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INTRODUCTION

I was born near Lyons, France. My father and mother were Roman Catholics, and brought me up in that belief.

Perhaps it would be interesting for you to know what I have learned about the Ecclesiastical Administrations, and about the political relations between Governments and Romish leaders: perhaps you would be pleased if I should anatomize before your eyes the gigantic body of Popery, and explain to you the physiological functions of all its systems, of all its members and organs; but I cannot, for it would require many volumes.

Whatever you may be — in politics, "Whigs" or "Democrats" — in religion, "Catholics" or "Protestants" — I respectfully address this writing to you, hoping that it will be useful. It shall not be a book of controversy, but rather a moral and political one. What I shall write shall be so astonishing, so frightful, that I beg you to scrutinize its truthfulness by the strictest and most minute inquiry. I, withal, should entreat you to be indulgent to my style, for I am a Frenchman, and began one year ago the alphabet of your language.

I foresee all that is reserved for me, all the storms which ignorance, fanaticism, and, above all, hypocrisy, will heap upon my head, but I fear not. I owe myself to truth, to freedom, to your Republic: in spite of my reluctance, I write.

The Bishops and the Jesuits have never been bold enough to deny positively that what I had written was true. They merely exhausted their usual dictionary of qualifications. I was a rebel, a Beelzebub — they deprived me of all my acquaintances and friends among the clergy, except a few who kept towards me the same feelings, but did not show them, fearing the episcopal and jesuitical vengeance. They misrepresented me among the laymen, and averted from me the members of my family, except my mother, who, thanks to God, keeps for me a maternal love. They marked me as a wild beast, still not attacking my morality, because I fortunately held letters from them, declaring that my standing, both as a man and a priest, had been always honorable. They persecuted me incessantly and with fury; but I repeat it, the Bishops and the Jesuits were never bold enough to deny positively, that what I had written was true.

The ecclesiastical profession was presented to us as the palace of suavities, as the sanctuary of virtue, as the holy ark which floats above the abyss, and carries to the mountain of paradise, after a happy voyage, those who take refuge in the ark.

They said to us in society you will be poor; in the priesthood you will be rich: in society you will remain obscure; in the priesthood you will be admitted to the table of the great: in society the meanness of your extraction will excite contempt; in the priesthood the crowd will uncover their heads, and bow before you: in society you will be without power; in the priesthood you will have authority — you will command in the temple, your preaching will be without control, not one there will speak but yourselves there your seats will be elevated; before you they will bend the knee, and will burn incense; in society you will be on the road to hell; in the priesthood you will be on the road to heaven. But mark you, added they, that you can enjoy these advantages only on two very express conditions.

"What are they ?" we inquired, for the prospect of riches, domination, and honors, above all, of eternal happiness, was very intoxicating to us. "Behold them," they responded to us.

"The first condition is this: you must never love woman; you must never marry, but remain pure as the angels, though endowed with human senses."

"But," we replied, "God has given us a sentiment of love for woman, which it is not in our power to eradicate; she is our complement; how can we live in isolation, without affection, without family ? To do so, we must destroy our senses, and our heart." "God," said they, "will bestow upon you this strength. Moreover, believe us: it is almost impossible to save one's self in marriage — for marriage is the tomb of virtue. In celibacy, chastity is easy."

"What is the second condition?" we asked. "The second condition," they answered, "is this: you must consider us as your fathers, and obey us."

"We must, then," we replied, "deprive us of our personal freedom." "Yes," they responded, "but it will be to you a source of happiness and salvation. Obedience will be a sweet bond to you, for our orders will all be paternal."

Priests, is it not true that the Bishops compel us to walk like the beasts of burden with the whip of mortal sin and hell? Do they not oblige us under pain of mortal sin and hell to purchase their Rituals?

Do they not tell us: if you do no accept the employment and dwelling which we assign to you — mortal sin and hell for you! If you go to theatres — mortal sin and hell for vou! If you eat or drink in an hotel — mortal sin and hell for you! If you play publicly — mortal sin and hell for you! If you do not recite long prayers — mortal sin and hell for you! Then Christ was mistaken in forbidding them! If you assist at the repasts of baptism, burial, betrothal, or marriage — mortal sin and hell for you! Then Christ sinned in changing water into wine at the nuptials in Cana. Moreover, in drawing the logical consequences of their tyrannical and anti-christian ordinances, Christ should go to h***, a monstrous proposition which we do not dare express.

Priests, is this all? No! You know it too well. It is not the ten thousandth part of the burden which our autocrats impose upon our consciences. They carry their absolutism andthe details of oppression so far, that they subject us to such or such a form of hats, under pain of mortal sin and hell, and of shoes, under pain of venial sin and purgatory. Thus we have to fear more the future life than our present servitude.

Both the spies and bailiffs of the Bishops, knowing the avidity of their masters, slander for the want of rebel priests the dumb and innocent. Then our despots call us to their palaces, and with bitter reproaches and thundering menaces, lash us for disobediences of which we are not guilty — happy again are we if they do not dishonor us before the people, before our colleagues, and in the opinion of all the faithful.

Let us try to justify ourselves, they compel us to be silent. Our sole plank of safety is to aver that we are guilty though we may be innocent, and to ask them for pardon. 0, dreadful degradation! And still it is our daily bread! If we beg to know our accusers they refuse to name them: Odious inquisition, which lasts among us, though the people have drowned it in streams of their blood.

Lest we might be restored to freedom — our consciences having been enlightened — they hinder us from frequenting the high-minded, the learned, the men of progress. They forbid us to read any writings, with greater reason to publish any, without their previous approbation. They forbid to us, under pain of a mortal sin, books which, to a man of good sense, should be instructive, and, like a battery-ram, shaking Episcopal absolutism.

Wo to us if they suspect that we meditate our emancipation; that we no longer believe their words; that the wings of our intellect and reason, which they had clipped, grow, being warmed by the sun of study, of reflection, and correspondence with enliglitened men! They cause our libraries and manuscripts to be inspected; give information concerning them to our confessors (whom they know), and question them artfully; forbid us to study; send us to distant and isolated parishes, and, there, surround us as wolves with their spies. If they know that by the strength of our intellectual organization, we have broken and cast off the sepulchral stone of our servitude, thrown far from us the shroud; that we are no longer that dead body — the beauty of which Saint Ignatius extols — that stick worthy of the heavenly admiration, whlich a Superior holds, carries, lays down, or breaks according to his caprice, then they deliberate.

Should they believe that we are energetic enough to unlock the grave-yard where are buried our fellow-slaves; that our voice will be thundering enough to make them hear these words: '0, dead! come again to life!' They tell us, 'Mount the steps of our throne, sit at our right hand and partake of our power; afterwards you will reign: but be silent.' Are our souls generous enough ? , are our consciences strong enough to cast off their offering with contempt, horror, and indignation, they do not behead us morally because they fear dark, shameful, and too true revelations,; but by their intrigues they hinder us access to the printing offices open only to the wealthy, and deprive us of all social professions. Our strange fathers, the Bishops, aided by the Jesuits, persecute us to such an extent as to deprive us by their threats and slanders, of our acquaintances, friends, relations, brothers, sisters, fathers, and mothers. What barbarity! They assemble their priests in the Seminaries; there thunder against our defection, curse our names, paint us as Judases, as emissaries of hell.... and forbid them, under pain of suspension and interdiction, to read our writings. Is this oppression? Is this tyranny?

People, let me now speak to you. If the Bishops constitute us their slaves, know full well that it is only to oppress you through us. Do not believe that in France you have no longer royalty! You have still eighty-four kings, not elected, but imposed upon you, not constitutional, but absolute, the Bishops.

Louis Philippe, that tyrant whom you have expelled, and who has just fled to England to conceal himself and his infamy, had palaces: each Bishop has many of them, purchased for them by the Kings with your money, kept sumptuously and repaired with your money. Louis Philippe had a crown: the Bishops have gold miters. Louis Philippe had a sceptre, the Bishops leave gold croziers. Louis Philippe appeared before you with almighty insignia: the Bishops strut before you covered with embroideries, diamonds, silver and gold from the sole of their feet to the crown of their heads. Louis Philippe bound you to salute him 'His Majesty:' the Bishops bind you to call them 'Our Lords.' Louis Philippe had a throne: the Bishops have two; the one in their palaces as autocrats, the other in the churches as Gods. 0, stupid pride! strange blindness! To mimic God by affecting greatness and domination!

Louis Philippe possessed incalculable treasures: the Bishops are loaded with wealth. The amount De La Liste Civile mocked the public misery. Louis Philippe exhausted France by heavy taxes: the Bishops impose upon families enormous exactions, which they dispose of according to their caprices and without control. Louis Philippe had an army with which to support his despotism: the Bishops have numberless legions of girls, lads, men, and women, myriads of Religious Associations and Corporations, and moreover, our sacerdotal army. Louis Philippe had a cloud of spies and subaltern agents: the Bishops reckon in their secret police the Fathers Jesuits, the Jesuits with the short gown, and several millions of devotees. Louis Philippe, laughing at the public servitude and misery, dated from the Tuileries tyrannical ordinances: the Bishops date from their palaces, with magnificent coats of arms, signatures and counter-signatures of their Great officers and Valets, Vicars-general, or Canons, or Secretaries, or Sub-secretaries, commandments oppressive to the consciences, binding them under pain of mortal sin and hell. Louis Philippe tarnished France in the eyes of nations, ruined her, and hindered the citizens from meeting, from talking, from writing; the Bishops, by their behavior and principles opposed to the gospel, dishonor the Church of Christ, and with their incessant collections and imperious demands of money impoverish families. They do not allow the faithful, not only to act freely, but even they forbid their intellect to think and their hearts to feel.

Yes, people, I must say for our justification and their shame, that the Bishops made us their slaves, only to be through us your absolute kings, your oppressors. In sending us among you they have constituted us — the enemies of the peace of your consciences — of the tranquility of your families — of your fortunes — and of your freedom.

You justly accuse us of preaching from our pulpits, in catechising, and in confessing, an intolerant and fanatical doctrine, evil principles, morals some times too severe and disheartening, and of preaching at other times immorality. You accuse us often of representing the gospel as a code of absurd and oppressive laws; as a repertory of menaces, maledictions, anathemas. You charge us with inculcating wrong in the minds of children, and confounding their innate ideas of truth and falsehood, of virtue and vice, of justice and injustice, of superstition and religion — but, do not ascribe these things to us; charge only the Bishops, for they have taught us such doctrines, and the most of us believe ourselves to be right in doing so. As to the others who are enlightened, they cannot do differently, because, depending upon the Bishops for their daily bread, they must be blind tools in their hands, and must execute what they are ordered. Thrice wo to them, if they even in a friendly conversation would not approve them instantly! They in this case would declare them prevaricators and rebels; would anathiematize them; would expel them from the Ecclesiastical Administrations, and thus would bring on them a social death.

People, you accuse us, and justly too, of disturbing your families. Can it be otherwise? The Bishops having said: "You shall not love woman," are we not very liable to entertain unlawful affections, or, which is worse still, to fall into the last degree of brutishness? The proof of it, we pollute monthly your tribunals, your assizes, your culprit's stools, your prisons, and galleys. The Bishops having forbidden us to frequent the enlightened and the learned; to frequent your societies, except to serve your hoties, or to ask of you money, lest we might be undeceived lest we might lose our spirit of servinty and selfishness, we are ignorant and rough in our manners. And are we fond of penetrating into the sanctuary of your firesides; of knowing your domestic business; of being initiated into your secrets; of watching your nuptial couches; of being, without your knowledge, the soul of your families; and of governing yourselves by means of your wives and daughters. Unsatisfied, we desire to extend our sphere of domination. We aspire to rule all interests, sometimes secretly, at other times openly. We counsel testamentary dispositions, stipulations, keep or break associations and alliances, and manage marriages. We succeed in our undertakings almost always, using, according to circumstances, girls, women, and devotees, who constitute our secret police, and whom we direct by the confession. People, undoubtedly we sow, by our intercourse and intrigues, discord and hatred among your families; but we have so little to do in our parishes that we must look elsewhere for occupation. Moreover, this is a misfortune of secondary consideration; for the Bishops tell us that Christ brought the sword into the world; came to separate brother from sister, son from father. Not only do they approve of this spirit of secret observation, but they reward it and compel us, under pain of mortal sin and hell, to visit once a year each family. And, for what purpose? To see for ourselves all that they do; to know their most secret business, and control the behavior of servants, children, mothers, and fathers.

Having no families and loving no one, we exercise upon ourselves that particle of feeling which the bishops could not extract from our hearts. Then we love exclusively ourselves — not our intellectual faculties, for we take too much delight in our habitual saying: "It is preferable to die an old ass than a young learned man," but we love our bodies. And we are joyful before a good dinner; our tables are well served; we are fond of invitations — which induces you to say, "that we are the heroes of the table; that if any one wishes to meet distinguished gluttons and tipplers, he must dine with the clergymen," — which causes you to add satirically, "that among us the blade wears out the scabbard." Whether you may be in want or abundance, rich or poor, provided we satiate our selfishness and the pride of our ministry; whether bread may be wanting on your tables or our tables sumptuously served; whether or not your daughters prostitute themselves to divide with us the money, we do not care. You have children — pay us for their entrance into life, and bestow upon us money. They are admitted for the first time to the communion —;bring us money. They marry — bring us money. They die — pay us for the passport which we deliver to them, and pay us for the right to weep for them: bring us money with full hands. You wish to free the souls of your kindred which are detained (at least, say we,) in the flames of Purgatory, and for that purpose ask us for prayers and masses; pay us; without money, no prayers, no masses: so much the worse for these souls. You wish us to read a chapter of the gospel over the head of your children — bring us money. Convert our houses which you have purchased with your money, and keep repaired with your money, convert them, say we, into little castles. Fashion our apartments as the ladies' retiring rooms. Besides our emoluments from the Government, give us supplies of money. Raise high steeples with rich domes or elegant spires, in which we may place harmonious bells. Build us splendid and majestic churches. Adorn our sanctuaries with fine marble and handsome carving, with statues and pictures. Purchase us chalices, ostensoriums, ciboriumns, and other numerous and valuable altar vases. Purchase us sacerdotal ornaments with silk tissued, silver and gold, shining with embroideries and pearls. Unless you do so, you are not good Christians. Bring us money for all these purposes, and chiefly for our own use. Bring us money, always money. It will be an evident proof that you are zealous for God, since you will show your regard for His churches and His ministers. It will be an evident proof that you are good Catholics.

How could we be friends of your liberty? The Bishops have taught us in their Seminaries, that love of freedom is a disease in society as in our souls — that political, social, and religious freedom, are as noxious to nations as to private citizens — that they are leading the people to anarchy and individuals to hell — that the Catholic religion being the only true one, the others ought not to be tolerated that the tribunals of the inquisition were conformable to the will of God in imprisoning, killing, and burning those who were opposed to catholicism — that Kings and Emperors reign and govern in the name of God, so that subjects are bound, not only to endure their yoke, to kiss their chains with humility and resignation, but, also, to obey, respect, honor, and love their tyrants. They have taught us, that the people are for the Kings and not the Kings for the people — that Republican Government is contrary to the will of God, because it misleads the people, freeing them from authority and increasing their love of liberty, yielding too much to liberal institutions and religious freedom — that according to the views of Divine Providence, society ought to be composed of three classes of men, namely, the Roman Catholic clergy, whose duty is to teach, to direct, to order — the secular power which ought to compel the people by coercive means to execute the sacerdotal will — and the people, who ought to yield without reflection, passively and blindly, to those who lead them by the authority of God. The Bishops carefully avoided informing us about intellectual improvement, human and social perfectibility, the welfare of the people, and the union of all nations which the gospel is destined to effect. Also, people, what are our political opinions? Generally, aristocratical — and what say I? Properly speaking, we have no political opinions, but that of the Bishops, which is transcendently "Aristocratical and Autocratical," so much so, that they recommend us by secret instructions to support in the elections, with all our influence, chiefly among the peasants, candidates of these opinions.

Yes, people — I repeat it — by sending us among you, the Bishops have constituted us enemies of your freedom, its deadly enemies. How can you expect us to be the apostles of that great maxim of Christ, we who are the meanest slaves, slaves in body, in mind, and heart? How could we preach "Equality" and "Fraternity," we over whom the Bishops are absolute kings and tyrants? We who even envy and denounce one another instead of being brothers? The Bishops, it is true, through fear of your vengeance, tell us to bless your standards and trees of freedom, but beware of them. Do not believe they admire and like your Democracies. Keep well in your mind that they hate your Republic. Remember, that, for many centuries, the Bishops have anointed and consecrated the Kings. The Bishops, it is true, have authorised you to engrave on the front of the churches Liberty, Equality, Fraternity, and such. But keep in your mind that it was with reluctance; that they would refuse to let you engrave this social trinity in their palaces and the sanctuaries. It would cost too much to acknowledge their crimes, to ask pardon of you, of us priests whom they oppress, and of Christ whose gospel they trample upon.

Companions in slavery, priests, now at the rustling of nations, after the example of the people, let us ask the baptism of deliverance. Let us recover ourselves. Let us rise as a single man, with the gospel in our hands.

Let us go to the palaces of the Bishops. Let us tell them,

"The measure of your crimes, anti-christian life, and tyranny, has overflown."

We say to you:

"Down with your childish, absurd, and tyrannical ordinances! Down with the retrograde and slavish education and instruction of your Ecclesiastical schools, with your intolerant, immoral, impious, in short, jesuitical principles and teaching! We will be no longer your victims. We will be no longer enemies of liberty, equality, and fraternity among the people. Quit your country houses — they are a worldly pomp. Quit your palaces, that they may be changed into hospitals, to shelter the poor, the sick, the veterans of labor, the widows and orphans — Christ had not even a stone upon which to rest his head! Renounce the castles annexed to these palaces, which are occupied neither by the rich, nor mechanics, nor, even by the poor, but by your horses! Renounce the carriages from which you extend your pretended paternal hands adorned with diamond rings.... too often tender tokens.... in order to lavish impious indulgences."

"Shut this banqueting hall, where by a profusion of rare and delicate meats, of precious and voluptuous wines and liquors, you insult the poor. Shut these secretaries' offices, shops of mountebanks, where by means of sums of money, you authorise the people to eat when they are hungry, to use such or such aliments, to marry at such, or such an hour of the day, or of the night; when you declare that money in your hands changes vice into virtue, a sinful action into a lawful one — concubinage into marriage. Quit these caliph sanctuaries, rich wainscots, splendid furniture, soft carpets, effeminate divans.... these private rooms... your voluptuous couches ....! Send away these waiting — men and boys who slide along the corridors and galleries, dressed in the court style, who speak to us as Cerberus barked, and serve your pleasures and volulptuousness — relics still beloved of pages and minions, these instruments of the licentiousness of Princes, Kings, and Bishops (as it is proved in the history of Paris by Dulaure), when their senses were wearied with their mistresses!"

"No longer a gold cross, heavily adorned with diamonds, shining on your breasts! Jesus Christ died on a wooden cross. No longer these worldly and royal insignia, those ornaments which the heathen Pontiffs wore! Christ did not wear them! No longer a silk and colored gown! Christ was dressed like the common people. Down with your coinage of money, your impious indulgences and dispensations! Christ did not drink the sweat of the poor and ignorant people. Down with your title of 'Our Lord!' Christ was named merely Jesus. Down with your titles of Most Illustrious! Christ was humble. Down with your armors, liveries, ostentations, and princely magnificence, intended to extort admiration and a sort of idolatry! Christ lost himself among the people, and gained admiration only by his doctrines and virtues. Down with your imperious formula: We order and command! Christ loved, exhorted, was not imperious. Be our equal, the equal of the people — Christ recommends this to you at least, in saying, 'And whosoever of you will be the chiefest, shall be servant of all.'"

"Be our brothers — brothers of the people — brothers of all Christians — brothers of the unbelievers — brothers of all your fellow-creatures, who, like you, are all sons of God. As to us, we lay down all hatred, all vengeances, all remembrance of the past. We will live poor; will be virtuous, tolerant,. charitable, living examples of the evangelical doctrines which we will announce to the people: in one word, we will follow the examples of Jesus Christ and his apostles — imitate us. On these conditions, Bishops, come with us. Let us go to mingle in the ranks of the people. Let us as children of the same family, swear by Christ, always to love one another — resting our love on his gospel — on God."

This is the Address to the clergy of France which cost me so dear, which heaped on my head thundering storms of vengeance and persecutions. But, I repeat it, the Bishops and the Jesuits never dared deny positively, that what I had written was true. They only charged that I was too hard — as if it were possible to write tenderly, softly, on such a subject — a painter represents a city in flames with a red color, the pure color of fire.

In reaching the end of this writing, I feel very glad to lay down my pen, which I have used in unveiling to you exactly but summarily the organization and administration of the Jesuits — the means which they use for getting novices their education in the houses of novitiate — their doctrines and teaching — their past and contemporary history.

Now, consider the conclusions. Judge for yourselves whether or not the Jesuits are dangerous to your democracies — whether or not you ought to be wary of them.

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REPLY TO THE SPEECH, A JESUIT.
TO VERY REV. MR, DE BIECK, PRESIDENT OF ST. XAVIER COLLEGE.

Very Reverend Father:
Allow me to address you this letter, in reference to the celebration of Washington's birthday, at St. Xavier College. I heard from a professional gentleman of our faith, who was one of your guests, that you said publicly, before a large assembly, that the work which I published lately, and which circulates now in this city, is full of lies, and that, if a single charge therein contained against the Jesuits were true you would leave your order.

I, therefore, challenge you to prove in a public discussion, that what is written in my book is not true. if you accept the challenge, and show that what I wrote is false, I declare on my head and conscience, that I will publicly retract my error, and burn my work.

If, on the contrary, you cannot show it, you will have, in order to redeem your word, to leave your order. If you do not accept the challenge, the public will judge whether you are not obnoxious to the charges yourself.

Reverend Father, are you, and your Fellow Jesuits, republicans?
"Certainly," you answer, "the celebration of Washington's birthday in our College, is an evident proof that we are devoted republicans."

The Pope, who is your superior, is an absolute King; the organization of your Order is anti-republican. Inform me, in what manner a Jesuit reconciles his duties of citizen with his monastic Vows. A republican citizen must think for himself, act freely, in one word be entirely rid of the will of another in the fulfillment of the obligations of citizen. Is a Jesuit permitted it? Not at all; he is expressly forbidden it by his vow of obedience.

I read at the pages 285, 287, 295, 296, of the volume 3d, (8th edition) of the book entitled "Practice of the Christian and Religious Perfection," by the Rev. Father Jesuit Alphonsius Rodriguez, which book is one of the most classical of your novices, and the usual matter of your readings and meditations, I read:

"A true monk ought to be so dead to the world, that his entrance into religion may be called a civil death; then, let us be as though we were dead. A dead body sees not, answers not, complains not, and feels not. Let us have not eves to see the deeds of our superiors. Let us be without a word to reply when we are ordered. The dead bodies are ordinarily buried with the oldest and the most worn-out sheets; a monk must be the same for everything."

Again, Saint Ignatius says—: "We must yield to our leading by Divine Providence declaring his will by the mouths of our superiors, as a stick which he uses to walk; the stick follows everywhere the one who carries it [goes]; it rests where he puts it and it moves only as the hand which holds it. A monk ought to be the same; he must yield to the leading of his superiors, never move by himself and follow always the motion of his superior."

Saint Basiliut., treating, the same subject, uses another and very proper comparison. A house-builder, says he, uses according to his own will the tools of his art and it has never been seen that a tool has resisted the hands of a mechanic and has not bent itself to all his motions. Likewise, a monk ought to be an useful tool and malleable to his superior.

We read in the life of Saint Ignatius, that being General of the company, he assured several times

"that if the Pope ordered him to embark in any boat whatever, anchored in the harbor of Ostia near Rome, and to sail on the sea, without mast, without sails, without oars, without rudder, in one word, without the instruments of Navigation, even without food, he would obey immediately, and not only without anxiety and repugnancy, but with a great material satisfaction."

The following confirms what we said: — When the Abbot Nisteron entered into religion, he told himself: I profess, now, that I and the ass of the monastery are identical. All which is put upon his back he carries. He bears without resentment the blows of the stick which are inflicted upo1n him, and the contempt of everybody. He works incessantly, and is satisfied with a pinch of straw granted to him as food. I ought to be in the same disposition of spirit. Other quotations on this subject are unnecessary in this place.

Now, Rev. Father, tell me, if you can, and your fellow Jesuits, being a motionless tool in the hands of your superior, like either a dead body, or a stick, how can you freely fulfil your duties of citizen? Not only is it impossible, but you are bound, at his order, to plot and rebel against the United States, even to leave the country — Seeing you cannot be both republican citizens, and Jesuits, you must renounce either your Order or your title of citizen; for a slavish citizen is no citizen in the American republic.

"Error!" you exclaim. Then, Rev. Father, show me my error, for otherwise I shall have to conclude, that what the Priests and Jesuits said to me when I was among them is true, viz., that they make republican demonstrations merely to flatter the national pride of the Americans, and that way reach a double end first, cause Romanism to prevail in the country — second, to change the Constitution when they get the majority, and to give then to the United States a King or an Emperor, through whom the Pope will govern the country, as he does in Austria, Naples.

Again, I shall have to conclude, that you and your fellow Jesuits, celebrated at your College, the birthday of Washington merely from policy; that if you made that demonstration of republicanism, and if it is noised abroad, it is only because knowing that the democratic principles, and the love of a republican government, being deeply rooted in the minds and hearts of the citizens, you have to do so to fill your College with their children, and to grow among them wealthy and influential.

Several hundred years have proved, that you Jesuits are the ablest men of the world to slide as an eel out of the hands of your accusers.

When they accuse the Jesuits of aiming to rule the world, they do not say that it is only through means of the Confessional, but together through preaching, administration of sacraments, public schools, and colleges, through your countless known and unknown means of gaining money, and secret views and plans. Your opponents do not say at all, that your six thousand Priests write and send to your General all the Confessions which they listen to every day — they accuse than merely of violating the sacramental secret of Confession, at least indirectly, in imparting to him the political and important intelligence.

Moreover, your opponents do not say, that

"the governments of England, France, Germany, Spain, the Russian, Ottoman, and Celestial Empires, are all to pass in detail before your General, and their management to be arranged"

— from you it is a mere and gratuitous assertion: and when you add that

"the absurdity of such conceptions about the Jesuits is the best reflection of them".

Rev. Father you added that your

"Order has been accused of a thousand crimes but (that) in three hundred years not one had ever been verified; that you would challenge the world to bring any thing like judicial proof against the Order, of a single one of these charges, and pledged yourself, that if even one of them were established, that moment you would prove a renegade to the Society."

Rev. Father, listen to me: In 1551, the Jesuits disturbed Germnany, by stirring up the Catholics against the Protestants. (See History of Christian Empire by Schocllkh, 3 515. Reflections on the history and constitutions of the Society of Jesuits by Spitler — History of the Jesuits in Bavaria, by the Chevalier De Lang.) Have not those crimes been "verified?"

In 1553, the Jesuits tried to poison Maximilian (See Pfister, History of Germany — Schneller (Esterr-einfluss, 1, 168-De Hormayr CEsterr Plutarch, 7, 29.) Is not that historical testimony something like "judicial proof against the Order of that charge?"

In 1554, the Parliament and the Faculty of Theology of France, declared that the Order of the Jesuits is hostile to religion, and to society. — (See Annales-Archives of the Parliament) Was it without a previous "verification" of the crimes of your ancestors?

In 1595, the Jesuits attempted the life of Henry IV, King of France; your Rev. Father Guignard was hung after a judicial trial, and all your Order expelled from France. Has not that crime been established?

In 1598, the Jesuits were expelled from Holland, and in 1604, from England, Scotland, and Ireland. — Are not decrees of that sort something like "judicial proof" against the Order, of the crimes of its members?

In 1605-6, the Jesuits organized the gunpowder conspiracy; your Rev. Fathers, Jesuits Garinet and Oldercon, were hung and quartered in London, after a solemn trial. — Is this not even a "judicial proof" ?

The Jesuits were expelled a second time from England; expelled from Venice, and from several cities of Prussia. — Had such decrees been passed against them without a previous, "verification" of their crimes?

In 1618, the Jesuits were expelled from Bohemia and Hungary, and in 1620 from Poland.

In 1710, the Jansenists were persecuted in France, eighty thousand of them were imprisoned. Has it not been "verified" that your Rev. Father, Letellier, was the author of that tyranny and cruelty? — The Priest Anquetil himself avers the fact. Is not such testimony something like "judicial proof" against the Order ?

In 1758, two murderers attempted the life of Joseph I, King of Portugal; your Rev. Father, Malagreida, was hung after trial, as an accomplice of the murderers; all Jesuits were expelled from that kingdom. — Has not that crime been "verified" ?

In 1760, your Rev. Father, Lavalette, became bankrupt for three millions of francs; your Order denied he was their agent, and refused to pay their creditors; your General, and with him all your Order, was condemned by the Parliament. — Has not that crime been proved ?

In 1762, the Parliament expelled the Jesuits from France, Was such decree of expulsion, (through which they still are forbidden to have colleges in France, as of 1851) — Is not that decree something like "judicial proof" ?

In 1848, the Jesuits kindled a civil and religious war in Switzerland; they were checked, and expelled from that republic — all Europe witnessed it. — Has not that crime been "verified" ?

Although you Jesuits are true squirrels, jumping from one branch to another; or as cats, falling always on your feet, I defy you to escape, for your feet and hands are tied.

If you do not admit that the aforesaid crimes of your ancestors, and of your fellow Jesuits, have been verified, and that there is something like "judicial proof" against your Order, of these charges, I must infer that you do not know the A B C of history. If you deny it, I must infer that you are mostly skeptical or hypocritical; hence, when you boasted that

"your Order had been accused of a thousand crimes, but that in three hundred years not one had ever been verified,"

you spoke, I regret to be obliged to use these words, either as an ignorant or hypocritical man, in which last case your great challenge to the world was a humbuggery.

Rev. Father, would you say to justify your bold assertion and challenge, that the aforesaid crimes were committed by private members of your Order, but not by the Order itself. Rev. Father, such justification would be too artful and hypocritical to take well, for those crimes were committed to reach political ends; then the Order was responsible.

Moreover, suppose that a society of rogues and murderers may be organized and scattered all over the world, might the crimes which they commit in the various countries be attributed only to private members of their society? The idea is absurd.

Rev. Father, I draw now my conclusions.

1st. — Not only one, but many of the thousand crimes with which your Order has been charged for three hundred years, have been clearly proved.

2nd. — "Something like," and more than "judicial proof" against your Order, of a single one of these charges has been brought.

3rd. — As you pledged yourself that if even one of them were established, that moment you would prove a renegade to the Society you must, if you are a man of honor, and intend to redeem you word, leave immediately the Order of the Jesuits.

Rev. Father, my position has been such as a Roman Priest, that I know whereof I affirm; and you KNOW that I Know — hence the Jesuitism displayed in letting me alone. I am familiar with your "whole workshop," having been let into the secrets of the political intrigue and villany of the Bishops of France many years ago.

My pen was sought and fully employed to defend some of the leading men in the church, through the newspapers; and Rev. Father, it was the knowledge of the horrible crimes of such men, and the utter licentiousness of Nunneries, that gradually opened mv eyes.

Having been reared and educated in Catholicism, it took much time and inquiry to make me a freeman — but now I am "FREE INDEED".

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