The origin of the Roman Catholic amulets and "relics" blessed by the Pope, is the same as that of the "Ephesian Spell," or magical characters engraved either on a stone or drawn on a piece of parchment; the Jewish amulets with verses out of the Law, and called phylacteria, Fulakthria , and the Mahometan charms with verses of the Koran. All these were used as protective magic spells; and worn by the believers on their persons. Epiphanius, the worthy ex-Marcosian, who speaks of these charms when used by the Manicheans as amulets, that is to say, things worn round the neck (Periapta), and "incantations and such-like trickery," cannot well throw a slur upon the "trickery" of the Pagans and Gnostics, without including the Roman Catholic and Popish amulets.
But consistency is a virtue which we fear is losing, under Jesuit influence, the slight hold it may ever have had on the Church. That crafty, learned, conscienceless, terrible soul of Jesuitism, within the body of Romanism, is slowly but surely possessing itself of the whole prestige and spiritual power that clings to it. For the better exemplification of our theme it will be necessary to contrast the moral principles of the ancient Tanai'm and Theurgists with those professed by the modern Jesuits, who practically control Romanism to-day, and are the hidden enemy that would-be reformers must encounter and overcome. Throughout the whole of antiquity, where, in what land, can we find anything like this Order or anything even approaching it? We owe a place to the Jesuits in this chapter on secret societies, for more than any other they are a secret body, and have a far closer connection with actual Masonry — in France and Germany at least — than people are generally aware of. The cry of an outraged public morality was raised against this Order from its very birth.* Barely fifteen years had elapsed after the bull approving its constitution was promulgated, when its members began to be driven away from one place to the other. Portugal and the Low Countries got rid of them, in 1578; France in 1594; Venice in 1606; Naples in 1622. From St. Petersburg they were expelled in 1815, and from all Russia in 1820.
It was a promising child from its very teens. What it grew up to be every one knows well. The Jesuits have done more moral harm in this world than all the fiendish armies of the mythical Satan. Whatever extravagance may seem to be involved in this remark, will disappear when our readers in America, who now know little about them, are made acquainted with their principles (principia) and rules as they
* It dates from 1540; and in 1555 a general outcry was raised against them in some parts of Portugal, Spain, and other countries.
appear in various works written by the Jesuits themselves. We beg leave to remind the public that every one of the statements which follow in quotation marks are extracted from authenticated manuscripts, or folios printed by this distinguished body. Many are copied from the large Quarto* published by the authority of, and verified and collated by the Commissioners of the French Parliament. The statements therein were collected and presented to the King, in order that, as the "Arrest du Parlement du 5 Mars, 1762," expresses it, "the elder son of the Church might be made aware of the perversity of this doctrine. . . . A doctrine authorizing Theft, Lying, Perjury, Impurity, every Passion and Crime, teaching Homicide, Parricide, and Regicide, overthrowing religion in order to substitute for it superstition, by favoring Sorcery, Blasphemy, Irreligion, and Idolatry . . . etc." Let us then examine the ideas on magic of the Jesuits. Writing on this subject in his secret instructions, Anthony Escobart+ says:
* Extracts from this "Arret" were compiled into a work in 4 vols., 12mo., which appeared at Paris, in 1762, and was known as "Extraits des Assertions, etc." In a work entitled "Reponse aux Assertions," an attempt was made by the Jesuits to throw discredit upon the facts collected by the Commissioners of the French Parliament in 1762, as for the most part malicious fabrications. "To ascertain the validity of this impeachment," says the author of "The Principles of the Jesuits," "the libraries of the two universities of the British Museum and of Sion College have been searched for the authors cited; and in every instance where the volume was found, the correctness of the citation established."
f "Theologix Moralis," Tomus iv., Lugduni, 1663.
"It is lawful . . . to make use of the science acquired through the assistance of the Devil, provided the preservation and use of that knowledge do not depend upon the Devil, for the knowledge is good in itself, and the sin by which it was acquired has gone by."% Hence, why should not a Jesuit cheat the Devil as well as he cheats every layman?
"Astrologers and soothsayers are either bound, or are not bound, to restore the reward of their divination, if the event does not come to pass. I own," remarks the good Father Escobar, "that the former opinion does not at all please me, because, when the astrologer or diviner has exerted all the diligence in the diabolic art which is essential to his purpose, he has fulfilled his duty, whatever may be the result. As the physician . . . is not bound to restore his fee . . . if his patient should die; so neither is the astrologer bound to restore his charge . . . except where he has used no effort, or was ignorant of his diabolic art; because, when he has used his endeavors he has not deceived." §
Further, we find the following on astrology: "If any one affirms, through conjecture founded upon the influence of the stars and the character, disposition of a man, that he will be a soldier, an ecclesiastic, or a bishop, this divination may be devoid of all sin; because the stars and the disposition of the man may have the power of inclining the human will to a
J Tom. iv., lib. xxviii., sect. 1, de Precept I., c. 20, n. 184.
§ Ibid., sect. 2, de Precept I., Probl. 113, n. 586.
certain lot or rank, but not of constraining it."*
Busembaum and Lacroix, in Theologia Moralis,t say, "Palmistry may be considered lawful, if from the lines and divisions of the hands it can ascertain the disposition of the body, and conjecture, with probability, the propensities and affections of the soul."}
This noble fraternity, which many preachers have of late so vehemently denied to have ever been a secret one, has been sufficiently proved as such. Their constitutions were translated into Latin by the Jesuit Polancus, and printed in the college of the Society at Rome, in 1558. "They were jealously kept secret, the greater part of the Jesuits themselves knowing only extracts from them.§ They were never produced to the light until 1761, when they were published by order of the French Parliament in 1761, 1762, in the famous process of Father Lavalette." The degrees of the Order are: I. Novices; II. Lay Brothers, or temporal Coadjutors; III. Scholastics; IV. Spiritual Coadjutors; V. Professed of Three Vows; VI. Professed of Five Vows. "There is also a secret class, known only to the General
* Richard Arsdekin, "Theologia Tripartita," Coloniae, 1744, Tom. ii., Pars. ii., Tr. 5, c. 1, § 2, n. 4.
f "Theologia Moralis nunc pluribus partibus aucta, a R. P. Claudio Lacroix, Societatis Jesu." Colonic, 1757 (Ed. Mus. Brit.).
J Tom. ii., lib. iii., Pars. 1, Fr. 1, c. 1, dub. 2, resol. viii. What a pity that the counsel for the defense had not bethought them to cite this orthodox legalization of "cheating by palmistry or otherwise," at the recent religio-scientific prosecution of the medium Slade, in London.
§ Niccolini, "History of the Jesuits."
and a few faithful Jesuits, which, perhaps more than any other, contributed to the dreaded and mysterious power of the Order," says Niccolini. The Jesuits reckon it among the greatest achievements of their Order that Loyola supported, by a special memorial to the Pope, a petition for the reorganization of that abominable and abhorred instrument of wholesale butchery — the infamous tribunal of the Inquisition.
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