So much has been written about the manner of this pope's death, that if it all were repeated, some would still continue to doubt about it. The Jesuits treat the foregoing account as a malicious libel, denouncing it with their usual virulence. There is this, however, to say of it, that it has some strong affirmative proof in the fact that a _post-mortem_ examination of his body revealed the presence of poison, as was reported to his Government by the Spanish ambassador then at Rome. There are probable grounds, certainly, for believing that he was poisoned by the Jesuits, and that it was the result of their doctrine that it was not criminal, but rather the proper service of God, to assassinate their enemies. At all events, that opinion generally prevailed, and had much to do in creating the sentiment of satisfaction at the abolition of the society. This satisfaction extended throughout all the Roman Catholic countries. There was no complaint against it except among the Jesuits themselves, because, as it was the solemn act of the pope, and consequently of the Church, even those who may not have desired it were disposed to acquiesce. It pacified the minds of the great body of Christians, because they could see that a serious and exciting cause of disturbance had been removed. And an examination of the reasons assigned by the pope will not only demonstrate this, but also that it could not have been avoided without imperiling the Church itself as well as the cause of Christianity.