The Pocket Bible; or, Christian the Printer: A Tale of the Sixteenth Century. Эжен Сю

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for the loan.23 Go in peace, my son.'"

      "I am a bankrupt. I accuse myself of having concealed a considerable sum from the knowledge of my creditors."

      "'My son,' I would answer, 'the sin is grave if you retained the sum out of base cupidity. But if your purpose was merely to insure to yourself and your family a comfortable existence, even some little luxury, you are absolved.'"24

      "I am a woman. I accuse myself of having committed adultery, and of having in that way obtained considerable wealth from my paramour. May I enjoy that wealth with an easy conscience?"

      "'My daughter,' I would answer, 'the wealth acquired through gallantry and adultery has, it is true, an illegitimate source. Nevertheless, its possession may be considered legitimate, seeing that no human or divine law pronounces against such possession.'"25

      "I have stolen a large sum. I accuse myself of the theft, and ask for your absolution."

      "'My son,' I would answer, 'it is a crime to steal, unless one is driven thereto by extreme necessity; and even less so if grave reasons prompt the act.'"26

      "I am rich, but I give alms sparingly, if at all. I accuse myself."

      "'My son,' I would answer, 'charity towards our fellows is a Christian duty. Nevertheless, if superfluity is needed by you, you commit no sin by not depriving yourself of those things which, in your eyes, are necessaries.27 I absolve you.'"

      "I coveted a certain inheritance. I accuse myself of having poisoned the man from whom I was to inherit. May I retain the property?"

      "'My son,' I would answer, 'the possession of property, acquired by unworthy means, and even through manslaughter, is legitimate, so far as possession is concerned. You may retain the property.'"28

      "I am summoned to take an oath. My conscience forbids, my interest orders me to commit perjury. You are my confessor. I wish to consult you on the matter."

      "'You can, my son, reconcile your interest and your conscience. This way – I suppose you will be asked: "Do you swear you did not commit such and such an act?" You will answer aloud: "I swear before God and man that I have not committed that act," and then you add mentally: "On such and such a day." Or, you are asked: "Do you swear you will never do such or such a thing?" You will answer: "I swear," and mentally you add: "Unless I change my mind; in which case I shall do the thing."'"29

      "I am an unmarried woman. I have yielded to a seducer. I fear the anger and reproaches of my family."

      "'My daughter,' I would answer, 'take courage. A woman of your age is free to dispose of her body and herself. Have all the lovers you please. I absolve you.'"30

      "I am a woman, passionately addicted to gambling. I accuse myself of having purloined some moneys from my husband, in order to repay my losses at the gaming table."

      "'My daughter,' I would answer, 'seeing that, between man and wife, everything is, or ought to be, in common, you have not sinned by drawing from the common purse.31 You may continue to do so. I absolve you.'"

      "I am a woman. I love ornaments. I accuse myself."

      "'My daughter,' I would answer, 'if you ornament yourself without impure intentions, and only in order to satisfy your natural taste for ornamentation, you do not sin.'"32

      "I accuse myself of having seduced the wife of my best friend."

      "'My son,' I would answer, 'let us distinguish: If you treacherously seduced the woman just because she was the wife of your best friend, then you have sinned. But if you seduced her, as you might have done any other woman, you have not outraged friendship.33 It is a natural thing to desire the possession of a handsome woman. You have not sinned. There is no occasion for absolution.'"

      "Well done!" exclaimed Loyola. "But I notice you grant absolution for all that human morality and the Fathers of the Church condemn."

      "Master, you said: 'Absolved penitents will never complain.'"

      "What is the object of the complaisance of your doctrines in all circumstances?"

      "At this season an incurable corruption reigns among mankind. Rigor would estrange them from us. Our tolerance for their vices is calculated to deliver the penitents to us, body and soul. By leaving to us the direction of their souls, this corrupt generation will later relinquish to us the absolute education of their children. We will then raise those generations as may be suitable, by taking them in charge from the cradle to the grave; by molding them; by petrifying them in such manner that, their appetites being satisfied, and their minds for all time delivered from the temptation of those three infernal rebels – Reason, Dignity and Freedom – those generations will bless their sweet servitude, and will be to us, master, what we are to you – servile slaves, body and soul, mere corpses!"

      "Among the obstacles that our work will, or may encounter, you mentioned the papacy."

      "Yes, master, because the elections of the sacred college may call to the pontifical throne Popes that are weak, stupid or vicious."

      "What is the remedy at such a juncture?"

      "To organize, outside of the papacy, of the college of cardinals, of the episcopacy, of the regular clergy and of the religious Orders, a society to whose members it shall be strictly forbidden ever to be elected Pope, or to accept any Catholic office, however high or however low the office may be. Thus this society will ever preserve its independence of action for or against the Church, free to oppose or uphold its Chief."

      "What shall be the organization of that redoubtable society?"

      "A General, elected by its own members, shall have sovereign direction over it."

      "What pledge are its members to take towards him?"

      "Dumb, blind and servile obedience."

      "What are they to be in his hands?"

      "That which we are in yours, O, master! Instruments as docile as the cane in the hand of the man who leans upon it."

      "What will be the theater of the society's work?"

      "The whole world."

      "Into what parts will it divide the universe?"

      "Into provinces – the province of France, the province of Spain, the province of Germany, the province of England, the province of India, the province of Asia, and others. Each will be under the government of a 'provincial,' appointed by the General of the society."

      "The society being organized, what name is it to assume?"

      "The name of the Society of Jesus."

      "In what manner is the Society of Jesus to become a counterpoise to the papacy, and, if need be, dominate the papacy itself, should the latter swerve from the route it should pursue in order to insure the absolute government of the nations of the world to the Catholic Church?"

      "Independent of the established Church, from whom it neither expects nor demands aught – neither the purple, nor the cross, nor benefices – the Society of Jesus, thanks to its accommodating and tolerant doctrines, will speedily conquer the empire of the human conscience. It will be the confessor of Kings and lackeys, of the mendicant monk and the cardinal, of the courtesan and the princess, the female bourgeois and her cook, of the concubine and the empress. The concert of this immense clientage, acting as one man under the breath of the Society of Jesus, and inspired by its General, will insure to him such a power that, at a given moment, he will be able to dictate his orders to the papacy, threatening to unchain against it all the consciences and arms over which he disposes. The General will be more powerful than the Pope himself."

      "Besides

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