own.

But we must, above all things, be provided with a store of arguments to parry the objections which the Protestants are so prone to bring forward, and which are founded on the vices and crimes of the ancient clergy and the popes. A difficult theme, I admit, and one which merits a special theory; for after all, what have we to allege sufficiently adroit, subtle, and cogent, to enable us to retire with honour from these discussions with which we are so often pestered? If we could but meet them armed with some good replies, the question might, at least, be maintained in suspense. You well know that the ground upon which the Protestants are most harassing, is the middle ages, which they are pleased to call the dark ages. Unfortunately, on this subject our best writers do but too often furnish our adversaries with arms against us!

O Rome! how many anxious toils, how many pangs of mortification, dost thou cost us! What an overwhelming task it is to have to suspend a veil of glittering embroidery between thy chaos and the nations!”—(un ricamo brillante tra il tuo chaos ed i populi!)

(These words came forth like a flash of lightning. It is impossible to give an idea of the contrast between this sudden burst, and the usually calm and smooth manner of Father Roothaan.)

“We have, however, one source of rejoicing . we cherish at the bottom of our hearts this principle, that whatever does not unite with us, must be annihilated; and we hold ourselves ready to make, as soon as we shall have the means, an energetic application of this principle. Protestantism, on the contrary, completely disarmed itself when first it preached the doctrine of toleration, and declared that to persecute for the sake of religion, is a violation of the gospel. O yes l this is well for those who are satisfied with small things, but not for us who aim at greatness which shall eclipse and annul all other greatness.

The Irishman here took up the discourse so promptly that he. seemed to have been waiting impatiently for an opportunity to break in. There was no speaker whom I found it so difficult to follow.

I will tell you, brethren, by what means we can mould and train up the true Roman Catholic in the midst of the heretic sects. With devoted bishops, and with a clergy whose tactics have been perfected by a serious course of > study, we may prepare for the people such instructors as cannot fail to accelerate the progress of our ideas. All will go well with us, provided we can obtain that the Catholic from his very childhood shall abhor the breath even of a heretic, and shall firmly resist all insinuations, all books, and all discourse of a religious cast coming from them; carefully preserving towards them, at the same time, a polite and gracious manner. In other words, he must make a show of much sociability towards the Protestants, but he must avoid all intellectual contact or communion with them. This is what we must inculcate as the only condition of success in every exercise of our ministry, whether by catechism, confession, or conversation. This is our only chance for reuniting what is broken, strengthening what is weak, and magnifying what is small.

Every bishop must rigorously act upon this principle— be gentle, but inflexible. Let him know how to assume the demeanour of a lamb, if he would spread around him a perfume of sanctity which shall win all hearts; but let him also know how to act with the fierceness of a raging lion when he is called upon to protect the rights of the church, or to reclaim those of which it has already been despoiled by the tyranny of governments. If the bishops and the clergy, however, know how to do their duty, these rights shall all resume their paramount supremacy.

One of the dangers upon which our system may strike is the policy of Protestant governments. They have assumed the art of affecting a desire to do us justice, and profess even much condescendence towards those whom they disdainfully denominate Papists. It is their design to break down an isolation which it deeply imports us to maintain; were they to awaken sympathy and efface the limits of separation, our plan would be ruined to its very base.

My brethren, let us defeat such manoeuvres, cost what it may, by manoeuvres more skillful and more active. I will name one which I have sometimes known to succeed, and which I consider efficacious. The confessional must be our field of action, wherein we must undeceive all who are in danger of being taken by so perfidious a bait. Let us convince the faithful that silence towards us is a crime; that it is fear and not good-will that actuates their tyrants; that be who has penetration enough to see through these wiles, so far from believing that there is affection and kindness in them, perceives nothing but a deep design to weaken our force and to loosen our bond of religion. These governments are well aware that an alliance with Catholics would, sooner or later, enable them to dispute the right of Catholic princes to govern populations which have nothing in common with them. We must, therefore, repeat to the faithful at the confessional, and this under the seal of the most scrupulous secrecy:—”Refrain sedulously from sacrificing all your future hopes to a vile temporary interest, or you will prepare for your children a worse slavery than your own! Heresy is on the watch, to see you bow your heads under the yoke of her execrable doctrines. Remember that, in former times, it was the custom to cover with flowers the victim which was led to the altar. Woe to you if you fall into indifference! For then the mound which protects you will be broken up, and you, pure waters as ye are, will pass away into a pestilent and fetid lake!

“Reflect, that if you give way you are lost. Would you really suffer yourselves to become the dupes of men in power, who seek only to deceive you? The exaggerated respect which you show for their seeming virtues, the silly esteem for their persons with which they seek to inspire you, will be your ruin. The caresses which they lavish upon you kill your faith; for what is the purpose of their intrigues? To render you base and irreligious. For us, who penetrate beneath their outside seeming, our strict duty in the confessional—in this sanctuary, where nothing but truth is spoken—in this tribunal, which is the inviolable asylum of the church, and which heresy in her craftiness would gladly destroy—in this sacred spot, where we occupy the place of God himself, our strict duty is to enlighten you on your true interests, on your rights, and on the character which you ought to assume in order to escape their snares.”

We know but too well, dear brethren, how many stones are scattered over those mixed and bastard countries. Let us take the trouble to search for these stones and collect them—it may be slowly and painfully—into one heap. Of this heap we will form one mass, one huge rock, which shall daily become more ponderous, more rugged, more irresistible, until its whole crushing mass shall fall upon the head of heresy!

Let us also send abroad our mysterious words,* which shall cast forth vivid, flashes of our doctrine, to dazzle, attract, and draw converts together. We want some of these burning brands to put themselves into contact with such as are nearly or quite extinguished. Let us multiply the pious hands which will busy themselves in seeking out these lifeless logs, heaping them together, and re-lighting them. It is the Protestant revolt which has thus scattered them, and left them to grow cold. Let them, I say, be again collected into heaps, and let the bishops and the body of the clergy reanimate these vast Catholic braziers; let them inflame them without ceasing, for small flames rapidly become great ones, and great ones become fearful conflagrations! Yes, yes; let these avenging fires unite, and become one vast furnace, until at length we shall have no more need to envelop them in mystery; and then the destroying element shall purge out the wicked, and fitly baptise all sects, until the church alone is left standing above their ruins.

* He no doubt meant by these words the eloquent speakers amongst them, and be adds the epithet mysterious in the same sense as the president, who says, a little further on, “Inviluppati di mis ter to dai pU fino al capo, restiamo impenetrabili.”

The accent of the next speaker betrayed the Frenchman.

All that our friend has been saying is perfectly just. Nothing ought, in fact, to distinguish us in appearance from other men, provided we bear always in our hearts the programme of our deliverance. We must seek to work up all things together for the triumph of our church, and thus we shall prepare for our descendants a magnificent destiny.

Yes, the Catholic’s exterior may be sociable, but let him not the less cherish within him concentrated rage and unconquerable antipathy. The Anal success of our work depends, I do not hesitate to say, on the realization of this type.

But to find men capable of realizing it, to multiply them, to cover all Europe with them—how is this to be accomplished? He who shall rightly answer this question will merit altars and statues. Worthy will he be that we should ascribe miracles to him, and that we should declare him the celestial patron of the people, the man who shall solve this arduous problem. What must we do to recruit such an army, organize and discipline it so as to make it. exclusively subservient to the triumph of our ideas?

To isolate those whom we may have gained over, to allow them no other aliment than the bread and wine of our table, and by degrees transform them into raging lions —this must be our main pursuit.

We have, however, an immense variety of motives and interests with which we may work. To certain men, we must offer bribes of earthly good; to others, we must promise crowns of eternal life; some may be incited by the progress of the general welfare; others are capable of desiring to promote the glory of the church, and the spread of the true faith over all the earth.

Could we but flatter ourselves with the hope of seeing the political and the religious lever both swayed by one hand, as in the middle ages and in remote antiquity! Nevertheless, we have incontestible means of influencing all classes. In fact, what system has ever existed, in any age, so powerful as the church to multiply or change means of action? It is true that the religious orders are at this moment broken, and almost morally annihilated; but still they exist as bodies, and all we have to do is to reanimate them with the breath of our own life.

This is what we must also do for confession! May this institution endure as long as the sun! As long as it continues to exist, I defy all earthly powers united to deal Catholicism a mortal blow!

Could we but complete this institution! for it is perfectible. As yet it is but in its infancy. Could we but imbue all the clergy with a knowledge of its secret virtue! What a prodigious empire might it not acquire to the church! What an immense source of profit! What store of souls it might gain over to us! What partizans! What treasures! What an innumerable army it might place at our disposal, and what superiority it would assure us in the day of battle!

Should we not have found the fixed point desiderated by the mathematician of Syracuse?

Confession! What scope for genius beneath its impenetrable mystery! Gentleness and terror there play their part by turns. Volumes might be written on the power and the uses of this instrument, which are as manifold as the various affections and propensities of human character. It ought to become in our hands the miraculous rod wherewith to terrify Egypt, its Pharaohs and its ministers, until Protestantism, which has itself lopped off its own right hand, shall have fallen an easy victim to us.

As for the Protestant aristocracies, we must neither be open with them, nor yet veil ourselves so as to excite their suspicions. It may be even necessary sometimes to risk an avowal, if by an avowal, adroitly let slip, we can find means to strike a master stroke. For example, we might address them in some such terms at these:—

“Yes, certainly, our methods for sounding the hearts of those who are confided to us, and above all of subjugating the sentiments of the young, may appear startling; but examine the subject a little, and you will acknowledge that if you were to imitate us, your governments would be more stable. Only lend us a helping hand, and we will show you how to come at the statistics of each individual head. In this respect, at least, we are your masters. In your religion you leave people’s minds to themselves, which produces, as you well know, all kinds of revolutions and many catastrophes. Adopt confessors. Let your youths submit their thoughts, from their earliest years, to a director of their conscience. Think of the immense influence of principles which men of the sanctuary deposit in a youthful breast! Show yourselves favourable to that clergy which, bending over a soul thus subjected, reads it as if it were an unsealed letter. The clergy would be grateful to you. Let it have an interest in serving you, so that it may warn you opportunely when the tide is rising or falling in each country, and enable you to turn public events to your own profit. Doubt not that if this alliance of religion with politics could be brought to bear on the whole human race, the latter would universally become as wax in your hands, to mould it as you pleased, and stamp it with your own seal.”

It is needless to say that language like this is not to be proclaimed from the house-tops; it is to be adroitly insinuated into the ears of such as might be of vast utility to us, when struck by such glimmerings of light. Let them once begin to fall in with these ideas, and help to bring them into vogue, and then it will of course be our task to transform these stout auxiliaries into our very humble servants {in servi umilissimi).

I shall soon be prepared to lay before you an elaborate paper on this subject, which I have here but slightly touched.

The Jesuit who spoke next expressed himself in the purest Italian. Nevertheless, the construction of his phrases, and the lucid precision of his method, induced me to think that he also was French. The cast of his phrases was so much after the French manner, that I had scarcely an effort in translating his speech.

The stiff-necked heretics of whom he speaks are the Protestants of the higher classes, not the vulgar.

It is chiefly as to the anarchic tendencies of free inquiry that we should attack those stiff-necked heretics, and I have often spoken to them thus:—

“If there is anything utterly inexplicable to reasonable people, it is your conduct. You allow free inquiry in religion; is not this equivalent to permitting, legitimizing, nay, even provoking it, on all political questions also? If you admit of so great a licence in a matter altogether divine and immutable—a matter so profound and abstruse as religion is, even for the learned few—is it not the height of inconsistency to hope to enslave the minds of men by forbidding them all inquiry into a subject so thoroughly human and variable as politics? On the one hand, you expect to exercise sovereign and unquestioned authority, whilst, on the other, where God and the church are at stake, you assist in shaking off the yoke of an authority a thousand times more sacred and more necessary! Surely it would be impossible to conceive a contradiction more palpable and absurd.

“Its consequences are obvious. When, for mere temporal advantages, several princes had eucouraged the revolt against the church, the same disaster soon fell upon themselves. They had to endure, in their turn, an examination still more severe than that to which Rome had been subjected—an examination of their dynastic rights, their codes, their actions—an examination which took place by the glare of a fearful conflagration, and which sent them to perish ignominiously on the scaffold like highway robbers.

“Such are the fruits of free inquiry. If it multiplies everywhere its pestilential pulpits, the usual effects will inevitably follow. Hence I draw the following conclusions:—

“If ever the aristocracy of our church shall be laid low, all other aristocracies will perish likewise.

“If ever the Catholic church be decapitated, all other monarchies will share the same fate.

“If ever the purple of our cardinals be profaned and torn into rags, all other purples will be rent in like manner.

“If ever our worship be despoiled of its pomp and grandeur, there will be an end of every other pomp and grandeur on earth.

“We will not flatter you as courtiers do; we will tell you the whole truth, in the hope that, for our mutual benefit, you may arrive at these simple and sure conclusions: if the Roman church lives we shall all live with her; if she perishes, none of the grandeurs which have hitherto, in fact, been supported by Catholicism will survive the downfall of that infinite grandeur, the foremost of all, and before: which the universe has so long prostrated itself. But if, on the contrary, you make common cause with us, in the endeavour to rally the people around the ancient banner, if your arms, whilst they yet may, drive them back to their forsaken ways; then, in the place of infinite disorders, we shall have the union of the two powers, which shall go on daily increasing until it become perfectly consolidated.

“Give us, then, your sympathies; turn your faces towards us; throw discredit on Protestantism^ and let Catholicism, enthroned by your aid in the opinions of our times, lift up her head, spread her dominion over the whole world, and completely subdue it. And this will inevitably take place, if men of high station will fearlessly declare themselves converted; provided (and this is very important) that their change can in no way be attributed to motives of interest.

“Can you, indeed, deny that the present rage for innovation has arisen from the movement occasioned by Protestantism in throwing the Bible before the senseless multitude? The first thing, therefore, to be done is to bring them back from the Bible to Catholic authority, which retrenches from this book only what is hurtful, allowing free circulation to those portions of it alone which ensure good order.

“How comes it to pass that so many shallow minds make bold to fashion their own set of opinions? Is it not because you have abolished all subjection to the tribunal of consciences, which alone watched over the thoughts, and put a bridle on the lips? Consequently, this tribunal must be restored, and in order that every one may respect it, the great must be the first to bow down before it; nor will this submission in any way humiliate or abase them. Amongst the precious advantages to be derived from it, is not their part a rich one? You can little imagine what the church has in store to reward services of such importance.”

Here a slight murmur of derision caused a moment’s interruption.

For, when once our renovated cult shall have regained all that heresy has snatched from it, Catholicism, which disdains the paltry spirit of Protestantism, will open wide the gates of her temples, that each rank, each estate, may there shine in its respective place. Being herself great, she naturally sympathizes with all that may add to her splendour. Those are madmen or fools, who, by their scheme for despoiling the churches of whatever could give them an imposing aspect, have made the nakedness of poverty conducive to that other mania of universal equality.

Lend us then, we implore you, your aid to put down every obstacle to the mutual understanding of the two authorities—the church and the throne. It is only when these two authorities shall be regarded as divine dogmas, and when they mutually sustain each other, that they will have sufficient power to sweep away all this chaos of dangerous questions which converts society into a tumultuous sea. What glorious results will follow, on the other hand, from this happy union, this fraternal alliance! The church and the state, rendered valorous by this union, shall trample under foot the two hydras, mother and daughter;* the fire shall consume them, and their ashes shall be scattered to the four winds!”

* Protestantism and Revolution.

There was a pause of some moments. A conversation took place, so general and unconnected that it was impossible for me to seize its meaning. But Father Roothaan soon resumed the discourse, and his first words, no doubt, related to this short conversation.

To this effect I would remark that we shall establish nothing firmly unless we begin with those who are to direct others. It therefore appears to me essential to regulate the initiation, by forming various grades in it (stadii). I say regulate, because we must never risk our light but upon sure grounds, and after a rigid scrutiny of the dis- positions of the person to be initiated. A ray too much, sometimes, instead of enlightening (imbaldanzire) him to whom it is communicated, serves only to dazzle him and lead him astray. We thus lose some excellent and active instruments, from having imprudently attempted to enlarge their mission. Let us know well beforehand with whom we have to do.

We must not, however, suffer a reasonable cautiousness to degenerate into excessive distrust. Let frequent essays be made in order to acquire extreme delicacy of tact, and that discernment of the inner man by which we may assure ourselves of a person’s secret thoughts. It is well to begin by complaining of the evils with which the church is oppressed, and then to insist on the necessity of strongly attaching the inferior clergy to their bishops, in order that they may aid each other in seeking a remedy. The conversation being thus opened, it seldom fails, if adroitly followed up, to bring out the true character of the individual under examination. After having thus sounded him, a word may be hazarded on the urgency of uniting men distinguished by rank or talent (always supposing that he is himself of this class), in order to raise up a dam against the torrent, and ultimately put the church in possession of her ancient sceptre. And if his replies denote that he is capable of understanding us, the means to be employed in attaining this great end may next be hinted to him. He may afterwards be wrought upon by letters, and if he shows himself apt, some sparks may be imparted to him of the vast idea which animates us.

Yes, there are doubtless many on whom these words, prayer, religion, church, glory of God, conversion of sinners, exercise a magic power. There are others for whom there is a divine meaning in the words abolition of slavery, reformation of abuses, love of humanity, instruction of the people, universal charity. Well, let us sing in all these keys (cantiamo su questi tuoni medesimi), and let us not be Bparing of the characteristic terms of their language. Let us say that Catholicism alone knows how to inspire philanthropy and heroism, and proofs of this will not fail us. But, under cover of all these forms, we must never lose sight of our final project.

Assuredly it is for our highest interest that a pope should be elected who is fundamentally Catholic; but if the greater number insist on a rational pope, be it so, on condition that they will aid us in placing the reins in his hands.* And we will not be sparing of our eulogiums on those men who take the lead in all parties whatsoever, in order that we may, in time, convert them into instruments for our own use.

* All power, spiritual aud temporal.

But this is not enough. To ensure success to our efforts, we require instruments well proved, and of a nature to resist all seduction. We must, on recruiting them, gain thern over to our doctrines by whatever is most flattering to their desires. This is the surest way of making zealous and prudent propagators. Let all courts, and particularly those of heretic princes, be provided with some of our most vigilant sentinels, who must be wholly ours, although belonging, in appearance, to the Protestant sect; in order that nothing may escape us, whether to our profit or our disadvantage, of all that passes in the cabinet and the consistory. We must hesitate at no cost when it imports us to gain possession of a secret.

I, too, earnestly desire a solution of this most difficult point—how to isolate the Catholics without their appearing in any way to be isolated. I confess that this appears to me almost impossible to be attained amongst the common people, because they have not been, like us, from their early years subjected to a fixed and inflexible discipline. Nevertheless, we can fashion men to what form we will, when powerful interests do violence, as it were, to their minds. The bishops, as well as the clergy, must learn the necessity of realizing this plan. But since a knowledge of the means of execution is indispensable, it must be our task to select them and inculcate them. Our business is to contrive:—

1st, That the Catholics be imbued with hatred for the heretics, whoever they may be; and that this hatred shall constantly increase, and bind them closely to each other.

2nd, That it be, nevertheless, dissembled, so as not to transpire until the day when it shall be appointed to break forth.

3rd, That this secret hate be combined with great activity in endeavouring to detach the faithful from every government inimical to us, and employ them, when they shall form a detached body, to strike deadly blows at heresy.

Let us bring all our skill to bear upon the development of this part of our plan. For myself, it is my intention to devote myself especially to it.

When we shall once have become familiar with these schemes, and when our store of expedients shall have been sufficiently augmented, I doubt not that the system which now seems crude and confused, will assume a very different aspect. We shall have brought it to a degree of perfection, such as our present vague and obscure notions can scarcely foreshadow.

It is fortunate for us that the catechism of each diocese contains the precious element upon which our dogma is founded—that God is to be obeyed rather than men. These simple words contain all that we require for the papacy. If we teach (and who shall prevent us from doing so?) that the pope is the vicar of God, it follows that the pope speaks absolutely in the place of God. It is the pope, then, who is to be obeyed rather than men.

This is the bond of which every confessor must make use, in order to bind the faithful indissolubly to the chariot of Rome. Even in the Catholic States doth not the pulpit bear this inscripion of servitude: “Usque hue venies, neque ultra?” But happily this is not the case with the confessional. That place is not profaned by any such insulting restrictions. There God reigns supreme, and, from the great dogma, the clergy (as long as it shows itself the worthy and legitimate organ of the pope) derives the privilege of being obeyed as God himself.

The catechism thus explained, so as to support the chief developments of our doctrines, we must from time to time hint that the rights of the Holy See may be momentarily forgotten, God so permitting, in order to punish the blindness of the people; but that these rights can never be annulled, since it is foretold that they shall one day revive in greater lustre than ever.

Now, one of the means which I judge proper to promote this spirit of isolation and proud self-reliance which is so important to us, is the transmission by declared participation of the all-powerfulness of the papacy, not only to the hierarchical body, but to the faithful, in their relations with those obstinate heretics; on condition, however, that they never lose sight of its indivisible unity. What a flattering attribute! what a fertile scource of religious exaltation! Could anything be conceived more adapted to knit our forces together and render them invincible?

One thing we cannot be too earnest and indefatigable in proclaiming, namely, that the Catholic religion alone possesses the truth and the life; that he who holds it is at peace with his conscience; that its orthodoxy does not depend upon its chiefs or its priests; that, were they monsters of wickedness, their shame and punishment must be upon their own heads; that their crimes could only be looked upon as those clouds which sometimes obscure the brightness of the sun; that the stability of the church, its holiness, and its virtue do not depend upon the characters of a few men* but on that prerogative which it alone possesses, of being the centre of unity; that it presents the sign of salvation, on which we must fix our eyes, as did the Israelites upon the serpent in the desert, and not upon the failings of the clergy! If a divine liquor is poured from vessels of clay, instead of vessels of gold, is it on that account the less precious?

Only let such arguments as these be seasoned with vivid eloquence, and take my word for it that even those who pass for enlightened people will not fail to be taken (tolti) by them just like the rest.

Let us also persist in declaring that if Catholicism gains the victory, and becomes free to act according to the spirit of God, it will work out the happiness of mankind; that, consequently, to labour in order to break the chains in which the world and the powers of the world have bound it, to devote ourselves, soul and body, to its emancipation, is to make so many sacrifices for the propagation of the holiest doctrines, and for the noblest progress of humanity. Can the triumph of the cause of God lead to any other end than the final triumph of the most generous principles that have ever warmed and stirred the heart of man?

I, too, am of opinion that it is advisable to make frequent use of the Bible. Does not a prism reflect all existing colours? and can our system fail to reflect one single idea of all those which pass through men’s imaginations? No; to set aside the Bible would be to tarnish our beautiful prism. I will suggest a few instances of the mode in which it may be used.

Let us preach that from the union of the children of God with the children of men, sprang the monsters and giants who called down the deluge upon the earth. Let us remind our hearers incessantly of the captivity of Babylon, the bondage in Egypt, the conquest of the land of Canaan, of the ark, the splendours of Solomon’s temple, the authority of the high-priest, his superb vestments, the tithes, &c.,&c.

Even these few examples, you see, furnish us with texts innumerable, wherewith to foster the spirit of antipathy and separation, and to hallow all the sensuous and gorgeous parade of the church.

The Christian allegories may be turned to good account. We may say that God designs for extermination, like the Canaanites, all the nations that obstinately refuse to enter, into the unity of the church; and that the vicar of Jesus Christ is appointed to execute these judgments in due time. Let the Catholics commit themselves with implicit trmt into the hands of the sovereign pontiff, who is their only guide; God will hasten the day, when, not to speak of the happiness which awaits them in another life, he will make them the sole arbiters of all things here below.

Let us, on all occasions, impress upon the people, that if they will only be united and obedient, they will become strong, and will receive the glorious mission of striking down the power of the impious, and scourging with a rod of iron the nations inimical to the church, until they be brought at length to implore remission of their sins, and pardon for their revolt, through the intercession of him whom they hear so often blasphemously designated as Antichrist.

Towards the end of this discourse, Father Roothaan seemed to me to be deficient in his usual lucidity. There was a want of his accustomed assurance. It might be inattention; it might be that he was in haste to finish. No sooner had he done so than the Irishman again took up the discourse.

There is no reason why we should take too desponding a view of our position with respect to the Protestant States. Trust me, the age will have to pay dear for its much-loved liberty. Let us, however, claim our just share in it. That many-headed monster named Civil and Political Equality, Liberty of the Press, Liberty of Conscience,—who can doubt that its aim, its ultimate aim at least, is the destruction . of the church? But never shall this proud divinity fulfil the vows of its enthusiastic adorers! Never shall it be able to arrest our march! Firstly, We will strive to obtain the same rights as those enjoyed by the Protestants: an easy conquest! We have only to awaken the good sense of the Catholics on this point, and to repeat to them without intermission: “What tyranny! Are you not as slaves? Attack their privileges; overthrow them! It is the will of God!” Secondly, When this equilibrium shall have been obtained—since not to go forward is to go backward—let us push up the faithful higher and higher, over the shoulders, over the heads, of these heretic dogs (di questi cani d’eretici). Let us aim at preponderance, and in such a manner as to be ever gaining ground in the contest. Thirdly, By new efforts, by an irresistible energy, the faithful shall at length come forth conquerors, and place in their mother’s crown that brightest and richest gem, Theocracy.

But what strikes me as most urgent, at the present time, is to create a language whose phrases, borrowed from Scripture, or from the Bulls, shall convey to the uninitiated nothing beyond their ordinary meaning, but which shall contain, for those who are initiated, the principal elements of our doctrine. This device is so much the more specious as, by its means, we might officially propagate our ideas, under the very noses of governments (a la barba de’ governi), unknown to them, and without the least hindrance. Those who are furnished with a key will be able to explain this language, on all proper occasions, so as to make known the will of Rome. It will generally suffice, for this purpose, to lift up a part of the veil with which the church is forced to cover herself, to escape much inconvenience in her present state of slavery. In this way, each word may be made the envelope of a vast political idea.

It will also be very profitable to our cause if we augment the number of those who comprehend us, and if we can succeed in enrolling in our ranks the compilers of the briefs and decrees which issue from Rome.

At this moment the father abruptly recurred to his favourite thesis.

Strike, strike upon this rock: Independence of the Catholics in every heretical government! There is a burning thirst for this independence! and you will see what splendid fountains will spring forth from it.

All Catholic serfs must take those of Ireland for their models; and the manner in which Ireland behaves towards her cruel step-mother, England, will teach them what conduct to pursue with the Protestant sects and states that encompass and overbear them. But I positively declare, that we have no chance of success, except by means of associations, powerfully combined, which shall have their chiefs, their own peculiar language, an active and well organized correspondence, and all sorts of stirring writings. For these purposes, it is not enough to have at our disposal men of talent and men of action—we must have gold to keep them fast to their work. Aye, give me gold—plenty of gold; and then, with such able heads and such resources as the church commands, I will undertake not only to master the whole world, but to reconstruct it entirely.

The triumphant tone of his voice was here suddenly checked, and he resumed, as if correcting himself.

When we aim at results so magnificent, a little boldness may be allowed us; but we must not be madly bold.

Yes, it is just, it is necessary to keep in view that, although there be men ready to give their wealth and their lives for the deliverance of the church (this word, the church, has such a magic influence over their minds!) yet nothing would be more dangerous than to explain too clearly what the church is, and what it would have. Their feeble vision could not bear the full blaze of the mighty reality which is hidden under so many folds of the religious veil. The moment they discovered the political element their arms would sink powerless, their eager zeal would vanish, and these athletic combatants, so prompt to serve us, would suddenly turn their weapons against us. It is by no means rare to witness these sudden changes, when persons full of zeal, but at the same time simple and of limited views, have been in communication with one of our brotherhood, who may have overstepped the bounds of prudence. Let us all then carefully fathom the characters of those with whom we have to do, and let every attempt we make be based upon strict examination.

The experience of some years has also taught me that sounding words go much further with vulgar minds than the best supported arguments. With well informed and cultivated persons we may venture upon abstractions of a seductive character, but it will save us trouble to remember that the common people may be wrought upon by talk which would appear contemptible to men of cultivated minds.

And now, learn what is the baptism of fire, which, at each confession, I used to pour on the heads of my penitents in Ireland.

“Poor people!” I said to them, “how have they degraded you! they esteem you less than brutes. Look at these great landlords! They revel in wealth, they devour the land, they laugh at you, and in return for the wealth they draw from you they load you with contempt. And yet, if you knew how to count up your strength, you are stronger than they. Measure yourselves with them, man to man, and you will soon Bee what there is in them. It is nothing but your own stupidity that makes them so powerful.”

Such was pretty nearly the substance of all my discourses to them. And when their confession was ended, I added, “Go your ways and do not be downhearted; you are white doves in comparison with those black and filthy crows. Take them out of their luxurious dwellings; strip them of their fine clothes, and you will find that their flesh is not even as good as your own. They do you gross wrong in two ways—they sully your faith and degrade your persons. If you talk of religious rights, the rights on which all others depend, yours come down to you direct from Jesus Christ; as eighteen centuries—and what centuries!—are there to testify for you. But they!—who is their father? One Luther, or Calvin, or a brutal Henry VIII. They reckon, at most, three centuries; and these they have dishonoured by numberless crimes, and by the blackest of vices! The Catholics alone are worthy to be free; whilst the heretics, slaves every one of them of Satan, have no rights of any kind. Impious as they are! Did they not stigmatize as false the religion of their fathers? a religion which counted more than fifteen centuries. In other words, they declare all their ancestors damned, and believe that they alone are saved.”

Permit me, reverend fathers, to give you a summary of the maxims which I have laid down for my own guidance. I say to the Catholics who live in mixed countries:—

“Nothing can be more monstrous than the injustice you endure; you are not heretics, you therefore suffer not only your persons but your faith to be enslaved, in being subject to the rule of heretic princes. Not only have they no right to compel you to this subjection, but God wills that you should employ all your efforts to shake off the yoke.

“To despise the vicar of Jesus Christ is to despise your Saviour; for if Jesus Christ said of the apostles, ‘ He who despises them, despises me,* how much greater is the crime to despise him for whom Christ especially prayed, and whom he himself commissioned to confirm the other apostles in the faith.

“Does it not follow from these declarations, that whilst the whole human race is involved in error, the pope alone is divinely preserved from all error?

“It is from pride alone that heresy persists in maintaining its place beyond the limits of the church. It is not proofs it wants to convince it of its errors; there are proofs more than sufficient to overwhelm it with shame and disgrace.

“Do you know why it is that Catholicism has not yet succeeded in rendering the whole world happy? It is because human passions wage perpetual war against it; it is because Catholic kings themselves love their crown better than their faith. Be this as it may, it is the pope, and the pope only, who, by the will of God, possesses the secret of pacifying and uniting all men.”

As regards the Bible, I am quite prepared to maintain the happy idea of representing it only as a primitive and unfinished sketch; whence we may justly say that it would be folly to expect the church to be now what it was originally; as well might we expect a man to retrograde to his cradle.

Let us, also, do our utmost to weaken and destroy in the minds of the people certain dangerous impressions which are apt to be made upon them by the virtues and the integrity of the heretics. Let us say to them:—

“However honest they may appear to you, it is next to impossible that their intentions should be pure; and as to their sins, they remain with them, and accumulate fearfully on their heads, deprived as they are of those means of salvation which the church alone provides, and by which alone we can be rendered pure in the sight of God; whereas the Catholics, if unhappily they go on from fault to fault, and even become black as coal, will most assuredly be saved. Surrounded in their dying hour by every aid and encouragement, they will revive as a flame, provided they do not persist to the end (which is scarcely possible) in rejecting confession, indulgences, and masses, for the redemption of their souls; these are means of grace of which the church, our good mother, is liberal towards those who, by their devotion and zeal, are worthy to be numbered amongst her children.”

You will easily perceive that, if it is good to exalt, in the estimation of Catholics, these precious prerogatives, it is well also to draw from them all possible advantage for our cause. Thus let us tell them that, if they desire to be absolved by the church when on their death-beds, they must love her, and do much for her, in order that she may do the same for them. Tell them that the only way to please her is to hate whom she hates, to be united with her, to combat for her, and to raise her from the state of humiliation in which the last three centuries have held her.

Initiated fathers! Great are the hopes I build on the energies of our Ireland. I regard her as our champion. Let us only be careful to anoint her effectually with our oil, so that in wrestling with her tyrant she may always slip from his grasp. In how many folds may she not entangle the British she-wolf, if she will but listen to our counsels! Rising slowly from the tomb, under the breath of resurrection which is already upon her, she will strangle in her strong gripe the mysterious vampire which haa sucked her blood for many a year. What may we not make of an idiot, savage, and famishing people? (d’un popolo idiota, rozzo e affamato). It will prove our Sam* son; and with its irresistible jaw-bone it will grind to dust myriads of the Philistines.

During my residence in Ireland I began a pamphlet which I am now finishing, in order to present it to our chosen vessel,* that it may serve him daily for a breviary. All difficulties are there smoothed, all advantages calculated—the spirit of the nation, its wants, its resources, its strength, what excites it, and what encourages it, are there laid down and fully reasoned upon.

The father seemed to have finished, for here he made a pause; but suddenly, with a voice totally changed, in a manner unusually deliberate, and with a remarkable stress on each word, he made this singular profession of faith: —

I believe that God looks down with derision upon humanity after having abandoned it to all the absurdities of its own caprice.

I believe that morality, principles of conduct, all our theories and all our systems, are merely effects of times and places, which alone make men what they are.

Let a nation, or a caste, feel the attraction that lies in the prospect of a great and magnificent advantage, let it not want the means to ensure itself the possession of this advantage, and immediately, in the eyes of this nation or caste, justice ceases to wear the same countenance, or to prescribe the same code as before in any one phase of its existence. Were justice really as unchangeable as books assure us, she would urge her dictates in vain—she would not be listened to; all her remonstrances would be despised; each party, each body, each sect would stick to the justice of its own making (alia giustizia di sua inven- zione). Such ever has been, and such ever will be man. The weak will never cease to be slaves of the strong. Let us try, therefore, to belong to the latter class; strong in intelligence and in action, Btrong in wealth, strong in partizans, strong, in a word, in resources of all sorts, for it is only thus that we may hope to crush our enemies under our feet.

* O’Connell, doubtless.

The fathers seemed to acquiesce in the principles professed by the Irishman, for no objection was heard.

Another father then spoke, and though his Italian was correct and his accent faultless, it is most probable that he was a German. It is well known that in their colleges the Jesuits exercise their pupils in making speeches in different languages, so that they often acquire great perfection in speech and accent.

We require to have certain centres from whence our devoted servants may diverge, both in England and in Germany. Bavaria and Ireland naturally present themselves as our two strongholds. Who can deprive us of them?

As to Germany, we must make up our minds to regard it as possessing a character altogether peculiar, seeing that the Reformation has imbued it with prejudices which seem almost insurmountable. We can have no hope that a pure Roman church will soon make its way there. Who knows how long we must be content to suffer many portions of our Catholic church in that country to remain almost Protestant? Be it so; but at least let them remain attached by some strong link or another to Rome. Let us not lose what is good by striving too impatiently for what is better. Let us rather study what are the actual signs of the times. Let us go into such and such parts of the country, and endeavour to introduce there our religious practices, beginning by such as are least obtrusive, if we see an opening for them; but at the same time, taking care not to expose them to too great a number of adversaries.

There is one argument which I have found singularly efficacious in obtaining the concurrence of men in power. I have observed to them that Protestantism is a reaction of matter against spirit; for with what did Protestanism begin? With expunging voluntary torture from the catalogue of the most heroic and exalted virtues; whilst, without foreseeing the dreadful consequences, it has dignified the enjoyment of the most seductive pleasures of this life, and thereby produced boundless misehief. “For our part (I have thus continued), what we show forth is, Christ naked and crucified; we declare that hunger, thirst, privations, scourging, contempt, abandonment, debasement even, are so many merits for which Heaven is prodigal of rewards. ‘ Happy those who suffer! happy those who are without consolation here below!’ we continually repeat to the poor and the wretched; and if, at confession, they complain of the bitterness of their lot, we picture to them the Son of God himself without a place wherein to rest his head, bearing his cross, crowned with thorns, bleeding from the scourge, led to death like a lamb to the slaughter, and still forbidding to hate and to curse.

“Such is the model we place before the common people in our sermons and at the confessional, and thus do we change them from raging lions into resigned and timid sheep. Besides all this we dazzle them by the prodigious quantity of Lives of Saints which we set before their eyes—saints who have been canonized, who are now resplendent with celestial glory, who have fasted and mortified themselves, voluntarily undergoing the most severe sufferings, in order to gain a glorious seat in heaven.

“Weigh all this well, and you will be prepared to acknowledge that the Roman church alone is able to guarantee you against the principles of revolt, that by such teachings as these it can stifle and destroy them in their very germs.”

The speaker here made a slight pause; and then, as if an idea suddenly occurred to him, he resumed in a calmer tone.

What if we organized a special committee to watch over the tendencies of the history and literature of the age? Encouragement might be adroitly given to any writer who would place a few flowers on the bust of one or other of our popes, or who might be disposed to defend certain parts of our institutions, or our calumniated religious practices. In time, we should see a great increase in the number of these apologies; and there is no doubt that if a few writers of note were to open the way in this direction, others would soon follow in their track, without requiring either pay or prompting from us.

If we could but operate a change in public opinion with respect to the history of the church, its dogmas and ceremonies, so as to bring the people to regard these things with less repugnance, how many obstacles would be thereby removed 1 We suffer rich benefices to be devoured by a host of Sybarites who do us more harm than gogd—why should we regret a few sums expended for a purpose so eminently useful?

How many ruins might be repaired through the instrumentality of the multitude of young poetic enthusiasts, or . of those literary men whose presumption or itch for novelty keeps them perpetually scribbling.

In the short pauses which took place between the speeches, I hastily made a few marks by which I might distinguish the speakers. In this place, however, in turning over a leaf, I blotted a line—so that I have nothing to say as to the Jesuit who broached the extraordinary doctrines which follow.

As long as the human heart shall remain what it is, believe me, dear colleagues, the elements of the Catholic system will never be exhausted, so abundantly fruitful are they! I will bring forward a convincing proof of what I say, although I am aware that, on the subject of the fair sex, you are Doctors in Israel.

One of my friends had the good fortune to see, at his knees, a lady, still young and beautiful. Her husband, an aged and very rich man, doted on her, and made it his sole study to please her. She, on the other hand, was a perfect specimen of that class of women who love religion—but love pleasure no less. Roaming from confessor to confessor, she had always had the ill fortune to fall into the hands of confounded Jansenists. All these had enjoined her to detach herself from her dear painter / Our brother, perceiving that she was devout to enthusiasm, knew at once how to deal with her case. The lady expressed herself nearly in the following terms:—“I could not endure to remain for whole years without receiving the sacraments; my heart would continually tell me that I was a heathen and a child of perdition. Was it my fault if they gave me in marriage at an age when I was incapable of reflection? He whom I love is the most irreproachable of men; and for myself, this attachment is my only fault. What use to me are the good things of life if I must be wretched as long as I live? For the love of the Holy Virgin, reverend father! do not be so hard as my former confessors have been! His pictures* are almost all on religious subjects; there is not a great ceremony in the church at which he is not present, as well as myself—too happy, both of us, to take a part in these ravishing solemnities! Alas! you know not, perhaps, reverend father, what it is to feel such love as this!

* The paintings of the dear artist.

Our friend, after having given free course to this torrent of amorous eloquence, gradually soothed his penitent by assuring her that religion is no tyrant* over the affections—that it demands no sacrifices but such as are reasonable and possible. “If you are of opinion,” said he, “that your health is suffering from the effect of melancholy, I can point out to you a way by which you may relieve your conscience. All those priests who have thus distressed you understand nothing whatever of matters of faith; they interpret Scripture by the letter, whereas the letter killeth, as the apostle says; but the interpretation, according to the spirit, giveth life. Listen to a parable, which will smooth all your difficulties:—

“Two fathers had each a son. These youths had a passion for the chase. One of the fathers was severe, the other mild and indulgent. The former positively forbade his son the enjoyment of his favourite pursuit; the latter, calling his son to him, thus addressed him:—* I see, my son, that it would cost you mnch to renounce your favourite sport; meanwhile there is only one condition on which I can allow you to indulge it; namely, that I may have the satisfaction of seeing that your affection and zeal for me increase in proportion to my indulgence.’ What followed? The young man to whom the chase had been forbidden followed it in secret, and at the same time became more and more estranged from his father, until all intercourse was broken off between them; whilst the other redoubled his attentions to his father, and showed him every mark of duty and affection.”

You will, no doubt, admire both the parable and the tactics of our Mend. He thus concluded his address to his fair penitent:—”It is for you, madam,” said he, “to take the latter of these two youths for your model. Be always amongst the first at your devotions; let the house of the Lord witness your presence on all holy occasions; and since you are rich, let it be your pleasure to adorn it richly, like your own dwelling. The Magdalen, to whom the Lord forgave much because Bhe had loved much, proved her love by her actions; she broke the most precious of her vases to bedew him with perfumes. In like manner, do you take as much interest in the holy spot where Jesus Christ everyday dwells bodily, as you do in adorning your own person.”

The delight with which the lady heard these words was boundless. ” Oh, yes, indeed, indeed,” cried she, “all that you say is clearer than the light of day. I vow that I will never again have any other confessor than you.”

It is almost incredible what this lady afterwards lavished on the church in ornaments, censers, crowns, and robes for the Virgin, She placed herself at the head of different confraternities; and several other ladies, in circumstances similar to hers, were easily induced to follow her example.

Let this serve as a lesson to us. Too much rigour dries up the tree; but indulgence is like the rain which nourishes it and makes it bring forth fruit a hundredfold (e gli fa produrre de’ frutti al centuplo).

Here followed a noisy interruption of some minutes, and it was evident that the remarks which were made’were rather highly-seasoned. I was astonished, and I am still astonished, that men who affect so much gravity in public can allow themselves thus to make a jest of conscience. The president, however, soon put a stop to these ebullitions of gaiety, remarking that he was led by what he had just heard to communicate a perfectly novel idea. This idea, which he was about to submit to them, had often dwelt on his mind when contemplating the subject of celibacy, and the calamities which its renouncement would bring upon the church.

I have to remark, that Father Fortis, if it were indeed he who presided at this conference, and Father Roothaan, his actual successor in the generalship of the Company, seemed to take a livelier interest than the rest in the fate of the Catholic theocracy; and* they were perpetually devising new schemes to Secure its safety.

One measure, at which I have indeed already hinted, and which must be brought under ‘discussion, is in itself calculated to produce admirable results: it is one which would have for its object to relieve priests from the too heavy burden of real celibacy (d’un vero ceUbato). You well know that if ever a breach is opened on this side, if ever a considerable portion of the clergy (urged on by the secular power which might be interested in such a change) should demand the right to marry, the whole hierarchical edifice would crumble away stone by stone, until nothing remained of the church. If once this question came to be generally entertained, the dispute would grow hot, and everybody would be asking, “When did ecclesiastical celibacy begin V* Its history would be investigated; and the marble covering which has been lying for ages over its mysteries, would be wholly removed. Scruples, remorse, and reaction, would spring up and spread like an epidemic. Rome would resist most certainly, for the very foundations of Catholicism would be in danger; but a growing irritation would everywhere find some object to fasten upon—inquiry would proceed to other matters besides celibacy—and in all probability a formidable league would be formed which would address this question to the pope: “Where are your titles to command the church and the clergy?” Thus there would be revolt upon revolt, and the Holy See, beset on all sides, would have to sustain the sorest fight it had ever waged.

It is therefore highly expedient that we should connect with the celibacy of the clergy as many interests as possible, like so many spokes of a wheel round its axis. For I repeat to you, brethren, if this institution should come to be overthrown, where is the dogma that will long survive it? As, in a house of cards, the fall of one single card ia followed by that of the whole construction, so, should celibacy fall to the ground, down will fall confession, mass, and purgatory; all pomp will vanish from our worship—all glory will depart from onr priesthood; and the mines from which we have drawn such rich supplies, will be henceforth closed to us. Maintain celibacy, and our course will be one uninterrupted triumph; suffer it to fall, and what a destiny will be ours! We shall be, as it were, transfixed with wounds, shamefully mutilated, our every project torn to pieces in our hands! Quod absit! we must, however, expect all this, if, by some powerful measure, we do not prevent so great a calamity.*

* Others have thus expressed the same fears. “The duration of the Catholic confession,” says Archbishop de Pradt, “depends upon the celibacy of its priests; let the one fall, and the other perishes with it. It would be an act of suicide in the Church of Rome to give up this stronghold.”—Du Jesuiiisme ancien et moderne.

Since we are occupied in forging so many revelations and miracles, would it not be possible (great things proceed sometimes from small beginnings) to compose a little work which should breathe the purest perfume of sanctity, and which should at first be cautiously and secretly circulated? It might be conceived in some such terms as these:—

“The Church is entering upon dangerous times. Upon its fall, or its consolidation, hinges the end or the continuance of the world. An era of glory yet unheard of will open for the clergy, if it will lend an ear to what God reveals to it by Saint _____” (this revelation must be made in the name of some saint of recent date). “The strength which the clergy will derive from it is immense. It will teach them supernatural secrets, to throw down heresy, and to build up the degraded priesthood on the ruins of the profane, bestowing on it, at last, its imprescriptible title of royal. It is Jesus Christ himself who establishes this new compact with the shepherds of his flock, in order to prepare them, as valiant and invincible soldiers, for the struggle which is near. In former times, the Almighty sanctified simultaneous and visible polygamy. This was in order to people the earth; it was meet that all other considerations should yield to this. In later times, God condescended to permit this state of things to continue, even when the earth was covered with multitudes of people. Now, that the time seems to have arrived to render the church the universal sovereign, and to give it a glorious triumph over all its enemies—now, the Almighty, who does what he wills, in heaven and on earth, without control or question, from any power human or divine, abolishes for the clergy, for all monks, and all nuns, of whatsoever denomination, real and true celibacy, and for this reason, that it cannot but be hurtful to those who, called to destroy the armies of Satan, require for the success of this work to be as closely and as intimately united as if they were but one soul and one body. Wherefore God establishes, henceforward, instead of the ancient continence, a successive and invisible polygamy (una poligamia successiva e invisibile), and he requires only an interior and spiritual celibacy. But so precious a concession is only made in favour of those who resolutely undertake the task of labouring for the re-establishment of the church, and who spare no sacrifice in order that she may be adorned and glorified as becomes the spouse of God, and that she may finally take up her stand above all principalities, dignities, and powers, so that all things may be put under her feet: seeing that there is nothing, belonging to Jesus Christ, which is not equally due to the church.

“It hence follows that the right to have a sister* after the manner of Saint Paul (for the title of wife belongs only to those who are externally and indissolubly married)—it follows, I say, that this right can only be granted to those labourers whose zeal in the holy cause is constant and heroic. It would be, in fact, a monstrous injustice, if these men might not enjoy so dear a privilege with an untroubled conscience. But it is, at the same time, highly important that all those against whom the church has any cause of complaint, should be impressed with the conviction that they could not usurp this privilege without committing deadly sin.

* The text is here perverted; here it is verbatim: “Have we not power to take about with us a sister-wife, as do the other apostles, the brethren of our Lord, and Cephas?” (1 Cor. ix., 5.) Brother and sister were synonymous with Christian; as to the word wife, Pope Leo IX. himself acknowledges that it here signifies a married woman. The word ywcuica has the same signification in Greek as femme in French. (Leo IX. Diet. 31, can. omnino.)

“The draught of water, which refreshes and strengthens, given to those who are actively engaged in the Lord’s harvest, and are fainting under the excessive heat of the sun, was a prophecy of the mysterious contract which God has reserved for our times.”

I have been for some months absorbed in this new and important theme; I am therefore prepared to enter upon its development with all the seriousness it merits.

To open such a view as this to the church hierarchy, would fortify, as by a triple wall of brass, a point of Catholicism so really weak, and so frequently attacked. I have not the least doubt that our idea will gain ground if we can manage to form a sect, at first very secret and select, which should adroitly insinuate this good news into convents and nunneries, and into the heads of certain churchmen. Some resistance there will be of course, but finally all will agree upon the propriety of what is at once so agreeable and so advantageous in many ways. You well know, besides, that we have nothing to invent in this matter, since numerous connections of the nature we would advocate are already in existence. But as they exist at present, they bring no profit to the church; on the contrary, they are hurtful, inasmuch as they bring many a conscience into trouble; whereas the authorization that I would give them, would take away all remorse, and would provoke an increase of zeal and industry. By virtue of this plan, men and women would co-operate to one end, each at his or her post, according to the established rules; whilst, thanks to this metamorphosis, the only scruple which could disturb them would be the fear of not rendering themselves worthy of such a privilege by a sufficiently entire devotion to the church.

If you will now consider the certain results of this secret dogma, you will find them of immense importance. But the most consummate prudence will be required in guiding and propagating the plan in question. The hospitals d la Saint-Roch* must be multiplied, and monks and nuns of all kinds must learn to combine three indispensable qualities,—first, outward austerity; second, moderation in their pleasures, and the most intimate mutual agreement; third, an indefatigable zeal for the conquest of souls—a zeal which never says, “It is enough.”

* It was long before I learnt the meaning of this term. I will explain it in a later part of this work.

You know the proverb, Varietas delectat. This presents a further guarantee of the immense fruitfulness and of the solidity of such a theory; especially if, having vanquished all opposition, it should one day obtain an altar in the hierarchical sanctuary. Let it once obtain one, and no power on earth can ever remove it from that seat.

The Jesuit, whose revelations on the most delicate of subjects the reader is about to peruse, and who, further on, gives others not less curious, touching the dignitaries of Home, had, in all probability, long resided in that city, with which he appears to be intimately acquainted.

All that I have just heard is perfectly true. And, in order to convince yourselves that, even in this respect, we have abundant materials; that, in point of fact, we have nothing to do but to legalize, or, more properly speaking, to consecrate what already exists pretty nearly everywhere, I beg of you to fix your attention on what I have to suggest to you.

* Cardinal Bellarmin, a Jesuit, was the first to promulgate the germ of this audacious idea respecting celibacy. He says: ” For those who have made a vow of continence, it is a greater crime to marry than to give themselves up to incontinence.” (Bellarmin, De Monachis, lib. iL, cap. 30.) Innocent III. (Extra, de Bigamia, cap. 34) says the same thing. Saint Paul says, on the contrary, “Honorabile connubium in omnibus: Marriage is honourable in all.” (Heb. xiii. 4.) “Melius est nubere quam uri: It is better to marry than to bum.” (1 Cor. vii.) The apostle excepts no one, and admits of no prescription.

No doubt you are all more or less acquainted with the things of which I am about to speak, but perhaps some of you are ignorant of certain particulars.

I refer to the Sisters of Charity; charming women, who owe it to us not to forget that “well-ordered charity begins at home.” I have visited and been intimate with many of them in different countries. They are very accessible and very confiding; almost all whom I have known have spoken to me of their secret sorrows. I have listened to their complaints against priests and^ monks,—as if they expected our hearts to be as tender and as ardent as their own! It is my opinion that these are the sort of nuns adapted to our own times. I wish, indeed, it were possible to lighten the yoke of all the rest (allegerire il giogo dell’ altre), who are condemned unnecessarily and uselessly to see nothing all their lives but one little patch of sky and one little patch of earth; and what is still worse, to remain always shut up together, seeing the same eternal faces, without any possibility of removing to another convent, even when such a change appears reasonable. I would have the cloister abolished altogether, so that there might be less difficulty, less ceremony in approaching them. What a spring of cheerfulness for the poor hearts of these maidens! What an opportunity for them to vary, if not their pleasures, at least their griefs!* The Sisters of Charity have this advantage.

* There was more prudence in the fifth century. Pope Leo the Great made a decree, cited in the Roman Breviary, a decree with which few persons are acquainted, and which will surprise many:— “He decreed,” says the Breviary, “that no nun should take the veil until she had given proof of her chastity during forty years. Sanxit ne monaca benedictum capitis velum reciperet nisi quadraginta annorum virginitatem probasset.”—(11 Api. infest. S. Leon prim, papa.)

You know that good professors, skillful in this kind of chase, capture these poor little creatures when they are in the depths of terror and anguish. It is when they find themselves betrayed and forsaken, when the ground seems to fail from beneath their feet, and shame and remorse overwhelm them, that they eagerly accept the proposal to become Sisters of Charity. Young, for the most part, and having long deluded themselves with dreams of blissful love, they fall at last into despair. But their eyes are soon opened to the nature of the new state upon which they have entered; beset by priests of every age they soon forget their fine resolutions. They are as yet but at the very entrance of their spiritual career, and already their fortitude is shaken by the temptations of the flesh. As they find a sort of pleasure in dwelling upon the misfortunes which have decided them to become nuns, they have scarcely finished pouring their romantic tale into the curious ears of priests or monks ere they have already laid the groundwork of another. This time, however, they feel certain, the character of their new friends considered, that the web they are weaving will be of golden tissue.* If the clergy were discreet they would not make a capital object of a pleasure which they ought to take lightly as a passing indulgence. Always joining the utile with the didce they should, however, profit by these critical moments to incite the woman to acts from which the church may indirectly derive advantage; for women can far outdo us when love and religion have warmed their imaginations. It is our business to know how to feed this double flame. Our best plan would be to impress upon our sisters that, where there is a want of constancy on our part, it is a chastisement for their want of zeal. Mountains alone are unchangeable. We should, moreover, never form a new connection without an express condition, on the part of the newly elected one, that she shall perform prodigies. But it happens, alas! too often, that men to whose lot they fall show no consideration for these frail vessels, and unexpected consequences expose them to inconveniences of the same nature as those which induced them to take refuge under the religious garb. But wise precautions may keep all scandal at bay; a sum of money, a temporary abandonment of the dress of their order, and a prompt obedience in removing to some other place, will always prevent affairs of this sort from transpiring. In their new residence they will be sure to find some new sister who will aid and console them; for where is there one who has not been, or who may not be exposed to the same difficulties?

Here an interruption took place. I heard the voice of the president, and then a confusion of voices. There seemed to be a sort of calling to the question. The orator continued in these terms:—

The essential point to which I would draw your attention is this. We must labour to multiply in all places initiated confessors, who may be able not only to augment the number of these sisters by persuasion and argument, but who may adroitly take advantage of their critical position, in cases such as those which I had first to mention to you. In fact, when they return to their religious duties, after the pains of maternity, disgusted, as they say, with the ingratitude of men, it is then we require aged and experienced priests, who, in proving to them the vanity of all human things, may totally change their ideas, and urge them, by the aid of severe penitence and heroic labours, to acquire unheard-of merits. At this period, also, the perusal of the life of some female saint, who has been a model of holy enthusiasm, who has been eager to incur suffering, and loss, and ruin, in order to serve her fellow-creatures, will have a wonderful effect.

There are in our strangely complicated existence moments which pass fruitlessly away, for want of being seized opportunely. I remember with what cheerfulness and ardour I devoted myself, whilst yet a novice, to the most disgusting functions of the hospitals. I confess that I should now be utterly incapable of these acts of self-denial; but it is not less true that, such as I then was, I rendered myself useful to the Company. I contributed my part to thicken the layer of good which can never be too deep to cover *— that which a blinded world—incapable of appreciating the grandeur of our work—always stigmatize as—bad!

* To cover—much evil. This is the word which naturally suggests itself In order to avoid it, and yet feeling himself bound to finish the sentence, the Jesuit lengthened out word after word, and his circumlocution was so awkwardly managed that his colleagues found it impossible to maintain their gravity.

I have beheld these our sisters in their field of action, devoting themselves with assiduous care to the relief of the most infamous galley slaves, and this in places and scenes so repugnant as to astonish the proudest heretics and the coldest infidels. And I, who knew so deeply and so well the subtle springs which move these delicate creatures, I have felt something stirring in the bottom of my heart at the sight of their constancy and their courage.

The secret of all these things is this:

In order to induce them to prolong such sacrifices, to persuade others to imitate them, and to determine them if they waver, we must take the opportunity, when no strange ears are within hearing, and particularly at confession, to dwell upon such ideas as these:—”It is true that you have a hard struggle to overcome all that is most repugnant to your nature; but the angels, who behold you, envy you your future crowns in heaven. Persevere, for if even weakness, or even crime, has stained your consciences, from the day that you entered here, your charity, like fire, has wholly purified you. Henceforward you are white as snow; Jesus Christ looks upon you as his well-beloved spouses; he calls you his doves, his perfected ones; and the oil which you daily burn in your lamps is so abundant that it can never fail you. If we judge of you by your exterior, what so feeble as your frames! if we look within, what is there to be compared with the strength of your spirit! If it were not for your sakes, avenging thunderbolts would fall upon the earth! But God takes pleasure in you; you are the dearest objects of his love; he looks upon you and he becomes disarmed. Oh! beware how you cut short a time so precious; remain at your post of honour, where the heretics look upon you with stupefaction, avowing that they have never beheld such devotedness in their own impious sect. Pursue, then, your heroic career; for when you shall have accomplished your generous martyrdom, you will find yourselves in possession of such a treasure of merits, that you will be for ever lifted above the frailties and the faults which are, in this life, but too inevitable.”

It is easy to imagine what power this species of eloquence gives us over the better part of that sex which is not less complex in character, nor less enigmatical than ourselves, but generally more credulous. When they have once tasted the nectar of these flattering eulogiums, some of the most ardent and impressionable amongst these women may be brought to plunge into the intoxication of mysticism, and by a strange miracle to transform the vague mobility of their minds into something fixed and constant; we may convert them into beings destined to remain altogether inexplicable to those who are ignorant of our secrets; beings who are, in fact, medals of honour which Catholicism can place, with pride and exultation, before the eyes of its silenced and confused enemies.

If we can extract fire from two bits of wood, rubbed together, what may we not obtain from these women, assembled together, and placed entirely and exclusively in our hands? Why should we not furnish ourselves with such a chosen band, worthy to be sent on missions of importance, and to become, by the very charm and illusion of their presence, a centre of attraction and a means of conquest?

This subject would admit of amplification; but, not to lose time in digression, I will return to considerations more immediately involved in the subject. Every one will admit that the example we owe to the public, our common interest, our complicity, and the fear of laical observation, must necessarily force us to cover these connections with the most impenetrable mystery. But whence comes it that there have always been relations of this sort ever since priests, monks, and nuns have existed? It is that, in the clergy, if there are some men who make a point of austerity, even these are desirous of providing themselves in these female nursery-grounds with some adjutorium simile sibi, being well satisfied, all the while, to live apart from the world. Now, it is a fact that the arms which they employ to vanquish these interesting creatures are precisely the same as those which we would ourselves consecrate to the purpose. Their only means in fact of making them yield is to say to them: “Provided that your fall is compensated by charity, by devotion and prayers, by an active observance of all religious rites,—in a word, provided that the good counterbalances the evil, especially when this evil, which does harm to no one, is caused by an unavoidable necessity; then, thanks to the quantity of indulgences amassed, and to the intermediation of saints, whose favour may be propitiated; thanks, also, to many other merits, daily augmented by scrupulous care and pious practices, the part of sin becomes deadened, or as it were annulled, whilst the part of good works remains entire and abundant.”

It is then clear as the day that our system, at least in its rudimentary form, has long been at work in the habits and in the hearts even of the clergy, of monks and of nuns; all we have to do is to make it complete by gradually consecrating it; just as when an artist has completed a statue, it is brought forth from his profane studio, and solemnly inaugurated.

He whom I last designated as a Frenchman, now spoke again.

The observations of our friend are incontestibly true; but we must not flatter ourselves that we shall easily bring our short-sighted clergy to accept ideas so bold. I know thousands who would be delighted to put our theory into practice as far as they themselves are concerned, but who would reject the principle as impious. I admit that if we could induce them to enter intrepidly into this course (as to the women, they are easily managed—they never have any other will than that of their spiritual directors), we cannot calculate the immense benefit which would follow for the church. Meanwhile, let me warn you that we should be utterly lost if so grave a secret should ever, by any chance, publicly transpire. Let us, then, act invariably in this matter with the most consummate prudence. If we can but continue to hold together our religious bodies by those strong bonds, the pleasing cogency of which experience has fully demonstrated, what have we to fear for celibacy? It cannot perish; and as long as it keeps its ground, what Catholic institution or dogma can incur any danger?

That naturally leads me to speak, according to the indication of the programme (Velenco)t of the radical reform of the episcopacy, the cardinalship, and the papacy, as the last term of our efforts; a reform without which it will be impossible to maintain many others which ought to extend to the heart of all communities and all convents.

Since there ought to be but one model for the whole church, should not the superior clergy feel themselves peculiarly bound to give us their aid in engraving it on every heart? But is it probable that we shall inspire this body with any magnanimous resolutions? Can it comprehend us? Verily, verily, the columns of the Catholic temple are neither precious nor solid. Touch them, and you will perceive their want of massiveness. They are hollow, and at the first shock—it would need no very strong one—the whole edifice would give way. What shall we then do to prop them up until we shall have gradually substituted for them a stronger range of supporters? In other words, how shall we organize a totally new plan for the election of such as are fit to sustain us? How shall we introduce into the whole church a rule and a set of maxims better conceived, more rational; so that dignities, riches, and honours, all, in a word, that is worthy of man’s ambition, shall become so many recompenses for eminent services rendered to our cause all over the world? If we could realize a species of alliance between talent, ambition, and the most exciting interests on the one hand, and the interests of our system on the other, then, indeed, our progress would become triumphant! We must consequently choose for our purpose, not men of a narrow and pedantic morality, which is always at war with our great projects, but the most advanced of our own initiated members, who shall have furnished, by their admission into our mysterious laboratory, some new links to the chain of our creative conceptions.

It is, therefore, expedient that a great number of the superior clergy, and some of the cardinals, should begin to be acquainted with our ideas, in order that they may feed upon them. This would be a means of preparing materials for the desired change. It is certain that if we could henceforward reckon upon men worthy of the name, whose number should be daily augmenting, whether by reciprocal contact, or by the promotion of such as are able to comprehend them (for those who resemble each other naturally collect together), it would no longer be difficult, with the aid of these hierarchical heads, and the co-operation of many others sufficiently initiated, to succeed in the important enterprize which occupies us. By thus copiously transfusing our young and ardent blood into the veins of the sacred body, we should by degrees clear it of the corrupt and sterile lees which are bringing on its death.

The impetuous Jesuit who next spoke, and whom we supposed to be Roman, leaves us now no room to doubt that he is so.

What I have heard is excellent, and I vow to you that I would willingly lose my______* to see at last annihilated, in my own city, that race of commonplace and stupid beings who have been raised so high by the assiduous gratitude of certain matrons. Provided these elect of Cupid and Mammon find themselves in a prosperous condition, and after having lived by intrigue, can enjoy themselves like demigods, in an atmosphere of pomp and pleasure, what care they if a deluge comes after them? Who durst disturb their voluptuous dreams with forebodings of approaching and overwhelming catastrophes? Are these the men by whose aid we can hope to purify the hierarchy in renovating fire? I confess to you that when I examine the monachism of our days, in its cells, and when I find it so utterly incapable of anything great, the rage that I feel is not so much against it, as against that college of cardinals, from which nothing issues but what is totally unworthy both of the purple it wears, and of the lofty station it occupies. In fact, I see amongst them all, high and low, nothing but a collection of blockheads, who sit there and grow fat (che imbecilli, che s impiguano). It is true that their tongues now and then curse the age which sometimes disturbs their voluptuous slumbers; but who amongst them ever takes the trouble to think for a moment, or to consult those who do think, on the means of extinguishing the conflagration that is devouring all around?

* If I heard aright, the word which I here abstain from translating completes a Roman oath, which has more than once escaped from holy lips, in my presence, and in my own country.

We alone, my brethren, we alone bear the burden of the summer heat; we alone, diving deep into the annals of the world, study the secret springs which liave decided the fate of empires; and our hope and courage gain strength from this study.

Permit me now to offer you a wholesome advice. Let our individuality become effaced. Let us be, as much as possible, not men but ideas. It is these which sooner or later get possession of crowns. Let these be assiduously instilled into the cloisters, and into the minds of some of the cardinals and bishops; for, notwithstanding all I have said, there are a few honourable exceptions. When we shall once have gained even a few of those who are the most hostile to our views, there will ere long be beheld conferences such as this in the very palaces of the highest dignitaries, and then it is that partisans will flock to us, and our work will truly prosper. The most sluggish and unwilling will then be forced to follow us.

I am sure we shall all admit the necessity of involving the people in the thickest and most inextricable network of devotional practices, so that they may become docile in proportion to their stupidity. But all this, though not without its value, is not yet enough; what is of all things indispensable is, an active, indefatigable, perpetual concurrence, like this which now animates us collectively; men of large and bold intellects, intent on continually advancing the progress of our work. Unless the church have the aid of a vast brain to elaborate for it a truly Catholic scheme, can it expect ever to see mankind universally subject to one sole chief?

This is the way in which the name of Rome, at present so light, will recover all its preponderance.

As for persons of high birth, I would show them no favour, except in cases where their position or influence might contribute to the more rapid advancement of our conquests.

From the moment I beheld heretical governments stretch forth a hand to aid in the re-establishment of the Holy See, I believed the time was coming when they would at last swallow the bait, and begin to Catholicize their states; but it is only too evident that I was deceived. Nevertheless, a few years ago some Roman princes having accompanied a prince of Germany on a visit to our most celebrated monuments, upon his asking for some explanations on a historical subject, there was something said about certain ferocious beasts being tamed by their masters to such a degree that the said masters did not fear to place their heads within the animals’ mouths. I observed to these personages that a narcotic powder, frequently employed, would probably produce these marvellous effects. As this remark was accompanied with a somewhat subtle smile, the heretic prince understood me, and replied, “Reverend father, have you not some narcotic powder for all those wild beasts?”—pointing to the passing crowds—”for they seem to me very far from being tame.” Emboldened by this observation I answered, “From the moment your populations were delivered from the Catholic soporifics, and you yourselves broke so many salutary checks upon them, from that moment they have been as turbulent as madmen. It is just as if the narcotics given to those animals were to be discontinued for a while; their astonishing tameness, which attracts such crowds of curious observers, would then be at an end, and they would resume all their habitual ferocity.” This led us on to further discussion, and I have reason to believe that the prince went away convinced of the efficacy of our remedies to cure this very inconvenient popular malady.

But in order that hints of this kind may have more considerable results, we require a greater number of instruments. I return, then, to the necessity of having some of ours initiated in the cloisters, and of getting rid of some of these cardinals without thought, these popes without capacity, and of a host of bishops without nerve or energy, and who are totally ignorant of the spirit of the age. For our plan will be nothing but a dream until we can actually bring about these changes. Before the hierarchy can exercise any imposing influence, it must have in its upper ranks men of power to conceive, and of energy to bring their conceptions into action; men who are capable of reducing other men under the power of a vast and unfathomable political wisdom. Who would then dare to look our system in the face?

I ask you—is there anything approaching to this in the men whose office it is to guide us? Fools that they are! They would have us look upon them as giants! Man’s whole strength is in his intellect; but these pillars of the church have nothing strong about them but tbeir animal temperament. What would be the fate of these rotten voluptuaries, these ignoramuses, buried in purple and in ennui (di quests voluttuosi putridiy di questi ignari sepolti nella porpora e nella noia)9 but for our unconquerable energy and intrepidity?

We have, then, a herculean task to accomplish: to renovate a triple sphere, as well as the chief who governs it; and when a considerable mass shall have undergone a complete transformation, it is then that a pope who shall bear within him our idea, already ripened and developed, may employ the means and resources which shall have been accumulated by our strenuous exertions during a century, perhaps, or more. Again he may launch forth his anathemas, his interdictions, and his omnipotent decrees, to shake thrones, and to humble for ever the pnde and insolence of monarchs.

After these last words there was a sort of pause; and during this interval several remarked upon what they had heard as presenting insurmountable difficulties. I even remarked a general tone of doubt and discouragement Some, however, asserted that in time all this might be effected. In order to animate them after this short colloquy, the jftresident set about explaining what should be the final purpose of the whole work.

I would not have any one despair of the great future success of our enterprise because our beginnings are small. What could be more inconsiderable in appearance than was our Company at its commencement? Yet but a few years had elapsed ere it proved to be full of vigour, and was already become rich and powerful. And, in later times, what throne but owned the mysterious ascendency of our genius?

This short reflection was made in a familiar tone; it^was a brief reply to those who had expressed some doubt as to the final triumph which was promised. Then, aB though prompted by the picture just given of the vices of the Roman hierarchy, or, perhaps, previously prepared for this subject, he resumed after a short pause, in a voice alternately impassioned, proud, or exalted, but always marked by self- possession. In his manner of dealing with this subject he displayed surprising tact, profundity, and boldness.

From the review which has been taken of the matter, you must perceive that the church, notwithstanding the immense aggregate and the value of its materials, is far from being in the condition of an edifice solidly raised upon its foundations and completely finished. It is still altogether in a rough and disorderly state. If, then, it has narrowly escaped an overthrow on the first shock, let us look to the causes of its weakness. It wanted a skilful and rigorous architect, who would have taken care to examine and prove each several stone; who would have rejected the bad ones outright; who would have sought out the hardest granite to strengthen the most exposed parts; and would have seen that the whole was united together by the strongest and most tenacious cement. The greatest amongst the popes themselves have never possessed a clear and living light, they have only groped in the dark; and this explains to us wherefore a work, which is in itself gigantic, presents so little homogeneousness and harmony.

If, when the barbarian hordes overran our country and took possession of it; when the Roman empire fell to pieces, and Christianity was driven to change its abstract form for one better adapted to fascinate the imaginations and the senses of the new comers; if, at the moment when the papacy arose out of the universal degradation, it had fallen into the hands of men of large and enterprising views, it would have been able in times so propitious to efface, secretly and by degrees, all records of the ancient state of things, and to blot out every trace of the transformation of the episcopal aristocracy into a papal monarchy. It might have effected this by retrenchments from and additions to the writings of councils and of fathers, employing on this task minds capable of accomplishing it; and then, what a glorious position for us! The great strife between Catholicism and Protestantism would never have arisen, or at least it would wholly have confined itself to the authenticity of the primitive writings.

This work of retrenchment and addition ought to have been confided to a Roman school, well trained to the purpose, so as to imitate with dexterity the style peculiar to each writer.

Here a few taps at the outer door, which I distinctly heard, stopped my pen. The thought that some one was perhapB seeking me froze me with terror, and drove every other thought out of my head. I did not recover from my alarm until I was aware that the person who had gone to the door to reply had quietly returned to his seat. There was probably too a momentary suspension of the proceedings; for notwithstanding the mist in which I was wrapped for a while, it does not strike me that there is any sensible lacuna in my report of the speech.

What was wanting in the ninth century was a pope who should have eclipsed the glory of Charlemagne. Gregory VII. with his gigantic, but too vague ideas; Innocent III. with his marvellous institutions, confession, inquisition, and monks, came too late. Five centuries earlier, some genius equal to his, and ourselves to aid with the vast idea that now engrosses us, would have rendered the Romish church the sovereign arbiter of the whole world. Instead of this, the two centuries which preceded Hildebrand supplied popes madder than Caligula, and more monstrous than Nero, so that it is impossible for us to give a colour to their history which may be deemed—I will not say excusable, but even tolerable. Neither the fourteenth nor the fifteenth century offers a single example of talent and intelligence capable of foreseeing, and consequently of preventing by the abolition of the most flagrant abuses in the church, the horrible outbreak of the sixteenth century. What, in fact, do we see in the two centuries which precede Protestantism? The Roman see occupied either by men of less than ordinary abilities, or by haughty voluptuaries. Such beings ruin a construction rather than help to build it up. They have no prudence to guide them; they exhibit to the people in their own persons a spectacle of turpitude, as if the people were brutes, absolutely incapable of reflection. Under such popes, with a clergy, bishops, and monastic orders of the same stamp, was it to be hoped that the church should wax great and strong so as to hold nations and monarchs compressed in its great embrace? Can we be surprised that it still remains in a state of abortion in spite of its immense resources?

Dropping his voice to a confidential whisper, he continued:

It is my desire that among ourselves everything be spoken out, and that the whole naked truth be uttered; for it is in the highest degree useful and necessary to us to know and to study it, as it is.

Resuming then his former manner, and even with added emphasis, he continued:

Are we so blind as not to perceive clearly that whatever was done then was done entirely with greedy and interested views, and that the same observation applies also to the present times? Nothing has ever been contrived as subordinate to the execution of a vast plan. You are acquainted with the infamous abuses of nepotism, and its frightful consequences: what a degradation of the papacy! That high and inestimable dignity was no longer coveted but as a means of glutting the mad ambition and insatiable avarice of a few families. Meanwhile, a vast catastrophe was impending, and the veil of the temple was about to be rent in twain. Alas! when those selfish dreamers suddenly awoke and everywhere lighted exterminating fires for heretics, it was too late. Men’s eyes were opened, they had learnt to think, their indignation was aroused, the fire of it was in their hearts. The death of a great number of heretics only bestowed on a party already strong and filled with the most perverse ideas, the dangerous prestige of possessing its martyrs. Thus, by an excess of imprudence on our part, heresy took its stand as a power, to which novelty and persecution gave attraction and strength. How much time was thus lost; and what conflicts was the church compelled to sustain, no longer for the purpose of extending her sway, but simply to save herself from imminent and utter ruin.

Leo X.—that Sardanapalus enervated by Asiatic luxury—did nothing but blunder. Those who succeeded him followed but too closely in his footsteps. At length, the hurricane had almost dispersed the riven planks of the Bark, and no one could suggest any practical expedient for keeping them together. All grew pale at the demand for an oecumenical council, and it is certain that that of Trent would have been the grave of Rome but for the ability of our Company. We, resolute and unswerving, succeeded in baffling the multitude of heretics who were eager to attack the very foundations of Catholicism. With History in their band, they were prepared to question the Bible, the Fathers, the Councils, to trace them from age to age, and explore the origin of each institution, dogma, and practice. What secrets would then have come to light! The symbol of the ancient faith, the primitive mode of solving questions, the progress of the papal power, the precise date of every innovation and change, the immense chaos of past ages, so well covered until then, would all have been exposed to the eye of day. Sifted after this fashion, nothing would have been preserved but what is expressly supported by some text of Scripture; the rest would have been remorselessly burnt as stubble. Nor could the pope have flattered himself with the hope of remaining an honoured patriarch; this very title of patriarch, they would have told him, was but of recent invention. There was a general conspiracy against it, bent on reducing it to the measure of what it was when many bishops of the east and even of the west despised it so openly, and when Cyprian, Ireneus, and Polycarp held it in so little esteem.

How many bishops, indeed, flocked to Trent with hostile intentions! How far might not their boldness have proceeded, had heresy been permitted to spread freely before them its pernicious erudition? But we intrepidly defended the breach, and the young hydra strove in vain to break into the place.

Thus, after three centuries of indefatigable labour, after we had been as a cuirass on the breast of Rome, her enemies determined to tear us thence, and almost succeeded, convinced that as long as we remained, Rome was invulnerable. But if Rome, in her weakness, bent for a time like a palm-tree beneath the raging winds, she soon raised her head again; and now, let us trust, she has gained an accession of strength that will enable her for the future to defy storm and thunder. Kings call upon us—they feel the need of our narcotic cup for their people; but they shall drink of it themselves also, and deeply! We will not, however, forget to bedew its rim with honey.

The cadence of these last words made me imagine that the conference was closed, when I heard the same chief resume, but with the coolness of a man who recapitulates. His repetition of ideas already propounded, was doubtless intended to give more prominence to certain favourite views which, as the reader has seen, predominated during the meeting.

Two principles—amongst the many we possess—two principles of inexhaustible power and attractiveness ought to hold the first place in our consideration; and this we must continually call to mind.

We must thus argue with men in power, and especially those at court:—Heresy having been the cause of all the complications which arose precisely when church ai&d state were on the point of entering into a happy alliance, the results of which could not but have been solid and most satisfactory, it is of the highest importance that we should at length realize what three centuries of anarchy have postponed. As soon, then, as positive conclusions shall have been laid down, the following should be the two leading principles of a new code, devised for the regulation and conservation of the vast interests of the two powers at length united:—

WHENEVER HERESY SHALL DARE TO DISTURB THE SACRED TRANQUILLITY OF THE CHURCH, WHATEVER MAY BE THE NATURE OF ITS ASSAULTS, BE THEY SLIGHT OR SERIOUS, THE DUTY OF THE STATE SHALL BE TO PUNISH THEM WITH THE UTMOST RIGOUR, AS POLITICAL CRIMES.

RECIPROCALLY, WHENEVER REVOLT SHALL DARE TO DISTURB THE SACRED TRANQUILLITY OF THE STATE, WHATEVER MAY BE THE NATURE OF ITS ATTACKS, BE THEY SLIGHT OR SERIOUS, THE DUTY OF THE CHURCH SHALL BE TO STIGMATIZE THEM IN THE FACB OF THE NATIONS, AND TO TREAT THEM WITH THE SAME RIGOUR AS HERESY ITSEL*, WHICH IS TO BE CRUSHED BY TERRIBLE AND SOLEMN CHASTISEMENTS.

After this, we have only to be logically consistent, and since it is a maxim of the schools that qui potest majus potest minus, it will not be difficult to contrive that the spiritual power, the omnipotent divinity of the Holy See, shall entirely absorb the temporal power. Only let them give up to us the souls of the people, let kings second us with their encouragement and their wealth, and our hierarchy, at present winding about like a river, shall soon spread wide as the sea, and cover hills and mountains.

But it is mainly important that we should know how to extinguish, one by one, the multitude of phosphoric flames that glitter in every direction. We must have the art to accustom the mass of the people to look up to none but our men (sic); and thus we shall train them for the day when, excited by some crying injustice, an increase of taxes, or some such cause of discontent, they shall furnish us with an opportunity to hurl forth a thundering manifesto from Rome, a signal of its rupture with all governments, and consequently of a decisive and Anal struggle, in which we shall be bravely supported by the innumerable and ardent host which we or our successors shall have so well disciplined.

Would that we might be certain—but at least we can hope—that when that crisis comes, a considerable portion of the hierachy will have undergone a radical and complete change; that the loftiest thrones of the sanctuary will be inaccessible to men incapable of understanding us; that bishops and cardinals well know how to follow up their brave words with braver deeds; and finally, that, after so many sacrifices, we may have to glory in a man embodying, in his own person, the most enterprising popes of past times, a man wearing one of those heads, in fashioning which Nature expands her compasses to their full stretch.

The artisan, when plying his ordinary labour, is never discouraged by the hardness of the wood or the metal on which he works, because he has at hand such implements as will reduce these materials into whatever forms he pleases. Let us so take care to be well provided with implements. When the ebullition which we are secretly fomenting shall have reached a sufficient point, the cover shall be suddenly removed, and we will pour our liquid fire upon those political meddlers, who are ignorant and unreflecting enough to serve as tools in our hands, and our efforts will result in a revolution, worthy of the name, which shall combine in one universal conquest all the conquests that have yet been made.

For this purpose, let our unceasing exertions be directed to the conversion of souls, and let us so preach that deathbeds may be the fruitful source of donations, riches, jewels, and all sorts of legacies. Means of action are indispensable to us, and these means must be as vast as our projects. Let nothing resist us; whilst, enveloped in mystery from head to foot, we ourselves remain impenetrable.

Friends, we must conquer or die! The higher classes are always very inaccessible to the lower ones; let us nourish their mutual antipathy. Let us accustom the mob, which is, in fact, an implement of power, to look upon us as its warmest advocates; favouring its desires,.let us feed the fire of its wrath, and open to its view a golden age; and let the pope, Rome, Catholicism, or the Church, let each of these words become for the people the expression of all its rights, the point on which its eye is fixed, the object of its devotion, the moving spring of its thoughts and intentions. A day will come—but it will be too late—when it will be seen that expedients the most ridiculous have given birth to marvellous effects, and that those who believed themselves wise, were fools.

Yes, brethren! we also are kings! our arsenal is perhaps as rich as theirs, and even, if I mistake not, more efficient Our chaplets, our medals, our miracles, our saints, our holy- days, in fine, all that immense battery which we have this day passed in review, (*) will be worth as much, I imagine, as their powder, their soldiers, their cannon, and their moving forests of bayonets. All depends upon the skill with which we combine this infinity of means, discipline our troops, and by exciting their zeal and their courage, prepare them for the day which must bring to nothing, or crown with triumph, the long series of our labours. Let them make a jest of our processions round the profane Jericho, let them mock us and the sound of our trumpets, provided that at the seventh circuit, and assuredly it will be made, the walls of the city fall down, and those who inhabit it fall a prey to us.

What we have to do, then, is to erect again upon its pedestal the prostrate papal colossus. We engineers, here assembled, have to concert a special plan for this purpose, to point out the machines to be used or to invent new ones, to form workmen and place in their hands levers and cables, and then, provided the whole be directed by superior intelligence, success will be infallible.

Such is our task.

* Ch’oggi abbiamo si bene analizzato; this expression induces me to suppose that the analysis of all these things had been made, the same morning, in a previous meeting; for it appears too precise to relate wholly to what was said in the conference which has just been submitted to the reader.

But the day is closing, and I desire that we may not quit this place before some one, who may have considered the subject more deeply than myself, shall have said a few words on the possibly sinister issue of events, which, seeing the dangers around us, it is indispensable that we should coolly consider, while as yet our minds are undisturbed by any immediate apprehensions of such a result.

There ensued a brief silence, which the Irishman was the first to break, though in a tone less confident than before. He soon warmed, however, and became quite himself again.

If I venture to respond to this appeal, it is because I was lately present at a meeting of our fathers, in which the subject now in question was amply discussed. The conference closed with the following resolution.

Should we ever (it was unanimously agreed) be abandoned by kings, or should any fatal discovery utterly ruin our projects; should we in vain attempt to recover, if not confidence, at least some standing compatible with the execution of our plan; should we even be forced to crawl along (trascinarci) for a lengthened period, in order to reunite our many lost or broken threads—even in this extremity, happen what may, we must resign ourselves to these shackles, and submit to this wearisome delay. But if nothing can reconcile us with the offended Catholic governments, and if even Rome, in the hope of securing her own safety in a mean and narrow sphere, consent to immolate us anew, we must, at the price of every consideration, show kings and Rome that, even under circumstances so adverse, we can prove ourselves stronger than them all: and this, you are aware, it will be the more easy for us to effect, the further our labours shall have been advanced when the time of trial comes, if come it must. But I feel no doubt (and I could bring forward authentic proofs in support of this), I feel no doubt that, this time, Rome would rather make common cause with us, than consent to remain a degraded and manacled slave, without a hope of ever escaping from the limits imposed upon her. In case of need, poison would deliver us from a short-sighted pope (il veleno ci liberebbe d’un papa a corta veduta), and the next conclave which should be assembled would accord entirely with our views.*

* Clement VII. having declared to Cardinal Bellarmin his resolution to condemn the doctrine of the Jesuit Molina as dangerous, the Jesuit Bellarmin replied, “Your Holiness will do no such thing.” Cardinal Francis Marie del Monte having spoken of this resolution to Cardinal Bellarmin, the latter replied: ” I know that he would gladly do it; I know that he is able to do it; but he will not do it. If he persists in executing his design, he will die first.” Jacques Tagliotti, Jesuit, in his “Life of Cardinal Bellarmin,” liv. viL, 2.

Then, brethren, will the world behold a strange spectacle. Having failed in our endeavour to avenge ourselves on kings by slowly and artfully exhausting their strength, we will take vengeance on them in a manner equally sudden and terrible. In six months Rome would become the incendiary focus of those volcanic spirits who are themselves at present the objects of our hatred; and a bull in which the sovereign pontiff should announce to the people that, deceived in his hopes of seeing good gradually prevail over evil, his patience is exhausted—such a bull would give us forces more numerous than the hyperbolical army of Armageddon.*

* An allusion to a passage of the Apocalypse, ix. 16; xvi. 16.

What a source of agitation in times like ours! Assuredly Catholicism and its ceremonies would be for some time the fashion, but all its illusions would sooner or later evaporate, and we should but have hastened the opening of an era the very reverse of what we have been labouring to introduce. What matters it! let our last cry of despair, let our death be worthy of us! We must not be content to disappear like a dried-up river; let us rather resemble a torrent which breaks every mound and bears down every obstacle; like the elements of nature, which cannot be compressed without bursting out into universal conflagration. Thus would the famous saying be verified, “that the fate of kings is intimately allied with ours,” for they would vanish from the earth along with us. Such would be the vengeance of Samson when shorn, blinded, and made to toil at the mill like a vile ass. He would crush them with the last effort of his enormous strength, and bury himself and them in the same tomb.

It is very possible, brethren (continued the Irishman in a fierce tone), that there may be some traitor amongst us, who, to render himself acceptable to some cursed Pharaoh by becoming his Joseph, his informer, may one day escape from our ranks and ruin us. The precautions which we have already taken against such a contingency do not appear to me sufficient, for the wretch who would desert from our body might find means to hide himself from our vengeance, and thus in vain would he have sworn that “to the last breath of life he would regard the destruction of his own person as holy and legitimate .”

I therefore propose to you another means of surety, in addition to the former. Let us lay down this rule:—that no one shall be initiated unless he have previously consented that a certain number of our members shall concert together to attribute to him (on probable grounds of course) a correspondence either politically criminal or monstrously obscene; and this correspondence the candidate shall transcribe and faithfully sign, in order that our Company may, in case of treason, have the means of invalidating his testimony by the production of these precious manuscripts. Such documents would, you will easily understand, be of eminent service to us, should other means of vengeance fail us.

The president now spoke in these terms.

We will hereafter take this suggestion into our special consideration. Meanwhile, I thank you heartily for this conference; it has been much more instructive than the three former ones, the minutes of which you had better examine—I have them here for your better information; and I beg that each one of you will note down his observations upon them. But let me suggest that during a discussion on mere details it would be advisable not to allow too much predominance to the poetical elements of the question. These elements may be admitted when we have to consider our whole plan in the fullest light, whilst the analysis of each separate question or problem should present a character as deliberate and cool as that of the synthesis ought to be warm and enthusiastic. I admire these two different kinds of talent, but I have rarely seen them united in the same individual. I have^ almost always found that those who were eloquent in the one way were mute in the other, and vice versa. Let us strive to combine the calmness of reason with the fire of enthusiasm. Christ, who saw the germ of so many splendid truths, teaches us that in order “to make ourselves master of the strong man, his house and his goods, we must first bind him.” Let us, therefore, become perfect in the art of loading the proud and the powerful with chains. Let us lay to heart this maxim as the rule of all our efforts:—one sole authority— that of Rome; one sole order—that of the Jesuits. And since our age does not boast a single mind capable of aspiring to universal empire, for kings have enough to do to retain a hold upon th?ir petty kingdoms which are slipping from their grasp, let it be ours to aim thus high, whilst empty heads are dreaming. Nulla dies sine lined. Let not any opportunity escape us of observing what are men’s tendencies; the better we know them the more useful they will be as instruments in our hands. Let us, at all events, so conduct ourselves that our future glory may compensate for our present abasement; for whether our name be destined to perish, or finally to prevail over kings and nations, let it, at least, be synonymous with the loftiest reach of greatness and daring which the world has ever seen or ever will see. Yes! when future generations read our story, and learn what we have been, let them be forced to assimilate us, not with mankind, but with those cosmogonic agencies which God only puts in motion when it is his pleasure to change the laws of the universe.

These words—an echo and confirmation of others not less presumptuous, which had already proceeded from the Irishman—show plainly that the modern Jesuits are imbued with no inconsiderable dose of pride. It will be equally clear that it is their project to Jesuitize, besides all the other orders, the papacy itself; and, as the nec plus ultra of the metamorphoses they are effecting by their mysterious strategy, to Jesuitize the whole world.

The president having concluded, they all rose and warmly congratulated each other. The scene then closed, they left the room, and I was out of danger.

END OF PART II.