The policy to which Pascal refers was introduced by Matthew Ricci, an Italian Jesuit, who succeeded the famous Francis Xavier in attempting to convert the Chinese. Ricci declared that, after consulting the writings of the Chinese literati, he was persuaded that the Xamti and Cachinchoam of the mandarins were merely other names for the King of Heaven, and that the idolatries of the natives were harmless civil ceremonies. He therefore allowed his converts to practise them, on the condition mentioned in the text. In 1631, some new paladins of the orders of Dominic and Francis, who came from the Philippine Islands to share in the spiritual conquest of that vast empire, were grievously scandalized at the monstrous compromise between Christianity and idolatry tolerated by the followers of Loyola, and carried their complaints to Rome. The result is illustrative of the papal policy. Pope Innocent X. condemned the Jesuitical policy; Pope Alexander VII., in 1656 (when this letter was written) sanctioned it; and in 1669, Pope Clement IX. ordained that the decrees of _both_ of his predecessors should continue in full force. The Jesuits, availing themselves of this suspense, paid no regard either to the popes or their rival orders, the Dominicans and Franciscans, who, in the persecutions which ensued, always came off with the worst. (Coudrette, iv. 281; Hist. of D. Ign. Loyola, pp. 97–112.) The prescription given to the Jesuits by the cardinals, to expose the image of the crucifix in their churches, appears to us a sort of homœopathic cure, very little better than the disease. Bossuet, and others who have tried to soften down the doctrines of Rome, would represent the worship ostensibly paid to the crucifix as really paid to Christ, who is represented by it. But even this does not accord with the determination of the Council of Trent, which declared of images _Eisque venerationem impertiendam_; or with Bellarmine who devotes a chapter expressly to prove that true and proper worship is to be given to images. (Stillingfleet on Popery, by Dr. Cunningham, p. 77.) Footnote 134: Lent. Footnote 135: “According to the rules of the Roman Catholic fast, one meal alone is allowed on a fast-day. Many, however, fall off before the end of Lent, and take to their breakfast and suppers, under the sanction of some good-natured doctor, who declares fasting injurious to their health.” (Blanco White, Letters from Spain, p. 272.) Footnote 136: