Mysticism and its Results Part 3

Have there existed within their jurisdiction, confraternities, with secular power, directly or indirectly under their control, seeking by secret measures to manage the government of the nations of this earth?

That great Creator, whose word is truth which can not change, declared as law to govern all his creatures, "THOU SHALT NOT KILL." What saith history of those who claim to have acted in his name? Why, and in what manner did they act? {79}

The south of France in the twelfth and thirteenth centuries became a scene of blood, the immediate cause of which was the erections of the "tribunals of faith," better known to us as a secret society called "THE INQUISITION."

Innocent III., who ascended the papal chair in 1198, conceived the project thereof, to extirpate the rebellious members of the church--the Albigenses--and to extend the papal power at the expense of the bishops: and his successors carried out his plan. This tribunal, "_the holy office_"

or "inquisition" (sanctum officium), was under the immediate direction of the papal chair: it was to seek out heretics and adherents of false doctrines, and to p.r.o.nounce its dreadful sentence against their fortune, their honor, and _their lives_, without appeal. The process of this tribunal differed entirely from that of the civil courts. The informer was not only concealed, but rewarded by the inquisition. The accused was obliged to be his own accuser. Suspected persons were secretly seized and thrown into prison. No better instruments could be found for inquisitors than the mendicant orders of monks, particularly the Franciscans and Dominicans, whom the pope employed to destroy the heretics, and inquire into the conduct of bishops. Pope Gregory IX., in 1233, completed the design of his predecessors, and, as they had succeeded in giving these inquisitorial monks, who were wholly dependent on the pope, an unlimited power, and in rendering the interference {80} of the temporal magistrates only nominal, the inquisition was successively introduced into several parts of Italy, and into some provinces of France; its power in the latter country being more limited than in the former. The tribunals of faith were admitted into Spain in the middle of the thirteenth century, but a firm opposition was made to them, particularly in Castile and Leon, and the bishops there maintained their exclusive jurisdiction in spiritual matters.

For a time this power waned, when, afterward in the fifteenth century, it a.s.sumed an aspect truly alarming. Three religions then prevailed in Spain: Christians, Jews, and Mahommedans. The power of the n.o.bles was a bar, at the same time, to the absolute power of Ferdinand and Isabella. But this engine of religious tyranny accomplished their ends, and became the most powerful instrument of their policy. Owing to the fanatical preaching of Fernando Nunez, who taught the persecution of the Jews to be a good work, popular tumults prevailed, in which this people was plundered, robbed, and murdered. Cardinal Mendoza, at Seville, in 1477, condemned and punished many who persevered in opposition to the doctrines of his faith.

Mendoza recommended the establishment of the inquisition to Ferdinand and Isabella. Dependent entirely upon the court, what better engine could they use to render their power absolute, by confiscation of estates to fill their treasury, and to limit the {81} power of the n.o.bles and superior clergy? In the a.s.sembly of the estates, therefore, held at Toledo, 1480, in spite of all opposition, it was determined to establish a tribunal, under the name of the general inquisition (_general inquisicion suprema_). This was opened in Seville, 1481. Thomas de Torquenada, prior of the Dominican convent at Segovia, father-confessor to Mendoza, had been appointed first grand inquisitor by the king and queen, in 1478. The peaceful teachings of the meek and lowly Jesus do not seem to have had much influence on this political Boanerges. He had two hundred familiars, and a guard of fifty hors.e.m.e.n, but he lived in continual fear of poison. The Dominican monastery at Seville soon became insufficient to contain the numerous prisoners, and the king removed the court to the castle in the suburb of Triana. At the first _auto da fe_ (act of faith), seven apostate Christians were burnt, and the number of penitents was much greater. Spanish writers relate that above seventeen thousand were given up to the inquisition. More than two thousand were condemned to the flames the first year, and great numbers fled to neighboring countries. The then pope, Sixtus IV., opposed the establishment of this court, as being the conversion of an ecclesiastical into a secular tribunal: but he was compelled to submit to circ.u.mstances, and actually promulgated a bull subjecting Aragon, Valencia, and Sicily, the hereditary dominions of Ferdinand, to the {82} inquisitor-general of Castile. The introduction of the new tribunal was attended with risings and oppositions in many places, excited by the cruelty of the inquisitors, and encouraged, perhaps, by the jealousy of the bishops. Saragossa and other places refused admission to the inquisitors, many of whom lost their lives; but the people were obliged to yield in the contest; and _the kings not only became the absolute judges in matters of faith, but the honor, property, and life of every subject were in their hands_. The political importance of this inst.i.tution may be estimated by the following statement.

In every community, the grand inquisitor must fix a period, from thirty to forty days, within which time heretics, and those who have lapsed from the faith, shall deliver themselves up to the inquisition. Penitent heretics and apostates, although pardoned, could hold no public office, nor become lessees, lawyers, physicians, apothecaries, or grocers; nor wear gold, silver, or precious stones; nor ride; nor carry arms; during their whole life, under a penalty of being declared guilty of a relapse into heresy: and they were obliged to give up a part of their property for the support of the war against the Moors. Those who did not surrender themselves within the time fixed were deprived of their property irrevocably. The absent, also, and those who had been long dead, could be condemned, provided there was sufficient evidence against them. The bones of those who were condemned after death were dug up, {83} and the property which they had left escheated to the king.

At first the jurisdiction of the inquisition was not accurately defined; but it was regularly organized by the ordinance of 1484, establishing branches in the different provinces of Spain, under the direction of the inquisitor-general. The inquisitor-general presided, with aid of six or seven counsellers nominated by the king; and his officers were a fiscal (or quasi prosecuting attorney), two secretaries, a receiver, two relators, a secuestrador (or escheator), and officials. In an ordinance of 1732, it was made the duty of all believers, to inform the inquisition, if they knew any one, living or dead, present or absent, who had wandered from the faith, who did observe, or had observed the laws of Moses, or even spoken favorably of them: if they knew any one who followed, or had followed the doctrines of Luther; any one who had concluded an alliance with the devil, either expressly or virtually; any one who possessed any heretical book, or the Koran, or the Bible in the Spanish tongue; or, in fine, if they knew any one who had harbored, received, or favored heretics. If the accused did not appear at the third summons he was excommunicated. From the moment that the prisoner was in the power of the court he was cut off from the world.

Then followed tortures, solitary confinement, and death in flames, with every attendant of abject humiliation, while his name, with that {84} of his children and grand-children, was officially declared infamous. Napoleon crushed this monstrous iniquity December 4, 1808. According to the estimate of Llorente, the number of victims of the Spanish inquisition, from 1481 to 1808, amounted to 341,021 persons.

In Portugal the inquisition was established in 1557. Whence they also carried a branch of it to Goa, in the East Indies; in like manner as the Spaniards established one in America.[94]

From the earlier days, however, of the Christian religion we find a select few known as the MYSTICS, steadily pursuing a peaceful course in the investigation of truth. Of them it is said, that they exercised a powerful influence both upon life and literature: and, although the inculcation of meekness and self-humiliation paralyzed active exertion, and a life devoted to emotions and sentiments occasionally produced fanaticism, yet this influence, especially in the middle ages was highly beneficial. John Tauler, of Strasbourg, Henry Suss, of Constance, and Thomas a Kempis, were active mystics, and eminent among their fraternity which was called "the brethren of the common life." Theirs was a religion of feeling, poetry, and imagination, in contrast with philosophical rules and forms of reasoning, as taught by the school-men. They excused their fanaticism, by appealing to the words of St. Paul: {85} "The spirit prays in us by sighs and groans that are unutterable." Now, if the spirit, say they, prays in us, we must resign ourselves to its motions, and be swayed and guided by its impulse, by remaining in mere inaction. Hence, pa.s.sive contemplation they considered the highest state of perfection. The number of the mystics increased in the fourth century under the influence of the Grecian fanatic, who gave himself out as Dionysius, the Areopagite, a disciple of St. Paul, and probably lived about this period; and by pretending to higher degrees of perfection than other Christians, and practising greater austerities, their cause gained ground, especially in the eastern provinces in the fifth century. A copy of the pretended works of Dionysius, was sent by Balbus to Louis the Meek, in the year 824, which kindled the flame of mysticism in the western provinces, and filled the Latins with the most enthusiastic admiration of this new religion. In the twelfth century these mystics took the lead in their method of expounding Scripture; and by searching for mysteries and hidden meanings in the plainest expressions, forced the word of G.o.d into a conformity with their visionary doctrines, their enthusiastic feelings, and the system of discipline which they had drawn from the excursion of their irregular fancies. In the thirteenth century they were the most formidable antagonists of the schoolmen, and toward the close of the fourteenth many of them resided and propagated their tenets in {86} almost every part of Europe. In the fifteenth century they had many persons of distinguished merit in their number; and in the sixteenth, previously to the Reformation, it is said that the only true sparks of real piety were to be found among them.[95]

Let us, then, examine the rise of confraternities attached to, and of, the Christian church, yet not necessarily more than its other laity ent.i.tled to authority which they afterward usurped.

Monachism took its rise in the East, where a solitary and contemplative life, devoted to the consideration of divine subjects, had always been considered more meritorious than active exertion. This calling was gradually adopted by so many, that at the end of the third century, the Egyptian Antonius, who had cast away his vast possessions, and chosen the desert for his residence, collected together the hitherto dispersed anchorites (monachi) into fenced places (monasteria, caen.o.bia, claustra, cloisters), that they might live together in fellowship; and his disciple, Pachomius, soon gave the brotherhood a rule. Monachism soon extended to the west. In the sixth century, Benedict, of Nursia, established the first monastery on Mount Casius, in Lower Italy, and became, by this means, the founder of the widely-spread order of Benedictines, which rapidly extended itself among all nations, and built many convents. These monasteries, erected, for the most part, in {87} beautiful and remote situations, and the inhabitants of which were obliged to take the three vows of chast.i.ty (celibacy), personal poverty, and obedience, proved in those days of lawlessness and barbarism, a blessing to mankind. They converted heaths and forests into flourishing farms. They afforded a place of refuge (asylum) to the persecuted and oppressed. They enn.o.bled the rude minds of men by the preaching of the Gospel. They planted the seeds of morality and civilization in the bosoms of the young by their schools for education. And they preserved the remains of ancient literature and philosophy from utter destruction. Many of the Benedictine monasteries were the nurseries of education, the arts, and the sciences, as St. Gallen, Fulda, Reichenau, and Corvey (in Westphalia), and many others. When the Benedictine order became relaxed, the monastery in Clugny, in Burgundy, separated itself from them in the tenth century, and introduced a more rigid discipline. In the twelfth century the monks of Clugny numbered upward of two thousand cloisters. But this order, also, soon proved insufficient to satisfy the strong demands of the middle age, against the allurements of sin, and the seductions of the flesh; so that, at the end of the eleventh century, the Cistercians, and, a few decades later, the Premonstrants sprang up: the former in Burgundy (Citeaux), the latter in a woody country near Laon (Premontre). The order of Carthusians, founded about the year {88} 1084, which commenced with a cloister of anchorites (Carthusia, Chartreuse) in a rugged valley near Gren.o.ble, was the most austere in its practice. A life of solitude and silence in a cell, a spare and meagre diet, a penitential garment of hair, flagellations, and the rigid practices of devotional exercises, were duties imposed upon every member of this fraternity.

They deserve, at our hands, the full benefit of an honest and severe Christian effort to find out and nurture truth; so long as government and political power did not control them. History next tells us of the so-called "MENDICANT ORDERS." They originated in the thirteenth century, and this establishment was productive of remarkable results. Francis of a.s.sisi (A.D. 1226), the son of a rich merchant, renounced all his possessions, clothed himself in rags, and wandered through the world, begging, and preaching repentance. His fiery zeal procured him disciples, who, like himself, renounced their worldly possessions, fasted, prayed, tore their backs with scourges, and supplied their slender wants from voluntary alms and donations. The order of Franciscans then spread rapidly through all countries. About the same time arose the order of Dominicans, or preaching monks, founded by an ill.u.s.trious and learned Spaniard, Dominicus. Their chief objects were the maintenance of the predominant faith in its considered purity, and the extinction of heretical opinions.

In {89} carrying these out, they became endowed with the greatest worldly and temporal privileges, received the powerful patronage of the pope, gradually obtained the chairs in the universities, and took the lead in the murder of their fellow creatures through the inquisition. What a temptation to brawling mendicants, too lazy to earn a living, authorized to beg, and the supple tools of political leaders; and all this by a mysterious society, under the guise and pretence of the Christian religion! Laic tools for such clerical workmen!

While, from the mystics of that date, valuable works have been preserved, what has been left us from these mendicant orders? Anything save the cry of blood from the earth? Aught else than servile obedience in accomplishing the mandates of those in power?

In the eleventh century, the crusades had given rise to a singular cla.s.s of men, half-military, half-monk. They had their secret means of recognition, a peculiar garb, and a professed object. Religion was the motive cause, while science and philosophy seem to have been secondary with them. They were knights, of three orders, viz.: the Knights of St. John, or Hospitallers; the Templars; and the Teutonic Knights. The Knights of St.

John are known equally by the name of the Knights of Malta, because, in 1530, Charles V. granted them the islands of Malta, Gozzo, and Comino, on condition of perpetual war {90} against the infidels and pirates, and the restoration of these islands to Naples, if the order should succeed in recovering Rhodes. The chief of this order had immense possessions in most parts of Europe. Their chief was called _Grand Master of the Holy Hospital of St. John of Jerusalem_, and _Guardian of the Army of Jesus Christ_. He was chosen by vote, and lived at La Villette in Malta. Foreign powers addressed him as _Altezza eminentissima_. His income equalled a million of guilders annually. This order still exists. Originally the affairs of the order were exercised by "THE CHAPTER," which consisted of eight balliages (_ballivi conventuali_), of the different languages of which the knights of the order consisted, that is, Provence, Auvergne, France, Italy, Aragon, Germany, Castile, and England. The lands of these ballivi conventuali of languages were divided into three cla.s.ses, priories, balliages, and commanderies. Of the priories the German had the preference, and was called the Grand Priory.

This confraternity were free-masons. And their organization was framed accordingly. Such was their kindness and benevolence to a wandering and unprotected pilgrim, that when afterward accosted on his journey with the customary inquiry, "Whence came you?" one and mult.i.tudes would answer, "From a lodge of the Holy St. John of Jerusalem," having experienced their hospitality and kindness in their pilgrimage. Their duty was to nurse, accommodate, {91} and protect pilgrims to the Holy Land: and everywhere on their travels, in whatever country, these lodges (or _hutten_) were found for their comfort.

In the beginning of the twelfth century a secret order was formed, "for the defence of the Holy Sepulchre, and the protection of Christian Pilgrims."

They were first called "The poor of the Holy City," and afterward a.s.sumed the appellation of "Templars," because their house was near the Temple. The order was founded by Baldwin II., then king of Jerusalem, with the concurrence of the pope.

Many of the n.o.blest knights connected themselves therewith, and they became known, then, as the KNIGHTS TEMPLARS.

But the order degenerated, became faithless to their vows, and used the wealth and power they had attained in such manner as to occasion their public condemnation.

In the beginning of the fourteenth century a sect of soi-disant philosophers appeared, known as the ROSICRUCIANS. They bound themselves together by a solemn secret, which they all swore inviolably to preserve; and obliged themselves, at their admission into the order, to a strict observance of certain established rules. They pretended chiefly to devote themselves to medicine, but above all that, to be masters of important secrets, and among others, that of the philosopher's stone; all which they affirmed to have received by tradition from the ancient Egyptians, {92} Chaldeans, the Magi, and the Gymnosophists. By their pretences that they could restore youth, they received the name of _Immortelles_. Their pretension to all knowledge, acquired for them the t.i.tle of _Illuminati_.

For years they were lost sight of. Consequently, when in later years they once more appeared under their original organization, they have been recognised as "_The invisible brothers_." Their name is not, as generally supposed, derived from _rosa_ and _crux_: but it is from _ros_ (dew), the then supposed solvent of gold, and _crux_ (the cross). To see, perhaps, a badge of this order, mark the arms of Luther! a cross placed upon a rose.

True, a mistake as to the definition, yet does it not indicate the reason of its use politically and otherwise?

Pa.s.sing by, then, the middle ages, we commence a new era with the rise and progress of a religious secret order, without a parallel in the history of the world; one which has risen in influence and power far above all the other orders of the church, prohibiting its members to accept office in the church, yet which, in the art of ruling, has excelled the governments of the world hitherto, no less than any of its ecclesiastical rivals of any age or country.

The Society of Jesus--known as THE JESUITS--early raised itself to a degree of historical importance unparalleled in its kind. This order was founded (1539) by Ignatius Loyola, who called it the Society of Jesus, in consequence of a vision, and bound the {93} members, in addition to the usual vows of poverty, chast.i.ty, and implicit obedience to their superiors, to a fourth, viz: to go, unhesitatingly, and without recompense, whithersoever they should be sent, as missionaries for the conversion of infidels and heretics, or for the service of the church in any other way, and to devote all their powers and means to the accomplishment of the work.

The intention of Ignatius Loyola was originally directed rather to mystic and ascetic contemplations; but the order, from the nature of its fourth vow, soon took a shape adapted to the wants of the church.

The origin of this society seems to have been a vision to the over-wrought mind of Loyola: may we call it a temporary inflammation of the brain? He was a Spaniard of very warm imagination, and a man of great sensibility. He declared he saw Mary, the mother of Jesus, in a vision: that she gave him the power of chast.i.ty: that Jesus and Satan appeared to him in the form of military officers enlisting men for service; whereupon he followed Christ.

The society designated their object by Loyola's motto--_Omnia ad majorem Dei gloriam_. The intimate union of this society has been insured by severe trials, constant inspection, and unconditional obedience. Thoroughly organized by past experience, it now quietly pursues a policy deep, powerful, and difficult to be met on account of its mysticism. After Loyola's death the society was farther developed by Lainez, {94} and after him, by Aquaviva, men of deep knowledge of mankind, and steadfast purpose, who became the real authors of the present society. The seat of the society was, in so far, in Rome, as the general of the order resided there, with the committee of the society, and the monitor, who, totally independent of him, controlled the general as if he were his conscience. The order was divided into provinces, each of which was superintended by a provincial.

Under the care of these officers were the professed-houses, with each a praepositus at its head, and the colleges, with each a rector. In the latter there were also novices. The mutual dependence of all parts of the system resemble the structure of a well-built fabric. The relations of subordination are so well ordered that the society is _simplex duntaxat unum_, without interrupting the free will of the individual, as is said, who only had to obey in permitted things.

The popes Paul III. and Julius III., seeing what a support they would have in the Jesuits against what is usually called "the Reformation," which was rapidly gaining ground, granted to them privileges such as no body of men, in church, or state, had ever before obtained. They were permitted not only to enjoy all the rights of the mendicant and secular orders, and to be _exempt from all episcopal and civil jurisdiction_ and taxes, so that they acknowledged no authority but that of the pope and the superiors of their order, and were permitted to exercise every {95} priestly function, parochial rights notwithstanding, among all cla.s.ses of men, even during an interdict; but, also (what is not even permitted to archbishops unconditionally), they could absolve from all sins and ecclesiastical penalties, change the objects of the vows of the laity, acquire churches and estates without further papal sanction, erect houses for the order, and might, according to circ.u.mstances, dispense themselves from the canonical observance of hours of fasts and prohibition of meats, and even from the use of the breviary. Besides this, their general was invested with unlimited power over the members; could send them on missions of every kind, even among excommunicated heretics; could appoint them professors of theology at his discretion, wherever he chose, and confer academical dignities, which were to be reckoned equal to those given by universities.

These privileges, which secured to the Jesuits a spiritual power almost equal to that of the pope himself, together with a greater impunity, in point of religious observance, than the laity possessed, were granted them to aid their missionary labors, so that they might accommodate themselves to any profession or mode of life, among heretics, and infidels, and be able, wherever they found admission, to organize Catholic churches without a further authority. A general dispersion, then, of the members throughout society with the most entire union and subordination, formed the basis of their const.i.tution. {96}

In the education of youth, there has been a very unjust charge against them, that is, that they mutilated the cla.s.sics. Would to G.o.d that every pure Christian would follow such an example; and that we might thereby present such an expurgated edition, as would create all the good they may contain, devoid of evil. Any who have read Virgil, Ovid, Terence, or other cla.s.sic works, must acknowledge this necessity. Even Shakespeare's plays can not be read, as printed, in a modest company. There is not, either, any prudery in this. And, accordingly, a family expurgated edition has been published by Dr. Bowdler, demanding a far greater circulation than it may have as yet received. Praise, then, be awarded to all instructors of youth who will promote such expurgation from the cla.s.sics as will blot out their immorality!

The lat.i.tude in which this society has understood its rights and immunities has given occasion to fear an unlimited extension and exercise of them, dangerous to all existing authority, civil and ecclesiastical, as the const.i.tution of the order, and its erection into an independent monarchy in the bosom of other governments, have a.s.sumed a more fixed character.

This society seems to have been divided into different ranks or cla.s.ses.

The _novices_, chosen from the most talented and well-educated youths, and men without regard to birth or external circ.u.mstances; and who were tried for two years, in separate {97} novitiate houses, in all imaginable exercises of self-denial and obedience, to determine whether they would be useful to the purposes of the order, were not ranked among the actual members, the lowest of whom are the _secular coadjutors_, who take no monastic vows, and may, therefore, be dismissed. They serve the order partly as subalterns, partly as confederates, and may be regarded as the people of the Jesuit state. Distinguished laymen, public officers, and other influential personages (e.g., Louis XIV., in his old age), were honored with admission into this cla.s.s, to promote the interests of the order. Higher in rank, stand the _scholars_ and _spiritual coadjutors_, who are instructed in the higher branches of learning, take upon themselves solemn monastic vows, and are bound to devote themselves particularly to the education of youth. These, as it were, the artists of the Jesuit community, are employed as professors in academies, as preachers in cities, and at courts; as rectors, and professors in colleges, as tutors and spiritual guides in families which they wish to gain or to watch, and as a.s.sistants in the missions. Finally, the n.o.bility, or highest cla.s.s, is made up of _the professed_, among whom are admitted only the most-experienced members, whose address, energy, and fidelity to the order, have been eminently tried and proved. According to one statement, they make profession, that is, take the vows of their order, by binding themselves in addition to the common {98} monastic vows by the fourth vow, to the undertaking of missions, among whom they consider heathen and heretics, as governors in colonies in remote parts of the world, as father-confessors of princes, and as residents of the order in places where it has no college.

They are entirely exempt, on the other hand, from the care of the education of youth. None but the professed have a voice in the election of a general, who must himself be of their number, and who has the right of choosing from them the a.s.sistants, provincials, superiors, and rectors. The general holds his office for life, and has his residence in Rome, where he is attended by a monitor, and five a.s.sistants or counsellors, who also represent the five chief nations: the Italians, Germans, French, Spanish, and Portuguese. He is the centre of the government of the whole order, and receives monthly reports from the provincials, and one every quarter from the superiors of the professed-houses, from the rectors of the colleges, and from the masters of the novices. These reports detail all remarkable occurrences, political events, and the characters, capacities, and services of individual members, and thereupon the general directs what is to be done, and how to make use of tried and approved members. All are bound to obey him implicitly, and even contrary to their own convictions. There is no appeal from his orders.

Loyola died July 31, 1556, leaving to the order a sketch of this const.i.tution, and a mystical treatise {99} called "Exercitia Spiritualia,"

which work occupies the first four weeks of every novice. The rapid increase of the order, and the previous purity of Loyola's life, obtained canonization for him in 1662. Their first great missionary was St. Francis Xavier, whose labors (1541) in the Portuguese East Indies, where he died ten years afterward, have obtained for him the name of "the apostle of India", and the honor of canonization. We are told that, at Goa, Travancore, Cochin, Malacca, Ceylon, and j.a.pan, some hundred thousand were by him converted to the Christian religion. If so, at present the light of it has become very dim. _Stat nominis umbra._ The inquisition at Goa, perhaps, may have shown the people the difference between theory and practice. Claudius Aquaviva, of the family of the dukes of Atri, general of the Jesuits from 1581 to 1615, is the author of their system of education.

The want of deep, critical learning, with the mutilation of the cla.s.sics (for which last they deserve praise, not blame), exposed their teachers, for a time, to the censure of philologists. Viewed with suspicion by the French, they only were admitted into that nation in 1562, under the name of "the Fathers of the College of Clermont," with a humiliating renunciation of their most important privileges, but they soon united in the factions of that country, and, notwithstanding a strong suspicion of their having had a share in the murder of Henry III., under the {100} protection of the Guises, they contrived to establish themselves, regain their privileges, and deprive the French Protestants of their rights. One of their pupils, John Chatel, attempted Henry's life (1594), and this caused their banishment until 1603, when, at the intercession of the pope, they were again restored by Henry IV. That they partic.i.p.ated in the crime of Ravaillac could never be proved. They became the confidential advisers in Germany, of Ferdinand II. and III. They discovered remarkable political talent in the thirty years' war; the league of the Catholics could do nothing without them. Father Lamormain, a Jesuit, and confessor to the emperor, effected the downfall of Wallenstein, and by means of his agents, kept the jealous Bavarians in their alliance with Austria. Then burst upon them in France and the Netherlands, the hurricane of the Jansenist controversy, when Pascal's Provincial Letters scathed them, and his sentiments were even quoted (1679) by Innocent IX., against sixty-five of their offensive propositions. Complaints were made against some of them by the Iroquois, who had been converted by them, as would appear by the treaty of peace (1682). In 1759, by an edict, they were declared guilty of high-treason, and expelled from Portugal. Owing to difficulties at Martinique under their deputy, Father La Vallette, and the declaration of their general, Lorenzo Ricci, refusing to make any change in their const.i.tution (_sint aut non sint_), "let them be as they {101} are, or not be," the king of France (1764) issued a decree for abolishing the order in all the French states, as being a mere political society, dangerous to religion, whose object was self-aggrandizement. In 1767 they were driven out of Spain, and soon after from Naples, Parma, and Malta. And the voice of public opinion at length compelled Pope Clement XIV. to publish his famous bull, _Dominus ac Redemptor noster_, of July 21, 1773, by which the society of Jesus was totally abolished in all the states of Christendom.

The society, however, did not become extinct. In 1780 they were thought to have possessed themselves of the secrets of the Rosicrucians, and to have taken a part in the schemes of the Illuminati. In 1787, an unsuccessful attempt was made to revive the order under the name of the _Vicentines_.

Pius VII. restored the order, in 1814, upon the issuance of the bull, August 7, _Solicitudo omnium_. In 1815 they were restored in Spain. Russia, by an imperial ukase, March 25, 1820, banished them thence. Since then they have been driven from Mexico, again restored by Santa Anna, and now, though resident, they are politically powerless under the administration of President Comonfort. They now seem to rely on the United States of America as their chief asylum, and upon the valley of the Mississippi river and its tributaries, as their basis of operations. Full and perfect freedom of thought and speech, of religious toleration, and of mode of life, monastic or {102} otherwise, insures to them a safe home in this country. They possess a flourishing college at Georgetown, which may almost be considered as part of the city of Washington, the capital of the United States. Also one at Cincinnati, and one at St. Louis, well endowed, and possessed of great wealth. They exercise a powerful yet unseen influence over the minds of the members of the Catholic faith where they reside, each naturalized citizen of which has an equal voice in selecting all officers of state and general government. An eminent writer has remarked, that everything in history has its time, and the order of Jesuits can never rise to any great eminence in an age in which knowledge is so rapidly spreading. We think differently. A society so capable of adaptation to any circ.u.mstances, whether political, religious, or social, plastic in nature to meet every desired impression, talented, highly learned, wealthy, and among others, embracing in its order some men of such pure and admirable life as to be cited as examples of virtue and Christian character, with the protection the American flag throws around all under its folds, is to be carefully observed. Human nature is always the same. The past history, then, of this society merits the study of every philanthropist and patriot. Once, in Paraguay, it became a blessing to mankind. Within due limits, it may be so anywhere. But its interference in any political affairs, under pretence of serving him, whose "kingdom is not of this {103} world," is not to be tolerated, as it may prove a most dangerous engine in the struggle of the cause of popular self-government. An unconditional surrender of one's own convictions to the will of another man is at variance with _every_ principle of republicanism.

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CHAPTER V.

The Struggle between an alleged _Jus Divinum Regum_, and Popular Sovereignty.--And the Efforts now attempted to destroy our Grand Experiment of Self-Government.--Practical Results.

With the differences of religious bodies as to dogmas of faith, this essay has nothing to do; but so far as churches connected with any religion, interfere with temporal governments, by mystic confraternities, that is a topic directly within our scope. Any union of church and state must, from these authorities, appear in opposition to the unprejudiced action of the citizen in the government of his country.

The great struggle for political power, the contest as to the source thereof--whether a fancied divine right (_jus divinum_) in any family, or in an individual by anointment of a priest; or the free voice of a free people governing themselves by framing a const.i.tution, limiting power in the hands of rulers, who are only their agents--is now undergoing a severe test. Of this, however, more hereafter.

The history of England, from the days of James II.--yes, even from Henry VIII., whose crimes form a strange contrast to his a.s.sumption of a t.i.tle to being {105} head of a church--presents a singular contest for political power, by means of religious domination.

From the days of William of Orange, the parties in Ireland (which seems to have formed the battleground of these contestants) have been not only well-defined, but they have been organized in the most perfect mysticism, into Orange men and Ribbon men. Let the days of Curran, Grattan, and of the persecuting government tell that story. The blood of an Emmett has crowned a n.o.ble effort with martyrdom. His last speech will be read as long as school-books can perpetuate one of the finest efforts of oratory.

Meantime, a secret society still existed which softened down asperity, and extended the blessings of fraternity even among those arrayed against each other--not only there, but over the world. By its teachings and its obligations, universal charity was inculcated. Is there an intelligent FREE-MASON who has perused our previous pages, but what has recognised the history of his own society from the origin of the Kabbalistae? Spread everywhere, under whatever name, emanating from a common origin, recognised by common principles and instruction, enforcing the study of the liberal arts and sciences, teaching philosophy throughout the world, and the hope of a future immortality, it has, as a mystic order, taken deep root in every nation, but more so in republics, not having fear of an interdict, or other religious {106} fulmination. It has not and does not interfere in politics, nor seek political power in any shape. Like its brothers of old under Pythagoras in Magna Graecia, it teaches philosophy, and is well calculated to promote such education as must form true statesmen. So catholic is its every teaching, and such are its fraternal tendencies, that one church has placed it under ban. Throughout the world, whether among the descendants of the ancient Magi, the Hebrew Cabbalist, the Rosicrucian, or Templar, in the deserts of Africa, the forests of America, or on the wide-spread ocean, the symbols of recognition are known and received. Such have been its tendencies that spurious imitations for mere political purposes have been frequent. The Illuminati, the Carbonari, and other secret political societies have been supposed to be Masonic lodges. But it is a great mistake. The Kabbalists never interfered with, or acted in opposition to the Hebrew Theocracy. Their brothers of a later date have never interfered with politics, even to the present day; nor have they, in any wise, inculcated a single maxim at variance with their duty to G.o.d, their neighbor, or themselves. They have simply preserved and obeyed the original traditional instruction handed down to them.

Another benevolent secret society has sprung up, chiefly in the United States, calling themselves the Independent Order of Odd Fellows. This is a charitable confraternity, intended, mainly, to promote {107} benevolence, aid the sick and distressed, and cultivate the warmer sympathies of our nature. It is of modern origin, and in most things seems to be an imitation of Free-Masonry. It has been productive of great good in the accomplishment of its benevolent purposes. Having no leaning whatever toward politics, it quietly pursues its mission of love.

Thus, then, we have arrived at a point where we must pause.

The summary of the past seems to be as follows:--

I. From the earliest history of the world there seems to have been an effort on the part of those who pretended to control the consciences and religious views of others to preserve in their own hands, the predominant _political_ power.

1. The first government recorded is that of Nimrod. He discarded patriarchal instruction; united tribes in cities; and formed their combination into an empire. The Magi controlled him, and, at his death, under the pretence of his deification, preserved his power in the priesthood.

2. In the extension of the Magi, every great leader, or king, was one of them; and obedient to the rules and instructions of their general, the Hierophant.