Frederick invited other ex-Jesuits to join his Institute, and a salary of 700 florins a year was assigned to each. In this condition the hundred ex-Jesuits continued to control education in Silesia, and quarrel with the secular clergy, until Frederick died in 1786. When the bishops objected to the fathers living in community, Frederick genially replied that at Rome one hundred and twenty of these ex-Jesuits were living in community, and he might be permitted to imitate the indulgence of the Pope. He remained to the end proud of his economical system of education and his triumph over the Papacy. His successor modified the Institute in some respects, but the changes were slight until the year 1800, when it was converted into the "Royal Prussian Catholic School Direction" and lay teachers were admitted to it. That was the end of one of the most famous and curious rebellions against the Papacy. Some of the discontented ex-Jesuits passed in 1800 from Silesia to Russia, and we must now retrace our steps to consider the equally remarkable rebellion of the Jesuits in that country. Catherine II. had, like Frederick, sound political reason to patronise the Jesuits. In August 1772 Prussia, Russia, and Austria took the fragments of Poland which they had long coveted, and Catherine entered Polish Livonia and Lithuania with her troops. The ancient kingdom had decayed, as we saw, in proportion to the prosperity of the Jesuits, and it suffered the dismemberment with the impotent anger of an aged man. When the schismatical Catherine came to claim their allegiance, the Catholic clergy generally stood aloof in patriotic sullenness until the Jesuits took the lead. The admirable excuse is made for them that they were indifferent to politics and terrestrial arrangements of government, and recognised only a duty to obey the sovereign who actually held power. In point of fact, they knew that Poland had not the faintest hope of evading its hard destiny, and they hastened to greet the new ruler.