It is not sufficient, however, that the novice be thus cut off from his kindred; for the Society can never have a complete hold of him so long as he is possessed of property; it is, therefore, one of their laws that either immediately or after a year’s probation, {36c} the novice should abandon all his possessions, and surrender all interest in, or title to, any property which may at the time belong to him, or may hereafter become his by gift, by trade, by inheritance, or by any other way whatever. He may be the heir of countless thousands, but, by admission to the Society, he abandons all, and renders himself absolutely penniless. From the moment of his admission he has nothing; his daily allowance is appointed to him by the Superior, and may be diminished or increased at pleasure. From the day that he submits himself, to his dying hour, he is dependent on his Superior for home, for clothing, for daily bread. He cannot fall back upon any remnant of his inheritance and be free, for that inheritance is for ever gone. Nor is it merely gone, but it is so completely alienated as to leave him no opening for a retreat. Loyola knew well that a parent’s love is not to be extinguished by the temporary delusion of the child, and that in the parent’s home there is always a welcome for the wanderer. He, therefore, with great forethought provided that the property should be completely alienated from the family, and devoted to the poor, “to pious works, or to any worthy men who will use it to the advance of the service of God,” {37a} which of course includes the Society of the Jesuits. The only persons who are excluded from a share are the relations, “in order,” as the rule declares, “that the novices may exhibit a better example to all classes of abandoning inordinate affection to their parents, and of avoiding the inconveniences of an inordinate distribution which arises from the aforesaid affection; and also that they may persevere more firmly and steadily in their vocation, when every avenue of return to their parents and relations, and to the useless recollection of them, is cut off.” {37b} When this is done, the dependance of the Jesuit on the General is complete. If he be a man of talent he may be placed by him in a first-rate position, where every wish is gratified; he may be supplied with ample means and introduced to the best society; he may have, moreover, the prospect of almost unbounded power should he raise himself to the higher ranks of the Order by his unscrupulous ability in its service. But all this is on the one condition of unqualified and unscrupulous obedience. Should he venture to resist, the General may order him, without assigning any reason, to become a menial in a convent, a scavenger in the street, or perhaps a missionary in the most distant and deadly station of the Society. But why not break the yoke and be free? some may inquire. But how is he to do it? Let him rebel against the General, and he goes out