Chapter XVI (2)

“These dissensions and disputes arose sometimes concerning
the nature of their vows, the time of admission to them, the
power of expulsion, the right of admission to holy orders
without a sufficient title, and without having taken the solemn
vows, contrary to the tenor of the decrees of the Council of
Trent, and of Pius V., our predecessor; sometimes concerning
_the absolute authority assumed by the General of the said
order_, and on matters relating to the good government and
discipline of the order; sometimes concerning different
points of doctrine concerning their schools, or such of their
exemptions and privileges as the ordinaries and other civil or
ecclesiastical officers declared to be contrary to their rights
and jurisdiction. In short, accusations of the greatest nature,
_and very detrimental to the peace and tranquillity of the
Christian republic, have been continually received against the
said order_. Hence the origin of that infinity of appeals and
protests against this Society, which so many sovereigns have
laid at the foot of the throne of our predecessors Paul IV.,
Pius V., and Sixtus V.

“Among the princes who have thus appealed, is Philip II.,
King of Spain, of glorious memory, who laid before Sixtus
V. not only the reasons of complaint which he had, but also
those alleged by the inquisitors of his kingdom, against
the _excessive privileges_ of the Society, and the form of
their government. He desired likewise that the Pope should
be acquainted with the heads of accusation laid against the
Society, and confirmed by some of its own members remarkable
for their learning and piety, and demanded that the Society
should undergo an apostolic visitation. Sixtus V., convinced
that these demands and solicitations of Philip were _just and
well founded, did, without hesitation, comply therewith_; and,
in consequence, named a bishop of distinguished prudence,
virtue, and learning, to be apostolical visitor, and at the
same time deputed a congregation of cardinals to examine this
matter.

“But this pontiff having been carried off by a premature
death, this wise undertaking remained without effect. Gregory
XIV. being raised to the supreme apostolic chair, approved,
in its utmost extent, the institution of the Society, by
his letter, _sub plumbo_, dated the 28th of July 1591. He
confirmed all the privileges which had been granted by any
of his predecessors to the Society, and particularly the
power of expelling and dismissing any of its members, without
any previous form of process, information, act, or delay;
upon the sole view of the truth of the fact, and the nature
of the crime, from a sufficient motive, and a due regard
of persons and circumstances. He ordained, and that under
pain of excommunication, that all proceedings against the
Society should be quashed, and that no person whatever should
presume, directly or indirectly, to attack the institution,
constitutions, or decrees of the said Society, or attempt in
any manner whatever to make any changes therein. To each and
every of the members only of the said Society, he permitted
to expose and propose, either by themselves or by the legates
and nuncios of the Holy See, to himself only, or the Popes his
successors, whatever they should think proper to be added,
modified, or changed in their institution.

“Who would have thought that even these dispositions should
prove ineffectual towards appeasing the cries and appeals
against the Society? On the contrary, very violent disputes
arose on all sides concerning the doctrine of the Society,
which many represented as contrary to the orthodox faith and
to sound morals. The dissensions among themselves, and with
others, grew every day more animated; the accusations against
the Society were multiplied without number, and especially with
that _insatiable avidity of temporal possessions_ with which
it was reproached. Hence the rise not only of those well-known
troubles which brought so much care and solicitude upon the
Holy See, but also of the resolutions which certain sovereigns
took against the said order.

“It resulted that, instead of obtaining from Paul V., of
blessed memory, a fresh confirmation of its institute and
privileges, the Society was reduced to ask of him that he
would condescend to ratify and confirm, by his authority,
certain decrees formed in the Fifth General Congregation of the
Company, and transcribed word for word in the Brief of the said
Pope, bearing date September 4, 1606. In these decrees, it is
plainly acknowledged that the dissensions and internal revolts
of the said companions, together with the demands and appeals
of strangers, had obliged the said companions assembled in
congregation to enact the following statute, namely:

“‘The Divine Providence having raised up our Society for the
propagation of the Faith, and the gaining of souls, the said
Society can, by the rules of its own institute, which are its
spiritual arms, arrive happily, under the standard of the
Cross, at the end which it has proposed for the good of the
Church and the edification of our neighbours. But the said
Society would prevent the effect of these precious goods, and
expose them to the most imminent dangers, _if it concerned
itself with temporal matters, and which relate to political
affairs and the administration of government_; in consequence
whereof, it has been wisely ordained by our superiors and
ancients, that, confining ourselves to combat for the glory of
God, we should not concern ourselves with matters foreign to
our profession: but whereas, in these times of difficulty and
danger, it has happened, through the fault perhaps of certain
individuals, through ambition and intemperate zeal, that our
institute has been ill spoken of in divers places, and before
divers sovereigns, whose affection and goodwill the Father
Ignatius, of holy memory, thought we should preserve for the
good of the service of God; and whereas a good reputation is
indispensably necessary to make _the vineyard of Christ bring
forth fruits_; in consequence hereof, our congregation has
resolved that we shall abstain from all appearance of evil, and
remedy, as far as in our power, the evils arisen from false
suspicions. To this end, and by the authority of the present
decree of the said congregation, it is severely and strictly
forbidden to all the members of the Society _to interfere in
any manner whatever in public affairs_, even though they be
thereto invited, or to deviate from the institute, through
entreaty, persuasion, or any other motive whatever. The
congregation recommends to the fathers-coadjutors, that they
do propose and determine, with all diligence and speed, such
further means as they may think necessary for remedying this
abuse.’

“We have seen, in the grief of our heart, that neither these
remedies, nor an infinity of others, since employed, have
produced their due effect, or silenced the accusations and
complaints against the said Society. Our other predecessors,
Urban VII., Clement IX., X., XI., and XII., and Alexander
VII. and VIII., Innocent X., XII., and XIII., and Benedict
XIV., employed, without effect, all their efforts to the same
purpose. In vain did they endeavour, by salutary constitutions,
to restore peace to the Church; as well with respect to
secular affairs, with which the Company ought not to have
interfered, as with regard to the missions; which gave rise
to great disputes and oppositions on the part of the Company
with the ordinaries, with other religious orders, about the
holy places, and communities of all sorts in Europe, Africa,
and America, to the great loss of souls, and great scandal of
the people; as likewise concerning the meaning and practice of
_certain idolatrous ceremonies_, adopted in certain places,
in contempt of those justly approved by the Catholic Church;
and further, concerning the use and explanation of certain
_maxims_, which the Holy See has with reason _proscribed as
scandalous, and manifestly contrary to good morals_; and,
lastly, concerning other matters of great importance and prime
necessity, towards preserving the integrity and purity of the
doctrines of the gospel; from which maxims have resulted very
great inconveniences and great detriment both in our days and
in past ages; such as _the revolts and intestine troubles in
some of the Catholic states_, persecutions against the Church
in some countries of Asia and Europe, not to mention the
vexation and grating solicitude which these melancholy affairs
brought on our predecessors, principally upon Innocent XI.,
of blessed memory, who found himself reduced to the necessity
of _forbidding the Company to receive any more novices_; and
afterwards upon Innocent XIII., who was obliged to threaten the
Company with the same punishment; and, lastly, upon Benedict
XIV., who took the resolution of ordaining a general visitation
of all the houses and colleges of the Company in the kingdom of
our dearly beloved son in Jesus Christ, the most faithful King
of Portugal.

“The late apostolic letter of Clement XIII., of blessed memory,
our immediate predecessor, by which the institute of the
Company of Jesus was again approved and recommended, was _far
from bringing any comfort to the Holy See, or any advantage
to the Christian republic_. Indeed this letter was rather
_extorted_ than _granted_, to use the expression of Gregory X.
in the above-named General Council of Lyons.

“After so many storms, troubles, and divisions, every good
man looked forward with impatience to the happy day which
was to restore peace and tranquillity. But under the reign
of this same Clement XIII. the times became more difficult
and tempestuous; _complaints and quarrels were multiplied on
every side; in some places dangerous seditions arose, tumults,
discords, dissensions, scandals, which, weakening or entirely
breaking the bonds of Christian charity, excited the faithful
to all the rage of party hatreds and enmities_. Desolation
and danger grew to such a height, that the very sovereigns,
whose piety and liberality towards the Company were so well
known as to be looked upon as hereditary in their families—we
mean our dearly-beloved sons in Christ, _the Kings of France,
Spain, Portugal, and Sicily—found themselves reduced to the
necessity of expelling and driving from their states, kingdoms,
and provinces, these very Companions of Jesus_; persuaded that
there remained _no other remedy_ to so great evils; and that
this step was necessary in order to prevent the Christians from
rising one against another, _and from massacring each other in
the very bosom of our common mother the Holy Church_. The said
our dear sons in Jesus Christ having since considered that even
this remedy would not be sufficient towards reconciling the
whole Christian world, unless the said Society was _absolutely
abolished and suppressed_, made known their demands and wills
in this matter to our said predecessor Clement XIII. They
united their common prayers and authority to obtain that this
last method might be put in practice, as the only one capable
of assuring the constant repose of their subjects, and the good
of the Catholic Church in general. But the unexpected death of
the aforesaid pontiff rendered this project abortive.

“As soon as by the divine mercy and providence we were
raised to the chair of St Peter, the same prayers, demands,
and wishes were laid before us, and strengthened by the
pressing solicitations of many bishops, and other persons of
distinguished rank, learning, and piety. But, that we might
choose the wisest course in an affair of so much importance,
we determined _not to be precipitate_, but to take due time;
not only to examine attentively, weigh carefully, and wisely
debate, but also, by unceasing prayers, to ask of the Father
of Lights his particular assistance under these circumstances;
exhorting at the same time the faithful to co-operate with
us by their prayers and good works in obtaining this needful
succour.

“And first of all we proposed to examine upon what grounds
rested the common opinion, that the institute of the Clerks
of the Company of Jesus had been approved and confirmed in an
especial manner by the Council of Trent. And we found that
in the said Council nothing more was done with regard to the
said Society, only to except it from the general decree,
which ordained that in the other regular orders, those who
had finished their novitiate, and were judged worthy of being
admitted to the profession, should be admitted thereto; and
that such as were not found worthy should be sent back from the
monastery. The same Council declared, that it meant not to make
any change or innovation in the government of the clerks of the
Company of Jesus, that they might not be hindered from being
useful to God and his Church, according to the intent of the
pious institute approved by the Holy See.

“Actuated by so many and important considerations, and, as
we hope, aided by the presence and inspiration of the Holy
Spirit; compelled, besides, by the necessity of our ministry,
which strictly obliges us to conciliate, maintain, and confirm
the peace and tranquillity of the Christian republic, and
remove every obstacle which may tend to trouble it; having
further considered that the said Company of Jesus can no longer
produce those abundant fruits, and those great advantages,
with a view to which it was instituted, approved by so many
of our predecessors, and endowed with so many and extensive
privileges; that, on the contrary, it was very difficult,
not to say impossible, _that the Church could recover a firm
and durable peace so long as the said Society subsisted_;
in consequence hereof, and determined by the particular
reasons we have here alleged, and forced by other motives
which prudence and the good government of the Church have
dictated, the knowledge of which we reserve to ourselves,
conforming ourselves to the examples of our predecessors, and
particularly to that of Gregory X. in the general Council of
Lyons; the rather as, in the present case, we are determining
upon the fate of a society _classed among the mendicant orders,
both by its institute and by its privileges;—after a mature
deliberation, we do, out of our certain knowledge, and the
fulness of our apostolical power_, SUPPRESS AND ABOLISH THE
SAID COMPANY: we deprive it of all activity whatever, of its
houses, schools, colleges, hospitals, lands, and, in short,
every other place whatsoever, in whatever kingdom or province
they may be situated; we _abrogate_ and _annul_ its statutes,
rules, customs, decrees, and constitutions, _even though
confirmed by oath, and approved by the Holy See or otherwise_;
in like manner we annul all and every its privileges, indults,
general or particular, the tenor whereof is, and is taken to
be, as fully and as amply expressed in the present Brief as
if the same were inserted word for word, in whatever clauses,
form, or decree, or under whatever sanction their privileges
may have been conceived. We declare all, and all kind of
authority, the General, the provincials, the visitors, and
other superiors of the said Society to be FOR EVER ANNULLED
AND EXTINGUISHED, of what nature soever the said authority may
be, as well in things spiritual as temporal. We do likewise
order that the said jurisdiction and authority be transferred
to the respective ordinaries, fully and in the same manner as
the said generals, &c. exercised it, according to the form,
places, and circumstances with respect to the persons and under
the conditions hereafter determined; forbidding, as we do
hereby forbid, the reception of any person to the said Society,
the novitiate or habit thereof. And with regard to those who
have already been admitted, our will is, that they be not
received to make profession of the simple, solemn, absolute
vows, under penalty of nullity, and such other penalties as
we shall ordain. Further, we do will, command, and ordain,
that those who are now performing their novitiate be speedily,
immediately, and actually sent back to their own homes; we
do further forbid that those who have made profession of the
first simple vows, but who are not yet admitted to either of
the holy orders, be admitted thereto under any pretext or
title whatever; whether on account of the profession they
have already made in the said Society, or by virtue of any
privileges the said Society has obtained, _contrary to the
tenor of the decrees of the Council of Trent_.

“And whereas all our endeavours are directed to the great
end of procuring the good of the Church and the tranquillity
of nations; and it being at the same time our intention to
provide all necessary aid, consolation, and assistance to the
individuals or companions of the said Society, every one of
which, in his individual capacity, we love in the Lord with
a truly parental affection; and to the end that they being
delivered on their part from the persecutions, dissensions, and
troubles with which they have for a long time been agitated,
may be able to labour with more success in the vineyard of the
Lord, and contribute to the salvation of souls; therefore,
and for these motives, we do decree and determine that such
of the companions as have yet made professions only of the
first vows, and are not yet promoted to holy orders, being
absolved, as in fact they are absolved, from the first simple
vows, do, without fail, quit the houses and colleges of the
said Society, and be at full liberty to choose such course of
life as each shall judge most conformable to his vocation,
strength, and conscience, and that within a space of time to
be prescribed by the ordinary of the diocese; which time shall
be sufficient for each to provide himself some employment or
benefice, or at least some patron who will receive him into
his house, always provided that the time thus allowed do not
exceed the space of one year, to be counted from the day of
the date hereof. And this the rather, as, according to the
privileges of the said Company, those who have only taken
these first vows may be expelled the order upon motives left
entirely to the prudence of the superiors, as circumstances
require, and without any previous form of process. As to such
of the companions as are already promoted to holy orders, we
grant them permission to quit the houses and colleges of the
Company, and to _enter into any other regular order_ already
approved by the Holy See. In which case, and supposing they
have already professed the first vows, they are to perform
the accustomed novitiate in the order into which they are to
enter according to the prescription of the Council of Trent;
but if they have taken all the vows, then they shall perform
only a novitiate of six months, we graciously dispensing with
the rest. Or otherwise, we do permit them to live at large
_as secular priests and clerks_, always under a perfect and
_absolute obedience to the jurisdiction of the ordinary of the
diocese_ where they shall establish themselves. We do likewise
ordain, that to such as shall embrace this last expedient, a
convenient stipend be paid out of the revenues of the house or
college where they reside; regard being paid, in assigning the
same, to the expenses to which the said house shall be exposed,
as well as to the revenues it enjoyed. With regard to those
who have made the last vows, and are promoted to holy orders,
and who, either through fear of not being able to subsist for
want of a pension, or from the smallness thereof, or because
they know not where to fix themselves, or, on account of age,
infirmities, or other grave and lawful reasons, do not choose
to quit the said colleges or houses, they shall be permitted to
dwell therein, provided always that they _exercise no ministry
whatsoever in the said houses or colleges, and be entirely
subject to the ordinary of the diocese_; that they make no
_acquisitions whatever_, according to the decree of the Council
of Lyons, that they do not alienate the houses, possessions, or
funds which they actually possess. It shall be lawful to unite
in one or more houses the number of individuals that remain,
nor shall others be substituted in the room of those who may
die; so that the houses which become vacant may be converted to
such pious uses as the circumstances of time and place shall
require, in conformity to the holy canons, and the intention
of the founders, so as may best promote the divine worship,
the salvation of souls, and the public good. And to this end a
member of the regular clergy, recommendable for his prudence
and sound morals, shall be chosen to preside over and govern
the said houses; _so that the name of the Company shall be, and
is, for ever extinguished and suppressed_.

“In like manner we declare, that in this general suppression of
the Company shall be comprehended the individuals thereof in
all the provinces from whence they have already been expelled;
and to this effect our will is, that the said individuals,
even though they have been promoted to holy orders, be _ipso
facto_ reduced to the state of secular priests and clerks, and
remain in absolute subjection to the ordinary of the diocese,
supposing always that they are not entered into any other
regular order.

“If, among the subjects heretofore of the Company of Jesus,
but who shall become secular priests or clerks, the ordinaries
shall find any qualified by their virtues, learning, and
purity of morals, they may, as they see fit, grant or refuse
them power of confessing and preaching; but none of them
shall exercise the said holy function without a permission
in writing; nor shall the bishops or ordinaries grant such
permission to such of the Society who shall remain in the
colleges or houses heretofore belonging to the Society, to
whom we expressly and for ever prohibit the administration
of the sacrament of penance, and the function of preaching;
as Gregory X. did prohibit it in the Council already cited.
And we leave it to the consciences of the bishops to see that
this last article be strictly observed; exhorting them to have
before their eyes the severe account which they must render to
God of the flock committed to their charge, and the tremendous
judgment with which the great Judge of the living and the dead
doth threaten those who are invested with so high a character.

“Further, we will, that if any of those who have heretofore
professed the institute of the Company, shall be desirous of
dedicating themselves to the instruction of youth _in any
college or school, care be taken that they have no part in the
government or direction of the same_, and that the liberty of
teaching be granted to such only whose labours promise a happy
issue, _and who shall shew themselves averse to all spirit of
dispute_, and untainted with any doctrines which may occasion
or stir up frivolous and dangerous quarrels. In a word,
the faculty of teaching youth shall neither be granted nor
preserved _but to those who seem inclined to maintain peace in
the schools and tranquillity in the world_.

“Our intention and pleasure is, that the dispositions which
we have thus made known for the suppression of this Society
shall be extended to the members thereof employed in missions,
reserving to ourselves the right of fixing upon such methods as
to us shall appear most sure and convenient for the conversion
of infidels and the conciliation of controverted points.

“All and singular the privileges and statutes of the said
Company being thus annulled and entirely abrogated, we declare
that as soon as the individuals thereof shall have quitted
their houses and colleges, and taken the habit of secular
clerks, they shall be qualified to obtain, in conformity to
the decrees of the holy canons and apostolic constitutions,
cures, benefices without cure, offices, charges, dignities,
and all employments whatever, _which they could not obtain so
long as they were members of the said Society_, according to
the will of Gregory XIII., of blessed memory, expressed in his
bull bearing date September 10th, 1548, which Brief begins
with these words—_Satus superque_, &c. Likewise we grant them
the power which they had not before, of receiving alms for the
celebration of the mass, and the full enjoyment of all the
graces and favours _from which they were heretofore precluded
as regular clerks of the Company of Jesus_.

“We likewise abrogate all the prerogatives which had been
granted to them by their General and other superiors in virtue
of the privileges obtained from the Sovereign Pontiffs, and by
which they were permitted to read heretical and impious books
proscribed by the Holy See; likewise the power they enjoyed of
not observing the stated fasts, and of eating flesh on fast
days; likewise the faculty of reciting the prayers called the
_canonical hours_, and all other like privileges; our firm
intention being, that they do conform themselves in all things
to the manner of living of the secular priests, and to the
general rules of the Church.

“Further, we do ordain, that after the publication of this our
letter, no person do presume to suspend the execution thereof,
under colour, title, or pretence of any action, appeal, relief,
explanation of doubts which may arise, or any other pretext
whatever, foreseen or not foreseen. Our will and meaning is,
that the suppression and destruction of the said Society, and
of all its parts, shall have an immediate and instantaneous
effect in the manner here above set forth; and that under pain
of the greater excommunication, to be immediately incurred
by whosoever shall presume to create the least impediment or
obstacle, or delay in the execution of this our will: the said
excommunication not to be taken off but by ourselves, or our
successors, the Roman Pontiffs.

“Further, we ordain and command, by virtue of the holy
obedience to all and every ecclesiastical person, regular
and secular, of whatever rank, dignity, and condition,
and especially those who have been heretofore of the said
Company, that no one of them do carry their audacity so far
as to impugn, combat, or even write or speak about the said
suppression, or the reasons and motives of it, or about the
institute of the Company, its form of government, or other
circumstance thereto relating, without an express permission
from the Roman Pontiff, and that under the same pain of
excommunication.

“We forbid all and every one to offend any person whatever
on account of the said suppression, and especially those who
have been members of the said Society, or to make use of any
injurious, malevolent, reproachful, or contemptuous language
towards them, whether verbally or by writing.

“We exhort all the Christian princes to exert all that force,
authority, and power which God has given them for the defence
of the holy Roman Church, so that, in consequence of the
respect and veneration which they owe to the Apostolic See,
things may be so ordered, that these our letters have their
full effect, and that they attentively heeding all the articles
therein contained, do publish such ordonnances and regulations
as may prevent all excesses, disputes, and dissensions among
the faithful, whilst they carry this our will into execution.

“Finally, we exhort all Christians, and entreat them by the
bowels of our Saviour Jesus Christ, to remember that we have
one Master, who is in heaven, one Saviour, who has purchased
us by his blood; that we have all been again born in the water
of baptism, through the word of eternal life; that we have all
been declared sons of God, and co-heirs with Jesus Christ;
all fed with the same bread of the Catholic doctrine, and of
the Divine Word; that we are all one body in Jesus Christ, of
which we are members, consequently it is absolutely necessary
that, united by the common bond of charity, they should live
in peace with all men, and consider it as their first duty to
love one another, remembering that he who loveth his neighbour
fulfilleth the law, avoiding studiously all occasion of
scandal, enmity, division, and such-like evils, which were
invented and promoted by the ancient enemy of mankind, in order
to disturb the Church of God, and prevent the eternal happiness
of the faithful, under the false title of schools, opinions,
and even of the perfection of Christianity. On the contrary,
every one should exert his utmost endeavours to acquire that
true and sincere wisdom of which St James speaks in his
canonical epistle, ch. iii. v. 13.

“Further, our will and pleasure is, that though the superiors
and other members of the Society, and others interested
therein, have not consented to this disposition, have not been
cited or heard, still it shall not at any time be allowed them
to make any observations on our present letter, to attack or
invalidate it, to demand a further examination of it, to appeal
from it, make it a matter of dispute, to reduce it to the terms
of law, to proceed against it by the means of _restitutionis
ad integrum_, to open their mouth against it, to reduce it _ad
viam et terminos juris_, or, in short, to impugn it by any way
whatever, of right or fact, favour or justice; and even though
these means may be granted them, and though they should have
obtained them, still they may not make use of them in court
or out of court; nor shall they plead any flaw, subreption,
obreption, nullity, or invalidity in this letter, or any other
plea, how great, unforeseen, or substantial it may be, nor
the neglect of any form in the above proceedings, or in any
part thereof, nor the neglect of any point founded on any law
or custom, and comprised in the body of laws, nor even the
plea of _enormis enormissimæ et totalis læsionis_, nor, in
short, any pretext or motive, however just, reasonable, or
privileged, not even though the omission of such form or point
should be of such nature as, without the same being expressly
guarded against, would render every other act invalid. For all
this notwithstanding, our will and pleasure is, that these
our letters should _for ever and to all eternity be valid,
permanent, and efficacious_, have and obtain their full force
and effect, and be inviolably observed by all and every whom
they do or may concern, _now or hereafter_, in any manner
whatever.

“In like manner, and not otherwise, we ordain that all the
matters here above specified, and every of them, shall be
carried into execution by the ordinary judge and delegate,
whether by the auditor, cardinal, legate _à latere_, nuncio,
or any other person who has, or ought to have, authority or
jurisdiction in any matter or suits, taking from all and every
of them all power of interpreting these our letters. And this
to be executed, notwithstanding all constitutions, privileges,
apostolic commands, &c. &c. &c. And though to render the
abolition of these privileges legal they should have been cited
word for word, and not comprised only in general clauses, yet
for this time, and of our special motion, we do derogate from
this usage and custom, declaring that all the tenor of the said
privileges is, and is to be supposed, as fully expressed and
abrogated as if they were cited word for word, and as if the
usual form had been observed.

“Lastly, our will and pleasure is, that to all copies of the
present Brief, signed by a notary public, and sealed by some
dignitary of the Church, the same force and credit shall be
given as to this original.

“Given at Rome, at St Mary the Greater,
under the seal of the Fisherman, the
21st day of July 1773, in the fifth
year of our Pontificate.”

Immediately after the promulgation of this Brief, the prelates Macedonio and Alfani, accompanied by the Corsican soldiers, presented themselves at the Gesù, called together all the members of the Society, read to them the Brief of Suppression, and dispersed them, for the moment, in different ecclesiastical establishments; the General Ricci being confined to the English College. The two prelates, who were members of a commission appointed to examine and proceed in all this important matter, then took possession of the building, put the seal on all papers and other valuable things, and left the house in the keeping of the soldiers. Other commissioners resorted to the same proceedings in the thirty-one establishments which the Jesuits possessed in Rome; while in the provinces, the bishops received and executed the same orders. Next morning, the Collegio Romano, and all the other different schools of the Jesuits, were taken possession of, and served by the Capuchins. But we must here observe, that even before the Brief was published, the Jesuits had been brought before divers tribunals in Rome, and in other parts of the Papal States, accused and found guilty of various misdemeanours; that several of their houses, as in Bologna Mecerata Frascati, had been, by the bishops, subjected to visitation, and some of them shut up; and that even the possessions, and all the valuable things of the Collegio Romano, had been confiscated to pay creditors. So that it may be said that even had Ganganelli wished to preserve the Jesuits, he would have found it difficult to resist public opinion, which, even in his own dominions, was so decidedly against the order.

It will be perhaps well to take here a retrospective glance, and rapidly examine the progressive march of the famous Society.

As we have seen, ten homeless and penniless enthusiasts, under the guidance of a remarkable and superior intelligence, had decided upon establishing a new religious order in a country already so infested by such leprosy, that the Holy See itself had forbidden the establishment of any new brotherhood. They were without friends, without supporters; they met with many obstacles, which nothing but the courage and indomitable energy of their chief could enable them to overcome. They were obliged to beg, from door to door, a hard piece of bread, and had nothing to shelter their wearied heads but the roofs of hospitals. Yet all difficulties were vanquished, the Society was established, and sixteen years after, in 1556, when Ignatius died, the order numbered more than a thousand members, was established in thirteen provinces, and was in possession of many valuable establishments. A hundred years afterwards, the members of the Society had increased to twelve thousand, the provinces to thirty-four, their wealth and the number of their establishments to a very considerable extent. Already, at this epoch, they boasted of having three saints, eight or ten martyrs, and ten or twelve of Loyola’s disciples had sat in the College of Cardinals. At the time of the Suppression, the Society numbered _thirty-nine_ houses of professed members, 669 colleges, 61 novitiates, 196 seminaries, 335 residences, 223 missions, and 22,782 members, dispersed all over the surface of the earth. The order then reckoned, as its chief glory, in the register of its members, 24 cardinals, 6 electors of the empire, 19 princes, 21 archbishops, 121 titular bishops (so much for the article in the Constitutions which forbids the member to accept of any dignity), 11 martyrs, and 9 saints.

We wish we could give, with an equal degree of exactness, the amount of their fortune, raised by some to a fabulous amount, and by others represented as very insignificant. Nevertheless, we shall try to come to a fair estimate of the whole, from what we know, from their own confession, to have been a part of it.

Crétineau gives a very minute detail of the fortune possessed by the Jesuits in France; and the total sum, according to his calculations, amounted to 58 millions of francs.[398] In the same volume, at page 303, the same historian says that the fortune the fathers possessed in Spain was much more considerable—_beaucoup plus considerable_—than that they had in France; let us, then, say 80 millions; while that which they possessed in Austria, according to the same authority, amounted to 125 millions.[399] So that the total sum of their fortunes in those three estates amounted, by their own account, to 263 millions of francs. We, who know almost all the establishments they had in Italy, do not hesitate to say that what they possessed there amounted to an equal sum, 263. Now, let us add to these 526 millions their other possessions in Belgium, Poland, in the remainder of Germany, in Portugal, in other small states, and in those rich mercantile establishments in both Indies, and we think it may be boldly asserted that their fortune amounted, in the whole, to a sum certainly not short of 40 millions sterling. So much for the article of the Constitution recommending _holy poverty as the bulwark of religion_. To this prodigious and almost incredible amount of property—which, however, was not all productive, part of it consisting in houses and colleges—the reverend fathers added the annual income arising from pensions, or incomes assigned by princes, towns, or chapters for the maintenance of divers colleges, some of which assignments were so considerable as to amount to £3000 yearly. Besides this, they had the annual revenues arising from the presents which twice a year they received from two or three hundred thousand pupils; the emoluments received by some of them as private tutors, agents, or stewards of great families; and, lastly, the——alms!!! Is not that a wonderful and astonishing fact, which proves forcibly the cunning and cleverness of those monks, who, to appearance, had nothing at heart but the conversion of souls and the gratuitous education of children, and who were able, in the space of 230 years, to accumulate the immense sum of forty millions sterling?

However, when Ricci was examined, he swore that he had no hidden treasures nor money laid out at interest; and we suppose that the good father, not to tell an untruth, must have added secretly after the words, _we have no hidden treasures_, “in the places where you have looked for them, or where you supposed them to exist.” We know, however, that after the Jesuits had been driven from France, Spain, Naples, and Parma, “they were so terrified, that Father Delci started instantly for Leghorn, carrying off the treasures of the order, with the intention of transporting them to England; but the General, who was less pusillanimous, stopped him in his flight.”[400] What then became of all the moneys and valuable things which the Jesuits possessed, since little or nothing was found in their establishments? This is a mystery which we are not able to explain. We can conceive, and every one may easily imagine, that the Jesuits, who, during the last twelve years of their existence, expected to be suppressed from day to day, were not so simple as to leave their transportable wealth at the mercy of their enemies; but we would not hesitate to affirm that the Society must have possessed a large treasure at the time, though, what became of it, we cannot say. Indeed they were so cautious, and so eager to accumulate specie, that for many years the revenues of the Collegio Romano were not employed for its maintenance, and the fathers preferred having their immovable possessions confiscated to pay its debts, in lieu of disbursing money. We know also, that when they were re-established in 1814, they at once got up their establishments in the most splendid style, and soon after made many acquisitions. How did they come by the means by which all this was effected? Was it the ancient treasure? and who had it in charge during all the forty years of their legal suppression? This rather resembles a romance than pure historical truth, and we have no means whatever of elucidating it.

Meanwhile a commission was named to commence proceedings against Ricci and some others of his brethren. The old General, when interrogated, answered with sufficient simplicity, and without any apparent resentment. He enlarged on the innocence of the Society, and protested that he had neither concealed nor lent out at interest any money; and of all the accusations that were brought against him, he only admitted that he had a correspondence with the King of Prussia; we shall see afterwards for what purpose.

About two months after, Ricci, the assistants, the secretary of the order, the Fathers Favre, Forrestier, Gautier, and some others, were sent to the Castel St Angelo, the state prison. The crimes of which they were accused and convicted were, that they had attempted, both by insinuations, and by more open efforts, to stir up a revolt in their own favour against the Apostolic See; that they had published and circulated throughout all Europe libels against the Pope, one of which had for its title, _De Simoniaca electione fratris Ganganellii in Summum Pontificem_—Simoniacal election of brother Ganganelli to the office of Chief Pontiff; while Favre, Forrestier, and Gautier were loudly repeating everywhere that the Pope was the Antichrist, and that the five cardinals of the commission were to be compared to the five propositions of Jansenius.[401] And in the following chapter, we shall see that they did not confine their anger to threatenings and imprecations.