replaced by that of the despot Napoleon, the regulations controlling the press became still more burdensome and the penalties still more severe. Under the rule of Napoleon, it was not only the press of France of which the freedom was crushed, but throughout the broad territories of Germany and Italy, under the hand of the despot, every utterance of the people was checked and repressed. No censorship ever attempted or established by the Church had equalled in severity, in arbitrariness, in its crushing influence that instituted first by the so-called people of France (or to speak more accurately, by the mob of Paris) and later that continued and developed by the product of the mob revolution, Napoleon the despot. The above is a summary of the forcibly presented contention of the Jesuit Hilgers. He traces back to the unrestrained utterances of the Jansenists what he terms the free-will riot of opinion that took possession of France. He makes this the natural causation of the excesses of the Revolution and of the oppressions of Napoleon. It is easy to point out that the causation is not adequate. The fact that the teachings of Port Royal preceded the Revolution is not in itself sufficient to make Port Royal responsible not only for the Revolution but for Napoleon. As the response of a disputant to the criticism of Church censorship, the parallel presented by Hilgers is, however, deserving of consideration if only as indicating the state of mind under which a loyal Romanist interprets history. “If,” says Hilgers, “there is to be a sound and safe rule for the community, it is not possible to permit for men, whose understanding is at best but limited, an unrestricted freedom of investigation or of expression. To God alone, whose understanding is unrestricted and unlimited, can there be absolute freedom from limit for thought or for action. For man the sole safety lies in control.”[68] Voltaire was obliged in 1716 to make sojourn for a number of weeks in the Bastile on the ground of certain of his ribald _pasquilles_. Before this experience, he had already endured banishment on the ground of other rash utterances. Rousseau’s _Émile_, which finds place in successive Indexes, was prohibited also by the civil authorities in Paris in 1762. The condemnation in Geneva was somewhat more serious; the book was burned by the hangman and the author was condemned to imprisonment. In 1827, was printed in Paris (under Charles X) a State Index, under the title: _Catalogue des Ouvrages condamnés depuis 1814 jusqu’à Septembre, 1827, suivi du texte des jugemens et arrêts insérés au Moniteur_. The censures are specified as _conformément à l’article 26 de la Loi du 26 Mai, 1819_. The books condemned are for the most part classed as immoral.