were to be obtained. Such was the method by which the Jesuits proposed to cut admirable statues out of the roughest rock, the hardest marble.

The morals of youth were formed and promoted as follows:-Ignatius expressly forbade any Latin or Greek classic to be read, without being expurgated of its impurities: 3 the pupils were to hear mass daily, and go

1 "Si scholasticus aliquis rebellis, vel sic offendiculi causa aliis esset, ut non solum scholiis eum, sed etiam civitate expelli, vel in carcerem conjici conveniret," &c.-Const., part iv., c. xi. B.

* Πλάττετε τρισμάκαρες, καὶ γλάπτετε, ὦ νοογλύπται,

Ἐν τοῖσιν κεκρύβυ θαύματα πλεῖστα πόνοις.—Imago, p. 468.

Then carve on, and fashion, O thrice-happy sculptors of mind,

In labours where thousands of wonders lie hid and confined.

3 If they cannot be thoroughly expurgated, such as "Terence," they were not to be read at all. Everybody knows what Byron said of the Delphin Classics with the objectionable passages at the end; but an expurgated book, in the true

to confession every month (communion would, of course, depend upon their state of conscience). At the commencement of class-hours, all should recite a devout prayer, to beg the grace of profiting by their studies. Once a week they should be catechised in the doctrines of faith, and the principles of morality. In addition to this, the masters were to take every opportunity, in and out of class, to converse familiarly with their pupils on religious matters.3 The Jesuits represent the formal

sense, is one of the queerest looking things imaginable-lopped, blotted, scratched, and pasted over-giving the idea of a leper with his sores. Think of "Lemprière's Classical Dictionary" expurgated for the use of Catholic students! Every page, every column disfigured with the plague-spots-heathen gods crippled in their wickedness, and goddesses cut short in their evil ways—heroes made decent by black ink, and kings justified by a penknife. These books are temptations to the young mind its curiosity yearns to read what is denied. I do not speak from my own experience only. The look, the manner, a striking remark of a master on such passages, would obviate all the danger which curiosity prolongs in their absence. It has been thought that Christian works might be substituted for the classics-and La Croze accused Hardouin and the Jesuits of the intentionbut the preference will always be given to the beautiful lepers of paganism. Jouvency the Jesuit, substituted passages for those expunged in Horace-for instance, Book i. Ode xxii., instead of the two last lines

he printed

"Dulce ridentem Lalagen amabo,

Dulce loquentem,"

"Sola me virtus dabit usque tutum,

Sola beatum."

1 A Catholic must go to confession, but it is for the priest to judge whether he is in a fit state to receive absolution, which is the necessary preliminary to communion. A state of habitual mortal sin is the usual impediment.

2 School hours conclude also with a prayer, preceded by an anthem to the Virgin. Every theme, translation, or other class-paper, is headed "To the greater glory of God," in the respective languages, and at the end, "Praise God always." All these regulations were in operation at St. Cuthbert's college, where I studied about six years. It is not a Jesuit college, as some have asserted: but a Catholic secular college, organised on the Jesuit system of education. The history of this place is a monument of determined perseverance. The founder (Bishop Gibson) began to build with fourteen pounds only, and in about thirty years after the first stone was laid, the college was flourishing and funded. Like Stonyhurst, it is now affiliated to the London University.

3 Bouhours and Const., part iv.

Herein, at length, is the mighty hope fulfilled! The Society has now the means of selecting from the infinite varieties of human character, intellect, external appearance, and dispositions-from the youth of all ranksfrom the peasant up to the noble-vigorous, talented, handsome recruits, for self-expansion and faith-propagation.

"For as much," say the Constitutions, " as good and learned men are comparatively but few, and most of these are of an age to look for rest from their labours, we conceive it to be extremely difficult to increase our Society by the accession of such men, seeing how great labours and self-denial its Institute

VOL. I.

"Nec capit ille cibum, dominas nisi supplice gestu

Et sibi munificas hæserit ante manus."-Imago, p. 478.

"Nor shall he have his supper, till

He sits and prays against his will."

A A

requires. Wherefore all we, who desired its preservation and increase, for the greater praise and service of our Lord God, thought fit to pursue a different course, namely, to admit youths of a promising character and abilities, who are likely to become good and learned men, fit to cultivate the vineyard of Christ our Lord: also to admit colleges upon the terms set forth in the Apostolic letters, both in universities and elsewhere; and if in the universities, whether they be placed under the charge of the Society, or not."1

Then, the indispensable "Spiritual Exercises” will fulfil their object-will enable the students to choose a state of life-for, "it may be truly said, that our Society has by this instrumentality, for the most part, come together from the beginning, and subsequently increased." 2

"Licitè moveri,3 it is lawful to be influenced" to enter the Society, though heaven must confirm the impulse here, then, is the field open: vigorous, talented, handsome youths stand in array―licitè moveri -they may be influenced, et cum merito, and there's merit in the thing.

Such was the beginning of Jesuit academical instruction. The University of Gandia was founded in 1546. Barcelona, Valencia, and Alcala, soon had colleges of the Society. Some were getting rich; but others were poor, by the number of pupils which increased disproportionately to the revenues.* Of course the Jesuits taught gratuitously.

1 Const., part iv. Procem. Dec. A.

2 Direct. Exerc. Spir. Prooem. § 7 :-"ut verè dici possit, Societatem nostram hoc maximè medio et initio coaluisse, et posteà incrementum accepisse."

3 xam. Gen. c. iii. § 14. "Si affirmet se fuisse motum" [scil. à quopiam de Societate], quamvis licitè et cum merito moveri potuisset, ad majorem tamen, &c. . . . Creatori et Domino suo se totum commendet, perinde ac," &c. * Cretineau, i. 283.

We shall soon see the effects of these extensive operations; once begun, their onward march was imperative; and if jealousy envenomed the hearts of rival establishments, if it was but natural that the locust-like spread of the Jesuits should frighten the old established dignitaries of the Preceptorate, it is certain that the Jesuits cared little for their fright and jealousy. The Society's motto, "For the greater glory of God," the favour of the pope, the love of pupils, the admiration of parents, the support of kings and nobles, and, above all, their own determined energies, pushed the Jesuits onwards in their career, with more blessings than maledictions, consoled and rewarded for their labours, culling from each event the idea of another, which they soon produced. Le Sage observes that the virtues and the vices of men in authority do not escape the notice of the public; of this the Jesuits were always aware; and endeavoured to provide against the rumour of vice by the scrupulous integrity of their men in authority, and the primitive fervour of their rules and regulations. The greatest discretion was becoming necessary to defend the characteristic boldness of the young Society; but Ignatius was its vigilant guardian, always able to devise an escape from peril, to modify disaster, and, above all, to avoid unnecessary hazard in the Society's unlimited avocations, which were now becoming somewhat multitudinous.

A pious lady is on her way to Rome. The reader remembers the good Isabella Rosello, who was so kind to Ignatius in his troublous times at Barcelona. No stranger to the fame of her protegé was

Female

Jesuits.

Isabella. Woman remembers more intensely those whom

1 Le Bachelier de Salamanque, t. ii. p. 23.