[305] They were expressly proclaimed to be ‘ocultas y reservadas’. Carlos III., in defence of his ‘occult’ and ‘reserved’ reasons, said, ‘mis razones, solo Dios y yo debemos conocerlas’ (‘Reinado de Carlos III.’, vol. iii., p. 120. Ferrer del Rio, Madrid, 1856). No doubt Carlos III. satisfied his conscience with this dictum, but it is permissible to doubt whether the power alluded to in such a cousin-like manner by the King was equally satisfied.
[306] This celebrated tumult, generally known in Spain as ‘el Motin de Aranjuez’, and sometimes as ‘el Motin de Esquilace’, occurred on Palm Sunday, 1766. The ostensible reason was an edict of the King (Charles III.) prohibiting the use of long cloaks and broad-brimmed hats, which had been for long popular in Spain. The tumult assumed such formidable dimensions that the Walloon Guards were unable to quell it, but two friars, Padre Osma and Padre Cueva, in some manner were able to stem the confusion. The King and the court were so much disturbed that they quitted Madrid and went to Aranjuez. There is no proof that the Jesuits had any hand at all in the affair.
[307] Ferrer del Rio, in his history of the reign of Charles III.
[308] Such, at least, several of his letters to the Pope, Clement XII., would seem to indicate. It is not impossible that the strenuous opposition which the Jesuits gave to the Inquisition may have had something to do with their expulsion. Some of them went great lengths in their attacks. P. Antonio Vieyra, the celebrated Portuguese Jesuit, in his ‘Relaçaõ Exactissima, Instructiva, Curioza, Verdadeira, Noticioza do Procedimento das Inquiziçois de Portugal’ (Em Veneza, 1750), is almost as severe as Protestant writers have been against the Inquisition. Particularly does he inveigh against the prison system of the Holy Office (pp. 3-5, chap. i.). In the last chapter (p. 154), Vieyra calls Saavedra, the founder of the Portuguese Inquisition, a tyrant, and in recounting his deeds calls him tyranno, cruel, falsario, herege, and ladram (a thief), and finishes by asserting that the tribunal invented by such a man ‘had its roots in hell’, and that ‘its ministers could not go to heaven’.
[309] His full name was Don Francisco de Paula Bucareli y Ursua.
[310] Brabo (‘Coleccion de Documentos’, etc.) says of him, ‘speaking of the petty jealousies and intrigues which the decree of expulsion evoked: ‘En medio de tantas contrariedades, crimenes y miserias destaca serena la figura de Bucareli, no solo llevando a cabo con incansable celo su cometido, si no atendiendo a suplir en la organizacion religiosa, intelectual y civil los numerosos vacios que dejaba la falta del absorbente y decisivo influjo jesuitico.’
[311] ‘Ensayo de la Historia Civil del Paraguay’, etc., vol. iii., cap. viii., p. 119.
[312] Funes, ‘Ensayo de la Historia Civil’, etc., vol. iii., cap. viii.
[313] ‘Tambien en algunos pueblos hay unas escopetas inglesas muy largas con sus horquillas si se quieren usar de ellas no son muy pesadas y tienen buen alcance’ (Funes, ‘Ensayo de la Historia Civil del Paraguay’, etc., vol. iii., cap. viii.).
[314] There were in the year 1759 throughout the world 271 Jesuit missions, 1,542 religious houses, 61 cattle farms, 340 residences, 171 seminaries, 1,542 churches, and 22,589 Jesuits, whereof 11,293 were priests. Of the above houses, missions, and churches, the greater portion were in America (Ferrer del Rio, ‘Historia del Reinado de Carlos III.’, Madrid, 1856).