Accordingly the Portugueze minister availed himself dexterously of the imputation laid to the charge of some of these fathers, of having advised, directed, and absolved the assassins, for causing all the Jesuits to be driven out of the kingdom: they were sent to their general, who, it is said, not knowing what to do with these new-comers, left them to perish with hunger and want on board the very vessels which brought them.
M. de Carvalho, when he expelled the Jesuits, caused three of them to be arrested, who had been declared guilty; but he was not powerful enough to procure the Jesuit Malagrida to be put to death, though he passed for the most criminal. The Portugueze populace, ignorant, superstitious, and full of Romish maxims, would not have suffered a religious to be delivered up to the secular arm for a crime deserving of the greatest punishments, because that crime was committed only against a layman: they were obliged, in order to convict Malagrida of a crime against God, which should render him worthy of death, to go and seek out some silly books of devotion, the productions of weakness and of madness, written by that unhappy Jesuit: it was solely for these rhapsodies that he was condemned to the fire of the inquisition, not as guilty of high treason, but as a heretick. They reproached him with visions and miracles, of which he had had the folly to boast; they reproached him particularly with having been able, at the age of seventy-five years, to divert himself all alone in his confinement as a young novice would have done; which might also have been looked upon as a kind of miracle, truely worthy of being counted among the others. It was upon motives of this sort that he was condemned to a most cruel death: the arrêt did not even make mention of the parricide of which he was accused; and as M. de Voltaire most excellently remarks, an excess of severity was joined to an excess of folly.
It was matter of pleasantry to observe the embarrassment into which the Jesuits and the Jansenists were thrown, on account of this victim sacrificed to the inquisition. The Jesuits, devoted till that time to this bloody tribunal, dared no longer take its part, since it had burnt one of their society: the Jansenists who abhorred it, began to think it just, from the moment that it had condemned a Jesuit to the flames. They assured us, and asserted it in print, that the inquisition was not what they had thought it till then, and that justice was done there with much wisdom and deliberation. Some magistrates also, till then sworn enemies of the inquisition, seemed at this juncture to soften a little towards it. One of the first tribunals in the kingdom condemned to the fire a writing, in which the Portugueze inquisition was very ill treated on account of the punishment of Malagrida: and in the declaration which condemned this writing to the fire, they bestowed many commendations, not wholly on the inquisition itself, but on the scrupulous examination in consequence of which the Jesuit was delivered up to the secular arm.
On account of this charge of regicide, so often renewed against the Jesuits, we shall relate here a curious anecdote. It is astonishing, that among so many pieces which have called these fathers assassins, not one has made mention of a circumstance indeed little known, but which seems to afford a fine light to their enemies. At Rome, in their church of St. Ignatius, they have caused to be represented in the four corners of the cupola (painted about a hundred years since by one of their fathers) subjects drawn from the Old Testament; and these subjects are so many assassinations, or at least murders, committed in the name of God by the Jewish people: Jael, who, impelled by the Divine Spirit, drives a nail into Sisera’s head, to whom she had offered and given hospitality; Judith, who, conducted by the same guide, cuts off the head of Holofernes, after having seduced and made him drunk; Sampson, who massacres the Philistines by order of the Almighty; lastly, David, who slays Goliah. At the top of the cupola, St. Ignatius, in a glory, darts out flames on the four quarters of the world, with these words of the New Testament; “I came to set fire to the earth; and what would I but that it be kindled?” Methinks, if any thing could make known the spirit of the society, with respect to the murderous doctrine that is imputed to them, these pictures would be a stronger proof of it than all the passages which are related from their authors, and which are common to them with many others: but the truth is, that these principles, supported in appearance by the scriptures ill understood, are the principles of the fanaticks of all ages; and we may add, of the greater part of any sect, when they believe it to be their interest to propagate them, and that they can preach them in safety. To them an heretick and infidel prince is a tyrant, and of course a man whom religion and reason order us equally to rid ourselves of. The only thing which the Jesuits ought to be reproached with, is that of having forsaken these abominable principles later than others, after having more strongly maintained them; of making particular profession of obedience to the pope, and of a stricter obedience than the other orders; of being, on this account, so much the more to be dreaded in the state, the more they are in credit there, the more dispersed, the more addicted to the ecclesiastical function, and above all to the instruction of youth; of never having expressed themselves frankly and clearly (when they have not been forced to it) on the maxims of government, touching the infallibility of the pope, and the independence of kings; and of having given too much room to understand, that they looked upon these maxims as mere local opinions, which might be maintained either pro or con, according to the country in which they found themselves placed. We may say with truth, and without passion, that this manner of thinking breaks forth in all their works, and in those even of the French Jesuits, who have wanted to appear less Romish with respect to our maxims, than their brethren of Italy or Spain.
We must not believe, however, that this submission to the pope, with which the society are so often reproached, is with them an irrevocable doctrine. While the Jesuits preached it in Europe with so much zeal, we may say with madness, to effect the acceptance of the bull which they had drawn up, they opposed in China the decrees which the sovereign pontiffs launched out against them on account of the Chinese ceremonies: they went even so far, as to call in question the pope’s authority to decide on subjects of that nature. So far it is true, that their pretended devotion to the pope was only, as we may say, by way of inventorial benefit, and on the tacit condition of favouring their pretensions, or at least of not prejudicing their interests.
However this be, the parallel which has just been made of the doctrine of the Jesuits with the other orders, is, in my opinion, the true point of view from which we should have set out in their destruction. Among so many magistrates, who have written long examinations on the affair of the society, M. de la Chalotais, attorney-general of the parliament of Bretagne, appears more than any other to have considered this affair like a statesman, a philosopher, an enlightened magistrate, and one disengaged of all spirit of hatred and of party. He has not amused himself with proving laboriously and weakly, that the other monks were better than the Jesuits: he has penetrated farther and deeper: his march to the fight has been more frank and firm. “The monastick spirit,” said he, “is the scourge of states: of all those whom this spirit animates, the Jesuits are the most hurtful, because they are the most powerful; it is then with them that we must begin to shake off the yoke of that pernicious race.” It seems as if this illustrious magistrate had taken for his device the following verses of Virgil[16].
Ductoresque ipsos primùm, capita alta ferentes
Cornibus arboreis, sternit; tum vulgus, & omnem
Miscet agens telis nemora inter frondea turbam.
The war which he has made with so much success upon the society, is only the signal of the examination to which he appears desirous of having the constitutions of the other orders submitted, with a proviso of preserving those, which on such examination shall be judged useful. There are even some particular communities, for example, that of the fraternity called Ignorantins, whom he points out expressly to the vigilance of the magistrates, as having already gained silently much ground: however, I know not whether I am mistaken, men who bear a name so little formed to command respect, ought by no means to flatter themselves with succeeding one day to the Jesuits, among a people with whom names are apt to give law: it is necessary, in order to have in France success and enemies, to begin by calling one’s-self otherwise.