[These notes correspond with the superior numbers in the text of
“Theosophy or Jesuitism?”]
1 This has reference to H. P. B.’s scholarly essay entitled “Réponse Aux Fausses Conceptions de M. l’Abbé Roca Relatives à mes Observations sur l’Ésotérisme Chrétien” (Reply to the Mistaken Conceptions of the Abbé Roca Concerning my Observations upon Christian Esotericism) which appeared in Le Lotus, Paris, Vol. II, No. 13, April, 1888, pp. 3-19. Both the original French text and an English translation thereof will be found in their correct chronological place in the present series of volumes.
2 This refers to the first article of the Abbé Roca entitled “Ésotérisme du Dogme Chrétien—La Création, d’après Moïse et d’après les Mahâtmas” (The Esotericism of Christian Dogma—Creation according to Moses and according to the Mahâtmas) which appeared in Le Lotus, Paris, Vol. II, No. 9, December, 1887, pp. 149-160. It can be found, together with H. P. B.’s first Reply, in its regular chronological order, in Volume VIII of the present Series.
3 In his Recent Events and a Clue to their Solution, p. 76. 2nd ed. London: Hodder and Stoughton. 1886. xxiv, 711 pp.
4 Quoted passages are practically identical with those quoted in Isis Unveiled, Vol. II, p. 356. Most likely reference is to René François Régnier, Archbishop of Cambrai, 1850-81. Vide Bio-Bibliogr. Index, s.v. RÉGNIER.
5 Up to here. this paragraph is almost identical with a passage in Isis Unveiled, Vol. II, p. 356.
6 Pius IX (Giovanni Maria Mastai-Ferretti), b. at Sinigaglia, May 13, 1792; d. in Rome, Feb. 7, 1878. Elected Pope June 16, 1846.
7 Leo XIII (Gioacchino Vincenzo Raffaele Luigi Pecci), b. March 2, 1810, d July 20, 1903. Elected Pope Feb. 20, 1878, succeeding Pius IX
Ref.: Acta Leonis XIII, Rome, 1878-1903. 26 vols.; Sanctissimi Domini N. Leonis XIII allocutiones, epistolae, etc., Bruges and Lille, 1887, etc.; The Great Encyclicals of Leo XIII, ed. by J. J. Wynne, New York, 1902.
8 The French original of this passage is as follows: “Ils étaient quarante mille dans le monde entier, en 1750; ils étaient un millier à peine, en 1800, tous sécularisés; ils sont aujourd’hui, de sept à huit mille.”
9 Carlyle’s quotations unchecked.
10 This footnote, occurring in Isis Unveiled, Vol. II, p. 352, runs as follows: “It dates from 1540; and in 1555 a general outcry was raised against them in some parts of Portugal, Spain, and other countries.”
11 The anonymous work from which H. P. B. quotes a number of passages, both in Isis Unveiled and in the present essay, was written by Rev. Henry Handley Norris. Its full title is: The Principles of the Jesuits, developed in a Collection of Extracts from their own Authors: to which are prefixed a brief account of the Origin of the Order, and a sketch of its Institute. London: J. G. and F. Rivington, St. Paul’s Church-Yard, and Waterloo Place, Pall Mall; H. Wix, 41, New Bridge Street, Blackfriars; J. Leslie, Great Queen Street, 1839. xvi, 277 pp. It is a very rare work, not easily obtainable.
As to the Extraits des Assertions, from which the above mentioned work has been compiled, it exists in two editions: the one in a single quarto volume, and the other in four volumes, 12°, both published by P. G. Simon, in Paris, 1762. The title-page of this work states that it is a Collection of “dangerous and pernicious” teachings and precepts taught by the Jesuits with the approbation of their Superiors.
All quotations used by H. P. B. have been checked with the four-volume edition of the Extraits des Assertions, and corrected in a few instances, to correspond in every particular with it. The original Latin works which the Extraits quote have not been consulted, owing to their scarcity.
The student will find in the Bio-Bibliographical Index at the end of the volume, succinct information regarding as many of the Jesuit writers quoted from as could be traced. Considering the importance of this subject, great pains have been taken to secure all available data concerning the various personalities referred to in the text of the present essay.
12 The suppression of the Jesuits in France was connected with the injuries inflicted by the English navy on French commerce in 1755. The Jesuit missionaries held a heavy stake in Martinique. Regular trade was not allowed to them, as they belonged to a religious order; so they sold the products of their mission farms, on which they employed many natives; this was permitted to provide current expenses, and it served to protect the simple, childlike natives from dishonest intermediaries. Père Antoine La Valette, superior of the Martinique mission, engaged in these transactions with considerable success, and went too far along this line. He borrowed money in order to work the vast undeveloped resources of the colony. But on the outbreak of war, ships conveying goods of the estimated value of two million livres were captured, and La Valette suddenly became a bankrupt. His creditors were urged to demand payment from the procurator of the Paris province, but he refused to be held responsible for the debts of an independent mission, offering, however, to negotiate a settlement. The creditors went to the courts, and an order was issued in 1760 obliging the Society to pay.
It is then that the Fathers, on the advice of their lawyers, made the mistake of appealing to the Grand’chambre of the French Parlement at Paris. Not only did the Parlement support the lower courts, but once having the case in its hands, the Society’s enemies in that assembly determined to strike a decisive blow at the Order. A number of declared enemies of the Society combined together with this objective. Louis XV was weak and the influence of his Court divided; his very able first minister, the Duc de Choiseul, played into the hands of the Parlement, and the royal mistress, Madame de Pompadour, to whom the Jesuits had refused absolution, was their bitter opponent also.
The determination of the Parlement of Paris in time wore down all opposition, and a strong attack on the Jesuits was opened by the Abbé Chauvelin, April 17, 1762, who denounced the Constitutions of the Order as the cause of the alleged defalcations of the Jesuits. This was followed by the compte-rendu on the Constitutions, July 3-7, 1762
and further attacks by Chauvelin. After a long conflict with the Crown, the Parlement issued the famous Extraits des Assertions dangereuses et pernicieuses en tout genre, etc., a congeries of passages from Jesuit theologians and canonists, showing them up as having taught all sorts of immoral practices. On the 6th of August, 1762, the final arrêt was issued condemning the Society to extinction, but the king’s intervention resulted in an eight months’ delay. A compromise was suggested
by the Court. If the French Jesuits would stand apart from the Order, under a French vicar, with French customs, the Crown would still protect them. The Jesuits refused. The King’s intervention hindered the execution of the arrêt until April I, 1763. At that time, the Jesuits’ colleges were closed, and the Jesuits were required to renounce their vows under pain of banishment. Very few of them accepted these conditions. In November, 1764, the King signed an edict dissolving the Society throughout his dominions.
13 Antonio de Escobar y Mendoza (1589-1669), Liber theologiae moralis, viginti quatuor Societatis Jesu Doctoribus reseratus, quem R.P.A. de Escobar et Mendoza in examen confessariorum digestit, addidit, illustravit. Lugduni, 1659. 8vo. (British Museum: 848. c.11.) Quoted in Principles, etc., p. 150, from edition of 1663.
Italics in this passage are H.P.B.’s own.
Extraits des Assertions, tome II, pp. 116-18, gives the following Latin text:
“Licitum. . . est ut; scientiâ ope daemonis acquisitâ, modo conservatio ac usus illius scientiae no pendeat à daemone, quia cognitio seu scientia ex se bona est, & peccatum quo fuit acquisita pertransiit. . .” (Tom. IV, lib. 28, sect. 1, de praecept. 1, cap. 20, n. 184, p. 25).
14 Extr. des Ass., tome II, p. 118, gives the following Latin text:
“Astrologi & divinatores tenentur & non tenentur pretium pro divinatione acceptum restituere, si res non evenit.
“Tenentur restituere. . .
“Primam sententiam minimè placere mihi profiteor; quia cùm Astrologus, vel Divinus diligentiam adhibuerit arte Diaboli ad eum effectum necessariam, jam suo muneri quolibet in eventu satisfecit. Quemadmodum Medicus, quando juxta artis praecepta medicamina adhibuit, non tenetur acceptam pecuniam, aegroto pereunte, restituere: haud aliter illi damna & expensas restituere consulenti non tenetur; sed solummodo, quando nullam impendit operam, aut ejus diabolicae artis erat ignarus, quia quando operam suam impendit, no decepit.” (Ibid., sect. 2, de praecept. I, problem. 113, n. 584, p. 77.)
The English translation is quoted in Principles, etc., pp. 150-51, with H.P.B.’s own italics, except for the complete sentence concerning Astrologers.
Vide Bio-Bibliographical Index, s.v. ESCOBAR.
15 Hermannus Busembaum and Claudius Lacroix, Theologia Moralis . . . nunc pluribus partibus aucta à R.P. Claudio la Croix, Societatis Jesu.
(Index locupletissimus, secundum ordinem alphabeti digestus à L. Collendal.) 9 tom. Coloniae Agrippinae, 1733. 8vo. (British Museum: 850. g.l.) Quoted in Principles, etc., p. 155.
Extr. des Ass., II, p. 132, using an ed. of 1757 in 2 vols., gives the following Latin text:
“Licita est . . . Chiromancia, si ex lineis & partibus manuum consideret temperiem corporis, imò etiam animi propensiones & affectus probabiliter conjectet. . .” (Tom. I, lib. 3, part. 1, Tract. 1, cap. 1, dub. 2, resol. 8, p. 183.)
Vide Bio-Bibliographical Index, s.v. BUSEMBAUM and LACROIX.
16 Italics are H.P.B.’s own.
17 Paul III (Alessandro Farnese), b. at Rome or Canino, Feb. 29, 1468; d. at Rome, Nov. 10, 1549. Elected Pope Oct. 12, 1534, to succeed Clement VII. He introduced the Inquisition into Italy, 1542, and established the censorship and the Index, 1543.
Ref.: Literae Apostolicae, Rome, 1606. Bulla I, Sept. 27, 1540. Also in Cocquelines, Bullarum, privilegiarum . . . collectio, IV, 1, pp. 112 et seq., Rome, 1745.
18 Julius III (Giammaria Ciocchi del Monte), b. at Rome, Sept. 10, 1487; d. at Rome, March 23, 1555. Elected Pope Feb. 7, 1550, to succeed Paul III.
Ref.: A. M. Cherubini, Magnum bullarium Romanum, I, 778 et seq.; Turin ed., VI, 401 et seq.
19 Pope Clement XIVth, formerly Cardinal Lorenzo Ganganelli (Oct. 31, 1705—Sept. 22, 1774), a conventual Franciscan, inherited from his predecessor, Clement XIIIth, a historical stage-setting in which the persecution and expulsion of the Jesuits in several countries was already going on. The Bourbon courts of Naples and Parma followed in this the example of France and Spain. Clement XIVth found himself under strong and ever increasing pressure to abolish the Society of Jesus. Around 1769, the Pope commenced open hostilities against the Order. He refused to see its General, Father Ricci, and gradually removed from his entourage their best friends. A congregation of Cardinals hostile to the Order visited the Roman College and had the Fathers expelled. A widespread system of persecution was extended all over Italy. On July 4, 1772, there appeared on the scene a new Spanish ambassador, Joseph Moniño, Count of Florida Blanca, who openly threatened the Pope with a schism in Spain and probably in the other Bourbon states. Caught in the Bourbon intrigues, the Pope found himself unable to oppose Moniño. The latter ransacked the archives of Rome and Spain to supply Clement with facts justifying the promised suppression of the Jesuits. Until the end of 1772, the Pope still found some support
against the Bourbons in King Charles Emmanuel of Sardinia and in the Empress Maria Theresa of Austria. But Charles died, and Maria Theresa ceased to plead for the maintenance of the Order. At last, in November, 1772, the Pope began the composition of the Brief (breve) of abolition, which took seven months to be finished. The Brief known as Dominus ac Redemptor noster, signed on June 8th, bears the date of July 21, 1773, and was made known to the General and his assistants on Aug. 16th. A lengthy trial ensued.
This remarkable document issued by Clement XIVth opens with the statement that it is the Pope’s office to secure in the world the unity of mind in the bonds of peace. He must therefore be prepared, for the sake of charity, to uproot and destroy the things most dear to him, whatever pain and bitterness their loss may entail. A long series of precedents are cited for the suppression of religious orders by the Holy See, among them the Templars. After enumerating the principal favours granted to the Society of Jesus by former Popes, he remarks that “the very tenor and terms of the said Apostolic constitutions show that the Society from its earliest days bore the germs of dissensions and jealousies which tore its own members asunder, led them to rise against other religious orders, against the secular clergy and the universities, nay even against the sovereigns who had received them in their states.” Persuaded that the Society of Jesus is no longer able to produce the abundant fruit for which it was instituted, the Pope resolves to “suppress and abolish” the Society, “to annul and abrogate all and each of its offices, functions, and administrations.” The breve proceeds to make regulations for the transference of the authority of the Society’s officers, and concludes with a prohibition to suspend or impede its execution.
It should be noted that this Brief was not promulgated in the form customary for papal Constitutions intended as laws of the Church; it was not a Bull, but a Brief, i.e., a decree of less binding force and easier of revocation- it was not affixed to the gates of St. Peter’s or in the Campo di Fiore; it was not even communicated in legal form to the Jesuits in Rome, the General and his assistants being the only ones to receive the notification of suppression.
After the death of Clement XIVth it was rumoured that he had retracted his famous Brief by a letter of June 29, 1774. The letter it was said, had been entrusted to his confessor to be given to the next Pope. It was published for the first time in 1789, at Zürich, in P. Ph. Wolf’s Allgemeine Geschichte der Jesuiten. Although Pius VI, Clement’s successor, never protested against this statement, the authenticity of the document in question is not sufficiently established.
BIBLIOGRAPHICAL REFERENCES: Bullarium Romanum; Clementis XIV epistolae ac brevia, ed. A. Theiner, Paris, 1852.—J.J. I. von Döllinger, “Memoirs on the Suppression of the Jesuits,” in Beiträge zur politischen, kirchlichen und Culturgeschichte, Vienna, 1882.—J. Crétineau-Joly, Clément
XIV et les Jésuites, Paris, 1847.—Smith, “The Suppression of the Society of Jesus,” in The Month, London, 1902-03, Vols. 99, 100, 101, 102.—A. Theiner, Geschichte des Pontificats Clemens’ XIV, Leipzig and Paris, 1853, 3 vols.—Beytrag zu den zufälligen Gedanken. . . . über die Bulle Dominus, ac Redemptor noster, etc., Strassburg, 1774.—Breve della Santita di Nostro Signore Papa Clemente XIV, Rome, 1773.—Delplace, “ La Suppression des Jésuites,” in Études, Paris, 5-20 July, 1908.— A. de Guignard, Comte de Saint-Priest, Histoire de la chutte des Jésuites, Paris, 1846.—De Ravignan, Clément XIII et Clément XIV, Paris, 1854. —English trans. of the Dominus ac Redemptor brief may be found in G. B. Nicolini, History of Jesuits, London, 1893, pp. 387-406.
20 Far from submitting to the breve of Clement XIVth, the ex-Jesuits, after some ineffectual attempts at direct resistance, withdrew into the territories of free-thinking sovereigns, such as Russia and Prussia. They elected three Poles successively as Generals, taking the title of Vicars, till on the 7th of March, 1801, Pius VII (Luigi Barnaba Chiaramonti, 1740-1823), the successor of Clement XIVth, granted them the liberty to reconstitute themselves in north Russia. On the 30th of July, 1804, a similar breve restored the Jesuits in the two Sicilies. Finally, in 1814, Pius VIIth, by the Bull Sollicitudo omnium ecclesiarum, revoked the action of his predecessor and formally restored the Society of Jesus to corporate legal existence. He made no censure, however, of Clement’s action, and no vindication of the Jesuits from the heavy charges that had been levelled against them. Vide for the Bulls of Pius VII, Barberi, Bullarii Romani continuatio, Vols. XI-XV, Rome, 1846-53.
Lucifer, Vol. XI, December, 1892, pp. 266-67, contains rather copious excerpts, in English translation, from the two famous Bulls of Clement XIV and Pius VII.
21 Quoted also in Isis Unveiled, Vol. II, p. 355.
22 Extr. des Ass., tom. II, pp. 146-48, gives the following Latin text:
“Societas Jesu humanum inventum non est, sed ab illo ipso profectum, cujus nomen gerit. Ipse enim Jesus illam vivendi normam, ad quam se dirigit Societas suo primùm exemplo, deinde etiam verbis expressit.” (Imago primi saeculi Societatis Jesu, à Provincia Flandro-Belgica ejusdem Societatis repraesentata. Antuerpiae, ann. Societ. saeculari, 1640. Lib. I, cap. 3, p. 64.) Copy of this work is in the holdings of the Bodleian Library, at Oxford.
Quoted in Principles, etc., p. 157. Italics are H.P.B.’s own.
23 Extr. des Ass., tom. II, p. 146, gives the following Latin text:
“Ex mandato Dei licet occidere innocentem, furari, fornicari; quia est Dominus vitae & mortis, & omnium: & sic facere ejus mandatum est debitum.” (Sancti Thomae Aquinatis Summae Theologicae Compendium. Auctore Petro Alagona, Theologo Societatis
Jesus. Lutetiae, 1620. Rothomagi, 1635.) The ref. given is: Ex primâ, Sec. quaest. 94, edit. 1620, p. 244; edit. 1635, p. 230.
Quoted in Principles etc., p. 157.
The British Museum lists this work as part of the Thesaurus Theologicum, etc., Tom. 13, 1762, etc. 4to (3553.c.).
Italics are evidently by H.P.B.
Vide Bio-Bibliographical Index, s.v. ALAGONA.
24 Extr. des Ass., Tome II, p. 160, gives the following Latin text for this portion of the quotation from Escobar’s work:
“Religiosus dimittens habitum ex causâ turpi ad breve tempus, a gravi culpa excusatur, & excommunicationem non subit, quia . . . .” (Theologia Moralis, Tom. I, lib. 3, sect. 2, de Peccatis, probl. 44, p. 99, n. 212).
In Principles, etc., p. 159, this passage, however, is ascribed to Escobar’s work entitled Universae theologiae moralis receptiores absque lite sententiae, to be found in the Library of the Univ. of Cambridge.
25 The English rendering of this Latin sentence, quoted in Extr. des Ass., II, 160, is given in Principles, etc., p. 159, as follows:
“I am of this opinion, and I extend that short time to the space of one hour. A man of a religious order therefore, who puts off his habit for this assigned space of time, does not incur the penalty of excommunication, although he should lay it aside, not only for a sinful purpose, as to commit fornication, or to thieve, but even that he may enter unknown into a brothel.” (Ibid., n. 213.)
26 Extr. des Ass., Tome III, p. 244, gives the following Latin text for this passage:
“Quaeres 5°. An Judex teneatur restituere pretium acceptum pro ferenda sententia ?
“Resp. teneri, si illud acceperit pro sententia justa & debita, quando scilicet habet justum salarium; quia jus naturale dictat non posse alteri vendi, quod jam ante ei debitum est ex justitia. Si autem pro injusta sententia pretium acceperit, probabiliter retineri protest . . . . Hanc sententiam tenent & defendunt quinquaginta-octo Doctores.” (Synopsis theologiae practicae, Part. 2, Tr. 2, cap. 31, p. 286.)
Quoted in Principles, etc., p. 196, where the answer is italicized. The edition used there is the one of Coloniae, 1736.
27 This passage has not been found in Louis Lambert’s article in the Gaulois of August 18, 1886.
28 Quotation marks in this sentence may be a typographical error; the sentence itself looks more like H.P.B.’s own statement regarding the quoted passages which follow it.
29 Extr. des Ass., Tome III, p. 426, gives the following Latin text for this passage:
‘Filii Christiani & Catholici possunt accusare patres de crimine hearesis, si eos à fide velint avertere, etiamsi sciant parentes ob id esse igne cremandos & occidendos, ut docet Toletus . . . . nec solùm eis poterunt alimenta negare, si eos à fide catholica avertere conentur, sed etiam eos poterunt justè occidere cum moderamine inculpatae tutelae, si filios ad deferendam fidem vi compellant.” (In praecepta Decalogi, Tom. I, lib. 4, cap. 2, n. 7, 8, p. 501.) At the College of Sion, France. Quoted in Principles, etc., p. 207, where the edition is given as Lugduni, 1640.
30 Extr. des Ass., Tome III, pp. 398-400, gives the following Latin text for this passage:
“Si adulter, etiam Clericus, advertens periculum intravit domum adulterae, & invasus à marito illius, occidat invasorem pro necessaria vitae aut membrorum defensione: non videtur irregularis.” (Summae theologiae moralis, Tom. I, lib. 14, de Irregularitate, cap. 10, n. 3, p. 869.)
Quoted in Principles, etc., p. 206, where the last sentence appears in italics. The work can be found in the College of Sion, and the British Museum.
Vide Bio-Bibliographical Index, s.v. HENRIQUEZ.
31 Extr. des Ass., Tome IV, p. 56, gives the following Latin text for this passage:
“. . . . si Pater esset noxius Reipublicae & communitati, neque aliud esset remedium avertendi tale damnum, tunc approbarem sententiam praedictorum auctorum.” (De justitia & jure caeterisque virtutibus cardinalibus, lib. II, Tract. 1, Disp. 10, Dub. 1, n. 15, p. 290.)
Quoted in Principles, etc., p. 210, where the last sentence is italicized. The edition used therein is the one of Antuerpiae, 1641.
Vide Bio-Bibliographical Index, s.v. DICASTILLO.
32 Extr. des Ass., Tome III, p. 446, gives the following Latin text for this passage:
“Unde licebit Clerico vel Religioso calumniatorem gravia crimina de se vel de sua Religione spargere minantem occidere, quando alius defendendi modus non suppetat. . .” (Cursus Theologicae, etc., Duaci, 1642, Tom. V, Disp. 36, sect. 5, n. 118, p. 544.)
Quoted in Principles, etc., p. 209.
Vide Bio-Bibliographical Index, s.v. AMICUS.
33 The last sentence, without the bracketed portion, which seems to be a later addition by H.P.B. herself, occurs also in Isis Unveiled,
Vol II, p. 363, but precedes the passages just quoted, instead of following them.
34 Extr. des Ass., Tome II, p. 258, gives the following Latin text for this passage:
“Verior sententia est, res omnes inanimas & irrationales rectè adorari posse. Perspectâ benè doctrinâ à nobis traditâ 2. lib. disp. 8 & 9. non solùm imago depicta, & res sacra authoritate publicâ in cultum Dei exposita, sed queevis etiam alia res mundi, sive inanimis & irrationalis, sive rationalis ex natura rei, & secluso periculo . . . . ritè cum Deo, sicut imago ipsius adorari potest.” (De cultu adorationis libri tres, Moguntiae, 1614, lib. 3, disp. 1, cap. 2, pp. 393-94.) Copy in the College of Sion, France.
Quoted in Principles, etc., pp. 168-69; italics are H.P.B.’s own.
The official publication which comprises all the regulations of the Society of Jesus, its codex legum, is the Institutum Societatis Jesu the latest edition of which was issued at Rome and Florence in 1869-91. The Institute contains among other items of importance to the Order, the special Bulls and other pontifical documents approving the Society and canonically determining its various functions; the Examen Generale and Constitutions; and the Book of the Spiritual Exercises, as well as the Directorium. The Constitutions, drafted by Loyola towards the close of his life, and adopted finally by the first General Congregation after his death, in 1558, have never been altered. There exists a facsimile edition of the Spanish text, with Loyola handwritten annotations and corrections, published at Rome in 1908. One of the most valuable works in this connection is an octavo volume entitled Constitutiones Societatis Jesu, being a scrupulously accurate reprint of the original edition of 1558, together with a collation with the edition printed by the Society at Antwerp in 1702, and a translation; to this is added the text of the three important Papal Bulls of Paul III, Clement XIV and Pius VII. It was published in 1839 by J. C. and F. Rivington, in London. Another valuable work, The Religious State, by Humphrey, London, 1889, carefully outlines the structure of the Jesuit order.
The more important MS sources for the early history of the Order have all been critically edited by the Collegio Imperial de la Compañia de Jesús at Madrid in the Series Monumenta Historica Societatis Jesu (Rome, 1894-1921, 59 Vols.). These include a very complete edition of the letters of Loyola, and of documents emanating from nearly all the companions of the Founder. Another important collection is that of O. Braunsberger, Petri Canisii epistulae et acta, Freiburg, 189 ff.
On the general history of the Jesuits, the following works may be consulted for many-sided information: J. Burmichon, La Compagnie de
Jésus en France, 1814-1914, Paris, 1914-22, 4 vols.—T.J. Campbell,
The Jesuits, 1534-1921, New York, 1921 (Catholic).—Thos. Carlyle, Jesuitism, in Works, II, 259-485, Boston, 1885.—W. C. Cartwright, The Jesuits; their Constitution and Teachings, London, 1876.—Father Chiniquy, Fifty Years in the Church of Rome; 1st ed., 1885; upward of sixty editions; most recent one, 1953, from Christ Mission Book Dpt., Sea Cliff, Long Island, N.Y.—J. Crétineau-Joly, Histoire religieuse, politique et littéraire de la Compagnie de Jésus, Paris, 1851 and 1859, 6 vols.—J. M. S. Daurignac, History of the Society of Jesus, Cincinnati, 1865, 2 vols.—P. H. Fouqueray, Histoire de la Compagnie de Jésus en France des origines à la suppression (1528-1762), Paris, 1910-13, 5 vols.— T. Griesinger, The Jesuits, London, 1885.—Graf Kajus von Hoensbroech, Vierzehn Jahre Jesuit, Leipzig, 1910.—J. Hochstetter, Monita Secreta: die geheimen Instructionen des Jesuiten, Barmen, 1901.—J . Huber, Les Jésuites, Paris, 1875, 2 vols.—J. Michelet and E. Quinet, Étude sur les Jésuites, Paris, 1900.—H. Müller, Les origines de la Compagnie de Jésus; Ignace et Lainez, Paris, 1898.—B. Neave, The Jesuits, their Foundation and History, London, 1879, 2 vols. This work is rather uncritical and too eulogistic.—G. B. Nicolini, History of the Jesuits, London, 1854, 1879; not as trustworthy as may be expected.—F. Nippold, Der Jesuitenorden von seiner Wiederherstellung bis zur Gegenwart, Mannheim, 1867.—C. Paroissen, Principles of the Jesuits, London, 1860.—Blaise Pascal, Provinciales (Provincial Letters), many editions.—F. H. Reusch, Beiträge zur Geschichte des Jesuitenordens, Munich, 1894.—Edwin A. Sherman, 32° (Compl. and Transl.), The Engineer Corps of Hell; or Rome’s Sappers and Miners (cont. secret Manual of Jesuits), San Francisco, 1883. 320 pp. Very scarce.—C. Souvestre, Monita Privata, Paris, 1880.—E. L. Taunton, The History of the Jesuits in England, 1580-1773, London, 1901.—A. Theiner, Histoire des institutions chrétiennes d’éducation ecclésiastiques, Paris, 1840.
For general bibliographical purposes, mention should be made of Auguste Carayon, Bibliographie historique de la Compagnie de Jésus, Paris, 1864; and the ten volumes of C. Sommervogel and A. de Backer, Bibliothèque de la Compagnie de Jésus, Paris, 1890-1909, which not only contains an enumeration of all the books and editions published by the Jesuits, but also, in Vol. X, an elaborate classification of subjects.
On the subject of Papal Bulls, consult under BARBERI, BULLARIUM, CHERUBINI, COCQUELINES, MAINARDI, and TOMASETTI, in the General Bibliography of the present Volume.
In connection with H.P.B.’s essay on “Theosophy or Jesuitism?” mention should be made of the direct and outspoken article written by Annie Besant under the title of “Theosophy and the Society of Jesus.” This article refers to H.P.B.’s own essay, and deals with the subject in a very unique manner. It may be found in The Theosophist, Vol. XIV, December, 1892, pp. 147-151, and would repay careful perusal.