We have also shrunk from polluting these pages by extracts from Lacrois, Sanchez, and such like, whose obscene and revolting lucubrations, the inevitable fruits of the celibacy of the cloister, have left far behind all that has been conceived by the most wanton and depraved imagination. We have omitted, moreover, to extract from the _Secreta Monita_, and for the following reason:—The _Secreta Monita_ are a collection of precepts and instructions the most nefarious and diabolical, given, it is supposed, by the General of the order to his subalterns, as if to shew them the way how to proceed in all their perfidious plots for the aggrandisement of the Company. The book in which those precepts are collected, came out for the first time in Cracow in 1612, and was reprinted in Paris in 1761. The Jesuits assert that it owes its origin to an expelled Jesuit, Zaorowski, while their opponents contend that the _Secreta Monita_ had been found by Christian of Brunswick in the Jesuit college of Prague or elsewhere. The _Secreta Monita_ were condemned at Rome. But, to confess the truth, our opinion is, that the book is at best apocryphal. The Jesuits were too cunning foxes to expose their secrets to the risk of being discovered, by leaving copies of such a book here and there. They were not yet so firmly established as to risk the very existence of their order, if one of those copies were discovered, or if a member should be tempted to betray the Society. Besides, from the knowledge we have of the Jesuitical character, we feel assured that no superior would ever have inculcated with such barefaced impudence such abominable and execrable rules of roguery. So much are the Jesuits accustomed to dissemble and deceive, that even their conduct towards each other is one continued act of deceit. For instance, if the superior wishes to ruin the fair fame of a man adverse to the order, he will say to his subalterns, “What a pity it is that Mr N. should be guilty of such and such faults (and, generally speaking, he invents some calumny)! it would be well that, for the greater glory of God, others should be apprised that it is unbecoming a Christian to act so. Should you chance to meet any of his or your acquaintance, you may warn them of that, but take care not to slander your neighbour’s reputation.” Again, if a Jesuit chief should covet the wealth of some family, he would say to his subordinates, “It is a pity that so much wealth should pass into the hands of his son or nephew, who will spend it in offending God and gratifying their own evil passions. It would be a pious work if he could be induced to leave it to us, that we might use it to the greater glory of God.” And if a subaltern, less cunning than the rest, should openly and frankly propose to slander the reputation of the honest man, or to make an attempt to snatch the princely fortune of the wealthy, he would be reprimanded, as guilty of an action unworthy of a son of the holy Father Loyola.