The internal Jesuit-Sam's private opinion of the historical Jesuit, inside and out-Corruptions of the Missions—Heathenism out-heathened in India

BUT we have seen enough of the internal Jesuit; the entire structure of the incarnated machine, with all its hideous enginery of evil, has been revealed to us; let us now regard him as the external man, historically as holding his place among the brotherhood of mankind.

That brotherhood to which he alone has proven himself the monstrous recreant; that brotherhood against which his fratricidal malice has perpetually wielded the assassin's weapon beneath the assassin's cloak; that brotherhood against which this Jesuit Judas has betrayed with the kiss, and for the thirty pieces of silver, too; that brotherhood, unto the grievous oppressing of which, he, with the accursed mark of Cain, beneath the whitewash on his brow, has ever abetted the tyrant and oppressor, upholding with a sanctimonious unction, the bloated arm of massacre, whose carnivals have been St. Bartholomew's days; whose spiritual ecstaticisms have been in the debauchment of the consciences of kings and queens, and the ravishment of provinces and of nations; whose darling pieties have been death-bed triumphs over dotard superstition; whose chiefest glory is in having been extirpated, as a slow and silent fungus from the bosom of every nation of Europe, at one time or another; and then with the indestructible vitality of evil, to have forced its cancerous roots to sprout again through the old cicatrice; whose greatest honor is to have grown fat, and flourished apace, battening upon the juices of that offal of ignorance, upon which it has nourished

mankind, as the ant feeds its aphide, that it may live upon its milk.

To be sure, the ant drinks the milk of another insect, yet it is of a different race; but you, amiable Jesuit, have indulged a cannibal proclivity for the milk of your own. Outheroding Herod, out-vulturing the vulture, ye have preyed upon the minds and souls of men. The spiritual carrion on which ye gloat, has been a decay within the moral atmosphere which the exhausting suction of your vampire presence has produced; and ye have gone about among the nations, rejoicing in your rags, your lank, cadaverous fingers, with their filthy nails resembling most the ghoul that digs at charnels.

And yet, ye, the assassins of kings, the conspirators against the peace of nations, familiars of poison, of the "dagger and the rope," ye have set up to have been, forsooth, the mild conservators of learning, the intelligent disseminators of its luminous rays to the benighted regions of paganism. Your boast, your vaunt has been, that ye alone have carried light into the dark places; that, under the inspiration of your diabolical motto, ad majoram dei gloriam, the arts have been protected, letters encouraged, and all the subordinate conditions of civilization advanced. "Ad majoram gloriam" Loyola! and the "Company of Jesus" is the true interpre

tation.

That this is the true meaning of this hideous myth, we will take their own authorities, quoting from the origin of Jesuit Missions. After the death of Xavier, who was their first missionary to India, and who also appears to have been the first self-deluded "Knight-errant of an idea," plausible and imposing enough in itself, we find that the society reasserts its legitimacy in his successor.

The man who, after Xavier, had the greatest success in India, but who also perverted the character of the mission, and introduced the most abominable idolatry, was Father Francis Nobili. He arrived in Madura in 1606, and was surprised that Christianity had made so little progress in so long a time, which he attributed to the strong aversion which the Indian had for the European, and to the fact that the Jesuits, having addressed themselves more especially to the Pariahs, had caused Christ to be considered as the Pariah's

God. He therefore resolved to play the part of a Hindoo and a Brahmin. After having learned, with wonderful facility, their rites, their manners, and their language,† he gave himself out as a Saniassi, a Brahmin of the fourth and most perfect class; and with imperturbable impudence, he asserted that he had come to restore to them the fourth road to truth, which was supposed to have been lost many thousands of years before. He submitted to their penances and observances, which were very painful; abstained from everything that had life, such as fish, flesh, eggs; respected their prejudices, and, above all, the maintenance of the distinction of classes. It was forbidden the catechumen Pariah to enter the same church with the Sudra or Brahmin converts. All this was the beginning of those heathen ceremonies and superstitions with which the Christian religion was contaminated.

Great care was taken by these Roman Saniassi that they might not be taken for Feringees,§ and still greater care not to hurt the prejudices of the Hindoos. We might multiply quotations ad infinitum, to prove our assertions, but we shall content ourselves with two. "Our whole attention," writes Father de Bourges, "is taken up in our endeavor to conceal from the people that we are what they call Feringees; the slightest suspicion of this would prove an insurmountable obstacle to our success." And Father Mauduit writes: "The catechist of a low caste can never be employed to teach Hindoos of a caste more elevated. The Brahmins and the Sudras, who form the principal and most numerous castes, have a far greater contempt for the Pariahs, who are beneath them, than princes in Europe can feel for the scum of the people. They would be dishonored in their own country, and deprived of the privileges of the caste, if ever they listened to the instructions of one whom they look upon as infamous. We must, therefore, have Pariah catechists for the Pariahs, and Brahminical catechists for the Brahmins, which causes us a great deal of difficulty. Some time ago,

"Ranke's Hist. of the Popes, vol. ii, p. 231. English translation. † Juvencius' Hist. Soc. Jesu, pars v. tome ii, lib. xviii.

Lettres Edif., tome x, p, 324.

§ Feringe was the name given by the Hindoos to the Portuguese. || Lettres Edif., tome xxi, p. 77.

a catechist from the Madura mission begged me to go to Pouleour, there to baptize some Pariah catechumens, and to confess certain neophytes of that caste. The fear that the Brahmins and Sudras might come to learn the step I had taken, and thence look upon me as infamous, and unworthy ever of holding any intercourse with them, hindered me from going. The words of the holy apostle Paul, which I had read that morning at mass, determined me to take this resolution-Giving no offense to any one, that your ministry might not be blamed.' (2 Cor. vi, 3.) I therefore made these poor people go to a retired place, about three leagues from here, where I myself joined them during the night, and with the most careful precautions, and there I baptized nine."o

CHAPTER XXIV.

Jesuit Oppression-Their Policy in Foreign Missions-Their Beneficence toward the primitive Races of America-Death of the Incendiary, Wolf, the Jesuit Priest.

WE have here a fair specimen, given in the last chapter, of the manner in which the Jesuit missionary has conserved and enlightened the barbarous nations of the old world; we will now furnish some few examples of his enlightening processes in the New World. It seems that unlucky Paraguay was the first country set apart for the special ministrations of this most holy Order. It was deliberately designed by their crafty and politic General, Acquiviva, to erect this noble country into a Jesuit principality, which was to be a sort of penal colony, to which the more worthless lazaroni of the Order might be consigned in a kind of "honorable exile," as we suppose, as the monks of other orders who had accompanied the Conquestadors under the Pizarros, had openly instigated them to the perpetration of every conceivable outrage and cruelty upon the helpless nations, it be came the policy of the cunning Jesuits, in conformity with their unvarying course, to compel as strong a contrast as possible with their brother monks, by their own conduct toward these people; they therefore became marvelously god-like and beneficent in their relations to them, showering them. with blessings, and with presents on all occasions, until the hearts of a simple people were won, as to the use they made of them when won, we shall proceed to relate historically concerning the "reductions," as they were called in Paraguay, and "Missions," as they were known further north.

To keep these people in a state of dependence and submission, the Jesuits had secluded them from the rest of the