Secret Instructions of the Jesuits

"Secret Instructions of the Society of Jesus"

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.

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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 leery 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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Secret Instructions of the Society of Jesus

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 Esq.'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 counselors. 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 wart, 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 "MONIKA 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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Secret Instructions of the Society of Jesus

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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Secret Instructions of the Society of Jesus

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
transcendence 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 counselors; 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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Secret Instructions of the Society of Jesus

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 penitence, 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 over plus, 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 counseled 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 eternal 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 anticipated; 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 possible, 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 religiousness 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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