These the Society requires to be known; but it requires more-it requires to know secret propensities, hidden inclinations—it seeks to rival the Divinity in its knowledge of the human heart. Hence the frequent interviews with the Superior-hence the annual manifestation of conscience to the Provincial. These manifestations-as we were undisguisedly, pointedly, unmistakeably given to understand by the lecture on the subject—were to have all the sincerity, nothingconcealing candour of sacramental confession without that consolatory safeguard of the latter, sacramental secrecy. The object and intention of the Provincial are bonâ fide to make use of the knowledge gained by manifestation. Observe, we were perfectly aware of this: no man is deceived as to what is required of him in becoming a Jesuit—that is, in one word, a total surrendry—no capitulation-no by-clause—no codicil—soul and body like wax to the designer, mind and will like a corpse to corruption, hands and feet like an old man's staff—these are conditions which every man accepts in becoming a Jesuit.

Accustomed as I was to "tell all" to my indulgent Superior, I should not have felt the least repugnance to open my heart to the Provincial. This was not the Provincial who admitted me, but his successora man of hard features, rough and cog-wheeled in manner and expression. I did not like the man. Still I"manifested" myself, and his advice and observations were like the sensation produced by passing one's hand along the teeth of a saw.

A whole day was set apart for this annual manifes

tation. The Provincial occupied the infirmary for the day, and sent for each novice in his turn. A report is subsequently sent to the General at Rome, touching the character, &c., of all the novices. Anticipating the analysis of the constitutions, I may state that monthly reports are forwarded to the General by all Provincials, and quarterly communications to the same potentate by the heads of the houses of the professi.

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CHAPTER XVI.

THE CHAIN-THE DISCIPLINE, FASTING, &c.

THE expositions of the rules of the Summary read to the novices were argumentative; but all the arguments by which they were enforced were deduced from the nature or definition of the three vows which we were to pronounce at the end of our probation. From our expressed determination, the main gist of the argument was assumed; therefore, this line of argument, if not strictly logical, was perfectly justifiable in point of fact and common sense. Appeals were occasionally made to motives of worldly prudence-one such appeal, with regard to "manifestation of conscience" to the Provincial, struck me, at the time, as being the best argument in the exposition. It was as follows:-If a man is not thoroughly known to his Superiors he may be sent to an appointment where his "ruling passion" may be tempted beyond resistance-decidedly a clever forethought, and worthy of consideration and application by all whom it concerns. The alleged motive-like "Ad majorem Dei gloriam"-is good, very good; but it

would follow from this argument that all the secular clergy of Rome must be chosen to a great extent blindly to fill their various appointments. I leave the respective parties to argue the point. One thing is pretty certain, however; this very manifestationrendered as it is virtually identical with sacramental confession, and to a very certain extent guaranteed authenticity by that confession; this manifestation, I humbly submit-is the mighty lever of the society, which, outstripping ARCHIMEDES, has found a fulcrum in the consciences of men, whereby it has moved the world: and may move it again. But it is the heaven-influenced nature of all despotism that it works out its own ruin: and so the fulcrum sankand the lever was shattered-and the world was at rest once more. Space is not allowed me to pursue this argument through all its interesting labyrinths: I have given the clue to it, have signalised the fact— the object of pursuit-the beauty and the beast-and the reader may investigate for himself. But as the physician, whilst he requires a perfect knowledge of all the symptoms of disease, also expects that his drugs be swallowed, so IGNATIUS, knowing the diseases of the soul, applies his specific. The second vow is acknowledged to be the greatest trial of the Romish clergy in general; perhaps the Jesuits may be included at all events we had our nostrums-our preservatives in the Novitiate. These were the discipline and the chain. I confess that I have been anxious to reach this point of my narrative, in order to set the reader's mind at ease on this subject; and

:

I think it prudent, now at least, to remind him of the "Mountain in labour, a Fable."

The highly imaginative Romish Church has found in the Scriptures allegories, facts, and words to ticket all the "sights" in her phantasmagoria-a perfectly easy process from the very nature of the book, but by no means more satisfactory to the thoughtful Christian than the said tickets, in other phantasmagorias, are to the extensive traveller. Among the rest, the extravagant efficacy of bodily macerations, in the matter alluded to, may be said to be deduced from the remark* of ST. PAUL; just as the famous "hair-cloth" may be said to be derived from the food whereon the horse was fed whose mane and tail compose it: or, in fact, from the soil-good mother earth-that fed the grass, that fed the horse, &c.

The use of the discipline, "whereby to subdue and punish the flesh," has been recommended by most of the "Saints." Three thousand lashes, says BUTler, with the recital of thirty psalms, were a redemption of a canonical penance of one year's continuance.† Luckily it is not stated whether these three thousand lashes were to be inflicted on the monk's own back, or on that of any other "beast of burden;" so we may suspend the judgment of incredulity, and solace ourselves with harmless merriment.

I am far from denying the efficacy of vigorous

*"But I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway." 1st Corinth. ix. 27.

Lives of the Saints. Feb. 23.