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                          ****     ****
                      "Secret Instructions
                             of the
                        Society of Jesus"

                             or the

                         JESUIT PRIESTS

         Originally circulated in Manuscript until 1612
            when it was published in Cracow, Poland.

                     Taken From the Edition
         Published in 1882 in San Francisco, California.

                 Reprinted from the copy in the
                       LIBRARY OF CONGRESS
                        Washington, D.C.

                          ****     ****
                             PREFACE

                           By PERITUS

     The Jesuits are different. Every Catholic Priest knows this.
The Jesuits have an uncanny manner financially. Operating behind
the scenes, they seem very inconspicuous, but when the wills of
rich Catholics, and very many non-Catholics, are filed for probate.
strangely some Jesuit institution is there for a sizable amount.

     They are so different in their priestly deportment and social
conduct too, that other priests feel ill at ease and uncomfortable
in their presence. A priestly "blast" never really gets organized
until after the Jesuits have gone home. The prevailing atmosphere,
when they are present, is one of uneasy suspicion. Other priests
feel as though the "Jebbies" will immediately take off for the
Bishop's mansion to stool on all of them. This of course is
ridiculous because most bishops are just as leary of the Jesuits as
are the working clergy.

     Lay people also think that Jesuits are different. They speak
of the Society of Jesus as the "educated clergy," -- the "teaching
arm of the church". They have the "most schools" -- which is true.
The quality of those schools is another question. None of them, at
least in the U.S. has ever won an award for the volume of
scientists or philosophers it produced. Voltaire went to a Jesuit
school. He said later that he learned Latin and nonsense.

     The Jesuits write the most books -- which is also true. In
fact it is said that any Jesuit who can pen one word after another
seems forced "under obedience" to write a book. Judging by a
perusal of them, the subject matter or the treatment seems of very
little consequence.

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     The laity are told that the Jesuits are smarter than other
priests because they go to school longer. The laity do not realize
that for some years those Jesuits are in their schools not as
students, but as teachers -- callow, young, inexperienced boys
carrying on the "great tradition" of Jesuit education.

     The laity, Catholic and non-Catholic, are also told that the
Jesuits are much more selective in their choice of candidates than
other orders or diocesan seminaries. They pick only the smarter and
more promising youngsters and thus insure a continuing crop of
great scholars, teachers, philosophers, orators and, not mentioned,
ecclesiastical politicians.

     The truth is, as clerical wags have put it, that the Jesuits
have just as large a percentage of lesser I.Q.'s as any other
church order but they are smart enough to hide the numbskulls in
their foreign missions to primitive countries. In fact, it has also
been said, that this is the principal reason why the Jesuits have
foreign missions.

     However, in spite of these disparaging introductory
qualifications, there can be no gainsaying the fact that the
Jesuits possess a hard core of extremely intelligent, intensely
loyal, politically shrewd, carefully calculating individuals. This
has been so since the days of their founder, Ignatius of Loyola. A
catalog of their names would include a large percentage of the
great minds of the Roman Catholic Church since the sixteenth
century.

     Any honest student of church history must admit that behind
the scenes, they have been the governing genius of the Vatican --
even though, more often than not, an evil genius.

     The Jesuit Order is an absolute monarchy. Their general, "the
Black Pope" rules for life. The pattern of their own Order has
molded their thinking about all other political structures,
including, but not confined to, the Vatican.

     The Jesuits fought the democratic aspirations of the French
when they helped engineer the "Massacre of St. Bartholomew's Eve".
They were the force behind Pope Pius IX and were his principal
counsellors. The Italian people knew that the Jesuits were the
strongest opponents of the Unification of Italy and hated them
accordingly. The Jesuits promoted the dogma of the Immaculate
Conception and of the Infallibility of the Pope. They wert, the
experts behind the experts of the First Vatican Council in 1870
just as they are of the Second Vatican Council.

     It is obvious that an organization so vast (the largest in the
Roman Church) covering the globe, and engaged in so many
activities, some open and honorable, and others secret, delicate
and "jesuitical" would have to have a set of rules and regulations
for its own internal control much more detailed and stringent than
the conventional "rules" or "constitutions" of St. Benedict, St.
Francis or the other run-of-the-mill orders and congregations.




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     Knowing also that the bulk of the Jesuits at the grass roots
did not possess the sagacity, shrewdness and ruthlessness of the
"boys" in the "back room" in Rome it was necessary that many
enterprises, such as "advising" rich widows, picking of rich men's
sons to be prospective Jesuits, or purging the Order of a hapless
Jesuit who began to think for himself, should be speeded out in
detail.

     But above all things it was necessary that such regulations
should be kept secret. They were to be confided only to trusted
superiors and if accidentally found. they were to be denounced as
base forgeries.

     They are called the "MONITA SECRETA SOCIETATIS JESU" -- "The
Secret Instructions of the Society of Jesus."

     The average "lower-case" Jesuit, not being in on the know,
will sincerely tell indignant devout inquirers that these
regulations are fictitious. The smart "upper-case" Jesuit knows
that he had better deny their existence. He might not live to
regret his indiscretion,

     The existence of the "Secret Regulations of the Jesuits" has
been proven beyond all possibility of successful legal refutation.

     Most unbiased historians of the Roman Catholic Church and of
the Jesuits acknowledge the existence of the "Monita".

     The British historian, Andrew Steinmetz, in his monumental,
precisely documented, "History of the Jesuits", published in London
in 1848, devotes several pages to an analysis of the genuineness
and history of the "Monita". He outlines the book with the same
succession of chapters and content as reproduced in this present
volume. He concludes that "secret regulations" did exist,
considering 1) overt statements of Jesuit Generals, 2) missing
chapters in early editions of the official "Constitutions", and 3)
the actual conduct of the Jesuits, in so many countries and for so
long. As proof of the latter he cites the catering to the rich, the
rapid acquisition of tremendous power and wealth and the
infiltration of the royal powers by the Jesuits as court
confessors, with their tolerance of licentiousness in order to gain
power. (Vol. III, p. 363, 364, 365, 366). Of the allegations
themselves he cites thousands of documented instances in the 1660
pages of his volumes.

     The following paragraphs are from the autobiography of a very
precise and erudite ex-Jesuit. His death places him and his words
beyond the customary effective reprisals of the Order.

     "The MONITA SECRETA SOCIETATIS JESU ('Secret Instruction of
     the Society of Jesus') first appeared in print in Cracow in
     1612, after they had already been circulated in manuscript
     form. The editor seems to have been the ex-Jesuit Zahorowski.
     Almost innumerable editions and reprints in all civilized
     tongues followed one another. The latest edition was published
     at Bamberg in 1904."



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     "The importance of the publication follows from the fact that,
     directly after its appearance, the General of the Order,
     Mutius Vitelleschi, twice (in 1616 and 1617) instructed the
     German Jesuit, Gretser, a prominent theologian of the Order,
     to refute it, and that up to most recent times Jesuit after
     Jesuit has come forward to repudiate it."

     "It is natural that the Jesuits themselves should deny the
     genuineness in a flood of refutations. But such denials only
     merit the belief or unbelief which the denial of every
     defendant deserves. Only sound proof can turn the scale
     against the genuineness of the Monita. And such proofs have
     not been produced up to now by the Jesuits. Nor has any
     convincing invalidation of the facts advanced on behalf of its
     genuineness been produced.

     "The advocates of their genuineness rely essentially on the
     fact that the manuscript copies of the Monita, upon which the
     printed edition is based, were to be found in Jesuit colleges.
     The discovery of such copies in the colleges of Prague, Paris,
     Roermond (Holland), Munich, and Paderborn is beyond question.
     The copy in the Jesuit house in Paderborn was found 'in a
     cupboard in the Rector's room' (in scriniis rectoris). The
     manuscript copy at Munich, belonging to the contents of the
     library of the Jesuit college of this place, which was
     suppressed in 1773, was only found in 1870 in a secret recess
     behind the altar of the old Jesuit Church of St. Michael at
     Munich. It would be a decisive token of genuineness if it
     could be proved positively that the Prague copy was already
     there in 1611 -- i.e. before the first printed edition in
     1612. J. Friedrich's statement makes this seem probable, but
     not certain. What the Jesuit Duhr writes to the contrary is of
     no value. It is certain, however, that the discovery in Prague
     was so disagreeable to the Jesuits that the chief champion of
     the spuriousness of the MONITA, the Jesuit Forer, considered
     it advisable to pass it over in silence in his work of
     repudiation, Anatomia Anatomiae Societatis Jesu. On the other
     hand, he zealously demonstrated -- what no one disputed --
     that the copy at Paderborn was only brought to light after the
     first edition had been published. Forer's silence is the more
     remarkable, as a manuscript note, intended for his book,
     treats the Prague discovery as a fact. The saying that those
     who keep silence when they could and should speak seem to give
     consent, comes to my mind in the case of this ominous
     silence."

     These quoted words were written by a German ex-Jesuit, Count
Von Hoensbroech, after he left the Jesuit priesthood in 1900*

     "Fourteen Years a Jesuit" Paul Von Hoensbroech, Cassel & Co.
Ltd. London, New York 1911, Vol II p. 7-9

The chapter headings are almost verbatim identical with the chapter
headings of the text reproduced in this booklet.

     And therein lies a story.



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     The text of the "Secret Instructions of the Society of Jesus"
reproduced here was found beneath the pallet on an adobe bed in a
cottage in the Andes Mountains of Peru about a century ago.

     Students of the Incas recall that prior to the expedition of
the National Geographic Magazine under Hiram Bingham, in 1911,
archaeologists from European countries probed the ruins of this
people, one of the greatest civilizations in history.

     In 1870 a French archeologist slipped unobtrusively into the
office of the Secretary of the Scottish Rite of Freemasonry in San
Francisco, California.

     He had been sent into the remote recesses of the Andes, where
Pizarro and his army had conquered the Incas more than three
centuries before. He had rented a room in a tiny village. This he
used as a base of his operations. To this spot he returned
periodically to rest from the dangerously high altitudes and to
write his reports for shipment back to France.

     While he was away, the family frequently rented the same room
to overnight guests. One of these happened to be a Jesuit official.
On his departure he forgot a little book which he had hidden under
the mattress. The French archeologist accidentally found it.

     It was the "Secret Instructions of the Society of Jesus" --
the top classified manual of procedure for the trusted leaders of
the Jesuit Order.

     It was in Latin and bore the seal, signature and attestation
of the General and Secretary of the Order in Rome.

     For the next few days the Frenchman labored furiously
translating the work in stenographic notes into French. He then
replaced the book and left.

     The Jesuit returned in a few days inquiring nervously about
his little black packet. He also wanted to know if anyone had
occupied the room since his departure. On learning of the
archeologist he began a search so relentless that the Frenchman had
to leave Peru. He finally reached San Francisco and entrusted his
precious but dangerous burden to Edwin A. Sherman 32 degree Mason,
the Secretary of the Scottish Rite of Freemasonry in California.

     Mr. Sherman included the "Secret Instructions" in his book
"The Engineer Corps of Hell" published in 1882.

     For several years Edwin Sherman was the Masonic Historian of
California. He was highly esteemed for his great accuracy and
dependability. This can be verified now by anyone who will inquire
about him of the Grand Secretary of the Grand Lodge of Freemasonry
at the Grand Lodge office in the Masonic Memorial Temple, 1111
California St., San Francisco, Calif.

     Another point that emphasizes the credibility of this work is
the identity of this copy, found in the fantastically inaccessible
heights of the Andes in Peru, with the copy quoted by Count Von 


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           Secret Instructions of the Society of Jesus

Hoensbroech in Germany, Considering that Von Hoensbroech's
rendition was translated from the German and Sherman's from Latin
to French and then into English the similarity is still striking.

     Here are a few examples:

Sherman:  Ch. XI -- "How We Must Conduct Ourselves Unitedly Against
                     Those Who Have Been Expelled From the
                     Society."

Von Hoensbroech:    "What Attitude Should Be Taken By Our Followers
                     In Regard to Those Dismissed From the Order?"

Sherman: Ch. VI --  "OF the Mode of Attracting Rich Widows."

Von Hoensbroech:    "How May Rich Widows be Well Disposed Towards
                     the Society of Jesus?"

Sherman: Ch. IV --  "OF That Which We Must Charge the Preachers and
                     Confessors of the Great of the Earth."

Von Hoensbroech:    "What Attitude Must be Taken up by
                     Court-Chaplains and Princely Confessors?"

     The text that follows is one of the most effective documents
ever written. The tremendous wealth and power of the Jesuit Order
is ample proof of that contention.

     Those who have observed the Jesuits from the vantage point of
the secular clergy or of another order have often wondered at their
astounding success in becoming the recipients of wealthy estates,
of influencing prominent citizens, Catholic and non-Catholic alike,
into endorsing and endowing their colleges and universities, of
instilling their scholastics and other students with a spirit of
self-dedication and self immolation that would make both the Pope
and Hitler feel frustrated.

     A careful study of the "Secret Instructions" will give the
answer. Here is a plan of financial, intellectual and military
strategy that should make the planners of West Point or Number 10
Downing Street feel inferior.

     Check, for example the following:

Ch. II -- "THE MANNER WITH WHICH THE FATHERS OF THE SOCIETY MUST
           CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE THE
           FAMILIARITY OF PRINCES, MAGNATES, AND POWERFUL AND RICH
           PERSONS."

     (Think then how well the Jesuits have done with the local
State Bar, the Chamber of Commerce, national corporations, wealthy
foundations, in comparison with the failure of the local corner
parish clergy. Think how well Georgetown, Fordham, Marquette, and
Creighton have done in comparison with the Dominicans, the
Sulpicians or the Franciscans!)




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       Ch. VI -- "OF THE MODE OF ATTRACTING RICH WIDOWS."

     Just read them and weep, brethren! Read especially this
sentence p. 8 "Insist upon the advantages of widowhood, and the
inconvenience of marriage, in particular that of a repeated one,
and the dangers to which she will be exposed, relatively to her
particular businesses into which we are desirous of penetrating."

            Ch. XI -- "HOW WE MUST CONDUCT OURSELVES
          UNITEDLY AGAINST THOSE WHO HAVE BEEN EXPELLED
                       FROM THE  SOCIETY."

     This is a portrait of the pattern of persecution and
annihilation that every ex-Jesuit, and in truth, every past ex-
priest knows, and every future dissident can expect.

          Ch. XV -- "HOW THE COMPANY MUST BE CONDUCTED
                    WITH THE MONKS AND NUNS."

     (Meaning other religious Orders -- of course)

             Ch. XVI -- "HOW WE MUST MAKE PROFESSION
                      OF DESPISING RICHES."

     The gem of them all -- really meaning "How we must pretend to
despise riches."

     What more vicious enemies could the bishops and diocesan
clergy have than those Jesuit Monitors who wrote: "We must inquire
into and note the defects of the other fathers and when we find
them, we must divulge them among our faithful friends as though
condoling over them." (Ch. V. p. 17)

     Read the Jesuits' opinion of other religious orders "calling
attention to the indolence and stupidity of the Monks as if they
were cattle." (Ch. XVII P. 41)

     The Jesuits themselves should be concerned with the fact that
history does repeat itself. In Mexico, in Peru, in France, in
Italy, in Germany, in Spain, in Portugal, in Paraguay, in Colombia,
in Brazil, in Argentina, in Chile, in Austria and in very many
other countries the Jesuits gained so much wealth, in land, in
buildings and in money, that others became jealous.

     In every country the Jesuits were thrown out. Their property
and wealth was confiscated.

     The Jesuits are now repeating their history in the United
States of America. Their landed wealth and holdings are fabulous.

     What makes them think that history will not inexorably and
inevitably repeat itself again here in America?

                          ****     ****





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           Secret Instructions of the Society of Jesus

                       SECRET INSTRUCTIONS
                             OF THE
                        SOCIETY OF JESUS

                             PREFACE

     These particular instructions must be guarded and kept with
careful attention by the superiors, communicated with prudent
caution to a few of the professors; in the meantime there does not
exist any other thing so good for the Society; but we are charged
with the most profound silence, and to make a false show, should
they be written by any one though founded in the experience we have
had. As there are various professors who are in these secrets, the
Society has fixed the rule, that those who know these reserved
instructions that they cannot pass in any one religious Order,
whether it be of the Carthusians, to cause them to retire from that
in which they live, and the inviolable silence with which they are
to be guarded, all of which has been confirmed by the Holy See.
Much care must be taken that they do not get out; for these
counsels in the hands of strange persons to the Society, because
they will give a sinister interpretation invidious to our
situation.

     If (unless God does not permit) we reach success, we must
openly deny that the Society shelters such thoughts and to take
care that it is so affirmed by those of the Society that they are
ignorant by not having been communicated, which they can protest
with truth, that they know nothing of such instructions; and that
there does not exist other than the general printed or manuscripts,
which they can present, to cause any doubt to vanish. The superiors
must with prudence and discretion, inquire if any of the Society
have shown these instructions to strangers; for neither for
himself, or for another, they must be copied by no one, without
permission of the General or of the Provincial; and when it is
feared that anyone has given notice of these instructions, we shall
not be able to guard so rigorous a secret; and we must assert to
the contrary, all that is said in them, it will be so given to be
understood, that they only show to all, to be proved, and
afterwards they will be dismissed.

                           CHAPTER 1.

         THE MANNER OF PROCEDURE WITH WHICH THE SOCIETY
MUST BE CONDUCTED WHEN CONSIDERING THE COMMENCING
                       OF SOME FOUNDATION.

     1.   To capture the will of the inhabitants of a country, it
is very important to manifest the intent of the Society, in the
manner prescribed in the regulations in which it is said, that the
Society must labor with such ardor and force for the salvation of
their neighbor as for themselves. For the better inducement of this
idea, the most opportunely that we practice the most humble
offices, visiting the poor, the afflicted, and the imprisoned. It
is very convenient to confess with much promptness, and to hear the
confessions, showing indifference, without teasing the penitents;
for this, the most notable inhabitants will admire our fathers and
esteem them; for the great charity they have for all, and the 
novelty of the subject.

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     2. To have in mind that it is necessary to ask with religious
modesty, the means for exercising the duties of the Society, and
that it is needful to procure and acquire benevolence, principally
of the secular ecclesiastics, and of persons of authority, that may
be conceived necessary.

     3. When called to go to the most distant places, where alms
are to be received, they are to be accepted, no matter how small
they may be, after having marked out the necessities of ourselves.
Notwithstanding, it will be very convenient at the moment to give
those alms to the poor, for the edification of those who do not
have an exact understanding of the Society; and, "but we must in
advance be more liberal with ourselves."

     4. All must labor as if we were inspired by the same spirit;
and each one must study to acquire the same styles, with the object
of uniformity among so great a number of persons, edifying the
whole; those who do the contrary must be expelled as pernicious.

     5. In a beginning it is not convenient to purchase property;
but in case they can be found, some good sites may be bought,
saying that they are to belong to other persons, using the names of
some faithful friends, who will guard the secret. The better to
make our poverty apparent, the property nearest our college must
belong to colleges the most distant, that we can prevent the
princes and magistrates from ever knowing that the income of the
Society has a fixed point.

     6. We must not ourselves go out to reside to form colleges,
except to the rich cities; for in this we must imitate Christ, who
remained in Jerusalem; and as he alone, passed by the less
considerable populations.

     7. We must obtain and acquire of the widows all the money that
we can, presenting ourselves at repeated times to their sight our
extreme necessity.

     8. The Superior over each province is the one to whom we must
account with certainty, the income of the same; but the amount to
the treasurer at Rome, it is, and must always be, an impenetrable
mystery.

     9. It is for us to preach and say in all parts and in all
conversations, that we have come to teach the young and aid the
people; and this without interest in any single species and without
exception of persons, and that we are not so onerous to the people
as other religious orders.












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                           CHAPTER II.

         THE MANNER WITH WHICH THE FATHERS OF THE ORDER
         MUST CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE
        THE FAMILIARITY OF PRINCES, MAGNATES AND POWERFUL
                        AND RICH PERSONS.

     1. It is necessary to do all that is possible to gain
completely the attentions and affections of princes and persons of 
the most consideration; for that, who, being on the outside, but in
advance, all of them will be constituted our defenders.

     2. As we have learned by experience that princes and
potentates are generally inclined to the favor of the
ecclesiastics, when these disseminate their odious actions, and
when they give an interpretation that they favor, as is to be noted
among the married, contract with their relations or allies; or in
other similar things; assembling much with them, to animate those
who may be found in this case, saying to them that we confide in
the assurance of the exemptions, that by intervention of us
fathers, which the Pope will concede, if he is made to see the
causes, and will present other examples of similar things,
exhibiting at the same time the sentiments that we favor, under the
pretext of the common good and THE GREATER GLORY OF GOD that is the
object of the Society.

     3. If at this same assembly the prince treats of doing
something, that will not be agreeable to all the great men, for
which we are to stir up and investigate, meanwhile, counseling
others to conform with the prince, without ever descending to treat
of particulars, for fear there may not be a successful issue of the
matter, for which the Society will be imputed blame; and for this,
if this action shall be disapproved, there will be advertences
presented to the contrary that may be absolutely prohibited and put
in jeopardy, the authority of some of the fathers, of whom it can
be said with certainty, that they have not had notice of the Secret
Instructions; for that, it can be affirmed with an oath, that the
calumny to the Society, is not true in respect to that which is
imputed to it.

     4. To gain the good will of Princes, it will be very
convenient to insinuate with skill; and for third persons, that we
fathers, are a means to discharge honorable and favorable duties in
the courts of other kings and princes, and more than any one else
in that of the Pope. By this means we can recommend ourselves and
the Society; for the same, no one must be charged with this
commission but the most zealous persons and well versed in our
institute.

     5. Aiming especially to bring over the will of the favorites
of princes and of their servants, by means of presents and pious
offices, that they may give faithful notice to us fathers of the
character and inclinations of the princes and great men. Of this
manner the Society can gain with facility as much to one as to
others.


 

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     6. The experience we have had, has made us acquainted with the
many advantages that have been taken by the Society of its
intervention in the marriages of the House of Austria, and of those
which have been effected in other kingdoms, France, Poland, and in
various duchies. Forasmuch assembling, proposing with prudence,
selecting choice persons who may be friends and families of the
relatives, and of the friends of the Society.

     7. It will be easy to gain the princesses, making use of their
valets; by that, coming to feed and nourish with relations of
friendship, by being located at the entrance in all parts, and thus
become acquainted with the most intimate secrets of the familiars.

     8. In regard to the direction of the consciences of great men,
we confessors must follow the writers who concede the greater
liberty of conscience. The contrary of this is to appear too
religious; for that they will decide to leave others and submit
entirely to our direction and counsels.

     9. It is necessary to make reference to all the merits of the
Society; to the princes and prelates, and to as many as can lend
much aid to the Society, after having shown the transcendency of
its great privileges.

     10. Also, it will be useful to demonstrate, with prudence and
skill, such ample power which the Society has, to absolve, even in
the reserved cases, compared with that of other pastors and
priests; also, that of dispensing with the fasts, and of the rights
which they must ask and pay, in the impediments of marriage, by
which means many persons will recur to us, whom it will be our duty
to make agreeable.

     11. It is not the less useful to invite them to our sermons,
assemblies, harangues, declamations, etc., composing odes in their
honor, dedicating literary works or conclusions; and if we can for
the future, give dinners and greetings of divers modes.

     12. It will be very convenient to take to our care the
reconciliation of the great, in the quarrels and enmities that
divide them; then by this method we can enter, little by little,
into the acquaintance of their most intimate friends and secrets;
and we can serve ourselves to that party which will be most in
favor of that which we present.

     13. If there should be some one at the service of a monarch or
prince, and he were an enemy of our Society, it is necessary to
procure well for ourselves better than for others, making him a
friend, employing promises, favors, and advances, which shall be in
proportion to the same monarch or prince.

     14. No one shall recommend to a prince any one, nor make
advances to any who have gone out from us, being outside of our
Society, and in particular to those who voluntarily verified, for
yet when they dissimulate they will always maintain an
inextinguishable hatred to the Society.




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     In fine, each one must procure and search for methods to
increase the affection and favor of princes, of the powerful, and
of the magistrates of each population, that whenever occasion is
offered to support, we can do much with efficacy and good faith, in
benefiting ourselves, though contrary to their relations, allies
and friends.


                          CHAPTER III.

        HOW THE SOCIETY MUST BE CONDUCTED WITH THE GREAT
       AUTHORITIES IN THE STATE, AND IN CASE THEY ARE NOT
             RICH WE MUST LEND OURSELVES TO OTHERS.

     1. The care consigned to us, that we must do all that is
possible, for to conquer the great; but it is also necessary to
gain their favor to combat our enemies.

     2. It is very conducive to value their authority, prudence and
counsels, and induce them to despise wealth, at the same time that
we procure gain and employ those that can redeem the Society;
tacitly valuing their names, for acquisition of temporal goods if
they inspire sufficient confidence.

     3. It is also necessary to employ the ascendant of the
powerful, to temper the malevolence of the persons of a lower
sphere and of the rabble against our Society.

     4. It is necessary to utilize, whenever we can, the bishops,
prelates and other superior ecclesiastics, according to the
diversity of reason, and the inclination we manifest.

     5. In some points it will be sufficient to obtain of the
prelates and curates, that which it is possible to do, that their
subjects respect the society; and that obstructing the exercise of
its functions among those who have the greatest power, as in
Germany, Poland, etc. It will be necessary to exhibit the most
distinguished attentions for that, mediating its authority and that
of the princes, monasteries, parishes, priorates, patronates, the
foundations of the churches and the pious places, can come to our
power. Because we can with more facility where the Catholics will
be found mixed with heretics. It is necessary to make such prelates
see the utility and merit that we have in all this, and that never
will they have so much valuation from the priests, friars, and for
the future from the faithful. If making these changes, it is
necessary to publicly praise their zeal, although written, and to
perpetuate the memory of their actions.

     6. For this it is necessary to labor, to the end, that the
prelates will place in the hands of us fathers, as confessors and
counsellors; and if they aspire to more elevated positions in the
Court of Rome, we must unite in their favor and aid their
pretensions with all our forces, and by means of our influence.

     7. We must be watchful that when the bishops are instituting
principal colleges and parochial churches, that the faculties are
taken from the Society, and placed in both vicarious
establishments, with the charge of cures, and that the Superior of 

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the Society to be, that all the government of these churches shall
pertain to us, and that the parishioners shall be our subjects, of
the method that all can be placed in them.

     8. Where there are those of the academies who have been driven
out from us, and are contrary; where the Catholics or the heretics
obstruct our installation, we will compound with the prelates, and
make ourselves the owners of the first cathedrals; for thus shall
we make them to know the necessities of the Society.

9. Over all, we must be very certain to procure the protection and
affection of the prelates of the Church, for the cases of
beatification or canonization of ourselves; in whose subjects
convened further, to obtain letters from the powerful and of the
princes, that the decisions may be promptly attained in the
Catholic Court.

10. If it shall be accounted that the prelates or magnates should
send commissioned representatives, we must put forth all ardor,
that no other priests, who are in dispute with us, shall be sent;
for the reason, that they shall not communicate their
animadversion, discrediting us in the cities and provinces we
inhabit; and that if they pass by other provinces and cities, where
there are colleges, they will be received with affection and
kindness, and be so splendidly treated as a religious modesty will
permit.

                           CHAPTER IV.

           OF THAT WHICH WE MUST CHARGE THE PREACHERS
            AND CONFESSORS OF THE GREAT OF THE EARTH.

     1. Those of us who may be directed to the princes and
illustrious men, of the manner in which we must appear before them,
with inclination unitedly "to the greater glory of God," obtaining
-- with its austerity of conscience, that the same princes are
persuaded of it; for this direction we must not travel in a
principle to the exterior or political government, but gradually
and imperceptibly.

     2. Forasmuch there will be opportunity and conducive notices
at repeated times, that the distribution of honors and dignities in
the Republic is an act of justice; and that in a great manner it
will be offending God, if the princes do not examine themselves and
cease carrying their passions, protesting to the same with
frequency and severity, that we do not desire to mix in the
administration of the State; but when it shall become necessary to
so express ourselves thus, to have your weight to fill the mission
that is recommended. Directly that the sovereigns are well
convinced of this, it will be very convenient to give an idea of
the virtues that may be found to adorn those that are selected for
the dignities and principal public changes; procuring then and
recommending the true friends of the Society; notwithstanding, we
must not make it openly for ourselves, but by means of our friends
who have intimacy with the prince that it is not for us to talk him
into the disposition of making them.



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     3. For this watchfulness our friends must instruct the
confessors and preachers of the Society near the persons capable of
discharging any duty, that over all, they must be generous to the
Society; they must also keep their names, that they may insinuate
with skill, and upon opportune occasions to princes, well for
themselves or by means of others.

     4. The preachers and confessors will always present themselves
so that they must comport with the princes, lovable and
affectionate, without ever shocking them in sermons, nor in
particular conversations, presenting that which rejects all fear,
and exhorting them in particular to faith, hope and justice.

     5. Never receive gifts made to any one in particular, but that
for the contrary; but picture the distress in which the Society or
college may be found, as all are alike; having to be satisfied with
assigning each one a room in the house, modestly furnished; and
noticing that your garb is not over nice; and assist with
promptness to the aid and counsel of the most miserable persons of
the palace; but that you do not say it of them, but only those who
have agreed to serve the powerful.

     6. Whenever the death occurs of any one employed in the
palace, we must take care of speaking with anticipation, that they
fail in the nomination of a successor, in their affection for the
Society; but giving no appearance to cause suspicion that it was
the intent of usurping the government of the prince; for which, it
must not be from us that it is said; take a part direct; but
assembling of faithful or influential friends who may be found in
a position of rousing the hate of one and another until they become
inflamed.

                           CHAPTER V.

              OF THE MODE OF CONDUCTING THE SOCIETY
          WITH RESPECT TO OTHER ECCLESIASTICS WHO HAVE
           THE SAME DUTIES AS OURSELVES IN THE CHURCH.

     1. It is necessary to help with valor these persons, and
manifest in their due time to the princes and lords that are always
ours, and being constituted in power, that our Society contains
essentially the perfection of all the other orders, with the
exception of singing and manifesting an exterior of austerity in
the mode of life and in dress; and that if in some points they
excel the communities of the Society, this shines with greater
splendor in the Church of God.

     2. We must inquire into and note the defects of the other
fathers (non-Jesuit priests), and when we find them, we must
divulge them among our faithful friends, as condoling over them; we
must show that such fathers do not discharge with certainty, that
we do ourselves the functions, that some and others recommend.

     3. It is necessary that the fathers of our Society oppose with
all their power the other fathers who intend to found houses of
education to instruct the youths among the populations where ours
are found teaching with acceptation and approval; and it will be 


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very convenient to indicate our projects to princes and
magistrates, that such people will excite disturbances and
commotions if they are not prohibited from teaching; and that in
the last result, the damage will fall upon the educated, by being
instructed by a bad method, without any necessity; posting them
that the Society is sufficient to teach the youth. In case the
fathers bear letters of the Pontificate, or recommendations from
the Cardinals, we must work in opposition to them, making the
princes and great men to point out to the Pope the merits of the
Society and its intelligence for the pacific instruction of the
youths, to which end, we must have and obtain certifications of the
authorities upon our good conduct and sufficiency.

     4. Having notwithstanding to form duties, our fathers in
displaying singular proofs of our virtue and erudition, making them
to exercise the alumni (graduates) in their studies in methods of
functions, scholars of diversion, capable of drawing applause,
making for supposition, these representations in the presence of
the great magistrates and concurrence of other classes.

                           CHAPTER VI.

             OF THE MODE OF ATTRACTING RICH WIDOWS.

     1. We must elect effective fathers already advanced in years,
of lively complexion and conversation, agreeable to visit these
ladies, and whence they can promptly note in them appreciation or
affection for our Society; making offerings of good works and the
merits of the same; that, if they accept them, and succeed in
having them frequent our temples, we must assign to them a
confessor, who will be able of guiding them in the ways that are
proper, in the state of widowhood, making the enumeration and
praises of satisfaction that should accompany such a state; making
them believe and yet with certainty that they who serve as such, is
a merit for etemal life, being efficacious to relieve them from the
pains of purgatory.

     2. The same confessor will propose to them to make and adorn
a little chapel or oratory in their own house, to confirm their
religious exercises, because by this method we can shorten the
communication, more easily hindering those who visit others;
although if they have a particular chaplain, and will content to go
to him to celebrate the mass, making opportune advertencies to her
who confesses, to the effect and treating her as being left to be
overpowered by said Chaplain.

     3. We must endeavor skillfully but gently to cause them to
change respectively to the Order and to the method of the House,
and to conform as the circumstances of the person will permit, to
whom they are directed, their propensities, their piety, and yet to
the place and situation of the edifice.

     4. We must not omit to have removed, little by little, the
servants of the house that are not of the same mind with ourselves,
proposing that they be replaced by those persons who are dependent
on us, or who desire to be of the Society; for by this method we
can be placed in the channel of communication of whatever passes in
the family.

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     5. The constant watch of the confessor will have to be, that
the widow shall be disposed to depend on him totally, representing
that her advances in grace are necessarily bound to this
submission.

     6. We are to induce her to the frequency of the sacraments,
and especially that of penitency, making her to give account of her
deeper thoughts and intentions; inviting her to listen to her
confessor, when he is to preach particular promising orations;
recommending equally the recitation each day of the litanies and
the examination of conscience.

     7. It will be very necessary in the case of a general
confession, to enter extensively into all of her inclinations; for
that it will be to determine her, although she may be found in the
hands of others.

8. Insist upon the advantages of widowhood, and the inconvenience
of marriage; in particular that of a repeated one, and the dangers
to which she will be exposed, relatively to her particular
businesses into which we are desirous of penetrating.

     9. We must cause her to talk of men whom she dislikes, and to
see if she takes notice of anyone who is agreeable, and represent
to her that he is a man of bad life; procuring by these means
disgust of one and another, and repugnant to unite with anyone.

10. When the confessor has become convinced that she has decided to
follow the life of widowhood, he must then proceed to counsel her
to dedicate herself to a spiritual life, but not to a monastic one,
whose lack of accommodations will show how they live; in a word, we
must proceed to speak of the spiritual life of Pauline and of
Eustace, &c. The confessor will conduct her at last, that having
devoted the widow to chastity, to not less than for two or three
years, she will then be made to renounce a second nuptial forever.

     In this case she will be found to have discarded all sorts of
relations with men, and even the diversions between her relatives
and acquaintances, we must protest that she must unite more closely
to God. With regard to the ecclesiastics who visit her, or to whom
she goes out to visit, when we cannot keep her separate and apart
from all others, we must labor that those with whom she treats
shall be recommended by ourselves or by those who are devoted to
us.

     11. In this state, we must inspire her to give alms, under the
direction, as she will suppose, or her spiritual father; then it is
of great importance that they shall be employed with utility; more,
being careful that there shall be discretion in counsel, causing
her to see that inconsiderate alms are the frequent causes of many
sins, or serve to torment at last, that they are not the fruit, nor
the merit which produced them.







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                          CHAPTER VII.

            SYSTEM WHICH MUST BE EMPLOYED WITH WIDOWS
           AND METHODS OF DISPOSING OF THEIR PROPERTY.

     1. It will be necessary to inspire her to continue to
persevere in her devotion and the exercise of good works and of
disposition, in not permitting a week to pass, to give away some
part of her overplus, in honor of Jesus Christ, of the Holy Virgin
and of the Saint she has chosen for her patron; giving this to the
poor of the Society or for the ornamenting of its churches, until
she has absolutely disposed of the first fruits of her property as
in other times did the Egyptians.

     2. When the widows, the more generally to practice their alms,
must be given to know with perseverance, their liberality in favor
of the Society; and they are to be assured that they are
participants in all the merits of the same, and of the particular
indulgences of the Provincial; and if they are persons of much
consideration, of the General of the Order.

     3. The widows who having made vows of chastity, it will be
necessary for them to renew them twice per annum, conforming to the
custom that we have established; but permitting them
notwithstanding, that day some honest freedom from restraint by our
fathers.

     4. They must be frequently visited, treating them agreeably;
referring them to spirited and diverting histories, conformable to
the character and inclination of each one.

     5. But that they may not abate, we must not use too much rigor
with them in the confessional; that it may not be, that they by
having empowered others of their benevolence, that we do not lose
confidence of recovering their adhesion, having to proceed in all
cases with great skill and caution, being aware of the inconstancy
natural to woman.

     6. It is necessary to have them do away with the habit of
frequenting other churches, in particular those of convents; for
which it is necessary to often remind them, that in our Order there
are possessed many indulgences that are to be obtained only
partially by all the other religious corporations.

     7. To those who may be found in the case of the garb of
mourning, they will be counselled to dress a little more agreeable,
that they may at the same time, unite the aspect of mourning with
that of adornment, to draw them away from the idea of being found
directed by a man who has become a stranger to the world. Also with
such, that they may not be very much endangered, or particularly
exposed to volubility, we can concede to them, as if they
maintained their consequence and liberality, for and with the
society, that which drives ensuality away from them, being with
moderation and without scandal.

     8. We must manage that in the houses of the widows there shall
be honorable young ladies, of rich and noble families; that little
by little they become accustomed to our direction and mode of life;

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and that they are given a director elected and established by the
confessor of the family, to be permanently and always subject to
all the reprehensions and habits of the Society; and if any do not
wish to submit to all, they must be sent to the houses of their
fathers, or to those from which they were brought, accusing them
directly of extravagance and of glaring and stained character.

     9. The care of the health of the widows, and to proportion
some amusement, it is not the least important that we should care
for their salvation; and so, if they complain of some
indisposition, we must prohibit the fast, the hair cloth girdle,
and the discipline, without permitting them to go to church;
further continue the direction, cautiously and secretly with such,
that they may be examined in their houses; if they are given
admission into the garden, and edifice of the college, with
secrecy; and if they consent to converse and secretly entertain
with those that they prefer.

     10. To the end that we may obtain, that the widows employ
their utmost obsequiousness to the Society, it is the duty to
represent to them the perfection of the life of the holy, who have
renounced the world, estranged themselves from their relations, and
despising their fortunes, consecrating themselves to the service of
the Supreme Being with entire resignation and content. It will be
necessary to produce the same effect, that those who turn away to
the Constitutions of the Society, and their relative examination to
the abandonment of all things. We must cite examples of the widows
who have reached holiness in a very short time; giving hopes of
their being canonized, if their perseverance does not decay; and
promising for their cases our influence with the Holy Father.

     11. We must impress in their souls the persuasion that, if
they desire to enjoy complete tranquility of conscience it will be
necessary for them to follow without repugnance, without murmuring,
nor tiring, the direction of the confessor, so in the spiritual, as
in the eternal, that she may be found destined to the same God, by
their guidance.

     12. Also we must direct with opportunity, that the Lord does
not desire that they should give alms, nor yet to fathers of an
exemplary life, known and approved, without consulting beforehand
with their confessor, and regulating the dictation of the same.

     13. The confessors must take the greatest care, that the
widows and their daughters of the confessional, do not go to see
other fathers (i.e. non-Jesuit priests) under any pretext, nor with
them. For this, we must praise our Society as the Order most
illustrious of them all; of greater utility in the Church, and of
greater authority with the Pope and with the princes; perfection in
itself; then dismiss the dream of them, and menace them, that we
can, and that we are no correspondents to them, we can say, that we
do not consent to froth and do as among other monks who count in
their convents many ignorant, stupid loungers who are indolent in
regard to the other life, and intriguers in that to disorder, &c.

     14. The confessors must propose and persuade the widows to
assign ordinary pensions and other annual quotas to the colleges
and houses of profession for their sustenance with especially to 

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the professed house at Rome; and not forgetting to remind them of
the restoration of the ornaments of the temples and replenishing of
the wax, the wine, and other necessaries for the celebration of the
mass.

     15. If they do not make relinquishment of their property to
the Society, it will be made manifest to them, on apparent occasion
in particular, when they are found to be sick, or in danger of
death; that there are many colleges to be founded; and that they
may be excited with sweetness and disinterestedness, to make some
disbursements as merit for God, and in that they can found his
etemal glory.

     16. In the same manner, we must proceed with regard to princes
and other well doers, making them to see that such foundations will
be made to perpetuate their memory in this world, and gain eternal
happiness, and if some malevolent persons adduce the example of
Jesus Christ, saying, that then he had no place to recline his
head, the Society bearing his name should be poor in imitation of
himself, we must make it known and imprint it in the imagination of
those, and of all the world, that the Church has varied, and that
in this day we have become a State; and we must show authority and
grand measures against its enemies that are very powerful, or like
that little stone prognosticated by the prophet, that, divided,
came to be a great mountain. Inculcate constantly to the widows who
dedicate their alms and ornaments to the temples, that the greater
perfection is in disposing of the affection and earthly things,
ceding their possession to Jesus Christ and his companions.

     17. Being very little, that which we must promise to the
widows, who dedicate and educate their children for the world, we
must apply some remedy to it.

                          CHAPTER VIII.

          METHODS BY WHICH THE CHILDREN OF RICH WIDOWS
          MAY BE CAUSED TO EMBRACE THE RELIGIOUS STATE,
                         OR OF DEVOTION.

     1. To secure our object, we must create the custom, that the
mothers treat them severely, and show to them, that we are in love
with them. Coming to induce the mothers to do away with their
tastes, from the most tender age, and regarding, restraining, &c.,
&c., the children especially; prohibiting decorations and
adornments when they enter upon competent age; that they are
inspired in the vocation for the cloister, promising them an
endowment of consideration, if they embrace a similar state;
representing to them the insipidity that is brought with matrimony,
and the disgust that has been experienced in it; signifying to them
the weight they would sit under, for not having maintained in the
celibate. Lastly, coming to direct in the conclusions arrived at by
the daughters of the widows, so fastidious of living with their
mothers, that their feet will be directed to enter into a convent.

2. We must make ourselves intimate with the sons of the widows, and
if for them an object or the Society, and cause them to penetrate
the intent of our colleges, making them to see things that can call


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their attention by whatever mode, such as gardens, vineyards,
country houses, and the farm houses where the masters go to
recreate; talk to them of the voyages the Jesuits have made to
different countries, of their treating with princes, and of much
that can capture the young; cause them to note the cleanliness of
the refectory, the commodiousness of the lodges, the agreeable
conversation we have among ourselves, the suavity of our rule, and
that we have all for the object of the greater glory of God; show
to them the preeminence of our Order over all the others, taking
care that the conversations we have shall be diverting to pass to
that of piety.

     3. At proposing to them the religious state, have care of
doing so, as if by revelation; and in general, insinuating directly
with sagacity, the advantage and sweetness of our institute above
all others; and in conversation cause them to understand the great
sin that will be committed against the vocation of the Most High;
in fine, induce them to make some spiritual exercises that they may
be enlightened to the choice of this state.

     4. We must do all that is possible that the masters and
professors of the youth indicated shall be of the Society, to the
end, of being always vigilant over these, and counsel them; but if
they cannot be reduced, we must cause them to be deprived of some
things, causing that their mothers shall manifest their censure and
authority of the house, that they may be tired of that sort of
life; and if, finally, we cannot obtain their will to enter the
Society, we must labor; because we can remand them to other
colleges of ours that are at a distance, that they may study,
procuring impediment, that their mothers show endearment and
affection, at the same time, continuing for our part, in drawing
them to us by suavity of methods.

                           CHAPTER IX.

         UPON THE AUGMENTING OF REVENUE IN THE COLLEGES.

     1. We must do all that is possible, because we do not know if
bound with the last vow of him, who is the claimant of an
inheritance, meanwhile we do not know if it is confirmed, to not be
had in the Society a younger brother, or of some other reason of
much entity. Before all, that which we must procure, are the
augmentations of the Society with rules to the ends agreed upon by
the superiors, which must be conformable: for that the Church
returns to its primitive splendor for the greater glory of God; of
fate that all the clergy shall be found animated by a united
spirit. To this end, we must publish by all methods, that the
Society is composed in part of professors so poor, that are wanting
of the most indispensable, to not be for the beneficence of the
faithful; and that another part is of fathers also poor, although
living upon the product of some household property; but not to be
grievous to the public, in the midst of their studies, their
ministry, as are other ordinary mendicants. The spiritual directors
of princes, great men, accommodating widows, and of whom we have
abundant hope, that they will be disposed at last to make gifts to
the Society in exchange for spiritual and eternal things, that will
be proportioned, the lands and temporalities which they possess;
for the same, carrying always the idea, that we are not to lose the

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occasion of receiving always as much as may be offered. If promises
and the fulfillment of them is retarded, they are to be remembered
with precaution, dissimulating as much as we can the coveting of
riches. When some confessor of personages or other people, will not
be apt, or wants subtility, that in these subjects is
indispensable, he will be retired with opportunity, although others
may be placed anticipatedly; and if it be entirely necessary to the
penitents, it will be made necessary to take out the destitute to
distant colleges, representing that the Society has need for them
there; because it being known that some young widows, having
unexpectedly failed, the Society not having the legacy of very
precious movables, having been careless by not accepting in due
time. But to receive these things, we could not attend at the time,
and only at the good will of the penitent.

     2. To attract the prelates, canonicals and other rich
ecclesiastics, it is necessary to employ certain arts, and in place
procuring them to practice in our houses spiritual exercises, and
gradually and energetically of the affection that we profess to
divine things; so that they will be affectionate towards the
Society and that they will soon offer pledges of their adhesion.

     3. The confessors must not forget to ask with the greatest
caution and on adequate occasions of those who confess, what are
their names, families, relatives, friends, and properties,
informing their successors who follow them, the state, intention in
which they will be found, and the resolution which they have taken;
that which they have not yet determined obtaining, having to form
a plan for the future to the Society. When it is founded, whence
directly there are hopes of utility; for it will not be convenient
to ask all at once; they will be counseled to make their confession
each week, to disembarrass the conscience much before, or to the
title of penitence. They will be caused to inform the confessor
with repetition, of that which at one time they have not given
sufficient light; and if they have been successful by this means,
she will come, being a woman, to make confession with frequency,
and visit our church; and being a man, he will be invited to our
houses and we are to make him familiar with ourselves.

     4. That which is said in regard to widows, must have equal
application to the merchants and neighbors of all classes, as being
rich and married, but without children, of that plan by which the
Society can arrive to be their heirs, if we put in play the
measures that we may indicate; but over all, it will be well to
have present, as said, near the rich devotees that treat with us,
and of whom the vulgar can murmur, when more, if they are of a
class not very elevated.

     5. Procuring for the rectors of the colleges entrance for all
the ways of the houses, parks, groves, forests, lawns, arable
lands, vineyards, olive orchards, hunting grounds, and whatever
species of inheritances which they meet with in the end of their
rectory; if their owners pertain to the nobility, to the clergy, or
are negotiators, particulars, or religious communities, inquiring
the revenues of each one, their loads and what they pay for them.
All these dates or notices they are to seek for with great skill
and to a fixed point, energetically yet from the confessional, then


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of the relations of friendship; or of the accidental conversations;
and the confessor meets with a penitent of possibles, he will be
placed in knowledge of the rector, obtaining by all methods the one
conserved.

     6. The essential point to build upon, is the following: that
we must so manage, that in the ends we gain the will and affections
of our penitents, and other persons with whom we treat,
accommodating ourselves to their inclinations if they are
conducive. The Provincials will take care to direct some of us to
points, in which reside the nobility and the powerful; and if the
Provincials do not act with opportunity, the rectors must notice
with anticipation, the crops (the field of operations) that are
there, which we go to examine.

     7. When we receive the sons of strong houses in the Society,
they must show whether they will be easy to acquire the contracts
and titles of possession; and if so they were to enter of
themselves, of which they may be caused to cede some of their
property to the college, or the usufruct (profit) or for rent, or
in other form, or if they can come for a time into the Society, the
gain of which may be very much of an object, to give a special
understanding to the great and powerful, the narrowness in which we
live, and the debts that are pressing us.

     8. When the widows, or our married devoted women, do not have
more than daughters, we must persuade them to the same life of
devotion, or to that of the cloister; but that except the endowment
that they may give, they can enter their property in the Society
gently; but when they have husbands, those that would object to the
Society, they will be catechized; and others who desire to enter as
religiouses in other Orders, with the promise of some reduced
amount. When there may be an only son, he must be attracted at all
cost, inculcating the vocation as made by Jesus Christ; causing him
to be entirely disembarrassed from the fear of its fathers, and
persuading him to make a sacrifice very acceptable to the Almighty,
that he must withdraw to His authority, abandon the paternal house
and enter in the Society; the which, if he so succeeds, after
having given part to the General, he will be sent to a distant
novitiate; but if they have daughters, they will primarily dispose
the daughters for a religious life; and they will be caused to
enter into some monastery, and afterwards be received as daughters
in the Society, with the succession of its properties.

     9. The Superiors will place in the channel of the
circumstances, the confessors of these widows and married people,
that they on all future occasions may act for the benefit of the
Society; and when by means of one, they cannot take our part he
will be replaced with another; and if it is made necessary, he will
be sent to great distances, of a manner that he cannot follow
understandingly with these families.

     10. If we succeed in convincing the widows and devoted
persons, who aspire with fervor to a perfect life, and that the
better means to obtain it is by ceding all their properties to the
Society, supporting by their revenues, that they will be
religiously administered until their death, conforming to the 


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degree of necessity in which they may be found, and the just reason
that may be employed for their persuasion is, that by this mode,
they can be exclusively dedicated to God; without attentions and
molestations, which would perplex them, and that it is the only
road to reach the highest degree of perfection.

     11. The Superiors craving the confidence of the rich, who are
attached to the Society, delivering receipts of its proper hand
writing whose payment afterwards will differ; not forgetting to
often visit those who loan, to exhort them above all in their
infirmities of consideration, as to whom will devolve the papers of
the debt; because it is not so to be found mention of the Society
in their testament; and by this course we must acquire properties,
without giving cause for us to be hated by the heirs.

     12. We must also in a grand manner ask for a loan, with
payment of annual interest, and employ the same capital in other
speculation to produce greater revenues to the Society; for at such
a time, succeeding to move them with compassion to that which they
will lend to us, we will not lose the interest in the testament of
donation, when they see that they found colleges and churches.

     13. The Society can report the utilities of commerce, and
value the name of the merchant of credit, whose friendship we may
possess.

     14. Among the peoples where our fathers reside, we must have
physicians faithful to the Society, whom we can especially
recommend to the sick, and to paint under an aspect very superior
to that of other religious orders, and secure direction that we
shall be called to assist the powerful, particularly in the hour of
death.

     15. That the confessors shall visit with assiduity the sick,
particularly those who are in danger, and to honestly eliminate the
other fathers, which the superiors will procure, when the confessor
sees that he is obliged to remove the other from the suffering, to
replace and maintain the sick in his good intentions. Meanwhile we
must inculcate as much as we can with prudence, the fear of hell,
&c., &c., or when, the lesser ones of purgatory; demonstrating that
as water will put out fire, so will the same alms blot out the sin;
and that we cannot employ the alms better, than in the maintaining
and subsidizing of the persons, who, by their vocation, have made
profession of caring for the salvation of their neighbor; that in
this manner the sick can be made to participate in their merits,
and find satisfaction for their own sins; placing before them that
charity covereth a multitude of sins; and that also, we can
describe that charity, is as a nuptial vestment, without which, no
one can be admitted to the heavenly table. in fine it will be
necessary to move them to the citations of the scriptures, and of
the holy fathers, that according to the capacity of the sick, we
can judge what is most efficacious to move them.

     16. We must teach the women, that they must complain of the
vices of their husbands, and the disturbances which they occasion,
that they can rob them in secret of some amounts of money, to offer
to God, in expiation of the sins of their husbands, and to obtain 
their pardon.

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                           CHAPTER X.

              OF THE PARTICULAR RIGOR OF DISCIPLINE
                         IN THE SOCIETY.

     1. If there shall be anyone dismissed under any protest, as an
enemy of the Society, whatever may be his condition, or age; all
those who have been moved to become the devotees of our churches;
or of visiting ourselves; or who having been made to take the alms
on the way to other churches; or who having been found to give to
other fathers; or who having dissuaded any rich man, and well
intentioned towards our Society, or giving anything; or in the time
in which he can dispose of his properties, having shown great
affection for his relations with this Society; because it is a
great proof of a mortified disposition; and we conclude that the
professions are entirely mortified; or also, that he having
scattered all the alms of the penitents, or of the friends of the
Society, in favor of his poor relations. Furthermore, that he may
not complain afterwards of the cause of his expulsion, it will be
necessary to thrust him from us directly; but we can prohibit him
from hearing confessions, which will mortify him, and vex him by
imposing upon him most vile offices, obliging him each day to do
things that are the most repugnant; he will be removed from the
highest studies and honorable employments; he will be reprimanded
in the chapters by public censures; he will be excluded from the
recreations and prohibited from all conversation with strangers; he
will be deprived of his vestments and the uses of other things when
they are not indispensable, until he begins to murmur and becomes
impatient; then he can be expelled as a shameful person, to give a
bad example to others; and if it is necessary to give account to
his relatives, or to the prelates of the Church, of the reason for
which he has been thrust out, it will be sufficient to say that he
does not possess the spirit of the Society.

     2. Furthermore, having also expelled all those who may have
scrupled to acquire properties for the Society, we must direct,
that they are too much addicted to their own judgment. If we desire
to give reason of their conduct to the Provincials, it is necessary
not to give them a hearing; but call for the rule, that they are
obligated to a blind obedience.

     3. It will be necessary to note, whence the beginning and
whence their youth, those who have great affection for the Society;
and those which we recognize their affection until the furthest
orders, or until their relatives, or until the poor shall be
necessarily disposed, little by little, as carefully said, to go
out; then they are useless.

                           CHAPTER XI.

                  HOW WE MUST CONDUCT OURSELVES
                     UNITEDLY AGAINST THOSE
            WHO HAVE BEEN EXPELLED FROM THE SOCIETY.

     1. As those whom we have expelled, when knowing little or
something of the secrets, the most times are noxious to the Society
for the same, it shall be necessary to obviate their efforts by the
following method, before thrusting them out; it will be necessary 

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to obligate them to promise, by writing, and under oath, that they
will never by writing or speaking, do anything which may be 
prejudicial to the Society; and it will be good that the Superiors
guard a point of their evil inclinations, of their defects and of
their vices; that they are the same, having to manifest in the
discharge of their duties, following the custom of the Society, for
that, if it should be necessary, this point can serve near the
great, and the prelates to hinder their advancement.

     2. Constant notice must be given to an the colleges of their
having been expelled; and we must exaggerate the general motives of
their expulsion; as the little mortification of their spirit; their
disobedience; their little love for spiritual exercises; their self
love, &c., &c. Afterwards, we must admonish them, that they must
not have any correspondence with them; and they must speak of them
as strangers; that the language of all shall be uniform, and that
it may be told everywhere, that the Society never expels any one
without very grave causes, and that as the sea casts up dead
bodies, &c., &c. We must insinuate with caution, similar reasons to
these, causing them to be abhorred by the people, that for their
expulsion it may appear plausible.

     3. In the domestic exhortations, it will be necessary to
persuade people that they have been turned out as unquiet persons;
that they continue to beg each moment to enter anew into the
Society; and it will be good to exaggerate the misfortunes of those
who have perished miserably, after having separated from the
Society.

     4. It will also be opportune to send forth the accusations,
that they have gone out from the Society, which we can formulate by
means of grave persons, who will everywhere repeat that the Society
never expels any one but for grave causes; and that they never part
with their healthy members; the which they can confirm by their
zeal, and show in general for the salvation of the souls of them
that do not pertain to them; and how much greater will it not be
for the salvation of their own.

     5. Afterwards, the Society must prepare and attract by all
classes of benefits, the magnates, or prelates, with whom those who
have been expelled begin to enjoy some authority and credit. It
will be necessary to show that the common good of an Order so
celebrated as useful in the Church, must be of more consideration,
than that if a particular one who has been cast out. If an this
affliction preserves some affection for those expelled, it will be
good to indicate the reasons which have caused their expulsion; and
yet exaggerate the causes the more that they were not very true;
with such they can draw their conclusions as to the probable
consequences.

     6. Of all modes, it will be necessary that they particularly
have abandoned the Society by their own free will; not being
promoted to a single employment or dignity in the Church; that they
would not submit themselves and much that pertains to the Society;
and that all the world should withdraw from them that desire to
depend on them.



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     7. Procuring soon, that they are removed from the exercise of
the functions celebrated in the Church, such as the sermons,
confessions, publication of books, &c., &c., so that they do not
win the love and applause of the people. For this, we must come to
inquire diligently upon their life and their habits; upon their
occupations, &c., &c., penetrate into their intentions, for the
which, we must have particular correspondence with some of the
family in whose house they live, of those who have been expelled.
In surprising something reprehensible in them or worthy of censure,
which is to be divulged by people of medium quality; giving in
following the steps conducive to reach the hearing of the great,
and the prelates, who favor then, that they may be caused to fear
that the infamy will relapse upon themselves. If they do nothing
that merits reprehension, and conduct themselves well, we must
curtail them by subtle propositions and captious phrases, their
virtues and meritorious actions, causing that the idea that has
been formed of them, and the faith that is had in them, may little
by little be made to disappear; this is of great interest for the
Society, that those whom we repel, and more principally those who
by their own will abandon us, shall be sunk in obscurity and
oblivion.

     8. We must divulge without ceasing the disgraces and sinister
accidents that they bring upon them, notwithstanding the faithful,
who entreat for them in their prayers, that they may not believe
that we work from impulses of passion. In our houses we must
exaggerate by every method these calamities, that they may serve to
hinder others.

                          CHAPTER XII.

             WHO MAY COME THAT THEY MAY BE SUSTAINED
                  AND PRESERVED IN THE SOCIETY.

     1. The first place in the Society pertains to the good
operators; that is to say, those who cannot procure less for the
temporal than for the spiritual good of the Society; such as the
confessors of princes, of the powerful, of the widows, of the rich
pious women, the preachers and the professors who know all these
secrets.

     2. Those who have already failed in strength or advanced in
years; conforming to the use they have made of their talents in and
for the temporal good of the Society; of the manner which has
attended them in days that are passed; and further, are yet
convenient instruments to give part to the Superiors of the
ordinary defects which are to be noted in ourselves, for they are
always in the house.

     3. We must never expel but in case of extreme necessity, for
fear of the Society acquiring a bad reputation.

     4. Furthermore, it will be necessary to favor those who excel
by their talent, their nobleness and their fortune; particularly if
they have powerful friends attached to the Society; and if they
themselves have for it a sincere appreciation, as we have already
said before. They must be sent to Rome, or to the universities of 


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greater reputation to study there; or in case of having studied in
some province, it will be very convenient that the professors
attend to them with special care and affection. Meanwhile, they not
having conveyed their property to the Society, we must not refuse
them anything; for after confirming the cession, they will be
disappointed as the others, notwithstanding guarding some
consideration for the past.

     5. Having also especial consideration on the part of the
Superiors, for those that have brought to the Society, a young
notable, placed so that they are given to know the affection made
to it; but if they have not professed, it is necessary to take care
of not having too much indulgence with them, for fear that they may
return at another time, to carry away those whom they have brought
to the Society.

                          CHAPTER XIII.

         OF THE YOUTH WHO MAY BE ELECTED TO BE ADMITTED
                        INTO THE SOCIETY,
               AND OF THE MODE OF RETAINING THEM.

     1. It is necessary that much prudence shall be exercised,
respecting the election of the Youth; having to be sprightly,
noble, well liked, or at the least excellent in some of these
qualities.

     2. To attract them with greater facility to our institute, it
is necessary in the meanwhile, to study that the rectors and
professors of colleges shall exhibit an especial affection; and
outside the time of the classes, to make them comprehend how great
is God, and that some one should consecrate to his service all that
he possesses; and particularly if he is in the Society of his Son.

     3. Whenever the opportunity may arrive, conducive in the
college and in the garden, and yet at times to the country houses,
that in the company of ourselves, during the recreations, that we
may familiarize with them, little by little, being careful,
notwithstanding, that the familiarity does not engender disgust.

     4. We cannot consent that we shall punish them, nor oblige
them to assemble at their tasks among those who are the most
educated.

     5. We must congratulate them with gifts and privileges
conforming to their age and encouraging above all others with moral
discourses.

     6. We must inculcate them, that it is for one divine
disposition, that they are favorites among so many who frequent the
same college.

     7. On other occasions, especially in the exhortations, we must
aim to terrify them with menaces of the eternal condemnation, if
they refuse the divine vocation.




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     8. Meanwhile frequently expressing the anxiety to enter the
Society, we must always defer their admission, that they may remain
constant; but if for these, they are undecided, then we must
encourage them incessantly by other methods.

     9. If we admonish effectively, that none of their friends, nor
yet the fathers, nor the mothers discover their vocation before
being admitted; because then, if then, they come to the temptation
of withdrawing; so many as the Society desires to give full liberty
of doing that which may be the most convenient; and in case of
succeeding to conquer the temptation, we must never lose occasions
to make them recover spirit; remembering that which we have said,
always that this will succeed during the time of the novitiate, or
after having made their simple vows.

     10. With respect to the sons of the great, nobles, and
senators, as it is supremely difficult to attract them, meanwhile
living with their fathers, who are having them educated to the end,
that they may succeed in their destinies, we must persuade,
vigorously, of the better influences of friends that are persons of
the same Society; that they are ordered to other provinces, or to
distant universities in which there are our teachers; careful to
remit to the respective professors the necessary instructions,
appropriate to their quality and condition, that they may gain
their friendship for the Society with greater facility and
certainty.

     11. When having arrived at a more advanced age, they will be
induced to practice some spiritual exercises, that they may have so
good an exit in Germany and Poland.

     12. We must console them in their sadness and afflictions,
according to the quality and dispositions of each one, making use
of private reprimands and exhortations appropriate to the bad use
of riches; inculcating upon them that they should depreciate the
felicity of a vocation, menacing them with the pains of hell for
the things they do.

     13. It will be necessary to make patent to the fathers and the
mothers, that they may condescend more easily to the desire of
their sons of entering the Society, the excellence of its institute
in comparison with those of other orders; the sanctity and the
science of our fathers; its reputation in all the world; the honor
and distinctions of the different great and small. We must make
enumeration of the princes and the magnates, that, with great
content, have lived until their death, and yet living in the
Society. We must show how agreeable it is to God, that the youth
consecrate themselves to Him, particularly in the Society of his
Son: and what thing is there so sublime as that of a man carrying
the yoke of the Lord from his youth. That if they oppose any
objections because of their extreme youth, then we must present the
facility of our institute, the which not having anything to molest,
with the exception of the three vows, and that which is most
notable, that we do not have any obligatory rule, nor yet under
penalty of venial sin.




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                          CHAPTER XIV.

        UPON RESERVED CASES AND MOTIVES THAT NECESSITATE
                   EXPULSION FROM THE SOCIETY.

     1. To most of the cases expressed in the Constitutions, and of
which only the Superior or the ordinary confessor, with permission
of this, can absolve them, where there is sodomy, unnatural crime,
formication, adultery, of the unchaste touch of a man, or of a
woman; also if under the pretext of Zeal, or whatever motive, they
have done some grave thing against the Society; against its honors
and its gains; these will be just causes for reason of the
expulsion of the guilty.

     2. If anyone confesses in the confessional of having committed
some similar act, he will not be promised absolution, until he has
promised to reveal to the Superior, outside of the confessional,
the same or by his confessor. The Superior will operate the better
for it, in the general interests of the Society; further, if there
is founded hope of the careful hiding of the crime, it will be
necessary to impose upon the guilty a convenient punishment; if
otherwise he can be expelled much before. With all the care that is
possible, the confessor will give the penitent to understand that
he runs the danger of being expelled.

     3. If any one of our confessors, having heard a strange person
say, that he had committed a shameful thing with one of the
Society, he will not absolve such a person, without his having
said, outside of his confession, the name of the one with whom he
has sinned; and if he so says, he will be made to swear that he
will not divulge the same, without the consent of the Society.

     4. If two of ourselves have sinned carnally, he who first
avows it will be retained in the Society; and the other will be
expelled; but he who remains permanent, will be after such
mortification and bad treatment, of sorrow, and by his impatience,
and if we have occasion for his expulsion, it will be necessary for
the future of it that it be done directly.

     5. The Society being a noble corporation and preeminent in the
Church, it can dismiss those that will not be apt for the execution
of our object, although giving satisfaction in the beginning; and
the opportunity does not delay in presenting itself; if it procures
continuous maltreatment; and if he is obliged to do contrary to his
inclination; if they are gathered under the orders of gloomy
Superiors; if he is separated from his studies and from the
honorable functions, &c., &c., until be gets to murmuring.

     6. In no manner must we retain in the Society, those that
openly reveal against their Superiors, or that will complain
publicly, or reservedly, of their companions, or particularly if
they make them to strangers; nor to those who are among ourselves,
or among persons who are on the outside, censure the conduct of the
Society in regard to the acquisition or administration of temporal
properties, or whatever acts of the same; for example, of crushing
or oppressing many of those whom we do not wish well, or that they 



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the same having been expelled, &c., &c. Nor yet those, that in
conversation, who tolerate, or defend the Venetians, the French and
others, that have driven the Society away from the territories, or
that have occasioned great prejudices.

     7. Before the expulsion of any we must vex and harass them in
the extreme; depriving them of the functions that they have been
accustomed to discharge, dedicating them to others. Although they
may do well, it will be necessary to censure them, and with this
pretext, apply them to another thing. Imposing by a trifling fault
that they have committed the most severe penalties, that they blush
in public, until they have lost all patience; and at last will be
expelled as pernicious to all, for which a future opportunity will
present itself when they will think less.

     8. When some one of the Society has a certain hope of
obtaining a bishopric, or whatever other ecclesiastical dignity, to
most of the ordinary vows of the Society he will be obliged to take
another; and that is, that he will always preserve good sentiments
towards the Society; that he will always speak favorably of it;
that he will not have a confessor that will not be to its bosom;
that he will do nothing of entity without having heard the justice
of the same. Because in consequence of not having observed this,
the Cardinal Tolet the Society had obtained of the Holy See, that
no swinish descendants of Jews or Mahometans were admitted, that he
did not desire to take such vows; and that for celebrity that is
out, he was expelled as a firm enemy of the Society.

                           CHAPTER XV.

                HOW THE SOCIETY MUST BE CONDUCTED
                    WITH THE MONKS AND NUNS.

     1. The confessors and preachers must guard well against
offending the nuns and occasioning temptations contrary to their
vocation; but on the contrary, having conciliated the love of the
Lady Superiors, that we obtain to hear, when less, their
extraordinary confessions, and that it is predicted that we may
hope soon to receive some gratitude from them; because the
abbesses, principally the rich and noble, can be of much utility to
the Society, by themselves, and by their relatives and friends; of
the manner with which we treat with them and influence of the
principal monasteries, the Society will little by little arrive to
obtain the knowledge of all the corporation and increase its
friendship.

     2. It will be necessary, notwithstanding, to prohibit our nuns
from frequenting the monasteries of women, for fear that their mode
of life may be more agreeable, and that the Society will see itself
frustrated in the hopes of possessing all their properties. We must
induce them to take the vow of chastity and obedience, at the hands
of their confessors; and to show them that this mode of life will
conform with the uses of the Primitive Church, placed as a light to
shine in the house, and that it cannot be hidden under a measure,
without the edification of their neighbor, and without fruit for
the souls; furthermore, that in imitation of the widows of the
Gospel, doing well by giving themselves to Jesus Christ and to his 


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Society. If they were to know how evil it can possibly be, of the
life of the cloisters; but these instructions must be given under
the seal of inviolable secrecy that they do not come to the ears of
the monks.

                          CHAPTER XVI.

        HOW WE MUST MAKE PROFESSION OF DESPISING RICHES.
           ["How we must pretend to despise wealth."]

     1. With the end of preventing the seculars from directing
attention to our itching for riches, it will be useful to repel at
times alms of little amount, by which we can allow them to do
services for our Society; though we must accept the smallest
amounts from people attached to us, for fear that we may be accused
of avarice, if we only receive those that are most numerous.

     2. We must refuse sepulture to persons of the lowest class in
our churches, though they may have been very attached to our
Society; for we do not believe that we must seek riches by the
number of interments, and we must hold firmly the gains that we
have made with the dead.

     3. In regard to the widows and other persons who have left
their properties to the Society, we must labor with resolution and
greater vigor than with the others; things being equal, and not to
be made apparent, that we favor some more than others, in
consideration of their temporal properties. The same must be
observed with those that pertain to the Society, after that they
have made cession of their property; and if it be necessary to
expel them from the Society, it must be done with discretion, to
the end that they leave to the Society a part for the less of that
which they have given, or that which they have bequeathed at the
time of their death.

                          CHAPTER XVII.

                  METHODS TO EXALT THE COMPANY.

     1. Treating principally all, though in things of little
consequence, we must have the same opinion, or at least exterior
dignity; for by this manner we may augment and strengthen the
Society more and more; to overthrow the barrier we have overcome in
the business of the world.

     2. Thus strengthening all, it will shine by its wisdom and
good example, that we shall excel all the other fathers, and
particularly the pastors, &c., &c., until the people desire us to
all. Publicly divulging that the pastors do not need to possess so
much knowledge; with such they can discharge well their duties,
stating that they can assist them with the counsels of the Society;
that for this motive they can dedicate themselves to all classes of
studies.






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     3. We must inculcate this doctrine with kings and princes,
THAT THE CATHOLIC FAITH CANNOT SUBSIST IN THE PRESENT STATE,
WITHOUT POLITICS; but that in this, it is necessary to proceed with
much certainty. Of this mode, we must share the affection of the
great, and BE ADMITTED TO THE MOST SECRET COUNSELS.

     4. We must entertain their good will, by writing from all
parts interesting facts and notices.

     5. It will be no little advantage that will result, by
secretly and prudently fomenting dissensions between the great,
ruining or augmenting their power. But if we perceive some
appearance of reconciliation between them, then we of the Society
will treat and act as pacificators; that it shall not be that any
others shall anticipate to obtain it.

     6. As much to the magnates as to the people, we must persuade
them by all possible means, that the Society has not been, but by
especial Divine Providence, conforming to the prophecies of the
Abbot Joachim, for to return and raise up the Church, humbled by
the heretics.

     7. Having acquired the favor of the great and of the bishops,
it will be an entire necessity, of empowering the curates and
prebendaries to more exactly reform the clergy, that in other times
lived under certain rule with the bishops, and tending to
perfection; also it will be necessary to inspire the abbeys and
prefaces; the which it will not be difficult to obtain; calling
attention to the indolence and stupidity of the monks as if they
were cattle; because it will be very advantageous for the Church,
if all the bishoprics were occupied by members of the Society; and
yet, as if it was the same apostolic chair, particularly if the
Pope should return as temporal prince of all the properties; for as
much as it is very necessary to extend little by little, with much
secrecy and skill, the temporalities of the Society; and not having
any doubt that the world will enter the golden age, to enjoy a
perfect universal peace, for following the divine benediction that
will descend upon the Church.

     8. But if we do not hope that we can obtain this, supposing
that it is necessary that scandals shall come in the world, WE MUST
BE CAREFUL TO CHANGE OUR POLITICS, CONFORMING TO THE TIMES, AND
EXCITE THE PRINCES, FRIENDS OF OURS TO mutually make terrible wars
THAT EVERYWHERE THE MEDIATION OF THE SOCIETY WILL BE IMPLORED; that
we may be employed in the public reconciliation, for it will be the
cause of the common good; and we shall be recompensed by the
PRINCIPAL ECCLESIASTICAL DIGNITIES; and the BETTER BENEFICIARIES.

     9. In fine, that the Society afterwards can yet count upon the
favor and authority of the princes, procuring THAT THOSE WHO DO NOT
LOVE US SHALL FEAR US.


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