OBSERVATIONS
ON
A
JOURNY
TO
NAPLES
.
WHEREIN
The
FRAUDS
of
Romish
Monks
and
Priests
are
farther
Discover'd
.
By
the
Author
of
a
late
Book
,
Entituled
,
The
Frauds
of
Romish
Monks
and
Priests
.
LONDON
,
Printed
by
Samuel
Roycroft
,
for
Robert
Clavell
,
at
the
Peacock
at
the
West-end
of
S.
Pauls
.
1691.
TO
THE
Most
Reverend
Father
in
God
,
JOHN
,
Lord
Archbishop
of
CANTERBURY
;
Primate
and
Metropolitan
of
ALL
ENGLAND
;
And
One
of
Their
Majesties
most
Honourable
Privy
Council
.
My
Lord
,
IT
has
been
none
of
the
least
Artifices
of
those
of
the
Church
of
Rome
,
to
recommend
their
Religion
to
the
World
,
by
denying
a
great
part
of
those
Abuses
which
the
Protestants
have
charged
upon
it
;
and
ascribing
that
to
the
meer
Invention
of
their
Adversaries
,
which
at
the
same
time
all
,
who
have
ever
lived
in
those
Countries
in
which
Popery
prevails
,
cannot
but
know
,
is
every
Day
practised
among
them
.
I
am
sufficiently
sensible
how
little
need
there
is
for
Me
to
say
any
thing
in
Answer
to
this
Pretence
,
which
has
been
so
fully
and
solidly
Confuted
in
so
many
Learned
Discourses
as
the
late
Times
produc'd
upon
this
very
Argument
:
And
which
ought
to
make
them
for
ever
ashamed
of
such
Expositions
and
Representations
of
their
Doctrin
,
as
shew
rather
what
the
Authors
of
them
would
have
their
Religion
thought
to
be
,
than
what
indeed
it
is
.
But
yet
having
had
some
Opportunities
by
my
long
Conversation
among
them
,
to
Observe
more
,
and
penetrate
farther
into
their
Mysteries
,
than
Those
who
have
been
always
Strangers
to
their
Communion
can
well
be
supposed
to
have
done
;
I
thought
it
might
not
be
altogether
Vseless
to
Communicate
my
Reflections
to
the
World
;
and
shew
what
Popery
is
not
in
the
smooth
Descriptions
of
Designing
Men
,
but
in
the
Open
Practice
and
Profession
of
it
,
in
those
Countries
where
they
Act
without
Disguise
,
and
look
upon
themselves
to
be
the
truest
and
most
Zealous
Observers
of
it
.
This
,
My
Lord
,
was
my
Design
in
Publishing
the
following
Discourses
:
And
it
is
this
that
emboldens
me
with
all
Humility
to
present
them
to
Your
Grace
,
who
is
so
great
a
Judge
,
and
so
proper
a
Patron
of
such
an
Undertaking
.
It
is
,
My
Lord
,
Your
Honour
to
Govern
a
Church
,
than
which
none
has
ever
approved
it self
more
firm
to
the
Protestant
Interest
;
or
better
deserved
to
be
esteem'd
,
what
by
all
Vnderstanding
Men
it
is
allow'd
to
be
,
the
strongest
Bulwark
against
Popery
.
But
it
is
much
more
,
so
to
have
been
thought
worthy
of
such
a
Station
,
by
Princes
so
Wise
and
Discerning
,
and
so
affectionately
concern'd
for
the
Churches
Good
.
And
it
ought
not
to
be
wondred
,
if
all
Men
desire
his
Patronage
,
whose
Vertues
are
no
less
Illustrious
than
His
Character
.
But
,
My
Lord
,
this
was
not
all
the
Reason
I
had
,
for
desiring
to
prefix
so
Great
a
Name
to
my
Present
Vndertaking
.
I
am
well
aware
,
that
in
the
following
Relations
many
things
will
occur
which
may
perhaps
appear
a
little
Strange
to
the
Vulgar
Reader
,
and
will
hardly
gain
Credit
with
those
who
do
not
know
how
great
the
Extravagances
of
Those
of
the
Other
Communion
are
,
when
they
act
freely
,
and
according
to
the
true
Principles
and
Genius
of
their
Religion
.
And
Travellers
,
as
well
as
Poets
,
are
commonly
look'd
upon
to
be
priviledg'd
Persons
;
whose
business
it
is
to
set
off
their
Stories
to
the
best
advantage
,
and
especially
when
they
write
to
such
as
they
think
are
not
able
to
confute
their
Pretences
.
But
I
hope
when
it
shall
be
consider'd
to
whom
I
have
adventur'd
to
present
these
Discourses
,
no
man
will
after
that
presume
to
Question
the
fidelity
of
them
;
Or
think
I
should
have
durst
to
intitule
your
Grace
to
any
thing
that
I
was
not
sure
would
bear
the
strictest
Examination
.
May
it
therefore
please
your
Grace
who
have
so
often
and
Gloriously
triumph'd
over
the
Errors
of
the
Church
of
Rome
in
your
own
Writings
,
now
to
give
a
new
force
,
by
the
Authority
of
your
Name
,
to
what
is
here
produc'd
against
them
.
A
Name
as
Venerable
to
all
true
lovers
of
their
Country
and
Religion
,
as
Terrible
to
Those
who
bear
a
secret
Enmity
to
Either
;
and
know
both
how
well
Able
your
Grace
is
,
and
how
Vigorous
they
have
reason
to
fear
you
will
be
,
to
discover
and
defeat
their
designs
against
both
.
And
may
that
God
,
who
has
been
pleased
to
raise
up
so
great
a
support
to
his
Church
,
at
a
time
when
it
never
more
stood
in
need
of
the
Wisest
Conduct
,
long
continue
to
render
you
a
Publick
Blessing
to
it
:
And
when
you
shall
late
have
finished
your
Course
with
Honour
here
on
Earth
,
translate
you
to
a
more
Exceeding
and
Eternal
weight
of
Glory
in
Heaven
,
Which
is
the
most
sincere
and
ardent
Vow
of
Him
who
with
all
possible
Duty
will
always
remain
,
My
Lord
,
Your
Graces
Most
Humble
and
most
Obedient
Servant
G.
d'
E
.
TO
THE
READER
.
WHen
I
Publish'd
my
LETTERS
the
last
Year
,
concerning
The
Frauds
of
Romish
Monks
and
Priests
;
I
was
in
some
measure
resolved
not
to
have
troubled
the
World
with
any
more
of
these
kind
of
Writings
:
And
could
have
been
very
well
contented
to
have
given
thereby
a
fair
Occasion
to
those
of
that
Religion
to
commend
my
Moderation
.
But
my
former
Discourses
having
met
with
a
reception
beyond
what
I
durst
have
promised
my self
;
and
several
of
my
Friends
,
for
whom
I
have
a
very
just
Esteem
,
flattering
me
,
That
it
would
not
be
altogether
useless
for
me
to
suffer
the
rest
of
my
Observations
to
see
the
light
:
I
thought
I
could
not
do
better
than
in
following
their
Advice
;
and
that
I
ought
rather
by
this
means
to
testifie
my
Zeal
for
the
Reform'd
Religion
,
than
to
gratifie
the
Humors
of
the
Contrary
Party
,
by
refusing
their
Desires
.
I
do
not
think
,
that
in
any
thing
of
this
I
can
justly
be
charged
to
have
exceeded
the
Bounds
of
Charity
;
seeing
I
am
sure
I
have
kept
my self
with
great
exactness
,
within
those
of
Truth
:
And
upon
all
Occasions
chosen
rather
to
say
too
little
,
than
too
much
.
Having
said
thus
much
concerning
the
Occasion
of
my
Publishing
the
following
Treatise
,
I
must
in
the
next
place
desire
the
Reader
to
stop
so
long
as
while
I
take
notice
of
an
Objection
,
which
I
am
told
has
been
made
against
my
former
Book
.
In
my
VIIIth
LETTER
,
pag.
398.
of
the
first
and
second
Editions
,
I
related
a
singular
Instance
of
the
liberties
which
the
Monks
in
Italy
allow
themselves
in
their
Intriegues
with
Ladies
.
There
is
it
seems
a
certain
Gentleman
in
the
World
,
who
having
an
extraordinary
Zeal
for
the
Truth
,
and
it
may
be
to
render
some
service
to
those
of
the
Other
Religion
,
has
been
willing
to
take
upon
himself
the
scandalous
Adventure
which
is
there
recounted
.
He
pretends
that
it
hapned
whilst
he
was
at
Venice
,
and
that
himself
was
the
very
Person
concern'd
in
it
.
And
from
thence
would
have
it
thought
,
that
I
take
up
the
stories
of
the
Vices
and
Extravagances
of
Lay-men
,
and
put
them
upon
the
Priests
and
Monks
of
the
Romish
Church
,
only
to
render
them
thereby
the
more
Odious
.
It
is
not
my
design
to
rob
this
Gentleman
of
the
Honour
of
such
a
Rencounter
.
But
I
must
needs
intreat
the
Reader
to
remember
what
I
have
before
Remark'd
in
several
places
of
those
Letters
,
that
the
Stories
I
tell
,
are
no
extraordinary
Events
,
but
things
that
happen
frequently
and
ordinarily
in
those
Countries
,
where
Popery
reigns
in
its
full
liberty
.
And
therefore
that
it
ought
not
to
be
inferr'd
,
that
because
such
an
Adventure
hapned
to
this
Gentleman
,
therefore
it
did
not
also
happen
to
the
Monk
of
whom
I
there
speak
.
This
I
am
sure
,
that
the
Monk
boasted
of
it
to
me
,
as
he
was
going
to
say
Mass
;
and
if
occasion
were
,
I
could
tell
above
VII
or
VIII
Stories
more
of
the
like
nature
;
but
that
I
fear
I
should
tire
out
my
Reader
with
so
many
Relations
to
the
same
purpose
.
THE
CONTENTS
OF
THE
OBSERVATIONS
ON
THE
First
Days
Journy
.
-
IT
is
Discours'd
of
Italian
Learning
;
and
first
,
Of
the
Ignorance
of
the
Popes
,
Cardinals
,
Bishops
,
Abbots
,
Priests
and
Monks
of
the
Church
of
Rome
,
in
Matters
of
Religion
.
Pag.
2
-
Vain
Distinction
of
Faith
of
Understanding
,
and
of
Faith
of
the
Will
;
and
to
what
Trick
it
serveth
in
the
Church
of
Rome
.
6
-
How
Studies
are
conducted
in
Italy
.
13
-
Studies
,
how
ordered
and
spoiled
by
the
Jesuits
.
14
-
With
what
Impudence
the
Jesuits
boast
themselves
,
to
Teach
Youth
gratis
.
18
-
Studies
,
how
managed
in
the
Italian
Universities
.
20
-
Four
Reasons
,
why
a
man
cannot
become
truly
Learned
there
.
21
-
Their
pitiful
Method
of
Argumenting
and
Defending
Theses
.
25
-
Story
of
an
Ass
,
that
took
his
Doctors
Degree
at
Padua
.
26
-
Encomiums
given
by
some
Travellers
to
Learned
Men
of
Italy
,
are
to
be
understood
with
restriction
,
and
that
for
two
Reasons
.
29
-
Art
of
being
esteemed
Learned
at
a
cheap
Rate
,
practised
by
most
of
the
Italians
,
and
in
what
it
doth
consist
.
30
-
Hebrew
and
Greek
not
encouraged
in
Italy
.
32
-
Method
for
Studies
in
Convents
and
Religious
Houses
.
34
-
First
,
of
the
Jesuits
.
35
-
They
make
,
in
their
Colleges
,
a
Trial
of
Spirits
;
and
what
Qualities
are
required
for
to
be
receiv'd
a
Jesuist
.
36
,
37
-
How
ridiculous
in
their
Latin
.
38
-
They
change
their
Philosophy
and
Divinity
,
according
to
the
Times
.
41
-
They
follow
Molina's
Doctrin
no
better
,
than
that
of
the
Pelagians
and
Semi-Pelagians
.
43
-
Mental
Restrictions
introduc'd
by
the
Jesuits
,
to
cover
Lies
.
49
-
Their
pitiful
Arguments
against
Protestants
.
51
-
Manner
of
Studies
of
some
Religious
Orders
amongst
the
Papists
.
53
-
Of
Thomists
and
Scotists
.
54
-
What
sort
of
a
Man
was
Thomas
Aquinas
,
Head
of
that
Party
call'd
Thomists
:
How
much
abstracted
and
hypocondriacal
he
was
.
58
-
He
is
oblig'd
to
pretend
Crucifix-Speeches
,
to
confirm
his
Doctrin
concerning
Transubstantiation
57
-
What
sort
of
a
Man
was
John
Duns
Scotus
,
Head
of
the
Scotists
:
He
affects
to
contradict
Thomas
Aquinas
in
every
thing
.
61
-
The
Popes
dare
not
declare
more
for
one
of
these
two
Parties
,
Thomists
and
Scotists
,
than
for
the
other
.
62
-
A
Dominican
Fryer
disappointed
in
a
Publick
.
Dispute
,
gives
his
Answers
all
wrong
.
64
-
Monks
in
Italy
learn
to
Dance
,
to
Fence
,
and
to
Ride
the
Great
Horse
;
and
why
.
66
-
Studies
of
Secular
Priests
in
Italy
.
68
-
Why
Learning
is
generally
so
much
discourag'd
in
those
Countries
.
70
Second
Day
.
-
BAptism
of
Bells
;
Description
of
that
Superstitious
Ceremony
.
72
-
The
Belief
of
Papists
concerning
them
.
78
-
Pleasant
Story
of
the
Bell
of
S.
Proculo
,
at
Bononia
.
77
-
Infamous
Covetousness
of
Priests
in
Ringing
their
Bells
,
and
the
use
they
make
of
the
false
Doctrin
they
spread
about
them
.
80
-
Wonderful
virtue
of
a
Little
Bell
of
the
Capucins
at
Venice
.
81
-
The
Devil
takes
possession
of
a
Bell
,
and
Rings
it
himself
.
ib.
-
Blessing
of
Beasts
in
the
Church
of
Rome
,
with
Holy-Water
.
85
-
Exorcism
of
Rats
,
Caterpillars
,
and
Flies
,
&c.
86
-
How
vain
and
ineffectual
they
are
,
by
several
Examples
.
88
-
The
Chapel
of
S.
Thomas
Aquinas
at
Fossa
Nova
:
The
Abuse
which
is
made
of
several
Bones
there
.
91
-
Of
the
Catacombes
,
and
of
the
Bones
found
there
.
92
-
Ill
use
made
of
those
Bones
,
by
the
Popes
.
94
-
Jaw-Bone
of
a
Beast
made
use
of
for
a
Relick
at
Vandosme
in
France
.
96
-
Worship
of
Latria
given
to
the
Holy-Tear
at
Vandosme
,
and
the
Falshood
of
this
Relick
.
97
-
Frightful
History
of
two
Famous
Highway-Men
adored
as
Saints
in
S.
Martin's
time
.
98
-
What
kind
of
a
Saint
S.
Vicar
was
.
100
-
Mendicant
Fryers
chief
Distributers
of
false
Relicks
.
101
-
They
pay
their
Hosts
with
them
.
102
-
Of
the
Agnus
Dei
.
105
-
Of
S.
Margarets
Girdle
for
Big-bellied
Women
.
ibid.
-
A
Priest
burneth
a
Crucifix
,
for
fear
it
should
be
Profaned
.
110
-
Sad
Accidents
which
do
happen
to
the
Holy
Host
;
with
some
Examples
of
my
own
Experience
.
111
-
Frightful
sight
at
Maladurne
,
in
Germany
,
hapned
in
the
Sacrament
.
115
-
Description
of
a
ridiculous
and
merry
Pilgrimage
thither
.
117
-
No
Hereticks
admitted
there
.
124
-
Some
Protestants
were
ill
Treated
by
the
Pilgrims
of
Maladurne
.
125
-
Continuation
of
the
Holy
Exercises
of
these
Pilgrims
.
127
Third
Day
.
-
SAd
Spectacle
of
a
Nun
,
who
had
made
her
Escape
from
a
Convent
.
135
-
Of
the
Nuns
of
Italy
.
137
-
Of
the
young
Gentlewomen-Boarders
in
Religious
Houses
.
138
-
How
enticed
to
become
Nuns
.
139
-
Some
are
very
cruelly
and
unnaturally
forc'd
to
become
Nuns
.
140
-
Ceremonies
which
do
precede
the
taking
the
Religious
Habit.
141
-
Ceremonies
of
their
taking
the
Habit.
142
-
Nuns
have
great
Pensions
from
their
Parents
.
144
-
To
what
use
they
employ
these
Monies
.
ibid.
-
Convents
of
Nuns
are
Discharges
of
Families
.
145
-
How
Nuns
do
employ
their
time
.
146
-
They
are
the
best
Confectioners
and
Pastry-Cooks
in
Italy
.
ibid.
-
A
Spirit
of
Impudence
,
Effrontery
,
and
Impiety
reigns
in
the
Cloisters
of
Nuns
.
147
-
The
Bishops
do
prohibit
to
go
and
speak
with
Nuns
.
148
-
Copy
of
a
Licence
for
celebrating
Mass
in
Convents
of
Nuns
.
150
-
Nuns
great
Contrivers
and
Carriers
on
of
Intriegues
.
154
-
Subtil
Intriegue
of
a
Nun
at
Milan
.
ibid.
-
Story
of
a
Gentleman
poysond
by
a
Nun.
156
-
Reasons
why
Nuns
are
of
so
Devilish
a
Spirit
.
158
-
A
Dominican
Nun
very
barbarously
Treated
at
Milan
,
for
having
endeavoured
to
prove
her
Profession
void
.
159
-
Wantonness
of
Nuns
in
their
Dresses
.
165
-
They
are
very
partial
in
their
Humors
.
ibid.
-
Their
Impiety
and
Lasciviousness
in
their
Songs
,
even
at
Church
.
167
-
Nuns
Court
the
Men
,
and
run
mad
for
them
.
168
-
How
Devilish
in
their
Amorous
Contrivances
.
ibid.
-
Infamous
Instance
of
it
amongst
the
Nuns
of
Bresse
in
Italy
.
169
-
Nuns
are
under
two
sorts
of
Government
.
173
-
Of
the
Nuns
of
Fontevrault
in
France
.
175
-
Institution
of
this
Order
:
The
Nuns
command
the
Men.
176
-
Description
of
the
Abby
of
Fontevrault
.
177
-
The
Jesuits
were
once
in
great
Authority
at
Fontevrault
;
but
afterwards
were
very
ignominiously
droven
out
,
as
they
deserv'd
.
181
-
Shameful
Trials
which
these
Nuns
make
of
the
Monks
,
that
live
under
their
Obedience
.
185
-
They
have
all
publick
Exercises
of
Learning
of
their
Monks
,
performed
in
their
presence
.
186
-
What
were
the
Religious
Communities
of
the
Primitive
Church
.
189
-
Monks
in
France
ashamed
of
their
Names
.
ibid.
-
Excesses
of
Bigotry
in
some
Nuns
.
190
-
The
Church
of
Englands
Wisdom
in
suppressing
Monasteries
.
193
Fourth
Day
.
-
GReat
Superstition
of
the
People
in
the
Kingdom
of
Naples
,
towards
their
Priests
.
195
-
Priests
in
that
Kingdom
are
call'd
by
every
one
,
Christ's
Knights
.
196
-
Distinction
which
the
Venetians
make
of
the
Priests
.
ibid
-
Priests
at
Venice
used
by
the
Nobility
with
great
Indignity
and
Contempt
.
197
-
Spanish
Souldiers
go
a
Begging
for
Priests
in
the
Kingdom
of
Naples
,
and
how
.
199
-
Pride
of
a
Spanish
Priest
in
saying
his
Office
.
200
-
Description
of
the
Splitted
Rock
,
and
of
the
Miraculous
Chapel
there
.
202
-
Of
the
Hermits
which
live
there
.
205
-
Capucins
are
irreconcilable
Enemies
to
the
Hermits
,
and
for
what
reason
.
ibid.
-
Eremitick
State
formerly
so
great
in
Italy
,
is
now
at
a
very
low
Ebb
,
and
why
.
210
,
225
-
Most
of
the
Hermits
are
Murtherers
and
High-way
Men.
211
-
Deceit
of
two
French
Hermits
on
the
Mountain
called
S.
Sylvester
.
211
-
Description
of
the
Mount
Soracte
,
otherwise
call'd
S.
Sylvester
.
212
,
220
-
Hermits
no
lovers
of
Brown
Bread
.
215
-
Debauched
Life
of
an
Hermit
Italian
there
.
ibid.
-
Description
of
an
Abby
of
Bernardins
,
on
the
Top
of
the
Mount
S.
Sylvester
.
218
-
Miraculous
Carots
in
S.
Sylvester's
Garden
,
do
continue
ever
since
.
220
-
Curious
Meeting
with
the
Italian
Hermit
,
and
his
downright
Hypocrysie
.
221
-
Description
of
the
Hermetical
Habit.
222
-
History
of
an
Hermit
at
Venice
,
who
was
an
infamous
High-way-man
,
and
publickly
Executed
for
his
Crimes
.
223
-
Hermits
are
a
very
ignorant
sort
of
People
,
and
great
up
and
down
Runners
of
Countries
.
226
-
Hermits
very
Dextrous
at
Pilfering
;
one
instance
of
it
.
227
-
Papists
valuing
themselves
much
upon
the
Hermetick
State
against
Protestants
,
who
have
Cut
it
off
from
the
Bosom
of
the
Church
.
228
-
Description
of
the
Wilderness
of
Sublac
,
and
of
the
Grotto
of
S.
Bennet
.
230
-
A
Stone
not
falling
down
,
because
it
is
well
fastned
to
the
Rock
,
is
a
perpetual
Miracle
there
.
232
-
Rose-Trees
bearing
Roses
,
are
a
perpetual
Miracle
there
.
233
-
Description
of
the
Abby
of
Montcassin
,
in
the
Kingdom
of
Naples
.
235
-
The
Popes
Infallibility
contradicted
about
S.
Bennet
his
Body
.
236
-
Miraculous
Ravens
,
like
to
the
Black-Fryers
,
or
Monachi
Neri
of
S.
Bennet
.
237
-
The
Monks
of
that
Abby
Eat
Fish
that
flie
in
the
Air
,
and
what
kind
of
Fish
it
is
.
239
-
Description
of
the
Hermitage
Encylas
,
in
Swisserland
.
241
-
Cbrist
is
seen
to
Consecrate
a
Chapel
there
,
and
to
say
Mass
in
it
.
242
-
Reflections
upon
Christs
saying
Mass
there
,
of
the
Wafers
and
Communion
in
one
kind
.
245
-
The
Ancient
Custom
of
Celebrating
the
Lords
Supper
,
is
still
Practised
once
a
year
in
the
Archbishoprick
of
Mentz
in
Germany
,
though
in
a
Corrupt
manner
.
247
-
Abuses
which
are
committed
in
Performing
this
Ceremony
.
250
-
Reflection
upon
this
Ceremony
.
251
-
Papists
have
no
true
Communion
amongst
themselves
.
252
-
Country
People
in
the
Kingdom
of
Naples
,
are
very
ignorant
of
some
Duties
of
Christianity
,
and
Articles
of
Faith
.
255
-
Very
Superstitious
,
and
very
kind
to
their
Priests
and
Monks
ibid
Fifth
Day
.
-
LIttle
Chapels
or
Vaults
in
Italy
full
of
Bones
Hairs
,
bits
of
Wood
,
&c.
What
they
are
.
258
-
Women
creep
on
their
knees
to
these
little
Chapels
.
260
-
The
Closestool
or
Sedes
Stercoraria
,
made
use
of
in
the
Popes
Exaltation
,
to
the
Throne
of
S.
Peter
.
ibid
-
Knavery
of
a
Carmelitan
Fryer
,
and
his
gallant
Guest
.
262
-
His
Letter
to
a
Lady
,
and
the
Ladies
answer
to
him
.
264
-
Monks
Habits
are
a
Cloak
to
all
sort
of
Wickedness
.
268
-
Seculars
are
Buried
in
Italy
with
some
Monasterical
Habit.
270
-
A
remarkable
saying
of
a
Turk
concerning
Monks
.
269
-
Priests
and
Monks
in
the
Church
of
Rome
,
impose
heavy
Fasts
upon
Seculars
,
and
do
not
keep
them
themselves
.
272
-
Fasts
of
the
Papists
.
273
-
Lent
amongst
them
is
only
for
the
Poor
.
276
-
How
impudently
the
Priests
and
Monks
in
the
Church
of
Rome
,
have
perverted
the
Hours
of
their
Fasts
.
ibid
-
Pleasant
way
of
Fasting
in
Germany
.
ibid
-
Ridiculous
Scruples
about
Fasts
,
and
Sermons
made
purposely
to
resolve
such
Cases
.
278
-
The
Spaniards
are
very
strict
observers
of
Fasts
.
281
-
A
Curious
instance
of
their
Extravagant
Zeal
on
this
Subject
.
ibid
-
Some
great
Canons
of
Mentz
,
are
very
ill
dealt
with
in
the
Country
of
Burgundy
,
for
transgressing
the
Fasts
.
282
-
Fasts
to
be
commended
,
if
done
with
Charity
,
but
People
are
not
to
be
forced
by
Fire
and
Sword
to
it
.
284
-
Description
of
the
great
Hospital
for
the
Sick
at
Naples
,
how
well
and
Nobly
administred
by
the
Gentry
.
285
-
How
pitifully
and
uncharitably
on
the
contrary
are
administred
those
Hospitals
for
the
Sick
,
which
are
committed
to
the
Care
of
Fryers
and
Monks
.
286
-
Reflection
upon
the
Magnificency
and
Beauty
of
th
Churches
of
Naples
.
288
-
Jesuits
are
very
Powerful
at
Naples
.
290
-
They
perform
there
the
Office
of
Intelligence
for
Men
and
Maid-Servants
,
and
for
what
end
.
ibid
-
Jesuits
generally
hated
of
all
the
World
.
291
-
They
are
unsatiable
Usurpers
of
other
Religious
Orders
and
Estates
.
292
-
Very
Ingenious
Distick
made
upon
the
Jesuits
.
295
-
They
do
Profane
the
Holy
Name
of
Jesus
,
by
appropriating
it
to
themselves
.
ibid
-
Of
the
famous
Relick
of
S.
Januarius
,
his
Blood
at
Naples
.
297
-
A
Protestant
Minister
who
was
turned
Papist
,
turns
Protestant
again
at
the
sight
of
this
Relick
.
298
-
False
Story
spread
abroad
by
the
Jesuits
,
to
inspire
People
with
horror
against
Protestants
.
299
-
Papists
cannot
reproach
Protestants
of
any
Superstition
.
300
-
Those
which
leave
the
Monastical
Habit
,
are
at
Rome
Condemned
to
the
Gallies
.
302
-
The
Secret
promised
for
Confession
of
Sins
,
is
not
kept
.
303
-
Auricular
Confession
both
very
Divertizing
and
Profitable
to
the
Priests
.
305
-
Questions
made
in
Confession
.
306
-
Confessors
very
eager
for
to
hear
Womens
Confessions
.
307
-
Stratagem
of
some
Young
Scholars
,
for
to
be
dispatched
in
Confession
by
their
Confessor
who
was
a
Jesuit
.
307
-
Amorous
Letter
found
in
a
confessional
.
309
-
History
of
an
other
Jesuit
upon
the
same
account
.
310
-
Women
become
Impudent
by
auricular
Confession
.
311
-
It
is
a
great
advantage
to
be
Confessor
of
Ladies
.
312
-
Confession
is
a
great
help
to
fill
the
Priests
Purses
.
313
-
A
Neapolitan
Knight
Robbed
of
his
Mony
by
the
Jesuits
,
for
not
being
willing
to
part
with
one
part
of
it
.
314
-
Confessionals
worse
than
bad
Company
.
317
-
The
Doctrin
of
Attrition
,
saving
Sinners
if
joyned
with
Confession
,
is
a
great
incouragement
to
Sin
.
318
-
Priests
are
seen
very
seldom
to
Confess
their
Sins
.
319
-
Penances
which
the
Priests
do
inflict
upon
their
Penitents
.
321
-
Confessors
of
the
White-Rod
or
Penitentiaries
.
323
-
A
Protestant
of
Geneva
severely
bang'd
by
a
Jesuit
,
for
Laughing
at
a
very
silly
Ceremony
practised
in
the
Church
of
S.
Peter
at
Rome
.
324
-
Another
Protestant
bang'd
by
a
Jesuit
at
Strasbourg
,
for
not
kneeling
at
the
Elevation
of
the
Host.
ibid
OBSERVATIONS
ON
A
JOURNY
TO
NAPLES
.
The
First
Days
Journy
.
I
Departed
from
Rome
the
6th
of
May
,
in
the
Year
of
our
Lord
1686
,
and
by
chance
joyn'd
Company
with
an
Aged
Neapolitan
Abbot
,
who
was
going
to
Velétre
.
He
was
a
Man
throughly
vers'd
in
the
Politicks
of
Rome
,
and
had
been
Secretary
to
several
Cardinals
.
And
forasmuch
as
I
had
already
conceived
a
sufficient
aversion
for
the
Romish
Religion
,
the
Corruption
whereof
I
had
a
fair
occasion
to
discover
during
my
long
abode
in
Italy
,
I
was
very
desirous
to
understand
the
Sentiments
of
a
Person
of
so
great
Age
and
Experience
.
Wherefore
after
having
discoursed
him
about
indifferent
Matters
,
I
insensibly
put
him
upon
the
Point
of
the
Capacity
and
Learning
of
the
Clergy
of
Rome
.
He
sufficiently
satisfied
me
on
that
Subject
;
and
in
the
Account
he
gave
me
,
he
observed
something
of
a
Method
:
For
in
the
first
place
,
he
spoke
to
me
of
the
Head
of
that
Church
,
viz.
the
POPE
;
and
from
him
passed
to
the
Principal
Members
thereof
,
which
are
the
CARDINALS
,
the
ARCHBISHOPS
,
and
ABBOTS
,
and
concluded
his
Discourse
with
the
Common
PRIESTS
and
MONKS
.
As
for
the
first
of
these
,
I
mean
the
Pope
,
he
told
me
,
That
it
was
a
lamentable
thing
to
see
in
what
gross
Ignorance
many
Popes
lived
,
of
the
most
important
Truths
of
the
Christian
Religion
;
and
that
he
himself
had
been
fain
to
inform
Pope
Innocent
the
Xth
,
of
the
true
sense
of
this
Passage
of
the
Creed
,
Qui
conceptus
est
de
Spiritu
Sancto
,
who
was
conceived
by
the
Holy
Ghost
;
for
he
instead
of
understanding
them
of
the
Temporal
Conception
,
in
the
Mystery
of
the
Incarnation
,
did
attribute
them
to
the
Eternal
Generation
of
the
Word
;
and
according
to
his
Apprehension
these
Words
,
[
Who
was
conceived
by
the
Holy
Ghost
,
born
of
the
Virgin
Mary
,
]
afforded
this
meaning
:
Jesus
Christ
,
who
was
Conceived
from
all
Eternity
by
the
Holy
Spirit
,
was
Born
in
time
of
the
Virgin
Mary
.
So
that
if
this
Pope
should
have
undertaken
to
have
determin'd
the
Sense
of
them
according
to
his
Notion
,
he
would
have
given
us
a
fine
Instance
of
his
Infallibility
.
His
Successor
wish'd
the
same
Abbot
to
Explain
to
him
the
Nature
of
Original
Sin
,
and
how
the
Blessed
Virgin
came
to
be
exempt
from
it
.
Now
it
is
worth
our
Observation
,
that
they
were
just
these
very
Popes
,
the
most
Ignorant
that
of
a
long
time
had
appeared
in
the
Church
of
Rome
,
who
undertook
to
decide
the
most
important
Controversie
which
ever
was
determin'd
in
the
Church
since
the
Council
of
Trent
;
the
Propugnators
of
the
Efficacious
Grace
of
S.
Austin
being
of
one
side
,
and
the
Defenders
of
Sufficient
Grace
on
the
other
;
I
mean
,
the
Dispute
was
maintain'd
between
the
Augustinians
or
Jansenists
,
and
the
Jesuits
,
otherwise
call'd
Molinists
.
The
former
of
these
two
Popes
had
at
the
first
no
great
mind
to
determine
any
thing
concerning
those
Points
:
For
he
declared
one
day
to
Luke
of
Holstein
,
his
Library-Keeper
,
That
the
Solicitations
he
had
from
France
,
to
pronounce
his
decision
concerning
the
Propositions
of
Jansenius
,
drawn
from
S.
Austin
,
gave
him
a
great
deal
of
Trouble
,
because
the
Question
was
concerning
Points
that
he
did
not
understand
,
neither
had
he
ever
studied
them
.
Luke
of
Holstein
answer'd
him
,
That
his
Holiness
would
do
well
not
to
begin
at
the
Age
he
was
of
,
to
trouble
himself
about
the
understanding
,
and
much
less
about
the
deciding
of
them
;
because
they
were
very
perplex
and
intricate
of
themselves
;
and
that
they
had
not
only
been
the
occasion
of
great
Disputes
amongst
the
Christians
,
but
also
amongst
the
greatest
Philosophers
of
Ancient
Times
;
by
reason
of
the
difficulty
they
found
,
to
reconcile
the
Liberty
of
Mans
Will
with
the
Decrees
and
Fore-knowledge
of
God
,
whereupon
some
of
them
embraced
one
Opinion
,
Others
,
another
;
as
was
done
still
to
this
day
,
and
would
so
continue
as
long
as
there
should
be
Men
in
the
World
.
Whence
he
inferr'd
,
That
forasmuch
as
it
was
impossible
for
him
to
pronounce
a
decision
that
might
satisfie
both
Parties
,
it
would
be
better
for
him
not
to
meddle
with
it
at
all
,
but
to
leave
things
in
the
state
he
found
them
till
they
should
drop
of
themselves
,
as
they
would
without
doubt
,
whenever
the
one
or
other
Party
(
or
both
of
them
together
)
should
be
weary
of
the
Disputing
,
and
forcing
their
Opinions
upon
their
Antagonists
.
'T
is
said
,
The
Pope
was
extreamly
pleased
with
this
Advice
.
In
the
mean
time
it
was
observ'd
,
that
by
his
frequent
Assisting
at
many
Congregations
which
were
held
on
this
Subject
,
he
at
last
took
a
great
deal
of
pleasure
to
hear
these
different
Doctrins
discust
,
notwithstanding
the
great
Repugnance
he
had
for
them
at
the
first
;
and
he
attributed
this
change
in
himself
,
to
an
extraordinary
assistance
of
the
Holy
Spirit
.
On
a
time
the
Lady
Olympia
,
his
Sister
,
asked
him
,
What
Matters
were
treated
of
in
those
Congregations
,
that
were
so
very
pleasing
to
his
Holiness
?
The
Pope
Answer'd
,
That
they
were
certain
Subtilties
which
she
did
not
understand
;
but
that
probably
she
might
come
to
comprehend
them
,
in
case
she
were
present
there
whilst
one
of
the
Consulters
Discoursed
,
who
explain'd
those
Points
with
the
greatest
clearness
and
perspicuity
.
In
a
word
,
All
these
Consultations
were
held
on
purpose
,
to
give
his
Holiness
a
true
Notion
of
these
Points
in
question
.
But
it
seems
to
me
,
that
persons
who
pretend
to
Infallibility
,
ought
to
be
in
possession
of
the
Key
of
Knowledge
,
or
at
least
do
their
utmost
endeavour
to
obtain
it
:
For
can
any
thing
be
imagin'd
more
ridiculous
,
than
that
a
Pope
,
to
whom
Application
is
made
by
the
whole
Church
,
for
the
ratification
of
the
Doctrins
of
Faith
,
should
be
fain
to
treat
with
others
,
and
to
demand
time
and
opportunity
to
inform
himself
,
by
consulting
his
Doctors
;
and
afterwards
hear
him
tell
you
,
That
the
very
same
Point
of
Doctrin
,
which
a
while
ago
he
was
ignorant
of
,
is
an
infallible
Truth
,
and
which
he
alone
hath
the
Authority
to
determin
?
I
entreated
the
Abbot
to
tell
me
in
good
earnest
,
Whether
he
himself
,
who
had
been
witness
of
so
much
Weakness
and
Ignorance
in
those
who
are
seated
in
S.
Peter's
Chair
,
could
receive
all
their
Decisions
for
Infallible
?
To
which
he
Answer'd
,
That
he
rather
believ'd
them
such
by
a
Faith
of
his
Will
,
than
by
a
Faith
of
Understanding
.
I
requested
him
to
explain
this
distinction
,
which
seem'd
to
me
to
be
somewhat
obsure
,
and
in
which
I
saw
that
he
plac'd
something
of
Mystery
.
He
told
me
,
That
the
Faith
of
Understanding
carried
along
with
it
some
kind
of
Evidence
,
that
its
Motives
were
so
agreeable
with
the
Principles
of
Reason
,
or
had
so
close
a
dependance
upon
Matters
revealed
,
that
they
could
not
be
resisted
without
acting
contrary
to
good
sense
;
and
that
by
this
Intellectual
Faith
,
we
believe
there
is
a
God
,
and
that
this
God
must
be
feared
and
worshipped
;
That
he
will
reward
those
that
are
Good
,
and
punish
the
Wicked
;
That
Jesus
Christ
is
the
Saviour
of
the
World
,
foretold
by
the
Prophets
,
&c.
But
as
for
the
Faith
of
the
Will
(
continued
he
)
that
is
altogether
obscure
,
we
find
nothing
in
it
to
satisfie
our
Reason
,
and
we
believe
it
only
,
because
we
will
believe
it
.
'T
is
by
this
Faith
(
said
he
)
that
I
believe
the
Infallibility
of
the
Pope
,
and
a
vast
number
of
other
things
.
I
indeed
can
find
nothing
that
in
a
human
way
can
perswade
me
of
the
Truth
of
them
;
but
at
the
same
time
do
perceive
in
my
Soul
a
secret
Byass
swaying
my
Will
to
believe
them
;
and
this
Byass
or
secret
Inclination
is
nothing
else
,
but
that
Baptismal
Grace
which
is
infused
into
all
Christians
at
their
Baptism
.
I
perceived
that
this
good
Abbot
took
that
for
a
Baptismal
Grace
,
which
indeed
is
no
other
than
an
Inclination
proceeding
from
Education
,
and
which
disposeth
him
as
much
to
Error
as
to
Truth
,
according
to
the
anticipations
this
Inclination
,
be
it
good
or
evil
,
hath
formed
in
us
.
Moreover
,
at
this
rate
of
Arguing
he
was
oblig'd
to
believe
,
(
after
the
Italian
manner
)
That
the
Protestants
are
no
Christians
;
for
granting
their
Baptism
to
be
good
and
effectual
,
they
must
be
supposed
to
have
the
same
Grace
infus'd
,
disposing
them
to
believe
the
Popes
to
be
Infallible
.
Behold
here
the
wonderful
Engin
that
is
made
use
of
at
Rome
,
to
tye
the
Papists
to
their
Good
Behaviour
;
and
this
was
the
sum
of
all
the
goodly
Satisfaction
the
Grand
Penitentiaries
of
Rome
could
give
me
during
the
abode
I
made
amongst
them
.
I
went
often
to
Confession
to
them
about
some
Doubts
that
rack'd
my
Conscience
,
with
respect
to
the
Point
of
Transubstantiation
,
in
hopes
to
rid
my self
of
them
.
When
I
told
them
,
That
my
Reason
rose
in
perfect
opposition
to
it
:
They
answer'd
,
That
I
ought
not
to
hearken
to
it
:
And
when
I
reply'd
,
That
it
was
every
whit
as
impossible
for
me
to
go
contrary
to
my
Reason
,
as
to
believe
it
Midnight
at
High-Noon
:
They
had
recourse
to
their
last
Shift
,
which
was
,
to
demand
of
me
,
Whether
I
was
not
really
sensible
of
a
secret
Motion
which
inclin'd
me
to
a
willingness
of
believing
that
,
which
according
to
Reason
seem'd
incredible
to
me
:
To
which
I
answer'd
,
That
indeed
I
should
find
my self
somewhat
moved
,
if
any
one
should
go
about
,
to
force
me
immediately
to
abjure
Transubstantiation
;
but
withal
told
them
,
That
this
might
as
well
proceed
from
a
Habit
I
had
acquired
,
and
from
those
Opinions
which
the
Romish
Religion
had
instill'd
into
me
:
But
they
always
obstinately
persisted
in
assuring
me
,
That
the
cause
of
this
difficulty
in
the
practice
of
what
my
Sense
and
Reason
seem'd
to
lead
me
to
,
did
not
at
all
proceed
from
what
I
imagin'd
,
but
indeed
from
that
Habit
of
Faith
,
which
had
been
infused
into
me
in
my
Baptisin
,
and
which
then
did
operate
in
me
,
as
it
always
doth
in
time
of
danger
,
and
when
there
is
any
likelyhood
of
falling
under
some
grand
Temptation
.
And
when
this
sort
of
People
have
once
declar'd
their
Judgment
,
upon
a
Case
of
Conscience
,
you
must
believe
them
,
or
at
least
assure
them
,
that
you
submit
to
their
Reasonings
;
for
otherwise
,
notwithstanding
all
the
Noise
is
made
about
the
Secret
of
Confession
,
they
would
soon
find
means
to
oblige
you
to
a
very
uncomfortable
Pastime
,
by
lodging
you
in
the
Inquisition
before
you
ever
could
be
aware
of
it
.
I
shall
have
occasion
hereafter
to
inform
my
Reader
further
concerning
their
Confessions
,
and
therefore
for
the
present
shall
continue
to
relate
what
this
Abbot
declar'd
to
me
about
the
Ignorance
of
the
Clergy
of
Rome
.
For
after
having
discours'd
of
the
Popes
at
the
rate
I
have
told
you
,
he
passed
over
to
the
Cardinals
,
whom
he
distinguish'd
into
three
Classes
.
The
first
was
of
those
,
who
are
raised
to
that
Dignity
at
the
solicitation
of
Princes
,
and
to
favour
the
Interest
of
Crowns
:
These
are
either
Princes
themselves
,
or
great
States-men
,
whose
entire
study
consists
in
advancing
their
own
glory
,
or
that
of
their
Masters
,
and
who
have
other
Fish
to
fry
,
than
to
break
their
Heads
with
the
study
of
Philosophy
,
or
Divinity
.
The
second
sort
of
Cardinals
,
are
those
who
are
beholding
for
their
promotion
to
the
good
luck
they
have
had
of
being
the
Nephew
,
near
Relation
,
or
Friend
of
some
Pope
.
It
's
of
small
concern
to
these
,
whether
they
be
Learned
,
or
not
;
for
tho'
the
Nephew
or
Friend
of
a
Pope
should
chance
to
be
the
most
Ignorant
person
in
the
World
,
he
needs
not
fear
that
this
will
prove
the
least
obstacle
to
him
in
arriving
at
the
Sacred
Purple
;
(
for
the
Odescalci's
,
that
is
to
say
,
the
Popes
that
abhor
Nepotism
,
are
very
scarce
nowadays
)
and
indeed
Experience
teacheth
us
,
that
these
sort
of
People
are
commonly
at
a
very
low
ebb
of
any
extraordinary
Attainments
.
Lastly
,
The
third
Classis
of
Cardinals
consists
of
those
,
who
have
distinguish'd
themselves
amongst
the
Crowd
by
some
Talent
,
that
hath
made
them
to
be
taken
notice
of
above
others
.
Thus
we
meet
with
some
Preachers
,
who
having
got
the
knack
of
that
Ability
,
after
the
Italian
manner
,
do
arrive
to
this
high
Degree
of
Honour
,
as
likewise
some
Generals
of
Orders
,
and
some
Bishops
of
the
most
refined
Parts
and
Accomplishments
.
Now
in
this
very
last
rank
(
continued
the
Abbot
)
we
meet
with
some
persons
that
pretend
to
be
Learned
,
tho'
to
speak
truth
,
there
's
very
little
of
any
excess
of
it
to
be
found
in
them
;
for
if
you
come
once
to
press
them
home
upon
some
Points
,
you
soon
find
the
dimensions
of
their
Knowledge
,
and
that
it
bears
small
proportion
with
the
Conceit
they
have
of
themselves
.
All
the
World
knows
,
that
the
Cardinals
are
the
Pope's
Grand
Council
,
and
the
very
persons
who
are
his
Assistants
in
constituting
those
Decrees
,
which
afterwards
become
the
Dogma's
of
the
Papists
.
When
it
happens
therefore
that
an
Ignorant
Pope
fills
the
Chair
,
and
that
his
Cardinals
partake
of
the
same
Qualification
,
what
can
be
hoped
for
,
as
the
result
of
all
their
Consultations
,
but
Ignorance
?
It
was
observed
,
that
at
the
Congregation
which
was
granted
to
some
Doctors
of
the
Sorbonne
,
who
were
come
to
Rome
to
solicit
the
Condemnation
of
Jansenius
his
Propositions
,
all
the
Cardinals
who
were
Commissioned
to
hear
them
,
very
fairly
took
a
Nap
upon
it
;
whereupon
one
of
the
Consultors
finding
them
all
in
that
posture
,
could
not
refrain
himself
from
reflecting
upon
it
,
by
saying
to
one
of
his
Colleagues
,
Al
meno
se
fosse
qualcheduno
che
facesse
la
Sentinella
;
At
least
there
should
have
been
one
to
stand
Sentinel
the
while
.
One
of
the
Jansenist
Deputies
makes
this
Reflection
upon
it
;
But
whether
they
Nodded
(
saith
he
)
or
were
awake
,
the
manner
of
their
managing
of
things
upon
the
Information
of
One
Party
only
,
was
very
insufficient
to
inform
them
of
the
Points
they
were
to
determine
.
This
is
that
which
made
us
often
to
lock
upon
the
Condition
of
these
Cardinals
with
the
Eyes
of
Pity
and
Compassion
,
who
having
(
for
the
most
part
,
)
spent
their
Lives
in
Employments
rather
Secular
,
than
Ecclesiastical
;
and
being
besides
overstock'd
with
Business
,
do
notwithstanding
find
themselves
engaged
to
declare
their
own
Sentiments
,
and
to
form
that
of
the
Popes
about
the
most
knotty
and
intricate
Questions
that
can
be
met
with
in
all
Theology
;
and
of
which
no
Judgment
can
be
given
without
rashness
,
if
a
Man
have
not
taken
care
aforehand
,
to
inform
himself
concerning
them
by
an
exact
,
assiduous
,
calm
,
and
compos'd
Reading
of
the
Scriptures
and
Fathers
.
Here
it
is
indeed
that
the
Abbot
(
my
Fellow-Traveller
)
had
still
more
reason
to
exercise
his
Faith
of
the
Will
,
or
to
speak
more
plainly
,
his
blind
Faith
,
to
induce
to
believe
,
That
these
Men
(
in
spight
of
all
their
Ignorance
and
Negligence
)
could
pronounce
nothing
but
Words
of
Life
and
Eternal
Truth
.
Nay
,
what
is
more
,
he
believ'd
,
that
the
more
ignorant
they
were
,
the
more
the
Holy
Ghost
was
pleased
to
speak
by
their
Mouths
:
For
the
Sy
〈…〉
he
had
formed
,
in
describing
to
me
the
great
Ignorance
of
the
Conductors
of
the
Church
of
Rome
,
was
not
so
much
to
undervalue
them
,
as
to
exalt
the
profound
Secrets
of
the
Wisdom
of
God
,
who
formerly
having
made
use
of
poor
Fisher-men
,
that
had
no
acquired
Parts
or
Learning
wherewith
to
confound
the
Wise-men
of
the
World
in
the
Preaching
of
the
Gospel
,
did
still
continue
to
make
use
of
these
poor
Ignorant
Souls
,
the
Pope
and
his
Cardinals
,
to
maintain
the
Truth
of
the
same
Gospel
,
against
the
false
Wisdom
,
and
seeming
Doctrin
of
Hereticks
.
The
Zeal
wherewith
he
urg'd
this
System
of
his
,
seem'd
to
me
to
be
somewhat
extravagant
,
for
he
proportionably
extended
the
same
to
all
Bishops
,
Curats
,
and
Monks
;
in
a
word
,
to
all
the
Clergy
of
Rome
,
whom
(
in
a
manner
)
he
dipt
in
the
same
Sawce
,
treating
them
as
so
many
Asses
and
Ignoramus's
.
I
told
him
,
That
I
had
conversed
with
several
Persons
of
Wit
and
Parts
,
who
according
to
the
Principles
of
the
Doctrin
of
the
Church
of
Rome
,
did
Reason
tolerably
well
,
and
that
some
Indulgence
ought
to
be
allowed
them
in
this
Point
,
because
the
Doctrin
of
Rome
was
exposed
to
abundance
of
Contrarieties
,
which
it
was
not
an
easie
Task
to
reconcile
:
As
for
Example
,
That
Accidents
are
separable
from
the
Substance
,
and
exist
without
a
Subject
;
That
one
Body
can
at
the
same
time
be
in
several
places
;
and
a
vast
number
of
such
like
Absurdities
,
which
they
are
fain
to
maintain
in
defence
of
their
Mystery
of
Transubstantiation
.
However
,
notwithstanding
all
that
I
could
say
to
him
,
he
persisted
always
in
his
Opinion
;
and
tho'
he
appear'd
to
me
somewhat
too
rigorous
,
yet
I
cannot
say
,
that
he
was
altogether
unjust
in
his
Censure
.
For
if
the
manner
and
method
of
ordering
ones
Studies
be
the
measure
of
the
Knowledge
one
acquires
,
I
don't
believe
there
is
a
Country
in
the
World
where
their
Studies
are
worse
conducted
,
than
in
Italy
,
and
where
consequently
there
must
needs
be
less
Learning
than
there
.
I
suppose
it
will
not
be
unpleasing
to
my
Readers
,
if
I
present
them
with
a
view
of
the
Particulars
thereof
.
In
the
first
place
,
The
Italians
have
too
much
Indulgence
for
their
Children
,
and
the
fear
they
have
of
putting
them
upon
any
thing
that
might
be
too
laborious
for
them
in
their
Tender
years
,
makes
them
have
no
thoughts
of
putting
them
to
School
,
till
very
late
.
They
ordinarily
keep
them
two
or
three
Years
in
the
Inferior
Schools
,
where
they
only
learn
to
Read
and
Write
Italian
;
and
a
Boy
,
who
at
the
Age
of
Twelve
Years
begins
to
Read
and
Write
,
is
already
look'd
upon
as
forward
enough
in
his
Studies
.
Afterwards
they
change
their
Masters
,
and
are
sent
to
a
Latin
School
,
where
they
spend
two
or
three
years
more
only
in
learning
the
first
Rudiments
of
Grammar
,
and
some
Latin
words
to
dispose
them
for
the
prosecuting
of
their
Studies
with
the
Jesuits
.
These
Fathers
have
almost
engrost
all
the
publick
Colleges
in
all
the
Cities
of
Italy
,
as
making
a
most
particular
Profession
of
instructing
Youth
.
But
in
the
mean
time
experience
teacheth
,
that
God
seldom
accompanies
their
undertakings
with
his
Blessing
,
and
that
indeed
they
are
the
very
Men
,
notwithstanding
all
the
Noise
they
make
to
the
contrary
,
who
make
Youth
to
lose
their
time
.
For
in
the
first
place
they
chuse
young
Jesuits
to
be
their
Masters
or
Regents
of
their
Scholars
,
whose
wit
is
not
yet
setled
,
and
who
are
not
sufficiently
grounded
themselves
in
the
Latin
Tongue
,
so
that
it
is
in
a
manner
impossible
they
should
be
capable
of
instructing
others
.
But
the
design
of
the
Society
herein
is
,
that
these
young
Jesuits
may
perfect
themselves
in
their
Latin
by
teaching
others
,
according
to
that
Maxim
,
Optimus
modus
Discendi
,
est
Docendi
;
the
best
of
Learning
,
is
that
of
Teaching
.
This
method
is
indeed
for
the
profit
of
the
Masters
,
but
is
as
disadvantageous
to
the
Scholars
;
whereas
when
those
that
teach
others
are
already
perfect
in
their
Art
,
and
skill'd
in
all
the
ways
and
turnings
of
it
;
this
is
a
great
advantage
to
the
Scholars
,
and
a
kind
of
loss
of
time
for
the
Masters
,
who
learn
nothing
by
teaching
others
,
but
what
they
are
already
perfectly
acquainted
with
:
That
it
is
a
very
ill
boding
for
the
Scholars
,
to
see
these
young
Jesuits
take
possession
of
the
Masters
Chairs
,
who
are
not
able
to
explain
an
Author
themselves
.
Another
reason
why
the
Scholars
advance
so
little
under
the
Conduct
of
the
Jesuits
,
is
,
because
these
Fathers
being
too
great
Lovers
of
their
pleasures
,
give
too
much
leave
for
Pastime
to
their
Scholars
.
They
have
two
whole
days
leave
to
play
in
every
Week
,
viz.
Tuesday
and
Thursday
,
without
reckoning
the
extraordinary
days
of
Vacation
;
for
when-ever
the
Weather
is
fair
and
inviting
to
walk
abroad
,
it
is
a
very
hard
Task
to
keep
a
Jesuit
within
Doors
.
The
young
Regents
address
themselves
to
the
Rector
or
Provincial
,
and
are
so
importunate
with
them
for
leave
to
take
their
Recreation
,
that
it
is
not
possible
to
deny
them
.
And
besides
all
this
,
the
Holy-days
are
so
frequent
in
Italy
,
that
sometimes
you
meet
with
three
or
four
in
one
Week
.
Moreover
,
every
year
in
Autumn
they
have
two
Months
of
vacancy
;
so
that
all
this
being
well
considered
and
laid
together
,
we
shall
find
but
a
small
proportion
of
time
left
for
Study
.
The
Youth
,
as
every
where
else
,
are
very
well
pleas'd
with
it
,
tho'
sooner
or
later
they
are
made
sensible
of
the
bad
effects
of
it
;
for
ignorant
they
come
to
the
Jesuits
,
and
ignorant
they
leave
them
;
and
having
lost
the
most
precious
part
of
their
time
,
they
for
the
most
part
continue
Ignorants
all
the
rest
of
their
Lives
.
Neither
is
this
all
,
that
there
are
only
a
few
days
allotted
for
Study
,
but
also
very
few
hours
in
those
few
days
;
for
the
Morning
School
only
lasts
two
hours
,
and
the
Afternoon
an
hour
and
an
half
.
Some
Jesuits
have
endeavoured
to
maintain
to
me
,
that
it
was
not
possible
in
Italy
to
study
for
a
longer
time
together
:
But
as
to
that
I
answered
them
,
that
I
had
continued
my
Lectures
four
hours
together
in
the
Morning
,
and
three
in
the
Afternoon
,
when
I
taught
at
Milan
,
in
the
Abby
of
Great
St.
Victor
;
and
that
my
Scholars
,
who
were
all
of
them
Italians
,
became
at
length
accustom'd
to
it
.
Thus
I
made
it
appear
,
that
they
had
no
lawful
excuse
for
their
carelesness
and
neglect
,
and
that
it
was
only
their
love
of
pleasure
and
idleness
,
that
had
reduc'd
Study
to
the
condition
in
which
it
was
.
Again
,
of
these
few
hours
that
are
destinated
for
Instruction
,
there
are
but
few
moments
employ'd
as
they
ought
.
These
young
Jesuits
are
never
unfurnisht
of
some
ridiculous
conceit
,
or
story
to
tell
their
Scholars
to
shorten
the
time
;
and
't
is
obvious
for
them
to
start
occasions
of
Mirth
and
Pastime
,
when
ever
they
please
,
amidst
that
great
number
of
Scholars
that
surround
them
.
But
of
all
the
time
they
squander
away
,
there
's
none
lost
with
a
more
specious
pretext
,
than
that
which
they
bestow
upon
Declamations
,
whereby
they
endeavour
to
dispose
and
fit
their
Scholars
to
appear
with
applause
upon
their
Theaters
.
The
Jesuits
take
much
pains
themselves
in
making
of
Comedies
and
Tragedies
,
and
every
Regent
is
bound
to
compose
two
at
least
every
year
.
To
this
end
as
soon
as
they
have
finished
some
piece
of
Elaborate
Folly
or
Boufonery
,
they
distribute
the
Personages
thereof
,
to
those
of
their
Scholars
they
judge
most
proper
to
represent
them
,
and
they
spend
a
great
part
of
the
time
of
their
Classes
or
Morning
and
Afternoon
Lectures
in
exercising
them
two
or
three
months
before
the
Drama
is
to
be
acted
publickly
.
This
loss
of
time
would
not
be
altogether
so
great
,
in
case
these
Comedies
or
Tragedies
were
in
the
Latin
Tongue
;
but
excepting
only
some
few
sprinklings
of
Latin
words
here
and
there
,
they
are
all
Italian
.
Their
end
herein
is
to
make
them
the
more
Intelligible
to
the
Ladies
that
are
invited
to
them
.
Amongst
the
rest
they
take
care
not
to
forget
the
Mothers
of
their
Scholars
,
who
are
ravished
to
see
their
Children
declaming
upon
the
Theater
of
the
Reverend
Fathers
the
Jesuits
;
and
conceit
their
Children
have
profited
greatly
,
in
being
so
dextrous
at
playing
the
Jack-Pudding
.
Neither
is
all
this
ado
without
some
profit
to
the
Reverend
Fathers
,
for
this
gives
them
an
occasion
of
putting
their
Scholars
upon
a
liberal
Contribution
towards
the
Decoration
of
their
Theaters
and
Machines
.
There
are
many
Italians
who
are
very
sensible
of
the
loss
of
their
Childrens
time
,
caused
by
these
methods
of
the
Jesuits
;
but
they
are
fain
to
smothet
it
,
not
daring
to
mention
the
least
word
of
it
to
them
;
for
if
they
should
,
they
would
presently
call
them
ingrateful
,
as
not
acknowledging
the
favour
that
is
done
them
in
teaching
their
Children
gratis
,
and
after
these
reproaches
would
not
fail
shamefully
to
expel
them
their
Colledge
.
I
cannot
but
take
notice
here
,
with
what
a
stock
of
Impudence
the
Jesuits
pretend
and
boast
themselves
to
teach
Youth
for
nothing
;
for
indeed
every
City
,
where
they
have
their
Schools
,
provides
a
Fund
that
is
more
than
sufficient
to
maintain
them
,
and
this
Mony
is
raised
by
new
Impositions
laid
upon
private
Persons
.
The
only
good
effect
their
teaching
produceth
,
is
this
,
that
there
are
no
Persons
how
poor
soever
they
are
,
but
may
send
their
Children
to
the
College
;
but
on
the
other
hand
it
gives
occasion
to
a
great
Evil
,
which
is
,
that
this
vast
number
of
Students
,
whereof
the
greater
part
are
of
very
mean
Extraction
,
and
ill
Educated
,
do
greatly
corrupt
and
spoil
one
another
.
Yea
,
it
is
in
a
manner
impossible
that
the
Regents
should
ever
be
able
to
teach
them
well
,
because
of
their
excessive
Numbers
,
there
being
sometimes
no
less
than
three
hundred
in
one
and
the
same
Classis
or
Form
(
as
we
call
it
,
)
and
who
have
but
one
Master
to
teach
them
all
.
These
Classes
are
not
distinguished
by
the
number
of
Scholars
,
but
by
the
degrees
and
progress
of
their
Studies
;
and
there
are
Seven
of
these
in
every
College
where
the
Latin
Tongue
is
taught
.
They
commonly
count
them
backward
;
for
that
which
receives
the
Petits
at
first
,
is
called
the
seventh
Classis
,
and
those
who
are
the
most
forward
in
Latin
,
such
as
the
Rhetoricians
,
are
in
the
first
.
They
continue
a
year
in
each
Classis
,
so
that
the
Jesuits
do
not
undertake
to
teach
Latin
in
less
than
seven
years
;
whereas
I
have
known
Masters
,
who
in
two
years
time
have
advanced
their
Scholars
further
than
the
Jesuits
do
in
all
that
time
.
Whence
we
may
take
an
estimate
of
the
extraordinary
Talent
and
Capacity
they
have
to
teach
,
and
the
great
Blessing
of
God
that
accompanies
their
Institution
.
But
at
this
time
of
day
that
which
they
affect
most
,
is
not
at
all
the
Information
of
Youth
;
they
much
more
please
and
pride
themselves
in
Politicks
and
the
Intrigues
of
State
,
than
in
their
Schools
,
and
in
giving
Law
to
Princes
,
than
in
setting
Children
their
Lesson
.
But
this
Subject
would
draw
me
too
far
from
what
I
am
upon
,
and
my
design
is
not
at
present
to
stray
from
the
matter
of
Studies
.
After
they
have
finished
their
course
of
seven
years
to
obtain
the
Latin
Tongue
,
the
Jesuits
have
besides
these
,
some
other
Classes
where
they
teach
Philosophy
and
Theology
,
but
after
a
very
poor
manner
,
and
such
as
is
not
admir'd
by
any
but
themselves
.
'T
is
commonly
about
this
time
,
that
Scholars
begin
to
determine
their
thoughts
for
some
particular
Profession
;
some
go
to
the
Universities
,
others
retire
themselves
into
Convents
,
others
dedicate
themselves
to
the
Church
,
and
become
secular
Priests
;
and
Lastly
,
others
embrace
other
Callings
and
Employments
.
To
represent
to
my
Reader
in
what
manner
they
continue
their
Studies
in
Italy
,
and
to
what
degree
of
Perfection
they
arrive
,
I
shall
endeavour
to
give
him
the
most
exact
description
thereof
that
possibly
I
can
in
all
these
different
Stations
.
And
in
the
first
place
to
begin
with
the
Universities
;
every
one
knows
,
that
of
all
those
that
are
found
in
Italy
,
those
of
Bononia
,
of
Padua
and
of
Pavia
are
the
most
famous
.
If
a
man
hath
but
set
his
Foot
in
one
of
these
Universities
,
it
is
sufficient
to
raise
him
to
the
Esteem
of
a
Learned
man
,
in
the
minds
of
the
Italians
,
tho'
it
may
be
he
knows
no
more
than
he
did
the
first
day
of
his
Entrance
(
such
is
the
prevalency
of
a
vulgar
Error
)
and
,
to
speak
the
truth
,
it
is
not
very
common
for
a
man
to
become
truly
Learned
there
,
and
that
for
these
four
reasons
.
In
the
first
place
,
the
Climate
of
Italy
is
so
sultry
hot
,
that
it
is
not
very
pleasing
to
apply
ones
self
a
long
time
to
one
thing
:
A
too
obstinate
and
continued
application
,
doth
so
agitate
the
Spirits
,
and
puts
them
into
such
an
Effervescency
,
say
they
,
that
many
of
them
would
fear
the
over-heating
of
their
Brains
,
should
they
apply
themselves
to
any
serious
Meditations
for
two
or
three
hours
together
.
But
it
must
be
own'd
,
as
I
have
observed
before
,
that
the
Italians
are
somewhat
too
nice
and
delicate
in
this
point
.
Which
is
the
reason
why
the
Italians
,
not
having
the
patience
to
examine
a
question
to
the
bottom
,
chuse
rather
to
suppose
it
such
as
it
is
given
them
,
than
to
take
the
pains
to
penetrate
it
themselves
.
The
second
reason
is
,
because
they
are
not
made
to
Write
,
that
is
,
to
take
Dictates
.
The
Readers
of
Philosophy
or
Theology
content
themselves
to
take
some
printed
Author
,
which
they
explain
to
them
.
Now
it
is
sure
,
that
those
things
that
are
Written
,
make
a
double
Impression
upon
the
minds
of
Scholars
,
and
that
the
new
Air
that
is
given
them
,
doth
more
rowse
and
excite
their
Spirits
,
than
the
Reading
of
an
Old
Book
.
Besides
,
Writings
or
Dictates
keep
them
more
in
Subjection
,
than
a
Book
,
which
they
are
sure
of
having
always
,
and
which
the
most
part
let
alone
very
undisturb'd
upon
their
Table
,
yet
looking
upon
it
notwithstanding
as
their
course
of
Philosophy
,
tho'
it
may
be
they
never
had
the
patience
to
read
it
all
over
.
The
Italians
cannot
be
charged
with
being
too
much
in
love
with
Books
,
except
it
be
with
those
as
may
assist
them
in
their
Amours
,
such
as
are
the
Romances
and
Poets
.
The
Third
Reason
,
why
Scholars
gain
so
little
good
in
the
Universities
,
is
this
,
because
having
had
their
first
Education
under
the
Jesuits
,
they
ordinarily
bring
along
with
them
thither
a
Spirit
of
Libertinism
and
Debauchery
,
which
recovering
new
strength
by
this
change
of
place
,
as
commonly
it
is
,
and
remoteness
from
their
Parents
,
whose
presence
alone
is
a
sufficient
check
upon
Children
,
they
immediately
give
the
Rains
to
their
Passions
,
and
seem
to
be
more
busied
about
the
Study
of
Vice
,
than
that
of
Virtue
.
I
assert
nothing
here
but
what
is
Notorious
to
all
Strangers
that
ever
frequented
these
Universities
;
and
every
body
knows
,
that
it
is
not
possible
to
go
abroad
to
walk
the
Streets
at
Night
in
the
Cities
of
these
Universities
,
without
being
in
great
danger
of
feeling
the
Insolences
of
these
dissolute
emancipated
Youths
.
Now
what
can
be
imagined
more
incapable
of
serious
Study
or
true
Science
than
a
disordered
and
debauched
mind
?
That
which
favours
and
greatly
heightens
this
Disorder
is
,
that
under
the
pretext
of
not
discomposing
the
repose
of
the
Muses
,
these
Universities
enjoy
great
Priviledges
,
and
this
above
all
the
rest
,
that
they
cannot
be
troubled
by
any
Justice
or
Tribunal
,
whether
Ecclesiastical
or
Civil
,
except
only
in
case
of
Murther
,
or
matters
that
belong
to
the
Inquisition
;
which
is
the
right
way
to
foment
Crimes
by
assuring
them
of
Impunity
.
Lastly
,
the
Fourth
Cause
of
this
prevailing
Ignorance
,
is
the
pitiful
method
they
take
to
try
the
skill
and
attainments
of
their
Students
.
All
men
of
Learning
do
agree
,
that
the
surest
proof
of
the
Learning
and
Capacity
of
a
Student
is
to
expose
him
in
publick
to
all
the
shot
of
those
that
are
his
Opposits
in
their
Opinions
and
Sentiments
,
from
time
to
time
;
I
mean
to
oblige
him
publickly
to
defend
some
Thesis
or
other
,
to
exercise
him
,
and
shew
him
the
strength
or
weakness
of
the
contrary
Arguments
.
The
Italians
indeed
as
well
as
others
,
do
serve
themselves
of
this
method
,
but
in
such
a
manner
as
makes
it
in
a
manner
altogether
useless
.
The
Defendent
having
Printed
his
Theses
or
Conclusions
,
goes
and
presents
them
about
a
Fortnight
or
three
Weeks
before
the
day
appointed
for
Disputation
,
to
all
those
,
with
whose
presence
he
desires
particularly
to
be
honoured
.
But
there
are
three
amongst
the
rest
,
whom
he
makes
choice
of
for
his
Opponents
,
and
who
are
oblig'd
in
civility
,
or
rather
by
the
prevailing
Tyranny
of
a
bad
Custom
,
which
at
present
has
the
force
of
a
Law
in
Italy
,
to
acquaint
him
eight
days
after
,
the
Points
on
which
they
intend
to
Argue
:
Yea
,
and
to
send
him
in
Writing
the
Arguments
all
at
length
,
with
which
they
design
to
attack
him
.
The
Student
therefore
you
see
,
hath
a
fair
time
to
digest
them
;
and
to
get
them
by
heart
,
as
well
to
facilitate
the
repeating
of
them
,
as
to
provide
himself
with
Answers
against
them
.
Neither
is
it
permitted
to
any
other
besides
these
three
,
to
enter
the
Lists
against
him
;
so
that
the
Defendent
is
clearly
out
of
harms
way
,
without
the
least
danger
of
having
any
slur
put
upon
him
,
and
therefore
cannot
fail
of
doing
Wonders
.
The
first
time
that
I
was
present
at
a
Disputation
in
Italy
,
I
confess
I
was
astonished
to
see
with
what
readiness
the
Students
repeated
the
Arguments
,
the
pat
Answers
they
gave
,
and
how
all
the
Conclusions
of
their
Opponents
turn'd
gloriously
to
the
Encrease
of
their
Honour
:
But
after
that
I
had
discovered
the
Intrigue
of
it
,
they
lost
the
great
Esteem
I
had
conceived
of
their
Abilities
,
and
it
was
no
difficult
matter
for
me
thereupon
to
estimate
the
great
disadvantage
accrued
to
them
by
this
precarious
Conduct
.
For
it
follows
from
hence
,
that
the
most
Ignorant
Scholar
of
a
whole
College
;
yea
,
even
such
an
one
as
has
never
read
a
Question
of
Philosophy
,
may
maintain
his
Theses
,
with
as
much
applause
,
as
the
greatest
Scholar
possibly
can
:
For
when
he
has
got
the
Arguments
of
his
Opponents
,
he
needs
only
to
procure
them
answer'd
by
some
of
his
Friends
,
to
get
the
Answers
by
heart
,
in
order
as
they
stand
,
in
half
an
hours
time
,
and
then
boldly
appear
on
the
Bench
,
by
which
means
the
greatest
Dance
,
may
pass
for
a
great
Doctor
.
I
have
often
presented
my self
at
Bononia
to
oppose
some
The●s
,
when
I
saw
that
the
arguments
of
those
who
had
been
Invited
,
had
been
very
short
,
and
that
there
was
time
enough
left
for
it
;
but
it
was
never
possible
for
me
to
obtain
audience
with
them
.
They
are
very
distrustful
of
Strangers
,
especially
since
that
some
of
them
have
shewed
them
a
Trick
,
by
exercising
them
in
good
earnest
.
The
Italians
are
very
magnificent
upon
all
publick
Occasions
;
they
spare
nothing
that
may
adorn
and
set
forth
the
place
where
they
Dispute
:
All
their
Theses
are
commonly
Printed
either
upon
Sattin
or
on
fair
sheets
of
Silk
,
of
all
sorts
of
Colours
,
with
curious
Brass-Cuts
,
at
the
Top
of
them
.
There
are
some
also
that
present
those
they
have
Invited
,
with
curious
Nosegays
;
and
generally
after
the
Disputation
is
ended
,
the
Defendent
entertains
the
Professors
,
and
their
Opponents
,
with
a
splendid
and
plentiful
Collation
.
Here
now
it
is
that
amongst
their
Cups
,
and
good
Bits
,
they
bestow
Magnificent
Encomiums
upon
the
Defendent
,
and
upon
his
Master
that
hath
Instructed
him
;
they
Congratulate
him
,
with
a
Glass
in
hand
,
upon
his
readiness
in
repeating
the
Arguments
,
the
Propriety
of
his
Expressions
,
and
the
profoundness
of
his
Learning
.
But
yet
these
Sumptuous
Entertainments
would
not
be
sufficient
to
advance
one
to
the
Degree
of
Doctor
,
if
they
were
not
back'd
with
a
pregnant
Purse
;
and
this
fair
Bud
of
Immortality
,
I
mean
the
Doctorate
,
would
never
spring
or
open
,
if
it
were
not
watered
with
a
Golden
Shower
.
It
is
very
expensive
to
obtain
the
Licences
and
the
Degree
of
Doctor
;
and
't
is
very
frequent
on
these
occasions
,
to
see
Learning
,
the
Merits
whereof
ought
chiefly
to
be
look'd
upon
,
Postpon'd
,
and
Ignorance
preferr'd
,
which
if
I
mistake
not
,
may
well
be
esteem'd
a
fifth
Reason
,
why
Students
do
so
little
concern
themselves
to
make
any
great
progress
in
their
Studies
.
I
had
always
believ'd
that
a
certain
Story
very
current
in
Italy
,
of
an
Ass
that
took
his
Doctors
Degree
at
Padua
,
was
no
more
than
a
Tale
or
Fable
made
at
pleasure
:
But
one
of
the
chief
Doctors
of
Physick
,
whom
I
had
a
particular
acquaintance
with
,
and
whom
I
will
not
name
,
for
fear
of
exposing
him
to
the
hatred
of
his
Collegues
,
assured
me
,
that
it
was
very
true
.
He
related
the
matter
of
Fact
to
me
in
this
manner
.
A
young
Gentleman
of
the
Country
of
the
Grisons
,
of
a
very
good
Family
,
but
somewhat
stinted
in
his
Estate
,
had
apply'd
himself
with
extraordinary
diligence
to
the
Study
of
the
Canon
Law
,
and
had
very
regularly
perform'd
all
his
Exercises
in
the
University
;
and
his
time
being
out
,
he
presented
himself
in
order
to
be
admitted
Doctor
:
But
notwithstanding
that
his
Capacity
was
without
exception
,
yet
there
still
remained
an
insuperable
Difficulty
,
for
want
of
Mony
.
This
troubled
him
so
much
,
that
he
Writ
to
his
Father
about
it
,
and
they
resolved
together
to
put
a
Trick
upon
the
Rector
of
the
University
,
a
man
of
a
most
sordid
Covetousness
.
The
Students
Father
comes
to
Padua
,
having
borrowed
a
considerable
Sum
of
Mony
of
one
of
his
Friends
,
and
having
brought
his
Ass
with
him
,
took
up
his
Lodging
in
the
most
famous
Inn
that
was
in
the
whole
Town
:
This
done
,
he
goes
to
the
Rector
about
Eleven
a
Clock
at
Night
,
telling
him
,
that
a
young
Lord
a
Stranger
,
whom
he
nam'd
to
him
,
was
come
in
Post
to
Town
to
take
his
Degree
,
but
that
he
found
himself
so
extreamly
tired
and
discompos'd
with
his
Journy
,
that
it
was
Impossible
for
him
to
come
and
present
himself
in
Person
,
and
that
besides
he
was
obliged
to
be
on
Horse-back
again
by
Three
or
Four
in
the
Morning
,
to
get
a
Benefice
at
Rome
,
which
he
could
not
be
qualified
for
without
having
taken
his
Doctors
Degree
;
and
to
give
more
Life
and
Energy
to
his
words
,
he
presents
him
with
a
Purse
stuff'd
with
Ducats
,
and
told
him
,
that
as
soon
as
his
Letters
should
be
ready
,
his
Master
in
acknowledgment
of
so
great
a
favour
would
be
very
ready
to
gratifie
him
further
.
The
Rector
dazled
with
this
charming
Present
,
and
in
the
hopes
of
a
second
part
to
the
same
Tune
,
required
nothing
of
him
but
the
Name
of
the
young
Lord
;
he
got
his
Letters
ready
,
and
with
the
same
Expedition
sent
them
to
the
Chancellor
of
the
University
,
to
have
the
Seal
put
to
them
.
Thus
all
passed
admirably
well
,
without
Rub
or
Let
in
favour
of
good
Doctor
Martin
,
for
that
was
the
Name
they
had
given
him
,
and
which
still
to
this
Day
,
is
the
common
Name
of
all
the
Asses
of
the
Country
.
This
was
that
the
Doctor
related
to
me
of
this
Story
;
but
he
proceeded
not
to
tell
me
what
others
add
to
it
,
which
is
,
that
the
next
Morning
,
at
the
opening
of
the
College-Gates
,
the
Grison
Gentleman
drove
Doctor
Martin
into
the
great
Hall
,
being
the
place
of
publick
Disputation
,
with
his
Letters
Patent
hung
about
his
Neck
,
and
a
Doctors
Bonnet
fastned
to
his
Ears
,
to
the
great
Astonishment
of
all
the
Doctors
,
who
could
not
sufficiently
admire
the
Port
and
Majesty
of
their
New-Collegue
.
I
don't
love
to
relate
Matters
that
turn
so
much
to
the
Confusion
of
these
great
Bodies
of
the
Universities
,
for
whom
I
have
always
had
respect
and
Veneration
;
and
I
had
rather
incline
my
Reader
to
believe
,
that
all
this
is
no
more
than
the
pure
Invention
of
some
witty
Droll
,
whereby
he
had
a
mind
to
express
to
the
World
,
that
these
Rectors
are
commonly
more
sensible
of
the
Mony
,
than
of
the
Merits
of
those
they
promote
.
However
,
thus
much
I
think
my self
oblig'd
to
declare
to
the
Honour
of
these
Illustrious
Bodies
,
that
they
have
at
all
times
made
themselves
Renowned
,
by
some
great
Men
that
have
signaliz'd
themselves
amongst
them
,
by
their
extraordinary
Parts
and
Learning
:
And
when
I
say
that
Ignorance
Reigns
amongst
them
,
I
speak
only
of
the
generality
or
greater
part
of
them
.
For
I
know
that
there
are
always
found
amongst
them
Spirits
naturally
elevated
above
the
common
Pitch
,
and
who
by
the
Noble
Efforts
they
make
to
raise
themselves
out
of
the
Dust
,
do
justly
deserve
to
be
distinguisht
.
Neither
am
I
Ignorant
that
many
of
them
have
given
sufficient
Proof
of
their
Learning
by
the
gallant
Works
they
have
left
us
;
and
many
Persons
who
have
Travelled
in
Italy
,
have
received
much
Pleasure
and
Satisfaction
in
their
Conversation
.
Some
of
these
Travellers
have
proceeded
so
far
in
honouring
of
them
,
as
to
give
them
particular
Elogies
in
the
Relations
they
have
given
us
of
their
own
Travels
:
Yet
for
my
part
,
I
am
Inclin'd
sometimes
to
understand
these
kind
of
Encomiums
with
restriction
,
and
that
for
two
Reasons
.
The
first
is
this
,
that
Travellers
are
very
often
prepossest
with
the
Learning
of
some
Persons
,
before
they
are
well
acquainted
with
it
,
and
are
sometimes
strongly
carried
to
Proclaim
them
vast
Scholars
,
because
they
have
done
them
some
Service
,
or
have
exprest
a
great
deal
of
Civility
to
them
on
their
Voyage
.
I
know
at
Bononia
a
Person
of
mean
Learning
and
Parts
,
who
compell'd
a
Stranger
to
go
and
spend
Eight
days
at
his
Country-House
,
where
he
Treated
him
most
Sumptuously
every
day
,
and
sent
for
all
the
Rarities
that
were
to
be
got
about
Bononia
,
only
because
he
had
heard
this
Stranger
say
,
that
he
intended
to
Publish
his
Voyage
of
Italy
.
His
Son
having
demanded
of
him
,
why
,
contrary
to
the
Genius
of
the
Country
,
he
would
put
himself
to
so
great
Charges
in
Treating
of
a
Person
,
who
was
a
perfect
Stranger
to
him
?
The
Father
Answered
,
that
what
he
did
was
not
without
Reason
,
forasmuch
as
that
honest
Man
had
declared
that
he
intended
to
Rank
his
Name
amongst
the
Learned
Men
of
Italy
,
in
the
Book
of
his
Travels
he
intended
to
Publish
.
It
is
not
of
to
day
only
that
the
Italians
are
accused
for
being
Liberal
in
nothing
but
Ceremonies
and
Compliments
,
and
extreamly
cautelous
and
reserved
about
any
thing
that
may
engage
them
in
any
particular
Expences
:
But
yet
if
a
man
would
take
the
pains
to
comport
with
them
in
their
humour
,
and
more
especially
flatter
them
in
the
vain
Ambition
they
have
,
tho'
very
Ignorant
,
to
pass
for
Learned
Men
,
a
Man
might
draw
from
them
what
he
pleased
himself
.
A
second
Reason
,
why
I
would
not
always
take
the
Praises
that
Travellers
bestow
,
according
to
the
rigour
of
the
Letter
,
is
this
,
because
there
be
many
Italians
who
practise
that
,
which
may
be
called
the
Art
of
being
esteem'd
Learned
at
a
cheap
rate
.
This
Art
consists
in
chusing
out
some
particular
and
select
Points
,
and
bestowing
all
their
Application
and
Study
upon
them
for
some
time
together
,
until
that
they
are
become
perfectly
Masters
of
them
,
and
till
they
find
themselves
in
a
Condition
to
resolve
all
the
doubts
that
can
be
objected
against
them
.
If
it
be
a
matter
that
may
be
confirm'd
by
Authorities
,
care
is
taken
to
get
the
most
considerable
by
heart
;
and
if
it
depend
more
upon
Experience
,
they
endeavour
to
exercise
themselves
therein
,
until
the
managing
of
it
be
made
easy
to
them
,
and
they
have
got
the
perfect
Command
of
it
.
And
after
all
(
say
the
Italians
,
)
that
Man
is
a
great
Blockhead
,
who
cannot
insensibly
make
the
Conversation
he
is
engag'd
in
,
to
fall
upon
the
point
he
is
most
versed
in
;
and
the
more
dexterously
he
can
do
this
,
the
more
he
makes
himself
to
be
admir'd
.
But
yet
these
sort
of
Men
,
let
them
carry
it
as
cunningly
as
they
can
,
they
are
still
discovered
sooner
or
later
,
by
those
that
frequent
their
Company
for
any
time
;
but
Travellers
indeed
,
who
only
pass
by
and
are
gon
,
may
easily
be
impos'd
upon
by
this
method
,
and
be
apt
to
believe
them
equally
able
in
all
other
Parts
.
I
know
many
Learned
Men
of
this
Stamp
:
There
was
one
at
Venice
whom
we
call'd
Physical
Predetermination
;
another
,
Copernicus
his
Systeme
;
another
,
the
World
in
the
Moon
,
and
many
others
,
upon
whom
we
bestowed
the
name
of
the
things
they
had
got
by
Rote
,
and
wherewith
they
continually
alarm'd
Men's
Ears
.
As
soon
as
they
were
entred
into
Discourse
with
any
one
,
it
was
not
necessary
to
draw
near
to
understand
what
they
said
,
for
that
might
be
seen
from
far
by
their
Actions
and
Gesture
of
their
Arms
and
Hands
,
as
the
Italians
use
to
do
,
who
are
pleased
to
signalize
themselves
this
way
.
This
is
that
I
call
the
Art
of
gaining
the
repute
of
Learning
at
an
easy
rate
.
I
do
not
say
that
all
make
use
of
this
method
,
there
are
some
to
be
found
that
are
Learned
indeed
and
in
good
earnest
;
and
it
cannot
be
denied
,
but
we
meet
with
Men
there
,
that
are
very
able
in
all
kind
of
Professions
;
and
what
I
have
before
alledged
is
only
to
shew
,
that
Travellers
may
sometimes
be
deceived
in
them
.
I
shall
add
one
Remark
more
,
I
have
made
concerning
these
Learned
Men
,
which
is
,
that
we
do
indeed
find
some
of
them
that
excel
in
the
Civil
and
Canon
Law
;
others
in
Physick
,
in
Chymistry
,
in
History
;
some
few
in
the
Mathematicks
,
&c.
but
withall
,
that
it
is
a
kind
of
Prodigy
to
meet
with
one
that
understands
Hebrew
or
Greek
,
or
that
is
well
vers'd
in
Holy
Scripture
,
or
that
is
a
good
Divine
,
in
the
Popish
way
;
and
yet
all
these
are
such
accomplishments
,
as
one
would
think
should
be
very
becoming
,
if
not
absolutely
necessary
,
in
a
Country
that
is
so
full
of
Priests
as
Italy
is
.
The
reason
whereof
,
as
far
as
I
could
ever
penetrate
,
is
,
that
all
these
kind
of
Studies
,
are
neither
favoured
by
the
great
ones
,
nor
encouraged
by
rewards
,
nor
supported
by
any
Temporal
Interest
.
The
Languages
of
the
Dead
(
if
we
except
in
some
kind
the
Latin
,
)
are
of
small
Credit
in
the
Courts
of
Italian
Princes
,
because
of
the
difficulty
there
is
in
becoming
Master
of
them
,
and
for
the
small
use
,
according
to
their
Conceit
,
they
are
of
in
the
World
,
after
one
with
great
praise
has
attain'd
some
competent
skill
in
them
.
As
for
Divinity
,
that
seems
yet
more
useless
to
them
,
than
any
of
the
rest
;
because
the
Jesuits
,
who
are
the
Popes
Emissaries
,
and
the
Confessors
of
all
the
Princes
and
great
Men
,
make
them
believe
that
it
is
a
pitiful
kind
of
Science
,
and
only
fit
for
Monks
and
other
Religious
to
amuse
themselves
about
it
,
and
that
the
best
Divinity
for
a
secular
Person
is
to
understand
none
of
it
,
but
only
to
believe
confusedly
and
in
general
as
the
Church
believes
,
as
being
the
true
and
sure
way
to
avoid
all
those
Temptations
which
may
carry
Mens
minds
towards
Novelties
and
Heresies
.
So
that
if
any
Man
should
undertake
,
at
present
,
to
talk
of
Divinity
in
the
presence
of
the
Princes
or
Lords
of
Italy
,
he
would
make
his
Company
not
only
uneasy
,
but
ridiculous
.
The
Case
is
not
the
same
with
other
Sciences
;
those
that
possess
them
,
may
by
their
means
advance
themselves
in
the
World
.
A
Person
is
always
in
good
esteem
that
hath
attained
to
considerable
skill
in
the
Civil
Law
,
in
the
Mathematicks
,
in
Physick
,
or
even
in
the
Canon
Law
,
especially
in
Beneficiary
cases
.
All
these
Sciences
are
of
as
good
stead
to
a
Man
as
a
plentiful
Patrimony
,
and
are
the
making
of
those
who
are
well
versed
in
them
:
But
poor
Divinity
is
hated
,
and
abandoned
by
almost
all
the
World
.
I
was
acquainted
at
Bononia
with
a
young
Gentleman
,
who
had
appli'd
himself
to
this
Forlorne
Study
,
for
some
years
;
and
having
one
day
asked
him
,
whether
he
continued
in
the
vigorous
prosecution
of
his
Studies
,
he
told
me
,
that
he
was
just
about
to
quit
it
for
good
and
all
;
to
learn
to
play
on
the
Violin
,
because
he
believed
that
Art
would
be
much
more
profitable
to
him
.
See
here
a
true
account
of
the
Languishing
Condition
of
Theology
in
those
Universities
,
and
which
is
the
reason
that
scarcely
any
professors
can
be
found
in
them
,
that
are
capable
of
Teaching
it
.
This
is
no
Exaggeration
at
all
,
but
is
a
thing
visible
and
notorious
;
for
it
is
this
extream
scarcity
of
Divines
,
that
hath
obliged
them
to
Incorporate
some
Monks
into
their
Body
,
under
the
Name
of
Doctors
or
Professors
of
Divinity
,
to
the
end
they
might
teach
that
Faculty
amongst
them
.
Forasmuch
as
I
am
insensibly
got
amongst
the
Monks
,
and
that
I
have
sufficiently
,
as
I
suppose
,
described
the
manner
of
Studying
in
their
Universities
;
I
perswade
my self
you
will
not
be
displeased
to
understand
the
method
these
observe
in
the
Colleges
of
their
Convents
or
Religious
Houses
in
Italy
.
We
will
begin
with
the
Jesuits
;
we
have
already
taken
a
View
of
their
way
of
Teaching
Latin
,
and
it
remains
now
for
us
to
take
notice
in
what
manner
they
regulate
their
own
Studies
,
with
regard
to
their
young
Jesuits
;
for
if
they
be
able
to
perform
any
thing
in
this
kind
,
which
is
the
Foundation
of
their
Institution
,
we
may
expect
to
see
the
fairest
Fruits
of
it
in
the
young
Plants
of
their
Society
.
Thus
much
we
may
safely
aver
of
them
,
that
they
have
in
some
sort
the
very
choice
of
Spirits
,
it
being
easy
for
them
,
amongst
that
vast
Number
of
Scholars
that
are
under
their
Inspection
,
to
pick
out
those
they
think
most
fit
for
their
Turn
,
having
had
the
opportunity
of
observing
them
of
a
long
time
.
See
here
the
course
they
take
:
They
industriously
apply
themselves
to
examine
the
Temperament
of
their
Scholars
,
especially
when
they
are
in
their
last
or
highest
Latin
Classis
,
where
they
are
taught
Rhetorick
.
If
they
have
observ'd
any
of
them
that
are
of
a
well
temper'd
,
modest
and
compos'd
Humor
,
they
say
such
a
one
will
be
good
to
make
a
Benedictin
,
for
they
call
the
Monks
of
the
Order
of
St.
Bennet
,
not
without
an
Air
of
slighting
and
contempt
,
good
Men
:
If
they
perceive
another
that
is
of
a
Silent
,
Soure
,
Sullen
and
Melancholy
Temper
,
this
Youth
,
say
they
,
will
make
a
good
Chartreux
,
Camaldule
,
or
unshod
Carmelite
:
If
they
find
another
of
a
sweet
and
pleasant
humour
,
and
of
a
tender
and
effeminate
Complexion
,
such
a
one
they
look
upon
as
proper
to
associate
with
the
Canon
Regulars
,
or
Olivetans
,
or
to
be
a
Confessor
to
Nuns
:
If
any
of
them
be
inclin'd
to
Boufonry
,
and
to
play
tricks
of
Legerdemain
;
See
there
a
Youth
,
say
they
,
that
will
fit
the
Cordeliers
and
Minimes
:
Others
that
are
of
dastardly
,
mean
and
cowardly
Spirits
,
they
turn
over
to
the
Capucins
,
for
they
are
very
well
acquainted
what
Spirit
Reigns
in
each
Order
.
Lastly
,
If
they
chance
to
meet
with
any
poor
,
ignorant
,
and
simple
Youth
,
and
whose
mind
has
no
Elevation
at
all
,
they
hope
that
such
a
one
may
by
their
means
come
to
be
a
good
Country
Curate
.
They
make
no
difficulty
in
the
Class
of
Rhetorick
,
to
take
every
one
of
their
Scholars
apart
,
and
declare
to
them
,
the
Calling
to
which
God
seems
to
have
called
them
.
But
as
for
themselves
,
if
they
find
one
that
is
of
a
keen
and
subtil
Spirit
,
brisk
and
active
,
full
of
Fire
,
daring
and
undertaking
,
these
are
the
Youths
forsooth
,
that
are
for
their
Society
;
these
are
the
Persons
fit
for
their
Tooth
,
and
such
they
endeavour
to
gain
to
their
Number
.
After
some
years
past
in
their
Novitiat
and
Travels
,
they
set
them
to
Teach
Latin
,
and
make
them
Regents
over
the
seven
Classes
,
in
Order
,
one
after
another
,
which
is
their
Employment
for
seven
years
;
and
during
all
this
time
,
they
do
not
suffer
them
to
mind
any
other
thing
,
but
what
concerns
their
Classes
;
no
nor
so
much
as
to
read
any
Book
,
but
those
that
are
design'd
for
that
use
.
When
they
enter
into
the
Society
,
they
commonly
are
about
21
or
22
years
of
Age
,
so
that
before
they
have
finished
their
Regency
,
over
all
the
seven
Latin
Classes
,
they
are
above
Thirty
years
of
Age.
Then
it
is
they
are
put
upon
the
Studying
of
Philosophy
,
and
afterwards
of
Theology
;
in
the
first
of
which
they
spend
two
years
,
and
in
the
latter
three
.
'T
is
about
this
time
,
that
the
Fathers
make
another
Scrutiny
or
Tryal
of
the
Spirits
of
their
younger
Jesuits
.
Those
who
have
kept
all
their
Fire
,
and
make
themselves
remarkable
for
their
Boldness
and
Resolution
,
are
design'd
to
be
Missionaries
,
and
the
rest
are
left
to
their
liberty
,
to
apply
themselves
to
some
particular
Study
,
for
which
they
have
most
Inclination
;
or
else
they
make
Preachers
of
them
,
whilst
the
Old
Jesuits
are
the
Doctors
of
Fraternites
,
or
hear
Confessions
.
But
all
of
them
generally
are
Educated
in
a
Spirit
of
refined
Policy
,
which
doth
not
shake
hands
with
them
till
Death
.
And
those
in
whom
this
Spirit
is
most
rife
and
pregnant
,
are
advanced
to
the
Charges
and
Employs
of
the
Society
,
or
else
means
are
found
out
to
please
them
in
the
Courts
of
Princes
;
and
if
any
one
be
found
that
is
not
Baptized
into
this
Spirit
,
tho'
otherwise
he
be
endowed
with
the
most
promising
Talents
that
may
be
,
he
is
sure
to
be
expell'd
the
Society
of
Jesus
.
Now
the
Conclusion
we
may
draw
from
what
I
have
here
represented
,
concerning
the
Conduct
of
the
Jesuits
,
is
this
,
viz.
that
it
is
in
a
manner
impossible
they
should
ever
attain
to
any
great
degree
of
Learning
;
for
the
very
prime
of
their
Youth
,
and
the
Age
that
is
most
proper
to
apply
themselves
to
Sciences
,
is
wholly
employed
in
Learning
and
Teaching
Latin
;
so
that
we
have
reason
to
believe
that
to
be
the
only
thing
they
are
good
at
;
and
yet
the
truth
is
,
that
even
herein
they
make
themselves
ridiculous
.
The
Proverb
tells
us
,
that
the
Corruption
of
the
best
things
,
is
the
worst
:
Corruptio
optimi
,
pessima
;
and
it
may
be
said
also
,
that
the
Jesuits
,
who
probably
read
none
but
the
best
Authors
of
the
Latin
Tongue
,
do
make
a
kind
of
mixture
of
them
in
their
Spirits
,
to
which
they
superadd
an
intolerable
kind
of
Affectation
,
that
utterly
spoils
all
the
good
that
could
be
in
it
.
All
their
Latin
is
commonly
thick
,
larded
with
Enimveros
,
Quidems
and
Ergo's
:
I
can
no
better
parallel
this
their
Folly
,
than
by
comparing
it
with
the
Vanity
of
some
Women
,
who
from
an
excess
of
desire
they
have
to
appear
Beautiful
,
dawb
their
Faces
so
thick
with
Paint
and
Patches
,
that
quite
contrary
to
their
design
,
they
make
themselves
ugly
and
abominable
.
All
the
honour
that
is
rendred
to
their
Latin
,
is
this
,
that
in
all
the
Societies
where
they
speak
good
Latin
,
as
with
the
Gentlemen
of
Port
Royal
,
and
in
all
the
Schools
of
Physicians
,
it
is
termed
pitiful
Jesuits
Latin
.
As
for
what
concerns
their
Philosophy
and
Divinity
,
which
they
are
made
to
Study
,
after
that
they
have
Taught
Latin
,
that
we
may
discover
the
nature
thereof
,
we
are
first
to
know
,
that
the
Society
of
Jesuits
,
having
been
instituted
at
Rome
by
Ignatius
Loyola
,
had
at
first
no
other
Schools
,
besides
the
publick
Schools
,
nor
any
other
Opinions
,
but
such
as
are
commonly
Taught
there
.
In
their
general
Assembly
held
in
the
year
1550
,
they
made
some
Constitutions
,
by
which
their
Founder
oblig'd
them
to
follow
the
Doctrin
of
St.
Thomas
Aquinas
,
as
to
their
Divinity
,
and
consequently
in
all
Questions
of
Philosophy
,
that
necessarily
depend
upon
it
.
There
are
to
this
day
some
of
their
Theses
to
be
seen
,
publickly
defended
by
them
in
their
College
at
Rome
,
in
the
years
1560
,
and
1562
;
a
short
time
after
the
Death
of
their
Founder
,
and
at
the
sitting
of
the
Council
of
Trent
,
where
they
defend
the
Opinions
of
St.
Thomas
,
concerning
Grace
,
directly
opposit
to
those
they
maintain
at
present
.
In
the
mean
time
,
James
Lainez
being
chosen
General
in
1558
,
two
years
after
the
Death
of
Ignatius
Loyola
,
he
caused
a
Statute
to
pass
,
at
the
same
Assembly
where
he
had
been
Elected
,
by
the
which
it
was
resolved
,
that
they
should
Teach
also
the
Master
of
Sentences
;
but
in
case
afterwards
,
it
should
be
judged
,
that
some
other
Author
,
would
be
more
profitable
to
the
Students
,
as
if
they
should
think
fit
to
compose
a
new
Sum
of
Theology
,
or
any
other
Work
that
might
better
comport
with
the
Times
,
(
Temporibus
accommodatior
,
)
that
then
the
same
might
be
made
use
of
,
after
a
mature
Deliberation
.
Lainez
having
thus
left
the
Jesuits
at
liberty
,
to
find
out
a
method
of
Teaching
Philosophy
,
more
accommodate
to
the
latter
Times
,
than
that
which
had
been
followed
ever
since
the
Schoolmen
were
known
in
the
World
,
(
for
it
was
about
this
time
,
that
they
resolved
to
set
up
for
great
Politicians
,
and
to
be
the
Depravers
of
Science
and
Morality
,
the
better
to
please
the
corrupt
age
in
which
their
Lot
was
fallen
;
)
and
the
very
same
year
several
Instances
were
given
of
this
Corruption
.
In
the
University
of
Salamanca
,
Prudentius
of
Monte
Major
a
Jesuit
,
publickly
maintained
a
Thesis
,
wherein
he
rejected
all
the
absolute
Decrees
of
God
,
with
respect
to
acts
of
human
Liberty
,
and
particularly
all
Predestination
gratuitous
and
independent
on
any
foresight
of
good
actions
,
with
some
other
like
Doctrins
.
The
Divinity
Faculty
of
that
University
condemned
them
,
but
they
pleased
the
Society
well
enough
,
who
gave
permission
to
their
Divines
to
teach
them
,
according
as
occasion
and
Time
should
seem
favourable
for
it
.
Now
in
order
to
their
finding
out
a
way
intirely
to
shake
off
the
Yoak
of
St.
Thomas's
Doctrin
,
Claudius
Aqua
Viva
,
General
of
the
Jesuits
,
in
the
year
1584
,
called
to
Rome
six
of
the
most
able
Divines
of
the
Society
,
with
●●der
to
consult
beforehand
,
the
most
Learned
of
each
Province
,
to
make
a
choice
of
those
select
Opinions
,
which
were
to
be
taught
in
their
Society
.
These
Divines
being
come
to
Rome
,
they
there
compos'd
a
Book
with
this
Title
;
Ratio
atque
Institutio
Studiorum
Societatis
Jesu
.
The
way
and
Institution
of
the
Studies
of
the
Society
of
Jesus
,
which
was
Printed
in
1586.
Here
it
was
that
they
absolutely
cast
off
S.
Austin
and
S.
Thomas
,
upon
the
Points
of
Predestination
and
Physical
Predetermination
,
which
they
were
allow'd
the
Liberty
to
maintain
till
then
.
They
established
their
mediate
knowledge
,
the
Foresight
of
future
Contingents
,
and
they
explain'd
the
Efficacy
of
Grace
,
after
the
manner
of
the
Pelagians
,
and
Semipelagians
,
as
if
the
same
were
intirely
dependent
on
the
Free-will
of
Man
,
which
they
do
not
suppose
to
be
so
corrupt
,
as
the
most
Venerable
Doctors
of
Antiquity
,
and
particularly
S.
Austin
took
it
to
be
.
It
will
not
be
besides
our
purpose
,
to
represent
to
you
here
a
brief
Reflexion
upon
a
short
Sentence
I
met
with
in
the
same
Directory
of
the
Studies
of
the
Society
,
where
it
is
said
,
that
it
is
for
the
honour
of
the
Society
of
Jesus
that
a
new
Theology
be
introduc'd
,
with
Liberty
of
Spirit
:
That
is
to
say
,
without
being
too
strictly
tied
up
to
the
Opinions
of
the
ancient
Fathers
,
or
to
the
Decisions
of
the
Modern
Doctors
.
Besides
it
implies
,
that
they
had
a
terrible
Itch
of
Pride
to
joyn
to
their
Novel
Institution
,
a
novelty
of
Doctrin
and
Morals
,
that
might
distinguish
them
from
all
others
.
For
it
seem'd
somewhat
hard
and
grating
upon
them
,
that
being
Jesuits
,
they
were
fain
to
be
Thomists
in
their
Opinions
.
Molina
a
Spanish
Jesuit
,
was
one
of
the
most
bold
and
venturous
in
Publishing
the
new
Doctrin
of
the
Society
,
and
publickly
boasted
,
that
the
greater
part
of
it
,
was
of
his
own
Invention
.
He
Published
in
the
year
1588
,
his
Work
intituled
The
Concord
of
Grace
and
Free-will
:
The
Opinions
he
there
vented
,
were
the
same
with
those
of
other
Jesuits
,
but
proved
by
Metaphysical
Reasons
,
after
the
manner
of
the
Schools
.
He
made
no
bones
to
say
,
that
S.
Austin
had
been
involved
in
a
kind
of
Darkness
,
as
to
what
concerns
the
Doctrin
of
Grace
;
and
that
he
had
believ'd
that
Gratuitous
Predestination
was
necessarily
joyn'd
with
it
.
The
design
of
the
Jesuits
herein
was
this
,
that
conformably
to
the
Resolution
they
had
taken
,
to
distinguish
themselves
by
abandoning
S.
Thomas
,
and
finding
as
yet
no
means
,
they
had
a
mind
cunningly
and
under
other
Terms
,
to
restore
Pelagianism
,
which
seem'd
to
them
more
plausible
to
be
maintain'd
,
than
the
efficacious
Grace
of
S.
Austin
,
which
too
openly
favoured
the
necessitating
Grace
of
Luther
and
Calvin
,
(
as
they
are
pleas'd
to
call
it
,
)
which
had
been
condemned
at
the
Council
of
Trent
,
or
rather
,
which
seem'd
to
be
one
and
the
same
with
it
.
To
the
end
therefore
,
they
might
more
dexterously
obtain
this
their
end
,
and
the
more
sweetly
engage
the
minds
of
Men
to
receive
it
;
they
were
not
wanting
from
time
to
time
,
to
make
their
Disciples
publickly
to
maintain
the
Doctrin
of
S.
Austin
and
S.
Thomas
,
that
by
this
means
they
might
appear
to
be
disinterested
Men
,
and
that
searched
after
nothing
but
the
Truth
.
But
all
this
their
address
and
cunning
,
did
not
hinder
the
Dominicans
,
being
incensed
by
Molina's
Book
,
openly
to
oppose
themselves
against
their
Innovations
,
and
succeeded
so
well
in
their
Pursuit
,
that
Clement
VIII
.
established
a
Congregation
at
Rome
,
to
hear
the
Reasons
of
both
Parties
.
They
began
with
the
Examination
of
Molina's
Book
,
and
they
reduc'd
his
Doctrin
to
four
Principles
,
which
they
explained
in
divers
Propositions
.
And
forasmuch
as
they
make
a
part
of
the
Theology
of
the
Jesuits
,
I
do
not
think
it
a
wandring
from
my
Subject
,
to
give
you
here
a
short
account
of
them
.
The
first
Principle
of
Molina
is
,
That
the
general
Concourse
of
God
,
doth
not
consist
in
acting
upon
second
Causes
,
as
if
they
stood
in
need
of
being
moved
by
God
,
in
order
to
produce
their
effect
;
but
that
God
acts
immediately
in
the
Action
,
together
with
the
Cause
;
and
that
if
God
should
push
on
the
Will
to
act
,
he
would
thereby
ruin
the
Liberty
thereof
.
From
which
Principle
Molina
drew
these
Consequences
.
1.
That
Man
by
the
strength
of
Nature
,
can
believe
Supernatural
Mysteries
.
2.
That
having
performed
what
lies
in
him
,
according
to
his
natural
Strength
and
Ability
,
God
comes
in
and
bestows
his
Grace
;
and
that
God
foreseeing
who
those
are
,
that
will
make
use
of
these
Abilities
,
when
the
Gospel
shall
be
Preached
unto
them
,
he
is
ready
to
bestow
upon
them
the
Grace
that
is
necessary
for
their
total
Conversion
.
3.
That
a
man
by
his
natural
Strength
,
can
form
a
resolution
of
never
offending
God
,
for
time
to
come
.
4.
That
natural
Light
may
be
sufficient
to
keep
the
Law
of
Nature
,
whatsoever
trouble
or
difficulty
there
may
be
in
the
doing
of
it
.
The
Second
Principle
of
Molina
is
,
that
God
doth
not
refuse
to
any
grown
Person
,
the
assistance
that
is
necessary
for
him
to
persevere
in
that
which
it
good
;
so
that
it
is
the
fault
of
him
who
doth
not
persevere
in
Godliness
,
and
not
the
want
of
Grace
,
that
makes
him
to
fall
away
.
The
Third
Principle
is
,
that
we
are
to
distinguish
in
God
,
three
sorts
of
Knowledg
,
the
one
purely
Natural
,
the
other
altogether
free
,
and
the
third
Mediate
,
or
partaking
of
both
;
according
to
which
latter
,
God
by
the
intimate
knowledg
he
hath
of
the
Free-will
of
every
man
,
knows
what
he
would
do
,
supposing
such
or
such
a
thing
,
tho'
it
be
in
his
power
to
do
the
contrary
.
Under
this
Principle
are
comprehended
these
Propositions
.
1.
That
there
is
but
one
exciting
Grace
,
and
none
that
is
Efficacious
in
it self
.
2.
That
it
is
not
Grace
that
determines
the
Free-will
,
but
that
the
Free-will
determines
it self
.
The
Fourth
Principle
is
,
That
God
Predestinates
those
,
who
he
foresees
by
his
mediate
knowledg
,
will
make
good
use
of
the
strength
of
Nature
and
of
Grace
.
The
Consulters
of
the
Congregation
,
de
Auxiliis
,
(
for
so
they
call'd
them
,
because
they
therein
treated
concerning
the
assistances
which
God
affords
Men
,
in
order
to
apply
themselves
to
that
which
is
good
;
)
had
couched
the
Sentiments
of
Molina
in
Twenty
Propositions
,
whereof
the
most
are
the
very
same
,
or
to
the
same
Sense
of
those
we
have
here
set
down
.
They
censured
every
one
of
them
,
as
may
be
seen
in
the
abridgment
of
the
Acts
,
which
is
still
in
being
,
and
declared
that
Molina
and
his
Adherents
,
which
are
the
Jesuits
,
had
espoused
the
Opinions
of
the
Pelagians
,
and
the
Semipelagians
,
as
well
in
the
Principles
of
their
Doctrin
,
as
in
their
Proofs
and
Objections
.
They
tell
us
that
hereupon
,
the
Jesuits
joyned
Threats
with
their
Prayers
,
to
hinder
the
Publication
of
this
Censure
,
and
that
out
of
very
Rage
they
publickly
maintain'd
in
Rome
,
that
it
was
no
part
of
the
Faith
,
that
Clement
VIII
.
was
Pope
,
and
that
he
was
not
Infallible
.
Their
Adversaries
have
used
the
same
liberty
towards
the
Popes
,
when
ever
they
proved
contrary
to
them
,
and
there
is
great
probability
,
that
they
do
not
think
themselves
oblig'd
to
maintain
the
Infallibility
of
the
Pope
,
except
then
only
when
it
is
of
use
to
them
to
overthrow
their
Adversaries
.
However
the
Pope
was
resolved
to
decide
this
difference
by
a
Bull
,
in
case
the
Jesuits
should
refuse
to
submit
themselves
:
But
his
Death
which
hapned
the
Eighth
of
March
1605
,
delivered
them
from
the
fear
they
were
in
of
being
forced
to
retract
their
Doctrin
,
or
of
being
Condemned
.
Paul
V.
who
succeeded
to
Leo
XI
.
took
the
same
matter
in
hand
,
with
design
to
decide
it
.
At
this
time
it
was
,
that
the
Jesuits
,
being
in
a
greater
apprehension
than
ever
,
of
seeing
their
Doctrin
Condemned
for
Heretical
,
and
all
their
fine
Projects
for
establishing
of
their
Novel
Opinions
,
overthrown
;
their
General
Aqua
Viva
thought
fit
to
make
a
Show
of
changing
them
in
some
respect
.
He
made
a
Decree
,
dated
the
Fourteenth
of
December
,
whereby
he
ordered
those
of
the
Society
,
for
time
to
come
,
to
teach
this
Doctrin
with
some
Modification
,
by
approaching
in
some
Degree
to
the
Grace
of
the
Thomists
:
But
this
having
been
cast
in
the
Teeth
of
the
Jesuits
,
as
a
reproach
tending
to
their
shame
and
confusion
,
Mutio
Vitellexti
,
the
Successor
of
Aqua
Viva
in
the
Generalship
,
declared
,
that
it
had
not
been
the
intention
of
his
Predecessor
,
to
retract
their
Dogmas
,
and
accordingly
he
restored
the
Opinions
of
the
Society
to
their
former
State
.
Thus
we
see
that
the
Doctrin
of
the
Jesuits
changed
three
times
in
less
than
Thirty
years
:
For
they
departed
from
the
Sentiments
of
S.
Austin
and
S.
Thomas
,
to
those
of
the
Pelagians
,
and
from
thence
they
returned
again
anew
to
those
of
S.
Thomas
,
from
whence
soon
after
they
fell
again
to
their
discharged
Vomit
,
I
mean
to
Molinism
or
Pelagianism
.
They
gave
a
remarkable
instance
in
these
their
shiftings
,
that
they
did
indeed
accommodate
their
Doctrin
to
the
times
,
Temporibus
accommodatior
,
according
to
their
own
expression
.
And
that
at
last
the
great
Itch
they
had
of
signalizing
their
Society
by
novel
and
particular
Opinions
,
prevail'd
against
all
manner
of
Reasons
whatsoever
.
They
knew
so
well
to
manage
the
Spirit
of
Paul
V.
which
they
had
sweetned
towards
them
,
by
dedicating
to
him
a
second
Edition
of
Cassianius
,
that
notwithstanding
the
Doctrin
of
Molina
,
the
Jesuit
,
had
been
pronounced
Heretical
,
by
the
Congregation
de
Auxilus
,
as
well
as
by
himself
and
his
Predecessors
,
he
forbore
Publishing
the
Bull
,
which
he
had
prepared
to
thunder-strike
it
with
,
and
contented
himself
with
the
Publishing
of
a
Decree
,
by
which
he
imposed
silence
on
both
Parties
,
until
it
should
please
him
to
make
the
Decision
.
The
Jesuits
in
the
mean
time
,
persisted
in
their
new
Dogmas
,
and
in
process
of
Time
,
had
the
good
success
to
keep
them
standing
,
in
spite
of
their
Adversaries
.
I
cannot
deny
,
but
that
the
Church
of
Rome
hath
a
great
Interest
on
one
hand
,
to
Found
new
Religious
Orders
,
as
being
a
sort
of
People
,
that
promise
total
Subjection
,
and
inviolabe
Faithfulness
to
her
;
but
on
the
other
hand
,
Time
may
make
it
appear
,
that
they
will
prove
a
great
means
of
rending
and
dismembring
her
,
by
their
restless
Ambition
of
distinguishing
themselves
by
their
Doctrins
.
This
is
that
which
wanted
little
of
being
accomplisht
in
our
days
,
wherein
we
have
seen
a
vast
number
of
Augustinians
and
Thomists
,
under
the
name
of
Jansenists
,
in
a
fair
way
of
rending
themselves
from
the
Church
of
Rome
,
when
by
the
instigation
of
the
Jesuits
,
they
were
going
about
to
condemn
the
Dogmas
of
their
Masters
.
Yet
was
it
not
the
Solidity
and
prevalency
of
the
Jesuitical
Arguments
,
that
made
them
triumph
at
last
;
but
indeed
the
only
thing
that
procured
them
this
advantage
,
was
the
Temporal
Power
,
which
at
present
they
have
acquired
in
all
Places
,
that
follow
the
Communion
of
Rome
.
It
was
observed
,
that
whilst
the
poor
Jansenists
,
good
Souls
,
were
wholly
employed
in
poring
upon
S.
Austin
,
to
search
out
those
Passages
they
stood
in
need
of
,
to
maintain
their
Efficacious
Grace
,
these
made
it
their
chief
business
to
manage
the
Spirit
of
the
Pope
,
and
of
the
Court
of
Rome
,
to
secure
themselves
a
Party
in
the
Sorbonne
,
and
to
engage
the
Bishops
in
France
on
their
side
,
by
making
use
of
the
Royal
Authority
.
To
make
an
end
of
giving
you
a
just
and
full
Idea
of
all
their
Divinity
,
it
shall
suffice
to
acquaint
you
,
that
the
Faculty
of
Lovain
,
in
the
Year
1677
,
did
by
their
Deputies
,
present
to
the
Pope
,
several
Propositions
relating
to
Morals
,
drawn
out
of
the
Books
of
Jesuits
,
Sixty
five
whereof
were
Condemned
by
a
Decree
of
the
Second
of
March
1678.
This
only
consideration
of
the
multiplicity
of
Errors
that
are
found
in
their
Books
,
ought
to
be
a
sufficient
Ground
to
the
Papists
,
for
suspecting
all
the
Divinity
of
these
Reverend
Fathers
.
It
is
not
without
cause
,
that
the
Modern
Papists
are
accused
of
being
the
greatest
Lyars
in
the
World
,
of
having
no
human
Faith
,
of
Violating
all
manner
of
Oaths
,
of
breaking
their
Words
,
and
of
making
less
difficulty
of
forswearing
themselves
,
than
the
very
Turks
and
Infidels
.
They
are
beholding
for
the
Progress
they
have
made
in
these
goodly
Virtues
,
to
the
Novel
Doctrin
of
the
Jesuits
,
who
have
introduced
their
mental
restrictions
,
to
save
them
from
the
odious
charge
of
a
Lye
.
According
to
these
Casuists
,
if
a
Christian
be
asked
Whether
he
believe
in
Jesus
Christ
;
he
may
answer
no
;
supposing
that
he
means
in
his
heart
,
that
he
doth
not
believe
in
him
as
the
Turks
do
,
who
believe
in
him
,
only
as
a
Prophet
.
If
he
be
asked
Whether
he
be
a
Protestant
;
he
may
say
upon
occasion
,
that
he
is
one
,
if
his
inward
meaning
be
,
that
he
protests
against
the
Errors
of
the
Protestants
.
I
heard
a
Penegyrick
pronounced
at
Milan
,
by
a
Jesuit
,
in
honour
of
St.
Charles
Borromeo
,
Cardinal
and
Archbishop
of
that
City
:
One
of
the
Principal
Points
insisted
on
,
was
the
great
Charity
this
Saint
exprest
towards
two
Famous
Robbers
on
the
High-way
,
who
were
Pursued
by
some
Officers
of
Justice
;
they
asked
the
Saint
,
Whether
he
had
seen
these
two
Criminals
passing
that
way
?
No
,
quoth
he
,
they
did
not
pass
this
way
:
You
must
know
,
he
had
at
that
time
his
Finger
in
his
Sleeve
,
through
which
,
his
meaning
was
,
that
the
Robbers
had
not
passed
;
and
the
Officers
giving
credit
to
his
words
,
ceased
from
pursuing
them
,
by
which
means
they
had
the
opportunity
to
make
their
escape
.
O
action
truly
holy
and
worthy
of
all
praise
!
Precious
Fruit
of
the
mental
reservation
of
the
Jesuits
!
The
World
must
also
be
informed
,
that
after
three
years
Study
spent
upon
this
Excellent
Divinity
,
the
Jesuits
make
choice
of
their
Preachers
,
and
Missionaries
,
without
ever
having
had
the
time
,
nay
it
may
be
,
so
much
as
a
thought
,
to
read
the
Scriptures
or
the
Fathers
;
and
accordingly
we
may
guess
,
what
these
men
are
capable
to
perform
.
The
former
,
viz.
their
Preachers
abound
in
words
,
without
much
Sense
or
Solidity
,
Multa
verba
,
nullus
fere
sensus
:
And
as
for
the
latter
,
that
is
,
their
Missionaries
,
we
may
take
the
height
of
their
Standard
,
by
those
of
them
we
meet
with
in
England
;
whose
whole
Stock
commonly
amounts
to
no
more
than
two
or
three
poor
Arguments
,
which
after
all
conclude
nothing
.
They
demand
in
the
first
place
,
Where
the
Protestant
Church
was
before
Luther
and
Calvin
?
and
then
set
themselves
to
exaggerate
the
Vices
and
Defects
of
those
two
Persons
.
From
thence
they
pass
over
to
give
a
Representation
of
Henry
VIII
.
in
the
most
malicious
Colours
they
can
;
and
conclude
from
all
this
,
that
it
is
very
unlikely
,
that
God
should
ever
have
made
use
of
such
Persons
,
to
make
a
Reformation
.
Others
of
them
ask
a
Protestant
,
Whether
it
be
absolutely
impossible
for
a
Man
to
be
saved
in
the
Romish
Religion
?
And
because
he
is
more
Charitable
than
they
are
,
and
unwilling
to
condemn
any
one
,
they
would
infer
from
thence
,
that
theirs
is
the
surest
side
.
I
am
acquainted
here
in
London
with
a
Lady
,
who
turned
Papist
in
King
James
his
time
;
the
Argument
that
overswayed
her
was
this
:
The
Jesuits
told
her
,
that
that
must
be
the
true
Church
,
which
can
give
full
assurance
of
Salvation
to
all
her
Members
;
that
the
Protestant
Church
gives
no
assurance
at
all
;
but
that
the
Romish
Church
does
:
From
whence
it
followed
,
that
she
must
be
the
true
Church
.
Whereupon
,
this
Gentlewoman
went
,
as
she
said
,
and
consulted
the
most
able
Doctors
of
London
,
the
Deans
and
Bishops
,
asking
them
,
Whether
by
persevering
a
good
Protestant
,
and
living
well
,
she
should
Infallibly
be
saved
?
To
which
she
saith
,
they
gave
her
only
this
Answer
,
That
they
hoped
,
that
by
the
goodness
of
God
,
and
the
merits
of
Jesus
Christ
,
she
should
be
so
.
This
so
modest
and
rational
an
Answer
,
was
not
sufficient
to
confirm
the
Gentlewoman
.
The
Jesuits
were
not
wanting
to
observe
to
her
,
that
the
Bishops
had
said
to
her
,
we
hope
,
which
did
express
nothing
of
Certainty
or
Assurance
;
but
that
as
for
them
,
they
assured
her
,
that
she
should
Infallibly
be
Saved
in
the
Roman
Catholick
Religion
.
Indeed
it
is
not
easy
for
me
to
believe
,
that
so
pitiful
an
Argument
should
have
been
capable
to
perswade
a
Gentlewoman
,
who
otherwise
seems
to
have
Wit
enough
;
and
that
in
all
probability
,
there
must
have
been
some
other
motive
of
Interest
lurking
,
more
strong
than
all
this
,
and
that
some
Promise
had
been
given
her
,
of
the
advancement
of
her
Husband
in
King
James
his
Court.
In
the
mean
time
,
he
is
at
present
in
Ireland
,
where
notwithstanding
all
the
fair
Promises
the
Jesuits
may
have
given
him
,
he
is
fain
to
live
on
hopes
.
That
I
may
not
run
out
into
a
long
Digression
,
having
now
represented
to
you
the
order
and
method
of
the
Studies
of
the
Jesuits
,
I
shall
pass
over
to
the
Studies
of
the
other
Religious
Orders
,
which
I
shall
comprize
in
few
words
,
that
I
may
not
be
tedious
to
you
by
an
over-long
Relation
.
Those
of
these
Orders
,
who
profess
a
strict
and
austere
Rule
,
complain
that
the
Rigor
of
their
observance
exhausts
and
flats
their
Spirits
,
and
makes
them
in
a
manner
wholly
incapable
of
applying
themselves
to
Study
,
and
that
their
time
is
too
much
shortned
by
that
,
which
they
call
the
Divine
Office
,
to
be
able
to
do
any
good
at
it
.
How
is
it
possible
for
me
to
Study
?
said
a
Reformed
Religious
to
me
,
I
must
rise
at
midnight
to
go
to
Mattins
,
which
continue
two
hours
and
an
half
.
After
which
I
return
to
my
Cell
,
to
see
if
I
can
take
some
rest
,
my
Head
being
much
disordered
,
with
the
unseasonable
breaking
of
it
:
About
an
hour
or
two
after
,
I
am
fain
to
rise
again
,
to
go
and
meditate
,
and
sing
that
which
they
call
Prime
.
This
done
,
we
are
sent
to
Work
in
a
Garden
,
there
to
Dig
and
Delve
for
near
two
hours
more
;
after
which
we
must
go
to
sing
the
Terce
,
and
High
Mass
.
This
done
,
we
go
to
Dinner
,
which
is
followed
with
an
hour
of
Recreation
;
the
rest
of
the
Day
,
is
taken
up
in
going
three
times
more
to
the
Church
,
there
to
sing
the
Nones
,
Vespers
and
Complies
,
so
that
we
can
never
have
three
quarters
of
an
hour
together
to
our selves
.
For
my
part
,
said
he
,
I
render
thanks
to
God
,
that
I
understood
a
little
Latin
,
before
I
ever
entred
into
this
Religious
Order
,
which
makes
me
at
present
to
understand
a
little
of
my
Breviary
;
but
the
most
of
my
Brethren
scarcely
understand
one
word
of
it
,
and
sing
like
so
many
Asses
,
without
knowing
what
they
say
;
and
much
less
do
they
know
what
Philosophy
or
Theology
meaneth
.
They
say
that
these
kind
of
Studies
are
very
dangerous
to
Salvation
,
and
fill
Men
with
Pride
and
Vanity
.
For
our
parts
,
we
are
sure
that
by
obeying
our
Superiors
,
we
shall
go
to
Paradise
,
without
troubing
our
Heads
before-hand
,
to
know
what
kind
of
place
it
is
.
This
was
the
Reasoning
of
this
poor
Monk
;
and
he
was
so
far
from
lamenting
,
as
he
ought
,
the
Misery
of
his
Condition
,
which
deprived
him
of
so
great
a
Treasure
,
as
is
that
which
is
the
product
of
Study
,
that
he
insulted
over
,
and
despis'd
Learning
;
it
being
but
too
natural
to
the
most
part
of
Men
,
to
endeavour
to
abase
and
undervalue
that
,
out
of
a
kind
of
maliciousness
of
heart
,
which
their
folly
or
weakness
will
not
suffer
them
to
obtain
.
But
forasmuch
as
there
are
but
few
Religious
Orders
in
Italy
,
where
this
exact
Observance
is
practised
;
so
we
find
other
Religious
,
who
have
much
more
time
to
themselves
,
and
that
are
altogether
of
a
different
humour
.
And
forasmuch
as
the
most
part
of
these
,
are
either
of
the
Order
of
S.
Dominick
,
or
S.
Francis
,
we
may
with
respect
to
their
Doctrin
,
divide
them
into
Thomists
and
Scotists
.
The
former
of
these
,
follow
the
Doctrin
of
S.
Thomas
Aquinas
,
who
was
a
Dominican
.
This
Thomas
stuck
close
to
Aristotle
in
matters
of
Philosophy
,
and
studied
his
Divinity
at
Collen
,
under
Albertus
Magnus
of
the
same
Order
.
He
undertook
afterwards
,
by
the
subtilty
of
his
Spirit
,
to
reconcile
Aristotle
with
S.
Paul
,
forcing
that
Pagan
Philosopher
in
a
manner
,
to
become
a
Christian
,
and
what
is
yet
more
wonderful
,
a
Papist
,
in
spite
of
all
the
aversion
he
had
to
these
novel
Doctrins
.
Aristotle
was
fallen
into
great
Decadence
,
and
Neglect
in
S.
Thomas
his
time
,
and
't
is
to
him
therefore
,
they
attribute
the
Glory
of
having
as
it
were
,
raised
him
from
the
Dead
,
according
to
that
saying
,
Sine
Thoma
mutus
Aristoteles
,
Without
Thomas
,
Aristotle
is
Dumb.
Having
addicted
himself
very
much
to
the
reading
of
S.
Paul
,
he
could
not
avoid
gratuitous
Predestination
,
nor
efficacious
Grace
,
which
he
strongly
maintained
,
shewing
himself
very
inventive
and
dexterous
at
splitting
a
Hair
in
his
way
of
handling
Scholastick
matters
,
and
particularly
the
Points
that
respect
Transubstantiation
.
Pope
Urban
IV.
who
instituted
the
Feast
of
the
Holy
Sacrament
,
ordered
him
to
apply
himself
to
the
composing
of
an
Office
for
it
.
The
Papists
greatly
admire
the
Hymn
,
he
made
on
that
Subject
,
and
more
particularly
the
Prose
,
which
to
this
day
is
Sung
at
the
Mass
.
It
is
full
of
the
Rapsodies
and
contradictions
,
which
the
Papists
at
present
do
believe
on
that
Subject
.
And
he
himself
owns
,
about
the
midst
of
the
said
Prose
,
that
what
he
saith
of
it
is
incomprehensible
,
doth
not
fall
under
the
Senses
,
and
is
contrary
to
,
or
beyond
the
order
of
natural
things
.
Quod
non
capis
,
quod
non
vides
,
Animosa
firmat
Fides
,
praeter
rerum
ordinem
.
What
thou
dost
not
understand
,
and
what
thou
dost
not
see
,
Courageous
Faith
confirms
,
beyond
the
course
of
things
that
be
.
I
am
astonished
how
he
durst
assert
that
it
is
Faith
alone
,
that
assures
us
of
it
;
for
as
subtil
as
he
was
,
't
is
evident
that
in
his
Searching
,
he
himself
was
very
doubtful
,
whether
what
he
had
writ
on
this
Subject
,
was
true
or
no.
This
Passage
of
his
seems
too
remarkable
to
be
past
by
,
without
giving
you
an
occasion
of
making
some
Reflexion
upon
it
.
To
this
purpose
I
shall
relate
to
you
,
what
Ribadeneira
tells
us
of
it
,
in
his
Legends
,
in
the
Life
of
S.
Thomas
Aquinas
.
Notwithstanding
,
saith
he
,
S.
Thomas
in
his
Explication
of
other
matters
,
goes
beyond
all
other
Doctors
;
yet
in
the
point
of
this
ineffable
Sacrament
and
Divine
Sacrifice
,
he
surmounts
and
outvies
himself
,
as
may
be
seen
in
his
Works
,
and
in
the
Office
he
composed
at
the
command
of
Pope
Urban
IV.
for
the
Celebration
of
the
Feast
of
the
Holy
Sacrament
.
This
thorny
and
difficult
Question
,
having
been
once
canvas'd
in
the
University
of
Paris
,
concerning
the
Accidents
of
Bread
and
Wine
,
which
continue
there
visible
after
the
Conversion
of
the
Substance
to
which
they
belong
,
into
that
of
the
Body
and
Blood
of
Jesus
Christ
,
and
which
are
called
the
Sacramental
Species
or
Kinds
:
S
Thomas
,
(
to
whom
they
had
all
referr'd
themselves
,
)
writ
to
them
his
thoughts
of
this
Question
,
upon
a
Paper
,
which
he
laid
upon
the
Altar
;
and
having
his
Eyes
and
Heart
fixed
upon
a
Crucifix
which
was
there
,
he
beseeched
him
most
earnestly
,
that
if
he
had
writ
the
Truth
,
he
would
be
pleased
to
do
him
the
Favour
to
tell
it
him
;
and
if
not
,
that
he
would
please
to
stop
and
hinder
it
.
And
as
he
was
in
the
greatest
Fervour
of
his
Prayer
,
Jesus
Christ
shewed
himself
visibly
unto
him
upon
the
Altar
,
and
said
to
him
,
You
have
writ
this
well
,
Thomas
.
The
Saint
continuing
his
Prayer
,
being
Prostrate
on
the
Ground
,
his
Body
was
lifted
up
into
the
Air
,
and
continued
so
,
hovering
there
for
a
good
while
,
in
the
Presence
of
many
Religious
of
the
Convent
.
At
another
time
,
when
he
composed
the
Office
of
the
Romish
Church
,
which
they
sing
on
the
day
of
the
most
Holy
Sacrament
,
being
then
in
the
City
of
Orvieto
,
a
Crucifix
spake
to
him
,
the
same
words
,
which
Crucifix
is
to
this
day
called
S.
Thomas
his
Crucifix
.
The
same
hapned
to
him
also
at
Naples
;
as
he
was
writing
the
Third
part
of
his
Sum
,
the
Crucifix
which
was
upon
the
Altar
,
spake
to
him
with
a
loud
and
intelligible
Voice
,
saying
,
Thomas
,
thou
hast
well
writ
concerning
me
;
What
will
thou
that
I
give
thee
for
thy
Reward
?
Thus
far
are
the
Words
of
Ribadeneira
the
Jesuit
,
in
his
Legend
,
which
is
so
highly
approved
by
the
Church
of
Rome
.
Upon
all
which
,
I
desire
you
to
make
this
Reflexion
,
That
if
S.
Thomas
had
not
been
doubtful
of
what
he
wrote
,
he
would
not
have
had
recourse
to
so
many
Crucifixes
,
to
be
confirm'd
and
assur'd
in
his
own
mind
;
for
otherwise
it
would
have
been
an
open
tempting
of
God
,
as
it
would
surely
be
,
if
at
present
we
should
desire
Miracles
of
him
,
to
prove
to
us
the
Resurrection
of
his
Son
Jesus
Christ
.
And
if
S.
Thomas
doubted
of
this
matter
,
it
follows
,
that
he
was
convinced
,
that
these
things
were
not
solidly
ratified
in
the
Gospel
,
or
in
the
Doctrin
of
S.
Paul
,
or
at
least
could
not
be
deduc'd
thence
,
as
natural
and
necessary
Consequences
.
Wherefore
then
doth
he
say
in
his
Prose
,
Animosa
firmat
Fides
,
that
Faith
confirms
these
matters
?
Men
have
begun
in
these
latter
Ages
,
to
recover
a
little
from
these
Apparitions
of
Jesus
Christ
,
and
from
these
speaking
Crucifixes
:
But
Thomas
Aquinas
had
Wit
enough
,
at
that
time
,
to
discern
that
his
novel
Doctrin
did
stand
in
need
of
such
Proofs
.
True
it
is
also
,
that
probably
he
might
have
imagined
it
;
for
his
assiduous
Application
and
Meditation
of
matters
purely
Metaphysical
,
had
made
him
extreamly
abstracted
and
Hypocondriacal
;
and
to
make
use
of
the
Expressions
of
him
,
who
hath
composed
his
Encomium
,
He
was
so
extatical
and
so
insensible
,
that
he
seemed
rather
a
Statue
than
a
Man
.
Insomuch
that
whilst
he
was
a
writing
his
Books
of
the
Trinity
,
a
Candle
burnt
his
hand
,
without
his
feeling
of
it
:
And
that
which
is
yet
more
wonderful
is
,
that
he
fell
into
these
Extasies
and
Ravishments
,
how
and
when
he
would
himself
.
The
same
Author
in
most
pious
Terms
relates
a
very
pleasant
thing
of
him
,
and
which
shews
the
great
abstraction
of
Spirit
,
in
which
he
was
at
times
.
He
saith
,
that
S.
Thomas
at
a
time
,
sitting
at
Table
with
S.
Lewis
,
King
of
France
,
who
made
him
to
Dine
with
him
,
out
of
the
great
respect
he
bore
to
him
and
his
Order
;
without
minding
what
he
did
,
or
in
whose
Company
he
was
,
he
thump'd
with
his
Hand
upon
the
Table
,
saying
,
I
am
sure
,
the
Manichees
will
never
be
able
to
answer
this
Argument
.
The
Prior
who
was
there
with
him
,
pull'd
him
by
his
Gown
,
and
put
him
in
mind
that
he
was
at
the
King's
Table
;
whereupon
he
came
to
himself
again
,
as
one
that
was
returned
from
the
other
World
,
and
asked
Pardon
of
the
King
for
his
Indiscretion
.
This
puts
me
in
mind
of
a
like
Action
of
his
in
Presence
of
the
Duke
of
Mantua
;
He
had
swallowed
a
Fly
,
and
having
almost
immediately
let
it
escape
again
,
he
made
a
most
fearful
outcry
,
and
a
thousand
frustraneous
efforts
to
catch
it
again
,
without
considering
that
he
was
in
his
Masters
Presence
.
I
don't
pretend
by
all
this
,
to
imply
that
Thomas
Aquinas
was
a
Fool
;
but
on
the
contrary
do
affirm
,
that
he
had
a
great
stock
of
Wit
;
yea
,
and
it
may
be
was
over-stock'd
with
it
;
but
withal
,
that
he
had
(
as
many
topping
Wits
have
)
many
bad
Intervals
.
The
only
thing
I
am
astonish'd
at
,
is
,
that
they
would
needs
make
a
Saint
of
him
,
and
extol
that
for
an
act
of
Heroical
and
transcendent
Vertue
,
which
indeed
was
a
formal
Disobedience
to
the
declared
Will
of
his
Mother
,
and
of
those
that
had
the
Authority
over
him
,
and
this
when
he
was
yet
a
young
Child
.
Moreover
,
I
was
willing
by
the
way
to
make
this
short
Digression
,
to
give
you
some
kind
of
Idea
of
the
Man
,
whom
the
Papists
dignifie
with
the
Name
of
The
Angel
of
the
Schools
;
The
Hammer
of
Hereticks
,
&c.
This
is
he
that
is
the
Head
of
that
great
Party
called
Thomists
,
whereof
the
chiefest
are
the
Dominicans
.
Another
Party
,
no
whit
less
considerable
,
is
that
of
the
Scotists
.
John
Duns
a
Scotch-man
,
and
who
upon
that
account
was
Sirnamed
Scotus
,
was
the
Head
of
them
.
He
was
of
the
Order
of
S.
Francis
,
and
lived
about
the
latter
end
of
the
Fourteenth
Century
.
He
at
first
followed
the
Opinions
of
S.
Thomas
,
and
taught
them
publickly
:
But
his
Scholars
having
one
day
Reproached
him
,
That
he
said
nothing
,
but
what
Thomas
had
said
before
him
,
Nihil
dicis
quod
non
dixerit
Thomas
;
he
was
touch'd
to
the
quick
with
this
Reproof
,
and
having
a
good
opinion
of
his
own
Ability
,
he
told
them
,
That
for
time
to
come
they
should
hear
such
things
from
him
,
as
Thomas
never
said
.
From
that
time
forwards
he
affected
to
contradict
him
in
every
thing
:
Because
Thomas
(
for
Example
)
was
for
Efficacious
Grace
,
he
invented
another
sort
of
Grace
,
which
came
nearer
to
that
of
the
Semi-Pelagians
,
than
to
the
Grace
of
S.
Austin
,
whom
Thomas
followed
in
this
Point
.
And
in
the
Sacrament
,
because
Thomas
would
not
have
the
Body
of
Christ
to
be
there
with
its
natural
Quantity
,
but
only
after
a
definitive
manner
;
Scotus
asserted
the
contrary
,
and
said
,
That
his
Body
was
there
with
its
whole
Quantity
.
But
because
he
durst
not
save
himself
by
maintaining
,
That
the
Body
of
Christ
in
the
Sacrament
had
an
extension
of
Place
,
as
being
repugnant
to
Sense
and
Reason
;
his
Subtilty
put
him
upon
inventing
another
sort
of
Quantity
,
which
he
determines
to
be
an
Extension
of
Parts
in
themselves
,
Extensio
partium
in
ordine
ad
se
:
By
which
means
he
made
the
Generical
Quantity
of
the
Thomists
,
to
be
only
a
Species
of
his
.
This
Distinction
indeed
was
very
subtil
;
yea
,
so
subtil
,
that
probably
Scotus
did
not
understand
it
himself
.
For
how
can
it
be
conceived
,
that
a
Body
should
be
extended
in
it self
,
without
being
so
with
respect
to
Place
?
I
have
conversed
with
many
Scotist
Doctors
,
who
professed
to
hold
this
Opinion
from
their
subtil
Doctor
,
yet
had
not
Subtilty
enough
to
explain
it
.
This
same
Scotus
died
,
being
only
35
years
of
Age.
I
do
not
pretend
here
to
run
through
all
the
Oppositions
of
his
Doctrin
to
that
of
S.
Thomas
.
The
only
Reflexion
I
could
wish
might
be
made
upon
it
,
is
this
,
That
the
Popes
dare
not
declare
themselves
more
in
favour
of
the
one
than
of
the
other
,
for
fear
of
incensing
one
of
both
these
Parties
,
who
are
become
so
powerful
in
the
Church
of
Rome
.
However
it
is
evident
,
that
these
Doctrins
being
diametrically
opposit
and
contradictory
one
to
the
other
in
most
of
the
Points
,
it
's
impossible
they
should
be
both
true
,
and
consequently
one
of
those
great
Parties
must
needs
be
in
an
Error
.
The
Romish
High
Priests
,
who
boast
themselves
to
be
Infallible
,
ought
(
as
it
seems
to
me
)
for
the
Love
alone
which
they
owe
to
Truth
,
to
pronounce
their
Decisive
Rules
concerning
this
kind
of
Controversies
;
but
by
Ill-hap
these
two
Parties
are
too
strong
for
them
,
and
they
would
be
in
danger
by
pulling
down
one
of
them
,
to
be
themselves
buried
under
the
Ruins
.
They
rather
chuse
,
seeing
both
Parties
do
own
the
Papal
Authority
,
to
let
them
both
alone
.
Luther
and
Calvin
said
nothing
concerning
Efficacious
Grace
and
Free-Will
,
but
what
the
Disciples
of
S.
Austin
and
the
Thomists
held
,
and
still
hold
to
this
day
,
tho'
under
Terms
that
are
somewhat
differing
,
but
signifie
the
same
thing
:
Yet
the
Council
of
Trent
condemned
the
former
,
thereby
endeavouring
to
aggravate
and
to
render
odious
(
by
the
Citation
of
a
great
number
of
Errors
)
persons
that
had
lifted
up
themselves
against
the
Holy
See
.
Thomas
and
Scotus
are
not
only
different
in
Opinions
;
but
we
find
also
,
that
their
Followers
are
at
great
Variance
amongst
themselves
.
There
are
no
less
than
three
or
four
sorts
of
Thomists
,
who
every
one
of
them
pretend
to
have
Reason
on
their
side
,
in
the
Explications
they
put
upon
S.
Thomas
;
and
the
Scotists
do
as
much
by
their
Scotus
.
What
I
have
here
related
concerning
those
two
Authors
,
and
their
Adherents
,
and
what
before
I
mention'd
concerning
the
Molinists
,
or
Jesuits
,
and
the
Augustinians
,
agrees
generally
to
all
those
who
profess
to
follow
them
,
in
whatsoever
Country
they
may
be
.
But
to
apply
this
more
particularly
to
the
Italians
,
I
shall
tell
you
,
that
they
differ
in
nothing
from
others
on
those
Points
,
save
only
in
this
,
That
they
do
not
trouble
themselves
to
search
to
the
bottom
of
them
,
except
some
particular
occasion
,
and
where
their
own
Glory
,
or
that
of
their
Order
is
concerned
,
engage
them
to
it
.
They
are
too
great
lovers
of
their
Repose
and
Pleasures
,
to
concern
themselves
with
Theological
Notions
:
And
they
are
the
Monks
that
have
invented
that
way
of
Disputing
which
I
have
mention'd
,
where
I
speak
of
their
Universities
.
They
must
shew
them
the
Arms
they
intend
to
fight
them
with
,
and
point
them
to
the
Parts
they
design
to
make
their
Thrust
at
,
that
they
may
be
spared
for
their
own
defence
.
There
hapned
once
upon
this
account
a
great
Disorder
at
Bononia
,
whilst
I
was
there
:
A
Dominican
Father
,
who
was
a
French
Man
,
had
been
desired
to
oppose
in
the
Grand
Convent
of
the
Dominicans
at
Bononia
,
where
he
was
arriv'd
some
days
before
from
Foreign
Countries
.
He
being
not
over-well
acquainted
with
their
Customs
,
after
that
he
had
chosen
the
Theses
he
would
dispute
against
,
and
communicated
his
Arguments
,
a
desire
took
him
to
change
his
Medium
,
which
did
so
extreamly
confound
the
poor
Defendant
,
who
was
not
prepar'd
for
it
,
and
whose
Stock
was
not
sufficient
to
remedy
such
an
unlook'd
for
Accident
,
that
he
Answered
quite
wrong
,
and
set
all
the
Company
a
Laughing
;
resembling
herein
a
certain
person
I
have
heard
of
,
Who
being
sent
to
take
his
Orders
,
without
understanding
a
word
of
Latin
,
and
had
only
got
by
Heart
so
many
Answers
in
order
,
as
the
Bishop
(
who
was
no
Conjurer
)
was
commonly
used
to
ask
Questions
;
but
being
confounded
in
Marshalling
his
Answers
,
was
at
last
reduc'd
to
say
,
That
he
had
the
Devil
in
his
Sleeve
,
instead
of
his
Letters
Patents
;
which
he
suppos'd
the
Bishop
had
by
his
Question
demanded
of
him
.
The
same
thing
hapned
to
this
poor
Dominican
,
who
defended
the
Theses
;
but
soon
after
all
,
the
Storm
fell
upon
the
French-men
.
The
Scholars
,
who
were
all
of
them
young
Religious
,
were
so
extreamly
enrag'd
at
this
Affront
,
which
they
pretended
to
have
been
offer'd
to
their
Colleague
,
that
they
had
no
patience
to
stay
till
the
Dispute
was
ended
,
but
run
away
from
the
place
like
so
many
Mad-men
,
to
the
Chamber
of
this
poor
Stranger
,
and
having
broke
down
the
Door
,
they
tore
to
pieces
several
Turbans
of
Silk
,
and
other
Curiosities
he
had
brought
with
him
from
Constantinople
.
After
this
,
having
watched
him
at
the
Door
of
the
Hall
,
where
the
Disputation
had
been
held
,
One
of
them
,
as
he
came
forth
,
gave
him
a
great
Box
on
the
Ear
;
telling
him
,
He
had
best
learn
another
time
,
to
put
his
Arguments
in
Form
and
Figure
.
See
here
in
the
mean
time
,
the
Inconveniences
to
which
the
Italians
expose
themselves
.
They
are
the
Monks
also
who
have
introduced
Feasts
at
the
end
of
their
Disputes
,
and
the
sumptuous
Adorning
of
the
Hall
where
they
are
celebrated
;
and
in
these
Particulars
indeed
it
is
they
surpass
all
others
.
It
may
generally
be
said
of
the
Italians
,
That
they
are
never
excellent
in
those
Studies
that
require
a
constant
and
serious
Application
;
as
on
the
contrary
,
there
be
very
few
can
equal
them
in
all
others
,
which
of
themselves
do
afford
Diversion
and
Pleasure
.
The
greatest
part
of
Monks
in
the
Convents
apply
themselves
to
learn
to
Sing
,
or
Play
upon
Instruments
:
Some
addict
themselves
to
Poetry
,
in
order
to
make
Compositions
and
Sonnets
in
Praise
of
their
Saints
,
which
they
expose
on
Festivals
in
their
Churches
;
and
they
are
wonderful
good
at
it
.
In
the
Abby
of
S.
Michael
in
the
Wood
,
where
I
Taught
at
Bononia
,
the
Abbot
sent
for
a
Dancing
and
a
Fencing-Master
,
to
teach
his
Religious
.
I
thought
this
very
strange
for
Monks
;
and
one
day
I
took
the
freedom
to
declare
my
Thoughts
of
it
to
the
Abbot
.
The
Prelat
Answered
me
,
That
there
was
no
hurt
in
all
this
,
and
that
they
did
it
for
a
good
End
.
For
(
said
he
)
in
the
first
place
,
we
sometimes
act
some
little
Tragedies
and
Comedies
in
the
Vestry
,
or
in
the
Church
,
to
which
we
Invite
our
Kindred
of
both
Sexes
,
and
our
Friends
,
to
be
merry
together
.
Now
,
you
know
very
well
,
that
in
the
Interludes
there
is
alway
expected
something
of
Boufonry
;
and
sometimes
a
little
Ball
,
or
a
French-Dance
,
are
very
agreeable
to
the
Ladies
;
and
indeed
,
if
a
man
cannot
Dance
well
,
he
exposeth
himself
to
Laughter
,
and
our
Colleagues
become
the
less
esteemed
,
who
being
all
of
them
Children
of
Persons
of
Quality
,
ought
not
upon
that
very
account
to
be
ignorant
of
this
kind
of
genteel
Exercises
.
The
Abbot
in
giving
me
this
account
,
took
notice
of
some
sort
of
Indignation
on
my
Brow
when
he
told
me
,
that
they
made
use
of
the
Church
to
act
their
Farces
and
Comedies
in
;
and
therefore
would
needs
excuse
himself
on
that
Point
,
by
telling
me
,
That
they
were
in
a
manner
forc'd
to
serve
themselves
of
that
place
,
because
the
Ladies
were
not
suffer'd
to
enter
the
Convent
,
so
that
they
had
no
other
place
where
to
bestow
them
;
as
if
forsooth
it
were
a
case
of
absolute
and
insuperable
necessity
for
the
Ladies
to
be
present
,
or
for
them
to
act
such
kind
of
Follies
.
Sometimes
also
they
are
guilty
of
most
horrible
Profanations
,
by
building
their
Theatre
upon
the
High-Altar
where
their
Holy
Sacrament
is
lodg'd
.
The
Abbot
further
endeavouring
to
satisfie
me
,
past
over
to
another
Reason
,
which
appear'd
somewhat
more
witty
.
My
Religious
,
said
he
,
have
all
of
them
(
as
you
know
)
great
Pensions
,
and
we
cannot
hinder
them
from
spending
their
Mony
,
as
they
please
themselves
.
Now
,
I
should
be
very
loath
,
that
they
should
employ
it
(
as
so
many
others
do
)
in
keeping
their
Whores
:
This
is
that
which
makes
me
cast
about
continually
,
by
what
means
I
may
most
dexterously
get
it
out
of
their
hands
without
offending
them
,
by
making
them
expend
it
upon
other
uses
.
'T
is
in
this
view
that
I
exhort
them
,
to
learn
all
manner
of
Exercises
;
as
to
Dance
,
to
Ride
the
Great
Horse
,
and
to
handle
their
Arms.
They
pay
their
Masters
themselves
,
and
by
this
means
their
Purses
are
drained
.
The
Abbot
suppos'd
he
had
found
a
very
plausible
pretext
,
for
allowing
his
Monks
this
liberty
;
tho'
in
the
mean
time
others
in
the
City
openly
flouted
at
it
,
as
finding
good
reason
to
be
against
the
Religious
,
spending
their
time
in
Exercises
so
little
becoming
Monastick
Gravity
.
It
is
to
be
observed
,
that
all
these
young
Religious
were
then
engaged
in
a
course
of
Studies
,
but
it
was
not
possible
to
keep
them
intent
upon
them
;
and
scarcely
with
all
the
pains
taking
in
the
World
was
it
possible
to
bring
them
to
any
thing
,
so
strangly
were
they
taken
up
with
their
vain
Exercises
.
See
here
in
what
manner
the
Italian
Youth
spend
their
time
in
the
Cloisters
;
and
without
doubt
at
this
rate
,
they
cannot
but
stand
in
need
of
having
the
Arguments
of
their
Opponents
communicated
to
them
,
before
they
come
to
Dispute
against
them
on
publick
Occasions
.
I
should
scarce
ever
make
an
end
,
should
I
go
about
to
relate
all
the
ridiculous
Occupations
that
divert
them
from
their
Studies
.
I
shall
shut
up
this
Treatise
of
Studies
with
those
of
some
Secular
Priests
,
who
never
having
had
the
means
or
inclination
to
go
and
study
at
the
Universities
,
are
forced
,
or
willing
to
content
themselves
with
that
which
they
have
learnt
with
the
Jesuits
.
The
shortest
way
they
have
to
arrive
at
their
end
,
which
is
to
be
Ordained
Priests
,
is
to
get
by
Heart
a
little
Book
called
,
Examen
Ordinandorum
,
the
Examen
of
those
who
are
to
be
Ordained
;
which
contains
the
ordinary
Questions
that
are
put
to
those
that
desire
to
enter
into
Orders
.
The
most
part
of
them
learn
this
like
Parots
,
without
understanding
the
sense
of
it
;
being
assured
,
that
no
other
things
shall
be
asked
them
.
For
Ignorance
hath
so
far
prevailed
in
the
Church
of
Rome
,
that
none
at
these
Examinations
are
put
to
it
,
to
shew
their
Scholarship
.
And
these
Men
being
once
Ordain'd
,
would
rather
be
Hang'd
(
so
to
say
)
than
ever
after
look
in
a
Latin
Book
,
except
the
Missal
and
their
Breviary
;
and
yet
it
is
a
rare
thing
to
find
any
that
are
able
to
explain
them
.
They
abandon
the
Trade
of
Preaching
to
the
Monks
,
as
I
have
already
declared
in
my
LETTERS
;
and
for
their
part
,
they
content
themselves
to
say
their
Masses
,
to
gad
to
Baptisms
,
and
Burials
.
It
is
remarkable
,
and
a
thing
known
to
all
Italy
,
that
Bishopricks
and
good
Benefices
,
Ecclesiastical
Employments
and
Offices
are
not
bestowed
upon
Men
of
Learning
;
but
upon
those
who
have
most
Friends
,
who
can
best
please
and
flatter
,
or
who
being
Rich
,
are
in
a
condition
to
make
the
best
advances
.
The
case
is
very
different
in
England
,
where
the
Bishops
,
and
other
Dignitaries
,
are
only
chosen
from
amongst
the
Doctors
,
and
where
their
Merit
is
chiefly
considered
.
This
is
the
true
Reason
why
the
Ecclesiasticks
of
Rome
do
so
little
care
or
endeavour
to
get
Learning
,
as
being
well
assured
that
it
will
stand
them
in
no
stead
at
all
;
yea
,
that
their
Enemies
or
Competitors
might
take
occasion
from
thence
,
to
render
them
suspected
.
The
Abbot
with
whom
I
Travelled
the
First
Days
Journy
to
Veletre
,
inform'd
me
of
nothing
,
but
what
I
knew
before
,
by
the
description
he
gave
me
of
the
way
of
conferring
Bishopricks
and
Benefices
,
which
commonly
fell
to
the
share
of
the
most
Ignorant
.
I
only
asked
him
,
what
might
be
the
Reason
of
this
great
Disorder
?
To
which
he
Answer'd
,
That
he
did
not
know
,
or
rather
durst
not
tell
it
me
:
And
for
my
part
,
neither
durst
I
tell
him
my
Thoughts
about
it
in
that
Country
.
But
now
,
that
by
the
Grace
of
God
I
may
freely
speak
my
Mind
,
I
shall
declare
,
that
the
greatest
Secret
of
all
this
is
,
the
Resolution
which
the
Heads
of
the
Romish
Church
have
taken
,
to
keep
the
People
committed
to
their
Charge
,
as
much
as
they
can
in
a
profound
Ignorance
.
The
Doctrin
of
that
Church
is
so
extreamly
corrupt
;
the
Contradictions
it
contains
are
so
great
and
many
;
the
Decrees
of
the
New
Councils
and
Popes
,
and
the
Doctrins
of
their
different
Religious
Orders
are
so
inconsistent
and
irreconcilable
one
with
the
other
;
the
use
,
or
rather
the
commerce
and
Trade
that
is
made
there
of
Holy
things
,
or
such
as
are
pretended
to
be
so
,
is
so
base
and
infamous
;
the
Morals
they
profess
are
so
low
,
wicked
and
unworthy
,
that
there
is
no
other
way
left
to
keep
that
Church
standing
,
but
by
abasing
the
Spirits
of
Men
by
Ignorance
,
or
rather
by
wholly
blinding
of
them
,
to
make
them
fall
into
the
Abyss
of
Error
.
Now
the
best
Expedient
in
order
to
this
is
,
to
make
clear
work
with
whatsoever
might
encourage
the
Studies
of
Learning
,
and
to
set
over
the
People
Ignorant
Bishops
and
Pastors
;
from
which
God
preserve
all
Protestant
Churches
,
and
more
especially
that
of
England
.
OBSERVATIONS
ON
A
JOURNY
TO
NAPLES
.
The
Second
Days
Journy
.
BEing
Come
to
Veletre
,
the
Abbot
took
up
his
Lodging
with
one
of
his
Friends
,
and
I
betook
my self
to
an
Inn
,
near
the
Piazza
.
My
Host
asked
me
if
I
had
not
a
mind
to
see
the
Ceremony
,
which
was
to
be
Celebrated
the
next
day
at
the
Dome
,
(
so
they
call
the
Cathedral
Churches
in
Italy
;
)
he
told
me
,
there
was
a
great
Bell
to
be
Baptized
,
whereof
a
great
Lord
was
to
be
the
God-Father
,
and
a
Lady
of
Quality
,
the
God-Mother
,
and
that
there
would
be
a
great
apperance
of
the
Nobility
,
who
had
been
Invited
to
the
Solemnity
from
all
Parts
.
I
had
before
this
seen
Bells
Baptized
in
France
,
but
because
I
knew
that
the
Italians
surpass
all
other
Nations
in
the
Magnificence
of
their
Ceremonies
,
and
that
they
commonly
season
them
with
a
double
proportion
of
Superstition
;
I
resolv'd
with
my self
to
see
it
Baptized
,
and
with
that
design
I
staid
all
the
next
day
at
Veletre
.
I
went
to
the
Church
in
the
Morning
,
to
take
a
view
of
the
Preparatives
,
that
had
taken
up
a
whole
Weeks
time
,
which
I
found
to
be
great
and
Sumptuous
indeed
.
The
Bell
was
placed
at
the
Lower
end
of
the
Body
of
the
Church
,
hanging
upon
two
Gudgeons
,
covered
with
rich
Hangings
of
Velvet
,
of
a
Violet
Colour
,
and
the
Bell
it self
,
was
accoutred
with
a
kind
of
Robe
of
the
same
Stuff
.
There
were
two
Theaters
Built
on
each
side
of
it
,
for
the
Musicians
,
and
an
Amphitheater
for
the
Ladies
,
who
were
to
be
present
at
the
Ceremony
.
The
Pillars
and
Walls
of
the
Church
were
richly
adorned
,
with
curious
sheets
of
Silk
,
and
Pictures
.
Near
to
the
Bell
,
was
Erected
an
Altar
,
very
neatly
set
forth
,
and
upon
it
lay
a
white
Satin
Robe
,
which
was
to
be
put
upon
the
Bell
,
as
soon
as
it
should
be
Baptized
,
with
a
great
and
fair
Garland
of
choice
Flowers
:
There
was
also
upon
the
Altar
a
Roman
Ritual
,
a
Censer
,
and
a
Vessel
with
Holy
Water
,
and
round
about
the
Altar
,
rich
Velvet
Elbow-Chairs
,
for
the
Priests
,
who
were
to
perform
the
Ceremony
.
Just
over-against
it
,
a
Throne
was
seen
most
Magnificently
Hung
,
for
the
God-Father
and
God-Mother
of
the
Bell.
About
Ten
of
the
Clock
the
Company
came
,
and
having
taken
their
several
Places
,
the
Priests
began
their
Function
.
He
who
officiated
was
a
Bishop
in
partibus
,
whom
the
Bishop
of
Veletre
,
being
at
that
time
very
Sick
,
had
deputed
for
this
purpose
,
and
his
Chair
was
placed
upon
the
Steps
of
the
high
Altar
.
He
struck
up
the
first
Psalm
,
which
was
continued
by
the
Musick
.
These
Psalms
,
by
the
way
,
which
may
be
seen
in
the
Roman
Ritual
,
have
as
much
reference
to
the
Baptizing
of
a
Bell
,
as
to
the
Baptizing
of
the
Moon
;
the
Prophet
David
,
very
probably
having
never
had
the
least
notion
of
the
Baptism
of
Bells
.
After
that
the
Psalms
were
ended
,
the
Bishop
began
the
Blessing
of
Holy
Water
,
to
Sanctifie
it
in
the
first
place
,
to
the
end
that
afterwards
it
might
Sanctifie
the
Bell
also
.
This
Benediction
is
very
long
,
and
no
less
Ridiculous
;
which
being
Finished
,
the
Bishop
and
Priests
dipt
Spunges
in
it
,
with
which
they
rub'd
over
the
Bell
,
from
the
top
to
the
bottom
,
within
and
without
,
being
in
this
regard
,
certainly
much
better
Baptized
,
than
Children
are
,
upon
whose
Heads
only
they
pour
or
sprinkle
a
little
of
it
.
They
repeated
in
the
mean
time
abundance
of
Prayers
,
which
speak
of
nothing
else
but
Heavenly
Blessings
,
that
are
to
Purifie
,
Sanctifie
,
and
Consecrate
the
Bell
;
Ut
hoc
Tintinnabulum
,
say
they
,
coelesti
Benedictione
perfundere
,
purificare
,
sanctificare
&
consecrare
digneris
.
That
thou
wouldest
be
pleased
to
Rinse
,
Purifie
,
Sanctifie
,
and
Consecrate
this
Bell
,
with
thy
Heavenly
Benediction
.
The
Bell
being
thus
well
washt
,
they
dried
it
with
clean
Napkins
;
and
the
Bishop
having
taken
the
Viol
of
Holy
Oils
,
which
are
those
they
bless
on
Holy
Thursday
,
for
the
whole
year
following
,
he
therewith
anointed
the
Cross
of
Metal
,
which
is
on
the
top
of
the
Bell
,
in
order
to
make
the
Devils
flee
at
the
Sound
or
Ringing
of
it
:
Ut
hoc
audientes
Tintinnabulum
tremiscant
&
fugiant
,
ante
Crucis
in
eo
depictum
vexillun
:
That
hearing
this
Bell
they
may
tremble
and
flee
,
before
the
Banner
of
the
Cross
designed
upon
it
.
He
afterwards
made
seven
other
Crosses
with
the
said
Oil
,
upon
the
outside
of
the
Bell
,
and
four
on
the
inside
.
This
done
,
he
made
the
God-Father
and
God-Mother
draw
near
,
and
demanded
of
them
in
Italian
,
Whether
they
were
the
Persons
that
Presented
this
Bell
to
be
Consecrated
?
Who
having
answered
that
they
did
;
he
then
asked
them
,
Whether
the
Metal
of
the
Bell
,
and
the
Workmanship
of
it
,
had
been
paid
for
to
the
Artificers
?
To
which
they
answered
,
Yea.
They
make
this
demand
,
because
it
hath
sometime
hapned
,
that
for
want
of
Payment
,
the
Workmen
have
seiz'd
and
fetch'd
away
their
Bells
,
the
very
same
day
,
or
the
day
after
it
hath
been
Baptized
,
and
have
melted
them
down
,
to
be
employed
to
Profane
uses
.
The
third
Question
he
asked
of
them
,
was
,
Whether
they
believed
all
that
the
Catholick
,
Apostolick
,
Roman
Church
believes
,
concerning
the
Holiness
and
Virtue
of
Bells
?
The
answer
to
which
was
affirmative
also
.
In
the
Last
place
,
he
demanded
of
them
,
what
Name
they
desired
should
be
put
upon
the
Bell
?
To
which
the
Lady
answered
,
Mary
.
Then
the
Bishop
took
two
great
silk
Ribbands
,
which
had
been
fastned
to
the
Gudgeons
of
the
Bell
,
and
gave
each
of
them
one
in
their
Hands
,
and
pronounced
with
a
Loud
Intelligible
Voice
,
the
words
of
Consecration
,
which
are
these
:
Consecretur
&
Sanctificetur
Signum
istud
,
in
nomine
Patris
&
Filii
&
Spiritus
Sancti
,
Amen
.
Let
this
Sign
be
Consecrated
and
Sanctified
in
the
name
of
the
Father
,
Son
,
amd
Holy
Ghost
,
Amen
.
Then
turning
himself
to
the
People
,
he
said
,
The
Name
of
this
Bell
is
Mary
.
Afterwards
he
takes
the
Censer
,
and
Censeth
it
on
the
out-side
round
about
,
and
afterwards
put
the
Censer
under
the
Bell
,
filling
it
with
Sacred
Fumes
,
and
repeating
all
this
while
Prayers
and
Invocations
,
that
it
might
be
filled
with
the
Dew
of
the
Holy
Spirit
.
Tu
hoc
Tintinnabulum
Spiritus
Sancti
rore
perfunde
,
ut
ante
sonitum
illius
semper
fugiat
Bonorum
Inimicus
.
Do
thou
all
besprinkle
this
Bell
with
the
Dew
of
thy
Holy
Spirit
,
that
at
the
sound
of
it
,
the
Enemy
of
all
good
may
always
take
his
Flight
.
The
Office
was
carried
on
with
a
great
number
of
Psalms
,
which
they
repeated
;
the
Musick
all
the
while
performing
wonders
;
and
then
the
Bishop
,
for
to
shut
up
the
whole
Ceremony
,
arrayed
the
Bell
with
the
white
Robe
of
a
Proselyte
or
Convert
,
and
with
a
loud
Voice
read
the
Gospel
of
Mary
and
Martha
:
I
supposed
at
that
time
,
that
the
reason
of
their
reading
this
Gospel
,
was
,
because
the
Bell
was
called
Mary
;
but
I
have
seen
since
in
the
Roman
Ritual
,
that
the
same
Gospel
is
read
at
the
Consecration
of
all
Bells
,
whatsoever
their
Names
be
.
This
is
that
I
am
astonisht
at
,
because
that
Gospel
hath
no
reference
at
all
to
the
Ceremony
.
The
whole
Solemnity
being
thus
ended
,
the
Bishop
gave
his
Benediction
,
and
the
Priests
received
great
Presents
from
the
God-Father
and
God-Mother
.
The
Doctrin
of
the
Church
of
Rome
concerning
Bells
,
may
be
reduced
to
the
following
Points
.
The
First
is
,
that
they
have
Merit
,
and
pray
God
for
the
Living
and
the
Dead
.
Secondly
,
That
they
do
produce
,
by
a
Divine
Virtue
conferr'd
upon
them
,
Devotion
in
the
Hearts
of
Believers
.
Thirdly
,
That
they
drive
away
Storms
and
Tempests
;
and
in
the
Fourth
place
,
drive
away
Devils
.
Before
that
I
run
over
these
four
Points
,
I
le
tell
you
a
Story
that
hapned
at
Bononia
,
and
is
of
sufficient
Antiquity
,
tho'
the
memory
thereof
be
still
preserved
fresh
and
entire
.
They
had
been
Baptizing
a
Bell
in
the
Church
of
S.
Proculo
,
which
is
an
Abby
of
Benedictines
,
and
after
all
the
Ceremonies
,
Benedictions
and
Prayers
,
that
the
Bell
might
do
good
to
all
,
and
hurt
to
no
body
;
the
first
time
of
the
Ringing
of
it
,
it
fell
upon
the
poor
Sacristan
or
Sexton
,
that
Rung
it
,
and
who
had
taken
more
care
and
pains
for
the
Solemn
Baptizing
of
it
,
than
to
get
it
well
hung
and
fastned
,
and
broke
his
Neck
,
together
with
it self
into
a
thousand
pieces
.
The
Name
of
the
Sacristan
was
Proculus
,
and
this
ingenious
Distick
was
made
to
Celebrate
the
Memory
of
this
Accident
,
which
at
this
day
is
found
Engraved
upon
a
Stone
,
of
a
Foot
Square
,
near
to
the
Church
Door
,
where
the
thing
hapned
.
Si
procul
à
Proculo
Proculi
Campana
fuisset
:
I
am
procul
à
Proculo
,
Proculus
ipse
foret
.
The
agreeableness
of
this
Verse
cannot
be
rendred
in
English
,
because
of
the
Adverb
Procul
,
which
in
our
Language
is
not
the
same
,
and
therefore
will
not
comport
with
the
allusion
;
but
the
Sense
of
it
,
as
well
as
it
can
be
rendred
is
this
:
If
the
Bell
of
S.
Proculus
had
been
far
from
Proculus
,
Proculus
would
at
present
be
far
from
Proculus
,
that
is
,
he
would
not
as
yet
have
been
Buried
in
that
place
.
I
proceed
now
to
the
four
Prerogatives
,
that
are
attributed
to
Bells
,
by
those
of
the
Church
of
Rome
.
The
first
seems
to
me
to
smell
too
rank
of
Interest
,
to
be
so
easily
swallowed
.
I
shall
not
take
up
my
time
to
prove
to
you
,
that
an
insensible
and
material
thing
is
incapable
of
either
Merit
or
Prayer
;
my
design
having
never
been
to
prove
what
I
set
down
,
by
Theological
Arguments
,
but
only
to
alledge
matters
of
Fact
.
If
indeed
they
Rung
their
Bells
for
nought
,
the
Doctrin
of
Rome
might
insinuate
it self
with
more
appearance
of
Truth
:
But
a
Man
must
pay
so
dear
,
to
be
partaker
of
their
Merit
and
Prayers
,
that
it
mars
the
Plot
;
and
I
know
not
why
the
Priests
and
Monks
should
not
scruple
this
Simonio
.
There
are
little
,
midling
and
great
Bells
,
and
the
Mony
to
be
paid
for
the
Ringing
of
them
,
encreases
proportionably
to
the
bigness
of
the
Bells
.
There
is
all
the
reason
in
the
World
indeed
,
that
the
Persons
that
Ring
them
should
be
paid
;
but
why
the
Priests
should
over
and
above
this
,
receive
a
considerable
Sum
of
Mony
,
I
see
not
.
Is
it
not
evident
that
this
is
some
of
the
Fruit
and
Revenue
of
their
novel
Doctrin
?
It
seems
they
would
fain
introduce
amongst
us
a
new
Gospel
,
according
to
which
scarcely
any
but
the
Rich
should
be
saved
,
forasmuch
as
none
but
they
,
are
in
a
Condition
to
pay
well
for
the
Graces
of
God
,
which
these
Men
tell
us
they
have
at
their
disposal
.
When
a
Poor
Man
dies
in
Italy
,
they
bury
him
without
ever
Ringing
a
Bell
,
or
saying
any
Mass
for
him
,
except
any
one
out
of
Charity
will
be
at
the
Charges
of
it
for
him
.
They
say
the
Spanish
Priests
do
(
as
to
this
particular
)
outvy
the
Italians
in
Covetousness
;
and
Persons
who
have
been
in
Spain
have
assur'd
me
,
That
when
a
Poor
Man
dies
,
they
expose
his
Body
in
the
most
frequented
Street
and
Thorough-fare
of
the
City
,
to
the
end
that
the
People
who
go
and
come
,
may
cast
in
some
Pieces
of
Mony
for
their
Interment
.
The
Priests
come
ever
and
anon
to
see
,
whether
the
whole
Sum
be
gathered
;
and
,
if
they
should
find
so
much
as
one
Penny
wanting
,
they
would
leave
the
Body
there
,
to
stink
and
infect
the
place
,
without
ever
offering
to
touch
it
.
See
here
to
what
a
strange
height
of
Shame
and
Infamy
Popery
hath
reduc'd
things
!
I
mean
by
Popery
,
all
that
new
Mess
of
Doctrins
,
which
only
tends
to
fill
the
Purse
.
The
second
Point
of
Doctrin
,
which
is
this
,
That
the
Sound
of
Bells
increaseth
the
Devotion
of
the
Faithful
,
is
built
on
the
same
Foundation
as
the
former
,
viz.
Covetousness
and
base
Avarice
,
or
rather
downright
Rapin
and
Robbery
.
The
more
Bells
that
are
Rung
at
a
Christning
,
and
the
longer
time
they
are
Rung
,
the
greater
portion
of
Grace
doth
the
Infant
receive
:
The
more
Bells
,
and
the
longer
they
are
rung
at
a
Marriage
,
the
greater
share
do
the
Married
Couple
obtain
of
the
Grace
of
Conjugal
Love
:
The
more
Bells
are
rung
at
a
Burial
,
and
the
longer
they
are
rung
,
the
greater
Refreshment
and
Ventilation
doth
the
Soul
of
the
Departed
receive
in
the
Flames
of
Purgatory
,
and
the
sooner
is
delivered
from
them
:
The
more
Bells
are
rung
on
a
Holy-day
,
and
the
longer
time
the
Ringing
is
continued
,
the
more
the
Persons
that
come
to
Church
are
made
partakers
of
Heavenly
Graces
and
Blessings
.
But
withal
it
is
to
be
noted
,
that
all
these
mores
cannot
be
obtained
without
more
Mony
.
Proceed
we
to
the
Third
Point
,
which
is
this
,
That
Bells
(
by
the
Grace
which
is
infused
into
them
at
their
Baptismal-Consecration
)
have
the
vertue
of
dissipating
Thunder
,
of
laying
High
Winds
,
driving
away
Tempests
,
and
calming
of
Storms
.
There
is
never
a
thing
in
Nature
which
produceth
any
effect
,
never
so
little
beyond
what
is
common
,
but
the
Papists
will
needs
make
a
Miracle
of
it
.
The
Sound
of
Bells
,
by
striking
the
Air
,
doth
sometimes
dissipate
the
Clouds
;
but
sometimes
also
it
splits
or
breaks
them
,
and
makes
the
Thunder
to
fall
upon
the
very
Churches
or
Steeples
where
they
are
rung
,
as
when
a
Cloud
chanceth
to
be
directly
hovering
over
them
.
The
former
of
these
effects
is
a
Miracle
with
the
Church
of
Rome
,
and
the
Priests
serve
themselves
of
it
,
to
give
credit
to
the
Benedictions
they
bestow
upon
their
Bells
;
notwithstanding
that
it
is
very
evident
at
the
same
time
,
that
the
Thunder
lights
oftner
upon
Steeples
,
than
upon
any
other
places
,
and
sometimes
melts
all
the
Bells
,
which
,
one
would
think
,
might
be
sufficient
to
stop
their
Mouths
for
ever
on
this
Point
.
There
is
a
Little
Bell
at
Venice
,
in
the
Convent
of
Capucins
in
the
Judeca
,
which
has
the
Vogue
of
being
so
miraculous
against
Tempests
;
and
the
People
are
so
Superstitiously
possest
with
it
,
that
when
there
is
the
least
Storm
,
if
the
Capucins
should
chance
to
neglect
to
ring
it
,
the
People
would
not
fail
to
besiege
them
in
their
Convent
,
and
cut
them
in
pieces
.
And
to
the
end
that
all
may
be
attributed
to
the
Merit
of
this
Bell
,
they
do
not
ring
it
all
out
,
but
only
Toll
it
,
so
that
between
each
Toll
a
Man
may
repeat
the
Lord's
Prayer
three
or
four
times
.
It
remains
,
that
I
speak
one
word
of
the
Fourth
Vertue
,
which
is
that
of
Chasing
away
Devils
.
A
Religious
Benedictin
of
the
Congregation
of
S.
Maurus
in
France
,
once
related
to
me
a
Story
,
which
evidently
proves
the
contrary
.
It
was
then
not
above
Three
years
ago
since
it
hapned
in
a
Monastery
,
where
he
was
at
that
time
.
These
Monks
rise
at
Two
of
the
Clock
in
the
Morning
,
to
go
and
sing
their
Mattins
and
Morning
Song
.
The
Devil
,
or
some
Hobgoblin
it
seems
,
had
taken
possession
of
the
Bell
,
and
used
to
Ring
the
First
Peal
,
and
never
fail'd
of
doing
it
very
exactly
at
the
Hour
,
without
missing
one
Minute
.
He
continued
this
good
Office
to
the
Monastery
for
Six
years
together
,
so
that
the
Monks
found
themselves
rid
of
the
trouble
of
Ringing
it
.
A
vast
number
of
People
from
the
Towns
and
Villages
thereabouts
,
believing
it
to
be
a
Fable
that
was
told
them
,
had
the
Curiosity
to
come
and
see
this
Bell
,
which
Rung
of
it self
at
Two
of
the
Clock
in
the
Morning
,
without
any
one
touching
it
;
and
they
themselves
were
irreproachable
Witnesses
of
it
.
Now
it
hapned
one
Night
in
Winter
,
that
this
officious
Devil
rang
his
Bell
three
Hours
sooner
than
ordinary
.
The
Prior
of
the
Monastery
,
who
was
not
yet
gone
to
Bed
,
and
was
Writing
of
Letters
,
took
notice
of
the
Irregularity
;
and
spelling
nothing
of
good
from
it
,
he
went
immediately
to
the
Door
of
the
Church
,
where
he
staid
for
the
Religious
;
who
being
waked
at
the
sound
of
the
Bell
,
and
believing
that
the
time
for
their
Devotions
was
come
,
went
to
Mattins
;
but
the
Prior
sent
them
all
back
to
their
Cells
,
without
suffering
any
one
of
them
to
enter
into
the
Church
,
telling
them
,
That
he
fear'd
the
Devil
had
a
mind
to
play
them
some
unlucky
Trick
.
Neither
was
he
mistaken
in
his
surmise
;
for
about
half
an
Hour
after
the
Roof
of
the
Quire
fell
down
,
and
would
have
buried
them
all
in
its
Ruins
,
had
they
been
there
at
that
time
to
sing
their
Mattins
.
The
Devil
had
so
well
guess'd
at
the
time
when
that
old
Roof
would
fall
,
that
he
knew
the
Hour
and
Moment
thereof
;
so
that
he
had
not
put
himself
upon
performing
this
good
Office
for
them
,
but
only
with
the
design
of
doing
them
a
great
mischief
,
if
the
Prior
had
not
out-witted
him
.
To
apply
this
to
our
Subject
:
We
find
here
that
the
Devil
was
so
far
from
being
frighted
at
the
Ringing
of
the
Bell
,
that
he
Rung
it
himself
,
and
made
use
of
it
for
the
bringing
about
of
his
Malicious
intent
.
Leave
we
then
this
Superstition
of
Bells
to
the
Papists
,
nor
let
this
hinder
us
from
making
use
of
them
,
as
commodious
Instruments
to
call
Believers
together
,
to
shew
Respect
to
our
Dead
,
and
to
be
made
use
upon
occasion
of
Publick
Rejoycings
;
yet
without
believing
they
can
make
us
better
,
and
without
attributing
to
insensible
things
,
the
precious
Aids
and
Helps
of
our
Salvation
,
which
are
the
Graces
which
we
receive
from
God
alone
,
by
the
Merits
of
our
Lord
Jesus
Christ
.
I
feel
an
unexpressible
Joy
to
see
,
that
the
Protestants
of
England
have
so
far
forgot
the
Superstitious
Practices
of
the
Church
of
Rome
,
that
it
is
at
present
a
Novelty
and
strange
thing
to
them
,
when
they
are
told
of
them
:
But
on
the
other
hand
;
I
cannot
bear
to
see
the
Papists
take
occasion
from
this
forgetfulness
,
to
calumniate
those
who
have
a
mind
to
write
or
speak
of
those
,
as
some
of
them
have
done
who
have
said
,
That
I
had
impos'd
upon
them
,
by
relating
several
Superstitions
of
the
Church
of
Rome
,
the
Practice
whereof
they
deny
.
Amongst
other
things
they
have
Instanc'd
in
the
Blessing
of
Eggs
at
Easter
:
To
which
I
Answer
,
That
they
might
as
well
have
given
the
Lye
to
their
Roman
Ritual
,
where
the
said
Formular
of
Blessing
them
is
found
at
length
in
these
terms
:
Subveniat
,
quaesumus
,
Domine
,
tuae
Benedictionis
Gratia
,
huic
Ovorum
Creaturae
,
ut
Cibus
salubris
fiat
Fidelibus
tuis
,
in
tuarum
gratiarum
actione
sumentibus
,
ob
Resurrectionem
Domini
nostri
Jesu
Christi
,
qui
tecum
vivit
&
regnat
,
&c.
Et
aspergat
Aqua
Benedicta
.
In
English
thus
:
Let
,
we
beseech
thee
,
O
Lord
,
the
Grace
of
thy
Blessing
succour
this
Creature
Eggs
,
that
it
may
become
wholsom
Food
to
thy
Faithful
,
receiving
them
with
giving
Thanks
to
thee
,
for
the
Resurrection
of
our
Lord
Jesus
Christ
,
who
lives
and
reigns
with
thee
,
&c.
And
let
him
besprinkle
them
with
Holy-Water
.
In
the
said
Ritual
we
meet
with
many
other
Blessings
,
which
I
have
not
mention'd
,
that
are
never
a
whit
less
ridiculous
.
We
find
there
Blessings
for
Houses
,
for
Ships
,
for
Swords
,
for
the
New
Fruits
of
the
Earth
,
for
the
Nuptial
Bed
,
for
Asses
and
for
Horses
,
and
in
a
word
,
for
all
sorts
of
Beasts
that
are
sick
.
And
because
it
's
likely
the
Papists
might
endeavour
to
persuade
People
,
that
I
had
impos'd
upon
them
,
as
to
this
last
instance
.
See
here
the
very
words
of
it
,
as
they
are
see
down
in
the
Appendix
of
the
Roman
Ritual
.
Primo
,
Animalia
aspergantur
Aqua
Benedictâ
;
postea
Sacerdos
dicat
,
Misericordiam
tuam
,
Domine
,
supplices
exoramus
,
ut
haec
animalia
,
quae
gravi
infirmitate
vexantur
,
tuâ
Benedictione
sanantur
,
&c.
Aspergantur
iterum
Aqua
Benedictâ
.
First
,
The
Beasts
must
be
sprinkled
with
Holy
Water
;
and
then
let
the
Priest
say
,
We
humbly
implore
thy
Mercy
,
O
Lord
,
that
these
Living
Creatures
,
which
are
troubled
with
great
Infirmity
,
may
by
thy
Blessing
be
healed
,
&c.
Let
them
again
be
sprinkled
with
Holy-Water
.
I
have
observed
,
that
in
their
other
Blessings
they
use
but
one
Aspersion
of
Holy-Water
;
but
that
in
this
they
use
Two
Sprinklings
,
the
one
at
the
beginning
,
and
the
other
at
the
end
of
the
Benediction
.
I
cannot
give
you
any
Reason
for
it
,
except
it
be
,
that
the
Beasts
being
greater
in
bulk
,
seem
to
them
therefore
to
stand
in
need
of
a
greater
Sanctification
.
It
will
not
now
be
look'd
upon
as
a
strange
thing
,
what
Dr.
Burnet
hath
writ
in
his
Letters
concerning
the
Blessing
of
Asses
and
Horses
,
which
he
saw
in
Italy
,
having
here
given
you
the
Authentick
Form
of
it
,
which
the
Papists
cannot
deny
.
There
is
another
Observance
in
the
Church
of
Rome
,
which
is
still
more
ridiculous
than
this
,
which
is
their
Exorcising
of
Rats
,
Caterpillars
,
Flies
,
and
all
other
Insects
between
the
Feasts
of
Easter
and
Ascension
.
I
my self
have
assisted
very
often
,
both
in
France
and
Italy
,
to
the
performing
of
this
Ceremony
;
and
herein
I
can
say
,
that
I
have
been
among
the
number
of
Fools
:
True
it
is
,
that
it
was
for
our
Advantage
;
for
we
were
well
paid
for
our
pains
.
We
go
from
one
Farm
to
another
,
from
one
Country-House
to
another
,
and
almost
upon
every
piece
of
Ground
we
repeat
our
Exorcisms
.
We
bespeak
all
these
little
Insects
,
no
otherwise
than
if
they
were
Reasonable
Creatures
,
and
make
use
of
the
Name
of
God
to
Adjure
them
.
Adjuro
vos
per
Deum
Sanctum
,
per
Deum
vivum
,
per
Deum
Omnipotentem
,
&c.
I
Adjure
you
by
the
Holy
God
,
by
the
Living
God
,
by
the
Almighty
God
,
to
depart
these
Grounds
,
and
to
get
you
gone
to
Desert
and
Waste
places
,
where
you
may
not
be
in
a
condition
of
hurting
any
one
,
nor
the
Fruits
of
the
Earth
.
(
If
this
be
not
to
take
the
Name
of
God
in
vain
,
I
don't
know
what
is
.
)
Besides
,
all
this
was
nothing
,
but
meer
Labour
in
Vain
;
because
there
was
not
so
much
as
one
poor
Worm
or
Caterpillar
,
that
offered
to
budge
from
its
place
for
all
this
puther
.
When
we
were
quite
tired
with
Exorcising
,
we
went
to
refresh
our selves
in
the
first
Farm
that
was
next
to
us
,
where
the
good
Country
People
did
not
fail
to
set
before
us
the
best
that
they
had
.
We
found
some
amongst
them
tho'
,
that
were
no
Fools
;
They
told
us
,
Sirs
,
If
we
did
not
take
the
pains
to
rid
our
Trees
of
the
Caterpillars
,
your
Exorcisms
would
stand
us
in
poor
stead
.
We
reproved
them
for
their
want
of
Faith
,
which
render'd
the
pains
we
took
unprofitable
to
them
.
The
most
part
of
the
Peasants
,
by
way
of
acknowledgment
for
these
Exorcisms
,
send
all
their
First-Fruits
to
the
Priests
that
have
Officiated
them
,
so
that
we
had
always
the
First-Fruit
of
every
Season
.
I
was
once
Invited
by
a
Noble
Venetian
,
to
pass
the
time
of
Vintage
with
him
in
the
Country
at
his
House
of
Pleasure
,
Two
Miles
from
Rovigo
,
in
the
Polesiné
.
When
we
arrived
there
,
there
were
a
kind
of
Flies
,
which
(
as
they
said
)
were
fallen
from
the
Sky
,
and
did
much
mischief
;
they
suck'd
and
devour'd
all
the
Grapes
that
were
not
yet
ripe
.
The
Noble
Venetian
desired
me
to
accompany
the
Curate
of
the
Parish
,
in
order
to
Exorcise
them
;
Accordingly
we
went
thither
with
five
or
six
Clergy-men
more
.
The
Heat
was
so
excessive
that
we
were
forced
to
go
for
shelter
into
every
House
we
met
with
in
the
Fields
.
Now
it
hapned
by
Mischance
,
that
he
who
carried
the
Holy-Water
,
(
whether
by
his
having
drunk
much
,
or
otherways
)
fell
asleep
in
a
Cellar
,
where
he
was
entred
to
cool
himself
.
We
did
not
take
notice
of
his
not
following
us
,
and
we
walk'd
almost
a
Mile
to
a
certain
Field
,
where
we
were
to
Exorcise
.
Here
we
began
to
call
for
our
Holy-Water
,
without
which
nothing
was
to
be
done
;
but
the
Man
was
not
to
be
found
,
and
we
were
oblig'd
to
send
some
Body
to
seek
for
him
with
all
speed
.
We
staid
there
near
an
Hour
expecting
him
,
and
during
that
time
the
Flies
stung
us
so
terribly
,
that
our
Faces
and
Hands
were
all
of
a
Gore-blood
;
they
plainly
shew'd
by
this
their
rudeness
,
that
they
did
not
care
a
Rush
for
our
Exorcisms
,
and
accordingly
in
our
own
defence
,
we
dispatch'd
them
as
quick
,
as
possible
,
and
with
all
expedition
return'd
to
our
first
House
.
These
Insects
we
found
discharged
their
fury
during
the
Heat
of
the
Day
;
for
towards
Evening
one
might
safely
walk
abroad
,
without
being
molested
by
them
.
And
then
it
was
that
we
went
and
recommenced
our
Exorcisms
,
tho'
without
the
least
success
;
for
the
Flies
persisted
to
make
the
same
havock
as
before
,
until
that
a
continual
Rain
of
four
or
five
days
kill'd
and
swept
them
all
away
,
better
than
all
the
Holy-Water
might
have
done
.
I
went
at
another
time
,
during
my
stay
at
Bononia
,
to
Exorcise
the
Insects
in
the
Country
,
in
Company
of
a
Country
Curate
,
who
had
a
very
Comical
Wit.
He
had
always
a
word
ready
to
make
the
Company
laugh
,
and
all
his
Exorcisms
were
meer
Fancies
,
or
perfect
Drolling
.
He
did
not
tye
himself
to
the
Ritual
,
or
Form
prescrib'd
by
the
Romish
Church
,
but
made
his
Paraphrase
upon
every
thing
;
sometimes
he
spoke
to
the
Pismires
;
sometimes
to
the
Grasshoppers
;
sometimes
he
made
his
Apostroph's
to
the
Rats
,
Lizards
,
and
Worms
.
He
banish'd
them
all
one
after
another
,
to
the
Countries
which
he
assign'd
them
for
the
place
of
their
Exile
,
and
relegated
the
Moles
to
the
Antartick
Pole
,
without
once
knowing
what
it
was
.
He
had
scarcely
pronounc'd
the
dreadful
Sentence
,
but
a
Mole
came
forth
out
of
his
Hole
;
whereupon
the
Curate
cried
out
,
Courage
,
my
Friends
,
look
!
there
's
one
of
them
which
is
ready
to
begin
his
march
.
But
the
Mole
;
it
seems
,
had
no
mind
to
take
so
tedious
a
Journy
,
and
no
sooner
had
smelt
the
Oar
,
but
crept
into
another
Hole
near
to
it
,
in
the
same
Field
.
Then
one
of
the
Peasants
that
was
present
,
ran
to
look
into
the
Hole
,
to
which
the
Mole
had
betaken
himself
,
and
said
very
innocently
,
What
,
Sir
,
is
this
the
Antartick
Pole
?
We
could
not
forbear
Laughing
;
and
because
we
saw
that
this
was
diametrically
opposite
to
that
great
Gravity
,
that
must
more
particularly
be
affected
upon
these
sorts
of
occasions
,
we
desired
him
to
leave
off
his
Drollery
;
but
he
was
so
habituated
to
it
,
that
he
had
much
ado
to
command
himself
.
His
way
of
Preaching
also
was
much
to
the
same
purpose
,
which
made
,
that
tho'
he
was
very
ignorant
,
they
stock'd
from
all
the
Villages
thereabouts
,
to
have
the
divertisement
of
hearing
him
Preach
.
I
have
been
present
at
many
other
Exorcisms
,
and
Benedictions
of
the
Fruits
of
the
Earth
.
The
Priests
are
very
willing
and
ready
to
officiate
or
assist
at
them
;
forasmuch
as
it
is
an
employment
both
pleasant
and
profitable
for
those
that
discharge
it
.
For
by
this
means
they
take
the
freedom
to
enter
into
all
the
Country-Houses
of
Lords
and
Gentlemen
,
and
into
their
Gardens
,
where
they
never
fail
of
being
well
Entertain'd
.
At
the
time
of
Vintage
they
go
and
Bless
the
Wine
in
the
Fats
;
and
at
S.
Martin
,
the
Wine
in
the
Cellars
.
I
might
proceed
to
relate
to
you
,
a
great
number
of
other
Benedictions
and
Exorcisms
,
to
shew
you
the
Abuse
is
made
thereof
by
the
Priests
of
the
Church
of
Rome
;
but
because
I
fear
keeping
you
too
long
upon
one
and
the
same
Subject
,
I
shall
chuse
rather
,
to
diversifie
it
by
some
other
Relation
.
I
shall
take
my
Subject
from
a
Remark
I
made
at
the
Abby
of
Fossa
Nova
,
whither
I
Journyed
from
Veletre
,
after
having
seen
the
Baptizing
of
the
Bell
,
which
I
have
already
described
.
This
Abby
is
not
far
from
Terracine
;
and
it
was
here
that
S.
Thomas
Aquinas
died
,
on
his
Way
to
the
Council
of
Lions
.
The
Curiosity
I
had
to
see
the
Place
where
he
was
Buried
,
made
me
alight
;
and
the
Monks
of
that
Abby
,
who
are
Bernardines
,
shew'd
me
a
great
deal
of
Civility
.
They
led
me
to
a
Little
Chapel
under-ground
,
where
they
told
me
that
S.
Thomas
was
laid
after
his
Death
.
I
desired
them
to
shew
me
his
Relicks
;
but
they
told
me
,
They
could
not
answer
my
Request
,
because
his
Body
had
never
been
taken
up
out
of
the
Ground
;
and
that
the
Altar
of
the
Chapel
was
built
upon
his
Tomb.
But
for
all
this
fair
Story
,
I
knew
very
well
,
that
Pope
Urban
the
Fifth
had
bestowed
his
Body
upon
the
Religious
of
S.
Dominicus
,
who
had
translated
it
to
their
Convent
at
Tholouse
;
and
what
I
enquir'd
concerning
it
of
these
Monks
,
was
only
to
discover
their
Honesty
in
the
case
.
I
told
them
also
,
That
I
had
seen
a
Capucin
at
Rome
,
who
had
shewed
me
a
considerable
piece
of
S.
Thomas
his
Arm
,
which
he
said
,
the
Fathers
of
Fossa
Nova
had
bestowed
upon
him
.
I
gave
them
a
description
of
this
Capucin
from
Head
to
Foot
,
which
made
them
at
last
call
to
mind
one
that
was
a
German
,
who
after
he
had
Fudled
himself
in
their
Monastery
,
had
with
so
much
Importunity
requested
of
them
some
Relick
of
S.
Thomas
;
telling
them
,
He
was
resolved
not
to
leave
their
Monastery
,
till
they
had
given
him
one
;
that
at
length
they
were
fain
to
shew
him
a
great
heap
of
Dead-mens
Bones
,
which
was
in
a
Corner
of
the
Chapel
,
amongst
which
he
had
chosen
the
Relick
which
he
had
shewed
me
.
They
told
me
,
That
they
themselves
question'd
,
whether
there
might
not
be
some
Relicks
of
that
Saint
amongst
all
their
Bones
,
because
the
Earth
of
the
Chapel
had
been
stirred
several
times
;
and
tho'
it
was
precisely
believ'd
,
that
the
Body
of
S.
Thomas
did
rest
under
the
Altar
,
yet
they
were
not
absolutely
sure
of
it
.
This
is
the
Reason
(
said
they
)
why
many
Persons
have
made
no
difficulty
to
take
some
of
these
Bones
,
in
the
Conceit
,
that
they
might
probably
be
some
of
his
;
or
at
least
in
hopes
,
that
the
Presence
of
the
Body
of
the
Saint
,
near
whom
they
had
the
Honour
to
Rest
,
might
have
communicated
to
them
some
Heavenly
Vertue
.
To
speak
the
truth
,
these
are
the
very
Reasonings
,
which
the
Gentlemen
of
Rome
;
I
mean
the
Pope
and
Cardinals
,
make
use
of
every
day
,
with
reference
to
the
Holy
Bodies
,
which
they
fetch
out
of
the
Catacombes
,
and
which
they
send
so
boldly
,
and
so
frequently
to
places
of
their
Communion
,
to
be
Worshiped
there
.
These
Catacombes
,
in
the
Sense
they
take
them
in
,
are
Subterranean
Places
,
where
Believers
assembled
themselves
in
the
times
of
Persecution
;
and
where
they
Buried
the
Corps
of
their
Martyrs
;
but
they
also
indifferently
Buried
there
the
Bodies
of
all
Christians
,
so
that
as
these
places
served
them
for
Temples
,
or
places
to
meet
in
,
so
they
served
them
also
for
Church-yards
to
bury
their
Dead
.
The
Popes
having
in
these
last
Ages
,
taken
into
mature
Consideration
,
the
great
gain
they
reaped
from
the
Bones
of
their
Saints
,
had
recourse
to
these
places
,
as
to
inexhaustible
Mines
,
and
indifferently
seized
all
the
Bones
they
met
with
there
:
Yea
,
their
Avarice
lasht
out
to
that
degree
,
that
either
not
knowing
,
or
not
being
able
to
distinguish
the
true
Catacombes
,
they
have
gone
to
search
for
dead
Bodies
in
the
Common
Sewers
,
or
Subterranean
Vaults
,
which
were
the
Sinks
to
carry
off
the
filth
of
the
City
,
and
where
in
ancient
times
they
were
used
to
fling
the
Bodies
of
Malefactors
,
after
their
Execution
.
True
it
is
,
that
amongst
them
,
were
sometimes
found
the
Bodies
of
Martyrs
,
which
escaped
the
knowledge
of
Christians
.
The
Popes
not
having
the
power
to
distinguish
the
one
from
the
other
,
and
to
spare
themselves
a
trouble
,
which
besides
would
have
been
pure
labour
lost
,
by
the
Power
of
God
himself
,
which
they
profess
themselves
to
have
,
metamorphos'd
them
all
,
dictum
factum
,
into
Saints
.
The
Heathens
had
also
Caves
and
Vaults
,
where
they
caused
themselves
to
be
Interr'd
with
their
whole
Families
;
and
the
greatest
part
of
all
these
Bones
,
are
now
upon
the
Altars
of
the
Papists
,
under
the
name
of
Saints
,
taken
up
out
of
the
Catacombes
.
And
forasmuch
as
the
Popes
are
ignorant
of
their
Names
,
they
baptize
them
anew
,
and
give
them
a
Name
as
best
pleaseth
them
,
which
is
the
cause
,
why
there
be
found
so
many
Saints
of
the
same
Name
.
This
is
also
the
true
cause
of
so
many
Contests
and
Trials
between
the
Priests
and
the
Monks
,
who
all
pretend
in
good
time
,
to
be
the
sole
Possessors
of
the
Primitive
Saint
,
of
this
or
the
other
Name
.
These
Trials
are
to
be
determined
at
Rome
,
by
means
of
Mony
,
which
still
inflames
the
Popes
with
a
greater
Zeal
,
to
send
as
many
as
they
can
of
these
Saints
into
all
parts
,
which
one
day
or
other
will
not
fail
to
furnish
them
with
matter
for
Trials
so
gainful
to
them
;
yea
,
we
may
affirm
that
there
be
almost
as
many
Trials
at
Rome
,
about
Relicks
,
as
about
Beneficial
matters
.
Now
the
Doctrin
which
serves
to
quiet
the
Consciences
of
the
Romanists
,
from
the
checks
that
might
torment
them
,
for
having
exposed
,
and
still
daily
exposing
such
abominable
Filthinesses
upon
their
Altars
,
is
this
,
that
they
believe
,
that
what
S.
Paul
saith
,
that
the
unbelieving
Wife
,
is
sanctified
by
the
believing
Husband
,
ought
also
to
be
understood
of
their
Relicks
;
forasmuch
as
all
the
Bones
,
which
are
found
in
one
Vault
,
are
sanctified
by
their
Neighbourhood
with
those
of
one
Saint
.
Or
at
least
,
if
this
won't
do
,
they
betake
themselves
to
their
last
shift
,
which
is
this
,
That
a
good
intention
is
an
abundant
excuse
for
all
these
petty
irregularities
in
those
,
who
continue
in
the
bosom
of
the
Church
of
Rome
;
so
that
it
is
enough
according
to
them
,
to
have
a
right
intention
of
honouring
such
a
Saint
,
or
she
Saint
,
and
to
receive
with
Reverence
and
Obedience
the
Instruments
proposed
to
them
,
for
to
honour
them
.
They
have
propounded
such
like
Arguments
to
the
Protestants
of
France
,
to
persuade
them
to
go
to
Mass
.
Why
do
you
fear
,
say
they
,
to
adore
the
Host
,
as
long
as
you
direct
your
intention
to
Jesus
Christ
,
who
in
it
is
worshiped
?
For
by
this
means
it
will
be
Jesus
Christ
whom
you
shall
adore
,
and
not
the
Bread
,
supposing
it
to
be
so
:
Only
be
obedient
to
the
Church
of
Rome
,
and
your
good
intention
shall
save
you
.
And
they
have
discoursed
them
at
the
same
rate
about
Relicks
.
Now
the
use
,
that
the
Priests
and
Monks
of
the
Church
of
Rome
,
do
make
of
these
Principles
,
is
this
,
that
there
are
no
Bones
whatsoever
,
no
not
the
Bones
of
an
Ass
or
Horse
,
but
they
may
make
Relicks
of
them
;
they
need
only
break
a
piece
of
them
and
tell
you
,
that
it
is
a
Relick
of
one
of
the
Eleven
thousand
Virgins
that
suffered
Martyrdom
at
Collen
,
or
else
one
of
the
Soldiers
of
the
Theban
Legion
,
who
were
all
cut
in
pieces
at
the
passage
of
the
Alpes
,
for
refusing
to
Sacrifice
to
Mars
the
Traveller
.
They
may
shew
you
the
Rib
of
a
sucking
Pig
,
and
tell
you
it
is
a
Relick
of
one
of
the
little
Innocents
,
who
were
Massacred
at
our
Saviours
Birth
;
or
Lastly
,
tell
you
that
it
is
the
bone
of
a
Saint
taken
out
of
the
Catacombes
.
Besides
all
these
,
they
can
give
you
many
other
Categories
,
under
which
their
Relicks
are
commonly
ranked
and
Marshal'd
;
and
pray
how
can
you
contradict
them
,
as
to
what
they
alledge
?
And
as
for
them
,
Good-men
,
they
salve
their
Consciences
,
by
the
intention
they
have
,
of
procuring
Honour
to
such
a
he
or
she
Saint
,
for
whom
they
have
the
greatest
Devotion
,
or
who
suits
best
with
their
interest
.
I
was
once
in
the
Abby
of
the
Trinity
at
Vandome
in
France
,
when
they
exposed
their
Treasury
of
Relicks
:
They
shewed
us
amongst
other
things
a
Jaw-bone
,
which
the
Monks
told
us
was
that
of
S.
Magdalen
;
and
a
very
able
Physician
,
who
was
present
at
the
same
time
,
was
ready
to
maintain
to
their
Faces
,
and
would
forfeit
his
Head
,
if
he
did
not
prove
to
them
,
by
the
Texture
,
scaling
and
largeness
of
the
Bone
,
that
it
never
belong'd
to
a
human
Body
,
but
it
was
the
piece
of
the
Jaw-bone
of
some
Beast
or
other
.
But
the
Fathers
were
so
far
from
desiring
him
to
disabuse
them
in
the
case
,
that
they
presently
pop'd
up
another
Relick
,
to
put
him
by
his
displeasing
Discourse
.
This
Relick
was
that
they
call
the
Holy
Tear
,
which
is
so
famous
in
that
Country
.
The
Tradition
they
pretend
to
have
concerning
it
runs
thus
,
that
when
our
Saviour
wept
over
Lazarus
,
an
Angel
gathered
up
his
Tears
,
in
a
small
Crystal
Vial
,
and
that
having
preserved
them
a
long
time
,
he
gave
them
to
S.
Mary
Magdalen
,
who
was
then
doing
Penance
,
at
a
place
which
is
called
la
Sainte
Baume
,
near
to
Marseilles
;
that
in
process
of
time
,
this
Relick
was
carried
to
Constantinople
,
where
it
continued
during
the
Reign
of
the
Greek
Emperour
;
and
being
afterwards
fallen
,
together
with
all
the
Riches
of
that
great
City
,
into
the
hands
of
the
Turks
,
a
Turkish
Emperour
presented
it
to
Godfrey
Earl
of
Vandome
,
who
deposed
it
in
this
Abby
.
It
seems
by
this
Tradition
that
it
took
many
turns
,
before
it
came
thither
,
and
above
all
,
that
which
I
consider
is
,
that
it
hath
past
through
the
hands
of
Infidels
and
Enemies
to
the
Name
of
Christ
.
But
for
all
this
,
the
Roman
Catholicks
,
and
above
all
,
the
Monks
of
that
Abby
,
have
not
the
least
doubt
or
scruple
concerning
it
;
but
bestow
upon
it
the
Worship
of
Latria
,
even
the
same
they
give
to
Jesus
Christ
himself
.
Upon
any
extraordinary
occasion
of
great
Drought
,
or
raging
Sickness
,
they
carry
it
solemnly
through
the
City
,
and
that
with
greater
Pomp
than
they
do
their
Holy
Sacrament
.
These
Fathers
,
who
are
Reformed
Benedictins
,
told
us
,
That
now
for
so
many
Hundred
years
,
that
is
to
say
,
since
the
time
of
our
Saviour
,
the
said
Tear
had
been
preserved
so
fresh
,
as
a
Tear
that
actually
drops
from
the
Eye
.
We
viewed
this
Crystal
very
attentively
holding
it
up
against
the
Light
,
and
afterwards
took
a
review
of
it
at
the
Light
of
a
Wax-Taper
,
but
we
could
discover
nothing
of
what
they
were
pleased
to
tell
us
.
They
have
recourse
to
this
Relick
in
all
Maladies
of
the
Eyes
,
and
upon
this
account
,
it
brings
a
vast
Income
to
these
Fathers
.
Surely
People
had
need
to
be
Endowed
with
a
great
Stock
of
Simplicity
and
good
Intention
to
adore
things
,
which
even
according
to
humane
Tradition
are
so
uncertain
and
doubtful
.
We
meet
with
a
Story
in
the
Life
of
S.
Martin
,
which
makes
it
appear
,
that
this
good
Intention
,
was
not
so
generally
in
vogue
in
his
time
,
or
at
least
that
the
Bishops
did
not
favour
it
,
at
the
rate
as
those
of
the
Romish
Communion
do
at
present
.
There
was
a
Devotion
got
up
at
some
Leagues
from
Tours
,
towards
certain
Relicks
,
which
made
a
great
Noise
.
The
People
ran
from
all
parts
thither
out
of
Dovotion
,
and
they
pretended
that
great
Miracles
were
wrought
upon
the
Place
,
and
all
manner
of
Maladies
healed
.
S.
Martin
(
as
saith
the
History
of
his
Life
,
writ
by
Ribadeneira
the
Jesuit
,
)
went
himself
thither
by
way
of
Devotion
;
and
being
at
the
Place
,
he
was
seized
as
it
were
with
a
secret
Instinct
,
or
Divine
Inspiration
,
that
the
Bones
which
they
Worshiped
in
that
Place
,
were
not
the
Bones
of
Saints
.
S.
Martin
to
be
cleared
in
the
Matter
,
adjur'd
the
Bones
to
tell
him
,
whose
they
were
;
whereupon
(
adds
the
Story
)
was
heard
a
terrible
Voice
proceeding
from
the
Shrine
or
Case
wherein
the
Bones
lay
;
which
said
,
We
are
so
far
from
being
the
Bones
of
Saints
,
that
we
are
the
Bones
of
two
miserable
Criminals
,
Murtherers
and
Robbers
on
the
High-way
,
who
were
executed
at
such
a
time
publickly
for
our
Crimes
;
and
yet
of
a
long
time
have
we
been
here
worshiped
as
if
we
had
been
Gods
.
S.
Martin
having
received
this
Information
,
immediately
commanded
the
Bones
to
be
cast
out
upon
the
Lay-stall
.
Good
,
GOD
!
If
all
the
false
Relicks
,
which
at
present
are
ador'd
in
the
Church
of
Rome
,
had
Voices
,
and
could
but
speak
,
as
these
did
,
what
strange
Stories
should
we
hear
!
Some
would
say
,
We
are
the
Bones
of
Heathens
,
or
of
Malefactors
;
others
,
of
Horses
,
Asses
,
Dogs
,
&c.
And
yet
I
question
very
much
,
whether
after
all
this
,
they
would
resolve
to
quit
them
.
They
would
say
,
It
's
like
that
these
Voices
were
only
the
Illusions
and
Artifices
of
the
Devil
,
who
is
envious
at
the
Glory
that
is
bestowed
on
the
Saints
;
and
that
their
Church
being
Infallible
,
having
propos'd
these
Relicks
to
Believers
to
be
worshiped
,
She
can
neither
err
in
matter
of
Right
,
or
in
Matter
of
Fact
.
See
here
a
true
Portraicture
of
the
Spirit
of
that
Church
,
as
it
is
at
present
;
being
so
far
changed
,
I
will
not
say
from
that
of
the
Primitive
times
,
but
even
from
that
of
the
middle
Ages
,
as
nothing
more
.
But
we
are
to
take
notice
of
a
distinction
here
,
which
is
this
,
That
if
any
Relick
should
chance
to
be
introduc'd
by
any
other
way
,
but
that
of
the
Church
of
Rome
,
and
come
to
the
knowledge
of
the
Popes
,
they
would
never
suffer
it
.
Father
Mabillon
gives
us
an
Instance
of
it
in
his
Voyage
of
Italy
;
for
he
tells
us
,
That
some
Spaniards
having
Addrest
themselves
to
Pope
Urban
the
Eighth
,
to
obtain
Indulgences
upon
the
account
of
a
Saint
called
S.
Viar
;
the
Pope
being
surpriz'd
at
the
Novelty
and
singularity
of
the
Name
,
would
be
informed
upon
what
good
ground
the
Holiness
of
this
Saint
was
founded
,
to
whom
such
extraordinary
Qualities
were
attributed
in
some
places
:
For
confirmation
of
all
,
they
brought
him
an
Inscription
containing
these
Letters
S.
VIAR
.
But
the
Skilful
and
Learned
found
,
that
the
Inscription
was
made
for
a
Praefectus
Viarum
;
that
is
,
a
Person
who
had
the
care
and
inspection
of
the
High-Ways
amongst
the
Romans
.
Wherefore
the
Pope
forbad
them
any
more
to
expose
this
their
Saint
;
whereas
indeed
could
they
have
made
out
,
that
this
Relick
had
been
bestowed
upon
them
by
one
of
the
Popes
,
his
Predecessors
,
the
case
would
have
been
alter'd
;
and
we
have
all
the
reason
in
the
World
to
believe
,
that
to
maintain
the
Honour
of
the
Holy
See
,
he
would
never
have
supprest
it
as
he
did
.
The
Capucin
whom
I
had
seen
at
Rome
,
that
had
got
a
Bone
of
S.
Thomas
Aquinas
at
Fossa
Nova
,
had
already
broken
it
into
a
thousand
little
bits
,
which
he
had
wrapt
up
in
pieces
of
Paper
,
with
a
design
of
distributing
them
in
his
Journy
,
when
he
should
return
to
his
own
Country
.
The
Capucins
,
and
others
who
are
called
Mendicants
,
never
carry
any
Mony
about
them
,
and
consequently
pay
nothing
wheresoever
they
come
;
but
being
look'd
upon
as
men
full
fraught
with
Relicks
and
Agnus
Dei's
,
the
Persons
who
entertain
them
,
ask
some
of
these
to
be
bestowed
upon
them
;
or
rather
,
they
themselves
prevent
them
,
by
giving
them
some
of
these
Presents
before
they
set
any
thing
before
them
,
as
being
assured
,
that
by
this
means
they
shall
procure
better
Treatment
from
their
Hosts
.
I
have
on
a
thousand
Occasions
,
in
the
Company
of
Capucins
,
seen
them
distribute
a
thousand
Relicks
;
but
amongst
the
rest
,
I
was
once
in
the
Alpes
,
in
a
Village
called
S.
Gothard
,
at
the
foot
of
a
very
high
and
famous
Mountain
,
which
bears
the
Name
of
it
.
I
arrived
there
at
Dinner
time
,
and
being
got
into
an
Inn
,
I
perceived
two
Fathers
Capucins
,
who
were
warming
themselves
at
a
great
Fire
,
in
the
best
Chamber
of
the
House
,
whilst
their
Dinner
was
making
ready
.
The
desire
I
had
to
meet
with
Company
,
made
me
entreat
my
Hostess
to
endeavour
to
persuade
them
,
to
let
me
Dine
with
them
:
They
very
obligingly
consented
to
my
Request
;
and
I
saw
that
one
of
the
Fathers
took
the
Hostess
aside
to
a
Corner
of
the
Room
,
and
gave
her
a
Paper
very
neatly
folded
up
.
I
could
not
at
that
time
imagin
what
it
might
be
;
and
soon
after
Dinner
was
brought
up
.
After
we
had
Dined
,
the
Capucins
call'd
up
their
Hostess
,
and
ask'd
her
what
they
had
to
pay
?
Truly
(
said
the
Woman
)
as
for
your
part
good
Fathers
,
your
Reckoning
is
easily
made
;
but
for
this
Gentleman
here
,
there
is
a
Crown
to
pay
for
his
part
.
I
found
my
share
to
be
overreckon'd
,
and
that
the
Hostess
had
a
mind
to
make
up
the
Expence
of
her
Charity
towards
these
good
Fathers
out
of
my
Purse
.
In
the
mean
time
one
of
the
Capucins
told
her
very
pleasantly
,
that
they
did
not
intend
to
quit
her
at
so
Cheap
a
Rate
,
seeing
they
had
bestowed
upon
her
the
most
precious
Piece
in
all
their
Treasury
;
but
that
such
a
Day
,
the
next
Week
,
they
were
to
pass
by
that
way
again
,
and
that
they
hoped
she
would
well
weigh
and
consider
the
great
worth
of
the
Present
they
had
bestowed
upon
her
:
Which
was
as
much
as
to
say
,
That
they
expected
to
be
once
more
plentifully
Treated
by
her
,
and
that
accordingly
she
would
think
of
providing
some
good
thing
for
them
against
that
Day
.
They
began
afterwards
,
as
if
they
had
a
mind
to
insult
over
me
,
for
that
it
had
cost
me
so
much
,
tho'
I
far'd
no
better
than
they
,
and
that
as
for
them
a
small
Devotional
Present
had
doubly
satisfied
their
Hostess
,
without
paying
any
thing
.
I
demanded
of
them
,
what
kind
of
Present
it
was
?
They
told
me
it
was
a
Relick
,
but
would
not
specifie
it
particularly
.
This
put
me
upon
making
a
pretext
to
go
down
,
to
know
of
the
Hostess
what
it
might
be
.
As
soon
as
I
came
down
,
I
sound
her
very
devoutly
presenting
the
Relick
to
her
Domesticks
in
the
Kitchin
,
for
them
to
kiss
it
.
It
was
a
Tooth
forsooth
of
an
old
Box-Comb
;
she
shewed
it
me
,
with
the
Paper
in
which
it
was
wrapt
,
whereon
was
writ
with
great
Letters
,
A
Holy
Tooth
of
the
Comb
,
wherewith
S.
Martha
Combed
her
Head
at
Marseilles
.
I
viewed
it
very
attentively
,
and
as
I
was
going
to
wipe
off
with
the
end
of
my
Handkerchief
,
some
filth
that
was
upon
it
,
that
I
might
with
the
less
aversion
kiss
it
;
not
that
I
believ'd
the
Relick
,
but
to
the
end
I
might
not
give
any
offence
to
others
(
for
at
that
time
I
was
a
good
Roman
Catholick
)
the
Hostess
would
not
let
me
,
and
in
a
kind
of
Passion
told
me
,
That
I
was
going
about
to
take
away
the
best
part
of
the
Relick
,
which
was
the
Sweat
of
the
Saint
.
I
restor'd
the
gay
Relick
to
my
Hostess
,
and
return'd
to
my
Capucins
.
I
told
them
,
I
came
from
having
taken
a
view
of
the
Holy
Tooth
of
the
Comb
of
S.
Martha
,
wherewith
they
had
presented
the
Woman
of
the
House
,
as
a
Recompence
for
her
Treating
of
them
.
I
easily
perceiv'd
,
that
this
Complement
did
not
please
them
at
all
;
for
having
entreated
them
to
tell
me
,
how
they
came
to
light
upon
so
precious
a
Treasure
;
they
Answer'd
very
fiercly
,
That
it
was
not
their
business
to
give
me
an
account
of
it
.
Whereupon
I
also
left
them
,
without
using
much
Ceremony
,
in
order
to
prosecute
my
Journy
.
Many
English
Roman
Catholicks
,
cannot
endure
to
hear
,
that
they
bestow
their
Adorations
upon
things
that
are
so
very
vile
and
contemptible
;
but
it
is
only
by
reason
of
their
Ignorance
of
what
passeth
in
those
Countries
where
Popery
is
rampant
;
for
there
may
be
seen
things
yet
far
more
ridiculous
,
such
as
the
Lanthorn
of
Judas
;
the
Dice
wherewith
the
Souldiers
Cast
Lots
,
which
of
them
should
have
Christ's
Garment
;
a
Shoe
of
St.
Joseph
;
Hair
,
Paring
of
Nails
,
and
all
manner
of
Excrements
of
their
Saints
and
Saintesses
.
The
Treasuries
of
their
Churches
are
top
fill'd
with
these
kind
of
precious
Pelicks
,
and
the
Protestant
Travellers
,
may
make
themselves
very
merry
in
Italy
,
if
they
will
give
themselves
the
leisure
to
go
and
see
the
Treasures
which
are
kept
in
their
Churches
,
and
more
especially
in
the
Country
,
where
the
Cupucins
,
and
other
Mendicants
,
take
care
to
leave
great
store
of
them
.
At
least
they
may
be
sure
to
find
there
,
those
Implements
the
Papists
call
Agnus
Dei
,
and
almost
in
every
Parish
,
one
of
S.
Margarets
Girdles
.
Their
Agnus
Dei's
are
pieces
of
white
Wax
,
upon
which
is
imprinted
the
Figure
of
a
little
Lamb
,
carrying
a
Cross
upon
his
Shoulder
.
The
Popes
bless
them
in
the
Holy-Week
at
Rome
with
abundance
of
Ceremony
,
in
memory
of
the
words
which
S.
John
Baptist
said
of
our
Saviour
,
Behold
the
Lamb
of
God
which
takes
away
the
Sins
of
the
World
.
They
believe
therefore
,
conformably
to
this
,
that
these
Agnus
Dei's
do
forgive
Sins
;
at
least
,
those
that
are
not
very
heinous
ones
indeed
;
and
they
almost
pay
as
great
respect
to
them
,
as
they
do
to
the
Host
it self
:
They
carry
them
in
Procession
,
they
kneel
before
them
,
they
pray
to
them
;
Secular
persons
may
not
touch
them
with
their
Fingers
,
they
must
be
Priests
,
or
Monks
,
or
Nuns
,
to
whom
the
Bishops
give
this
permission
and
priviledge
.
The
Nuns
make
it
a
great
part
of
their
employment
to
make
Enclosures
of
Silk
for
them
,
very
neatly
wrought
with
a
Needle
into
all
manner
of
Figures
,
and
then
they
bestow
them
upon
such
Seculars
as
Present
them
highest
,
for
the
Sanctification
of
their
Souls
.
And
besides
the
Remission
of
Sins
,
they
are
over
and
above
very
good
to
preserve
a
Roman
Catholick
from
all
the
evil
Accidents
of
this
Life
.
As
to
what
concerns
the
Girdle
of
S.
Margaret
,
we
are
to
know
,
that
according
to
the
Tradition
of
the
Papists
,
a
great
Dragon
having
offer'd
to
devour
this
Saint
,
she
whipt
off
her
Girdle
,
and
having
put
it
about
his
Body
,
he
immediately
became
as
gentle
as
a
Lamb
,
and
did
her
no
hurt
at
all
.
The
Priests
of
the
Church
of
Rome
hereupon
believ'd
,
That
this
Girdle
which
had
tam'd
the
Dragon
,
which
they
pretend
was
the
Devil
himself
,
might
as
well
be
of
efficacy
to
tame
Women
,
or
rather
the
Pains
they
endure
in
Child-Bed
.
Wherefore
almost
all
of
them
have
pieces
of
it
in
their
Churches
,
and
some
of
them
pretend
to
have
the
whole
Girdle
.
Insomuch
,
that
if
all
the
parts
of
it
were
joyn'd
together
,
they
would
without
doubt
make
a
Girdle
that
would
reach
the
length
of
the
Strand
,
or
of
Cheapside
in
the
City
of
London
.
They
are
the
Priests
and
Monks
themselves
that
carry
it
to
Women
Great
with
Child
:
'T
is
they
themselves
put
it
about
their
Bodies
,
repeating
certain
Supplications
and
Prayers
;
and
whilst
they
are
performing
this
Function
,
all
the
Company
must
withdraw
out
of
the
Room
.
If
the
Woman
chance
to
be
Delivered
before
the
Girdle
comes
,
there
's
no
hurt
done
,
for
her
Deliverance
in
this
case
is
attributed
to
the
Vow
she
has
made
to
the
Girdle
;
but
if
she
happens
to
die
,
then
it
is
,
because
she
was
too
backward
and
negligent
in
sending
for
it
;
and
if
it
happens
as
sometimes
it
does
,
that
she
dies
between
the
Hands
of
the
Priests
,
having
the
Girdle
actually
about
her
;
in
this
case
the
Priests
very
devoutly
sneak
away
with
their
Girdle
,
and
lay
it
up
again
in
their
Chapel
,
without
saying
any
thing
but
this
,
that
there
is
no
obviating
the
orders
and
course
of
Providence
.
The
Priests
have
brought
things
to
that
pass
in
the
Church
of
Rome
,
that
nothing
can
be
done
without
them
;
they
must
be
present
every
where
with
their
Relicks
,
their
Holy
Oils
,
and
their
Holy
Water
.
Their
Benediction
of
the
Marriage-Bed
,
is
a
Ceremony
that
deserves
our
speaking
a
word
or
two
of
it
.
The
Priests
go
in
the
Evening
to
Bless
the
Bed
of
the
Married
Couple
,
before
they
Bed
together
,
in
the
same
manner
as
God
blessed
all
Living
Creatures
,
after
their
Creation
,
giving
them
the
virtue
of
Increasing
and
Multiplying
.
After
that
they
have
bestowed
their
Holy
Water
,
they
have
good
Wine
presented
them
to
drink
,
and
they
help
to
put
the
Bridegroom
and
Bride
to
Bed
.
What
think
you
,
Sir
;
Are
not
these
very
modest
and
becoming
Occupations
for
Men
that
profess
Chastity
?
I
have
made
mention
of
all
these
Benedictions
,
upon
occasion
of
that
of
the
Eggs
at
Easter
,
which
some
Ignorant
Papists
,
and
little
vers'd
in
their
Ceremonies
had
denied
;
and
if
any
should
be
found
to
deny
any
of
these
here
mentioned
,
we
are
ready
to
shew
'em
them
in
the
Roman
Ritual
.
I
have
also
made
mention
of
some
Relicks
upon
occasion
of
that
of
S.
Thomas
Aquinas
,
which
the
Monks
of
Fossa
Nova
pretend
to
have
in
their
Abby
.
I
shall
now
continue
my
Journy
towards
Terracinne
,
where
I
arrived
very
late
;
and
parting
thence
again
betimes
in
the
Morning
,
I
had
no
leisure
to
examine
any
thing
there
about
Religious
Matters
.
Only
they
gave
me
a
sad
Relation
in
my
Inn
,
of
a
terrible
Desolation
caused
by
a
furious
Tempest
about
five
Days
before
,
all
along
the
Sea-Coast
from
Terracinne
to
Naples
,
in
which
14
Ships
had
been
dash'd
against
the
Rocks
,
or
Shipwreck'd
on
the
Sands
in
several
places
.
I
had
heard
them
speak
of
it
at
Rome
Three
days
before
I
came
away
from
thence
,
but
was
not
then
inform'd
of
all
the
Particulars
of
it
.
The
only
thing
I
took
notice
of
in
the
Account
they
gave
me
,
suiting
to
my
present
Subject
,
was
,
that
amongst
the
rest
there
was
one
Vessel
lost
,
which
had
been
but
lately
Blessed
,
in
order
to
make
it
Tempest-proof
.
They
told
me
also
,
That
there
was
a
Priest
in
that
same
Vessel
,
who
was
put
into
the
Inquisition
for
having
burnt
his
Crucifix
,
after
that
it
had
happily
been
the
Instrument
of
saving
his
life
.
This
Priest
had
a
design
of
Travelling
into
Foreign
Countries
,
and
had
lighted
upon
a
very
good
Invention
for
to
save
his
Life
,
in
case
of
Danger
.
He
had
caused
to
be
made
for
him
a
great
Cross
of
Wood
,
which
was
hollow
within
,
but
joyn'd
very
light
and
close
on
all
side
,
like
unto
those
the
Penitents
carry
upon
their
Shoulders
in
the
Holy
Week
;
and
differ'd
only
in
this
,
that
it
had
the
Image
of
our
Saviour
fastned
to
it
.
This
Cross
was
thus
contriv'd
by
him
,
that
it
might
be
a
proper
means
for
him
,
in
case
he
should
be
Cast-away
at
Sea
,
to
escape
upon
it
;
and
indeed
,
both
the
Shipwreck
and
his
Escape
,
by
means
of
the
Cross
,
hapned
according
to
the
foresight
he
seem'd
to
have
had
of
it
.
There
arose
a
violent
Tempest
,
the
first
Night
the
Vessel
put
to
Sea
;
so
that
after
having
been
extreamly
tost
and
beaten
by
the
Waves
,
it
sprung
a
Leak
,
and
let
in
Water
on
every
side
.
All
those
that
were
in
her
,
perished
,
except
only
some
Sea-men
,
and
our
Priest
,
who
after
that
he
had
made
use
of
his
great
Crucifix
,
to
exhort
those
who
were
ready
to
be
drowned
,
to
die
well
,
committed
himself
to
the
Sea
with
it
,
and
by
this
means
was
driven
by
the
Waves
to
the
Shoar
;
being
thus
escaped
,
he
had
courage
enough
to
take
his
Cross
out
of
the
Water
along
with
him
;
and
soon
after
met
with
the
Sea-men
,
that
had
sav'd
themselves
also
,
who
had
made
a
great
Fire
on
the
Shoar
to
dry
themselves
,
and
pass
the
rest
of
the
Night
,
into
which
the
Priest
cast
his
great
Crucifix
,
and
would
not
suffer
the
Company
to
save
it
from
burning
;
but
the
poor
Sea-men
,
who
were
not
accustomed
with
such
Sights
,
were
struck
with
Horror
;
they
seized
the
Priest
,
they
manacled
him
,
and
drag'd
him
the
next
Morning
to
the
Inquisition
;
and
from
so
black
a
Crime
,
as
this
Action
of
his
seem'd
to
be
,
inferr'd
,
That
he
was
a
Sorcerer
,
and
had
raised
the
Tempest
.
Nevertheless
,
I
was
told
,
That
he
defended
himself
very
well
;
and
that
in
all
likelyhood
the
Inquisition
would
release
him
,
because
he
pleaded
,
That
what
he
had
done
,
was
in
conformity
to
the
Practice
of
the
Church
of
Rome
,
with
respect
to
Holy
things
,
that
are
in
danger
of
being
profaned
,
which
is
to
burn
them
:
In
like
manner
he
alledg'd
,
That
not
knowing
how
to
dispose
of
his
great
Crucifix
,
and
being
afraid
lest
it
might
be
profaned
,
he
had
imitated
the
Custom
of
the
Church
in
this
Point
.
This
puts
me
in
mind
of
many
sad
Accidents
,
which
daily
happen
to
the
Holy
things
of
Papists
,
and
especially
to
that
which
is
the
chiefest
Object
of
their
Devotions
,
viz.
the
Holy
Host
,
or
their
Sacrament
.
I
take
it
for
a
thing
that
is
sure
and
certain
,
that
there
are
very
few
days
in
a
year
,
when
in
some
part
of
the
World
or
other
,
they
are
not
fain
to
burn
it
,
or
to
put
it
into
a
filthy
stinking
Hole
,
to
which
notwithstanding
they
give
the
fair
Title
of
a
Sacrarium
,
or
Sanctuary
,
which
is
(
as
it
were
)
the
Dunghil
,
where
they
cast
forth
that
which
they
believe
to
be
the
true
Body
of
Jesus
Christ
,
that
the
same
may
there
return
to
Corruption
.
I
my self
have
found
,
upon
two
several
Occasions
,
the
Hosts
which
are
kept
in
the
Ciboire
,
in
very
bad
order
:
The
first
was
near
Orvieto
,
in
a
Country
Parish
,
where
the
Ciboire
being
not
close
shut
,
and
the
Tabernacle
or
Cupboard
of
the
Sacrarium
not
being
close
joyned
,
the
Pismires
had
made
bold
to
visit
the
Holy
Sacrament
,
and
finding
the
Hosts
to
their
Tooth
,
had
eaten
some
part
of
them
,
and
were
dragging
the
rest
in
little
pieces
to
their
Ant-hills
.
I
acquainted
the
Curate
(
after
I
had
said
Mass
)
with
this
disorder
,
who
was
much
troubled
at
it
;
for
it
was
occasion'd
by
his
Negligence
,
who
had
forgot
to
shut
the
Ciborium
.
He
entreated
me
more
earnestly
,
than
he
would
have
done
God
,
not
to
speak
a
word
of
it
to
any
Body
;
because
,
if
it
should
come
to
the
Ears
of
the
Grand
Vicar
of
Orvietto
,
who
was
already
his
Enemy
,
he
would
have
been
undone
.
We
therefore
both
of
us
endeavoured
to
remedy
it
as
well
as
possibly
we
could
;
and
indeed
the
Bishop
himself
,
had
he
been
there
,
could
have
done
no
more
than
we
did
.
To
prevent
all
manner
of
Scandal
,
we
staid
till
all
the
People
were
gone
out
of
Church
,
and
traced
the
Pismires
to
their
Hole
,
which
went
under-ground
;
and
pursuing
it
,
we
found
it
to
lead
to
a
Cossin
,
wherein
there
was
a
Body
that
was
half
Rotten
,
which
cast
forth
a
most
dreadful
stink
and
infection
.
Forasmuch
therefore
,
as
it
was
impossible
for
us
to
search
any
further
,
we
filled
the
Hole
of
the
Ants
with
Straw
and
Wood
,
and
set
fire
to
it
,
in
order
to
consume
the
Host
,
the
Ants
,
and
all
that
was
in
it
;
and
there
is
no
doubt
but
this
succeeded
according
to
our
desire
.
We
met
with
many
of
these
little
Animals
,
who
being
laden
with
their
Sacrilegious
Prey
,
ran
up
and
down
the
Church
,
which
we
pick'd
up
,
and
burnt
them
in
a
Chasing-Dish
,
as
many
as
we
could
meet
with
,
and
after
that
we
had
well
Swept
the
Church
,
we
cast
all
the
Sweepings
into
the
Fire
,
and
consumed
them
.
This
was
indeed
as
much
as
could
be
done
.
But
alas
!
there
were
several
other
things
,
which
it
was
impossible
for
us
to
remedy
;
for
seeing
that
in
all
probability
the
Ants
had
been
long
a
labouring
at
the
transporting
of
these
Hosts
,
the
Country
People
,
who
all
this
while
came
to
Mass
,
had
without
doubt
crushed
many
of
them
with
their
Feet
,
and
had
carried
away
with
them
pieces
of
the
Host
,
sticking
to
the
dirt
of
their
Shoes
:
Yea
,
we
our selves
,
who
had
taken
so
great
pains
to
remedy
this
Mischance
,
when
we
viewed
the
Soles
of
our
Shoes
,
found
several
Particles
sticking
to
them
.
Now
,
according
to
the
Doctrin
of
the
Papists
,
the
Body
of
Jesus
Christ
is
whole
and
entire
in
the
least
Particle
,
as
well
as
in
the
greatest
,
and
consequently
we
may
imagin
,
how
great
this
Profanation
was
.
I
have
read
something
of
a
Book
Printed
in
Flanders
,
and
made
by
a
Jesuit
,
where
treating
of
the
Eucharist
,
he
takes
upon
him
to
confound
the
Protestants
,
by
the
Examples
he
alledgeth
of
Beasts
,
who
have
paid
their
Adorations
to
the
Sacrament
.
Amongst
other
things
we
read
there
,
That
Ants
and
Bees
,
having
by
chance
met
with
Consecrated
Hosts
,
which
some
Hereticks
had
thrown
away
in
the
Fields
,
they
had
with
a
great
deal
of
Reverence
gathered
them
up
,
and
carried
them
to
their
Hills
and
Hives
,
and
having
divided
themselves
into
Quires
,
they
by
turns
chanted
musically
,
and
sang
forth
the
Praises
of
God
,
until
the
Priests
being
drawn
that
way
by
their
melodious
harmony
,
came
and
fetch'd
away
their
Hosts
.
What
Experiences
of
this
kind
the
good
Father
Jesuit
may
have
had
,
I
know
not
;
but
for
the
good
Curate
and
my self
,
I
am
sure
we
met
with
no
Musick
.
The
second
place
where
I
found
the
Consecrated
Hosts
much
abused
,
was
in
a
Little
Church
near
to
Ancona
,
in
a
very
moist
place
.
I
found
the
Ciborium
full
of
Wafers
;
those
that
lay
uppermost
stuck
to
one
another
,
and
those
at
the
bottom
were
turn'd
into
a
kind
of
Glue
or
Jelly
:
And
forasmuch
as
it
was
evident
,
that
some
of
them
were
wholly
spoiled
,
and
the
rest
in
a
fair
way
to
be
so
too
,
after
that
Mass
was
ended
I
cast
them
all
into
the
Sacrarium
,
which
is
a
Hole
made
in
the
Wall
express
for
this
purpose
,
and
poured
upon
them
great
quantity
of
Holy-Water
,
to
make
them
sink
to
the
bottom
,
and
to
cleanse
the
Orifice
of
the
Sacrarium
.
This
was
at
that
time
all
the
Ceremony
I
used
to
bury
that
,
which
I
then
believed
to
be
the
Body
of
our
Lord
.
Others
have
found
the
Hosts
full
of
Worms
;
and
in
other
places
,
the
Rats
have
eat
them
up
whole
.
The
Divines
at
Rome
admit
,
for
the
most
part
,
as
many
Miracles
in
these
kind
of
Corruptions
,
as
they
do
in
Transubstantiation
:
For
after
the
same
manner
(
say
they
)
as
at
the
Consecration
,
the
Substance
of
the
Bread
is
transubstantiated
into
that
of
the
Body
,
and
that
the
Accidents
of
Bread
and
Wine
are
supported
by
the
Divine
Power
without
a
Subject
;
so
in
the
next
moment
to
Corruption
(
say
they
)
the
Body
and
Blood
of
Jesus
Christ
cease
to
be
in
the
Host
,
and
in
the
Chalice
;
and
that
God
,
by
his
Omnipotence
,
creates
in
it
another
Substance
,
which
becomes
the
Subject
of
Corruption
.
I
have
been
an
Eye-witness
of
many
other
considerable
Accidents
that
have
hapned
to
their
Holy
Sacrament
.
It
frequently
comes
to
pass
,
that
Priests
(
whilst
they
are
saying
Mass
)
let
some
of
the
Consecrated
Wafers
fall
down
to
the
ground
,
and
tread
upon
them
without
thinking
of
it
.
Others
spill
the
Consecrated
Cup
upon
the
Altar
;
so
that
the
Precious
Blood
of
our
Lord
runs
down
on
all
sides
,
and
is
spilt
upon
the
Ground
,
amongst
the
Filth
and
Spittings
of
the
People
.
Sometimes
Priests
have
been
taken
with
a
Vomiting
,
immediately
after
Communion
.
A
Priest
at
Venice
,
as
he
was
lifting
up
the
Calice
,
for
the
People
to
worship
it
,
spilt
it
all
upon
his
Head
and
Sacerdotal
Habit
,
which
was
all
stain'd
with
it
.
These
are
some
of
those
great
Accidents
that
happen
to
the
Papists
,
with
respect
to
their
Sacrament
,
and
which
put
them
to
extream
trouble
and
concern
for
the
remedying
of
them
.
The
best
way
they
have
,
●is
to
wipe
it
up
with
Tow
and
Linnen
Cloths
,
which
are
afterwards
cast
into
the
Fire
and
burnt
,
to
wash
the
Vestments
into
which
it
is
soaked
in
seven
several
Waters
,
and
to
scrape
the
Stones
and
the
Wood
upon
which
any
of
it
is
fallen
;
there
be
some
Priests
,
who
out
of
Devotion
lick
them
first
of
all
,
clean
with
their
Tongues
.
True
it
is
,
that
,
according
to
the
Faith
of
the
Papists
,
if
it
is
the
true
Body
and
Blood
of
our
Lord
Jesus
Christ
,
they
cannot
be
too
careful
in
endeavouring
to
gather
up
so
great
a
Treasure
;
but
in
good
earnest
,
can
any
Man
believe
,
that
it
is
consistent
with
the
Wisdom
of
God
,
to
have
plac'd
the
Body
and
Blood
of
his
Son
,
under
those
accidents
that
are
subject
to
a
thousand
Casualties
and
Profanations
,
and
this
after
his
having
glorified
it
in
Heaven
,
and
seated
it
at
his
right
Hand
?
They
shew
us
a
frightful
thing
in
Germany
,
at
a
place
called
Maladurne
,
which
is
a
Corporal
,
or
a
kind
of
Tablecloth
of
Arras
,
whereupon
the
Host
and
Calice
are
placed
,
when
Mass
is
said
,
upon
which
there
is
Imprinted
the
Figure
as
it
were
of
the
body
of
a
Tree
,
divided
into
Seven
or
Nine
Branches
;
at
the
end
of
each
Bow
,
is
a
Head
like
to
those
,
they
make
of
our
Saviour
Crowned
with
Thorns
,
upon
the
Napkin
or
Handkerchif
of
Veronica
:
The
whole
is
very
ill
Drawn
,
and
all
the
stroaks
and
Lineaments
of
the
Heads
are
very
bungling
,
neither
are
all
the
Heads
equally
great
,
or
proportionable
to
one
another
.
But
for
all
that
,
the
Tradition
is
,
that
the
Curate
of
that
place
,
as
he
was
one
day
Celebrating
Mass
,
spilt
the
Consecrated
Calice
,
and
that
the
Blessed
Blood
of
our
Saviour
falling
upon
the
Corporal
,
did
Form
all
these
Heads
,
which
therefore
they
pretend
to
be
Miraculous
.
This
is
one
of
the
great
Pilgrimages
of
the
Germans
,
and
you
shall
scarce
meet
with
any
Inhabitants
of
the
Country
towards
the
Upper
-
Rhine
,
who
have
not
the
Representation
of
this
Miracle
hanging
in
their
Chambers
,
at
the
bottom
of
which
are
these
words
,
Christi
Sanguis
Maladurni
in
Corporale
est
.
But
we
are
not
to
believe
that
God
works
Miracles
without
any
Reason
,
or
without
some
Order
,
which
may
discover
that
such
Operations
proceed
from
his
Hands
:
But
what
do
we
meet
with
in
this
Figure
,
that
bears
this
Character
?
Would
God
,
think
we
,
demonstrate
to
us
,
that
the
Blood
of
his
Son
Jesus
Christ
is
really
present
in
the
Sacrament
after
the
Consecration
,
by
representing
an
hideous
Picture
to
us
of
several
Heads
,
that
are
extreamly
ill
made
,
and
are
not
like
one
another
?
Or
would
he
by
this
means
intimate
to
us
,
that
Jesus
Christ
is
a
Monster
,
with
many
Heads
?
This
cannot
be
affirmed
without
the
greatest
Impiety
.
For
my
part
,
I
am
well
assured
,
that
no
reason
can
be
excogitated
,
that
can
either
far
or
near
give
us
to
understand
,
the
design
of
this
Figure
.
The
Devil
also
is
too
cunning
and
subtil
,
to
have
had
any
hand
in
it
;
for
had
it
been
his
doing
,
he
would
rather
have
made
the
Figure
of
some
little
pretty
Child
,
such
as
was
that
,
which
they
say
appeared
in
an
Host
,
in
the
time
of
S.
Lewis
,
King
of
France
.
It
remains
therefore
,
that
we
attribute
this
Artifice
,
to
the
good
Curate
,
who
Celebrated
Mass
,
and
who
was
willing
at
once
,
to
draw
the
Devotion
and
the
Mony
of
People
to
his
Church
.
A
Jew
being
come
to
vend
some
Commodities
at
Mentz
,
in
the
House
where
I
was
Boarded
,
having
seen
one
of
these
Images
hanging
in
the
Stove
,
demanded
what
it
was
?
Whereupon
I
immediately
opened
the
Garden
Door
,
and
left
him
,
leaving
the
Woman
of
the
House
to
answer
him
;
for
as
for
my
part
,
I
knew
not
what
to
say
to
him
.
The
Germans
have
not
many
Devotions
in
their
Country
,
but
those
which
they
have
are
very
gross
ones
;
they
dress
their
Saints
of
both
Sexes
,
in
such
Antick
Habits
,
that
one
cannot
forbear
Laughing
in
seeing
them
.
In
most
of
their
Churches
,
they
have
Crosses
of
a
Prodigious
bigness
,
and
they
put
upon
the
Head
of
the
Figure
,
that
represents
our
Saviour
,
great
ugly
Periwigs
made
of
the
grosser
part
of
Hair
,
and
great
Beards
of
Hemp.
Forasmuch
as
I
have
made
mention
of
the
Figure
of
Maladurne
,
I
have
a
desire
to
give
you
here
a
description
of
some
parts
of
a
Pilgrimage
,
undertaken
to
this
Image
,
where
I
was
present
my self
upon
occasion
,
four
years
ago
.
I
was
Travelling
from
Mentz
to
Francfort
about
some
business
;
the
most
commodious
way
to
go
thither
is
by
Boat
,
which
sets
out
from
Mentz
every
Morning
at
seven
a
Clock
.
By
ill
luck
,
or
rather
good
luck
,
(
because
this
stop
procured
me
very
diverting
Company
,
)
I
came
too
late
by
half
an
hour
,
and
the
ordinary
Boat
was
already
got
out
of
sight
;
but
I
found
another
there
in
the
Haven
,
which
was
ready
to
set
Sail
,
to
go
up
the
Main
to
Francfort
.
This
was
a
great
long
Boat
or
Vessel
,
which
could
contain
two
hundred
Persons
,
and
it
was
well
nigh
fill'd
with
Persons
of
both
Sexes
,
who
went
a
Pilgrimaging
to
Maladurne
.
As
soon
as
I
was
entred
the
Boat
,
they
gave
me
a
very
good
Place
,
perceiving
me
to
be
a
Clergy-man
;
only
I
was
obliged
to
be
silent
for
the
space
of
near
two
hours
,
because
I
came
just
at
the
time
of
their
Meditation
,
which
lasted
an
hour
,
and
which
was
followed
by
many
Prayers
,
and
Ora
pro
nobis
,
which
lasted
another
hour
.
Afterwards
the
Father
Director
of
the
Pilgrimage
,
who
was
a
Father
Capucin
,
having
rung
a
little
Bell
,
gave
them
leave
to
go
to
break
their
Fast
,
and
silence
together
.
Here
it
was
that
all
our
Germans
,
Men
and
Women
,
began
to
rummage
their
Bags
for
Provision
;
some
produced
Legs
and
Shoulders
of
Mutton
ready
Roasted
,
others
Gammons
of
Mentz
,
and
Pies
,
and
a
hundred
other
cold
Meats
,
such
as
were
commodious
upon
such
an
occasion
,
not
forgetting
their
great
Pitchers
and
Bottels
of
Wine
,
and
they
strenuously
applied
themselves
to
Eating
and
Drinking
,
after
such
a
manner
,
as
was
able
to
procure
an
Appetite
to
the
most
difficult
and
distasted
Spectators
.
Indeed
there
were
some
amongst
them
,
upon
whom
it
was
not
good
to
cast
ones
Eyes
,
because
their
Viands
were
so
sluttishly
wrapt
up
,
and
they
thumb'd
and
devour'd
it
in
so
slovenly
and
beastly
a
manner
,
that
it
was
enough
to
turn
ones
Stomack
to
see
them
.
All
the
Meat
that
was
in
the
Boat
,
was
not
common
to
all
the
Company
,
but
they
Eat
in
Troops
or
Knots
,
according
as
aforehand
they
had
associated
themselves
together
,
of
what
they
had
brought
along
with
them
,
so
that
some
of
them
fared
much
better
than
others
.
However
they
exprest
a
great
deal
of
respect
to
the
Father
Director
of
the
Pilgrimage
,
and
his
Companion
,
by
sending
them
of
the
best
they
had
upon
their
Tables
.
The
Father
had
the
Civility
to
invite
me
to
come
and
Eat
with
him
;
but
having
very
well
breakfasted
at
my
Lodging
,
before
I
came
away
,
I
returned
him
my
Thanks
,
without
accepting
of
his
kindness
.
Nevertheless
,
they
were
so
importunate
with
me
on
every
side
,
that
I
was
forced
to
drink
with
them
;
for
in
Germany
,
they
account
it
a
great
Crime
for
a
Man
to
refuse
a
Health
;
and
on
such
occasions
as
these
,
Men
are
forc'd
to
incommodate
themselves
,
how
unwilling
soever
they
may
be
.
Their
Breakfast
lasted
much
longer
than
their
Meditation
;
however
at
last
they
were
fain
to
make
an
end
of
it
,
at
the
Fathers
Ringing
of
his
Bell
:
After
which
having
impos'd
Silence
,
as
well
as
he
could
,
he
began
a
kind
of
Sermon
,
wherein
he
discoursed
of
the
great
and
many
Spiritual
advantages
we
receive
by
going
on
Pilgrimage
,
and
more
especially
by
that
of
Maladurne
.
Above
all
,
he
insisted
upon
the
Relation
of
a
long
track
of
Miracles
that
had
been
wrought
in
that
place
,
and
which
were
very
Divertizing
.
Sermon
being
ended
,
the
Father
Capucin
put
all
that
were
in
the
Boat
upon
making
a
Confession
of
their
Faith
,
and
he
began
with
his
Companion
,
asking
him
aloud
,
Do
you
hold
in
Heart
and
Mouth
,
the
Catholick
,
Apostolick
and
Roman
Faith
?
The
Brother
answered
,
I
do
so
by
the
Grace
of
God
:
The
Brother
put
the
same
question
to
his
Neighbour
,
Do
you
hold
with
Heart
and
Mouth
the
Faith
?
&c.
And
he
again
made
the
same
Answer
,
and
so
the
same
Question
and
Answer
run
through
the
whole
Boat
from
one
to
the
other
,
not
excepting
the
Boat-men
themselves
.
They
told
me
that
the
reason
of
their
taking
this
Precaution
was
,
to
find
whether
there
were
any
Hereticks
in
the
Boat
,
and
if
they
had
found
any
,
they
would
have
forc'd
them
to
leave
the
Boat
,
because
they
were
apt
to
mock
at
their
Sacred
Mysteries
and
Holy
Practices
of
Pilgrimaging
.
This
Confession
being
ended
,
and
all
the
Company
having
been
found
good
Catholicks
,
the
Father
received
the
Vows
of
a
Troop
of
Pilgrims
,
which
were
come
from
Hockum
that
Morning
,
and
joyn'd
themselves
to
the
rest
of
the
Company
in
the
Boat
.
He
made
them
all
to
kneel
before
him
,
and
made
them
say
after
him
with
a
lowd
and
audible
Voice
these
words
,
I
N.
do
vow
to
go
to
the
holy
Relick
of
Maladurne
,
and
during
the
whole
Journy
,
as
well
going
as
coming
,
to
be
Obedient
to
the
Reverend
Father
Blasius
,
Director
of
the
Pilgrimage
.
This
done
,
the
Father
Blasius
,
(
for
that
was
the
Capucin's
Name
,
)
gave
them
his
Benediction
,
and
embraced
them
one
after
another
,
and
afterwards
sent
them
to
embrace
the
rest
of
their
Companions
.
I
took
notice
that
the
Father
exprest
a
great
deal
of
Civility
to
these
last
come
Pilgrims
,
and
plac'd
them
near
to
himself
,
on
his
Right
Hand
.
Now
it
is
t●
be
noted
,
that
Hockum
,
whence
these
Men
came
,
is
the
place
where
the
very
best
Rhenish
Wine
grows
,
and
whereof
they
had
brought
along
with
them
,
a
very
plentiful
Provision
.
These
therefore
with
a
great
deal
of
reason
were
placed
at
the
Right
,
and
the
Pilgrims
of
Bacrack
,
who
had
possest
that
Place
till
then
,
were
fain
to
pass
over
to
the
Left
.
The
Father
having
Commanded
the
whole
Company
to
kneel
down
,
pull'd
out
of
his
Sleeve
a
little
Image
or
Figure
of
the
Miracle
of
Maladurne
,
and
having
himself
first
Kissed
all
the
Heads
represented
on
it
,
he
delivered
it
over
from
Hand
to
Hand
,
that
every
one
might
do
the
same
;
which
done
,
he
enjoyned
the
saying
of
seven
Paternosters
,
in
Honour
to
every
one
of
the
Heads
.
Whilst
all
these
Ceremonies
,
Prayers
and
Adorations
were
performing
,
the
Boat
Arrived
at
Hochst
,
which
is
a
small
City
,
belonging
to
the
Elector
of
Mentz
,
and
where
they
make
an
Hours
halt
to
Eat
their
Dinners
.
There
be
very
good
Inns
in
this
Place
,
and
many
stept
out
of
the
Boat
,
either
to
Dine
there
,
or
to
buy
more
Provisions
;
but
the
greatest
part
,
remain'd
in
the
Boat
and
Din'd
there
.
The
Father
Capucin
was
so
very
importunate
with
me
,
that
he
oblig'd
me
to
stay
with
him
.
These
kind
of
Boats
are
so
large
and
long
,
that
always
at
one
end
of
them
,
they
have
a
very
large
Kitchin
,
where
they
Boil
and
Roste
whatsoever
the
Company
desires
.
The
Kitchin
hapned
to
be
very
well
furnisht
that
day
,
and
after
that
the
Capucin
had
craved
a
Blessing
,
we
sat
down
to
Dinner
.
The
heat
and
fumes
of
the
Meat
and
Pottage
,
had
so
extreamly
heated
the
Boat
,
that
one
could
scarcely
fetch
ones
Breath
in
it
,
and
caused
a
very
unpleasant
scent
,
for
these
Boats
are
all
covered
with
Boards
,
like
Houses
,
and
they
can
let
in
no
Air
to
them
,
but
only
by
the
sides
,
and
by
a
Board
on
the
top
of
the
Boat
,
which
they
can
lift
up
,
upon
occasion
.
I
repented
that
I
had
been
persuaded
to
stay
and
Dine
there
,
and
that
I
had
not
stept
out
to
take
a
little
fresh
Air
,
as
others
did
.
But
yet
to
countervail
this
Displeasure
,
I
took
delight
to
see
the
Germans
Eat
at
the
rate
they
did
;
for
notwithstanding
the
good
Breakfast
they
had
made
,
they
Eat
with
that
Greediness
,
as
if
they
had
seen
no
Meat
in
three
days
.
God
be
praised
,
said
the
Capucin
,
I
see
that
Devotion
procures
a
good
Stomack
.
He
was
a
Man
of
a
very
good
humour
,
and
who
had
always
a
Jest
at
command
to
divert
the
Company
with
;
but
nevertheless
he
did
one
thing
which
did
much
displease
me
,
and
was
very
unbecoming
the
Gravity
,
which
ought
always
to
be
inseparable
from
a
long
Beard
,
and
especially
from
one
that
is
a
Conductor
and
Director
of
Pilgrims
.
Dinner
being
ended
,
and
the
Capucin
having
given
Thanks
,
he
granted
one
hour
of
Recreation
to
the
Company
.
This
Recreation
consists
in
speaking
and
acting
all
sort
of
Fooleries
,
and
above
all
in
drinking
Healths
,
and
eating
relishing
Bits
,
and
Incentives
to
Drink
,
as
Gammons
of
Bacon
,
dried
Tongues
,
and
other
Salt-Meats
.
The
Father
had
for
his
part
,
a
good
Gammon
of
Mentz
before
him
;
and
having
plac'd
on
his
right
hand
a
great
Bottle
of
Wine
,
which
the
Pilgrims
of
Hockum
had
bestowed
upon
him
,
and
another
great
Bottle
of
Bacrack
Wine
on
his
left
hand
,
he
plac'd
them
both
on
each
side
of
his
Gammon
of
Bacon
,
and
Laughing
said
,
with
a
loud
Voice
,
so
that
all
the
Company
might
hear
him
,
these
Latin
words
taken
out
of
the
XXth
Chapter
of
S.
Matthew
,
most
filthily
profaning
them
:
Grant
,
that
these
two
Bottles
may
sit
the
one
on
the
Right
hand
,
and
the
other
on
the
Left
.
After
this
he
got
into
the
best
Humor
of
the
World
,
and
drunk
to
admiration
.
I
desired
him
to
tell
me
,
why
they
were
so
cautelous
to
prevent
,
that
no
Hereticks
might
lurk
in
the
Boats
amongst
them
:
The
Reason
is
,
(
said
he
)
because
they
mock
us
;
yea
,
some
of
them
are
not
afraid
to
abuse
us
very
insolently
.
Once
upon
a
time
(
proceeded
he
)
five
or
six
of
these
wicked
Men
play'd
us
a
very
ill
Trick
;
they
had
mix'd
themselves
amongst
the
Pilgrims
,
to
observe
what
we
did
.
We
discover'd
them
at
last
,
when
after
having
worship'd
the
Holy
Image
,
I
sent
it
about
for
them
to
kiss
.
One
of
them
took
it
in
his
hand
,
and
instead
of
kissing
it
,
he
with
horrible
Blasphemies
threw
it
into
the
Water
,
saying
,
That
that
Image
was
more
like
the
Hydra
of
Hercules
,
or
the
Beast
in
the
Revelations
,
than
like
Jesus
Christ
.
Our
Pilgrims
seeing
this
horrible
Impiety
,
ran
to
him
with
design
to
have
pull'd
him
to
pieces
;
but
four
or
five
other
wicked
Wretches
,
his
Companions
,
drew
their
Swords
in
his
defence
,
and
to
make
way
for
him
to
escape
;
and
the
only
way
was
left
him
,
was
to
leap
over-board
,
which
he
did
,
and
by
Swimming
got
to
the
other
side
of
the
River
.
The
Rage
our
Pilgrims
were
in
,
to
see
this
Wretch
was
got
out
of
their
hands
,
made
them
fall
upon
the
rest
,
and
one
of
them
had
his
Arm
run
through
.
I
had
much
ado
to
appease
the
Tumult
;
but
at
last
I
made
them
call
to
mind
the
Obedience
they
had
vow'd
to
me
;
and
they
let
the
Hereticks
go
ashoar
,
after
that
they
had
soundly
beaten
them
.
By
ill-luck
for
our
Pilgrims
,
all
this
had
hapned
in
the
Jurisdiction
of
Francfort
,
whither
we
were
going
,
and
where
they
are
all
Hereticks
;
and
these
wicked
Rogues
had
made
haste
and
got
there
before
us
,
and
had
made
their
Complaints
to
the
Magistrates
;
who
sent
immediately
to
stop
or
arrest
our
Boat
,
and
they
carried
us
all
Prisoners
to
a
great
Tower
,
where
we
were
kept
till
the
next
day
.
We
expected
all
of
us
no
less
than
to
be
made
Martyrs
;
but
instead
thereo●
the
Magistrates
having
taken
more
particular
Information
of
the
Matter
,
the
next
Morning
sent
to
us
in
a
manner
to
excuse
themselves
,
and
to
tell
us
,
That
they
wholly
disapproved
the
Action
of
those
rash
and
giddy
Youths
;
and
if
we
had
made
our
Complaints
of
them
,
without
abusing
them
,
they
would
have
done
us
Justice
:
But
however
,
forasmuch
as
there
had
been
some
Blood
spilt
,
we
were
condemned
to
pay
the
Charges
of
the
Justice
,
and
an
hundred
Gilders
,
to
be
distributed
amongst
those
Protestants
that
had
been
abus'd
by
them
.
The
Mony
was
soon
found
amongst
our
Pilgrims
,
for
all
did
not
amount
to
Half
a
Crown
apiece
.
The
Receiver
to
whom
we
paid
our
Mony
told
us
,
in
a
very
girding
manner
,
that
the
only
cause
of
all
these
Quarrels
was
,
because
in
our
Pilgrimages
we
swallow'd
down
more
Rhenish
Wine
,
than
Holy-Water
.
When
we
were
returned
to
our
Boat
,
we
found
almost
all
the
Provisions
of
Victuals
that
we
had
left
;
only
they
had
taken
care
to
visit
our
Bottles
and
empty
them
,
and
fill'd
them
with
Water
.
After
that
again
we
had
Embark'd
our selves
,
I
call'd
to
mind
the
Holy
Image
of
Malaturne
,
which
the
Heretick
had
cast
into
the
Water
,
and
which
we
had
quite
forgot
,
by
reason
of
this
Hurly-burly
we
were
engag'd
in
.
I
was
inspired
of
God
,
to
send
some
of
our
Company
in
a
little
Boat
to
seek
for
it
;
and
they
found
it
miraculously
on
the
Shoar
,
amongst
the
Sedge
.
It
is
the
very
same
I
have
still
at
this
day
,
and
which
all
of
you
have
worship'd
this
Morning
.
It
was
an
Image
of
Paper
,
fastned
with
Starch
to
a
Piece
of
Wood
;
neither
was
it
any
great
Miracle
,
that
being
such
it
did
not
sink
,
or
that
it
was
stopt
amongst
the
Sedge
.
But
however
,
the
good
Father
took
it
as
a
great
honour
to
him
.
He
told
us
this
Story
with
a
great
deal
of
Pleasantness
,
and
Laughing
said
,
We
shall
in
the
Evening
see
those
Devils
,
that
emptied
our
Bottles
;
he
said
not
,
Who
have
profan'd
our
Image
.
Whilst
the
Father
was
telling
this
Story
,
they
drunk
Healths
to
him
from
all
Quarters
;
and
he
very
frankly
Pledged
them
all
out
of
his
two
Bottles
.
When
the
Hour-Glass
,
which
was
turn'd
up
for
the
Hour
of
Recreation
was
run
out
,
they
inform'd
the
Father
of
it
;
and
he
having
rang
his
Bell
,
all
the
Company
shut
up
their
Glasses
and
Bottles
,
and
he
took
a
Book
in
his
hand
,
to
read
a
Spiritual
Lecture
,
which
was
to
last
one
Hour
;
which
was
to
be
followed
with
a
Meditation
of
the
same
continuance
,
as
in
the
Morning
:
After
which
,
he
was
to
Preach
an
Hour
,
and
then
they
were
to
betake
themselves
to
their
Afternoons
Treat
,
or
Collation
.
The
Father
accordingly
began
his
Reading
with
a
great
deal
of
Vigor
;
but
he
was
not
gon
far
,
before
that
the
Fumes
of
the
Wine
having
got
into
his
Head
,
he
knew
no
more
what
he
read
,
so
that
his
Companion
was
fain
to
take
the
Book
from
him
;
neither
did
he
proceed
much
further
in
his
Reading
:
For
finding
that
the
Father
Director
,
and
most
of
the
Pilgrims
,
were
Nodding
and
Snoring
on
every
side
of
him
,
he
very
fairly
laid
down
his
Book
on
the
Table
,
and
leaning
his
Head
upon
it
,
fell
asleep
for
Company
.
Never
in
my
life
did
I
see
such
an
Image
of
Devotion
,
as
was
then
to
be
seen
in
this
Boat
.
Those
who
could
neither
Sleep
,
nor
take
Tobacco
,
set
themselves
to
Chat
together
,
and
to
tell
Jests
and
Merry
Tales
,
to
make
Laughter
.
They
could
not
Play
at
Cards
,
because
all
manner
of
Gaming
had
been
forbid
them
.
I
for
my
part
,
being
no
Pilgrim
,
got
upon
the
Deck
of
the
Boat
,
to
take
a
little
Air
;
where
I
found
a
Gentleman
of
Mentz
,
whom
I
was
acquainted
with
,
and
with
whom
I
discoursed
a
good
while
concerning
this
Pilgrimage
.
I
told
him
,
that
I
was
extreamly
scandaliz'd
to
see
so
much
Brutality
acted
amongst
Christians
,
and
that
even
in
the
midst
of
those
Exercises
,
in
which
they
pretend
most
to
Devotion
.
He
told
me
,
that
I
had
seen
nothing
as
yet
;
that
they
had
yet
a
Day
and
an
half
to
be
on
the
Water
,
and
to
lead
the
same
manner
of
life
as
I
had
seen
;
and
that
afterwards
they
were
to
Land
at
a
certain
place
,
from
whence
they
had
almost
two
days
Journy
through
Woods
to
Maladurne
,
which
all
of
them
went
on
Foot
;
That
this
was
the
most
pleasant
and
merry
part
of
all
the
Journy
,
for
that
they
were
us'd
to
go
and
sing
amongst
the
Rocks
,
where
there
were
most
Ravishing
Eccho's
;
afterwards
,
they
would
go
further
,
to
find
some
pleasant
place
or
other
,
where
all
the
Company
might
sit
down
upon
the
Grass
,
whilst
the
Father
was
Preaching
to
them
.
After
Sermon
they
continued
their
Journy
a
little
further
,
till
they
came
to
some
delightful
place
,
amongst
shady
Trees
,
where
they
refresh'd
themselves
with
Eating
and
Drinking
.
The
Father
Director
made
those
that
were
the
most
able
and
strong
amongst
them
,
to
carry
the
Provisions
,
besides
what
every
one
carried
of
their
own
.
Here
they
did
eat
all
of
them
in
Common
,
and
an
equal
and
abundant
distribution
was
made
to
every
one
,
both
of
Meat
and
Drink
.
The
greatest
trouble
and
inconvenience
they
have
,
(
said
he
)
is
to
carry
those
,
who
after
their
Meals
are
found
Drunk
;
for
these
the
Men
were
obliged
to
carry
by
Turns
on
their
Shoulders
,
or
to
lead
them
under
the
Arms
,
until
they
had
a
little
digested
their
Wine
.
If
at
any
time
it
hapned
,
that
the
number
of
those
that
were
Drunk
,
was
too
great
for
the
rest
to
lead
or
carry
them
,
then
all
the
Company
was
oblig'd
to
make
a
Halt
,
till
they
were
come
to
themselves
again
;
for
they
are
all
bound
by
Oath
,
not
to
leave
any
one
of
their
Company
behind
them
,
for
fear
of
any
Accident
that
might
happen
to
them
.
The
Father
Capucin
shewed
himself
always
very
favourable
to
this
sort
of
People
,
because
frequently
he
had
been
one
of
the
number
,
and
had
been
in
his
Turn
carried
upon
their
Shoulders
.
When
the
Pilgrims
were
arrived
at
Maladurne
,
the
Father
Confessed
them
,
and
Absolved
them
of
all
the
Faults
and
Excesses
they
had
committed
during
their
Journy
,
and
gave
them
the
Communion
with
his
own
hands
;
afterwards
they
went
to
Visit
the
Holy
Relick
;
and
having
staid
there
the
remainder
of
the
Day
,
he
led
them
back
again
by
the
same
way
that
they
came
,
to
the
Boat
,
making
them
repeat
the
same
Exercises
they
used
in
going
.
I
desired
this
Gentleman
to
tell
me
,
after
what
manner
these
Pilgrims
pass'd
the
Nights
.
I
knew
already
,
that
as
long
as
they
went
by
Water
,
they
laid
down
in
the
Boat
,
and
slept
in
their
Cloaths
,
every
one
in
his
place
,
in
leaning
their
Heads
one
upon
another
.
And
this
indeed
was
in
a
manner
the
only
thing
that
I
found
to
be
very
troublesom
in
all
their
Pilgrimage
.
But
I
was
very
desirous
to
know
,
how
they
Lodg'd
when
they
Travell'd
by
Land
,
and
whether
they
could
meet
with
Beds
enough
for
all
their
Company
,
considering
their
great
Numbers
?
The
Gentleman
,
at
this
Question
of
mine
,
fell
a
Laughing
,
and
told
me
,
That
he
found
that
I
was
not
over
well
acquainted
with
the
Custom
of
Germany
;
and
that
there
were
no
Beds
to
be
found
,
except
only
in
great
Cities
,
and
along
the
Upper
Rhine
,
where
I
had
Travelled
:
But
,
that
in
all
other
Parts
,
there
were
none
to
be
found
;
and
that
Travellers
thought
themselves
very
happy
,
when
they
could
meet
with
fresh
Straw
to
lye
upon
.
The
way
therefore
of
our
Pilgrims
Lodging
was
after
this
manner
:
They
got
into
Barns
,
or
the
Peasants
Houses
,
where
they
procur'd
for
their
Mony
some
Bundles
of
Straw
,
which
they
spread
upon
the
Floor
,
and
stretch'd
themselves
along
upon
it
,
like
Herrings
,
Men
and
Women
pel-mel
together
,
of
what
condition
soever
they
may
be
,
without
having
any
thing
wherewith
to
cover
themselves
.
True
it
is
,
that
I
had
already
had
some
experience
hereof
;
for
having
once
passed
up
the
Rhine
from
Collen
to
Mentz
,
with
a
Count
of
the
Empire
,
who
had
with
him
the
Countess
his
Wife
,
and
two
Sons
;
we
were
fain
to
lye
two
Nights
upon
Straw
,
in
two
pitiful
Villages
,
without
being
able
so
much
as
to
procure
a
Bed
for
the
Countess
.
The
Rats
and
Mice
skipt
over
our
Faces
all
Night
,
and
we
had
nothing
to
cover
our selves
with
,
save
only
our
Cloaks
.
However
,
I
did
not
conceive
this
to
be
so
common
in
Germany
,
as
this
Gentleman
inform'd
me
.
We
were
yet
engaged
in
our
Discourse
about
our
Pilgrims
,
when
we
heard
the
noise
of
our
Capucins
Bell
;
this
made
me
go
down
into
the
Boat
,
to
see
what
they
were
going
about
next
.
I
found
the
Capucin
a
rubbing
of
his
Eyes
,
and
demanding
what
of
the
Clock
it
was
,
and
how
far
we
were
got
.
They
told
him
,
that
he
had
Slept
three
Hours
,
and
that
they
were
come
near
to
Francfort
.
He
testified
his
Trouble
,
that
he
had
not
been
in
a
condition
to
put
them
upon
their
Holy
Exercises
;
but
the
Spirit
is
ready
,
(
said
he
)
and
the
Flesh
weak
.
Well
,
there
was
now
no
remedy
;
and
forasmuch
as
he
perceiv'd
that
the
Collation
Hour
was
come
,
he
enjoyn'd
all
the
Company
to
fetch
out
their
Bottles
.
The
Pilgrims
therefore
fell
again
as
heartily
to
their
Eating
and
Drinking
,
as
if
they
had
neither
Eaten
nor
Drunk
all
the
Journy
.
Indeed
the
thing
I
admir'd
most
,
was
to
see
,
how
they
could
Eat
and
Drink
at
the
rate
as
they
did
;
and
yet
this
was
not
all
,
for
two
Hours
after
they
were
to
go
to
Supper
.
They
had
scarcely
begun
their
Collation
,
when
the
Boat
arrived
at
Francfort
.
I
stept
out
of
the
Boat
in
the
Haven
,
after
having
taken
my
leave
of
the
Father
,
and
all
his
Holy
Company
,
who
were
to
stay
there
an
Hour
,
to
take
in
some
fresh
Provisions
.
If
I
had
not
had
some
business
at
Francfort
,
which
I
could
not
put
off
,
I
believe
I
should
have
been
induc'd
to
Accompany
these
Pilgrims
to
Maladurne
,
and
by
this
means
should
have
been
in
a
condition
,
to
have
given
you
an
entire
description
of
this
Pilgrimage
,
and
of
the
pleasant
Adventures
,
which
seldom
fail
of
being
coincident
with
them
;
but
for
want
of
a
favourable
opportunity
,
I
can
give
you
no
more
but
this
small
shred
of
it
.
I
shall
only
tell
you
,
That
this
was
the
good
Fathers
Trade
all
the
Summer
long
.
When
the
Pilgrims
had
performed
their
Vows
,
he
brought
them
back
again
to
the
place
where
he
had
taken
them
up
,
after
having
first
given
them
a
great
Benediction
,
and
some
Indulgences
,
which
he
said
he
had
received
of
the
Pope
;
and
thus
having
dispatched
them
,
he
provided
himself
again
with
others
.
See
here
the
good
Fruit
which
the
Miracle
of
the
spilling
of
the
Blood
of
Jesus
Christ
has
produc'd
,
which
was
wrought
to
confound
the
Protestants
,
and
to
replenish
the
Children
of
the
Church
with
Heavenly
Graces
.
I
shall
not
need
trouble
my self
in
Moralizing
this
Subject
any
further
,
as
being
that
which
carries
its
Moral
along
with
it
.
I
only
beg
Pardon
of
the
Protestants
,
for
the
Shame
I
have
caus'd
them
in
relating
such
a
Story
;
and
the
Fault
I
have
committed
herein
was
the
greater
,
because
it
had
no
great
reference
to
my
Neapolitan
Journy
;
neither
indeed
had
I
inserted
it
,
but
because
this
Second
Days
Journy
from
Veletre
to
Terracine
prov'd
very
dry
and
barren
,
and
did
not
furnish
me
with
sufficient
Matter
to
entertain
my
Reader
.
However
,
I
cannot
but
think
,
that
such
like
Matters
of
Fact
may
in
some
sort
deserve
to
be
made
Publick
,
and
I
don't
believe
I
shall
have
occasion
,
to
write
of
them
any
more
.
And
so
I
return
to
my
Journy
.
OBSERVATIONS
ON
A
JOURNY
TO
NAPLES
.
The
Third
Days
Journy
.
UPon
the
Way
from
Terracinne
to
Fondi
,
a
most
sad
Spectacle
presented
it self
to
our
Eyes
:
We
saw
about
a
Score
of
Sbirries
,
who
surrounding
the
House
of
a
Peasant
,
had
block'd
up
all
the
Avenues
thereof
,
and
whose
Countenances
shewed
,
that
they
had
met
with
a
Prize
.
Having
enquired
what
the
matter
was
,
they
told
us
,
That
they
had
seized
a
Nun
,
who
had
made
her
Escape
from
a
Convent
,
with
the
help
of
a
young
Man
,
who
had
stollen
her
away
.
The
desire
we
had
of
seeing
her
,
made
us
stay
there
above
an
Hour
.
At
last
,
they
brought
her
forth
out
of
the
House
,
with
Irons
on
her
Hands
and
Feet
.
They
set
her
upon
a
Horse
,
to
which
they
bound
her
fast
with
a
great
Chain
,
which
they
had
put
round
her
Waste
.
She
did
not
seem
to
be
above
Eighteen
years
of
Age
,
and
was
tolerably
handsom
.
She
made
dreadful
Outcries
and
Lamentations
,
and
the
Despair
that
had
seiz'd
her
was
so
great
,
that
she
beg'd
of
all
the
Passengers
,
they
would
be
so
kind
as
to
kill
her
.
She
made
several
Attempts
,
to
throw
her self
down
from
her
Horse
,
but
all
in
vain
;
for
they
had
bound
her
so
fast
,
that
it
was
impossible
for
her
.
We
were
not
above
Five
Miles
from
Fondi
,
whither
they
were
carrying
her
,
and
we
followed
her
all
the
Way
,
at
less
than
half
a
quarter
of
a
Miles
distance
.
The
Throng
of
People
,
that
came
running
in
from
all
Parts
to
see
her
,
was
so
great
,
that
we
had
much
ado
to
enter
the
Town
,
for
fearing
lest
some
Insurrection
might
be
caus'd
by
so
Tumultuous
an
Assembly
.
As
soon
as
she
was
entred
,
they
shut
the
Gates
,
and
we
were
forc'd
to
stay
without
near
five
Hours
;
after
which
,
with
a
great
deal
ado
,
we
at
last
made
a
shift
to
get
in
.
Every
one
spoke
so
differently
of
the
Matter
,
that
it
was
very
difficult
for
us
to
learn
the
precise
Truth
;
but
the
greatest
certainty
we
could
gather
from
their
Relations
were
,
That
it
was
only
a
simple
Escape
of
a
Nun
,
who
did
not
like
her
being
coup'd
up
in
a
Convent
.
She
was
of
the
Order
of
S.
Francis
;
but
they
told
us
,
That
about
a
Month
ago
,
three
Nuns
of
the
Order
of
S.
Bernard
,
had
made
their
Escape
with
better
success
;
for
having
taken
their
Way
towards
the
Sea-Coast
,
they
met
with
a
Turkish
Vessel
,
that
took
them
in
.
The
Relation
of
so
strange
an
Adventure
touch'd
me
to
the
Heart
,
and
fill'd
me
with
a
just
Indignation
against
the
Church
of
Rome
,
for
having
erected
such
States
of
endless
Restraints
,
and
so
contrary
to
Natural
Liberty
,
that
those
who
have
been
so
unhappy
as
to
be
engag'd
in
them
,
are
afterwards
desirous
to
quit
themselves
thereof
,
at
the
cost
of
embracing
a
perpetual
Slavery
amongst
a
most
Barbarous
People
,
and
the
greatest
Enemies
of
Christendom
.
I
had
conceiv'd
a
design
in
the
LETTERS
I
have
Published
,
to
Treat
of
the
Nuns
of
Italy
;
but
some
Reasons
having
oblig'd
me
,
to
Publish
them
sooner
than
I
intended
,
I
had
not
the
leisure
to
reduce
that
Matter
in
order
,
which
yet
is
of
importance
enough
,
not
to
be
pass'd
over
in
Silence
.
Wherefore
I
shall
speak
of
them
here
,
by
occasion
of
this
Nun
of
Fondi
,
and
shall
make
it
the
Entertainment
of
this
Third
Days
Journy
.
I
do
not
pretend
here
to
discourse
of
the
Institution
of
Nuns
in
the
Church
of
Rome
.
It
is
known
,
that
notwithstanding
the
same
may
be
thought
ancient
enough
,
yet
is
indeed
but
novel
,
and
took
its
rise
at
a
time
,
when
many
other
Weeds
of
Superstition
began
to
over-grow
the
Church
.
I
shall
only
make
it
my
business
,
to
represent
the
State
of
the
Nuns
as
it
is
at
present
.
The
Motives
which
engage
them
to
this
kind
of
Life
,
their
Occupations
or
Employments
in
the
Convents
,
and
their
Intriegues
abroad
,
together
with
the
Scandals
,
which
this
forc'd
kind
of
Life
doth
from
time
to
time
produce
.
We
may
assert
in
General
,
That
all
the
Monasteries
of
the
Females
in
Italy
,
are
very
well
Founded
,
that
is
,
Endowed
,
except
some
few
,
where
the
Nuns
profess
the
Poverty
of
S.
Francis
;
as
those
are
,
who
are
called
the
Poor
Clarisses
,
and
some
others
.
Besides
these
great
Foundations
,
they
have
also
a
Casual
Revenue
,
which
amounts
to
no
less
than
their
yearly
Incoms
:
For
all
of
them
take
in
Pensioners
,
and
there
is
never
a
Religious
House
,
that
hath
not
at
the
least
Threescore
or
Fourscore
of
them
,
who
all
pay
great
Pensions
.
The
Italians
put
out
their
Daughters
to
Board
in
Convents
,
in
like
manner
as
we
put
them
here
to
Boarding-Schools
,
to
learn
all
sorts
of
Work
becoming
Gentlewomen
.
There
are
in
every
Convent
some
Nuns
deputed
to
take
the
care
of
these
Boarders
,
and
Teach
them
.
All
their
Works
belong
to
the
Nuns
,
who
Sell
them
,
driving
a
considerable
Trade
by
this
means
to
their
great
Profit
.
The
Italians
send
their
Young
Daughters
at
the
Age
of
five
or
six
Years
into
the
Monasteries
,
and
of
this
great
Number
,
some
are
to
return
again
to
their
Parents
,
after
a
certain
time
,
and
the
rest
make
themselves
,
or
are
forced
to
become
Nuns
;
so
that
these
Schools
are
the
fruitful
Nurseries
,
whence
the
Monasteries
are
Peopleed
and
receive
their
Complement
,
and
without
which
they
would
soon
become
Deserts
,
there
being
few
Italian
Families
,
who
have
seen
a
little
of
the
World
,
and
are
come
to
the
Age
of
Discretion
and
Knowledge
,
that
are
willing
freely
to
Imprison
themselves
there
,
notwithstanding
they
be
kept
in
a
kind
of
continual
Slavery
in
their
own
Houses
.
The
Parents
of
these
little
Boarders
,
know
so
well
how
to
command
the
Spirits
of
the
Nuns
that
Govern
them
,
that
by
this
means
they
do
what
they
please
;
and
to
discover
the
Secret
in
one
word
,
it
is
by
Presents
.
If
they
have
a
desire
that
their
Daughter
should
be
a
Nun
,
these
Governants
and
Mistresses
forget
nothing
of
what
they
think
may
incline
them
to
it
.
They
will
talk
to
them
a
thousand
times
a
day
,
of
the
advantages
of
a
Religious
Life
,
which
may
be
reduced
according
to
them
,
to
the
following
Heads
:
In
the
First
place
,
they
will
tell
them
,
that
a
Nuns
Habit
,
becomes
them
extreamly
well
,
and
that
the
Vail
makes
them
look
as
handsome
again
,
as
the
common
secular
Dress
.
Secondly
,
That
they
shall
be
always
sure
to
Eat
and
Drink
of
the
best
,
and
that
they
shall
never
want
any
thing
conducive
to
a
pleasant
recreative
Life
.
Thirdly
,
That
they
shall
live
in
great
Honour
,
and
that
after
two
or
three
years
,
they
shall
have
the
respect
of
being
called
Mothers
.
Fourthly
,
That
they
shall
always
have
the
freedom
to
see
and
speak
with
their
Kinsfolks
and
Friends
at
the
Grate
;
yea
,
to
Treat
them
with
good
Dinners
,
and
splendid
Collations
in
the
Parlour
,
with
the
Mony
that
shall
be
allowed
them
for
their
Boarding
.
Fifthly
,
That
afterwards
they
shall
be
dignified
and
raised
to
Religious
Charges
and
Employments
,
one
of
them
shall
be
Mistress
of
the
Novices
,
a●●ther
the
Governess
of
the
Boarders
,
others
again
Sacristans
,
Overseers
of
the
Provisions
,
Prioresses
;
yea
,
that
all
of
them
in
their
Turns
,
may
become
Lady
Abbesses
.
And
in
the
Sixth
and
Last
place
,
They
do
not
fail
to
add
to
all
the
rest
,
that
they
shall
be
sure
of
Eternal
Life
.
To
this
purpose
a
Nun
of
Vicenza
told
me
very
pleasantly
,
that
they
Preached
only
six
Beatitudes
to
them
,
and
that
they
always
wanted
two
to
make
them
perfectly
happy
,
viz.
Liberty
and
a
Husband
.
Besides
these
,
there
be
many
other
lesser
Reasons
,
which
may
engage
Young
Girls
to
make
themselves
Nuns
.
Some
enter
upon
this
kind
of
Life
,
because
they
have
some
of
their
Kindred
that
are
Nuns
;
they
have
an
Aunt
or
a
Cousin
in
the
Monastery
,
or
some
She
Friend
of
theirs
.
Others
engage
themselves
in
this
Profession
,
because
they
know
that
they
cannot
make
so
fair
a
Figure
in
the
World
,
as
they
fain
would
;
others
again
,
because
they
find
the
Monastery
,
the
Gardens
,
and
Chamber
allotted
them
,
to
their
liking
;
and
some
also
,
because
they
are
at
liberty
to
Jest
and
play
the
Fool
,
as
much
as
they
please
.
In
a
word
,
a
hundred
other
Motives
of
this
Nature
,
do
not
fail
to
give
the
first
start
to
the
Vocation
of
these
Girls
.
But
the
most
unhappy
of
them
all
,
and
those
whom
I
truly
pity
,
are
those
,
who
not
suffering
themselves
to
be
cajoll'd
by
these
petty
Amusements
,
have
their
Thoughts
fixed
upon
the
loss
of
their
Liberty
,
upon
the
great
Temptations
they
expose
themselves
to
,
and
who
,
besides
all
this
,
have
a
natural
Antipathy
against
all
these
kind
of
Maxims
,
and
who
openly
protest
,
they
can
never
resolve
to
embrace
a
Monastick
Life
;
and
yet
for
all
this
,
will
they
nill
they
,
must
do
it
;
their
Parents
,
from
a
Family-Interest
,
will
have
it
so
;
these
Cruel
and
Unnatural
Monsters
press
them
to
it
;
and
if
this
proves
Ineffectual
,
they
proceed
to
Outrageousness
and
Blows
;
yea
,
even
to
threats
of
killing
them
with
their
own
Hands
,
if
they
do
not
pronounce
the
impious
and
Sacrilegious
Vows
;
for
so
I
call
those
Vows
which
are
made
against
ones
Will
,
and
where
the
Will
doth
neither
accord
with
the
outward
act
,
nor
with
the
Tongue
that
utters
them
.
I
had
almost
forgot
to
relate
to
you
the
Ceremony
that
is
performed
some
days
before
these
Young
Virgins
take
upon
them
the
Religious
Habit.
They
allow
them
a
Week
to
go
and
take
their
leaves
of
their
Kindred
and
Friends
,
and
they
Attire
them
in
the
Richest
Clothes
that
can
be
had
,
and
which
are
commonly
Embroidered
with
Pearls
and
Precious
Stones
,
that
have
been
borrowed
up
and
down
:
They
put
a
rich
Crown
upon
their
Heads
,
and
a
Scepter
in
their
Hands
,
as
it
were
to
signifie
thereby
,
that
they
are
entring
upon
a
State
of
Life
preferable
to
that
of
Queens
,
and
in
this
Pomp
they
are
led
in
a
Coach
through
the
City
,
and
carried
to
all
their
Kindred
,
where
they
never
fail
of
being
Sumptuously
Entertained
.
There
are
no
Young
Women
,
who
seeing
them
pass
by
,
with
all
this
Pomp
and
Magnificence
,
do
not
wish
themselves
to
be
in
the
same
Condition
.
But
the
Mischief
of
it
is
,
the
Festival
doth
not
last
always
,
and
the
day
of
their
putting
on
the
Habit
comes
,
in
which
these
Young
Ladies
are
carried
in
Triumph
to
the
Convent
;
as
so
many
Victims
they
are
going
to
offer
up
to
the
Avarice
of
their
Parents
,
to
the
Interests
of
their
Family
,
or
to
some
other
Predominant
Passion
;
for
as
for
the
Glory
of
God
,
that
is
not
a
thing
that
comes
in
competition
in
Italy
,
on
these
sort
of
Occasions
.
The
most
part
of
Nuns
will
tell
you
,
two
or
three
years
after
their
Profession
,
that
they
have
been
impos'd
upon
,
or
that
they
have
deceived
themselves
,
and
that
the
Motives
which
have
enclin'd
them
to
embrace
this
kind
of
Life
,
were
some
little
foolish
Conceits
or
Trifles
,
the
desire
whereof
has
quite
left
them
.
But
poor
unhappy
they
,
there
is
no
Remedy
left
for
them
.
The
Ceremonies
of
their
taking
the
Habit
are
very
Magnificent
,
and
no
less
Ridiculous
.
The
Abbess
of
the
Convent
will
needs
appear
at
this
Solemnity
,
in
her
Pontifical
Habit
,
and
Acts
the
Farce
of
Pope-Joan
,
with
her
Crosier-Staff
in
her
Hand
,
and
her
Miter
upon
her
Head
:
The
signings
with
the
Cross
,
and
the
aspersions
of
Holy-water
are
never
wanting
in
abundance
.
But
after
a
great
many
Preliminaries
,
they
come
to
the
point
in
Hand
,
which
is
to
uncase
these
Maidens
of
their
Secular
Habits
,
and
to
put
upon
them
those
of
the
Religion
.
And
all
this
while
they
have
gayety
enough
in
their
Looks
;
but
when
they
come
to
cut
off
their
Hair
,
then
it
is
that
the
most
of
them
can
hold
no
longer
,
but
burst
forth
into
Tears
;
which
probably
proceeds
from
some
remainder
of
Love
,
they
still
have
for
that
,
which
they
have
taken
so
much
pains
to
Cultivate
and
Adorn
,
and
that
which
makes
the
fairest
Ornament
of
the
Italian
Ladies
,
who
cannot
endure
any
thing
upon
their
Heads
,
but
their
own
Hair
,
which
they
frizle
,
curle
and
bind
up
in
different
manners
,
enterlacing
them
with
Flowers
either
Artificial
or
Natural
.
It
may
be
also
,
because
at
that
time
,
they
have
a
more
Lively
Sense
of
the
loss
of
their
Liberty
,
they
are
then
entring
upon
.
For
tho'
they
are
allow'd
one
or
two
years
of
Novitiate
,
before
they
make
Profession
,
or
engage
themselves
by
a
Solemn
Vow
,
yet
they
never
afterwards
refuse
to
do
it
.
The
Italians
have
reduc'd
a
Nuns
leaving
her
Monastery
,
to
that
pitch
of
Dishonour
and
Infamy
,
that
a
Maid
who
had
been
Whipt
by
the
publick
Executioner
,
in
the
most
publick
places
of
the
City
,
or
who
had
been
Stigmatized
and
stood
under
the
Gallows
,
might
appear
with
less
shame
in
Company
,
than
a
Religious
,
who
should
leave
the
Monastery
after
she
has
taken
the
Habit.
So
that
after
once
they
have
made
the
first
step
,
they
are
in
a
fair
way
,
or
rather
in
absolute
necessity
of
making
the
other
also
.
And
forasmuch
as
the
business
here
lies
rather
in
quitting
the
World
,
than
the
Spirit
of
it
;
the
Nuns
are
very
cautelous
,
not
to
receive
any
Nun
amongst
them
,
without
being
assured
of
a
Pension
for
them
from
their
Parents
,
of
at
least
100
Crowns
a
year
,
which
serves
purely
and
simply
to
buy
her
things
she
has
a
mind
to
,
and
which
may
give
her
some
satisfaction
and
palliate
her
Restraint
.
I
knew
a
Nun
of
the
Monastery
of
S.
John
the
Baptist
in
Bononia
,
whom
her
Parents
allowed
a
Pistol
every
day
;
with
this
Mony
they
buy
the
Materials
they
stand
in
need
of
for
their
Works
,
which
afterwards
they
present
to
some
of
their
Friends
,
or
else
Sell
them
for
Mony
.
They
are
also
obliged
with
the
said
Mony
to
perform
the
Offices
of
their
Religious
Order
,
by
turns
,
at
their
own
Charges
.
She
who
is
the
Sacristan
,
must
during
her
year
of
Officiating
,
provide
the
Wine
that
is
used
at
Masses
,
and
the
Wax
that
is
Burnt
upon
the
Altar
.
The
Overseer
of
the
Mouth
Provisions
must
Treat
the
Nuns
at
her
own
Charges
,
at
the
Principal
Festivals
of
the
year
,
with
all
manner
of
Curiosities
and
Dainties
.
They
are
oblig'd
also
every
one
in
their
turn
,
to
furnish
a
Mass
for
their
Preacher
,
and
their
Confessor
;
and
herein
it
is
,
they
endeavour
to
outvie
one
another
,
which
is
the
reason
why
these
Fathers
lead
such
Delicious
Lives
,
and
are
so
indulgent
in
Pardoning
of
their
Sins
,
to
whom
they
are
beholding
for
so
many
good
Bits
.
Besides
all
this
,
they
have
the
liberty
of
Treating
their
Relations
and
Friends
,
who
come
to
Visit
them
at
the
Grates
,
and
of
giving
them
Collations
in
the
outward
Parlour
.
In
a
word
,
I
am
sure
,
that
if
their
Pensions
were
Ten
times
more
than
they
are
,
they
would
not
be
to
seek
for
Means
to
spend
them
.
This
necessity
of
having
so
much
Mony
,
at
one
dash
,
excludes
all
poor
Maidens
,
and
those
of
midling
Condition
from
all
Religious
Houses
,
and
their
Parents
find
it
more
for
their
Interest
to
Marry
them
,
except
they
have
a
mind
to
make
Convert
Sisters
of
them
,
(
that
is
,
Servants
to
the
other
Nuns
,
)
or
poor
Clarisses
.
The
Convents
of
Nuns
are
no
otherwise
lookt
upon
at
present
,
than
as
a
convenient
means
of
discharging
Families
of
supernumerary
Encumbrances
.
The
Italians
commonly
Marry
no
more
than
one
or
two
of
their
Children
,
and
so
all
the
rest
are
forced
to
become
Priests
or
Monks
,
if
they
be
Boys
,
or
Nuns
,
if
they
be
Girls
.
However
it
must
cost
them
a
Pension
,
for
without
it
,
they
will
never
be
received
.
The
Call
of
God
to
any
of
these
States
,
is
no
longer
owned
,
except
they
bring
along
with
them
a
good
Purse
to
attest
it
.
Is
it
not
a
thing
to
be
Lamented
,
to
see
the
Papists
have
the
impudence
to
reproach
the
Protestants
,
that
they
have
Sacrilegiously
abolished
these
Sacred
Retreats
,
where
the
Virgins
have
their
Liberty
,
to
follow
the
Lamb
whithersoever
he
goes
?
Is
it
not
evident
as
the
Sun
at
Noon-day
,
that
before
they
will
open
their
Gates
to
them
,
the
Enquiry
is
not
whether
they
have
Oil
in
their
Lamps
,
but
whether
they
have
Mony
in
their
Purses
?
Let
us
now
take
a
view
,
how
those
who
have
the
happiness
to
be
Admitted
,
do
employ
their
time
there
.
I
confess
,
I
speak
somewhat
improperly
,
for
no
Body
is
permitted
to
go
and
take
a
view
of
them
;
but
however
,
we
may
make
a
guess
of
it
by
the
Works
that
come
from
them
;
the
most
Curious
Laces
and
Points
,
the
most
rich
and
sumptuous
Embroideries
,
and
the
most
exquisit
Handy-works
,
Artificial
Flowers
,
Pretty
Knacks
and
Curiosities
,
with
a
thousand
other
Toys
,
are
the
most
serious
Occupations
of
these
Holy
Recluses
;
so
that
indeed
,
tho'
they
be
retir'd
from
the
World
themselves
,
they
are
wholly
busied
to
glut
and
satisfie
the
Vanity
of
it
in
others
.
But
the
Master-piece
wherein
they
excel
,
is
their
Skill
in
preparing
all
Dainties
and
Enticements
of
the
Palat
,
to
preserve
Fruits
,
to
make
Sweet-Meats
,
dry
and
liquid
,
all
sorts
of
Pastry-Works
,
and
White-Meats
;
all
which
shews
them
to
have
very
dainty
and
licorish
Palats
.
All
this
is
compriz'd
in
Italian
under
the
Words
of
Roba
Dolce
,
or
Roba
di
Monache
:
If
any
would
have
them
to
make
a
Piece
of
Pastry
,
or
to
Dress
any
other
dainty
Dish
,
they
must
send
them
as
much
more
of
the
Ingredients
,
as
can
enter
the
Composition
;
for
it
is
known
,
they
will
be
sure
to
take
the
one
half
for
themselves
;
and
besides
,
they
must
pay
Dearer
for
the
Fashion
,
than
it
would
cost
them
at
the
Cooks
:
But
withal
it
must
be
confest
,
that
they
get
for
their
Mony
something
that
is
far
more
neatly
done
,
and
delicious
,
than
if
the
Cooks
had
had
the
handling
of
it
.
If
they
seem
Covetous
on
one
hand
,
on
other
Occasions
again
you
'l
find
them
as
Liberal
and
Profuse
;
yea
,
one
may
say
of
them
,
That
they
do
not
addict
themselves
to
Avarice
,
but
that
they
may
be
in
a
better
condition
to
exercise
their
Liberality
.
When
any
Festivals
are
celebrated
in
their
Churches
,
all
the
Priests
and
Monks
that
Officiate
in
Saying
Mass
,
are
sure
to
be
dismist
with
their
Handkerchiefs
fill'd
with
Biskets
and
dried
Sweet-Meats
;
and
they
who
perform
the
Evening-Service
,
are
afterwards
conducted
to
the
Parlour
,
where
they
have
a
Collation
presented
them
,
of
all
manner
of
exquisit
Dainties
and
excellent
Wines
.
I
once
hapned
at
Milan
to
be
present
at
one
of
these
Collations
of
the
Nuns
of
the
Monastery
Magiore
.
All
the
Crust
of
their
Pastry-Work
were
made
of
Almonds
,
Pine-kernels
,
and
Pistaches
,
which
had
been
beaten
or
ground
into
Flower
.
An
Old
Priest
seeing
this
Excess
,
could
not
hinder
himself
from
saying
,
O
,
Dio
,
Come
potiamo
mangiar
questo
senza
Peccato
!
Good
,
GOD
,
Is
't
possible
to
eat
this
without
Sin
!
But
a
young
Nun
answered
him
,
Si
,
si
Signor
,
è
cosa
buena
per
i
vecchi
:
Ay
,
ay
Sir
,
It
is
a
good
thing
for
Old
Men.
They
are
more
ready
at
their
Jests
and
Drollery
,
than
those
who
are
most
Conversant
in
the
World
.
Yea
,
what
is
more
,
there
reigns
in
their
Cloisters
a
Spirit
of
Impudence
,
Effrontery
,
and
Impiety
,
beyond
what
is
found
elsewhere
;
which
proceeds
,
as
I
believe
,
from
the
secret
Rage
they
have
conceiv'd
,
for
having
lost
their
Liberty
.
They
abandon
themselves
,
as
far
as
they
are
able
,
to
all
manner
of
Luxury
;
and
were
it
not
that
Modesty
well
becomes
a
Writer
in
this
kind
of
Matters
,
I
could
relate
Facts
to
you
that
would
make
your
Hairs
stand
on
end
.
In
order
to
remove
all
occasions
of
such
Enormities
,
the
Italian
Bishops
have
taken
care
to
double
their
Grates
,
which
were
only
single
before
,
as
they
are
still
to
this
day
in
France
and
Germany
.
The
first
Grate
is
about
a
Foot
distant
from
the
second
Grate
;
and
the
Bars
are
so
close
set
together
,
that
one
cannot
thrust
in
his
Fist
.
Moreover
,
they
have
most
expresly
forbid
all
manner
of
Persons
,
as
well
Ecclesiastical
,
as
Civil
,
(
except
it
be
Kindred
to
the
Second
Degree
)
to
go
to
see
them
,
or
speak
with
them
,
without
an
express
Permission
set
down
in
Writing
,
and
Signed
with
their
own
Hands
,
or
of
the
Vicar
General
,
deputed
over
the
Monasteries
,
upon
pain
of
being
Prosecuted
in
the
Ecclesiastical
Court
,
and
condemn'd
either
to
Prison
,
or
to
pay
great
Fines
.
In
a
word
,
it
may
be
truly
said
,
That
they
have
taken
more
Precautions
,
to
hinder
all
Men
from
Visiting
them
,
than
if
they
were
struck
with
the
Plague
.
But
yet
all
these
rigorous
Prohibitions
,
do
not
hinder
their
Parlours
from
being
always
well
fill'd
with
Company
;
and
the
Sbirries
,
who
have
Orders
to
make
a
search
in
the
Parlours
,
and
at
the
Grates
of
Convents
,
dare
not
so
much
as
come
near
them
;
for
all
these
Nuns
commonly
have
very
powerful
Relations
and
Friends
,
who
would
take
care
to
get
their
Legs
and
Arms
broke
for
them
,
should
they
ever
offer
to
attempt
the
least
thing
that
might
displease
them
.
To
speak
the
Truth
,
these
Prohibitions
serve
only
to
enflame
the
Italians
the
more
,
to
go
and
Visit
them
,
if
it
were
for
no
other
thing
,
but
because
it
is
a
thing
forbid
.
Omnis
Praevaricatio
dulcis
:
Every
Sin
is
sweet
.
Yea
,
what
is
yet
more
astonishing
,
is
,
That
the
Bishops
forbid
all
Priests
upon
pain
of
Suspension
and
Imprisonment
,
to
celebrate
Mass
in
the
Convents
of
Nuns
,
without
having
an
express
Permission
for
so
doing
;
by
which
they
sufficiently
give
to
understand
,
the
ill
Opinion
they
have
conceiv'd
of
their
Nuns
.
I
have
found
amongst
my
Papers
one
of
those
Licenses
,
which
I
got
at
Venice
,
in
order
to
say
Mass
in
two
Churches
of
Nuns
,
which
are
therein
specified
.
The
Contents
of
this
Licence
seems
to
me
curious
enough
to
deserve
a
Publication
;
it
is
Printed
,
and
begins
in
these
Terms
.
Licentia
Celebrandi
Missam
in
Ecclesià
Monialium
.
Aloysius
Sagredo
,
Miseratione
Divina
Patriarcha
Venetiarum
,
Dalmatiaeque
Primas
.
DIlecto
nobis
in
Christo
Reverendo
Domino
....
Salutem
in
Domino
.
Haevendo
not
veduto
le
fedi
&
attestationi
fatte
in
scritto
,
della
tua
buona
vita
,
costumi
e
fama
;
in
virtu
della
presente
nostra
si
concediamo
Licenza
di
poter
peril
corso
di
mesi
trè
,
celebrare
la
Santa
Messa
,
nella
Chiesa
esteriore
delle
Monache
del
Monasterio
di
Santa
Maria
del
Pianto
,
e
di
Santa
Maria
de'
Miracoli
.
Mentre
però
tu
vadi
tutto
vestito
modestamente
.
Non
mostri
nel
tuo
habito
,
e
persona
vanità
,
ò
lascivia
alcuna
.
Porti
continuamente
la
Chierica
apparente
&
proportiorata
à
Sacerdoti
.
Non
parli
con
Monaca
alcuna
;
ma
ricerando
il
bisogno
,
solamente
con
la
Conversa
ò
Converse
destinate
al
servitio
della
Chiesa
esteriore
,
e
dicose
necessarie
appertenenti
all'
officiatura
della
Sante
Messe
con
brevissime
parole
.
Non
tratti
con
alcuna
Monaca
,
ò
con
altre
per
via
di
lettere
,
ò
di
presenti
,
ò
in
altra
maniera
.
E
anco
in
tutto
il
rimanente
tu
prenamente
osservi
tutti
gli
Ordini
&
Constitutioni
Patriarcali
e
'
Sinodali
.
Altrimenti
la
presente
Licenza
resti
nulla
;
onde
per
tal
nullità
su
incorri
nella
pena
di
sospensione
a
Divinis
ipso
facto
;
&
in
oltre
resti
soggetto
a
poter
esser
con
altre
pene
arbitrarie
castigato
.
Dat.
Venetiis
in
Patriarchali
Palatio
,
diE
20.
7
bris
1689.
Aloysius
Patriarcha
.
I
was
willing
to
set
this
down
here
in
Italian
word
for
word
,
as
it
is
in
the
Printed
Copy
,
that
the
Emphasis
thereof
might
remain
whole
and
entire
.
In
English
it
runs
thus
:
Aloysius
Sagredo
,
by
the
Grace
of
God
,
Patriarch
of
Venice
,
and
Primate
of
Dalmatia
.
TO
Our
Beloved
in
Christ
,
the
Reverend
....
Greeting
in
our
Lord
.
Having
seen
the
Testimonies
and
Attestations
in
Writing
of
thy
good
Life
,
of
thy
good
Manners
and
good
Reputation
;
We
by
these
Present
grant
unto
thee
the
Permission
,
that
thou
maist
(
during
the
time
of
Three
Months
)
celebrate
Mass
,
in
the
Outward
Church
of
the
Nuns
of
the
Monastery
of
our
Lady
of
Pity
,
and
in
that
of
our
Lady
of
Miracles
.
Provided
notwithstanding
,
that
you
repair
thither
,
being
modestly
drest
;
That
thou
make
no
shew
▪
either
in
thy
Cloathing
or
Person
,
of
any
Vanity
or
Lasciviousness
;
That
thou
wear
thy
Clerical
Crown
or
Tonsure
,
as
does
become
a
Priest
;
That
thou
do
not
speak
to
any
Nun
;
and
when
need
requires
,
be
it
only
with
the
Converse
,
or
Sisters
Conversers
,
appointed
for
the
Service
of
the
Outward
Church
;
and
this
neither
,
save
only
it
be
about
things
necessary
,
and
that
respect
the
Celebration
of
the
Holy
Mass
,
and
this
in
few
words
.
That
thou
have
nothing
to
do
with
any
Nun
;
or
others
(
that
is
to
say
,
the
Boarders
or
Pensioners
)
by
Letters
,
by
Presents
,
or
any
other
way
.
And
that
moreover
,
in
all
other
things
,
thou
do
observe
all
the
Patriarchal
and
Synodal
Orders
and
Constitutions
.
Otherwise
we
declare
these
Presents
to
be
void
,
and
that
by
this
Nullity
thou
shalt
incur
the
Penalty
of
Suspension
à
Divinis
ipso
facto
,
and
shalt
moreover
be
punished
by
other
arbitrary
Punishments
.
Given
at
Venice
,
in
our
Patriarchal
Palace
,
the
20th
of
7ber
,
1689.
Aloysius
Sagredo
,
Patriarch
.
We
may
easily
perceive
from
all
this
,
the
high
Opinion
the
Pastors
of
the
Church
of
Rome
have
of
the
Virtue
of
their
Holy
Recluses
;
and
without
question
they
have
reason
for
their
taking
all
these
measures
about
them
.
The
Priests
are
forbid
to
speak
with
them
,
because
Experience
hath
taught
,
that
in
their
Discourse
they
did
only
Cajole
and
Court
them
.
They
are
forbid
to
make
them
any
Presents
,
because
they
are
well
assured
,
that
the
Priests
never
give
any
thing
for
nought
.
And
in
the
third
place
,
they
forbid
them
having
any
Commerce
with
them
in
any
other
manner
;
I
leave
it
to
you
to
conjecture
what
the
meaning
of
that
may
be
.
The
Priests
,
for
their
parts
,
do
not
much
concern
themselves
with
all
these
Threats
.
They
say
,
That
Suspension
Ipso
facto
signifies
nothing
,
except
it
be
publickly
declared
by
a
Sentence
;
and
they
know
well
enough
,
that
their
Colleagues
will
never
proceed
to
such
an
Extremity
against
them
;
forasmuch
as
in
their
time
,
they
have
been
as
guilty
of
the
same
Transgression
,
as
themselves
.
Some
will
have
it
,
That
the
Punishment
of
Suspension
with
the
rest
exprest
in
the
Licence
,
cannot
light
upon
any
,
but
such
who
are
guilty
of
all
the
Particulars
there
prohibited
,
that
is
,
who
Discourse
with
,
send
Presents
,
write
to
them
,
and
have
commerce
with
them
;
but
that
they
who
discourse
,
or
have
commerce
with
them
,
without
Writing
,
are
not
of
that
number
.
In
a
word
,
The
most
Clear-sighted
perceive
,
that
these
Prohibitions
are
only
made
to
secure
the
Honour
of
the
Superiors
,
who
otherwise
might
be
accused
by
the
Seculars
,
for
conniving
at
all
these
Disorders
,
which
daily
happen
in
these
Matters
,
and
which
,
according
to
a
Jesuitical
Interpretation
,
are
sufficient
to
quiet
their
Consciences
.
They
say
,
That
the
Bishops
after
all
,
never
had
the
intention
of
Suspending
them
.
Thus
notwithstanding
they
Court
the
Nuns
,
yet
they
continue
to
say
Mass
,
and
to
perform
all
the
Sacerdotal
Functions
,
without
feeliny
the
least
scruple
in
so
doing
.
The
Italians
do
not
always
pay
their
Visits
to
the
Nuns
for
the
Love
they
bear
them
,
but
more
frequently
to
consult
with
them
,
and
concert
the
means
of
accomplishing
some
great
design
,
or
to
manage
some
Intriegue
abroad
.
The
Nuns
commonly
have
the
qualification
of
a
Devilish
Spirit
,
and
it
is
matter
of
astonishment
to
see
,
how
young
Women
shut
up
in
Cloysters
,
as
in
a
Prison
,
are
notwithstanding
able
to
act
at
a
great
distance
with
so
much
power
and
efficacy
.
Is
a
Man
engaged
in
an
unjust
Trial
,
or
does
he
stand
in
need
of
the
Favour
of
some
Great
Person
;
the
best
means
for
him
to
succeed
,
next
to
the
Jesuits
,
is
to
address
himself
to
the
Nuns
.
Has
a
Man
a
mind
to
●●mpass
some
Amorous
project
;
if
you
can
but
once
get
them
to
embark
in
it
,
you
may
be
in
a
manner
sure
of
succeeding
.
I
shall
to
this
purpose
relate
to
you
,
the
subtil
Intriegue
of
a
Nun
of
Milan
.
A
certain
Count
courted
a
young
Lady
,
whom
he
was
extreamly
pleas'd
with
;
but
he
had
no
means
of
seeing
her
,
save
only
at
Church
,
when
she
went
on
Sundays
to
Mass
,
or
sometimes
in
passing
by
her
Window
,
after
the
Italian
manner
.
He
had
taken
notice
of
the
young
Ladies
Smiling
on
him
,
and
from
thence
concluded
,
that
without
doubt
she
would
prove
favourable
to
his
Wishes
:
So
that
nothing
remained
now
,
but
the
finding
out
a
way
for
a
free
and
secret
Interview
,
wherein
the
Count
found
an
insuperable
difficulty
;
for
her
Mother
,
who
was
a
Woman
of
Honour
,
was
so
true
a
Sentinel
to
her
Daughter
,
that
she
was
inseparable
from
her
,
and
never
stirr'd
out
of
Doors
without
taking
her
along
with
her
.
This
was
a
business
indeed
,
that
requir'd
the
Intriegue
of
a
Nun
to
compass
it
.
He
addresseth
himself
to
an
Ancient
Mother
of
the
Monastery
Magiore
,
to
whom
he
promis'd
20
Crowns
,
in
case
she
could
make
him
obtain
his
desire
:
The
Old
Nun
undertakes
it
.
To
this
effect
she
writes
a
Letter
to
the
Lady
,
wherein
she
desires
her
to
come
and
speak
with
her
,
for
that
she
had
some
secret
and
charitable
Advice
to
give
her
concerning
the
Carriage
of
her
Daughter
,
and
signifies
the
Hour
,
which
would
be
most
proper
for
her
to
come
.
The
Mother
being
very
impatient
to
know
what
the
matter
might
be
,
did
not
fail
of
going
to
her
,
leaving
her
Daughter
at
Home
.
When
she
was
come
,
the
Nun
told
her
,
That
she
had
sent
for
her
,
to
put
her
in
mind
to
double
her
Care
in
observing
her
Daughter
;
that
it
was
taken
notice
of
,
that
a
Count
was
passionately
enamour'd
of
her
;
and
that
her
Daughter
answer'd
him
with
Casts
of
her
Eye
.
She
made
a
shift
,
with
her
long
Discourse
,
to
stay
this
good
Woman
near
two
Hours
in
the
Parlour
;
and
all
this
while
the
Count
,
who
had
received
all
necessary
Instructions
,
was
with
the
young
Gentlewoman
.
The
Mother
return'd
to
her
House
,
with
a
Resolution
to
make
good
use
of
the
Advice
the
Nun
had
given
her
;
but
the
more
assiduous
her
Precautions
were
,
the
more
reason
she
found
to
be
astonish'd
,
after
some
Months
at
her
Daughters
,
being
big
with
Child
.
She
urged
her
to
that
degree
,
that
she
oblig'd
her
to
declare
how
the
thing
had
hapned
.
But
what
could
the
Mother
do
?
It
would
have
been
in
vain
for
her
to
have
undertaken
to
trouble
the
Nun
upon
this
account
,
because
in
so
doing
,
besides
the
loss
of
her
Daughters
Honour
,
she
might
very
well
have
lost
her
own
Life
into
the
bargain
;
for
the
Nuns
are
no
less
able
and
expert
in
bringing
about
their
Revenge
,
than
in
managing
a
Love
intriegue
.
The
most
part
of
the
violent
Deaths
that
hapen
in
Italy
,
are
carried
on
by
their
means
,
and
therefore
it
is
that
I
have
said
,
that
they
have
a
devilish
Spirit
.
Those
that
have
any
Enemies
in
Italy
,
are
very
cautious
of
drinking
any
Liquors
of
their
Preparing
,
or
of
their
Sweet-Meats
,
or
Pastry-Work
.
There
are
too
many
funest
Examples
to
this
purpose
.
There
is
to
be
seen
in
the
Mad-house
at
Milan
a
poor
Gentleman
,
whom
they
make
to
pass
for
a
Fool
or
Madman
,
tho'
indeed
he
be
not
so
.
The
thing
was
brought
about
by
the
Stratagem
of
a
Nun
,
the
account
was
given
me
of
it
,
is
as
follows
.
This
Gentleman
had
a
younger
Brother
,
who
was
desirous
to
make
himself
Master
of
his
Estate
;
in
order
whereunto
he
took
occasion
to
get
his
Brother
go
along
with
him
to
Visit
the
Nuns
,
who
bestowed
a
Collation
upon
them
,
and
the
Elder
Brother
having
drunk
a
Dose
,
fell
down
to
the
Ground
,
as
if
he
had
been
quite
Dead
.
However
the
Poison
it
seems
had
not
been
so
well
prepared
,
but
that
he
came
to
himself
again
.
The
Nuns
in
the
mean
time
being
extreamly
concern'd
that
their
design
had
not
succeeded
,
Published
that
he
was
a
Fool
,
and
that
they
had
seen
him
carry
himself
like
a
Changeling
in
the
Parlour
:
Whereupon
his
Brother
caused
him
to
be
Seized
,
and
to
be
carried
to
the
Mad-house
.
It
is
a
place
from
whence
no
Body
is
ever
suffer'd
to
come
forth
,
and
where
all
the
actions
and
words
of
those
,
whom
they
have
once
thrust
in
there
,
be
they
never
so
rational
and
compos'd
,
are
interpreted
and
wrested
to
Folly
.
It
was
to
special
purpose
for
him
to
say
there
that
the
Nuns
had
Poisoned
him
,
when
they
made
that
a
strong
argument
to
prove
him
a
Fool
,
for
entertaining
such
thoughts
of
them
.
And
by
this
means
his
younger
Brother
is
at
present
still
in
full
Possession
of
his
Estate
.
This
was
the
account
they
gave
me
of
this
Story
.
That
which
makes
the
Nuns
so
bold
and
daring
in
these
sort
of
Enterprises
,
is
,
because
the
Civil
Magistrate
cannot
take
cognisance
of
any
thing
they
do
,
and
their
Superiors
that
Govern
them
,
receive
too
many
good
Treats
from
them
,
ever
to
use
them
roughly
.
Besides
,
the
most
Rigorous
Sentence
that
can
be
Pronounced
against
them
,
is
to
Condemn
them
to
be
shut
up
in
the
inmost
part
of
their
Monastery
,
and
to
Fast
so
many
days
a
Week
,
with
Bread
and
Water
.
They
themselves
do
execute
the
Sentence
,
for
no
Body
hath
the
power
to
enter
into
their
Convents
to
force
them
to
it
;
so
that
we
must
not
imagine
them
to
be
such
Fools
,
as
to
be
overcruel
to
one
another
.
And
if
an
Abbess
or
Superiour
,
should
attempt
to
have
the
Sentence
executed
according
to
the
Rigor
of
it
,
they
would
get
the
whole
Body
of
Nuns
about
their
Ears
.
So
that
by
this
means
,
they
are
secur'd
from
the
fear
of
ever
dying
an
infamous
Death
;
yea
,
or
so
much
as
to
suffer
any
thing
considerable
,
whereas
a
poor
Secular
Female
,
being
convinc'd
of
the
like
Crimes
,
would
be
drag'd
to
the
Gallows
,
or
Burnt
alive
.
Nay
,
there
are
some
who
excuse
them
of
all
these
Enormities
,
upon
the
account
of
their
being
Recluses
;
for
why
do
the
Seculars
,
say
they
,
go
to
them
?
We
must
not
come
near
the
Beast
,
if
we
have
no
mind
to
be
bit
by
it
.
And
they
,
on
the
other
hand
,
conceive
they
may
justly
deceive
the
World
,
because
they
have
once
for
good
and
all
deceived
them
,
and
made
them
lose
their
Liberties
,
by
forcing
them
to
become
Nuns
.
The
Roman
Catholicks
may
well
expect
that
these
Monstrous
Vocations
,
will
one
day
produce
nothing
but
Monsters
.
'T
is
too
great
a
Violence
done
to
the
natural
Right
,
which
every
one
hath
to
his
Liberty
,
to
pretend
to
force
people
to
a
Condition
,
which
they
can
never
after
change
:
But
it
is
still
a
greater
Tyranny
to
handle
those
as
the
most
infamous
Criminals
,
who
make
the
least
attempt
for
to
recover
it
.
The
following
History
which
is
a
very
true
one
,
and
happened
at
Milan
about
four
years
ago
whilst
I
was
there
,
is
a
most
sensible
proof
thereof
.
A
Dominican
Nun
of
the
Number
of
those
;
whom
their
Parents
force
to
shut
themselves
up
in
a
Cloister
,
having
made
serious
Reflections
upon
her
engagement
,
found
that
her
Parents
in
order
to
deceive
her
the
better
,
had
falsified
the
Date
of
the
Extract
,
which
they
had
taken
out
of
the
Register
of
her
Baptism
,
and
had
made
her
a
year
older
than
indeed
she
was
,
to
engage
her
the
sooner
in
a
Monastick
Life
.
For
it
is
to
be
noted
,
that
the
Canons
declare
all
those
Professions
to
be
Null
and
Void
,
which
are
made
before
a
certain
Age
,
there
prescribed
,
tho'
there
be
but
one
day
wanting
;
and
our
Religious
was
not
ignorant
of
it
.
She
therefore
resolved
to
quit
her self
of
her
Profession
,
as
being
null
and
invalid
.
The
Abbess
of
the
Convent
gave
advice
thereof
to
her
Parents
,
who
immediately
repaired
to
the
Monastery
,
and
having
given
a
considerable
Sum
of
Mony
to
the
Abbess
,
they
desired
her
to
joyn
with
them
,
to
hinder
her
coming
out
from
thence
.
The
shortest
and
surest
way
was
to
make
her
pass
for
a
Fool.
Accordingly
the
Abbess
and
some
of
her
Confidents
Publish'd
that
her
Brains
were
crackt
;
but
because
she
was
not
so
Craz'd
,
but
that
she
could
upon
occasion
,
give
good
Reasons
of
what
she
said
,
she
was
forbid
the
Parlour
,
and
never
suffer'd
to
come
to
the
Grates
.
Thus
this
poor
Creature
was
forc'd
to
live
in
this
desolate
manner
for
some
years
,
without
being
able
to
come
to
the
Speech
of
any
Body
.
In
the
mean
time
,
having
dexterously
manag'd
the
Spirit
of
a
Converse
Sister
,
she
took
upon
her
to
deliver
a
Letter
from
her
,
to
the
Cardinal
Archbishop
,
to
whom
only
it
belongs
to
take
Cognisance
of
the
Affairs
of
Nuns
in
extraordinary
Cases
.
She
most
humbly
represented
to
him
,
in
her
Letter
,
the
reasons
she
had
to
reclaim
or
retract
her
Profession
,
and
the
great
Cruelties
which
the
Abbess
,
at
the
Instigation
of
her
Parents
,
had
exercised
against
her
,
since
they
had
discover'd
her
Intent
.
The
Cardinal
far
from
being
touch'd
by
the
Justice
of
these
Remonstrances
,
suppos'd
,
that
by
granting
her
Request
,
he
would
give
an
occasion
to
the
rest
of
the
Nuns
,
to
follow
her
steps
,
and
make
them
desirous
to
examine
the
day
and
hour
of
their
Professions
:
Wherefore
he
immediately
sent
his
Orders
to
the
Abbess
,
to
shut
her
up
more
closely
than
before
;
conformable
to
which
Order
,
she
was
shut
up
in
the
inward
Prison
of
the
Monastery
,
where
she
continued
five
years
,
with
the
allowance
only
of
a
little
Bread
and
Water
for
her
Nourishment
,
and
being
cruelly
Whipt
thrice
a
Week
.
The
Nuns
,
as
I
have
said
before
,
exercise
a
very
sweet
and
mild
Justice
one
towards
another
;
but
if
there
be
any
found
amongst
them
,
who
have
a
mind
to
quit
the
Convent
,
to
these
they
are
inexorably
Pitiless
and
Cruel
.
They
fear
,
lest
being
got
out
from
amongst
them
,
they
might
Divulge
the
infamous
Wickedness
they
commit
,
and
as
an
honest
Man
told
me
,
they
are
of
the
humour
of
the
Devils
,
who
wish
Men
would
Damn
themselves
,
to
have
the
more
Company
in
Hell
.
Solatium
miserorum
est
habere
Pares
:
'T
is
a
comfort
to
miserable
Persons
that
they
are
not
alone
.
Our
poor
Prisoner
in
this
her
extream
Misery
found
none
,
but
this
same
Converse
Sister
,
who
had
deliver'd
her
Letter
to
the
Cardinal
,
that
had
any
pity
for
her
,
who
took
upon
her
,
to
deliver
another
Letter
for
her
,
which
she
had
addrest
to
an
Honest
Gentleman
,
in
whom
she
had
a
great
deal
of
Confidence
;
who
accordingly
resolv'd
with
one
of
his
Friends
,
to
do
his
utmost
endeavour
to
set
her
at
Liberty
.
He
,
by
means
of
this
Converse
Sister
,
furnisht
her
with
Instruments
to
break
her
Prison
;
and
on
a
certain
Night
,
according
to
the
Measures
they
had
before
taken
,
they
drew
her
with
Cords
over
the
Wall
,
and
being
entred
into
the
Coach
,
that
stood
ready
for
her
,
she
desir'd
the
Gentlemen
to
carry
her
to
Genoa
.
The
Nuns
in
the
mean
time
,
took
so
charitable
a
care
of
this
poor
Creature
,
that
a
day
and
almost
two
Nights
past
,
before
ever
they
perceiv'd
that
she
had
made
her
escape
;
and
she
was
already
arriv'd
at
Genoa
,
before
the
Report
of
it
came
to
Milan
.
The
Nun
being
got
to
Genoa
,
about
Eleven
a
Clock
at
Night
,
made
the
Gates
to
be
open'd
to
her
,
and
having
taken
up
her
Lodging
in
the
best
Inn
,
she
presently
sent
to
acquaint
one
of
the
Principal
Magistrates
of
the
City
,
that
she
desir'd
some
Body
might
immediately
be
sent
to
take
the
care
of
her
,
and
to
discharge
the
two
Gentlemen
,
that
had
brought
her
thither
,
that
all
might
be
satisfi'd
of
their
Honesty
and
good
intent
in
this
Undertaking
;
and
that
they
had
not
endeavour'd
to
Steal
her
away
upon
any
motive
of
Licentiousness
.
This
Sage
and
prudent
behaviour
of
hers
,
which
did
not
at
all
bespeak
her
a
Fool
,
as
her
Enemies
misrepresented
her
,
was
well
approv'd
of
by
the
Magistrates
of
Genoa
.
They
receiv'd
her
with
extraordinary
kindness
,
and
promis'd
to
afford
her
their
utmost
Assistance
.
They
appointed
Commissaries
to
receive
the
Reasons
of
her
leaving
the
Monastery
,
and
having
found
them
good
and
just
,
they
writ
to
the
Court
of
Rome
,
to
inform
his
Holiness
what
had
past
,
and
to
receive
his
Orders
about
it
.
It
was
in
the
Papacy
of
Innocent
XI
.
who
was
a
great
Enemy
to
all
those
,
who
deserted
their
Convents
;
for
they
say
of
him
,
that
he
sent
to
the
Gallies
every
one
of
the
Monks
,
who
after
having
quit
their
Monasteries
,
humbly
addrest
themselves
to
him
for
Relief
,
without
hearing
any
of
their
Reasons
.
Conformable
to
this
Humor
of
his
,
he
order'd
the
Magistrates
of
Genoua
,
not
to
meddle
any
more
in
that
matter
;
and
immediately
to
send
back
the
Nun
to
her
lawful
Superior
,
the
Cardinal
Archbishop
of
Milan
,
who
would
take
care
to
do
her
Justice
.
This
Order
was
very
cruel
;
for
this
Cardinal
being
accused
by
the
Nun
,
for
having
been
so
far
from
hearing
her
Remonstrance
,
when
she
had
recourse
to
him
,
that
he
caused
her
to
be
Imprisoned
and
Abused
,
was
become
her
most
dangerous
Adversary
.
This
made
these
Gentlemen
,
to
write
a
second
time
to
the
Pope
,
to
represent
to
him
these
Inconveniences
,
and
to
discharge
their
Consciences
.
But
Innocent
the
XIth
was
too
firm
in
whatsoever
he
had
once
resolved
on
,
(
and
it
may
be
this
was
the
only
Fault
he
had
)
and
redoubled
his
former
Orders
,
with
greater
expresness
than
before
,
threatning
them
(
in
case
of
delay
)
with
Excommunication
.
Thus
these
Gentlemen
,
who
were
unwilling
to
involve
themselves
in
Trouble
for
the
sake
of
a
Nun
,
sent
her
back
three
Months
after
,
with
a
good
Guard
,
to
Milan
:
Every
one
pitied
her
condition
,
and
believed
the
Archbishop
would
receive
Orders
from
Rome
,
for
to
hear
her
Case
.
But
in
the
mean
time
,
she
was
sent
back
to
her
Convent
,
and
the
Nuns
shut
her
up
in
her
Dungeon
,
and
three
or
four
Months
after
she
was
never
heard
of
more
.
English
Women
have
great
reason
to
bless
GOD
,
that
such
a
Barbarous
Tyranny
is
at
last
abolish'd
in
England
;
for
they
may
be
sure
,
that
if
ever
Popery
should
set
her
Foot
in
England
again
,
they
would
not
fail
to
build
Prisons
for
them
every
where
(
I
mean
Monasteries
,
)
where
,
in
spight
of
their
Teeth
,
they
would
be
made
to
renounce
the
World
.
It
being
therefore
a
thing
in
a
manner
impossible
,
for
a
Nun
ever
to
get
out
of
a
Monastery
,
it
is
much
better
for
them
never
to
think
of
it
.
Now
forasmuch
as
the
Profession
of
renouncing
the
World
,
does
not
make
one
really
dye
to
it
;
so
they
seem
,
on
the
contrary
,
to
have
taken
the
resolution
of
cleaving
to
it
more
than
ever
,
and
to
follow
the
Maxims
of
it
,
as
far
as
is
possible
for
them
to
do
,
and
more
than
it
may
be
they
ever
would
have
done
,
had
they
staid
in
it
.
Their
Habit
ought
to
be
very
plain
,
without
Pride
or
Affectation
;
but
we
find
that
they
have
been
very
ingenious
in
reducing
them
to
another
pass
.
Only
setting
Silk
aside
,
which
they
may
not
wear
,
they
use
the
finest
and
most
curious
Woollen
Stuffs
they
can
meet
with
;
and
every
thing
about
them
is
so
neatly
made
,
and
to
that
degree
of
Curiosity
and
Exactness
,
that
there
is
no
uneven
Fold
or
Stich
to
be
found
in
them
;
and
certainly
,
there
be
a
great
many
to
whom
a
Religious
Habit
is
much
more
advantagious
,
than
a
Secular
,
a
making
them
to
appear
more
comly
and
hands
som
.
Some
of
them
let
their
Hair
grow
on
the
fore-part
of
their
Heads
,
and
take
great
care
in
frizling
of
it
.
They
wear
also
Laced
Head-dresses
under
their
Veils
,
as
likewise
Neck-Laces
,
Bracelets
,
and
Pendants
in
their
Ears
;
and
in
a
word
,
the
most
of
them
Paint
themselves
to
excess
.
I
went
once
to
ask
leave
to
speak
with
a
Nun
of
the
Monastery
of
S.
Thomas
at
Vicenza
.
She
made
me
stay
for
her
an
Hour
and
an
half
in
the
Parlour
,
and
came
at
last
so
Curl'd
and
Painted
,
that
she
e'en
frighted
me
.
She
excus'd
her self
,
for
having
made
me
stay
so
long
,
because
forsooth
,
she
durst
not
present
her self
before
me
disorderly
.
This
Nun
gave
me
a
plain
and
downright
description
of
all
that
past
in
her
Monastery
;
the
Antipathies
,
the
Jealousies
,
the
Amorous
Intriegues
,
and
the
Parties
that
reign'd
amongst
them
.
They
were
at
that
time
in
a
great
Division
amongst
themselves
;
some
being
of
the
Emperor's
Faction
,
others
of
the
French
Kings
.
They
who
were
of
the
Emperor's
Side
,
could
not
endure
to
hear
the
others
speak
well
of
his
Enemy
.
There
hapned
one
day
(
as
she
told
me
)
a
very
furious
Battle
between
them
,
upon
this
account
.
A
Nun
at
Dinner-time
drunk
a
Health
to
the
French
King
:
The
Imperialists
not
being
able
to
brook
it
,
they
came
to
Words
,
and
from
Words
to
Blows
.
They
flung
the
Dishes
and
Plates
,
and
whatsoever
else
came
next
to
hand
,
at
one
anothers
Heads
;
she
shewed
me
her
Veil
,
which
was
yet
all
stained
with
a
Sawce
out
of
a
Dish
they
had
flung
at
her
.
This
vexed
her
more
than
all
the
rest
;
for
the
Italian
Women
,
but
more
especially
the
Nuns
,
are
exceeding
neat
and
cleanly
:
She
endeavour'd
her
Revenge
in
flinging
a
Chasing-dish
full
of
hot
Coals
in
the
Face
of
the
Party
that
had
thus
Affronted
her
.
And
she
continued
to
demand
of
me
,
Whether
there
might
not
be
means
found
to
signifie
her
Bravery
to
the
French
King
,
and
that
she
doubted
not
,
but
that
if
he
were
informed
of
the
Zeal
she
had
for
his
Glory
,
he
would
send
for
her
to
Paris
,
and
make
her
an
Abbess
there
.
These
poor
Maidens
are
very
apt
to
intoxicate
themselves
with
a
thousand
such
like
Fancies
.
When
they
are
weary
of
Quarrelling
and
beating
one
another
,
then
they
betake
themselves
to
Jesting
and
Fooling
,
and
compose
Comedies
and
Farces
to
make
one
another
Laugh
.
The
Reverend
Dr.
Burnet
,
now
Lord
Bishop
of
Salisbury
,
did
not
exaggerate
the
matter
,
when
he
saith
,
That
He
had
seen
some
of
them
that
were
not
over
modest
.
They
make
no
difficulty
of
representing
in
their
Plays
,
Venus's
and
Lucretia's
wholly
to
the
Life
;
they
Sing
profane
Songs
,
and
altogether
unworthy
and
unbecoming
Persons
consecrated
to
God
;
they
act
Dances
and
Postures
that
are
extream
Lascivious
,
and
all
that
they
speak
in
them
,
is
commonly
conceiv'd
in
Terms
admitting
a
double
signification
,
whereof
one
sense
is
always
either
impious
or
wanton
.
They
commonly
have
very
excellent
Voices
,
and
understand
Musick
perfectly
well
;
but
if
there
be
any
impure
or
lascivious
Air
,
that
is
that
which
pleaseth
them
best
,
and
which
they
make
choice
of
,
to
entertain
the
Company
with
.
That
which
is
the
most
enormous
thing
of
all
,
is
,
that
not
only
in
these
their
Comedies
,
but
also
(
O
unheard
of
Profanation
!
)
in
their
Divine
Offices
for
Sundays
and
Festivals
,
they
intermix
these
filthy
Songs
,
which
they
blasphemously
pretend
to
be
made
in
imitation
of
the
Song
of
Solomon
.
All
the
Debauched
Youth
of
the
City
,
about
this
time
,
flock'd
to
the
Church
of
the
Coelestines
at
Milan
,
where
these
Nuns
equally
tickled
their
Ears
and
Fancies
by
the
sweetness
and
lasciviousness
of
their
Songs
.
The
Scandal
grew
at
last
to
that
Excess
,
that
the
Cardinal
sent
his
Orders
to
have
their
Church
shut
up
,
and
absolutely
forbad
them
to
sing
Musick
any
more
.
'T
is
the
Custom
in
the
World
,
for
Men
to
Court
Women
;
but
in
these
Religious
Orders
,
on
the
contrary
,
the
Nuns
Court
the
Men
;
they
write
Amorous
Notes
to
them
;
they
send
,
to
entreat
them
to
come
and
see
them
;
and
there
are
few
Nuns
,
that
have
not
two
or
three
,
to
whom
they
are
more
particularly
linked
in
Affection
;
and
they
are
so
well
skill'd
in
disposing
their
Timos
,
that
they
never
meet
together
in
the
Parlour
.
They
are
very
Jealous
of
them
,
and
should
they
once
understand
,
that
any
one
of
their
Lovers
had
discours'd
with
any
other
Nun
,
besides
themselves
,
they
would
immediately
quit
them
,
and
would
find
a
time
to
be
revenged
on
them
.
I
take
them
to
be
very
unhappy
in
this
,
That
they
desire
so
strongly
,
what
is
so
difficult
for
them
to
enjoy
.
Some
amongst
them
do
so
far
enflame
their
Imaginations
about
their
Amours
,
that
they
run
Distracted
;
and
others
are
so
immoveably
determind
to
what
they
long
for
,
that
they
actually
apply
themselves
to
the
inventing
of
Means
,
that
may
bring
them
to
the
possession
of
what
they
desire
:
Of
these
,
some
give
themselves
to
the
Devil
;
and
to
this
purpose
they
tell
a
Story
,
That
upon
a
time
,
a
Nun
being
resolved
to
give
her self
to
the
Devil
;
He
plainly
told
her
,
He
would
not
have
her
,
because
she
was
more
Devil
than
himself
.
'T
is
for
this
Reason
that
we
are
told
so
many
Stories
of
Nuns
,
that
are
Possessed
.
Others
endeavour
for
Mony
to
corrupt
the
Turn
Keys
and
Maid-Servants
,
that
have
the
Care
of
the
Outward-Gates
,
to
admit
their
Gallants
at
Night
by
the
Tower
.
Some
have
pluck'd
away
whole
Grates
from
the
Parlours
;
others
have
broke
through
the
Walls
,
or
have
made
Passages
undergro●●d
;
and
it
happens
frequently
enough
,
th
〈…〉
their
Cunning
,
they
get
the
Keys
of
the
Great
Gate
of
the
Monastery
from
under
the
Lady
Abbesses
Pillow
;
or
that
they
are
so
happy
to
meet
with
one
Key
or
other
,
that
can
unlock
it
.
There
is
also
another
Little
Gate
in
the
Vestries
,
by
which
the
Priests
enter
,
to
go
and
carry
the
Holy
Sacrament
and
Extream
Unction
to
those
that
are
Sick
,
and
by
which
they
convey
the
Ornaments
of
the
Altar
:
Now
,
to
get
the
possession
of
this
Door
,
they
need
only
to
gain
her
who
is
over
the
Vestry
.
But
the
most
sure
way
to
obtain
their
desires
,
is
,
when
a
whole
Community
of
Females
agree
together
,
to
take
their
Pleasures
.
Of
this
there
hapned
a
most
infamous
Instance
,
about
seven
or
eight
Years
since
,
amongst
the
Nuns
of
Bresse
,
which
made
a
great
deal
of
Noise
in
Italy
.
These
Religious
finding
themselves
quite
weary
of
keeping
their
Vow
of
Chastity
,
agreed
amongst
themselves
to
admit
their
Lovers
into
the
Monastery
,
and
having
all
bound
themselves
in
an
Oath
of
Secrecy
,
they
wrought
hard
,
to
make
a
Passage
Under-ground
,
under
the
Walls
of
their
Enclosure
,
and
which
was
to
end
in
the
House
of
a
young
Gentleman
,
who
was
one
of
the
Plot.
Their
Undertaking
had
so
good
success
,
that
the
Nuns
enjoy'd
the
Galants
as
often
as
they
pleased
.
In
the
mean
time
there
was
observed
a
great
change
in
these
Recluses
;
they
became
more
modest
in
the
Parlour
,
and
more
assiduous
in
the
Quire
,
than
ever
the
〈…〉
had
been
before
.
Their
Confessor
,
who
was
a
very
Aged
Man
,
being
incapable
of
taking
part
in
their
Amours
,
was
not
thought
fit
to
be
admitted
to
the
Secret
.
They
informed
him
in
their
Confessions
and
secret
Conferences
,
that
they
felt
from
time
to
time
such
Ravishments
and
Internal
Joys
,
as
they
could
no
way
express
;
without
telling
him
,
whether
they
belong'd
to
the
Soul
or
Body
.
And
this
good
Man
,
who
took
all
in
the
best
sense
,
and
who
also
attributed
in
part
this
their
Conversion
,
to
his
own
good
Prayers
for
them
,
went
to
the
Bishop
of
Bresse
,
and
made
his
Report
to
him
;
telling
him
,
That
his
Nuns
were
all
of
them
become
Saints
to
that
degree
,
as
to
suffer
Exstasies
and
Ravishments
.
The
great
Opinion
the
World
had
conceived
of
their
Sanctity
still
increased
more
and
more
,
when
the
greatest
part
of
these
Nuns
undertook
to
observe
a
Six
Months
Retirement
in
the
Inner
part
of
their
Monastery
;
making
a
Vow
,
That
during
all
that
time
they
would
never
come
to
the
Grate
:
This
was
to
hide
their
Big-bellies
,
and
Child-bearing
.
In
a
word
,
they
had
many
Children
,
and
this
infamous
Commerce
lasted
many
years
.
The
World
has
been
since
astonished
to
consider
,
how
it
was
possible
to
be
concealed
for
so
long
a
time
,
without
making
a
Noise
in
the
World
;
for
there
were
above
a
Score
of
Youths
that
were
of
the
Gang.
However
,
as
Wickedness
always
drags
its
own
Chain
,
this
also
was
discover'd
at
last
by
the
Cook-Maid
.
This
Sister
finding
her self
abandoned
and
neglected
,
because
she
was
very
Ugly
;
and
moreover
,
finding
her self
overcharg'd
with
Work
,
by
reason
of
the
Cawdles
and
Broths
,
and
a
thousand
other
extraordinary
things
,
which
she
was
oblig'd
to
make
for
those
that
were
in
Child-Bed
.
Besides
,
whenever
the
young
Galants
came
at
Night
,
they
always
brought
some
dainty
Bit
or
other
along
with
them
,
which
she
must
Dress
for
the
rest
.
One
of
the
Nuns
,
on
a
time
,
having
very
indiscreetly
jeared
her
for
the
bigness
of
her
Nose
,
she
was
so
extreamly
nettled
at
it
,
that
in
Revenge
,
she
by
way
of
Raillery
reproach'd
her
with
her
Big-Belly
:
From
these
stinging
Jests
,
they
proceeded
to
high
Words
,
and
in
fine
,
the
Cook-Maid
was
basely
abus'd
by
them
.
The
next
Morning
she
sends
a
Letter
to
the
Vicar-General
of
Bresse
,
wherein
she
informed
him
,
That
she
had
a
Matter
of
great
consequence
to
disclose
to
him
,
provided
care
were
taken
to
secure
her
Life
from
the
Revenge
of
the
other
Nuns
.
The
Grand-Vicar
was
so
possest
with
the
high
Esteem
he
had
conceiv'd
for
these
Recluses
,
who
of
late
had
undertaken
the
Reforming
of
themselves
,
with
so
much
Edification
,
that
having
heard
what
the
Cook-Maid
had
to
say
,
he
immediately
called
her
a
Visionary
.
But
she
persisting
to
maintain
what
she
had
discovered
to
him
;
and
offering
to
make
it
appear
,
that
three
of
the
Nuns
were
actually
with
Child
,
and
that
two
of
them
had
been
lately
brought
to
Bed
;
the
Grand-Vicar
at
last
resolv'd
to
perform
a
Visitation
of
the
Convent
.
Many
of
the
Nuns
perceiving
,
that
there
was
something
extraordinary
in
this
Proceeding
,
endeavoured
to
make
escape
out
of
the
Monastery
;
but
they
were
all
stopt
in
their
flight
,
and
brought
back
to
their
Convent
,
where
they
found
very
pretty
Children
,
Males
and
Females
,
in
the
Cells
of
these
Nuns
,
who
call'd
them
their
Mothers
.
The
Bishop
having
been
inform'd
of
it
,
drew
up
an
Indictment
,
and
sent
it
in
all
diligence
to
the
Tribunal
of
Venice
,
which
is
established
to
take
cognizance
of
Matters
relating
to
Nuns
;
(
for
Bresse
is
a
Venetian
City
,
depending
upon
the
Republick
both
in
Temporals
and
Spirituals
.
)
This
Tribunal
is
very
severe
,
and
never
fails
of
punishing
things
with
the
extreamest
vigour
.
In
the
mean
time
all
the
Young
Men
,
who
knew
themselves
guilty
,
had
time
to
save
themselves
,
some
in
Swisserland
;
others
in
the
Country
of
the
Grissons
;
and
others
in
Germany
,
as
having
by
good-luck
nothing
but
the
Alpes
to
pass
.
Some
days
after
,
a
Sentence
was
pronounc'd
and
publish'd
against
them
,
as
severe
as
ever
had
been
seen
.
Their
Goods
were
confiscated
,
their
Houses
razed
to
the
ground
,
and
their
Heads
set
at
a
price
.
I
was
troubled
to
find
amongst
this
number
one
of
my
Scholars
,
the
Son
of
a
Procurator
of
S.
Mark
;
but
some
time
after
,
I
had
the
satisfaction
to
understand
,
That
he
was
come
freely
of
his
own
accord
,
to
put
himself
in
Prison
,
in
order
to
his
Justification
;
which
he
did
to
so
good
purpose
,
that
he
was
acquitted
.
There
were
many
Persons
in
Italy
,
especially
amongst
the
Priests
and
Nuns
,
who
condemned
this
so
severe
and
so
publick
Proceeding
of
the
Republick
,
which
had
made
the
matter
to
be
much
more
Nois'd
abroad
,
than
otherwise
it
would
have
been
.
They
said
,
it
would
have
been
much
better
to
have
supprest
it
wholly
,
as
they
do
at
Rome
,
and
in
all
the
other
Governments
of
Italy
;
because
the
Hereticks
on
the
other
side
of
the
Hills
,
and
more
especially
Geneva
,
are
never
wanting
,
when
such
Matters
as
these
happen
,
to
make
the
best
Advantage
of
it
,
or
,
to
make
use
of
their
Phrase
,
to
Butter
their
Cabbage
with
it
.
As
for
the
Nuns
,
they
contented
themselves
with
setting
a
strict
Guard
upon
them
for
some
time
,
and
with
stopping
up
the
Conveyance
they
had
made
under
their
Walls
.
For
above
a
year
together
,
the
Gentlemen
of
Bresse
durst
not
pass
along
the
Streets
,
near
to
their
Monastery
,
for
fear
of
incurring
a
sinister
Suspicion
.
See
here
the
common
End
of
the
Amorous
Intriegues
of
Nuns
,
and
tho'
indeed
they
do
not
always
make
so
much
Noise
,
it
is
because
those
who
ought
to
take
cognizance
of
them
,
pretend
to
have
more
Prudence
than
the
Tribunal
of
Venice
made
use
of
on
this
occasion
.
There
be
two
sorts
of
Superiors
of
Nuns
in
Italy
;
for
some
of
them
are
immediately
subject
to
Bishops
,
and
others
to
some
Generals
of
Orders
,
of
the
same
Rule
that
they
profess
.
Those
that
are
under
the
Conduct
of
Bishops
,
are
somewhat
better
Govern'd
;
but
they
who
are
under
the
inspection
of
Monks
,
do
for
the
most
,
wholly
give
the
Reins
to
their
Passions
,
and
lead
a
most
infamous
Life
,
tho'
with
less
Noise
.
The
Monks
will
scarcely
ever
suffer
any
Seculars
to
frequent
the
Grates
of
those
whom
they
Govern
,
that
they
may
keep
the
Affections
of
these
Maidens
entirely
to
themselves
.
If
any
disorder
chance
to
happen
,
all
is
kept
very
secret
,
because
this
would
turn
as
much
to
their
Dishonour
,
as
to
the
disgrace
of
the
Nuns
.
There
are
a
Thousand
Stories
abroad
in
the
World
,
of
the
Loves
of
Monks
and
Nuns
,
and
I
find
no
difficulty
to
give
credit
to
them
,
since
the
Information
I
my self
have
had
thereof
,
during
my
abode
in
Italy
,
from
Persons
,
whom
I
can
belive
;
but
am
resolv'd
to
pass
them
by
in
silence
,
for
fear
of
offending
Chast
Ears
.
'T
is
a
Prodigious
thing
to
see
how
Nuns
have
multipli'd
themselves
in
Italy
,
and
the
vast
quantity
of
Convents
they
have
,
as
well
in
every
City
,
as
in
the
Country
.
There
are
almost
as
many
different
Orders
of
them
,
as
there
are
of
Monks
.
Amongst
the
rest
there
are
also
She
Jesuits
,
which
commonly
are
call'd
Ursulines
,
who
more
particularly
undertake
to
Instruct
Young
Girls
.
In
Italy
they
are
oblig'd
to
be
Cloister'd
,
tho'
in
Switzerland
and
in
France
,
they
are
not
under
that
engagement
.
I
was
surpriz'd
to
see
that
the
Italians
,
who
are
accus'd
of
being
become
so
effeminate
some
Ages
since
,
have
not
yet
introduc'd
amongst
them
a
pleasant
Order
of
Nuns
,
which
is
extreamly
multipli'd
in
France
;
I
mean
that
of
Fontevrault
,
which
contains
something
so
odd
in
its
Institution
,
and
in
its
Observances
,
that
forasmuch
as
I
do
not
believe
I
shall
have
any
opportunity
of
entertaining
you
further
about
Nuns
,
I
suppose
you
will
not
find
it
disagreeable
,
if
I
give
you
here
a
short
Relation
of
them
,
if
it
were
for
nothing
else
but
to
represent
to
you
,
to
what
a
height
Folly
and
Delusion
are
mounted
in
the
Church
of
Rome
.
A
Person
whose
Name
was
Robert
d'
Arbrissel
,
having
been
followed
by
a
great
number
of
Men
and
Women
,
in
the
Woods
of
Fontevrault
,
who
had
been
persuaded
by
his
Preachments
to
embrace
a
Monastick
Life
,
he
gave
them
the
Habit
,
and
placed
them
in
several
Cels
in
the
Year
1100.
And
being
of
a
very
complaisant
Humour
for
the
Sex
,
he
undertook
to
overthrow
the
Order
of
God
,
and
of
Nature
,
to
oblige
Women
,
by
giving
them
the
Superiority
over
Men.
Some
say
he
did
this
,
because
of
the
great
Devotion
he
had
to
the
Blessed
Virgin
,
and
more
particularly
to
honour
the
Recommendation
Jesus
Christ
made
of
S.
John
the
Evangelist
to
his
Mother
,
when
he
was
upon
the
Cross
,
as
may
be
seen
in
the
XIX
Chap.
of
the
Gospel
of
S.
John
,
Vers.
26
,
and
27.
When
Jesus
therefore
saw
his
Mother
,
and
the
Disciple
standing
by
,
whom
he
loved
;
he
saith
unto
his
Mother
,
Woman
,
behold
thy
Son
.
Then
saith
he
to
the
Disciple
,
behold
thy
Mother
.
And
from
that
Hour
that
Disciple
took
her
to
his
own
Home
.
He
pretended
it
might
be
gather'd
from
hence
,
that
Women
were
to
Command
Men
;
at
least
he
conceiv'd
,
that
Men
acquired
a
greater
degree
of
Perfection
,
by
submitting
themselves
to
be
obedient
to
them
.
Accordingly
,
he
would
have
the
Monks
should
oblige
themselves
by
a
Solemn
Vow
of
Obedience
to
the
Nuns
,
and
make
Profession
between
the
hands
of
the
Lady
Abbess
.
Pope
Paschal
confirm'd
his
Order
,
which
since
that
time
multiplied
exceedingly
,
especially
in
France
,
where
it
had
its
first
Rise
.
It
hath
been
the
wonder
of
these
last
Ages
,
why
the
Popes
have
suffer'd
so
long
an
Order
,
which
may
with
good
reason
be
lookt
upon
as
the
greatest
Shame
and
Reproach
of
the
Religious
Orders
of
the
Church
of
Rome
.
Endeavours
have
been
made
,
to
persuade
some
of
the
late
Popes
to
suppress
it
,
but
the
great
Ladies
that
have
been
Abbesses
thereof
,
Fifteen
of
them
having
been
Princesses
,
and
amongst
them
Five
of
the
House
of
Bourbon
,
have
had
so
much
Power
,
that
by
the
interposition
of
the
Authority
Royal
,
they
have
always
hindred
it
.
It
is
the
Sister
of
Madam
de
Montespan
,
who
at
present
is
their
Lady
Abbess
;
she
met
with
abundance
of
opposition
at
first
,
for
these
Nuns
who
were
already
accustom'd
,
of
a
long
time
,
to
have
none
but
Princesses
for
their
Abbesses
,
would
not
accept
of
her
;
and
that
which
made
them
the
more
to
distaste
her
was
,
the
motive
for
which
this
place
was
bestowed
on
her
;
however
the
absolute
Will
of
the
King
,
has
in
fine
prov'd
instead
of
a
Principality
to
her
.
I
am
in
a
Condition
to
acquaint
you
with
some
Specialities
,
concerning
the
present
Condition
and
Spirit
of
this
Linsey
Woolsey
Order
;
for
having
had
two
Uncles
that
were
Monks
,
and
an
Aunt
that
was
a
Nun
of
that
Community
,
whom
I
often
went
to
Visit
;
I
came
by
this
means
to
be
very
particularly
informed
about
them
.
In
the
first
place
to
give
you
some
Description
of
the
Abby
of
Fontevrault
.
It
is
Situated
three
Leagues
from
Saumur
in
France
,
upon
the
Confines
of
Touraine
.
It
was
formerly
a
dismal
Place
,
full
of
Woods
and
Thickets
;
but
at
present
it
is
very
pleasant
,
as
being
extreamly
well
cultivated
and
improv'd
,
and
enjoys
a
very
good
Air.
There
are
Five
Monasteries
,
whereof
Three
are
of
Nuns
,
and
Two
of
Monks
,
without
counting
the
Palace
of
the
Lady
Abbess
,
which
is
a
Stately
Building
.
The
first
of
these
Monasteries
of
Nuns
,
is
call'd
the
Great
Montier
,
or
the
greater
Monastery
;
and
in
this
all
the
Nuns
of
the
Quire
,
that
have
a
good
Voice
,
and
are
in
Health
,
are
Lodged
.
The
Offices
are
very
regularly
Sung
here
at
all
Hours
,
and
the
Church
is
a
curious
fair
Building
,
to
Perfection
,
Spacious
and
Sumptuous
.
There
are
about
a
hundred
and
fifty
Nuns
profest
in
it
,
who
continue
there
till
they
grow
Old
or
Weak
and
Infirm
,
for
then
they
are
discharged
of
their
Observance
,
and
from
the
Service
of
the
Quire
,
and
are
remov'd
to
the
Monastery
of
S.
Magdalen
,
which
is
destinated
only
for
those
Nuns
,
that
are
Old
or
Distemper'd
.
They
have
no
other
Obligation
upon
them
,
but
to
hear
one
low
Mass
every
day
.
Their
Church
also
is
a
very
fair
one
,
and
they
have
very
curious
Gardens
.
The
Third
Monastery
of
these
Religious
Maids
,
is
call'd
the
Novitiat
,
where
they
have
their
Boarders
and
Novices
.
Here
they
are
taught
whatsoever
they
have
a
desire
to
,
viz.
to
Work
,
to
Sing
by
Notes
,
to
Dance
,
to
Play
upon
Instruments
,
&c.
The
Fourth
Monastery
,
which
is
for
the
Men
,
is
that
of
S.
John
the
Evangelist
,
which
contains
about
Fourscore
or
an
Hundred
Monks
,
taking
in
the
Novices
.
Their
Buildings
and
Cloisters
are
very
Fair
,
but
more
especially
their
Library
,
and
their
Refectory
.
The
Fifth
Monastery
is
that
which
is
call'd
the
Secretenerie
,
and
contains
the
Brothers
Converses
,
which
are
about
Sixty
in
Number
.
They
are
appointed
for
the
Service
of
the
Fathers
,
when
they
are
sent
to
be
Directors
to
other
Religious
Houses
of
the
same
Order
.
All
these
Five
Monasteries
are
extreamly
well
Built
,
have
large
Gardens
,
and
their
particular
Enclosures
;
but
besides
these
,
there
is
one
great
Enclosure
,
which
contains
them
all
,
and
makes
a
kind
of
City
,
Peopl'd
with
Monks
and
Nuns
.
Without
the
grand
Enclosure
is
the
Town
of
Fontevrault
,
Inhabited
by
all
sorts
of
Trades
and
Handicrafts-men
,
who
gain
their
Lively-hood
by
Working
for
the
Abby
,
and
for
the
Strangers
that
come
thither
from
all
Parts
,
either
out
of
Curiosity
,
or
to
Visit
some
of
their
Kindred
.
This
Order
contains
about
Threescore
Abbies
of
Nuns
,
who
all
own
that
of
Fontevrault
for
their
Mother
,
and
depend
on
it
.
The
Abbess
is
General
of
the
Order
;
't
is
she
that
performs
the
Visitation
of
the
Monasteries
,
sends
them
Directors
and
Confessors
,
and
recals
them
at
her
Pleasure
.
The
first
time
that
ever
I
came
to
Fontevrault
,
I
was
between
Fifteen
and
Sixteen
years
of
Age
,
and
it
was
at
the
Sollicitation
of
my
Aunt
,
who
was
a
Nun
there
,
and
Mistress
of
the
Novices
,
that
I
went
thither
.
Her
design
was
to
persuade
me
to
become
a
▪
Monk
of
that
Order
,
where
she
had
already
gain'd
abundance
of
Credit
.
I
found
also
my
two
Uncles
there
,
who
were
of
very
different
Sentiments
and
Inclinations
;
for
the
one
of
them
,
who
was
very
well
pleas'd
with
his
State
of
Obedience
,
endeavour'd
,
all
he
could
,
to
draw
me
into
it
;
but
the
other
,
who
had
a
more
noble
Soul
,
talk'd
to
me
of
nothing
else
,
but
of
the
baseness
and
degeneracy
of
Spirit
there
was
,
in
making
ones
self
a
Slave
to
Women
.
It
is
sometimes
permitted
in
the
Church
of
Rome
,
to
remove
from
one
Order
to
another
,
provided
it
be
from
one
of
greater
Liberty
to
a
stricter
.
Accordingly
my
Uncle
had
done
his
utmost
endeavour
,
to
quit
the
Order
of
Fontevrault
,
and
to
betake
himself
to
that
of
the
Reformed
Benedictins
of
the
Congregation
of
S.
Maur.
But
Madam
de
Bourbon
,
the
last
Princess
of
the
Blood-Royal
they
have
had
for
their
Lady
Abbess
,
perceiving
that
the
best
Subjects
of
her
Order
abandoned
it
at
last
,
by
the
natural
shame
and
regret
they
had
to
obey
Women
,
by
this
means
took
a
course
to
shut
this
Back-Door
.
She
had
so
much
Power
,
and
so
many
Friends
in
the
Court
of
Rome
,
and
she
knew
so
well
to
represent
,
that
this
Change
would
not
be
allowed
of
in
Conscience
;
forasmuch
as
her
Order
,
tho'
otherwise
very
mild
and
slack
,
ought
indeed
,
(
by
reason
of
the
blind
Obedience
which
it
renders
to
the
Inferior
Sex
)
to
be
accounted
the
most
mortifying
and
abasing
of
all
others
,
that
are
approved
by
the
Church
of
Rome
,
and
that
consequently
,
according
to
the
Canons
it
could
not
be
left
,
to
go
to
another
;
That
at
last
she
obtain'd
a
Bull
from
Rome
,
which
declar'd
,
That
after
Profession
,
none
ever
after
should
be
able
to
quit
the
Order
,
to
enter
into
another
.
But
whether
it
were
her
Rank
,
and
her
Friends
,
or
the
strength
of
her
Arguments
that
prevail'd
in
this
case
,
I
will
not
determine
.
But
by
this
means
all
my
Uncles
designs
were
overthrown
,
and
he
was
forc'd
by
the
Tenor
of
this
Bull
,
to
continue
in
his
first
Calling
,
tho'
sore
against
his
Will.
He
therefore
did
his
utmost
endeavour
to
deter
me
,
from
Entring
my self
a
Religious
there
:
And
tho'
I
was
but
a
Boy
then
,
I
remember
very
well
,
that
nothing
was
more
intolerable
,
than
the
Pride
of
these
Nuns
,
who
(
to
exercise
the
Power
they
had
of
Commanding
)
made
them
do
all
manner
of
Indignities
,
Follies
,
and
infamous
Services
,
even
to
that
degree
,
as
to
make
them
undress
themselves
Stark-naked
before
them
in
their
Parlours
,
to
receive
Discipline
.
The
Jesuits
,
who
are
the
subtil
Foxes
,
that
creep
in
every
where
,
where
they
have
the
prospect
of
Profit
and
Advantage
,
had
so
far
insinuated
themselves
into
the
Spirit
of
Madam
de
Bourbon
,
that
she
chose
them
for
her
Confesaors
,
and
sent
for
two
of
them
to
be
always
about
her
,
as
her
Directors
.
This
was
the
greatest
Affront
that
possibly
she
could
have
put
upon
her
own
Monks
,
as
if
none
amongst
them
all
had
been
able
,
or
worthy
to
be
her
Spiritual
Father
.
In
imitation
of
their
Lady
Abbess
,
the
other
Nuns
would
needs
have
Jesuits
for
their
Confessors
too
;
so
that
by
this
means
,
these
Fathers
became
very
powerful
at
Fontevrault
;
and
to
the
end
they
might
be
the
more
respected
,
they
had
the
Address
to
persuade
the
Abbess
,
to
command
her
Monks
to
obey
them
,
and
that
the
Obedience
rendred
to
them
,
should
be
look'd
upon
as
paid
to
her self
.
If
there
were
a
Petition
to
be
presented
,
an
Office
to
be
bestowed
,
and
in
a
word
,
any
Favour
to
be
demanded
,
all
was
to
pass
through
the
Jesuits
Hands
.
The
Lady
Abbess
Sign'd
nothing
,
but
what
her
Father
Director
had
first
approv'd
of
.
It
was
they
that
had
all
the
good
and
dainty
Bits
,
and
who
devour'd
all
their
Sweet-meats
and
Confects
.
This
you
must
think
was
a
very
sensible
Displeasure
to
these
Monks
,
who
thereupon
began
to
grow
very
lean
.
But
by
good
hap
for
them
,
tho'
most
unhappily
for
the
Jesuits
,
the
Lady
Abbess
died
;
and
they
had
no
sooner
closed
her
Eyes
,
but
the
Monks
,
in
revenge
of
their
Sufferings
and
Disgraces
,
as
one
Man
,
fell
upon
the
Jesuits
,
and
after
having
Lasht
them
very
bountifully
,
turn'd
them
shamefully
out
of
the
Monastery
.
The
Nuns
might
Cry
their
Hearts
out
from
their
Parlours
,
commanding
them
to
Treat
the
Gentlemen
civilly
,
and
not
to
hurt
them
;
the
Monks
were
resolved
not
to
hear
them
,
since
the
Authority
of
the
Abbess
was
no
longer
there
to
restrain
them
.
My
Uncle
gave
me
a
full
Account
of
all
the
Particulars
of
it
:
But
my
other
Uncle
,
on
the
contrary
,
did
his
utmost
endeavour
to
persuade
me
,
to
make
one
of
them
.
He
told
me
,
That
their
Obedience
was
not
at
all
difficult
to
be
observ'd
;
that
the
Abbess
and
the
Nuns
commanded
them
nothing
,
but
such
things
as
were
sweet
and
easie
,
and
that
there
was
nothing
of
Rigour
in
all
their
Observance
;
that
they
were
not
oblig'd
to
Rise
at
Night
;
and
kept
no
other
Fasts
,
save
those
of
the
Church
;
and
that
after
they
had
finished
their
Studies
,
they
were
all
advanc'd
to
be
the
Directors
and
Confesssors
of
the
Nuns
of
their
Order
,
and
that
then
they
were
perfectly
happy
.
My
Aunt
,
after
this
,
sent
for
me
into
the
Parlour
;
where
,
after
that
she
had
made
me
take
part
of
a
Collation
,
she
told
me
a
thousand
pretty
things
,
to
engage
me
to
be
one
of
them
.
I
took
occasion
to
object
to
her
,
what
her
Elder
Brother
had
told
me
,
about
their
giving
Discipline
to
Men
:
She
desired
me
,
by
no
means
to
give
ear
to
him
,
as
being
a
discontented
Person
,
and
enrag'd
,
because
he
could
not
effect
his
Designs
:
Yet
she
could
not
deny
that
such
things
past
amongst
them
,
but
that
it
was
only
upon
young
Novices
,
and
those
that
were
newly
profest
,
until
they
had
accomplish'd
their
Studies
;
that
is
to
say
,
till
the
Age
of
25
Years
.
And
forasmuch
as
these
were
the
very
Stages
,
that
I
was
to
pass
through
,
in
case
I
resolved
to
stay
with
them
,
she
told
me
,
to
soften
the
matter
,
and
the
better
to
prepare
me
for
it
,
That
it
was
not
so
harsh
a
thing
,
as
probably
I
might
imagin
;
that
all
the
Nuns
of
Fontevrault
were
Ladies
of
Quality
,
and
that
it
was
a
far
greater
Disgrace
,
to
receive
Discipline
from
the
hands
of
a
Monk
,
who
often
is
no
better
than
the
Son
of
a
Porter
,
or
Cobler
,
than
from
them
;
and
besides
,
that
this
never
hapned
,
but
upon
very
extraordinary
Occasions
,
to
try
their
Obedience
.
In
a
word
,
she
told
me
,
That
all
this
was
accounted
as
nothing
amongst
them
,
as
being
accustom'd
to
such
matters
.
However
,
all
these
Reasons
were
not
capable
of
satisfying
me
,
and
I
was
oblig'd
to
cut
short
,
and
tell
her
,
That
I
felt
no
Call
to
the
Religious
State
,
of
what
Order
soever
it
might
be
;
and
if
it
should
please
God
to
give
me
one
hereafter
,
he
was
to
be
Master
,
and
that
then
I
would
apply
my self
,
with
all
my
power
to
follow
it
:
And
so
desired
her
,
to
talk
to
me
no
more
about
it
.
I
staid
about
Three
Weeks
with
my
Uncles
in
the
Monastery
of
S.
Johns
,
and
I
ate
always
at
the
Prior's
Table
in
the
Hall
,
where
they
entertain
their
Strangers
.
A
young
Gentleman
,
who
came
thither
the
same
Day
as
I
did
,
only
Supt
there
the
Evening
after
our
Arrival
;
after
which
time
,
because
he
was
come
with
the
design
of
Entring
himself
into
their
Order
,
they
made
him
Eat
in
the
common
Refectory
,
together
with
the
other
Novices
and
Monks
;
and
Eight
days
after
,
they
gave
him
the
Habit.
The
Master
of
the
Novices
being
come
one
Day
to
the
Table
for
Strangers
,
where
I
was
,
the
Prior
asked
him
,
How
the
young
Novice
behaved
himself
;
who
answered
him
,
That
he
did
Wonders
,
and
gave
the
marks
of
an
extraordinary
Fervor
.
Amongst
other
things
,
I
remember
he
said
,
That
He
alone
had
almost
swept
the
whole
Dormitory
that
Morning
,
and
that
the
Nune
had
already
once
called
him
into
the
Parlour
,
from
whence
he
return'd
more
joyful
than
he
went
thither
.
The
Monks
that
were
there
Smil'd
upon
one
another
,
and
conceiv'd
good
hopes
,
that
he
would
persevere
,
seeing
he
had
made
so
good
a
beginning
,
and
so
well
taken
his
first
Trial.
I
had
a
great
desire
to
go
and
see
the
Monks
Dine
in
the
Common
Refectory
;
but
they
told
me
,
I
must
stay
till
next
Sunday
,
for
that
it
was
not
permitted
to
be
there
any
other
Day
of
the
Week
,
because
of
the
Trials
they
made
of
the
Novices
.
My
Uncle
informed
me
what
these
Trials
were
,
viz.
to
make
some
of
them
to
carry
a
piece
of
Wood
,
or
Gag
in
their
Mouths
;
others
were
commanded
,
to
go
and
kiss
the
Monks
Shoes
;
others
,
to
continue
upon
their
Knees
,
with
their
Arms
across
;
others
again
,
to
eat
their
Meals
on
the
Ground
,
without
either
Table-Cloth
or
Napkin
,
and
an
hundred
other
such
like
Fooleries
.
The
highest
Trial
of
all
,
is
the
Discipline
,
and
they
observe
a
Nasty
manner
in
the
giving
of
it
;
for
whereas
in
all
other
Religious
Orders
,
they
ordinarily
give
it
on
their
Shoulders
,
at
Fontevrault
they
always
give
it
beneath
.
It
was
not
long
since
,
that
two
Novices
went
to
complain
to
the
Abbess
,
That
the
Prior
handled
them
with
too
great
Severity
;
but
the
Abbess
having
made
them
come
into
her
Chamber
,
gave
them
as
much
more
,
to
make
them
forbear
their
Complaints
to
another
.
'T
is
in
these
Fooleries
they
make
Vertue
to
consist
,
and
they
never
teach
their
Religious
,
what
it
is
to
be
Vertuous
indeed
,
viz.
to
mortifie
,
as
they
ought
,
their
Appetites
,
and
to
be
meek
and
lowly
of
Heart
.
This
is
that
which
makes
these
Young
Men
,
when
they
are
past
their
Novitiate
,
and
have
run
through
the
Course
of
their
Studies
,
to
have
their
Passions
as
head-strong
as
ever
,
and
to
lead
a
scandalous
Life
with
the
Nuns
,
whose
Directors
they
are
.
These
Nuns
have
a
great
deal
more
Liberty
allow'd
them
,
than
those
of
other
Orders
;
their
Grates
are
very
spacious
,
and
are
not
double
,
as
in
Italy
:
They
have
the
freedom
to
enter
into
their
Outward
Churches
,
and
Outward
Parlours
,
which
is
not
permitted
to
other
Nuns
,
and
with
leave
from
the
Abbess
they
may
go
abroad
too
.
They
will
have
all
the
Publick
Exercises
of
Learning
to
be
performed
in
their
Presence
,
as
all
Latin
Declamations
and
Disputations
.
They
have
to
this
purpose
a
very
great
Hall
,
which
is
call'd
the
Disputation-Hall
,
and
is
of
a
great
length
and
breadth
,
having
the
Partition
of
a
curious
Iron-Grate
in
the
midst
of
it
,
all
Gilt
,
the
one
half
being
assign'd
to
the
Nuns
,
and
the
other
to
the
Fathers
,
who
maintain
the
Dispute
.
There
are
a
great
many
Nuns
amongst
them
,
who
do
very
well
understand
Latin
,
yea
,
and
,
Philosophy
too
.
It
seems
,
that
being
to
Command
Men
,
they
thought
it
fitting
to
take
upon
them
this
Manly
quality
.
In
a
Second
Journy
,
which
I
took
about
Twelve
years
ago
to
Fontevrault
,
I
heard
some
Nuns
Disputing
very
prettily
upon
some
Metaphysical
Points
.
They
had
conceiv'd
a
design
of
establishing
the
Study
of
the
Liberal
Arts
amongst
themselves
;
and
indeed
being
the
sole
Mistresses
there
,
they
might
do
in
it
whatsoever
they
pleas'd
.
They
said
,
They
would
give
the
World
a
sensible
demonstration
,
That
it
is
a
great
piece
of
Injustice
done
to
the
Sex
,
not
to
suffer
them
to
Study
,
only
to
keep
them
the
more
in
Subjection
and
Error
.
As
for
what
concerns
Piety
and
Devotion
,
these
Nuns
shew
they
have
but
little
of
it
,
their
whole
Conversation
being
extreamly
Worldy
and
Lascivious
,
as
well
as
their
Dress
and
Habit.
They
are
cloath'd
in
white
,
and
wear
a
black
Veil
over
it
:
When
they
appear
in
the
Quire
,
they
wear
a
great
black
Frock
.
The
Monks
wear
a
black
Cassock
,
and
a
Hood
,
and
when
they
go
to
Church
they
also
put
on
a
black
Frock
.
This
is
what
I
had
to
communicate
to
you
concerning
this
Religious
Order
,
tho'
not
all
that
I
could
say
concerning
them
.
It
was
to
great
purpose
indeed
,
that
S.
Paul
affirms
Man
to
be
the
Head
of
the
Woman
,
and
that
therefore
she
ought
to
be
subject
and
obedient
to
him
;
seeing
the
Popes
,
who
boast
themselves
to
be
many
degrees
above
S.
Paul
,
have
decisively
declared
on
this
occasion
,
that
the
Woman
is
the
Head
of
the
Man
,
and
who
upon
this
account
is
bound
to
yield
Obedience
to
her
.
I
remember
to
have
read
in
an
English
Author
,
that
formerly
there
were
such
like
Abbies
in
England
,
where
the
Women
usurp'd
Authority
over
the
Men.
He
mentions
(
amongst
others
)
the
Abby
of
Repandune
,
and
that
of
Streneshaleh
,
where
the
Abbesses
commanded
the
Monks
and
Nuns
,
that
were
in
the
same
Monastery
.
But
forasmuch
as
this
Author
doth
affect
throughout
all
his
Discourse
,
to
oppose
himself
to
the
Benedictins
,
who
first
brought
the
Monastick
Life
along
with
them
into
this
Island
,
and
that
he
racks
his
Brain
to
prove
,
without
any
ground
of
Reason
,
That
Joseph
of
Arimathea
(
he
who
Buried
our
Lord
Jesus
)
came
and
Founded
several
Monasteries
here
,
Thirty
years
after
the
Death
of
our
Saviour
,
only
to
rob
them
of
the
glory
,
of
having
been
the
first
Founders
;
there
is
reason
also
to
reject
what
he
saith
concerning
these
Abbies
,
which
he
pretends
to
be
much
more
Ancient
,
than
the
Arrival
of
S.
Austin
in
England
.
It
cannot
be
denied
,
but
that
there
were
Communities
of
Religious
Persons
in
the
Primitive
Church
,
seeing
the
Apostles
themselves
,
for
some
time
lived
in
Common
,
and
the
Believers
of
both
Sexes
at
that
time
,
in
imitation
of
them
,
and
by
the
necessity
there
was
of
their
being
Instructed
in
the
Faith
and
Duties
of
Christianity
;
as
likewise
,
that
they
might
be
in
a
better
condition
to
provide
for
their
Poor
,
lived
Charitably
together
,
and
in
the
constant
practice
of
all
Religious
Duties
.
Wherefore
it
may
be
,
that
in
this
sense
,
and
after
this
manner
,
there
may
have
been
at
the
first
Preaching
of
the
Gospel
in
England
,
some
of
these
kind
of
Communities
,
which
were
no
more
than
the
first
Converts
,
who
lived
together
for
the
better
convenience
of
being
Instructed
,
to
the
end
they
might
be
in
a
condition
afterwards
of
Instructing
others
.
I
speak
now
according
to
the
Opinion
of
those
,
who
will
have
it
,
that
the
Gospel
was
Preached
in
England
,
in
the
Apostles
time
,
and
by
the
Apostles
themselves
;
for
according
to
the
Sentiment
of
others
,
who
maintain
,
that
S.
Austin
was
the
first
that
Preached
the
Gospel
in
England
,
it
is
not
improbable
,
but
that
he
Founded
Monasteries
here
after
the
Roman
manner
,
as
being
a
Monk
himself
.
But
these
Romish
Monasteries
,
are
very
different
from
those
Religious
Communities
of
the
Primitive
Church
,
which
were
only
Instituted
for
the
Publick
Good
,
whereas
these
seem
only
to
eye
a
Particular
Good
,
and
to
have
abandon'd
all
the
Duties
of
Christian
Charity
towards
their
Neighbour
,
for
to
live
only
to
themselves
;
and
are
in
fine
become
to
that
degree
the
Scandal
of
Christianity
,
that
they
are
even
asham'd
of
their
own
Names
.
Let
any
Man
go
in
France
,
and
desire
to
speak
with
a
Monk
or
Nun
,
or
let
him
address
a
Letter
to
them
with
this
Superscription
,
and
they
will
find
them
more
offended
at
it
,
than
if
one
had
call'd
them
Rogues
and
Queans
:
No
,
they
will
be
called
Religious
forsooth
.
There
remains
nothing
for
me
at
present
,
but
to
answer
a
certain
Question
,
which
might
be
put
to
me
;
Whether
I
,
who
have
made
it
my
Business
in
my
Italian
Journies
,
to
discover
and
examine
the
Defects
of
those
Females
that
live
in
Monasteries
,
and
who
have
here
given
a
very
plain
description
of
them
;
whether
,
I
say
,
I
would
by
this
seem
to
aver
in
Truth
and
Conscience
,
that
generally
all
of
them
are
in
this
state
of
Corruption
,
Malice
,
Sensuality
,
and
Licentiousness
,
whereof
I
have
spoken
?
To
which
I
Answer
,
That
I
have
not
yet
made
mention
of
another
excess
of
Bigotry
,
Superstition
,
Illusion
and
Folly
,
which
predominates
in
a
great
number
of
Convents
of
Nuns
,
and
always
in
some
one
Nun
or
other
,
even
in
those
Monasteries
that
are
the
most
Corrupt
and
Licentious
.
Their
Devotion
consists
,
it
may
be
,
in
Kneeling
before
some
little
Saint
of
Wood
they
have
in
some
Corner
of
their
Monastery
,
and
to
continue
there
in
that
posture
two
or
three
Hours
together
every
day
.
Another
undertakes
to
mumble
over
daily
a
dozen
Rosaries
for
the
Souls
in
Purgatory
;
and
if
any
Sister
come
to
speak
with
her
during
that
time
,
she
affects
to
turn
a
deaf
Ear
to
her
,
for
fear
of
interrupting
her
Prayers
.
Another
will
go
to
the
Middle
of
the
Choir
,
and
there
lie
prostrate
upon
the
Ground
,
for
a
long
time
together
before
the
Holy
Sacrament
,
beat
her
Breast
,
stretch
forth
her
Arms
cross-wise
,
push
forth
great
Sighs
,
and
stare
with
her
Eyes
,
as
if
she
were
ravished
and
transported
in
an
Exstasie
.
Others
undertake
to
live
on
nothing
but
the
Host
,
which
they
receive
at
the
Communion
,
for
two
or
three
Days
,
during
which
time
they
abstain
from
all
manner
of
Meat
,
and
by
this
means
reduce
themselves
to
a
pitiful
condition
.
If
any
one
demands
of
them
,
why
they
pretend
to
do
so
,
they
will
tell
you
,
that
it
is
in
hopes
of
becoming
Saints
,
and
that
this
is
their
highest
Ambition
.
These
poor
Nuns
have
their
Brains
fill'd
with
those
miserable
Legends
of
the
Lives
of
Saints
,
wherewith
their
Ears
ring
continually
,
and
where
a
great
number
of
such
like
Actions
are
related
,
for
their
most
transcendent
Vertues
.
And
accordingly
they
believe
,
that
by
doing
the
same
they
shall
become
Saints
likewise
;
and
there
is
more
of
a
Worldly
Ambition
in
the
case
than
is
commonly
thought
of
,
to
acquire
Reputation
in
a
Church
,
where
after
Death
they
place
the
Persons
,
that
practise
these
kind
of
Follies
upon
their
Altars
,
in
order
to
worship
them
.
It
is
not
unlikely
,
but
that
a
Nun
may
possibly
fill
her
Head
with
such
Imaginations
as
these
;
Go
to
,
after
that
I
have
been
frequent
and
assiduous
in
these
Actions
,
from
whence
the
measures
of
Holiness
and
Saintship
are
commonly
taken
,
when
once
I
am
dead
,
they
will
make
me
a
Saintess
,
they
'l
cause
a
Head
of
Silver
to
be
made
,
in
which
they
will
enchase
mine
,
they
will
enshrine
my
Body
,
every
one
will
strive
to
get
a
little
bit
of
my
Skin
,
to
dispose
of
it
amongst
their
Relicks
;
the
Sisters
will
carry
me
on
their
Shoulders
in
Procession
,
and
come
and
Kneel
before
my
Relicks
,
to
Pray
to
me
,
as
we
do
to
such
and
such
a
Saintess
.
O
,
the
Glory
and
Honour
there
is
in
being
a
Saint
!
My
greatest
Ambition
is
to
be
one
of
them
.
Without
doubt
,
there
be
many
Nuns
in
Italy
that
give
way
to
such
Thoughts
as
these
,
and
those
who
have
not
the
Talent
of
the
World
,
do
incline
to
this
Spiritual
Ambition
.
They
become
insupportable
in
their
Convents
to
their
Sisters
themselves
,
and
one
may
easily
perceive
in
all
their
Actions
a
most
devilish
Pride
.
These
are
the
other
sort
of
Nuns
I
have
taken
notice
of
,
and
of
whose
Temper
and
Actions
I
have
had
occasion
fully
and
perfectly
to
be
inform'd
.
But
yet
I
will
not
be
so
rigid
,
as
to
say
that
amongst
so
great
a
number
of
Nuns
,
there
should
not
be
sometime
found
some
good
Soul
,
who
with
a
right
and
sincere
Heart
goes
purely
and
simply
to
God
;
tho'
indeed
never
any
one
came
to
my
knowledge
,
for
whom
I
could
pass
my
word
,
as
far
as
mortal
Men
,
who
do
not
see
the
bottom
of
the
Heart
,
can
do
,
for
the
Honesty
of
one
another
;
but
yet
I
am
willing
to
believe
,
that
there
are
some
found
amongst
them
that
are
Good
indeed
,
and
exempt
from
those
great
Weaknesses
that
are
found
in
the
two
Extreams
,
in
like
manner
as
we
find
some
white
Crows
here
in
England
.
But
and
if
there
should
be
a
greater
number
of
these
,
yet
would
not
this
enervate
my
Conclusion
,
which
is
this
,
That
when
a
State
or
Condition
hath
been
erected
,
in
the
hopes
of
attaining
a
greater
Good
;
if
afterwards
it
be
found
,
that
contrary
to
the
good
hope
that
has
been
conceived
,
it
produceth
a
great
Evil
;
tho'
it
may
be
true
also
,
that
it
is
not
without
good
effect
upon
some
,
yet
those
who
are
in
Power
are
obliged
in
Conscience
to
abrogate
it
;
Which
is
that
the
Church
of
England
hath
done
,
in
suppressing
the
Monasteries
of
Men
and
Women
,
wherewith
the
Country
was
so
miserably
pester'd
:
For
which
GOD
be
praised
.
OBSERVATIONS
ON
A
JOURNY
TO
NAPLES
.
The
Fourth
Days
Journy
.
WE
departed
from
Fondi
early
in
the
Morning
,
with
design
to
reach
Capua
that
day
.
The
Night
before
they
had
told
us
many
Stories
of
Banditi
,
who
not
contenting
themselves
to
Rob
the
Passengers
they
met
with
,
most
frequently
took
them
Prisoners
along
with
them
,
and
Sold
them
to
the
Turks
,
or
the
first
Pirates
they
met
with
,
for
Slaves
.
These
Banditi
Swarm
in
the
Kingdom
of
Naples
,
into
which
we
were
entr'd
the
day
before
;
for
Fondi
,
is
a
Town
belonging
to
that
Kingdom
.
We
were
extreamly
affrighted
,
after
that
we
had
Rode
Three
or
Four
Miles
,
to
see
Four
Men
coming
strait
towards
us
,
cross
a
Field
,
as
if
they
had
a
mind
to
intercept
us
.
The
only
thing
encourag'd
us
was
,
that
we
saw
no
Arms
about
them
:
But
we
soon
recover'd
of
our
Fears
,
when
instead
of
advancing
nearer
to
us
,
we
saw
them
kneel
down
,
crying
aloud
to
us
,
that
we
would
be
pleas'd
to
give
them
our
Blessing
,
for
they
had
perceiv'd
by
our
Habit
that
we
were
Priests
;
we
immediately
dispatch'd
them
a
great
Sign
of
the
Cross
,
whereupon
they
return'd
to
their
Labour
.
Being
gone
a
little
further
,
we
saw
many
others
come
,
who
desir'd
the
same
favour
.
Some
of
them
approach'd
nearer
to
us
,
and
endeavour'd
to
kiss
our
Boots
,
or
touch
our
Habits
with
their
Hands
,
and
afterwards
kiss'd
the
parts
of
their
Hands
wherewith
they
had
touch'd
them
.
We
were
not
much
in
Love
with
these
kind
of
Ceremonies
,
as
having
the
Banditi
always
in
our
minds
.
However
,
we
began
at
last
to
be
accustom'd
to
it
,
and
admir'd
the
Superstition
and
simplicity
of
these
poor
People
,
whom
their
Priests
have
well
nigh
persuaded
to
adore
them
.
I
have
already
in
several
Places
made
mention
of
the
Superstition
of
the
Italians
;
but
there
is
none
to
be
compar'd
with
that
,
which
Reigns
in
the
Parts
,
that
are
subject
to
the
Dominion
of
Spain
.
And
I
suppose
the
reason
why
the
Priests
command
more
respect
there
is
,
because
by
their
frequent
Conversing
with
the
Spaniards
,
they
have
accustom'd
themselves
to
an
air
of
Gravity
,
that
makes
them
very
Venerable
,
and
have
taken
to
themselves
Proud
and
Lofty
Titles
,
affecting
to
be
call'd
Gentlemen
and
Knights
of
Jesus
Christ
,
which
probably
may
contribute
much
to
impress
this
great
respect
upon
the
Spirits
of
the
common
People
.
Generally
throughout
all
Italy
,
the
Priests
are
Masters
,
and
consequently
are
Fear'd
,
but
(
setting
aside
their
Character
,
which
they
have
a
respect
for
,
)
not
esteem'd
or
respected
.
Yea
,
there
are
some
Parts
of
Italy
,
where
they
have
scarcely
any
respect
shew'd
them
at
all
.
The
Venetians
make
a
distinction
between
a
Priest
at
the
Altar
,
Array'd
in
his
Pontifical
Habit
,
when
he
saith
,
or
is
about
to
say
Mass
;
and
a
Priest
in
Worldly
Commerce
and
Converse
.
Under
the
first
Consideration
,
they
bestow
the
same
Adorations
upon
him
,
as
upon
Jesus
Christ
,
whose
Person
,
they
say
,
he
Represents
;
they
approach
them
to
touch
and
kiss
their
Habit
,
or
their
Footsteps
,
as
they
return
from
the
Altar
,
and
fall
upon
their
Knees
to
receive
their
Benediction
.
But
as
soon
as
they
have
undrest
themselves
,
and
are
come
out
of
the
Vestry
,
they
do
not
so
much
as
Salute
them
,
or
give
them
the
least
Preference
.
The
most
part
of
the
Nobility
of
Venice
,
have
a
Priest
in
their
Houses
,
for
their
Chaplains
,
or
to
be
the
Governours
of
their
Children
;
but
they
use
them
with
the
greatest
Indignity
,
they
make
them
to
Dine
with
their
Servants
,
and
use
them
as
such
;
for
they
Command
them
as
the
meanest
Servant
,
and
make
them
run
up
and
down
on
Errands
like
Foot-Boys
;
with
a
Come
hither
Priest
,
Go
thither
Priest
;
indeed
it
is
a
very
shame
,
to
see
how
they
talk
to
their
Priests
;
and
they
have
certainly
more
respect
for
their
Gondoliers
or
Bargemen
,
than
for
them
.
When
a
Priest
accompanies
the
Children
,
whose
Governour
he
is
,
along
the
Streets
,
they
will
not
suffer
him
to
go
besides
with
them
,
but
will
have
them
follow
them
,
as
their
Lackey
;
and
if
the
Children
go
to
Visit
some
other
Noble
Venetian
,
they
are
call'd
to
come
up
,
to
the
Dining
Room
,
and
the
poor
Priest
must
stay
below
at
the
Gate
with
the
Servants
.
And
in
truth
,
they
make
use
of
them
purely
for
Foot-Boys
;
for
if
they
had
no
Priests
to
accompany
their
Children
,
they
would
be
oblig'd
to
keep
Foot-Boys
,
or
some
Servants
or
other
to
do
it
,
and
yet
they
give
them
no
Salary
neither
.
'T
is
the
Priest
that
costs
them
less
than
any
other
of
their
Domesticks
,
for
he
has
never
a
Farthing
of
Wages
,
and
for
his
Diet
,
he
is
fain
to
take
it
with
the
Servants
,
and
Gondoliers
,
as
was
mention'd
before
.
All
the
advantage
he
has
,
is
this
,
that
they
give
him
leave
every
Morning
,
to
go
and
say
Mass
in
some
Church
or
other
,
and
the
Mony
he
gains
thereby
,
is
for
himself
,
and
serves
to
maintain
him
in
Clothes
.
But
as
much
as
the
Priests
are
kept
under
,
and
undervalu'd
in
outward
Converse
amongst
the
Venetians
,
so
much
are
they
Honour'd
and
Respected
in
the
Kingdom
of
Naples
;
the
Title
of
Cavalier
di
Christo
,
Knight
of
Christ
,
gives
them
entrance
to
,
and
acceptance
with
the
best
of
Companies
,
and
amongst
the
greatest
Lords
.
Not
only
at
the
Altar
,
but
wheresoever
they
meet
them
,
they
account
it
,
not
only
Honourable
,
but
Meritorious
,
to
touch
and
kiss
their
Cassocks
,
as
those
poor
Country
Men
did
,
who
quitted
their
Plows
,
and
came
a
great
way
to
kiss
our
Boots
.
We
came
to
Mola
,
which
is
a
small
Town
upon
the
Sea
Shoar
,
and
from
whence
we
may
see
Gaeta
.
I
will
not
insist
here
to
give
you
a
Relation
of
Cicero's
Gardens
,
of
the
Via
Appia
,
or
of
those
other
Curiosities
which
we
meet
with
in
these
Quarters
,
and
whereof
the
World
is
sufficiently
inform'd
,
by
those
many
Books
of
Travels
,
that
have
handled
them
on
purpose
,
and
also
because
it
conduceth
nothing
to
my
present
Design
.
I
shall
only
here
present
you
with
a
pretty
odd
Spectacle
which
presented
it self
to
our
Eyes
at
Mola
.
We
saw
a
Spanish
Souldier
,
who
had
a
great
Purse
in
his
Hand
,
and
a
Priest
that
followed
him
,
they
went
from
House
to
House
,
and
from
Shop
to
Shop
.
The
Souldier
accosted
us
in
a
manner
,
very
Cavalier
like
,
and
which
spoke
him
to
be
what
he
was
.
Gentlemen
,
said
he
,
put
some
pieces
of
Mony
into
my
Purse
,
that
this
Knight
of
Christ
here
may
say
Mass
.
My
Companion
gave
him
somewhat
a
rude
Answer
.
How
so
,
said
he
,
do
I
hinder
him
from
saying
Mass
?
It
is
not
enough
,
repli'd
the
Souldier
,
that
you
do
not
hinder
him
,
you
must
help
and
assist
him
;
and
taking
him
by
his
Cloak
,
he
said
,
assure
your self
,
that
I
will
not
let
you
go
,
till
you
have
given
me
something
;
so
that
he
was
fain
to
put
his
Hand
into
his
Pocket
and
content
him
.
The
Priest
who
was
likewise
a
Spaniard
,
kept
himself
always
behind
the
Souldier
,
with
his
great
flat
Hat
upon
his
Head
,
and
with
all
the
Gravity
of
a
Prelate
,
he
neither
looked
upon
,
nor
Saluted
any
one
,
but
March'd
along
continually
muttering
in
his
Breviary
:
Which
made
my
Companion
,
after
that
he
had
put
some
Mony
into
the
Purse
,
to
say
,
methinks
he
might
at
least
thank
those
,
that
give
something
.
But
the
Souldier
,
answered
for
him
;
What
?
would
you
have
him
to
take
notice
of
Men
,
whilst
he
is
speaking
to
God
?
The
answer
I
confess
was
excellent
for
a
Souldier
:
Tho'
indeed
it
was
but
too
evident
,
that
it
was
nothing
but
Pride
,
which
put
this
Priest
upon
saying
his
Office
,
after
this
manner
publickly
in
the
Streets
,
as
if
he
could
not
have
found
any
other
place
or
time
for
the
performance
of
that
Duty
.
But
I
have
observ'd
,
that
the
most
part
of
the
Clergy
of
Rome
,
seldom
put
themselves
upon
saying
their
Office
,
but
when
and
where
they
may
be
seen
.
There
are
some
of
them
,
who
make
themselves
insupportable
,
and
who
to
exempt
themselves
from
the
Duties
of
Civil
Society
,
betake
themselves
to
their
Breviary
,
when
any
one
stands
in
need
of
them
.
One
might
well
tell
them
,
what
an
honest
Man
,
who
had
business
at
Rome
,
spoke
upon
occasion
of
an
Ecclesiastical
Judge
,
before
whom
his
Cause
was
to
be
Pleaded
.
Every
time
he
went
to
speak
with
him
,
this
Judge
,
who
had
already
been
Brib'd
by
his
Adverse
Party
,
to
avoid
the
Hearing
of
his
Reasons
,
took
upon
him
always
to
Read
his
Breviary
,
when
ever
he
came
to
speak
with
him
,
and
his
Servants
gave
him
no
other
answer
,
but
this
,
that
their
Master
was
saying
his
Office
:
Dice
al
suo
Officio
.
At
last
this
Honest
Man
being
weary
of
hearing
continually
the
same
answer
,
told
them
:
Dice
l'
Officio
?
quanto
Sarebbe
meglio
che
lo
facesse
.
Saith
his
Office
:
(
quoth
he
?
)
How
much
better
would
it
be
to
do
it
?
In
like
manner
this
Spanish
Priest
would
,
as
it
seems
to
me
have
done
much
better
,
either
to
have
taken
his
time
early
in
the
Morning
,
to
have
said
his
Breviary
or
to
have
deferr'd
it
to
some
other
time
more
convenient
,
that
he
might
have
been
in
a
condition
to
have
thank'd
the
Persons
,
that
bestow'd
their
Charity
upon
him
?
They
told
us
,
That
the
Souldiers
in
those
Parts
did
render
this
kind
Office
to
all
poor
Stranger
Priests
,
who
could
not
meet
with
any
that
would
pay
them
for
their
Mass
,
to
excuse
them
from
the
trouble
of
Begging
themselves
.
As
for
the
other
Priests
of
the
Country
,
they
are
sure
to
meet
with
their
Pay
in
their
Churches
.
These
Souldiers
sometimes
gather
a
great
deal
more
,
than
is
necessary
for
to
say
a
Mass
;
but
for
all
that
,
they
very
honestly
give
all
to
the
poor
Priests
,
for
whom
they
have
Collected
it
,
without
being
willing
to
receive
one
Farthing
of
it
for
their
pains
,
notwithstanding
that
frequently
they
are
a
Company
of
miserable
Wretches
,
that
are
ready
to
starve
;
in
which
case
I
have
often
admired
their
extraordinary
Piety
,
in
point-blank
contradiction
to
the
common
Proverb
;
Nulla
Fides
Pietasque
viris
qui
castra
sequuntur
.
They
are
the
Spanish
Souldiers
who
do
this
,
and
not
the
Italian
,
nor
the
Natives
of
the
Kingdom
of
Naples
.
After
having
refresh'd
our selves
at
Mola
,
we
went
to
Caieta
,
which
lies
on
one
side
of
it
,
and
from
thence
went
on
Foot
,
to
take
a
view
of
the
Rock
,
which
they
say
was
rent
asunder
at
the
Death
of
our
Saviour
,
when
the
Rocks
were
cleft
,
and
the
Graves
were
opened
.
We
ascended
,
winding
round
the
Mountain
,
which
is
on
the
backside
of
Caieta
;
and
indeed
a
part
of
the
City
is
built
upon
the
Side
,
of
that
height
,
where
it
forms
a
fair
Amphitheater
.
They
have
taken
care
to
make
the
Way
,
that
leads
up
to
the
Cleft
of
the
Rock
,
very
easie
;
I
can't
well
say
,
whether
it
was
half
a
mile
,
or
a
quarter
of
a
mile
that
we
mounted
;
but
we
had
no
reason
to
repent
of
the
Pains
we
had
taken
,
for
certainly
it
is
one
of
the
most
Lovely
Places
,
and
greatest
Curiosities
that
can
be
seen
.
This
Rock
forms
a
Cape
,
which
runs
out
a
great
way
into
the
Sea
,
and
is
split
from
the
Top
to
the
Bottom
by
the
midst
,
and
the
two
halves
of
the
Rock
are
distant
from
each
other
the
length
of
about
a
Perch
,
or
a
Perch
and
an
half
.
Being
on
the
Top
,
we
see
the
Waves
of
the
Sea
that
pass
under
the
Rock
,
and
beating
against
the
Stones
make
a
dreadful
Noise
.
A
great
Stone
being
loosned
from
the
upper
part
of
the
Rock
,
fell
down
with
that
exactness
,
that
it
stuck
fast
between
the
Cleft
in
the
lowermost
part
of
it
,
which
is
pretty
near
the
Water
,
and
it
was
found
large
enough
,
and
firmly
fix'd
to
build
a
Chapel
upon
it
.
The
Papists
make
a
Miracle
of
this
,
and
tell
us
,
That
a
Holy
Hermit
,
who
dwelt
upon
this
Mountain
,
and
who
almost
continually
meditated
upon
the
Passion
of
our
Saviour
,
near
to
the
Cleft
of
the
Rock
,
pray'd
on
a
time
very
earnestly
to
God
,
That
it
would
please
him
so
to
dispose
of
things
,
that
a
Chapel
might
be
built
in
this
place
,
which
had
exprest
some
kind
of
Sensibility
at
the
Sufferings
of
his
Son
,
our
Lord
Jesus
Christ
;
and
at
the
same
instant
,
by
the
Divine
Power
,
this
Stone
was
loosned
from
its
place
,
and
fell
down
and
fixed
it self
in
the
place
,
where
he
had
desired
to
have
a
Chapel
.
The
Roman
Catholicks
have
been
so
often
convinc'd
of
Falseness
,
in
regard
of
the
Miracles
they
attribute
to
themselves
,
that
we
have
reason
to
doubt
of
all
those
they
have
a
mind
to
make
us
believe
.
This
Stone
,
and
this
Chapel
,
in
the
condition
they
are
at
present
,
shew
nothing
that
looks
Miraculous
;
both
the
one
and
the
other
rest
upon
very
good
Foundations
;
and
if
a
Miracle
was
wrought
in
loosning
it
from
the
rest
of
the
Rock
,
and
placing
it
where
it
is
,
this
is
that
which
is
in
question
;
and
as
we
cannot
prove
the
contrary
,
so
neither
can
they
,
what
they
assert
.
The
Matter
of
certain
Truth
is
only
this
,
That
there
is
a
Chapel
there
,
and
a
very
fair
descent
leading
to
it
.
If
Men
feel
Devotion
,
when
they
go
down
thither
meditating
on
the
Passion
of
our
Saviour
,
as
a
certain
Traveller
in
the
Relation
he
has
given
us
of
his
Travels
doth
assure
us
,
it
is
the
Meditation
it self
that
will
afford
and
excite
that
at
all
times
,
and
in
all
places
,
where
it
is
done
with
a
well-prepared
Heart
and
Mind
.
The
Chapel
is
spacious
enough
,
and
very
neat
,
and
there
are
Windows
that
look
out
on
both
sides
,
by
which
one
may
take
a
view
of
this
great
Cleft
very
exactly
;
and
certainly
,
it
is
a
Sight
that
frights
Nature
,
especially
when
one
looks
down
into
the
Sea
.
Whilst
we
were
here
we
saw
a
Sea-Monster
,
which
,
as
it
were
in
a
moment
,
plung'd
it self
again
into
the
Sea
,
not
giving
me
leave
to
view
it
so
well
,
as
to
give
you
a
description
of
it
.
The
Popes
have
granted
Indulgences
to
those
who
go
and
visit
this
Place
;
and
at
certain
times
of
the
Year
,
more
especially
in
Lent
,
they
come
in
Pilgrimage
thither
from
all
Parts
.
After
that
we
had
satisfied
our
Curiosity
,
we
remounted
again
by
the
same
Steps
,
and
we
went
to
see
some
Hermits
,
who
abide
upon
the
Mountain
,
and
are
Lodged
very
neatly
.
The
Gentleman
that
Travell'd
with
me
,
having
presented
them
with
a
Paper
of
Bononia
Snush-Tobacco
,
which
without
doubt
is
one
of
the
greatest
Presents
that
can
be
made
to
Italians
;
they
Invited
us
to
stay
and
Dine
with
them
,
and
seeing
that
they
were
well
provided
with
Flesh
and
Fish
,
we
accepted
the
Invitation
.
They
told
us
,
That
tho'
they
were
poor
,
and
lived
only
upon
Alms
,
yet
,
blessed
be
God
,
they
wanted
nothing
.
There
was
one
of
these
Hermits
that
was
a
Priest
,
and
who
went
every
day
to
say
Mass
in
the
Miraculous
Chapel
.
Those
of
them
that
are
Priests
,
they
call
Fathers
,
and
those
that
are
not
,
Brothers
.
The
Father
Hermit
kept
Company
with
us
,
to
entertain
us
with
Discourse
,
whilst
the
Brothers
gave
Order
about
Dinner
.
He
told
us
,
That
he
had
not
been
an
Hermit
above
Three
years
,
and
that
he
was
a
Secular
Priest
before
he
turn'd
Hermit
:
That
the
Hermit
,
his
Predecessor
died
very
Aged
,
and
with
an
odour
of
Sanctity
;
but
that
about
a
year
after
his
Death
,
they
had
found
a
great
deal
of
Silver
hid
in
an
Old
Pallet-Bed
,
on
which
he
lay
,
tho'
it
was
not
permitted
to
them
to
possess
one
Farthing
,
and
that
this
had
much
lessened
the
good
Opinion
they
had
conceived
of
him
,
neither
was
it
known
how
possibly
he
could
gather
all
that
Mony
.
This
Hermit
entertain'd
us
with
good
and
witty
Discourse
,
and
had
seen
the
World
in
his
time
.
He
had
Travell'd
in
France
and
Germany
,
before
that
he
was
an
Hermit
.
He
seem'd
to
be
of
a
plain
,
open
,
and
free
Spirit
,
and
quite
different
from
the
ordinary
Temper
of
the
Monks
and
Frati
of
Italy
;
whence
the
Capucins
also
had
taken
occasion
to
Accuse
him
before
the
Bishop
of
Caieta
,
that
he
was
not
of
an
Hermetick
Spirit
,
with
intent
of
thrusting
him
out
of
that
Place
,
and
putting
in
themselves
,
but
fail'd
of
their
design
.
I
formerly
was
not
unacquainted
of
the
Capucins
,
being
irreconcilable
Enemies
to
the
Hermits
,
because
of
the
resemblance
of
their
Habits
,
and
of
their
same
way
of
Subsistence
,
which
is
Alms
;
Figulus
odit
Figulum
;
Two
of
a
Trade
seldom
love
one
another
.
But
this
Hermit
,
it
seems
,
had
kept
his
Station
in
spite
of
all
their
Efforts
,
and
had
so
far
gain'd
the
Spirit
of
the
Poor
by
his
Alms
,
of
the
Common
People
by
his
Familiarity
,
and
that
of
the
Great
Ones
by
his
unaffected
Air
,
and
pleasant
Comportment
,
that
they
despair'd
of
ever
gaining
their
End
upon
him
.
He
told
me
,
That
they
gave
Meat
every
Day
to
above
Forty
poor
People
.
I
desired
him
to
tell
me
,
how
it
was
possible
for
them
to
do
so
,
since
they
liv'd
upon
nothing
but
Charity
themselves
?
He
reply'd
,
That
they
had
mnch
more
bestowed
upon
them
than
they
could
spend
;
that
every
Morning
they
had
two
Asses
sent
to
them
loaden
with
Provisions
,
and
that
besides
this
,
he
went
every
Evening
to
demand
a
Charity
at
all
the
Gentlemens
Houses
where
he
was
known
;
that
when
he
came
there
,
they
led
him
into
their
Cellars
where
their
best
Wine
was
,
and
afterwards
into
their
Butteries
,
saying
to
him
,
Hermit
,
if
there
be
any
thing
here
you
like
,
pray
take
what
pleaseth
you
best
.
Here
it
is
(
said
he
)
that
I
and
my
Companion
do
fill
our
Knapsacks
.
When
we
have
a
mind
to
have
some
Fish
,
we
go
in
the
Evening
to
the
Haven
where
the
Fisher-Boats
come
,
and
they
give
us
abundantly
,
and
that
too
which
is
very
good
,
as
you
will
find
by
what
you
shall
have
for
your
Dinner
.
But
on
the
other
hand
,
also
these
Persons
some
time
or
other
return
the
Visit
to
us
,
and
we
entertain
them
with
the
Best
that
we
have
.
We
are
not
at
all
Covetous
of
that
which
cost
us
nothing
,
and
indeed
this
is
the
way
for
us
to
have
still
more
;
for
,
by
this
means
,
these
Persons
do
not
know
how
to
make
us
good
Chear
enough
when
we
come
to
them
again
.
The
Capucins
(
said
he
)
do
not
take
this
method
,
they
are
insatiable
,
and
have
a
Temporal
Father
(
as
they
call
him
)
to
whom
they
send
the
Surplus
of
their
Alms
,
and
who
turns
it
into
Mony
,
to
Buy
for
them
whatsoever
they
desire
.
They
touch
no
Mony
,
nor
buy
any
thing
;
but
he
toucheth
it
,
and
buys
it
for
them
.
If
they
give
some
bits
of
Bread
to
the
Poor
at
their
Gate
,
they
are
only
some
Scraps
of
the
Brownest
,
which
they
could
not
sell
.
But
as
for
us
,
we
bestow
upon
them
indifferently
of
all
we
have
;
this
is
that
which
hath
procur'd
us
the
Affection
of
the
Poor
,
and
to
that
degree
,
that
they
would
certainly
sacrifice
their
Lives
for
us
,
rather
than
to
suffer
the
Hermitage
to
be
taken
out
of
our
hands
.
This
good
Hermit
,
after
having
discours'd
thus
a
good
while
against
the
Capucins
,
order'd
Dinner
to
be
brought
up
,
which
indeed
was
Order'd
and
Drest
very
handsomly
,
tho'
in
Wooden
Dishes
.
My
Companion
would
eat
no
Pottage
,
because
they
had
no
other
,
but
Wooden
Spoons
.
This
made
the
Hermits
to
laugh
heartily
.
They
asked
one
another
,
where
they
might
get
a
Silver
Spoon
for
this
Gentleman
?
This
was
a
young
Priest
,
who
never
had
Travell'd
,
and
who
had
always
been
brought
up
in
his
Father's
House
:
But
at
last
,
seeing
that
the
Pulse
look'd
very
well
,
he
ventur'd
to
taste
of
them
,
and
finding
them
extreamly
well
drest
and
season'd
,
Well
,
(
said
he
)
I
don't
matter
a
Spoon
now
,
I
shall
make
a
shift
good
enough
,
to
eat
them
with
my
Fingers
.
The
Hermits
and
Capucins
have
the
gift
of
Dressing
Meat
perfectly
well
,
and
it
seems
,
as
if
they
made
it
part
of
their
Study
:
Neither
would
I
have
any
one
to
take
an
estimate
of
their
Mortification
by
their
Wooden
Spoons
,
but
by
that
which
is
in
them
.
The
Father
Hermit
drank
to
us
in
most
excellent
Wine
,
tho'
out
of
a
Wooden
Cup
:
And
for
his
part
,
was
not
slack
to
encourage
us
to
eat
and
drink
by
his
good
Example
.
I
am
no
Hypocrite
(
said
he
)
as
many
Hermits
are
.
When
one
comes
to
Visit
them
,
they
will
tell
you
,
They
have
not
eat
of
Four
days
,
and
that
they
are
yet
Fasting
:
For
my
part
,
to
tell
you
Truth
,
I
eat
but
Four
times
a
day
,
and
do
not
think
,
that
Holiness
consists
in
not
Eating
,
but
in
Eating
well
,
(
that
is
,
with
giving
Thanks
)
except
only
on
Fast-Days
,
enjoyned
by
the
Holy
Church
.
I
seeing
that
our
Father
Hermit
was
in
a
good
humour
,
desired
him
to
tell
me
his
Opinion
concerning
the
Miraculous
Chapel
.
Alas
,
(
said
he
)
I
was
not
there
when
the
Miracle
was
done
;
but
if
God
was
pleased
to
work
one
for
the
Founding
of
it
,
we
have
need
he
should
work
another
now
,
for
the
preserving
of
it
;
for
ever
and
anon
Stones
fall
down
from
the
Rock
,
and
much
endamage
the
Roof
of
it
;
so
that
all
the
Mony
of
the
Pilgrims
is
scarcely
sufficient
to
Repair
it
continually
:
But
as
for
the
Miracles
which
are
wrought
in
the
Chapel
,
tho'
they
say
that
a
great
many
happen
there
every
Day
,
we
never
saw
so
much
as
One
only
.
Yea
,
what
is
more
yet
,
about
Thirty
or
Forty
Miles
from
hence
,
you
shall
hear
them
talk
of
Miracles
,
which
they
say
have
been
wrought
here
,
that
we
our selves
never
heard
of
before
.
I
suppose
them
to
be
some
Beggars
,
who
pass
this
way
,
and
who
go
afterwards
into
the
Villages
,
and
report
there
,
that
they
have
been
miraculously
healed
of
their
Infirmities
,
to
induce
People
to
give
more
liberal
Alms
to
them
.
This
Hermit
exprest
a
great
Air
of
sincerity
in
all
that
he
said
,
which
gave
me
indeed
a
great
esteem
for
his
Person
;
for
many
others
of
his
Coat
,
are
so
far
from
owning
any
such
thing
,
that
they
would
rather
have
been
of
the
Humour
to
exaggerate
all
such
Reports
,
and
been
ready
to
invent
a
thousand
Falsities
to
raise
the
Credit
of
the
place
of
their
Devotion
.
After
Dinner
the
Hermit
had
no
leisure
to
Discourse
us
any
longer
,
by
reason
of
the
great
Numbers
of
Poor
,
that
waited
at
the
Gate
for
his
Charity
.
We
therefore
took
our
leaves
of
him
,
after
that
we
had
thanked
him
for
his
Civility
and
his
good
Dinner
,
and
so
return'd
to
Cajeta
.
Seeing
that
an
occasion
has
been
here
presented
me
to
speak
of
these
Hermits
,
and
that
this
hath
brought
to
my
remembrance
many
things
I
have
observ'd
in
Italy
concerning
this
kind
of
Life
,
as
well
as
those
that
profess
it
;
I
shall
continue
to
entertain
you
therewith
some
longer
time
.
I
was
astonish'd
to
see
that
the
Eremitick
State
,
which
formerly
was
so
Flourishing
in
Italy
,
as
may
be
seen
,
by
so
many
antient
Foundations
,
and
Places
,
which
are
still
at
this
day
call'd
Hermitages
,
(
tho'
no
Hermites
live
in
them
)
are
now
fallen
into
so
great
Decadence
,
that
scarcely
are
there
some
few
of
them
to
be
found
here
and
there
.
In
S.
Bennet's
time
,
Italy
was
full
of
Hermitages
,
and
he
himself
profest
an
Hermetick
Life
,
before
the
Monastick
.
At
that
time
there
were
Men
of
Learning
and
Piety
,
who
retir'd
into
Hermitages
,
to
have
the
better
opportunity
,
by
being
separated
from
the
World
,
of
applying
themselves
,
more
entirely
to
Study
and
Contemplation
;
whereas
the
present
Hermites
are
no
other
,
but
a
company
of
miserable
Wretches
,
of
the
Sink
of
the
common
People
,
who
have
neither
Learning
nor
Parts
,
and
whereof
the
greater
part
lead
a
very
disorderly
and
scandalous
Life
.
The
reason
whereof
is
,
because
the
Monks
,
being
in
process
of
time
become
very
Powerful
,
have
possest
themselves
of
all
the
best
Hermitages
,
that
were
endow'd
with
standing
Revenues
,
and
made
Priories
of
them
,
which
they
Incorporated
with
their
Abbeys
;
and
the
Mendicant
Orders
gleaning
after
them
,
took
Possession
of
well
nigh
all
those
which
were
near
to
Cities
,
or
great
Burroughs
,
and
there
built
their
Convents
:
So
that
there
are
none
remaining
now
,
but
some
in
Solitary
and
far
distant
Places
,
and
a
very
few
,
that
are
near
to
Cities
.
The
Hermites
that
are
the
Inhabitants
of
these
latter
Hermitages
,
have
enough
to
do
,
to
defend
themselves
against
the
Capucins
and
other
Mandicants
,
who
endeavour
to
supplant
,
or
at
least
to
decry
them
,
and
bring
them
into
Disrepute
.
Those
who
live
in
solitary
and
far
distant
Places
are
much
suspected
,
because
there
have
been
frequently
found
amongst
them
some
that
were
the
greatest
Villains
imaginable
,
who
Murther'd
all
those
that
came
to
Visit
their
Hermitages
,
and
Robb'd
upon
the
High-way
.
This
is
the
reason
why
Honest
Men
do
not
care
to
make
their
Retreat
in
any
of
those
Places
.
Wherefore
commonly
they
are
none
but
poor
Men
,
that
make
themselves
Hermites
,
in
hopes
,
that
in
favour
of
that
Habit
,
they
may
find
a
Subsistence
from
the
Liberality
of
some
of
the
good
Country
Folks
,
if
they
can
but
once
get
the
knack
of
dexterously
Playing
the
Hypocrites
.
I
shall
here
relate
to
you
a
deceit
that
I
my self
discover'd
,
of
two
French
Hermites
,
who
lived
on
one
of
the
Hermitages
,
which
are
on
the
Mountain
call'd
S.
Sylvester
,
about
a
days
Journy
from
Rome
,
but
by
another
Name
,
Mount
Soracte
.
I
was
gon
from
Rome
with
an
intent
to
take
a
View
of
the
Country
,
which
they
call
la
Sabine
,
which
is
not
above
three
or
four
days
Journy
from
thence
,
being
Famous
for
having
once
been
the
abode
of
the
ancient
Sabini
,
who
signaliz'd
themselves
by
so
many
brave
Exploits
against
the
Romans
.
I
took
up
my
Lodging
,
the
first
Night
,
in
a
Village
,
which
is
near
to
the
Mount
S.
Sylvester
,
and
the
next
Morning
the
curiosity
took
me
to
endeavour
to
get
up
to
it
.
They
told
me
,
there
was
but
one
only
Path-way
to
get
up
to
it
,
which
was
on
the
other
side
of
the
Mountain
,
so
that
I
had
a
great
way
to
go
about
to
get
thither
:
Wherefore
viewing
well
the
Top
of
the
Mountain
,
it
appear'd
to
me
,
that
I
might
very
well
save
my self
the
trouble
of
going
that
great
way
about
,
in
mounting
by
a
certain
passage
,
which
seem'd
to
me
as
if
it
had
been
a
troden
Path
,
and
the
Stones
that
were
above
it
,
appear'd
to
me
like
Steps
,
by
which
one
might
get
up
to
the
Top.
Wherefore
without
any
further
consideration
,
I
put
my self
forward
to
make
an
assault
upon
this
high
Mountain
.
I
scarcely
was
got
up
the
one
half
of
this
way
,
but
I
found
I
was
extreamly
mistaken
in
my
account
,
and
that
those
Stones
which
had
appear'd
to
me
so
little
,
and
by
which
it
seem'd
I
might
easily
gain
the
Top
of
the
Mountain
,
were
indeed
no
other
than
great
Rocks
heap'd
upon
one
another
,
which
made
the
Top
of
the
Mountain
in
accessible
.
However
,
I
continu'd
still
to
ascend
,
rather
for
my
Recreation
,
and
to
see
how
far
I
could
get
,
than
in
any
hopes
of
compassing
my
first
design
,
the
execution
whereof
did
then
seem
to
me
impossible
.
I
mounted
,
I
clambred
,
I
crept
,
into
the
Clefts
of
the
Rocks
,
and
by
the
help
of
certain
Roots
of
Trees
,
I
raised
my self
up
to
some
great
Rocks
,
whence
I
perceiv'd
that
I
was
come
near
to
the
Top.
This
added
new
Spirits
to
me
,
and
so
much
the
more
Courage
,
because
I
saw
there
would
be
more
danger
,
in
attempting
to
get
down
again
,
to
the
place
from
whence
I
was
mounted
,
than
to
get
up
to
the
very
Top.
Accordingly
I
prosecuted
my
intent
,
and
being
come
up
higher
,
I
was
extreamly
astonish'd
,
to
find
amongst
the
Stones
,
great
Pieces
of
brown
Bread
,
and
in
very
great
quantity
,
some
of
them
being
Mouldy
and
quite
Rotten
,
and
others
yet
very
fresh
.
At
last
after
some
new
and
last
Efforts
,
which
I
would
not
now
begin
again
,
I
found
my self
all
on
a
suddain
in
a
very
fine
Garden
,
which
was
Enclos'd
on
all
sides
with
very
high
Walls
,
except
only
on
that
side
where
it
was
thought
in
accessible
.
This
was
the
Garden
belonging
to
one
of
the
Hermitages
;
and
I
descri'd
in
it
two
Hermits
,
who
were
taking
their
Recreation
in
a
Bower
,
shaded
with
pleasant
Green-Trees
.
These
Hermits
were
sorely
affrighted
at
me
,
and
taking
me
for
some
Ghost
,
betook
themselves
to
their
Heels
,
and
being
got
into
their
Hermitage
,
they
Barricado'd
it
against
me
.
I
was
quite
spent
with
the
extream
pains
I
had
taken
,
out
of
Breath
,
and
in
a
great
Sweat
;
so
I
went
to
rest
my self
in
the
Bower
they
had
left
,
to
see
whether
I
could
retrieve
my
Spirits
again
.
I
found
here
,
the
remains
of
a
great
Pasty
,
and
of
a
large
Bottle
of
Wine
;
and
upon
a
Bench
,
on
the
other
side
of
me
a
Fan
and
a
Coiff
.
The
Hermites
at
last
being
recover'd
a
little
of
their
Fright
,
ventur'd
again
into
the
Garden
,
and
came
to
accost
me
.
They
were
astonish'd
to
hear
,
that
I
had
made
a
shift
to
get
up
by
the
Rocks
.
I
soon
discover'd
them
to
be
French
Men
,
and
they
told
me
,
that
it
was
about
two
years
,
since
they
had
begun
to
live
in
that
Hermitage
:
I
spoke
to
them
concerning
the
Pieces
of
brown
Bread
that
I
had
found
,
and
I
took
notice
that
this
brought
a
fresh
Colour
into
their
Faces
;
and
forasmuch
as
they
perceiv'd
that
I
had
taken
notice
of
the
Gloves
,
Coif
,
and
Fan
,
that
were
left
in
the
Bower
,
one
of
them
took
the
Word
,
and
told
me
,
Sir
,
as
you
are
a
French
-
Man
,
we
hope
that
you
will
have
the
goodness
,
not
to
do
us
any
Prejudice
.
We
will
hide
nothing
from
you
,
but
sincerely
Confess
that
it
is
we
,
that
have
thrown
away
these
bits
of
Bread
,
in
the
place
where
you
met
with
them
;
for
we
never
had
the
design
of
being
good
Hermites
;
we
have
always
been
Souldiers
by
Profession
,
before
that
we
took
this
Habit
upon
us
.
It
was
a
French
Hermit
,
a
great
Runner
of
the
Countries
,
and
who
made
a
shift
to
live
very
well
in
Italy
,
that
persuaded
us
to
do
as
much
,
and
to
follow
the
same
Course
,
and
procured
the
Habit
of
Hermits
for
us
at
Rome
:
and
having
some
time
after
found
this
Hermitage
Vacant
,
we
retired
thither
,
and
we
have
lived
here
,
as
other
Hermits
do
,
on
the
Alms
we
beg
in
the
Neighbouring
Villages
.
We
at
first
refused
to
change
our
brown
Bread
for
other
Necessaries
,
amongst
the
poor
Peasants
;
but
when
this
came
to
the
knowledge
of
many
Persons
,
it
was
a
great
prejudice
to
us
,
in
our
Quests
,
and
they
began
to
reproach
us
for
dainty
Persons
,
that
could
eat
no
Brown
Bread
;
wherefore
we
now
rather
chuse
to
cast
it
to
the
Crows
,
than
either
to
sell
or
give
it
away
.
And
thus
much
for
the
Pieces
of
Bread
you
met
with
.
But
seeing
you
have
cast
your
Eyes
upon
some
Female
Ornaments
,
that
are
left
here
with
us
,
we
shall
tell
you
the
Mystery
of
them
also
,
in
order
to
desire
you
,
to
give
us
your
Advice
,
in
a
business
that
extreamly
perplexeth
me
and
my
Companion
.
In
the
next
Hermitage
which
is
joyned
to
ours
,
there
lives
an
Italian
Hermit
of
a
very
bad
Life
,
tho'
he
be
not
known
for
such
.
He
hath
debauched
a
Roman
Gentlewoman
,
whom
he
has
kept
with
him
,
for
some
Months
;
and
seeing
he
had
no
prospect
of
keeping
her
with
him
long
,
but
that
we
must
discover
,
because
we
have
some
Windows
that
look
out
,
towards
his
Hermitage
,
and
that
we
go
daily
to
Visit
him
,
with
a
great
deal
of
Freedom
;
he
rather
chose
to
Communicate
the
Matter
to
us
,
than
to
endeavour
to
conceal
it
.
He
hath
made
a
hole
in
the
Wall
of
our
Garden
,
by
which
his
Lady
,
in
case
of
sudden
Surprize
,
or
of
any
one
coming
to
Visit
him
,
might
retire
her self
into
our
Hermitage
.
For
the
rest
,
we
have
nothing
but
the
sight
of
her
;
for
he
is
so
extreamly
Jealous
,
that
he
keeps
her
all
the
day
shut
up
in
a
Hole
,
that
differs
nothing
from
a
Prison
;
and
when
at
any
time
he
brings
her
to
take
a
Walk
,
he
continues
all
the
while
with
her
.
And
it
seems
she
does
not
think
much
of
it
neither
,
for
she
loves
him
extreamly
.
'T
is
she
that
furnisheth
all
manner
of
Expences
;
for
she
hath
brought
abundance
of
Gold
and
Silver
along
with
her
from
Rome
.
And
to
speak
the
Truth
,
we
have
found
our selves
very
well
,
since
the
Hermit
has
Discover'd
all
to
us
;
for
there
is
not
a
day
passeth
over
our
Heads
,
in
which
we
do
not
receive
some
Present
or
other
from
them
.
He
came
and
gave
us
a
Visit
this
Morning
,
with
his
Lady
,
and
they
brought
with
them
the
Pasty
and
Bottle
you
have
seen
;
it
is
not
much
above
a
quarter
of
an
hour
since
they
are
gone
,
and
it
seems
the
Gentlewoman
forgot
to
take
her
Fan
and
Gloves
with
her
.
It
was
great
good
luck
for
you
Sir
,
that
you
did
not
come
whilst
he
was
here
,
for
he
would
certainly
have
kill'd
you
,
for
fear
of
being
Discovered
.
He
carries
always
a
great
Dagger
under
his
Gown
,
to
make
use
of
it
upon
occasion
:
Neither
would
we
advise
you
,
to
stay
here
any
considerable
time
,
for
should
he
return
hither
,
as
sometimes
he
does
,
and
as
in
all
likelyhood
he
will
,
to
fetch
the
things
his
Lady
has
left
behind
her
,
you
would
be
in
great
Danger
.
We
only
desire
you
would
be
pleased
to
assist
us
with
your
Counsel
,
how
we
might
best
discover
this
,
without
doing
our selves
a
Mischief
.
I
told
them
that
the
most
safe
,
and
short
way
was
to
acquaint
the
Cardinal
Vicar
,
and
that
they
needed
not
to
trouble
themselves
any
further
:
And
that
as
for
my
part
,
I
knew
not
,
whether
I
should
return
to
Rome
or
no.
They
told
me
that
this
Hermit
was
so
cunning
,
that
now
for
some
time
they
had
not
durst
so
much
as
to
take
one
step
towards
Rome
;
so
narrowly
did
he
watch
them
.
I
had
been
told
,
that
there
was
a
very
fair
Abby
of
Bernardines
upon
the
same
Mountain
,
and
therefore
I
asked
the
Hermits
,
why
they
did
not
discover
the
matter
to
the
Abbot
;
but
they
repli'd
,
that
they
knew
they
would
not
be
welcome
there
with
such
a
Story
,
because
all
the
Monks
there
led
a
very
dissolute
Life
,
and
had
all
of
them
their
Mistresses
,
as
well
as
the
Hermit
.
Moreover
they
told
me
,
that
they
suspected
the
Hermit
to
be
a
Sorcerer
,
which
made
them
the
more
fearful
,
to
make
the
least
step
towards
the
discovering
of
him
.
That
they
were
of
opinion
also
,
that
he
had
bewitch'd
this
Gentlewoman
,
because
that
tho'
he
had
no
considerable
Qualities
,
and
was
besides
very
deform'd
in
Body
,
with
a
great
slovenly
Beard
,
a
stinking
Breath
,
and
rotten
Teeth
,
yet
that
she
had
always
loved
him
Passionately
,
from
the
time
that
she
had
first
receiv'd
one
of
his
Letters
,
wherein
was
enclosed
a
Piece
of
white-Wax
,
like
unto
an
Agnus
Dei
.
That
they
had
also
frequently
had
cause
to
admire
his
knowledge
of
many
secret
things
,
that
had
hapned
at
very
far
distant
Places
,
all
which
gave
them
great
suspicion
,
that
he
had
to
do
with
the
Devil
.
They
were
about
to
tell
me
more
of
him
;
but
the
fear
into
which
they
had
put
me
,
lest
this
Venerable
Hermit
might
return
to
give
me
a
Visit
,
made
me
,
after
that
in
a
few
words
I
had
exhorted
them
not
to
follow
such
wicked
Examples
,
and
to
have
the
Fear
of
God
before
their
Eyes
,
to
take
my
leave
of
them
,
desiring
them
to
shew
me
the
way
to
the
Abby
of
the
Fathers
,
where
I
intended
to
go
and
say
Mass
,
having
made
a
Vow
to
do
so
,
at
the
Altar
of
S.
Sylvester
,
when
in
clambring
the
Rocks
,
I
found
my self
in
great
danger
of
my
Life
.
This
was
also
the
reason
why
I
refus'd
to
Eat
or
Drink
with
these
Hermits
,
because
no
Man
may
say
Mass
except
he
be
Fasting
.
So
I
went
a
little
higher
up
the
Mountain
,
by
a
very
pleasant
way
,
and
I
Arriv'd
at
the
Abby
,
just
at
Dinner
time
.
I
had
much
ado
to
get
the
Church
Door
open'd
for
me
,
in
order
to
acquit
my self
of
my
Vow
.
After
I
had
said
Mass
,
I
desir'd
them
to
let
me
see
the
Monastery
;
but
they
made
great
difficulty
also
to
grant
me
this
Request
;
because
the
Monks
,
according
to
the
Custom
of
Italy
,
were
almost
all
of
them
gone
to
take
their
rest
.
However
at
last
one
of
the
Monks
,
by
order
of
the
Prior
,
led
me
into
a
small
Garden
,
which
he
told
me
was
the
place
,
whither
S.
Sylvester
retir'd
himself
,
during
the
Persecution
,
which
afflicted
the
Church
in
his
time
,
and
that
there
he
wrought
that
great
Miracle
,
whereof
mention
is
made
in
his
Life
time
,
viz.
that
some
of
the
Emperours
Men
being
come
to
look
for
him
,
the
Saint
had
a
desire
to
entertain
them
;
but
having
nothing
wherewith
,
he
sent
a
Deacon
that
serv'd
him
,
to
Sow
some
Carots
in
the
Garden
;
and
having
about
an
Hour
after
order'd
some
of
them
to
be
taken
up
for
Dinner
,
his
Men
went
in
a
way
of
Mockery
and
Derision
to
him
,
but
were
extreamly
surpriz'd
,
when
being
come
at
the
place
where
the
Carot
Seed
had
been
Sow'd
,
they
found
very
fair
and
large
Carots
,
of
an
admirable
good
taste
,
and
which
serv'd
for
a
Dinner
to
his
Guests
.
The
Monk
told
me
,
that
this
Miracle
had
in
some
sort
been
continu'd
ever
since
;
for
that
the
Carots
,
that
were
Sown
in
that
Garden
,
retain
an
extraordinary
pleasant
taste
.
Upon
his
telling
of
me
so
,
I
made
bold
,
to
pluck
up
one
of
them
out
of
the
Ground
,
and
having
scrap'd
it
with
my
Knife
,
I
tasted
of
it
,
by
way
of
Devotion
;
but
found
it
of
a
very
flat
taste
:
I
threw
it
away
;
Hold
Sir
,
said
the
Religious
,
they
are
not
to
be
Eaten
so
,
they
must
be
Boyl'd
,
and
drest
with
good
Oil
,
or
good
Butter
,
and
good
Spices
.
We
have
a
Cook
that
knows
how
to
dress
them
admirably
well
.
You
put
so
many
good
things
to
them
,
my
good
Father
,
said
I
,
smiling
,
that
at
last
you
make
them
,
if
not
miraculously
,
at
least
admirably
good
.
This
Religious
,
after
having
shew'd
me
the
Garden
only
,
had
the
Civility
,
according
to
the
Order
he
had
received
,
to
lead
me
to
a
Chamber
where
I
was
to
Dine
:
They
brought
me
a
Dish
with
Fish
,
and
another
with
some
of
those
Holy
Roots
,
which
indeed
were
extreamly
well
drest
.
After
Dinner
I
apply'd
my self
to
take
a
view
of
the
Top
of
Mount
Soraéle
,
from
whence
certainly
there
is
the
best
Prospect
that
can
be
,
the
whole
Country
about
Rome
lying
open
to
it
,
together
with
that
Proud
City
,
in
its
whole
extent
.
This
Mountain
stands
single
,
and
is
not
joyned
to
any
other
,
having
on
all
sides
of
it
most
rich
and
fertil
Plains
,
that
surround
it
,
and
being
very
high
and
steep
on
all
sides
with
great
white
Rocks
,
one
would
take
it
,
at
a
distance
,
for
some
very
high
Steeple
,
having
its
Top
in
the
Clouds
;
and
more
especially
in
the
Winter
time
,
when
the
Snow
covers
some
little
Shrubs
of
Trees
,
which
have
their
Roots
in
the
Rocks
,
whereof
Horace
makes
mention
in
one
of
his
Odes
;
Cernis
ut
altâ
stet
Nive
candidum
Soracte
—
I
came
down
the
Mountain
by
a
much
more
pleasant
and
easie
Way
,
than
that
by
which
I
went
up
to
it
.
In
my
way
I
met
with
the
Old
Hermit
,
of
whom
I
made
mention
before
,
who
return'd
from
saying
Mass
in
a
Village
at
the
Foot
of
the
Mountain
.
He
enquir'd
of
me
,
Whether
I
had
been
to
Visit
the
Hermitages
,
or
the
Abby
?
I
told
him
,
that
I
came
from
the
Holy
Places
,
which
S.
Sylvester
had
sanctified
by
his
Retirement
.
God
be
praised
for
it
,
Sir
,
(
said
he
)
it
is
very
well
done
of
you
.
This
is
the
good
Pattern
which
the
other
Hermits
of
this
Mountain
,
and
I
my self
,
have
propounded
to
our selves
to
imitate
;
and
,
to
speak
truth
,
he
pours
forth
abundance
of
Graces
upon
those
who
are
devoted
to
him
,
and
put
their
Trust
in
him
.
It
is
now
One
and
Twenty
years
,
I
have
had
the
Honour
of
wearing
the
Sacred
Habit
you
see
upon
me
;
and
the
further
I
proceed
,
the
more
pleasure
and
satisfaction
do
I
find
in
the
Ways
of
the
Lord
.
To
hear
him
Talk
,
one
would
have
taken
him
for
another
S.
Paul
of
Thebes
,
who
was
the
first
Hermit
.
But
for
all
his
fine
Talk
,
I
took
care
to
keep
my self
at
a
certain
distance
from
him
,
that
his
great
Dagger
might
not
reach
me
,
in
case
he
had
gon
about
to
make
use
of
it
.
But
at
last
,
he
bid
me
Farewell
,
wishing
me
a
Thousand
Blessings
.
He
held
a
great
Bead-row
,
or
Pater-noster
of
Wood
in
his
Hand
,
the
Beads
whereof
were
as
big
as
a
Nut
,
and
he
had
a
Cross
fastned
to
his
Girdle
,
with
many
great
Medals
,
which
made
a
great
Noise
as
he
went
,
by
striking
one
against
the
other
;
he
leaned
upon
his
Staff
,
and
in
all
points
acted
the
Hypocrit
to
admiration
.
The
Eremitical
Habit
is
of
a
brown
Tawny
Colour
,
consisting
of
a
short
Tunicle
,
reaching
a
little
lower
than
the
mid-Leg
;
they
have
a
great
Cowl
upon
their
Head
of
a
Pyramidal
Figure
,
and
a
little
Mantle
about
their
Shoulders
,
not
much
unlike
to
that
of
the
Capucins
.
These
kind
of
Antick
Habits
seem
to
have
been
contriv'd
for
no
other
end
,
but
to
make
terrible
impressions
on
the
Senses
,
the
better
to
dispose
the
Minds
of
Men
to
conceive
a
great
esteem
and
veneration
for
those
that
wear
them
.
He
that
should
go
about
to
vilifie
or
undervalue
this
external
Garb
in
the
presence
of
a
Papist
,
had
almost
as
good
profane
whatsoever
is
most
Holy
in
his
Religion
;
as
if
forsooth
there
could
be
no
wicked
Men
in
the
garb
of
Satyrs
.
I
met
with
my
two
French
Hermits
some
time
after
at
Venice
;
who
told
me
,
They
had
accused
the
Old
Hermit
,
but
he
having
very
dexterously
slipt
away
his
Lady
,
denied
all
,
and
made
these
Poor
Men
to
pass
for
Slanderers
;
to
that
degree
had
he
Charmed
the
People
by
his
Hypocrisie
.
Whereupon
they
had
been
forced
to
quit
their
Hermitages
,
and
were
then
going
for
Hungary
,
to
take
upon
them
the
Habit
of
Souldiers
,
which
(
they
said
)
was
every
whit
as
Holy
,
as
that
of
a
Hermit
.
I
have
since
this
,
in
my
Travels
,
seen
many
fair
Hermitages
,
more
particularly
on
the
Apennine
,
which
are
those
Mountains
that
divide
all
Italy
in
the
length
of
it
.
I
have
had
occasion
to
pass
and
repass
them
several
times
,
in
various
parts
of
them
,
where
are
to
be
seen
wonderful
places
in
the
Woods
,
and
upon
the
very
points
of
Rocks
,
which
they
told
me
were
Hermitages
.
But
since
the
time
I
knew
,
that
the
most
of
those
that
dwelt
in
them
were
only
a
Company
of
base
Fellows
,
I
took
care
not
to
Visit
them
.
Many
of
these
wretched
Hermits
have
been
publickly
Executed
from
time
to
time
,
for
committing
the
most
enormous
Crimes
.
There
was
one
of
them
taken
at
Venice
,
who
confessed
at
his
Death
,
that
he
had
killed
above
Threescore
Persons
,
as
well
Men
as
Women
.
He
had
his
Hermitage
between
Venice
and
Buran
,
in
a
little
Island
of
about
Two
hundred
Paces
in
Circuit
,
where
is
still
to
be
seen
the
Ruins
of
his
Hermitage
,
which
they
demolished
.
This
wretched
Person
went
by
Night
to
Sea
in
a
Disguise
,
and
Masked
,
accompanied
with
three
or
four
Robbers
,
to
whom
his
Hermitage
serv'd
for
a
Retreat
:
They
went
and
stopt
the
Gondola's
or
small
Boats
that
past
through
the
Channels
,
and
murther'd
those
that
refused
to
surrender
their
Purses
.
There
had
been
Reports
abroad
,
for
a
considerable
time
,
of
great
Robberies
and
Murthers
,
that
were
committed
about
this
Hermitage
;
but
who
could
ever
have
believ'd
,
that
a
Person
wearing
so
holy
a
Habit
,
and
so
venerable
a
Beard
,
had
been
the
Head
and
Captain
of
these
Murtherers
?
He
was
at
last
discovered
by
the
Sons
of
a
Rich
Merchant
of
Venice
;
their
Father
,
who
took
pleasure
in
the
Company
of
such
kind
of
Hypocrits
,
went
one
day
out
of
Devotion
to
Visit
this
Hermit
,
and
had
acquainted
his
Wife
and
Sons
with
his
intent
.
He
carried
along
with
him
some
very
good
Provisions
,
to
Present
him
with
;
but
this
Impious
Wretch
being
not
satisfied
with
that
,
after
he
had
got
him
to
enter
into
his
Cell
,
took
him
by
the
Throat
and
strangled
him
.
His
Children
being
astonished
at
their
Fathers
staying
so
long
,
went
with
a
great
many
of
their
Friends
to
look
for
him
,
and
entring
into
the
Hermitage
,
they
found
their
Fathers
Shoes
under
the
Hermit's
Bed
;
whereupon
they
immediately
seized
him
,
and
having
found
the
rest
of
his
Cloaths
in
an
Old
Cupboard
,
the
Hermit
at
last
shewed
them
the
place
where
he
had
cast
his
Body
;
it
was
a
great
Hole
,
which
formerly
had
serv'd
for
a
Cistern
,
where
they
found
the
Bodies
of
above
Threescore
Persons
,
that
had
been
sacrificed
to
the
Fury
and
Avarice
of
this
Infernal
Monster
.
There
is
also
great
Talk
in
the
Country
of
Ancona
in
Italy
,
of
an
Hermit
,
who
robb'd
and
murther'd
the
Pilgrims
going
to
Loretto
;
and
of
another
between
B●nonia
and
Florence
,
that
was
no
better
than
a
Highway
Robber
.
These
kind
of
Stories
coming
fresh
to
my
mind
,
whenever
in
my
Travels
I
met
with
any
Hermits
or
Hermitages
,
hinder'd
me
from
being
over-curious
to
Visit
them
.
I
could
not
sufficiently
lament
(
according
to
the
Principles
in
which
I
had
been
Educated
)
that
a
State
,
which
heretofore
had
been
so
flourishing
in
the
Church
of
God
,
and
so
fruitful
of
Saints
,
was
at
last
degenerated
to
that
degree
,
that
the
Hermitages
were
become
little
else
,
but
the
Dens
of
Robbers
and
Murtherers
.
In
former
times
Learned
Men
were
seen
to
retire
to
these
places
,
to
apply
themselves
more
uninterruptedly
to
their
Studies
,
leading
most
vertuous
and
holy
Lives
;
but
at
present
that
Mode
is
quite
out
of
date
,
and
a
Man
of
Wit
and
Learning
would
be
laugh'd
at
,
should
he
think
of
entring
into
this
kind
of
Life
.
But
the
Monasteries
,
on
the
other
hand
are
in
more
Credit
and
Repute
than
ever
,
notwithstanding
that
the
Eremitick
Life
hath
indeed
been
the
Mother
of
the
Monastick
;
the
first
Monks
have
been
nothing
else
but
Hermits
,
who
joyned
themselves
together
to
live
in
Common
,
and
with
this
respect
we
say
,
that
Filia
suffocavit
Matrem
;
the
Daughter
hath
devoured
the
Mother
.
The
Reason
whereof
may
easily
be
given
:
This
Change
did
not
happen
till
after
the
Church
of
Rome
was
mounted
to
that
pitch
of
Pomp
and
Pride
,
where
we
find
her
at
present
.
The
Head
and
chief
Members
that
govern
it
,
have
affected
to
make
shew
of
the
most
magnificent
and
luxurious
Court
,
that
it
may
be
is
in
the
whole
World
.
Now
such
a
Court
as
this
cannot
but
stand
in
need
of
great
Incoms
;
and
for
the
poor
Hermits
,
they
were
the
least
able
to
contribute
any
thing
towards
it
;
this
is
the
very
Reason
for
which
they
have
neglected
and
almost
quite
abolish'd
them
,
to
make
the
more
way
for
the
Monks
,
who
have
well-lin'd
Purses
,
and
who
are
oblig'd
from
time
to
time
,
to
Pay
in
prodigious
Sums
of
Mony
to
the
Apostolical
Chamber
.
They
are
the
Bishops
who
confer
the
Habit
upon
Hermits
within
their
Diocess
;
but
at
present
there
are
many
Bishops
that
refuse
to
admit
any
,
and
chuse
rather
to
leave
the
Hermitages
vacant
.
The
most
part
of
these
Hermits
understand
no
Latin
,
and
some
of
them
can
neither
Write
nor
Read
.
How
would
you
have
these
Men
spend
their
time
in
this
Solitude
?
They
become
soon
weary
of
it
;
and
then
turn
Vagabond-Hermits
,
that
run
up
and
down
the
Country
.
They
undertake
every
Year
to
Visit
the
Holy
Places
;
that
is
to
say
,
to
go
to
Rome
,
to
Loretto
,
to
S.
Anthony
of
Padua
,
to
S.
Nicholas
of
Bar
,
to
Mount
Gargan
,
&c.
After
that
they
have
finished
their
Round
,
either
they
begin
it
anew
,
or
they
go
and
spend
the
two
or
three
remaining
Winter
Months
in
their
Hermitages
.
At
their
Return
,
the
good
People
of
the
Country
receive
them
very
gladly
,
because
they
come
ordinarily
well
loaden
with
Agnus
Dei's
and
Relicks
,
which
they
distribute
amongst
them
,
and
have
always
in
a
readiness
some
pleasant
Story
or
other
to
tell
them
.
Besides
,
the
Monks
think
it
beneath
themselves
,
to
speak
to
poor
People
;
whereas
the
Hermits
make
themselves
familiar
with
them
.
But
a
Man
must
have
an
Eye
to
their
Fingers
,
for
they
are
very
dextrous
at
Pilfering
whatsoever
they
can
lay
their
Hands
upon
,
which
afterwards
they
sell
for
Mony
,
or
make
a
Change
of
it
in
their
Inns
,
for
good
Lodging
and
Entertainment
.
I
hapned
to
be
on
a
time
at
an
Inn
,
where
some
Hermits
offered
to
sell
Children
Clouts
and
Swadling-Bands
,
and
desired
only
to
have
a
good
Dinner
in
lieu
of
them
.
The
Hostess
asked
them
,
What
way
they
had
come
by
them
?
adding
,
That
she
was
astonish'd
to
see
them
have
such
Gear
to
sell
,
and
that
she
was
afraid
they
had
stolen
them
.
The
Hermits
protested
before
God
,
they
had
not
,
but
that
a
Country-woman
,
whose
Child
was
Dead
,
had
given
'em
them
.
Whilst
they
were
in
this
Contest
,
the
Woman
of
whom
they
had
stolen
them
,
came
to
the
Inn
,
whom
the
Hermits
no
sooner
saw
,
but
they
betook
themselves
to
their
Heels
,
leaving
the
Clouts
and
Swadling-Bands
behind
them
.
The
Woman
told
us
,
That
whilst
one
of
these
Hermits
was
telling
a
Story
,
of
an
Apparition
of
the
Souls
in
Purgatory
,
the
other
went
forth
into
the
Court
,
and
took
away
her
Childs
Clouts
,
which
she
had
hung
up
there
to
dry
.
Notwithstanding
the
Heremetick
State
be
so
extreamly
corrupted
and
degenerated
,
yet
the
Papists
do
not
leave
valuing
themselves
much
upon
this
account
,
and
making
a
great
matter
of
Honour
of
it
to
themselves
against
the
Protestants
,
who
(
say
they
)
have
declared
themselves
profest
Enemies
to
all
these
Holy
States
,
which
,
as
they
pretend
,
were
the
greatest
Ornament
of
the
Churches
of
the
first
Ages
;
and
in
imitation
of
the
Life
which
Elias
and
other
of
the
Prophets
did
lead
in
the
Deserts
,
which
S.
John
the
Baptist
professed
,
and
our
Saviour
Jesus
Christ
himself
sanctified
,
by
his
so
frequent
retirings
into
Solitude
;
and
of
that
Life
,
in
a
word
,
which
the
first
Doctors
and
Fathers
of
the
Church
,
as
Origen
,
S.
Hierom
,
&c.
have
so
highly
cherished
and
commended
:
To
be
even
with
them
in
this
,
I
would
demand
of
them
,
what
they
themselves
make
of
it
?
Who
they
are
amongst
them
,
that
make
profession
of
this
Excellent
Life
?
What
Fruit
it
produceth
?
and
whether
it
were
not
much
better
,
considering
all
the
Disorders
that
have
hapned
by
this
means
,
and
do
still
daily
happen
before
their
Eyes
,
wholly
to
cut
off
from
the
Bosom
of
the
Church
,
a
sort
of
Men
who
are
become
the
Scandal
of
it
,
and
who
having
voluntarily
plunged
themselves
into
Idleness
,
which
is
the
Mother
of
all
Vices
,
have
,
in
fine
,
renounced
all
Vertues
,
whether
Civil
,
Moral
,
or
Christian
.
Having
thus
given
you
some
Account
concerning
Hermits
,
I
cannot
well
avoid
giving
you
a
Relation
of
some
very
considerable
Places
,
which
formerly
have
been
the
Retreats
of
Solitudinarians
,
and
are
now
the
Abode
of
Monks
.
And
forasmuch
as
I
am
here
Discoursing
of
the
Kingdom
of
Naples
,
I
shall
begin
with
that
of
Sublac
,
which
was
the
place
S.
Bennet
chose
for
his
Retreat
,
when
he
was
as
yet
but
a
young
Child
.
In
another
Journy
I
made
to
Naples
,
finding
my self
near
this
place
,
some
advantageous
Accounts
I
had
receiv'd
concerning
it
,
inclined
me
to
go
and
Visit
it
.
I
first
Arrived
at
the
Burrough
of
Sublac
,
where
the
Monks
of
S.
Bennet
have
both
Temporal
and
Spiritual
Jurisdiction
.
There
is
an
Abby
of
Nuns
of
the
same
Order
;
and
a
League
further
in
the
same
Valley
,
but
in
a
part
of
it
that
is
Narrower
,
there
is
a
very
Fair
Abby
of
Monks
,
who
are
very
Civil
to
Strangers
,
especially
to
those
who
come
with
an
intent
of
Visiting
the
Grotto
of
their
Patriarch
S.
Bennet
.
I
met
here
with
a
Father
,
who
was
a
French
Man
by
Nation
,
and
to
whom
my
Relations
in
France
were
not
unknown
,
who
was
the
cause
of
staying
me
here
a
whole
Day
;
and
he
himself
led
me
to
the
Grotto
of
S.
Bennet
,
which
is
about
a
quarter
of
a
League
further
,
in
the
Narrowest
part
of
the
said
Valley
.
The
Mountains
on
both
sides
are
very
steep
,
and
the
Brook
that
runs
between
them
takes
up
well
nigh
the
whole
Space
of
the
Valley
.
However
these
Fathers
have
made
a
shift
to
find
place
enough
to
Build
here
a
Monastery
all
in
length
,
which
can
contain
Fifty
or
Threescore
Monks
,
and
yet
it
serves
but
for
a
Lodging
to
Ten
only
,
whom
they
call
Hermits
,
tho'
indeed
they
be
only
so
by
Name
,
because
they
live
in
a
Community
,
and
because
they
only
stay
there
for
the
space
of
Two
Months
;
after
which
they
send
Ten
others
thither
,
out
of
the
Neighbouring
Monastery
,
to
relieve
them
.
Thus
they
succeed
by
Turns
to
one
another
.
The
only
difference
there
is
in
their
Observance
is
this
,
That
those
of
the
Monastery
where
the
Grotto
of
the
Saint
is
,
do
eat
no
Flesh-Meat
;
and
in
the
other
(
as
throughout
all
the
Order
in
Italy
)
they
eat
Meat
Four
times
a
Week
,
notwithstanding
that
the
use
of
it
be
forbid
them
by
the
Rules
of
their
Institution
,
which
they
have
Vow'd
to
observe
.
They
say
,
It
is
out
of
the
Respect
they
have
to
these
Rules
,
that
their
Abbots
have
order'd
,
That
no
Flesh
should
be
eaten
in
this
Little
Monastery
,
no
more
than
in
their
Great
One
of
M●nt
Cassin
,
that
it
might
be
true
at
least
▪
That
the
Rule
of
S.
Bennet
was
observ'd
in
Two
of
their
Monasteries
;
which
,
as
they
believe
,
is
sufficient
to
quiet
their
Consciences
as
to
this
matter
.
The
Fathers
pretend
,
forsooth
,
That
the
Bodies
of
Men
are
much
changed
in
their
Constitution
since
the
time
of
their
Legislator
;
and
that
they
are
not
so
strong
,
nor
consequently
so
able
to
undergo
such
Rigid
Observances
;
and
indeed
they
Treat
all
their
other
Rules
much
in
the
same
manner
,
and
content
themselves
with
the
observing
of
them
by
Turns
,
or
by
Halves
.
In
this
Little
Monastery
,
they
shewed
me
the
Grotto
of
S.
Bennet
,
upon
which
they
have
built
an
Altar
;
and
we
see
there
also
a
most
curious
Statue
of
white
Marble
,
representing
this
Saint
,
very
young
,
and
upon
his
Knees
,
with
a
Countenance
very
humble
and
penitent
.
The
Habit
wherewith
he
is
represented
,
serves
to
condemn
that
which
the
Benedictins
of
Italy
do
wear
at
present
;
they
have
so
amplified
and
pleated
it
,
for
to
make
it
shew
fine
and
magnificent
,
that
it
is
no
more
to
be
known
to
be
a
Copy
from
this
Original
.
The
Father
Benedictins
of
the
Congregation
of
S.
Maurus
in
France
,
have
taken
the
form
of
their
Habit
from
this
Figure
,
and
retain
the
same
to
this
Day
,
as
believing
it
with
Reason
,
to
be
the
true
Pattern
.
After
we
had
said
our
Prayers
in
this
Little
Chapel
,
they
led
me
to
a
little
Garden
,
and
they
bade
me
take
notice
of
a
huge
Stone
at
the
Top
of
the
Rock
;
they
wished
me
to
observe
it
very
well
,
as
being
no
less
than
a
perpetual
Miracle
,
which
demonstrated
the
visible
Protection
God
afforded
to
that
Holy
Place
,
and
to
those
that
dwelt
there
.
This
Stone
,
according
to
their
Talk
,
was
quit
loosned
from
the
Rock
,
and
suspended
in
the
Air
,
by
the
alone
Divine
Power
,
God
not
suffering
it
to
fall
down
,
because
,
if
it
should
,
it
could
not
fail
of
utterly
destroying
the
Grotto
,
and
the
whole
Monastery
.
I
told
them
,
after
that
I
had
viewed
it
very
narrowly
,
that
I
saw
it
so
well
fastned
to
the
Rock
,
that
in
my
thoughts
it
would
be
a
Miracle
indeed
if
it
should
fall
,
and
that
they
ought
not
to
pretend
the
contrary
to
those
that
had
good
Eyes
.
I
saw
well
enough
,
that
my
Answer
did
not
please
them
;
but
I
was
so
weary
to
hear
them
talk
of
such
kind
of
Miracles
,
which
they
will
force
upon
Men
contrary
to
all
Reason
,
that
I
could
not
,
by
times
,
hinder
my self
from
expressing
my
resentment
of
it
.
The
French
Father
,
that
was
my
Guide
,
wish'd
me
to
cast
my
Eye
upon
certain
Rose-Trees
,
which
were
in
a
Corner
of
the
Garden
,
and
told
me
,
that
as
soon
as
we
were
got
out
of
the
Hermitage
,
he
would
tell
me
the
mystery
of
them
.
And
in
the
mean
time
he
shewed
me
the
rest
of
the
Buildings
.
I
did
not
find
the
place
so
frightful
,
as
was
the
Impression
they
had
given
me
of
it
;
tho'
it
must
be
owned
,
That
in
S.
Bennet's
Time
it
was
a
very
Desert
place
.
Having
therefore
taken
a
View
of
all
,
we
return'd
to
the
Great
Monastery
,
from
whence
we
came
;
where
being
arrived
,
the
Father
told
me
as
to
those
Rose-Trees
,
which
he
had
wished
me
to
take
notice
of
,
that
the
Monks
had
not
thought
sitting
to
tell
me
of
the
great
Miracle
,
wherewith
they
commonly
entertain
Strangers
,
for
fear
I
should
reflect
upon
them
for
it
,
as
I
did
upon
occasion
of
the
Stone
.
It
is
Related
(
said
he
)
in
the
Life
of
our
Blessed
Father
S.
Bennet
,
That
he
had
one
day
a
furious
Temptation
of
the
Flesh
in
this
place
;
and
that
in
order
to
quell
it
,
he
went
and
rowled
himself
stark
naked
upon
Thistles
and
Thorns
,
that
were
near
unto
his
Cell
,
and
made
all
his
Body
on
a
Gore-blood
,
until
he
found
that
the
Temptation
was
quite
dissipated
.
Now
the
History
tells
us
,
that
these
Thistles
and
Thorns
,
ting'd
with
the
Blood
of
S.
Bennet
,
were
miraculously
changed
into
Roses
.
Wherefore
special
Care
has
been
taken
always
to
preserve
these
Rose-Trees
,
the
Roses
whereof
we
dry
,
and
being
pulverized
,
do
exhibit
them
to
those
that
are
Sick
;
for
it
is
an
universal
Remedy
against
all
manner
of
Diseases
,
to
those
who
take
them
in
Faith
.
I
told
this
French
Father
,
That
the
Monks
his
Confraters
had
done
very
well
not
to
mention
this
Miracle
to
me
,
for
I
should
presently
have
put
them
in
mind
of
the
Fable
of
Pyramis
and
Thisbe
,
whose
Blood
changed
the
colour
of
Mulberries
from
white
to
red
.
Could
they
have
shewn
me
Thistles
,
Nettles
,
or
some
Blackberry-Bushes
and
Brambles
that
brought
forth
Roses
,
this
would
have
been
something
rare
indeed
,
I
will
not
say
miraculous
(
for
I
know
not
whether
they
have
found
out
the
Art
of
grafting
Rose-Trees
upon
these
kind
of
Wild
Plants
)
but
to
shew
a
Man
Rose-Tree
that
bears
Roses
,
this
is
a
thing
we
see
every
day
,
without
ever
dreaming
of
a
Miracle
.
And
as
to
what
concerns
their
miraculous
Operation
,
in
Curing
all
manner
of
Maladies
,
that
they
had
very
advisedly
added
this
Clause
,
If
they
be
made
use
of
in
Faith
:
For
if
those
that
take
of
this
Powder
in
their
Sickness
chance
to
die
,
't
is
because
there
was
no
Faith
in
them
;
but
if
they
escape
,
it
is
a
plain
Miracle
.
These
Fathers
are
extream
Rich
,
and
almost
all
the
Country
round
about
,
to
a
very
great
distance
,
belongs
to
them
.
The
next
Day
I
went
up
to
a
Mountain
,
where
they
shewed
me
a
Chapel
,
which
S.
Bennet
caus'd
to
be
built
;
and
about
Seven
miles
further
,
they
shewed
me
another
,
Dignified
with
a
New
Miracle
,
which
is
,
the
Impression
of
the
Body
of
S.
Bennet
upon
a
Rock
.
The
Story
of
it
is
this
,
They
tell
us
,
That
this
Saint
being
on
a
time
Benighted
,
he
was
forc'd
to
beg
Lodging
of
a
Priest
that
lived
in
those
Parts
,
who
very
uncivilly
denied
him
.
The
Saint
being
so
extreamly
tired
,
that
he
could
no
longer
keep
himself
standing
,
lean'd
against
a
Rock
,
which
received
his
Body
with
the
same
ease
,
as
if
it
had
been
a
soft
Bed
,
where
he
rested
all
that
Night
;
which
impression
of
his
Body
(
say
they
)
remain'd
there
ever
since
.
True
it
is
,
that
such
an
Impression
is
indeed
found
there
,
but
who
has
made
it
I
cannot
tell
you
,
except
you
will
believe
the
Miracle
.
From
this
place
I
took
Directions
of
the
Way
to
Mont
Cassin
,
which
is
about
Three
small
days
Journy
from
thence
.
Here
it
is
you
may
take
a
view
of
the
Glory
of
the
Monastick
State
,
in
all
its
lustre
.
The
stately
Buildings
which
these
Fathers
have
raised
upon
this
Mountain
,
make
it
appear
to
be
the
Head
of
an
Order
.
The
place
is
exceeding
pleasant
,
surrounded
on
all
sides
with
Rich
Vallies
,
and
Little
Hills
,
over
which
Mont
Cassin
commands
by
its
height
,
and
by
the
Temporal
and
Spiritual
Jurisdiction
the
Monks
do
exercise
over
a
great
many
Towns
Villages
which
lye
round
about
it
.
Amongst
the
rest
there
is
a
very
pretty
City
situate
at
the
Foot
of
Mont
Cassin
,
which
is
called
S.
Germain
.
The
Abbot
has
Episcopal
Jurisdiction
there
,
and
keeps
his
Grand
Vicar
,
who
is
a
Monk
of
the
same
Order
.
I
went
to
see
him
,
to
get
permission
of
him
to
say
Mass
,
and
afterwards
I
went
up
to
the
Mountain
.
They
have
made
the
Access
to
it
very
fair
and
easie
,
and
one
ascends
near
Four
Italian
Miles
,
before
one
comes
to
the
Monastery
.
A
man
must
not
expect
here
any
great
Antiquities
,
this
Place
having
been
several
times
ruined
by
the
Wars
,
and
by
Fire
,
which
did
not
so
much
as
leave
one
Stone
upon
another
.
The
only
Remain
of
Antiquity
they
shew
one
is
,
the
Remainder
of
an
Old
Steeple
,
which
the
Monks
have
extraordinarily
embelish'd
within
,
as
supposing
it
to
be
the
place
where
S.
Bennet
died
,
and
that
God
as
by
Miracle
had
preserved
it
,
amongst
so
many
Desolations
and
Fires
,
as
of
Old
he
did
the
Ark
of
Noah
,
in
the
midst
of
the
Deluge
.
They
will
have
every
one
that
enters
it
,
to
put
off
his
Shoes
;
and
they
themselves
,
when
they
go
in
,
make
very
strange
Postures
and
Faces
.
They
maintain
,
That
they
have
the
whole
Body
of
S.
Bennet
in
their
possession
,
and
that
what
was
said
of
his
Translation
to
the
Monastery
of
Fleury
in
France
,
is
no
more
than
a
Fable
:
According
to
which
Supposition
,
all
the
great
Miracles
which
the
Benedictins
of
France
pretend
to
have
wrought
,
at
the
Translation
of
it
,
must
be
very
grand
Impostures
.
And
we
may
see
by
this
scantling
,
how
the
Monks
make
no
Bones
of
Accusing
one
another
of
Fraud
and
Imposture
,
when
their
Interest
is
concern'd
.
Several
Popes
who
had
a
Kindness
for
Mont
Cassin
,
have
been
pleased
to
make
an
Essay
of
their
Infallibility
,
by
declaring
,
That
the
Body
,
which
they
never
saw
,
is
there
whole
and
entire
:
Other
Popes
,
on
the
contrary
,
who
were
more
concern'd
for
the
Benedictins
of
France
,
have
Thunder'd
out
their
Anathethema's
against
those
that
should
say
,
That
the
Body
of
the
same
S.
Bennet
was
at
Mont
Cassin
.
So
that
upon
the
matter
,
we
do
not
know
who
to
believe
,
for
here
is
Infallibility
against
Infallibility
;
and
a
Papist
cannot
believe
what
one
Pope
hath
pronounced
about
it
,
without
falling
into
the
Excommunications
of
another
,
which
you
'l
say
,
is
a
very
hard
case
.
Howsoever
it
may
be
,
the
Fathers
of
Mont
Cassin
tell
you
plainly
,
That
they
have
it
;
and
for
proof
thereof
,
they
maintain
a
Race
of
great
Ravens
in
their
Monasteries
,
which
they
declare
to
be
the
Off-spring
of
a
Raven
,
who
render'd
a
great
piece
of
Service
to
S.
Bennet
,
by
carrying
away
an
empoyson'd
Leaf
,
which
a
wicked
Priest
had
sent
him
.
These
Ravens
are
very
familiar
,
and
the
Fathers
tell
us
,
That
the
Charm
which
keeps
them
in
that
Place
,
is
the
Odour
of
the
Body
of
S.
Bennet
:
Tho'
for
my
part
,
I
should
rather
incline
to
believe
,
That
it
is
the
Odour
of
their
Fat
Kitchin
;
for
they
are
continually
stuffing
of
them
,
and
a
great
many
Poor
People
might
have
their
Subsistence
from
what
they
allow
these
Birds
.
These
Ravens
in
Colour
do
well
resemble
these
Monks
,
who
are
Cloath'd
all
in
Black
,
and
for
distinctions
sake
are
called
Black
Fryers
,
Monachi
Neri
.
Furthermore
,
they
shew'd
me
all
the
Regular
Places
,
the
Cloisters
,
Dormitories
,
the
Apartments
for
the
Officers
,
the
Gardens
,
and
the
Backsides
:
All
which
carry
a
greater
shew
of
the
Grandure
and
Majesty
of
a
Palace
Royal
,
than
of
an
Abode
for
Monks
.
But
the
Church
above
all
things
is
extreamly
well
and
sumptuously
Adorn'd
,
being
embelish'd
with
Marble
,
Jasper
,
Porphyry
,
and
other
precious
Stones
;
and
in
particular
,
the
Gilding
and
Painting
you
see
there
,
are
of
an
inestimable
Value
.
They
observe
still
in
this
Abby
,
the
Laudable
Custom
of
Entertaining
all
Strangers
,
and
Pilgrims
,
according
to
their
Rank
and
Quality
,
and
indeed
Persons
are
very
well
entertain'd
there
,
tho'
it
be
only
with
Eggs
,
Herbs
,
and
Fish
.
For
,
as
I
have
said
,
in
another
place
,
they
profess
to
observe
their
Rule
,
according
to
the
Rigor
of
it
,
in
this
Monastery
,
in
hopes
of
excusing
,
by
this
means
,
the
decadence
and
failure
of
all
the
rest
.
But
I
have
been
since
informed
after
what
manner
they
acquit
themselves
of
their
Vow
.
They
send
their
Religious
by
turns
into
the
Country
,
for
a
Month
or
two
,
to
Fatten
and
Plump
them
;
which
time
expir'd
,
they
recall
them
again
to
their
Observance
,
at
which
they
are
kept
the
same
space
of
time
,
after
which
they
send
them
again
to
be
Fatted
anew
.
After
this
manner
do
they
mutually
solace
and
relieve
one
another
amongst
themselves
with
an
Holy
Brotherly
Love
,
whereby
they
find
themselves
much
benefited
.
One
of
these
Monks
,
on
a
time
,
suppos'd
himself
to
have
found
the
Secret
,
to
spare
himself
and
his
Brethren
,
the
Pains
and
Trouble
of
all
these
Flittings
and
Removes
.
He
had
made
his
reflection
upon
a
Hymn
of
S.
Ambrose
,
which
they
Sing
on
Friday
Morning
,
where
speaking
of
the
Works
of
the
Fifth
days
Creation
,
which
were
the
Fishes
and
the
Birds
,
he
hath
these
words
,
Qui
fertili
natos
aquâ
Partim
relinquis
Gurgiti
,
Partim
levas
in
Aera
.
From
whence
he
inferr'd
,
that
forasmuch
as
the
Fish
and
Birds
proceeded
both
from
one
Matter
,
to
wit
,
the
Water
,
they
might
indifferently
pass
for
Fish
,
as
being
in
Substance
nothing
but
the
same
thing
.
Besides
the
Resemblance
there
is
between
the
Fins
of
Fishes
,
and
the
Wings
of
Birds
,
helpt
to
flatter
his
Imagination
,
as
a
further
Confirmation
of
his
Notion
;
he
desired
his
Brethren
to
Meditate
a
while
upon
this
Mystery
,
which
being
once
unfolded
,
might
be
so
profitable
to
them
.
The
Notion
was
found
to
be
very
good
,
and
they
made
no
more
ado
but
with
one
consent
presented
a
Petition
to
the
Abbot
,
that
they
might
have
leave
from
thence
forward
,
to
Eat
the
Fish
that
flies
in
the
Air.
The
Abbot
suppos'd
that
his
Religious
had
taken
up
the
Holy
Resolution
of
Reforming
themselves
to
a
higher
Degree
,
and
that
they
would
for
time
to
come
,
abstain
wholly
from
Fish
also
;
for
if
they
Eat
nothing
,
said
he
in
himself
,
but
the
Fish
that
flies
in
the
Air
,
they
will
not
need
any
great
store
of
Oil
to
Fry
them
with
.
Wherefore
he
very
readily
granted
their
Request
;
but
he
was
extreamly
astonished
,
when
entring
the
next
day
into
the
Refectory
,
he
found
all
the
Table
charged
with
good
Foul
,
both
Boil'd
and
Roasted
,
as
Woodcocks
,
Partridges
,
and
all
others
that
were
in
season
.
He
presently
sent
for
the
Steward
of
the
Monastery
to
come
to
him
,
and
those
who
had
made
these
Provisions
,
intending
to
Jobe
them
very
severely
:
But
they
putting
him
in
mind
of
the
Permission
he
had
granted
them
,
and
Quoting
the
passage
out
of
S.
Ambrose
,
and
the
20
,
21
,
and
22
Verses
of
the
First
Chapter
of
Genesis
,
the
poor
Abbot
,
was
put
to
a
Nonplus
,
by
the
subtilty
of
their
Reasonings
,
and
allow'd
it
should
be
continued
.
The
matter
being
divulged
some
time
after
,
it
came
to
the
Ears
of
their
Cardinal
Protector
at
Rome
,
who
sent
a
Letter
to
them
,
by
which
he
exhorted
them
,
either
absolutely
to
Eat
Flesh
,
if
they
had
a
desire
so
to
do
,
or
else
to
Eat
nothing
but
the
Fish
that
lives
in
the
Waters
,
for
that
otherwise
it
was
to
be
feared
,
the
People
would
learn
by
their
Example
,
to
Eat
cramb'd
Capons
in
Lent
;
and
leaving
the
Swimming
,
betake
themselves
to
the
Flying
Fishes
▪
It
is
not
above
Twelve
years
since
,
that
the
Reformed
Benedictins
of
the
Congregation
of
S.
Marus
in
France
,
practised
much
a
like
thing
:
They
Eat
nothing
but
Otters
and
Badgers
,
as
long
as
they
could
get
any
of
them
,
taking
these
Animals
for
Fish
,
because
they
live
along
the
Rivers
,
and
feed
upon
Fish
;
and
forasmuch
as
they
did
also
Eat
them
in
Lent
,
this
extreamly
scandaliz'd
the
People
in
the
Provinces
of
France
,
where
Otters
and
Badgers
are
look'd
upon
as
Meat
.
Wherefore
the
Bishops
were
fain
to
desire
the
Fathers
,
for
time
to
come
,
to
abstain
from
eating
of
them
,
as
they
do
at
present
.
By
this
it
appears
that
all
this
sort
of
People
,
who
outwardly
profess
to
live
a
Life
of
Penance
,
do
it
sore
against
their
Will
;
and
could
one
see
all
that
passes
in
Secret
in
their
Monasteries
,
the
World
would
be
no
longer
abus'd
by
their
Hypocrysie
.
I
shall
only
give
you
an
account
of
one
famous
Hermitage
more
,
which
lies
in
Swisserland
,
and
afterwards
prosecute
my
Journy
to
Naples
.
This
Hermitage
is
call'd
Encylas
,
and
the
Benedictins
,
who
have
made
themselves
Masters
of
it
,
have
there
at
present
a
very
fair
Abby
.
It
is
Situate
upon
a
very
high
Mountain
,
between
the
Canton
of
Zurich
,
and
that
of
Solure
.
The
Papists
Flock
thither
in
Pilgrimage
,
from
all
parts
of
France
,
Germany
,
Swisserland
,
and
Italy
,
for
the
sake
of
a
Miraculous
Chapel
,
which
is
to
be
seen
in
that
place
.
The
History
of
it
runs
thus
.
An
Hermit
having
caus'd
a
Chapel
to
be
Built
here
,
was
at
a
loss
to
find
a
Bishop
,
who
would
take
the
pains
to
come
and
Consecrate
it
,
in
a
place
which
was
at
so
great
a
distance
from
the
Commerce
of
Men
:
But
on
a
certain
Night
as
he
was
at
Prayers
,
he
saw
Jesus
Christ
coming
down
from
Heaven
,
accompanied
with
his
Blessed
Mother
,
the
Virgin
Mary
,
the
Twelve
Apostles
,
and
an
infinite
multitude
of
Angels
.
All
this
Heavenly
Company
entred
the
Chapel
,
and
Jesus
Christ
commanded
the
Sacerdotal
Habits
to
be
brought
forth
,
which
the
Angels
immediately
deliver'd
to
him
,
and
were
all
enrich'd
with
Pearls
and
Diamonds
.
He
took
them
all
from
their
Hands
,
and
put
them
on
,
repeating
the
Prayers
which
the
Priests
are
oblig'd
to
say
,
whilst
they
put
on
the
Sacred
Habit.
Observe
here
by
the
by
,
that
in
one
of
these
Prayers
,
the
Priest
Prays
,
that
God
would
be
pleased
to
extinguish
in
him
the
Carnal
Concupiscence
,
that
reigns
in
his
Members
,
and
apply
this
if
you
can
,
without
the
highest
Sacrilege
,
to
Jesus
Christ
,
who
is
the
Eternal
Purity
.
Our
Saviour
then
having
put
on
his
Sacerdotal
Ornaments
,
went
and
Consecrated
the
Chapel
,
and
afterwards
the
Altar
;
in
performing
which
,
he
observ'd
all
the
Ceremonies
,
made
all
the
signs
of
the
Cross
,
perform'd
all
the
Sprinklings
of
Holy-Water
,
dispatch'd
all
the
Anointings
with
the
Holy-Oils
,
and
pronouced
all
the
Prayers
,
which
are
set
down
in
the
Roman
Ritual
,
for
the
Consecration
of
Chapels
,
and
Altars
;
the
Apostles
all
this
while
assisting
him
,
and
answering
Amen
to
all
the
Prayers
,
at
the
same
time
that
the
Angels
Sang
the
Musick
,
played
upon
Instruments
,
and
in
a
word
,
made
such
a
melodious
Consort
,
that
the
poor
Hermit
,
who
took
a
View
of
all
this
,
from
one
of
the
Corners
of
the
Chapel
,
was
wholly
charm'd
and
ravish'd
with
it
.
After
that
the
Ceremony
of
Consecration
was
thus
finish'd
,
Jesus
Christ
would
needs
also
Celebrate
the
first
Mass
there
,
and
having
put
on
the
rest
of
the
required
Ornaments
,
he
went
to
the
Altar
;
S.
Peter
and
S.
Paul
Ministred
to
him
at
the
Mass
.
The
Hermit
took
notice
that
Jesus
Christ
did
not
omit
the
least
Ceremony
,
Benediction
,
Kneeling
,
or
Prayer
,
that
are
contain'd
in
the
Roman
Missal
.
This
done
,
he
took
the
Communion
himself
under
both
kinds
,
and
afterwards
delivered
it
to
his
Blessed
Mother
,
and
all
the
Apostles
,
concluding
the
Mass
with
an
Ite
missa
est
,
to
which
the
Angelical
Consort
answered
Deo
Gratias
.
When
all
this
was
thus
perform'd
,
Jesus
Christ
together
with
all
this
Heavenly
Society
return'd
to
Heaven
,
leaving
the
Chapel
Consecrated
,
as
it
is
at
present
.
We
are
to
take
notice
that
this
hapned
at
a
time
,
when
Men
believed
Hermits
upon
their
bair
Words
,
and
when
the
living
in
a
Wood
,
or
upon
a
Mountain
,
with
a
swinging
Cowl
upon
ones
Head
,
past
for
an
incontestable
proof
of
Saintship
.
The
Hermit
writ
to
the
Bishop
,
that
now
he
needed
not
to
incommodate
himself
to
come
and
Consecrate
the
Chapel
,
seeing
that
Jesus
Christ
himself
,
had
been
pleased
to
save
him
that
trouble
.
The
good
People
,
who
at
that
time
were
the
Inhabitants
of
those
Mountains
,
and
who
would
have
Swallow'd
any
thing
,
under
the
notion
of
a
Miracle
,
gulp'd
down
this
also
.
This
Chapel
is
to
be
seen
there
to
this
day
,
whole
and
entire
,
and
the
Benedictins
,
who
have
taken
Possession
of
this
Place
,
have
Built
a
great
Church
round
about
it
,
so
that
the
Great
one
,
encloseth
the
Lesser
.
These
Fathers
are
very
Rich
,
and
have
got
together
a
very
great
Treasury
of
Plate
,
by
means
of
this
Devotion
.
And
forasmuch
as
they
are
almost
on
every
side
,
surrounded
with
Hereticks
,
(
so
they
call
the
Protestants
;
)
they
make
use
of
abundance
of
Precaution
,
and
do
not
shew
their
Treasure
to
all
the
World
.
They
have
enclosed
it
within
a
double
Wall
,
to
the
end
that
in
case
of
a
Civil
War
,
the
Protestants
,
might
not
be
able
to
find
it
.
Near
to
the
Abby
,
there
is
a
fair
Village
,
very
well
Built
,
and
the
outside
of
all
the
Houses
are
Painted
,
which
makes
a
very
fine
shew
.
They
are
almost
all
Inhabited
by
Inn-Keepers
,
who
are
furnished
with
excellent
Wine
,
which
is
a
strong
Magnetism
for
the
Swiss
and
German
Pilgrims
.
The
Roman
Catholicks
of
this
Country
,
glory
so
much
in
having
got
so
convincing
a
Proof
of
the
truth
of
their
Mass
,
that
they
openly
declare
,
that
Jesus
Christ
having
foreseen
the
fatal
Revolution
,
which
of
late
hath
hapned
in
Swisserland
,
by
the
perverse
Doctrin
of
Calvin
,
denying
the
real
presence
of
the
Holy
Sacrament
,
was
pleased
beforehand
to
Condemn
this
Doctrin
,
by
his
own
offering
up
to
his
Eternal
Father
,
the
Bloodless
Sacrifice
of
the
Holy
Mass
,
with
all
the
Ceremonies
,
the
Holy
Church
of
Rome
makes
use
of
.
It
is
to
be
suppos'd
that
Jesus
Christ
was
greatly
pleased
to
find
in
the
Roman
Missal
,
all
those
finical
Additions
,
the
Popes
have
joyned
to
it
;
and
especially
with
the
invention
of
those
pretty
little
Hosts
,
to
the
composition
of
which
there
enters
more
Wax
than
Flower
.
I
have
frequently
seen
these
Wafers
made
,
and
I
have
some
time
for
Recreation
made
them
them
my self
.
They
grease
the
Wafer-Iron
,
in
which
they
make
the
Hosts
,
with
white-Wax
,
to
make
them
the
more
firm
.
This
Wax
being
melted
,
Penetrates
the
Wafers
through
and
through
,
and
serves
for
a
Glew
to
hold
them
together
.
This
was
it
,
our
Adorable
Lord
and
Saviour
thought
not
of
,
when
he
instituted
his
Sacrament
;
but
however
approved
very
well
of
this
new
Invention
,
in
Celebrating
the
Mass
at
Encylas
.
The
Memento
for
the
Dead
,
that
is
,
the
Prayers
for
the
Souls
in
Purgatory
,
which
they
have
inserted
into
the
Mass
,
pleased
him
also
extraordinary
well
:
And
seeing
it
cannot
be
doubted
,
but
that
his
Prayers
were
assuredly
heard
;
it
will
follow
,
that
there
was
not
so
much
as
one
Soul
left
in
Purgatory
that
day
.
I
have
forgot
to
ask
these
good
Catholicks
,
whether
Jesus
Christ
when
he
said
Mass
at
Encylas
,
gave
the
Communion
to
his
Blessed
Mother
and
his
Disciples
,
under
both
kinds
?
Or
whether
he
conform'd
himself
to
the
Modern
Practice
of
the
Church
of
Rome
?
who
communicate
the
People
under
one
kind
only
;
if
they
affirm
this
Latter
,
I
protest
I
have
taken
the
Resolution
never
to
believe
them
;
and
I
will
rather
believe
,
that
Jesus
Christ
,
who
is
the
Eternal
Wisdom
,
had
disposed
all
things
so
wisely
,
in
his
Institution
of
the
Sacrament
,
that
as
there
wanted
nothing
that
might
be
added
,
so
neither
was
there
any
thing
superfluous
to
be
taken
away
from
it
.
He
would
that
all
should
Eat
of
the
Bread
,
and
Drink
of
the
Cup.
Bibite
ex
eo
omnes
:
Drink
ye
all
of
it
.
This
hath
been
the
constant
Practice
of
the
Primitive
Church
,
for
many
Ages
;
and
I
am
so
far
from
looking
upon
this
first
Church
,
as
being
very
defective
in
all
her
Practices
,
as
the
Papists
would
fain
persuade
us
,
that
I
shall
always
consider
it
,
as
the
True
and
Perfect
Pattern
and
Model
of
the
Church
,
which
our
Lord
and
the
Apostles
have
left
us
,
which
we
cannot
undertake
to
mend
,
without
spoiling
it
,
and
from
which
we
cannot
depart
without
Sin
.
Some
ancient
Churches
,
even
of
those
that
follow
the
Communion
of
Rome
,
have
in
some
sort
preserved
the
ancient
Custom
of
Celebrating
the
Lords
Supper
,
tho'
they
look
upon
it
only
at
present
,
as
one
of
the
Ceremonies
of
the
Holy-Week
,
and
they
practise
it
only
on
Munday
and
Thursday
,
but
with
several
Excesses
and
Indecencies
,
which
ought
to
be
retrenched
and
put
away
.
I
will
give
you
a
Relation
here
of
what
I
have
seen
practis'd
at
Mentz
in
Germany
,
where
I
hapned
to
be
for
Two
years
together
on
Holy-Thursday
.
This
Day
,
after
Morning-Service
,
and
the
Washing
of
Feet
,
the
Archbishop
,
the
Great
Canons
,
and
all
the
other
Priests
that
serve
in
the
Cathedral
,
go
in
Procession
to
a
Great
Hall
,
that
is
near
the
Church
,
which
they
call
the
Chapter-House
,
there
to
Celebrate
the
Supper
.
The
Seculars
that
are
of
any
Rank
and
Quality
,
have
leave
to
enter
with
the
rest
.
There
are
great
Benches
placed
round
about
the
Hall
,
where
all
the
Company
seat
themselves
,
and
a
great
Table
in
the
midst
,
covered
with
a
Table-Cloth
,
upon
which
are
placed
large
Cups
or
Goblets
,
with
other
Pitchers
and
Vessels
full
of
Wine
,
and
a
vast
quantity
of
great
Wafers
divided
into
Pounds
and
half
Pounds
.
The
Archbishop
being
Arrayed
in
his
Pontifical
Habits
,
reads
with
a
loud
Voice
that
part
of
the
Gospel
,
which
contains
the
History
of
the
Supper
;
and
afterwards
blessing
the
Bread
and
the
Wine
,
he
declares
,
That
they
are
to
take
this
in
memory
of
the
Passion
of
our
Lord
Jesus
Christ
,
and
to
be
obedient
to
the
Command
he
has
left
us
,
to
do
the
same
in
Remembrance
of
him
.
Thus
after
having
taken
his
part
of
the
Wafers
,
which
is
of
two
or
three
Pounds
,
because
of
his
Dignity
,
he
goes
and
distributes
the
rest
,
to
all
those
that
are
present
,
a
Service
of
one
Pound
to
every
Grand
Canon
,
and
of
half
a
Pound
to
all
the
rest
,
the
same
share
being
given
to
me
also
.
They
spread
a
great
Napkin
before
all
those
that
assist
at
the
Supper
,
and
every
one
applies
himself
to
eat
these
Wafers
,
which
are
very
thick
,
and
of
another
sort
than
those
are
,
that
they
use
at
Mass
.
Formerly
they
gave
to
all
the
Company
pieces
of
Unleavened
Bread
;
but
these
Wafers
were
in
After-times
found
more
pleasing
to
the
Palat
,
and
more
fit
to
be
Presented
.
The
Archbishop
,
in
the
mean
time
,
takes
the
Cup
,
or
rather
,
it
is
held
to
him
,
whilst
he
drinks
;
for
it
is
so
large
and
so
full
of
Wine
,
that
two
of
the
Canons
are
scarcely
able
to
support
it
.
After
he
hath
drunk
,
he
sends
it
to
be
presented
to
the
Great
Canons
,
and
then
to
all
those
that
sit
on
the
Benches
.
They
don't
amuse
themselves
with
letting
down
a
little
Gulp
only
,
as
is
done
at
the
Sacrament
;
but
they
drink
in
good
earnest
,
and
fetch
the
greatest
Draughts
they
can
:
And
there
be
some
of
these
German
Gentlemen
,
that
drink
above
a
Quart
at
a
Draught
;
so
that
the
Cup
,
as
big
as
it
is
,
is
nevertheless
soon
emptied
,
and
must
be
filled
anew
.
The
Wine
that
is
used
on
this
occasion
,
must
be
of
the
best
Rhenish
Wine
that
is
to
be
got
in
all
the
Territory
of
Mentz
;
and
the
Officers
of
the
Cathedral
,
have
power
to
go
and
chuse
it
that
Day
with
great
Ceremony
in
the
Electors
Cellars
.
They
pierce
all
the
Vessels
one
after
another
,
and
take
the
Judgment
of
some
Learned
Palats
upon
them
.
It
is
the
high
Opinion
they
have
conceiv'd
of
the
goodness
of
this
Wine
,
that
makes
these
Gentlemen
drink
so
heartily
.
The
Great
Cup
takes
its
Round
five
times
,
and
so
oft
every
one
of
the
Company
drinks
.
But
if
any
one
should
chance
in
these
Intervals
,
to
be
tormented
with
Thirst
,
he
needs
only
to
make
a
sign
to
the
Priests
,
who
are
near
to
the
Table
,
where
other
Vessels
stand
ready
,
in
which
they
are
presently
served
:
Whilst
the
Cup
goes
round
,
the
Singing-Men
and
the
Musicians
strike
up
their
Notes
and
Sing
,
(
standing
near
the
Table
which
holds
the
Cups
and
the
good
Wine
)
that
which
the
Papists
call
Improperia
,
which
are
the
Reproaches
our
Saviour
made
to
the
Jews
for
their
Ingratitude
,
in
Abusing
him
to
that
degree
as
they
did
,
notwithstanding
all
the
Benefits
they
had
received
of
him
.
I
observ'd
,
that
the
Company
kept
themselves
in
a
great
degree
of
Restraint
and
Modesty
at
the
first
and
second
Round
the
Cup
made
;
but
at
the
third
Turn
,
when
the
good
Wine
began
to
display
its
virtue
,
every
one
began
to
Talk
and
Laugh
;
and
the
Singing-men
,
who
were
willing
to
take
their
shares
of
the
good
Wine
,
made
Stops
ever
and
anon
,
to
refresh
themselves
with
the
pleasing
Liquor
;
so
that
towards
the
end
of
the
Ceremony
they
were
quite
gon
,
and
knew
no
longer
what
they
sung
.
I
was
pretty
near
one
of
the
Grand
Canons
,
and
told
him
;
In
truth
,
My
Lord
,
I
am
astonished
to
see
them
suffer
these
Singing-Men
,
to
act
all
these
Fooleries
they
do
in
the
midst
of
the
Hall
,
and
in
your
Presence
;
and
at
a
Function
,
which
requires
a
great
deal
of
Modesty
and
Seriousness
.
He
Answer'd
me
very
fiercely
;
We
do
not
concern
our selves
with
those
Men
;
they
are
a
Company
of
pure
Rogues
,
they
deserve
indeed
,
to
have
their
Legs
and
Arms
broke
;
but
all
that
can
be
said
for
them
is
,
that
they
are
drunk
,
and
to
speak
truth
,
I
am
somewhat
engag'd
that
way
my self
.
I
found
that
he
spoke
Truth
,
for
the
good
Wine
had
seiz'd
his
Capitol
,
as
well
as
those
of
the
rest
of
the
Company
.
My
Host
,
with
whom
I
lodged
,
who
was
one
of
the
Officers
of
the
Grand
Chapter
,
return'd
from
thence
very
much
out
of
order
,
and
own'd
to
have
drunk
above
six
Quarts
for
his
own
share
.
He
often
call'd
for
Wine
extraordinarily
,
under
pretence
that
the
bits
of
the
Wafers
which
he
eat
,
stuck
in
his
Throat
.
At
last
,
when
the
Ceremony
was
ended
,
which
lasted
about
two
Hours
,
every
one
returned
to
his
own
Home
,
staggering
as
they
went
,
and
running
their
Heads
against
the
Walls
.
The
Gentlemen
certainly
would
be
highly
displeased
,
if
they
should
be
deprived
of
the
Cup
that
Day
;
and
I
question
whether
the
Pope
,
with
all
his
Authority
would
ever
be
able
to
bring
it
about
.
Now
if
we
set
aside
the
Excesses
,
the
Indecencies
,
and
some
other
Improperties
these
Men
did
commit
in
this
Solemnity
;
sure
it
is
,
that
this
is
the
true
way
of
Administring
the
Holy
Supper
,
which
has
been
continually
preserv'd
in
this
Church
.
It
seems
probable
,
that
sometime
or
other
they
were
in
the
belief
,
that
they
could
not
satisfie
the
Command
of
the
Supper
,
by
celebrating
the
Mass
,
and
Communicating
in
the
manner
as
they
do
;
and
therefore
to
remedy
this
in
some
degree
,
they
retain'd
this
Ceremony
,
which
they
call
the
Lord's
Precept
;
but
surely
they
then
observed
it
with
more
modesty
and
respect
than
they
do
at
present
.
Indeed
,
I
know
no
Function
the
Papists
have
,
throughout
the
whole
course
of
the
Year
,
that
represents
the
Holy
Supper
;
for
what
I
have
now
said
of
Mentz
,
is
not
practis'd
in
any
other
of
their
Churches
.
I
know
they
commonly
assign
Easter-Day
for
this
purpose
;
but
I
can
find
nothing
in
the
whole
Office
of
that
Day
,
that
represents
any
thing
of
it
:
For
the
Mass
hath
no
conformity
at
all
with
the
Supper
;
and
besides
,
the
People
do
not
Communicate
whilst
the
Mass
is
celebrating
,
but
after
the
Mass
is
ended
,
and
then
the
Priest
,
without
making
any
Prayer
,
and
without
declaring
what
he
is
about
to
do
,
goes
and
puts
into
the
Mouths
of
all
those
that
present
themselves
,
a
small
Consecrated
Wafer
,
and
saith
to
every
one
of
them
;
The
Body
of
Jesus
Christ
preserve
thy
Soul
to
Life
Eternal
.
Every
one
that
has
Received
it
,
retires
to
a
Corner
of
the
Church
,
to
Pray
in
private
;
and
then
every
one
goes
home
,
without
the
least
Prayer
made
in
common
.
Where
therefore
is
the
common
Union
,
or
Communion
in
all
this
?
They
cannot
say
,
that
they
partake
all
of
one
Bread
,
for
all
the
little
Wafers
they
give
are
distinct
,
some
Old
,
and
others
New
;
some
of
them
bought
at
one
Shop
,
and
some
at
another
,
and
all
of
them
(
as
was
said
)
are
so
penetrated
with
Wax
,
that
it
is
hard
to
say
whether
it
be
Bread
or
Wax
.
They
do
not
so
much
as
once
know
,
for
the
most
part
,
that
this
Action
is
to
be
performed
in
remembrance
of
the
Passion
and
Death
of
our
Saviour
Jesus
Christ
,
neither
is
there
so
much
as
one
only
word
mention'd
to
put
them
in
mind
of
it
.
For
my
part
,
I
must
acknowledge
that
I
knew
nothing
of
it
,
before
that
I
began
to
study
Divinity
;
and
I
believed
,
that
to
Communicate
,
was
only
to
Receive
the
Body
of
our
Saviour
,
without
being
obliged
to
call
any
thing
to
Remembrance
.
And
yet
,
this
is
that
which
is
most
expresly
declared
in
the
Commandment
of
our
Saviour
,
in
the
Institution
of
the
Holy
Supper
;
Do
this
in
Remembrance
of
me
.
And
those
who
Administer
the
Sacrament
,
have
an
Engagement
lying
upon
them
,
to
declare
the
Death
of
our
Lord
,
to
make
us
remember
it
.
Notwithstanding
that
these
various
Relations
and
Observations
that
I
give
you
here
,
seem
to
have
no
great
Connexion
with
my
Journy
to
Naples
;
yet
they
do
very
well
comport
with
the
General
Subject
I
have
propos'd
to
my self
,
and
which
I
may
well
call
the
main
scope
and
aim
of
my
Work
;
which
is
,
to
discover
to
you
the
rest
of
the
Corrupt
and
Superstitious
Practices
of
the
Church
of
Rome
,
which
are
come
to
my
knowledge
.
I
produce
them
one
after
another
,
according
as
I
find
occasion
;
and
in
this
regard
,
I
readily
acknowledge
this
Treatise
not
to
be
very
Regular
:
For
,
because
the
most
part
of
these
Matters
have
no
great
Connexion
together
,
and
that
they
cannot
make
out
a
whole
Chapter
,
or
a
Days
Entertainment
,
I
have
been
obliged
to
follow
this
Method
,
tho'
somewhat
Irregular
,
not
being
able
to
order
things
better
.
I
shall
conclude
this
Days
Journy
with
an
Observation
I
made
in
my
Journy
from
Mola
to
Capua
,
which
is
this
:
Having
struck
out
of
the
High-Way
,
we
entred
into
some
Little
Villages
,
to
refresh
our selves
.
Whilst
they
were
Watering
our
Horses
,
we
took
a
Turn
to
see
the
Houses
,
and
after
what
manner
the
Poor
People
liv'd
there
.
Their
Houses
are
a
Company
of
Little
Holes
,
I
believe
the
largest
of
them
was
not
above
twelve
Foot
in
length
,
but
kept
very
Neat.
We
were
astonish'd
at
the
prodigious
quantity
of
Women
we
found
in
them
;
but
we
saw
no
Men
there
,
except
only
some
few
that
were
very
Ancient
,
the
rest
being
gone
to
their
Labour
.
All
the
Old
Women
came
out
of
their
Houses
,
carrying
in
their
Hands
Sausages
,
and
little
Loaves
of
a
kind
of
Turkish
Corn
,
which
they
call
Fromenton
,
and
some
dry
Figs.
They
desired
us
to
give
them
our
Blessing
,
and
to
accept
of
their
Presents
.
We
took
some
of
their
Figs
,
and
these
good
People
took
this
for
a
great
Favour
at
our
Hands
.
Some
of
them
amongst
the
rest
,
pray'd
us
to
come
into
their
Houses
,
that
we
might
Bless
some
of
their
Wine
,
Water
,
or
Goats-Milk
.
We
asked
what
they
intended
to
do
with
it
afterwards
?
They
told
us
,
It
was
to
give
their
Husbands
to
drink
,
when
they
return'd
from
their
Labour
all
on
a
Sweat
,
that
it
might
do
them
no
prejudice
.
I
said
to
my
Companion
,
That
I
could
not
but
admire
the
Faith
of
these
People
:
Who
reply'd
,
That
he
took
them
all
for
Saints
.
One
of
these
good
Women
that
over-heard
him
,
sent
forth
a
deep
Sigh
,
saying
,
That
for
her
part
,
she
was
no
Saint
;
but
as
for
her
deceased
Mother
,
that
certainly
she
had
been
one
:
For
she
Prayed
to
God
from
Morning
to
Night
,
for
the
Souls
of
Purgatory
,
and
always
kept
her
House
well-stor'd
with
good
Provisions
,
for
the
Monks
and
Priests
that
passed
by
that
Way
.
I
question'd
them
about
some
other
Duties
of
Christianity
,
and
some
Chief
Articles
of
our
Faith
,
wherein
I
found
them
very
Ignorant
;
and
some
of
them
Answer'd
me
,
That
their
Curate
was
a
very
Learned
Man
,
and
that
he
would
satisfie
us
concerning
these
Points
.
I
found
by
this
,
that
these
Poor
People
were
arrived
at
that
Blessed
Ignorance
and
Simplicity
,
to
which
the
Priests
of
the
Church
of
Rome
would
so
fain
reduce
the
whole
World
,
if
it
were
in
their
Power
.
So
we
returned
to
our
Horses
in
the
Inn
,
which
we
found
had
been
well
look'd
to
;
we
were
served
also
with
very
good
Wine
,
and
when
we
demanded
what
we
had
to
Pay
,
they
would
take
none
of
our
Mony
,
our
Host
telling
us
,
That
we
were
Knights
of
Jesus
Christ
,
and
that
we
had
too
much
honoured
him
,
by
coming
under
his
Roof
.
Just
as
we
were
Mounting
on
Horse-back
,
a
Foot-Boy
came
to
desire
us
to
stay
one
Moment
;
for
that
Count
Ludovica
his
Master
desired
,
if
it
might
be
acceptable
to
us
,
to
have
our
Company
to
Capua
.
Our
Host
assured
us
,
That
he
was
a
very
vertuous
good
Lord
.
So
we
stay'd
for
him
,
and
Travell'd
together
to
Capua
.
We
told
him
of
the
Simplicity
and
Charity
of
the
Poor
People
of
the
Village
where
we
Baited
.
He
said
,
That
they
were
us'd
to
it
,
and
that
in
all
the
Villages
at
any
distance
from
the
High-Way
,
they
were
all
of
the
same
Temper
;
and
that
the
Monks
and
Priests
took
care
to
direct
their
Course
that
Way
,
when
they
Travell'd
,
to
spare
their
Mony
.
Being
Arrived
at
Capua
,
the
Count
Invited
us
to
accept
of
a
Lodging
with
him
,
where
we
were
very
Nobly
Entertain'd
,
with
a
Generosity
and
Open-heartedness
,
which
is
not
very
common
amongst
the
Noblemen
of
Italy
.
OBSERVATIONS
ON
A
JOURNY
TO
NAPLES
.
The
Fifth
Days
Journy
.
THis
Day
,
which
was
the
last
of
our
Journy
,
was
the
most
Troublesom
to
us
of
all
the
rest
,
because
it
was
a
Fast
of
the
Church
.
We
return'd
our
Acknowledgments
to
our
Noble
Count
,
who
had
shewed
himself
so
generous
and
splendid
in
his
Entertainment
of
us
;
and
prosecuted
our
Journy
to
Averse
,
which
is
a
very
pleasant
and
delicious
City
,
situate
between
Capua
and
Naples
.
We
met
with
nothing
considerable
on
the
Way
,
with
relation
to
my
Subject
;
only
we
cast
our
Eyes
upon
some
Little
Chapels
,
which
we
found
almost
at
the
End
of
every
Field
.
These
Chapels
are
no
more
than
so
many
Little
Vaults
,
four
or
five
Foot
long
,
and
three
or
four
Foot
broad
;
and
entring
in
,
we
found
they
contain'd
the
Picture
of
a
Crucifix
,
or
of
some
Saint
or
other
,
who
are
suppos'd
to
be
the
Tutelar
Saints
of
those
Grounds
,
on
which
the
Chapels
are
built
.
We
saw
in
most
of
these
Chapels
,
Little
Stones
hanging
upon
the
Walls
,
being
fastned
with
Thred
;
as
also
Little
Bones
,
small
Tufts
of
Hair
,
bits
of
Wood
,
shreds
of
Cloth
,
and
an
hundred
other
things
of
like
Nature
.
We
got
some
of
the
Peasants
,
who
quitted
their
Labour
,
to
come
and
receive
our
Benediction
,
to
unfold
to
us
the
meaning
of
these
things
.
They
told
us
,
That
they
were
the
Vows
of
some
of
the
good
Country
People
,
according
to
the
differnt
Occasions
or
Dangers
they
had
been
in
.
Some
of
them
that
had
caught
Falls
,
as
they
were
going
on
their
Way
,
had
gather'd
up
the
Pebbles
,
or
Flints
,
at
which
they
had
stumbled
,
and
carried
them
to
the
Chapel
:
Others
had
brought
thither
the
Sticks
wherewith
their
Masters
had
beaten
them
:
Women
that
had
Quarrel'd
and
Fought
together
,
very
devoutly
carried
thither
the
Hair
they
had
plucked
from
one
anothers
Heads
.
These
good
People
believing
,
by
a
Superstition
,
whereof
I
had
never
before
seen
an
Instance
,
that
by
committing
the
Instruments
of
their
Mishap
to
some
one
of
these
Chapels
,
they
prevent
the
hapning
of
the
like
Accident
for
time
to
come
.
It
may
be
some
will
Object
to
me
here
,
That
I
have
been
very
diligent
,
in
my
Travels
,
to
take
Notice
of
some
inconsiderable
Trifles
,
which
were
not
once
worth
the
observing
;
and
now
make
use
of
them
,
to
reproach
and
mortifie
the
Papists
.
To
which
I
Answer
,
That
if
it
may
pass
for
a
kind
of
Excuse
,
to
produce
the
Example
of
others
that
have
done
the
like
,
I
can
assert
,
there
are
some
who
have
made
Remarks
of
much
less
Importance
,
than
is
this
I
have
last
mention'd
.
Father
Mabillon
,
that
Famous
Benedictin
,
in
the
History
of
his
Travels
,
gives
us
a
Relation
of
certain
Women
in
Rome
,
who
creep
up
the
Steps
of
the
Portal
of
S.
Peter's
Church
on
their
Knees
;
and
makes
this
goodly
Reflection
upon
it
,
That
this
is
some
Remainder
of
the
Piety
of
the
Emperour
Theodosius
,
and
of
his
Veneration
for
that
August
Cathedral
.
In
the
mean
time
we
find
,
that
it
is
not
only
in
their
Approaches
to
this
Magnificent
Temple
,
that
these
Women
put
themselves
into
these
Postures
;
but
that
they
also
use
the
same
in
their
Drawing
near
almost
to
every
Place
,
where
any
Superstitious
Worship
is
in
Vogue
;
for
I
have
seen
both
Men
and
Women
shuffling
on
their
Knees
,
to
these
little
Chapels
built
in
the
Fields
,
whereof
I
am
now
speaking
,
where
there
is
nothing
considerable
,
that
deserves
any
Veneration
.
Should
a
Papist
be
the
Relator
of
these
Actions
,
he
would
not
fail
to
exalt
them
to
the
Clouds
,
and
set
them
forth
as
most
Signal
Instances
of
an
extraordinary
Piety
and
Devotion
,
and
as
Actions
very
Meritorious
in
the
sight
of
God
;
whereas
,
a
Protestant
in
giving
an
Account
of
them
,
would
rather
deplore
the
Blindness
of
this
Poor
People
,
who
are
so
ignorant
of
the
true
Ways
of
Salvation
,
as
to
believe
,
that
by
employing
themselves
in
this
kind
of
Practices
,
they
go
strait
to
Heaven
,
and
that
by
this
means
their
Sins
are
blotted
out
,
without
having
recourse
to
serious
Repentance
.
The
same
Father
Mabillon
makes
mention
of
the
Close-Stool
,
or
Chair
,
with
a
Hole
in
it
,
called
Sedes
Stercoraria
,
on
which
formerly
the
Popes
were
carried
,
after
their
Exaltation
to
the
Throne
of
S.
Peter
.
He
puts
an
Explication
upon
it
,
which
I
suppose
was
scarcely
thought
of
at
that
time
.
He
saith
,
This
Ceremony
was
made
use
of
,
to
put
the
Popes
in
mind
,
after
their
Election
,
that
they
ought
to
keep
themselves
humble
in
the
midst
of
that
Greatness
,
to
which
God
had
been
pleased
to
raise
them
,
as
from
the
Dust
and
Dunghil
,
alluding
to
that
of
the
Psalmist
,
Psal.
113.
7.
De
Stercore
erigens
Pauperem
.
Some
Writers
,
whom
this
Author
terms
Hereticks
,
give
a
very
different
account
of
it
,
and
say
,
That
this
kind
of
Chair
was
made
use
of
in
the
Ceremony
of
the
Papal
Exaltation
,
ever
since
they
had
been
Impos'd
upon
by
Pope
Joan
,
as
a
necessary
Precaution
,
to
prevent
the
like
Mistake
for
the
time
to
come
:
For
they
made
the
Pope
to
Seat
himself
in
this
Chair
,
which
afterwards
they
held
Lifted
up
on
High
,
till
all
the
Cardinals
had
perform'd
their
Scrutiny
concerning
the
Holy
Father
,
Whether
he
was
furnish'd
with
all
the
Constitutive
Parts
of
a
Perfect
Man
.
'T
is
hard
to
determine
,
whether
of
these
two
Explications
be
the
true
one
.
However
,
the
Abolition
they
have
since
made
of
this
Ceremony
,
might
make
one
suspect
,
that
there
was
indeed
something
in
this
Action
,
that
did
not
comport
with
the
Glory
of
the
Heads
of
the
Church
of
Rome
;
or
else
,
that
the
Popes
have
renounced
those
humble
Thoughts
of
themselves
,
which
this
Close-Stool
might
serve
to
inspire
them
with
.
I
have
Read
in
the
Books
of
Travellers
,
many
other
Observations
,
which
in
dignity
do
not
in
the
least
out-vy
those
which
by
times
come
to
my
mind
,
and
which
I
hear
relate
to
you
,
rather
for
the
Consequences
which
may
be
drawn
thence
,
or
for
the
Reflections
they
may
occasion
,
than
for
the
importance
of
the
Matters
of
Fact
themselves
.
After
having
taken
some
time
to
view
these
Chapels
,
and
observe
the
Superstitious
Practices
of
these
poor
People
,
we
have
just
now
related
,
we
at
last
Arriv'd
at
Averse
,
where
we
were
Witnesses
of
a
very
pleasant
Encounter
,
which
is
well
worth
the
relating
in
all
its
Circumstances
.
For
the
better
understanding
of
it
,
I
must
put
you
in
mind
,
that
the
Italian
Dames
are
kept
up
,
worse
than
Slaves
,
to
that
degree
,
that
they
have
not
so
much
as
the
liberty
of
the
Rooms
of
their
own
Houses
.
In
the
Kingdom
of
Naples
,
the
Custom
is
to
lock
them
up
in
the
Garrets
,
which
for
that
reason
,
they
call
the
Womens
Apartment
.
Whenever
they
have
a
mind
to
buy
any
thing
,
that
is
Cry'd
along
the
Streets
,
or
to
give
an
Alms
to
any
poor
Body
,
they
have
Baskets
,
which
they
fasten
to
a
great
Rope
,
and
let
them
down
to
give
or
receive
what
they
please
.
A
Fryer
Carmelite
who
was
making
his
Quest
(
a
genteel
word
to
express
Begging
)
in
honour
of
the
little
Scapulary
,
was
waiting
under
the
Window
of
a
Dame
of
Quality
,
for
the
descent
of
some
Alms
;
the
Gentlewoman
it
seems
having
too
great
a
kindness
for
him
,
to
send
him
away
empty
,
conveigh'd
down
to
him
in
her
Basket
a
great
white-Loaf
,
which
the
good
Fryer
was
reaching
out
his
Arms
to
receive
;
when
two
French
Men
coming
by
,
that
were
almost
Famish'd
,
prov'd
more
nimble
than
he
,
and
disappointed
him
of
his
Prey
,
for
the
one
of
them
having
rudely
thrust
the
Fryer
to
the
over-side
of
the
Street
,
the
other
laid
hold
upon
the
Basket
,
and
having
taken
out
what
was
in
it
,
they
both
betook
themselves
to
their
Heils
.
The
Carmelite
,
who
was
sensible
of
his
Guilt
,
and
was
therefore
very
desirous
of
getting
the
Loaf
into
his
own
hands
,
fell
a
running
after
them
with
all
his
might
,
Crying
out
,
Stop
the
Thieves
,
stop
the
Thieves
.
Whereupon
the
People
soon
stopt
them
,
as
supposing
that
they
had
Robb'd
something
considerable
;
but
these
poor
Wretches
gave
good
Evidence
,
that
it
was
nothing
less
than
Necessity
had
put
them
upon
this
Piece
of
Thievery
,
for
without
being
mov'd
or
skar'd
at
the
Uproar
made
about
them
,
he
who
had
Stolen
the
Loaf
;
broke
it
in
two
,
and
gave
the
one
half
of
it
to
his
Companion
.
As
this
was
doing
,
some
Papers
dropt
out
of
it
upon
the
Street
,
which
an
Italian
immediately
snatch'd
up
,
and
the
Carmelite
,
who
till
then
had
exprest
such
earnestness
to
have
his
Loaf
back
again
,
slipt
away
through
the
Crowd
,
without
making
any
further
enquiries
concerning
it
.
Every
one
of
the
Spectators
,
were
curious
to
know
the
Contents
of
these
Papers
,
and
the
Italian
to
avoid
the
Throng
of
People
,
retired
to
one
of
the
Chambers
of
the
Inn
,
where
we
were
,
for
to
read
it
.
After
that
he
had
read
it
by
himself
,
he
was
willing
to
Communicate
it
to
all
,
for
a
notable
Piece
of
Gallantry
,
that
desir'd
to
hear
it
.
There
were
two
Letters
,
the
one
enclos'd
in
the
other
,
whereof
the
one
was
the
Fryer
Carmelite's
Letter
,
and
the
other
contain'd
the
Ladies
Answer
.
We
heard
both
of
them
read
,
but
I
am
not
able
to
repeat
the
Contents
of
them
to
you
word
for
word
;
therefore
shall
only
mention
those
Expressions
I
more
particularly
took
notice
of
,
for
the
Amorous
Gallantry
they
contain'd
.
Their
Custom
in
Italy
is
to
demand
Alms
,
for
the
honour
of
the
Mother
of
God
,
that
is
,
the
Holy
Virgin
,
accordingly
this
Devout
Fryer
began
his
Letter
with
these
words
:
Anima
devota
della
grand
Madre
Venere
,
fatemi
la
Carità
povero
Fraticello
,
deh
per
pietà
datemi
un
squárdo
,
un
riso
,
un
bacio
,
qualehe
cosetta
,
par
l'
amor
del
Dio
Cupido
.
In
English
thus
:
Devout
Soul
of
the
great
Mother
Venus
,
give
an
Alms
to
a
poor
Fryer
;
vouchsafe
to
me
I
pray
you
for
Charity
,
a
Look
,
a
Smile
,
a
Kiss
,
some
little
thing
or
other
,
for
the
sake
of
the
God
Cupido
.
At
the
bottom
of
his
Letter
,
he
desir'd
the
Lady
,
that
she
would
be
pleas'd
to
honour
him
with
a
word
in
Answer
,
and
to
send
him
back
his
own
Letter
,
as
well
to
set
his
Heart
at
rest
,
in
that
regard
,
as
that
she
might
not
be
expos'd
to
a
Surprize
of
her
Husband
.
The
Letter
had
no
Name
to
it
,
and
concluded
with
these
words
,
the
poorest
of
all
your
Lovers
.
The
Ladies
Answer
had
an
Air
of
Galantry
no
whit
inferiour
to
that
of
the
Fryers
;
she
told
him
,
That
if
he
had
demanded
any
Favour
of
her
,
she
would
before
have
desired
him
to
inform
her
of
his
Rank
and
Quality
;
but
seeing
that
he
only
demanded
an
Alms
,
every
one
might
without
abasing
themselves
afford
that
to
the
most
poor
and
miserable
.
That
tho'
she
had
had
no
opportunity
of
taking
a
view
of
him
,
otherwise
than
from
the
Garret
Window
,
where
she
was
Imprison'd
,
yet
that
her
sight
was
good
enough
to
discern
he
had
a
very
good
Countenance
under
his
Hood
,
and
that
she
allow'd
him
from
that
very
moment
,
to
study
the
best
means
of
getting
to
her
,
provided
that
it
were
done
with
all
possible
Precaution
.
That
she
might
indeed
have
Burnt
the
Letter
he
had
sent
her
,
but
that
she
suppos'd
it
would
have
been
an
ill
Presage
,
to
Condemn
to
the
Fire
the
first
Fruits
of
his
Love
towards
her
;
and
that
she
doubted
not
,
since
he
had
been
so
circumspect
in
the
securing
of
his
own
Letter
,
but
he
would
be
at
least
as
careful
for
the
Answer
she
sent
him
,
that
it
might
never
fall
into
the
hand
of
her
Tyrant
,
(
meaning
her
Husband
:
)
She
concluded
with
the
most
tender
Expressions
,
that
could
be
invented
by
the
most
ardent
Affection
,
and
desired
the
Fryer
not
to
fail
of
returning
the
next
day
,
at
the
same
Hour
,
to
make
his
Quest
;
assuring
him
,
that
he
might
build
upon
her
Charity
.
Tho'
these
Letters
seem'd
to
be
Pleasant
enough
,
yet
the
most
Understanding
and
Virtuous
of
those
who
heard
them
read
,
could
not
but
express
something
of
Horror
,
to
see
Wickedness
covering
it self
with
the
pretext
of
Godliness
,
and
Stalking
up
and
down
in
the
Disguise
of
a
Habit
so
Holy
in
outward
appearance
.
They
sent
out
some
Persons
by
several
ways
,
to
look
for
the
Fryer
,
but
they
could
not
meet
with
him
;
only
they
Learnt
,
at
a
House
where
he
had
Lodg'd
,
three
or
four
days
before
,
that
he
was
one
of
the
great
Convent
of
the
Carmelites
in
Naples
,
and
that
he
had
been
sent
to
make
Quest
in
the
Countries
round
about
.
My
Companion
,
who
had
some
Letters
to
deliver
to
the
Fathers
of
the
said
Convent
,
took
upon
him
to
inform
the
Prior
of
the
whole
matter
,
as
soon
as
we
should
be
Arriv'd
there
,
if
they
would
deliver
to
him
the
Letters
of
this
Fryer
Questor
.
The
Letters
were
accordingly
deliver'd
to
him
by
the
Italian
,
after
that
he
had
first
taken
a
Copy
of
them
.
That
which
favour'd
the
Lady
in
this
Business
,
was
,
that
the
two
French
Beggars
,
who
had
minded
nothing
but
the
Prey
they
long'd
for
,
and
who
after
they
had
seiz'd
it
,
had
run
three
or
four
Streets
to
save
themselves
from
the
Pursuit
of
the
Carmelite
,
could
by
no
means
find
out
the
House
again
of
this
Charitable
Creature
,
neither
was
there
any
Italian
found
,
that
was
in
the
humour
to
own
it
for
his
Wives
hand
.
This
Honest
Gentleman
my
Companion
did
not
fail
two
or
three
days
after
his
Arrival
at
Naples
,
to
acquit
himself
of
his
Commission
;
but
he
received
nothing
but
Frowns
and
Displeasure
for
his
Pains
;
for
having
acquainted
the
Prior
of
the
Carmelites
with
it
,
they
flatly
denied
that
any
Fryer
of
their
Convent
had
been
sent
upon
the
Quest
to
Averse
at
that
time
;
yea
,
they
abused
him
with
ill
Language
,
asking
him
by
what
Authority
he
had
charged
himself
with
this
Commission
,
as
if
it
were
the
Office
of
Priests
to
take
cognizance
of
the
doings
of
Fryers
?
That
they
were
sure
,
the
Priests
had
no
reason
for
their
parts
,
to
reproach
their
good
Manners
,
seeing
they
themselves
led
such
very
Loose
and
Scandalous
Lives
.
The
good
Gentleman
,
seeing
that
the
Prior
began
to
be
in
a
great
Passion
,
and
fearing
lest
the
Religious
might
think
fitting
to
give
him
the
Discipline
for
his
Pains
,
made
his
humble
Excuses
to
them
,
and
withdrew
himself
,
saying
,
that
what
he
had
done
in
this
Matter
,
was
not
in
the
least
done
with
any
intention
to
Insult
them
;
but
only
because
he
thought
himself
bound
in
Charity
to
advertize
them
of
a
thing
for
which
they
were
so
much
reproached
at
Averse
,
and
which
probably
they
might
find
out
some
means
to
remedy
.
The
Prior
accordingly
,
notwithstanding
the
bad
Humour
he
was
in
,
did
not
fail
of
sending
the
very
same
day
,
the
Steward
of
the
Convent
to
Averse
,
with
Orders
dexterously
to
divulge
there
,
that
the
Fryer
Questor
,
who
had
plaid
these
gallant
Tricks
,
did
not
belong
to
their
Monastery
,
and
that
in
all
probabilty
,
it
must
have
been
some
Secular
,
that
had
made
bold
with
their
Habit
,
the
better
to
act
his
Part.
It
is
true
enough
,
that
sometimes
Seculars
Disguise
themselves
in
the
Habits
of
Fryers
,
to
accomplish
their
Ends
,
as
knowing
that
nothing
can
be
invented
more
proper
to
give
them
a
free
access
to
all
Houses
:
For
notwithstanding
that
the
Men
of
the
World
are
daily
Trappand
by
these
wretched
Monks
,
yet
for
all
that
they
retain
as
great
a
respect
for
their
Habit
,
as
for
the
most
Sacred
thing
in
the
whole
World
;
and
the
Monks
,
that
on
their
side
,
they
may
not
be
wanting
to
the
daily
encrease
of
this
Veneration
,
scarcely
Preach
up
any
thing
else
but
the
Sacredness
of
their
Habits
.
Therefore
it
is
that
these
Habits
,
by
the
great
esteem
Men
have
of
them
,
are
so
very
Proper
and
accommodate
to
Cloak
all
manner
of
Wickedness
and
Treason
,
and
consequently
are
made
use
of
,
to
facilitate
the
escape
of
Criminals
,
to
Murther
People
in
their
Houses
,
to
maintain
secret
Correspondencies
in
Cities
,
for
to
Burn
and
betray
them
;
and
in
a
word
,
to
commit
Adulteries
,
Incest
,
all
manner
of
Cheats
,
and
Persidiousness
,
Murthers
,
and
Sacriledge
;
yea
,
what
is
more
,
to
attempt
the
Sacred
Lives
of
Kings
,
whereof
we
meet
with
too
many
fatal
Instances
in
History
.
A
Turk
,
to
whom
the
Prince
of
Mirandula
,
gave
a
Relation
of
the
different
Religious
Orders
,
there
were
in
the
Church
of
Rome
,
and
who
(
as
he
said
)
were
the
Ornament
of
it
;
Reply'd
,
That
if
there
was
but
one
of
them
,
they
would
be
sufficient
to
exterminate
all
the
Princes
of
the
Earth
.
It
seems
he
had
Read
something
of
our
Histories
.
So
many
dreadful
Catastrophes
which
daily
happen
by
these
pieces
of
Cloth
,
shap'd
after
an
Antick
manner
,
and
ridiculous
Figure
,
one
would
think
might
be
sufficient
(
if
there
were
no
other
Reason
for
it
,
but
the
Conservation
of
their
States
)
wholly
to
cut
them
off
from
the
Church
;
for
Religion
and
the
State
ought
to
be
so
perfectly
united
,
that
the
one
may
not
betray
the
other
,
nor
give
occasion
to
any
Dissension
or
Misunderstanding
therein
.
Whereas
it
is
true
in
the
Church
of
Rome
,
that
they
would
sooner
trample
upon
a
Royal
Robe
,
than
upon
the
Frock
of
a
Monk
;
because
this
Habit
in
it self
,
tho'
it
may
be
he
that
wears
it
may
be
oft-times
worse
than
the
Devil
himself
,
is
accounted
most
superlatively
holy
.
They
call
Italy
,
the
Country
of
Monks
,
not
only
upon
the
account
,
that
Monks
(
under
which
Word
I
comprehend
all
the
Religious
)
do
live
very
happily
there
,
and
have
made
,
as
it
were
,
their
Paradice
of
it
;
but
also
because
all
the
Italians
are
in
some
degree
Monks
.
Those
who
have
not
been
of
their
Number
during
their
Lives
,
will
at
least
be
so
after
their
Deaths
.
They
specifie
in
their
Last
Wills
,
the
Religious
Habit
in
which
they
will
be
Buried
;
One
will
be
drest
up
like
a
Benedictin
,
another
like
a
Carmelite
,
and
so
for
the
rest
.
When
the
Bodies
of
any
of
these
are
Carried
to
the
Ground
,
their
Biers
and
Coffins
are
uncovered
,
that
every
one
may
see
them
drest
in
their
Monastick
Habits
,
whereas
the
Biers
of
other
Persons
are
always
covered
.
The
Monks
tell
us
,
That
it
is
an
Honour
due
to
their
Habits
,
that
nothing
can
interpose
betwixt
them
and
Heaven
;
because
they
have
the
virtue
of
immediately
uniting
to
that
place
of
Bliss
.
A
Wax-Merchant
at
Venice
,
who
had
Cut
his
own
Throat
,
because
having
bought
up
a
great
quantity
of
Wax
,
the
Price
of
it
chanced
to
fall
some
Days
after
,
had
Breath
enough
left
him
,
after
the
Wound
given
,
to
declare
,
That
he
would
be
Buried
in
a
Capucin's
Habit
;
and
soon
after
died
thus
in
Despair
.
His
Relations
therefore
executed
his
Last
Will
,
and
I
saw
this
Wretch
carried
through
the
Streets
in
his
Capucin
Dress
,
with
his
Throat
Cut
:
Now
I
would
fain
know
,
Whether
his
Accoutrement
had
the
virtue
of
immediately
uniting
him
to
Heaven
.
Externals
have
to
that
pitch
gain'd
the
Ascendant
in
the
Church
of
Rome
,
that
true
Vertue
seems
wholly
banished
from
it
.
We
departed
from
Averse
,
as
soon
as
we
had
Dined
,
and
we
Arrived
(
without
putting
our selves
or
our
Horses
much
to
it
)
timely
enough
in
the
great
Suburbs
of
Naples
.
The
Gentleman
with
whom
I
was
in
Company
,
did
not
think
himself
in
an
Equipage
good
enough
,
to
enter
the
City
that
Day
;
and
I
,
because
I
would
not
leave
him
,
took
up
my
Lodging
in
an
Inn
of
the
Suburbs
with
him
.
The
Host
was
a
Spaniard
,
and
the
first
thing
he
demanded
of
us
was
,
Whether
we
were
Fasting
?
We
told
him
,
That
we
had
Dined
at
Averse
;
and
the
Gentleman's
Servant
had
acquainted
him
,
that
we
had
been
very
well
Treated
.
However
my
Companion
,
who
was
not
us'd
to
Travel
,
and
who
found
himself
weary
with
his
Journy
,
gave
Orders
for
a
Supper
to
be
made
ready
,
and
under
the
pretext
of
his
not
being
very
well
,
he
would
have
them
get
some
fresh
Eggs
for
him
.
The
Host
very
obligingly
promis'd
to
get
all
things
ready
;
but
when
Supper-time
was
come
,
we
found
nothing
but
two
bits
of
Bread
upon
the
Table
,
and
some
Fruit.
My
Companion
sent
word
to
the
Host
,
to
have
the
rest
of
the
Supper
sent
up
,
with
the
fresh
Eggs
;
who
came
himself
to
return
him
an
Answer
,
which
was
to
this
purpose
,
That
he
wish'd
the
Gentleman
to
call
to
mind
,
that
it
was
a
Fast-Day
,
and
that
being
a
Clergy-Man
,
he
was
oblig'd
(
more
than
any
one
else
)
to
give
a
good
Example
;
and
that
in
keeping
his
Fast
,
he
would
at
the
same
time
perform
two
Duties
,
the
first
in
keeping
the
Fast
;
and
the
other
by
not
offending
any
one
.
This
Clergy-Man
,
that
was
not
used
to
be
reprov'd
by
Seculars
,
who
ordinarily
dare
not
Reproach
Men
of
their
Coat
,
came
to
great
Words
with
the
Host
,
and
told
him
,
that
he
had
good
Friends
enough
at
Naples
,
that
would
make
him
repent
of
his
Insolence
:
The
Host
,
on
the
other
side
,
threatned
him
with
the
Inquisition
,
saying
,
That
he
knew
no
reason
why
he
might
not
be
put
there
,
as
well
as
his
Wife
,
who
had
lain
there
already
three
Years
,
for
having
eaten
a
little
piece
of
Cheese
on
a
Fast-Day
,
when
she
was
Big
with
Child
;
and
that
she
had
been
Inform'd
against
by
two
Priests
,
who
had
Lodged
in
his
House
,
and
had
committed
there
all
manner
of
Excesses
.
We
perceiv'd
very
well
,
that
our
Host
was
transported
with
a
very
violent
Passion
,
and
therefore
we
thought
fit
to
change
our
Inn
,
notwithstanding
that
it
was
very
Late
.
Forasmuch
as
I
had
had
no
manner
of
Quarrel
with
him
,
he
did
in
a
manner
Excuse
himself
to
me
;
protesting
to
me
,
That
for
the
space
of
Twenty
two
Years
that
he
had
kept
an
Inn
,
he
never
had
seen
so
much
as
one
Priest
or
Monk
that
kept
the
Fasts
of
the
Church
;
tho'
they
made
a
great
Crime
of
it
,
to
those
poor
Seculars
that
were
Convict
of
that
Transgression
.
Because
this
Adventure
has
put
me
upon
mentioning
the
Fasts
of
the
Papists
,
I
shall
take
occasion
truly
to
declare
to
you
,
after
what
manner
they
observe
their
Fasts
in
the
Church
of
Rome
;
and
enquire
,
Whether
their
Practice
be
so
evident
a
Mark
of
the
Purity
and
Holiness
of
their
Communion
,
as
they
pretend
.
The
Fasts
Commanded
by
the
Church
of
Rome
,
under
the
Penalty
of
Mortal
Sin
,
and
other
Chastisements
Corporal
and
Pecuniary
,
are
,
Lent
,
the
Quater
Temps
,
or
Four
Times
,
and
the
Vigils
or
Eves
.
As
for
the
time
of
Advent
,
they
leave
it
to
every
ones
liberty
,
to
Fast
or
not
,
according
as
their
Devotion
or
Inclination
sways
them
.
The
Abstinence
from
Meat
is
inseparably
joyn'd
with
all
their
Fasts
;
for
the
Papists
do
not
believe
,
that
any
Fast
can
be
truly
kept
without
abstaining
from
Flesh-Meat
;
and
they
suppose
this
to
be
the
most
Essential
part
of
a
Fast
.
In
those
Countries
where
the
Inquisition
is
established
,
those
who
break
their
Abstinence
,
may
fall
under
the
Rigor
of
that
Tribunal
;
but
in
other
Countries
,
the
Bishops
of
every
Diocess
have
Power
to
punish
Spiritually
and
Corporally
those
that
Transgress
this
way
.
Moreover
,
every
Priest
in
particular
is
obliged
,
at
Confession
,
to
impose
upon
them
some
Punishment
,
equivalent
to
the
Breaking
of
their
Fast
.
Now
these
for
the
most
part
are
Pecuniary
Mulcts
,
because
by
this
means
they
serve
two
Ends
,
viz.
that
of
Mortifying
their
Penitents
,
and
of
Greasing
their
own
Fists
.
As
for
Example
,
They
will
order
a
Person
,
who
hath
fail'd
of
Fasting
in
any
one
Day
of
Lent
,
to
put
a
Crown
into
the
Parish
Trunk
or
Chest
,
and
so
proportionably
if
they
have
Transgrest
oftner
.
The
Priests
from
time
to
time
take
care
to
empty
the
Trunk
,
and
divide
the
Mony
amongst
themselves
.
Infants
and
Old
Men
,
at
a
certain
Age
,
are
exempt
from
Fasting
,
but
not
from
the
Abstinence
from
Meat
;
and
none
are
excused
from
Abstinence
and
from
Fasting
,
save
only
such
as
are
Sick
;
and
they
also
must
have
an
Attestation
in
Writing
,
under
the
Hand
of
a
Physician
,
that
they
are
really
and
truly
so
;
and
upon
this
Attestation
,
they
grant
them
a
Permission
to
Eat
Meat
,
and
consequently
not
to
Fast
.
There
be
some
Butchers
particularly
Appointed
to
sell
Flesh
on
those
Days
,
with
strict
Orders
,
Not
to
sell
any
Meat
,
except
to
those
only
who
have
such
a
Permission
.
Here
it
is
we
may
take
Notice
,
how
hearty
the
Roman
Catholicks
are
in
the
Observance
of
their
Fasts
,
whereof
they
boast
so
much
;
for
it
may
be
asserted
of
a
Truth
,
that
above
three
Fourth
Parts
amongst
them
get
these
Permissions
from
their
Physicians
and
Curates
,
without
any
real
need
,
and
only
for
some
pretended
Sicknesses
,
which
indeed
they
are
not
afflicted
with
;
or
else
,
they
make
the
most
of
some
little
Indispositions
they
are
subject
to
by
times
,
to
excuse
them
from
the
trouble
of
Fasting
.
The
Physicians
are
obliged
to
take
their
words
for
it
,
and
the
Curates
refer
themselves
to
the
Physicians
.
The
Curates
are
assured
,
That
the
more
there
be
of
such
Persons
,
who
in
this
regard
burthen
their
Consciences
,
the
more
Mony
they
shall
put
into
their
Pockets
at
Easter
,
when
their
Parishioners
come
to
Confess
to
them
.
Thus
we
may
well
say
,
That
tho'
these
People
have
paid
their
Butchers
for
the
Meat
they
had
of
them
;
yet
it
is
not
all
paid
,
till
they
have
Talk'd
with
their
Confessor
,
and
satisfied
his
After-reckoning
.
As
for
what
concerns
the
Priests
and
Monks
,
they
take
their
Permissions
from
themselves
;
and
there
be
but
few
Clergy-Men
to
be
found
,
that
keep
Lent
;
or
in
cast
they
do
,
it
is
with
such
Profusion
and
Dainties
of
Fish
,
that
makes
their
Abstinence
from
Flesh
much
more
grateful
,
than
the
Shro●etide
,
which
usher'd
it
in
.
True
it
is
,
that
amongst
the
Seculars
,
there
be
found
many
Poor
People
,
who
are
not
in
a
condition
of
making
these
Expences
,
and
who
,
fearing
to
be
too
high
Taxed
by
their
Curates
at
Easter
,
are
fain
to
Fast
the
whole
Lent
out
,
not
without
a
great
deal
of
Trouble
:
Which
is
the
Reason
of
that
Common
Saying
among
the
Roman
Catholicks
,
that
Lent
is
only
for
the
Poor
.
Lastly
,
to
say
the
most
,
If
amongst
the
great
Number
of
Papists
,
that
enjoy
Plenty
,
there
be
some
whose
Consciences
are
tender
enough
,
to
put
them
upon
a
Resolution
of
Fasting
,
it
is
still
only
after
the
manner
of
Rome
,
which
imports
,
that
they
must
eat
no
more
than
Twice
aday
.
They
take
their
Chief
Meal
at
Noon
,
and
they
may
then
without
scruple
Eat
as
much
as
they
please
.
A
Doctor
of
Physick
,
who
had
been
at
Dinner
in
a
Monastery
,
upon
a
Fast-Day
,
told
me
merrily
,
That
these
Monks
had
made
him
lay
in
Provisions
enough
for
Three
days
,
he
had
so
stuft
his
Belly
amongst
them
.
At
Evening
they
make
a
Collation
,
at
which
they
eat
Fruits
,
Sweet-Meats
,
and
other
such
like
things
;
and
Fried-Fish
,
amongst
other
things
,
passeth
for
a
Dish
that
may
be
used
at
Collations
.
The
Ancient
Custom
of
the
Church
of
Rome
in
their
Fasts
,
was
to
Eat
but
once
aday
,
after
Sun-set
,
when
Even-song
was
begun
;
but
forasmuch
,
as
this
Practice
did
not
agree
with
the
Delicateness
of
the
Clergy
,
the
Ecclesiasticks
lighted
on
a
pleasant
Invention
to
illude
it
;
They
formed
an
Office
,
or
Set
of
Prayers
,
which
they
called
Vespers
,
or
Even-song
:
And
to
the
end
they
may
observe
the
Rule
of
not
Eating
till
after
Even-song
,
they
celebrate
their
Evening-Prayer
in
the
Morning
.
Now
if
this
be
not
very
ridiculous
,
and
if
this
be
not
impudently
to
Mock
at
all
manner
of
Honesty
and
Sincerity
,
I
leave
you
to
judge
.
Just
as
if
the
Ministers
of
the
Church
of
England
should
go
about
to
persuade
the
People
,
That
for
to
eat
their
Suppers
betimes
in
the
Morning
,
they
need
only
to
say
their
Evening-Prayer
very
early
.
The
Fasts
,
as
to
the
quality
of
the
Viands
that
are
eaten
,
are
very
differently
observed
amongst
the
Papists
:
In
some
Countries
they
abstain
from
Eggs
,
Butter
,
and
Cheese
;
and
in
others
,
they
make
no
scruple
of
Eating
them
.
In
some
Countries
they
express
a
very
great
distaste
of
Lent
.
I
Sojourned
two
whole
Years
at
Mentz
in
Germany
,
and
the
Electoral
Archbishop
,
the
First
Year
dispensed
with
the
Observance
of
Lent
throughout
all
his
Diocess
,
except
only
the
Holy-Week
,
or
Week
before
Easter
;
and
the
Second
Year
he
Ordered
,
they
should
only
Fast
three
times
a
Week
.
They
have
a
very
pleasant
way
of
Fasting
in
Germany
:
After
that
they
have
eaten
a
good
Dinner
in
the
Morning
,
they
may
(
if
they
please
)
Eat
and
Drink
all
the
rest
of
the
Day
,
as
long
as
they
eat
no
hot
Meat
:
They
may
eat
Broth
,
Fish
,
Eggs
,
&c.
so
they
be
but
Cold
before
they
fall
upon
them
;
which
is
the
Reason
,
why
in
Germany
they
always
take
care
,
to
have
their
Cupboards
well
provided
with
Cold
Meats
in
Lent
time
.
Again
,
there
are
other
places
where
they
are
as
strict
and
scrupulous
in
the
observance
of
Lent
,
especially
in
the
Countries
that
are
under
the
Dominion
of
Spain
.
The
Priests
are
bound
at
Milan
to
Preach
a
Sermon
at
the
beginning
of
Lent
,
to
take
away
those
Scruples
that
may
arise
in
the
minds
of
the
People
,
about
Fasting
and
Abstinence
.
This
Sermon
is
always
compos'd
of
Questions
and
Answers
,
much
like
the
Athenian
Mercury
we
have
here
in
London
,
and
every
one
sends
his
Doubts
to
the
Preacher
,
who
resolves
them
the
best
he
can
.
I
once
heard
one
of
these
Casuistical
Sermons
in
the
Church
of
S.
Anthony
,
where
abundance
of
very
ridiculous
Doubts
were
propos'd
.
Amongst
other
things
,
the
Question
was
asked
,
Whether
it
were
lawful
to
eat
Figs
?
And
the
difficulty
was
,
because
this
Fruit
contains
a
sort
of
Milk
in
it
,
whilst
it
is
green
,
which
is
turn'd
afterwards
into
that
sweetness
which
is
found
in
them
,
when
they
are
fully
Ripe
;
now
all
sorts
of
white-Meats
,
that
is
,
things
made
of
Milk
are
forbid
in
Italy
:
The
Question
was
very
Learnedly
Resolv'd
in
favour
of
the
Figs
,
and
they
were
happily
incorporated
amongst
the
Lent
Viands
,
because
the
Milky
Juice
in
the
Figs
contain'd
no
Cream
or
Fatness
,
and
because
neither
Butter
nor
Cheese
could
be
made
of
it
:
And
he
added
this
Corollary
,
that
upon
the
same
account
,
Almond-milk
was
a
good
and
lawful
Lent
Meat
,
and
that
with
it
they
might
prepare
their
Rice-milk
.
I
lived
for
some
time
in
a
Monastery
at
Milan
,
where
three
times
a
Week
,
we
had
Rice-milk
drest
after
this
manner
,
which
was
much
more
delicate
,
than
if
it
had
been
prepar'd
with
Cows-milk
.
The
Learned
Father
at
last
concluded
this
Question
,
with
this
shameless
Expression
,
That
it
was
lawful
also
to
eat
Mandrakes
,
notwithstanding
these
Fruits
did
very
lively
represent
the
Members
of
Man
and
Woman
.
I
beg
my
Readers
excuse
for
making
use
of
his
own
words
.
Another
Question
was
,
Whether
at
their
Evening
Collations
,
they
might
dip
their
Bread
in
Wine
?
The
reason
of
the
difficulty
was
,
because
according
to
the
Rules
of
their
Fasts
,
they
are
not
permitted
to
eat
any
Menestre
,
that
is
,
Pottage
,
at
Night
;
and
many
believe
,
that
by
dipping
their
Bread
in
Wine
or
Water
,
they
change
the
nature
of
Bread
,
and
make
a
kind
of
Pottage
of
it
.
I
my self
have
seen
many
Persons
,
who
otherwise
were
very
sensible
understanding
People
,
who
made
no
difficulty
of
eating
Bread
and
Fruit
in
abundance
in
the
Evening
at
their
Collations
,
and
to
wash
them
down
with
two
or
three
Bottles
of
good
Wine
,
who
yet
in
the
mean
time
made
a
great
scruple
to
dip
a
bit
of
Bread
in
Wine
,
and
to
eat
it
.
But
however
the
Question
was
decided
in
favour
of
these
who
did
dip
their
Bread
in
Wine
.
He
back'd
his
Decision
with
an
Example
very
convincing
to
a
Papist
,
and
such
as
hit
the
Nail
on
the
head
:
When
you
receive
,
said
he
,
the
Body
of
Christ
in
the
Communion
,
the
Priest
puts
a
little
Wafer
into
your
Mouth
,
which
immediately
is
penetrated
throughout
with
your
Spittle
;
and
yet
the
Faith
teacheth
you
,
that
the
Body
of
Jesus
Christ
remains
there
still
,
and
that
none
of
the
Accidents
are
corrupted
by
the
humectation
or
penetration
of
the
Spittle
:
In
the
very
same
manner
(
said
he
)
when
you
Sop
your
Bread
in
Wine
,
this
makes
no
change
at
all
,
in
that
which
you
take
,
not
a
jot
more
than
if
you
should
eat
the
Bread
,
and
drink
your
Wine
separately
,
so
that
you
may
for
time
to
come
safely
do
it
without
any
scruple
.
In
a
word
,
this
Father
resolved
a
vast
number
of
Difficulties
,
that
had
been
propounded
to
him
,
and
which
for
the
most
part
were
of
the
same
Stamp
with
those
I
have
given
you
a
taste
of
.
Because
we
are
speaking
of
the
Observation
of
Lent
at
Milan
,
you
may
take
notice
,
that
Lent
begins
there
four
days
later
,
than
in
all
the
other
parts
of
Italy
,
by
a
Priviledge
they
pretend
to
hold
from
S.
Ambrose
.
Now
for
these
four
days
,
a
vast
quantity
of
People
from
all
Parts
of
Italy
repair
thither
,
to
enjoy
this
Priviledge
;
and
I
have
known
Persons
that
came
above
one
hundred
Leagues
;
which
shews
that
there
is
a
strange
Avidity
in
the
Papists
,
to
eat
Flesh
at
the
time
it
is
forbid
them
.
Now
these
days
are
no
sooner
ended
,
but
all
this
Crowd
makes
as
much
haste
to
get
away
from
thence
,
as
before
they
made
haste
to
get
thither
;
the
reason
is
,
because
afterwards
the
Quadragesimal
Abstinence
is
observed
with
much
more
rigour
and
exactness
at
Milan
,
than
in
any
other
part
of
Italy
,
excepting
only
those
,
that
have
Licences
,
which
,
as
I
have
mentioned
before
,
are
always
in
great
Numbers
.
If
any
one
be
found
that
transgresseth
the
Rules
of
the
Lent
Fast
,
they
are
sent
immediately
to
the
Inquisition
,
and
proceeded
against
as
Hereticks
.
The
Spaniards
will
allow
of
no
slackning
of
this
Point
,
in
those
Countries
that
are
subject
to
them
.
In
the
time
when
Burgundy
was
under
Spain
,
they
observed
the
Fasts
of
the
Church
much
more
rigorously
than
they
do
now
,
since
it
is
under
the
Dominion
of
France
.
An
Officer
of
the
great
Chapter
of
Mentz
,
gave
me
the
Relation
of
a
troublesome
Accident
,
tho'
the
passages
of
it
be
very
pleasant
,
which
hapned
to
him
,
and
three
of
the
great
Canons
of
Mentz
,
with
relation
to
Fasting
.
They
had
taken
a
view
of
the
greatest
part
of
France
,
and
they
returned
to
their
own
Country
through
Burgundy
,
in
time
of
Lent
.
As
they
were
Travelling
from
Dola
to
Besançon
,
this
Officer
hapned
to
kill
a
great
Hen
in
the
Fields
,
and
the
Gentlemen
Canons
having
Congratulated
his
good
Luck
,
resolved
to
eat
it
at
the
first
Inn
they
should
come
at
.
Being
Arriv'd
about
Dinner-time
,
at
the
first
Village
they
met
with
,
they
ordered
a
great
Fire
to
be
made
in
their
Chamber
,
and
the
Officer
commanded
them
to
bring
up
a
Kettle
,
without
saying
what
he
intended
to
do
with
it
:
Their
Hostess
brought
them
one
,
but
being
seiz'd
with
a
curiosity
to
know
what
use
they
would
put
it
to
;
she
spi'd
them
so
well
,
that
she
found
they
were
Boyling
a
Hen.
Whereupon
she
presently
ran
out
of
Doors
and
told
her
Neighbours
,
who
came
all
running
away
in
Throngs
,
no
otherwise
than
if
the
House
had
been
on
Fire
.
The
Hostess
led
them
the
way
to
the
Chamber
of
these
Gentlemen
,
and
in
a
furious
Transport
,
demanded
her
Kettle
again
;
they
desired
her
to
have
Patience
a
little
,
telling
her
that
what
they
had
put
into
it
,
was
almost
Boyled
;
but
the
Woman
in
a
great
rage
,
snatch'd
the
Kettle
from
off
the
Fire
,
and
the
Officer
forc'd
it
from
her
again
,
to
have
his
Hen.
In
the
mean
time
the
Neighbours
all
came
up
at
the
Noise
,
and
belching
forth
the
most
execrable
Oaths
,
(
which
were
far
worse
than
the
breaking
of
the
Fast
,
)
threatned
the
Gentlemen
to
kill
them
immediately
,
if
they
did
not
render
themselves
Prisoners
.
These
Grand
Canons
,
who
were
all
of
them
Lords
of
great
Quality
,
in
vain
call'd
up
for
their
Foot-Boys
,
drest
in
their
rich
Liveries
,
and
put
off
their
Riding
Coats
,
which
covered
their
rich
Silk
Habits
,
and
shewed
them
their
Golden
Crosses
and
the
fair
Medals
hanging
about
their
Necks
.
These
Villanous
Peasants
,
in
spite
of
all
they
could
shew
or
alledge
,
made
them
get
on
Horse-back
,
and
having
bound
them
with
Cords
,
in
a
most
ignominious
manner
,
they
Conducted
them
with
a
strange
Hue
and
Cry
,
carrying
the
Par-boil'd
Hen
ty'd
to
the
top
of
a
Staff
,
before
them
,
till
they
came
to
the
City
of
Besançon
,
which
was
about
Eight
Leagues
from
the
Village
,
insulting
over
them
with
a
thousand
Affronts
all
along
the
Way
,
as
if
they
had
been
Hereticks
.
As
soon
as
they
were
come
into
the
City
,
a
vast
Throng
of
People
came
from
all
Parts
to
see
them
,
flinging
Dirt
and
Stones
at
them
,
and
crying
aloud
,
Burn
them
alive
;
Burn
them
alive
.
They
brought
them
in
this
Posture
straight
to
the
Archbishop
,
who
being
immediately
inform'd
who
they
were
,
brought
them
into
one
of
the
Dining-Rooms
of
his
Palace
,
and
had
very
much
ado
to
appease
the
Rabble
.
After
that
he
had
signified
to
them
the
Humour
of
the
People
of
that
Country
,
and
the
extream
Danger
to
which
they
had
expos'd
themselves
,
he
exprest
to
them
the
sensible
Regret
he
had
for
the
Affront
they
had
received
,
and
shewed
them
a
thousand
Civilities
,
in
Token
of
the
Respect
he
bore
to
the
Canons
of
the
most
Noble
Chapter
,
that
was
in
the
whole
Empire
.
And
the
next
day
very
early
in
the
Morning
,
he
let
them
escape
by
a
back
Door
,
for
fear
of
their
being
Torn
to
pieces
by
the
Rabble
.
See
here
what
an
Extravagant
Zeal
for
Superstitious
Observances
is
capable
to
produce
;
neither
Civility
,
nor
Virtue
,
nor
Reason
,
being
able
to
gave
Check
to
the
furious
Effects
thereof
.
Jesus
Christ
certainly
never
left
us
any
such
Spirit
,
or
any
such
Religion
.
It
wanted
but
very
little
of
our
falling
into
the
same
Trouble
,
by
the
Imprudence
of
my
Companion
,
the
Evening
we
Arriv'd
in
the
Suburbs
of
Naples
;
and
had
they
put
us
into
the
Inquisition
,
it
would
have
been
much
worse
with
us
.
I
do
not
in
the
least
disapprove
of
Fasts
;
but
on
the
contrary
think
them
to
be
both
commendable
and
useful
for
a
Christian
to
Exercise
them
,
especially
when
accompanied
with
Prayers
and
Alms-giving
,
for
the
humbling
of
our
Souls
,
and
the
subduing
and
subjecting
our
Bodies
to
the
Spirit
;
that
is
,
for
the
Mortifying
our
Brutal
Passions
,
which
commonly
owe
their
force
and
vigour
to
a
healthy
pamper'd
State
of
the
Body
,
and
too
great
Repletion
;
and
to
give
the
Spirit
a
greater
liberty
and
agility
in
the
practice
of
Virtue
.
Nay
,
what
is
more
,
I
could
wish
with
all
my
Heart
,
that
Christians
would
exercise
themselves
by
times
alltogether
,
in
this
good
Practice
,
to
the
End
of
Encouraging
one
another
by
their
good
Examples
,
and
by
their
Union
in
so
good
a
Work
,
to
draw
down
upon
themselves
the
Heavenly
Blessing
.
But
I
cannot
by
any
means
approve
the
going
about
to
force
People
to
this
Duty
,
by
the
Confiscation
of
all
their
Goods
,
by
Tortures
and
Fire
,
and
by
a
most
pitiless
and
cruel
Inquisition
.
I
don't
believe
,
that
God
ever
gave
such
Power
to
Men
over
one
another
,
as
to
proceed
to
such
barbarous
and
inhuman
Constraints
;
and
those
who
pretend
to
such
a
Power
,
ought
not
to
be
called
Pastors
,
but
Robbers
and
Murtherers
,
who
are
got
into
the
Sheepfold
only
,
to
rob
,
destroy
and
kill
.
The
next
Morning
betimes
we
Entred
the
City
of
Naples
,
where
I
made
a
Stay
of
Three
Weeks
.
I
went
to
Visit
the
Great
Hospital
for
the
Sick
,
which
without
doubt
is
very
well
Administred
;
neither
is
the
Direction
of
it
in
the
Hands
of
Monks
and
Priests
;
but
the
Nobility
of
Naples
have
the
whole
ordering
of
it
.
I
was
extreamly
edified
to
see
a
Score
of
Gentlemen
,
Knights
,
Earls
and
Marquesses
,
who
served
there
in
their
Turns
by
Weeks
,
and
who
themselves
carried
Broth
and
Meat
to
the
Sick
,
having
their
great
Rapiers
by
their
Sides
,
after
the
Spanish
Mode
,
with
a
Neatness
and
Chearfulness
,
capable
of
alleviating
the
Maladies
of
these
poor
Patients
.
The
Apartment
for
Women
was
up
Stairs
,
who
were
served
in
the
same
manner
by
Noble
Matrons
.
I
have
Visited
many
other
Hospitals
in
Italy
,
appointed
for
Sick-People
,
which
were
Governed
by
Fryers
,
whom
they
call
Brothers
of
Charity
;
but
never
met
with
any
thing
that
might
be
compared
with
that
of
Naples
.
These
Monks
are
commonly
very
peevish
and
cross
,
and
frequently
Abuse
the
Sick
with
Words
and
Stroaks
,
after
having
taken
to
their
own
share
,
the
best
part
of
the
Charities
,
that
are
sent
to
the
poor
Sick
.
I
could
not
keep
my self
,
upon
a
time
,
from
saying
to
one
of
these
Monks
,
who
had
Beaten
one
of
the
poor
Sick
,
That
that
Action
of
his
struck
me
with
Horrour
.
To
Excuse
himself
,
he
told
me
,
That
I
did
not
know
that
Sick
Person
so
well
as
he
did
,
and
that
he
was
one
of
those
,
who
notwithstanding
that
they
are
perfectly
Cured
,
do
yet
complain
continually
,
only
that
they
may
remain
still
in
the
Hospital
;
and
that
to
make
them
weary
of
it
,
they
were
forced
to
Abuse
them
in
this
manner
.
They
had
none
of
all
these
base
and
unworthy
Considerations
in
this
Great
Hospital
of
Naples
;
on
the
contrary
,
they
took
Methods
quite
opposite
to
those
now
mention'd
,
to
incline
those
that
were
recovered
to
leave
the
Hospital
.
Whilst
they
are
Sick
,
they
are
kept
strictly
to
the
Rules
the
Physicians
Appoint
concerning
them
,
who
direct
the
quantity
and
quality
of
their
Meat
and
Drink
;
which
they
execute
with
a
punctuality
that
is
to
admiration
.
Afterwards
,
when
the
Physicians
declare
that
they
are
wholly
Cured
,
they
continue
them
there
still
for
Three
Weeks
,
and
they
are
Treated
Morning
and
Evening
with
all
sorts
of
delicate
Viands
,
boyl'd
and
roasted
;
and
serv'd
with
the
choicest
Fruits
and
best
Wine
,
in
such
a
quantity
,
as
may
most
contribute
to
the
strengthning
and
nourishing
of
them
,
without
doing
them
any
prejudice
.
At
the
end
of
the
Three
Weeks
,
those
that
want
Cloaths
have
them
bestow'd
upon
them
,
and
a
piece
of
Mony
besides
;
and
so
are
sent
away
.
By
this
means
there
is
never
a
Poor
Patient
in
the
Hospital
,
but
wisheth
,
that
this
Three
Weeks
time
were
come
for
him
too
,
to
be
so
Nobly
Entertain'd
:
And
by
this
means
,
they
are
put
to
no
trouble
,
to
discharge
their
Hospital
of
those
who
are
Recovered
.
The
Great
Hospital
of
Milan
,
and
some
others
of
Italy
,
are
almost
Administred
after
the
same
manner
.
I
could
wish
the
Italians
would
be
advised
,
not
to
trust
their
Charities
to
Priests
and
Monks
,
so
much
as
they
do
,
who
,
for
the
most
part
,
have
the
most
pityless
and
inhuman
Hearts
that
can
be
:
For
indeed
this
is
a
Curse
which
God
pours
forth
upon
them
,
for
being
the
Authors
of
so
many
Idolatrous
Practices
and
Profanations
they
are
guilty
of
;
to
give
them
a
Heart
as
herd
and
unrelenting
,
as
that
of
Pharaoh
.
They
would
do
much
better
,
to
take
the
pains
of
distributing
their
Alms
themselves
;
because
we
find
,
that
in
those
Places
where
they
do
so
,
things
are
managed
in
so
noble
and
generous
a
manner
.
Having
taken
a
View
of
the
Hospital
of
Naples
,
I
spent
some
part
of
my
time
to
go
and
see
the
Fair
Churches
of
that
great
and
stately
City
;
which
indeed
are
such
,
that
nothing
can
be
seen
more
Rich
,
Magnificent
,
or
Beautiful
:
There
is
scarely
the
least
Parish
Church
,
which
is
not
all
Gilt
and
Painted
from
the
top
to
the
bottom
.
All
the
Altars
and
Chapels
are
built
of
Precious
Stones
;
and
there
is
never
a
Church
,
but
hath
Silver-Candlesticks
,
Basons
,
and
Lamps
in
great
numbers
,
without
counting
the
Shrines
and
Cases
for
their
Relicks
and
their
Crosses
,
that
for
the
most
part
are
of
pure
Gold
:
Which
made
a
Vice-Roy
of
Naples
say
,
That
if
all
the
Churches
of
that
City
were
made
into
One
,
and
that
all
their
Riches
made
up
but
One
Treasury
,
it
would
by
far
surpass
in
Beauty
and
Riches
the
very
Temple
of
Solomon
;
and
that
by
this
means
,
there
might
be
seen
at
this
Day
,
to
the
Honour
of
the
Neapolitans
,
something
more
glorious
,
than
was
that
which
in
past
Ages
had
been
the
Admiration
of
all
the
World
.
For
my
part
,
I
do
truly
believe
,
that
in
making
this
Imaginary
Union
of
the
Churches
of
Naples
,
it
would
by
far
surpass
in
sumptuousness
the
same
Union
we
might
conceive
of
all
the
Churches
of
Rome
.
Yet
must
we
not
conclude
from
hence
,
that
therefore
the
Neapolitans
are
the
better
Men
;
God
having
made
it
appear
two
or
three
years
ago
,
that
he
cares
little
for
these
Material
Temples
,
by
permitting
the
most
part
of
all
those
fair
and
sumptuous
Churches
,
to
be
overthrown
by
a
dreadful
Earthquake
.
It
would
be
much
better
in
my
Opinion
,
to
take
away
all
the
superfluous
Ornaments
of
Churches
,
and
to
turn
them
into
a
Stock
,
for
the
Entertainment
of
the
Poor
of
the
Parish
,
who
are
the
Temples
of
the
Holy
Ghost
,
than
to
study
Night
and
Day
,
to
embelish
Pillars
and
Dead-Walls
.
This
without
doubt
would
be
much
more
pleasing
to
God
,
than
all
the
fair
and
stately
Fabricks
that
could
be
built
.
It
is
sufficient
,
that
the
Places
where
we
Meet
to
worship
God
,
be
decently
Adorn'd
,
without
any
thing
of
superfluous
Costliness
,
and
convenient
for
the
Faithful
that
Assemble
there
;
but
it
is
the
holding
forth
of
a
false
Notion
of
Religion
,
to
go
about
to
persuade
Christians
,
as
the
Popish-Priests
endeavour
to
do
,
That
the
more
lustrous
and
dazelling
their
Churches
are
with
Gold
,
Silver
,
and
Precious
Stones
;
the
more
abundantly
the
Holy
Ghost
pours
forth
of
his
Graces
and
Blessings
on
them
.
One
of
the
fairest
and
most
sumptuous
Churches
of
Naples
,
was
that
of
the
Jesuits
,
save
only
that
the
Length
of
it
was
not
answerable
to
the
Breadth
of
it
;
and
yet
all
Rich
and
Beautiful
as
it
was
,
we
see
the
late
Earthquake
took
no
pity
of
it
,
but
in
a
manner
totally
overthrew
it
.
This
probably
will
give
an
occasion
to
the
Fathers
,
to
build
another
more
proportionable
,
and
probably
also
more
Rich
and
more
Magnificent
.
All
manner
of
Monks
and
Religious
live
generally
very
richly
and
plentifully
at
Naples
,
and
all
of
them
have
many
Monasteries
and
Convents
there
of
their
own
Order
;
but
none
of
them
all
are
more
Rich
and
Powerful
,
than
the
Jesuits
;
they
are
they
that
have
all
the
Nobility
at
command
,
who
do
nothing
without
them
:
'T
is
by
their
means
Men
get
into
Places
and
Offices
:
There
are
no
Matches
made
,
which
they
have
not
a
hand
in
;
yea
,
they
stoop
so
low
,
as
to
take
care
of
furnishing
them
with
Men
and
Maid-Servants
.
And
indeed
there
is
more
Policy
in
this
last
Point
,
than
one
would
imagine
.
We
must
not
be
so
weak
to
think
their
Charity
puts
them
upon
these
kind
of
Services
,
but
rather
their
own
Interest
;
for
by
this
means
they
have
constant
Intelligence
of
whatsoever
passeth
in
all
Families
,
and
are
sure
of
a
Party
,
who
will
dispose
all
things
in
favour
of
them
,
upon
occasion
.
But
if
the
Persons
thus
placed
,
should
chance
in
the
least
to
disoblige
them
,
as
they
have
found
the
means
of
getting
them
in
,
so
they
will
soon
find
a
way
to
turn
them
out
again
:
Which
makes
,
That
these
Servants
,
for
the
most
part
,
had
rather
betray
their
own
Masters
,
than
to
hazard
the
displeasure
of
the
Jesuits
;
as
being
assured
,
That
if
their
Masters
,
at
the
worst
,
should
come
to
discover
their
Falseness
,
that
the
Jesuits
will
either
make
their
Peace
,
or
do
their
endeavour
to
seek
out
for
them
another
Condition
,
that
may
be
more
for
their
Advantage
.
But
if
they
should
chance
to
offend
the
Jesuits
,
they
had
as
good
go
out
of
the
World
.
All
the
Jesuits
of
Italy
,
for
some
Years
since
,
have
followed
the
Model
the
Fathers
of
Naples
have
given
them
,
to
place
Servants
and
Maids
;
and
generally
all
those
that
have
a
mind
to
enter
upon
any
Service
whatsoever
.
Insomuch
,
that
People
go
and
Address
themselves
to
the
Jesuits
there
,
as
here
in
London
they
go
to
the
Offices
of
Intelligence
,
with
this
distinction
only
,
That
instead
of
giving
a
piece
of
Mony
,
they
oblige
themselves
,
to
be
their
Slaves
for
ever
.
But
notwithstanding
all
this
great
Access
the
Jesuits
have
every
where
,
and
that
they
are
so
Rich
and
Potent
;
yet
it
may
be
also
with
Truth
affirmed
,
that
they
are
at
this
day
generally
hated
of
all
the
World
.
The
Princes
and
Grandees
have
no
further
esteem
for
them
,
but
as
they
fear
to
hazard
the
ruining
of
their
Affairs
,
should
they
once
offer
to
disoblige
them
;
but
at
the
bottom
,
and
in
truth
,
they
love
them
not
.
The
Common
People
also
are
very
weary
of
seeing
themselves
reduced
to
Slavery
,
under
the
insolent
Domination
of
the
Jesuits
,
who
Command
them
in
the
most
Imperious
and
Servile
manner
that
can
be
:
And
generally
all
sorts
of
Priests
,
Monks
,
and
Religious
,
hate
them
mortally
,
as
being
their
greatest
Enemies
;
and
a
sort
of
People
,
that
carry
it
towards
them
with
Loftiness
and
Disdain
,
who
have
already
deprived
them
of
a
great
part
of
their
Temporal
Revenues
,
and
who
probably
will
find
themselves
strong
enough
one
day
,
to
invade
all
the
rest
.
Some
very
Intelligent
Persons
have
Cast
the
Account
,
that
they
have
already
usurped
near
one
half
of
the
Goods
belonging
to
the
Order
of
S.
Bennet
.
They
make
Kings
and
Princes
to
grant
them
whatsoever
they
please
,
and
they
are
continually
begging
some
Abbies
or
Priories
of
S.
Bennet
,
either
to
make
Colleges
of
them
,
or
to
unite
them
to
their
Profest
Houses
.
What
is
more
,
they
make
themselves
Masters
of
,
and
invade
them
with
the
extreamest
Insolence
.
I
had
a
Letter
shewn
me
once
,
which
the
Father
Rector
of
the
College
of
the
Jesuits
of
Clermont
of
Paris
,
writ
to
the
Father
Prior
of
the
Abby
of
S.
Benignus
of
Dijon
,
upon
account
of
the
Priory
of
Laris
,
which
did
belong
to
those
Fathers
,
who
are
Benedictins
,
and
which
the
Jesuits
had
a
mind
to
get
for
themselves
;
which
runs
thus
:
My
Reverend
Father
,
WE
have
thought
good
to
Unite
the
Priory
of
Laris
,
which
depends
on
your
Abby
,
to
our
College
of
Clermont
,
to
augment
the
Revenues
thereof
:
And
forasmuch
as
the
Consent
of
your
Community
is
necessary
for
this
,
we
doubt
not
but
you
will
shew
all
readiness
in
giving
the
same
.
You
know
that
Father
de
la
Chaisse
concerns
himself
in
this
Matter
,
and
the
Power
he
hath
at
Court
,
ought
to
affright
you
,
from
incurring
his
Indignation
by
your
Refusal
;
so
that
we
hope
,
that
all
things
on
your
side
will
correspond
with
our
Wishes
.
My
Reverend
Father
,
Your
,
&c.
The
Benedictins
of
this
Abby
having
called
a
Chapter
,
consulted
what
was
best
to
be
done
;
but
were
so
terrified
with
this
Threatning
Letter
of
the
Jesuits
,
that
they
basely
and
cowardly
consented
,
that
that
great
Priory
should
be
dismembred
from
their
Abby
,
and
Incorporated
with
the
College
of
Clermont
,
as
it
is
at
present
.
The
Jesuits
are
like
to
Drones
,
who
enter
upon
the
Labours
of
others
,
and
eat
the
Bees
Hony
:
They
are
the
last
come
into
the
Church
of
Rome
,
and
yet
they
are
the
first
in
Power
,
in
numbers
of
Houses
,
and
in
Riches
.
The
great
number
of
Colleges
they
have
,
surpasseth
all
belief
.
And
now
I
am
speaking
of
their
Colleges
,
it
brings
to
my
mind
a
very
ingenious
Epigram
which
one
of
their
Scholars
made
at
Dola
in
Burgundy
,
upon
occasion
of
their
taking
Possession
of
a
College
which
they
have
there
,
and
is
called
l'
Arc
,
or
the
Bow
.
The
Jesuit
,
who
was
the
Rhetorick
Regent
,
told
his
Scholars
,
That
they
knew
very
well
that
the
Famous
College
of
la
Flesche
,
in
Flanders
,
belonged
to
the
Fathers
of
the
Society
;
and
that
now
,
by
a
wonderful
and
Divine
Providence
,
the
Magistrate
of
Dola
had
bestowed
upon
them
the
Piazza
and
fair
Buildings
of
l'
Arc
;
wherefore
his
Will
was
,
That
they
should
endeavour
every
one
of
them
,
to
make
an
Epigram
upon
this
so
happy
an
Encounter
,
proposing
a
Reward
to
him
that
should
best
acquit
himself
of
the
Task
.
They
accordingly
,
all
of
them
,
set
their
Wits
upon
the
Rack
to
produce
something
more
than
ordinary
upon
so
rare
a
Subject
.
Some
flatter'd
them
,
That
with
this
their
Bow
and
Arrow
(
for
this
is
the
English
of
l'
Arc
&
la
Flesche
)
they
would
sooner
or
later
subjugate
the
World
:
Others
applying
it
to
their
Doctrin
,
said
,
That
the
Bow
by
its
strength
represented
the
Solidity
of
it
,
and
the
piercing
Point
of
the
Arrow
,
the
Subtilty
thereof
:
Others
,
that
were
greater
Liars
than
the
rest
,
or
it
may
be
also
to
Laugh
at
them
in
their
Sleeves
,
said
,
That
the
Piety
and
Vertue
of
the
Jesuits
lifted
them
up
to
Heaven
,
as
the
Bow
doth
the
Arrow
.
But
the
most
happy
and
lucky
Wit
of
all
was
his
,
who
made
this
most
excellent
pat
Distick
:
Arcum
Dola
dedit
Patribus
,
dedit
Alma
Sagittam
Gallia
;
quis
Funem
quem
meruere
dabit
?
Fair
France
the
Arrow
,
Dola
gave
the
Bow
;
Who
shall
the
String
,
so
well
deserv'd
,
bestow
?
It
's
without
Controversie
,
that
the
Scholar
who
made
this
,
had
best
deserved
the
promised
Recompence
;
but
instead
thereof
he
was
shamefully
expell'd
the
College
.
For
my
part
,
I
wish
neither
Halter
nor
Death
to
these
Fathers
,
only
I
could
wish
,
from
a
Spirit
of
Christian
Charity
,
that
they
would
once
seriously
think
of
changing
their
Evil
Ways
,
and
that
they
would
not
drag
along
with
them
,
as
they
do
,
so
many
Thousands
down
the
way
of
Perdition
.
Or
at
least
,
I
could
heartily
wish
,
they
would
give
over
the
Profaning
the
Holy
Name
of
JESUS
,
by
appropriating
it
to
themselves
.
Of
all
the
Popes
that
the
Church
of
Rome
has
had
,
there
is
not
one
to
be
found
,
that
ever
durst
take
to
himself
the
Name
of
S.
Peter
,
out
of
the
respect
they
had
to
that
Apostle
;
and
yet
these
Wretches
have
had
the
Effrontery
,
to
take
to
themselves
that
of
our
Adorable
Saviour
,
insomuch
that
I
cannot
name
the
Name
of
JESUS
,
but
these
Wretches
immediately
come
to
my
mind
.
Yea
,
they
are
the
cause
,
why
many
People
whom
they
give
occasion
to
Curse
them
,
pronounce
that
Holy
Name
most
Irreverently
,
mingling
it
with
the
wicked
Words
and
Revilings
they
bestow
upon
.
I
don't
pretend
to
any
thing
of
a
Prophet
;
yet
durst
I
almost
venture
to
Prognosticate
thus
much
,
That
like
as
this
Order
of
the
Jesuits
,
hath
in
a
very
short
time
raised
it self
to
a
prodigious
Greatness
,
so
it
won't
be
long
,
before
it
take
a
Fall
equal
to
its
Elevation
.
It
s
own
weight
shall
sink
it
,
Mole
ruet
suâ
,
and
its
Ruin
shall
drag
the
Dissolution
of
the
Church
of
Rome
along
with
it
.
For
then
Peoples
Eyes
will
be
opened
,
to
see
how
shamefully
they
have
been
abused
and
gull'd
by
a
Company
of
Men
,
who
pretending
to
be
the
Pillars
of
the
Church
,
and
professing
the
outside
of
Vertue
,
rejected
the
Substance
thereof
.
God
grant
that
Atheism
may
not
thrive
by
the
approaching
Wreck
of
that
Church
;
but
that
all
at
that
time
may
terminate
in
a
holy
Reformation
,
whereof
the
Church
of
England
hath
already
given
so
perfect
a
Model
.
The
Jesuits
are
they
who
have
the
fairest
and
richest
Churches
not
only
at
Naples
,
but
also
throughout
almost
all
the
other
parts
of
Italy
;
and
they
are
also
the
best
Men
of
the
World
,
according
to
the
Sense
I
have
already
explained
.
After
having
taken
a
view
of
their
Colleges
and
Churches
in
this
Noble
City
,
I
had
a
favourable
occasion
offered
me
,
of
seeing
the
Relicks
of
S.
Januarius
,
which
are
kept
in
the
Cathedral
,
and
where
the
Roman
Catholicks
boast
of
having
a
perpetual
Miracle
:
For
they
shew
you
a
Vial
full
of
Blood
,
averring
it
to
be
that
of
S.
January
,
which
as
soon
as
it
is
brought
near
to
his
Body
,
turns
to
Liquor
.
The
Reverend
Doctor
Burnet
,
now
Bishop
of
Salisbury
,
has
,
in
his
Letters
,
given
us
his
Opinion
concerning
this
Relick
,
which
is
very
probable
.
As
for
my
part
,
tho'
I
was
a
Priest
of
the
Church
of
Rome
,
yet
they
did
not
so
far
Honour
me
,
as
to
let
me
handle
the
Vial
,
that
contains
the
Blood
,
notwithstanding
my
earnestness
to
obtain
that
favour
.
This
indeed
made
me
somewhat
Suspicious
of
the
Relick
;
for
if
a
Priest
hath
the
Power
and
Authority
of
handling
the
Body
of
Jesus
Christ
in
the
Eucharist
after
Consecration
,
he
may
very
well
,
I
should
think
,
be
allow'd
to
touch
all
other
sorts
of
Relicks
,
which
are
so
far
inferiour
to
that
.
I
imagined
therefore
,
and
not
without
reason
,
that
there
might
be
some
Concavities
in
the
Glass
,
which
contain'd
a
reddish
Liquor
,
which
the
Priests
,
who
knew
the
Trick
of
it
,
could
when
ever
they
pleas'd
,
cause
to
be
diffused
over
the
middle
of
the
Glass
.
They
declare
to
all
Persons
that
come
to
see
this
Relick
,
that
a
Heretick
was
once
Converted
at
the
sight
of
this
Miracle
;
so
that
here
is
now
a
Second
Miracle
produced
,
to
confirm
and
prove
the
first
.
I
saw
since
at
Milan
,
a
Minister
of
Geneva
,
who
was
turned
Papist
at
Turin
,
and
after
that
he
had
Travelled
over
all
Italy
,
and
amongst
the
rest
had
seen
the
Relick
of
S.
January
;
I
asked
him
,
What
he
thought
of
it
?
He
desired
me
in
the
Name
of
God
,
not
to
speak
to
him
about
it
,
for
fear
it
should
raise
those
thoughts
in
him
,
that
might
encline
him
to
turn
Heretick
again
:
For
he
told
me
,
that
when
the
Priests
were
about
to
shew
it
him
,
they
fell
into
the
greatest
Confusion
imaginable
,
because
the
Spring
of
the
Machin
,
would
not
Play
;
but
at
last
they
shak'd
the
Bottle
so
long
,
till
they
made
a
shift
to
shew
him
something
,
that
was
Reddish
and
Liquid
.
He
added
that
another
Minister
,
who
had
abjur'd
with
him
at
Turin
,
and
who
was
there
at
the
same
time
present
with
him
,
protested
to
him
,
at
their
coming
out
of
the
Church
,
that
for
his
part
he
had
seen
enough
,
and
was
resolv'd
to
return
to
Geneva
.
So
that
we
see
here
a
Saint
that
is
an
Ambo-dexter
,
and
Works
Miracles
both
ways
,
by
making
Protestants
,
turn
Papists
,
and
the
Papists
,
Protestants
.
The
same
Gentleman
protested
to
me
,
that
if
he
had
no
other
Reasons
to
believe
the
Roman
Catholick
Religion
,
that
Miracle
would
never
have
had
the
Efficacy
,
to
persuade
him
of
the
Truth
of
it
,
as
they
pretended
it
had
done
others
.
I
had
also
another
Question
to
ask
of
this
New-Papist
,
which
was
,
How
the
Hereticks
liv'd
at
Geneva
?
Because
being
a
New-Convert
,
and
having
been
a
Minister
there
,
I
hoped
he
would
discover
something
Extraordinary
concerning
their
Practices
.
He
told
me
,
that
he
could
not
tell
me
of
any
Superstititious
Practice
that
they
had
,
nor
of
any
Fraud
or
wicked
Action
,
that
they
Committed
,
to
Engage
the
People
to
their
Party
;
and
that
almost
all
their
publick
Acts
of
Religion
,
consisted
in
these
four
things
;
the
Reading
of
the
Holy
Scripture
,
the
Singing
of
Psalms
,
Preaching
,
and
Celebrating
the
Lord's
Supper
.
I
prayed
him
also
to
tell
me
sincerely
,
Whether
what
I
had
heard
reported
of
them
,
from
my
first
Youth
,
were
true
or
no
?
viz.
that
they
have
the
Figure
of
a
Devil
in
their
Churches
?
and
that
as
soon
as
the
Sermon
is
Ended
,
all
the
Hugonots
went
and
Prostrated
themselves
before
it
,
and
Worship'd
it
?
(
This
is
that
Story
the
Jesuits
so
often
tell
to
their
Scolars
,
in
their
Schools
,
to
inspire
them
with
Horror
against
the
Hereticks
;
)
His
Answer
was
,
that
it
was
a
very
great
Lie
,
and
that
the
Hugonots
had
so
great
an
Aversion
for
all
sorts
of
Images
in
their
Churches
,
that
they
never
suffer'd
any
to
be
there
;
neither
of
God
,
nor
of
the
Angels
,
nor
of
the
Saints
,
nor
of
the
Devil
.
So
that
it
seems
he
could
tell
me
nothing
,
that
might
give
me
any
Disesteem
for
the
Protestants
;
but
on
the
contrary
,
he
very
much
Diminished
the
false
Idea
,
they
had
given
me
of
them
.
He
only
declared
,
that
the
sole
Reason
that
had
inclin'd
him
to
leave
them
was
,
because
he
believed
their
Doctrin
not
to
be
Sound
,
and
that
they
put
a
false
Interpretation
on
the
Scriptures
.
In
a
word
,
he
did
not
believe
,
said
he
,
that
their
Divinity
was
good
.
But
indeed
he
could
not
say
less
,
to
make
Men
believe
he
was
a
Papist
.
I
have
since
made
this
Reflection
,
that
it
is
some
kind
of
Proof
of
the
true
Religion
,
when
those
who
leave
it
,
have
nothing
to
object
against
the
Manners
or
Practices
of
those
who
profess
it
.
I
defie
a
Protestant
that
leaves
the
Church
of
England
,
to
turn
Papist
,
to
Ridicule
or
Disapprove
the
least
Ceremony
that
is
practised
in
the
same
;
for
should
he
do
this
,
he
must
either
Scoff
at
the
Preaching
of
the
Word
,
or
the
Common
Prayers
,
or
the
singing
of
Psalms
,
or
at
the
Communion
,
and
this
is
that
they
cannot
do
,
because
these
are
Acts
of
Religion
,
which
are
practised
in
the
said
Church
,
with
an
Exemplary
Devotion
,
and
without
any
Superstition
at
all
.
But
the
Case
is
not
the
same
,
with
those
who
Abandon
the
Church
of
Rome
;
for
they
can
tell
you
a
thousand
things
that
are
in
Vogue
there
,
the
bare
Relation
of
which
,
without
any
the
least
change
or
exaggeration
,
cannot
but
excite
the
Disesteem
or
Indignation
of
honest
and
good
Men.
But
to
return
again
to
Naples
;
after
having
Visited
the
Churches
and
Relicks
,
I
had
the
Curiosity
one
Evening
,
to
go
and
take
a
Walk
before
the
Haven
,
where
three
of
the
Pope's
Gallies
were
Arriv'd
that
day
,
and
I
entred
into
all
three
of
them
,
to
see
how
the
poor
Gally-Slaves
were
treated
there
.
I
must
acknowledge
that
my
Heart
was
not
Stanch
enough
to
resist
the
Motions
of
Compassion
at
so
pitiful
a
Spectacle
.
The
Inhumane
Cruelty
of
the
Masters
that
beat
them
,
surpasseth
a●y
thing
I
can
tell
you
of
it
.
I
could
not
conceive
how
Christians
,
could
have
the
Heart
,
to
handle
with
so
much
Rigour
,
those
who
were
their
Brethren
in
Christ
.
'
True
it
is
,
I
represented
to
my self
,
that
all
these
were
miserable
Wretches
,
that
had
been
Condemned
for
their
Crimes
,
and
that
Crimes
were
to
be
Punished
.
As
I
was
entertaining
my self
with
these
sad
Thoughts
,
I
cast
my
Eyes
upon
Three
of
them
,
who
seemed
to
me
to
be
New-Comers
,
and
who
were
all
fastned
to
the
same
Bench.
One
of
these
Three
hid
his
Face
with
his
Hands
,
and
another
of
them
Beckned
me
to
come
to
him
.
As
soon
as
I
was
come
near
,
he
asked
me
,
Whether
I
did
not
know
him
?
I
could
not
of
a
sudden
call
him
to
mind
,
because
they
had
cut
his
Hair
;
and
besides
,
his
Gally-Slaves
Habit
had
much
disguis'd
him
:
But
having
Ey'd
him
with
more
attention
,
I
knew
him
to
be
a
Person
,
who
had
been
the
Steward
of
a
Cardinal
at
Rome
.
He
told
me
,
That
the
two
others
,
who
were
of
each
side
of
him
,
were
Monks
,
who
had
left
their
Monasteries
,
and
had
lived
sometime
at
Rome
Incognito
,
under
a
Secular
Garb.
The
Steward
told
me
,
He
had
been
Accused
,
of
having
wish'd
for
the
Death
of
his
Master
;
and
the
Cardinal
sometime
after
having
found
himself
a
little
Indisposed
,
he
firmly
believ'd
,
That
his
Steward
had
Poyson'd
him
.
They
assured
me
,
all
Three
of
them
,
That
they
had
been
discovered
,
or
rather
betray'd
by
means
of
their
Confession
.
No
Body
at
Rome
knew
,
that
these
Two
unhappy
Wretches
were
Monks
;
only
the
Humor
took
one
of
them
,
to
go
to
discover
himself
in
Confession
,
and
to
make
mention
also
of
his
Companion
;
and
the
very
next
Day
they
were
both
of
them
seized
and
sent
to
the
Gallies
,
withou
telling
them
why
,
or
for
what
.
As
for
the
Steward
,
he
told
me
,
It
was
but
a
few
Days
since
,
that
he
had
Confessed
the
secret
Hatred
he
had
against
his
Master
;
and
his
Confessor
,
who
was
always
very
Welcom
at
the
Cardinal's
House
,
had
Informed
him
thereof
;
which
made
him
interpret
a
small
Fit
of
the
Colick
,
he
had
soon
after
,
to
be
an
effect
of
the
Poyson
his
Steward
had
given
him
;
and
that
upon
this
Cruel
and
Ill-grounded-Suspicion
,
he
sent
him
,
whom
he
supposed
to
be
the
Author
of
it
,
to
the
Gallies
.
They
all
Three
of
them
wish'd
earnestly
,
That
the
Gally
in
which
they
were
,
might
be
shatter'd
to
pieces
against
some
Rock
or
other
,
or
sink-down
to
rights
in
the
Sea
,
forasmuch
as
Death
would
prove
much
more
acceptable
to
them
,
than
the
Slavery
to
which
they
were
reduc'd
:
But
they
protested
,
That
if
by
any
other
more
happy
Accident
they
ever
came
to
be
set
at
Liberty
,
they
would
never
hear
of
Confessing
any
more
,
nor
of
a
pretended
Secret
,
which
was
never
kept
,
and
for
which
they
now
paid
so
dearly
.
This
had
led
us
to
a
Point
which
is
of
a
very
large
extent
,
and
wherein
the
Papists
make
one
of
the
chief
Parts
of
their
Religion
to
consist
,
viz.
the
Confession
of
Sins
.
Of
all
the
Practices
that
in
process
of
time
have
been
introduc'd
into
the
Church
of
Rome
,
there
is
none
at
which
I
am
more
astonished
,
than
at
this
,
and
wherein
the
Artifice
of
the
Monks
and
Priests
hath
been
more
subtilly
employ'd
.
There
is
nothing
more
pleasing
to
the
World
,
than
to
know
the
most
secret
Thoughts
,
and
the
very
bottom
of
Mens
Hearts
;
but
on
the
other
hand
,
neither
is
there
any
thing
which
Men
are
more
loath
to
impart
to
others
,
because
of
the
Ill
use
may
be
made
of
it
.
The
Angels
take
an
unutterable
pleasure
mutually
to
communicate
their
Thoughts
,
and
reciprocally
to
receive
this
knowledge
from
each
other
;
forasmuch
as
being
confirmed
in
Grace
,
they
cannot
hurt
one
another
.
But
the
Nature
of
Man
,
since
the
miserable
Fall
of
Adam
,
is
so
extreamly
corrupted
,
and
his
inclination
to
Evil
is
so
great
,
that
a
man
that
should
speak
all
he
thinks
,
and
all
that
he
does
,
would
expose
himself
to
a
thousand
Dangers
:
Which
is
the
Reason
why
Secrecy
,
which
in
the
state
of
Innocency
would
have
prov'd
very
useless
,
is
at
this
time
,
in
this
state
of
Corruption
,
become
a
necessary
Vertue
;
as
being
a
main
ground
of
his
security
and
safety
.
But
let
us
suppose
,
that
a
Person
had
the
power
to
penetrate
into
the
Thoughts
and
Hearts
of
others
,
how
great
an
Advantage
might
he
draw
thence
,
to
further
his
own
Affairs
?
For
if
this
Person
were
of
an
Ambitious
Humor
,
it
would
be
enough
for
him
,
by
his
knowledge
of
other
Mens
Thoughts
,
to
Address
himself
to
such
Men
,
as
he
knew
might
be
easily
gain'd
to
endeavour
his
Elevation
.
If
he
was
Covetous
,
he
would
only
Converse
with
those
whom
he
knew
to
be
of
a
Liberal
Heart
,
and
whom
he
might
easily
persuade
to
gratifie
him
.
If
he
were
addicted
to
sensual
and
infamous
Pleasures
,
he
might
,
without
ever
fearing
a
Repulse
,
confidently
apply
himself
to
those
who
had
the
most
Lustful
Inclinations
.
A
Revengful
Person
needed
only
to
betake
himself
to
those
who
were
of
a
Bloody
and
Inhuman
Temper
,
to
make
them
the
Executors
of
his
Revenge
.
A
General
of
an
Army
would
not
stand
in
need
of
Spies
;
but
knowing
all
the
Designs
of
his
Enemy
,
he
would
be
thereby
Instructed
how
to
order
his
own
Actions
and
Conduct
;
he
might
always
be
sure
of
his
Blow
,
and
could
never
be
taken
at
a
Surprize
.
Besides
,
what
a
pleasure
and
diversion
it
would
be
to
him
,
to
tickle
his
Fancy
with
a
thousand
Maggots
and
foolish
Thoughts
,
which
continually
flutter
in
the
Heads
of
most
Men
,
and
which
would
be
no
less
divertizing
,
than
the
most
merry
Comedies
and
ridiculous
Farces
.
In
a
word
,
having
considered
all
,
we
may
well
assert
,
That
nothing
would
either
be
more
pleasant
or
profitable
,
than
this
intimate
Knowledge
of
the
Thoughts
of
Mens
Hearts
.
And
this
is
the
very
thing
the
Priests
and
Monks
of
the
Church
of
Rome
,
have
in
some
sort
procur'd
to
themselves
by
means
of
their
Auricular
Confession
,
as
they
are
pleas'd
to
call
it
.
To
bring
about
this
Advantagious
Design
,
they
make
use
of
the
23th
Verse
of
the
XXth
Chapter
of
S.
John
;
Whosoever
Sins
ye
remit
,
they
are
remitted
unto
them
;
and
whosoever
Sins
ye
retain
,
they
are
retained
:
And
of
Verse
16th
of
the
Fifth
Chapter
of
the
Epistle
of
S.
James
;
Confess
your
Faults
one
to
another
:
The
former
of
which
Texts
they
Interpret
concerning
the
Power
,
they
pretend
to
have
been
given
them
,
to
pardon
Sins
;
and
the
other
,
of
that
Auricular
Confession
,
which
they
pretend
must
be
made
to
the
Priests
.
At
the
first
,
they
Confessed
their
Sins
only
in
General
;
or
if
they
specified
any
,
they
were
such
as
had
been
Publick
,
and
had
given
Scandal
to
others
;
but
,
by
little
and
little
,
they
have
obliged
Persons
to
Confess
their
most
Secret
Sins
,
and
that
with
all
the
most
particular
Circumstances
thereto
belonging
.
Nay
,
besides
all
this
,
they
will
have
Persons
Confess
to
them
,
all
their
Evil
Inclinations
;
that
is
to
say
,
they
will
know
where
the
Strength
or
Weakness
of
a
Person
lies
,
before
he
shall
get
out
of
their
Hands
.
The
first
Question
they
make
to
you
at
Confession
is
,
Who
you
are
?
Your
Quality
,
Condition
,
and
Way
of
Living
?
Afterwards
,
they
ask
,
What
you
have
done
;
the
Place
where
you
committed
the
Sin
;
the
Means
and
Instruments
you
have
made
use
of
,
to
put
it
in
execution
;
the
End
you
had
in
doing
it
;
the
Manner
of
your
Committing
it
;
at
what
Time
,
and
with
whom
you
have
Sinned
;
and
how
often
you
have
Committed
the
same
Sin
?
In
a
word
,
a
dextrous
Confessor
knows
so
well
how
to
search
and
sift
his
Penitent
,
that
nothing
shall
escape
his
Scrutiny
.
I
should
certainly
make
the
Papists
Blush
,
should
I
begin
to
relate
here
the
Confession
of
their
Whores
,
and
what
Questions
the
Priests
put
to
them
;
but
I
bless
God
,
I
have
not
Impudence
enough
to
undertake
it
;
and
I
should
be
very
loath
,
to
blot
the
Paper
with
what
the
Priests
and
Monks
of
the
Church
of
Rome
,
make
no
Bones
to
mingle
with
their
Sacrament
of
Penance
.
I
shall
only
tell
you
,
That
the
avidity
and
eagerness
wherewith
the
Priests
shew
themselves
carried
,
to
the
Confessing
of
those
that
are
of
the
Female
Sex
,
make
it
very
apparent
,
how
much
Pleasure
they
take
in
putting
Questions
to
them
,
and
Hearing
of
their
Answers
.
They
will
dispatch
a
Man's
Confession
in
less
than
Half
an
Hours
time
;
but
if
they
have
got
a
Handsom-Woman
to
Task
,
they
will
keep
her
in
a
Confessional-Chat
two
or
three
Hours
together
.
I
shall
never
forget
a
Stratagem
,
some
Jesuits
Scholars
made
use
of
,
to
Tole
their
Father
Confessor
to
the
Confessing-Chair
.
The
Jesuits
oblige
their
Scholars
,
to
Confess
themselves
every
Holy-day
or
Festival
in
the
Year
,
and
that
under
the
Penalty
of
being
Whipt
,
in
case
of
Neglect
;
so
that
they
perform
this
Duty
rather
out
of
Fear
of
Punishment
,
than
from
any
Spirit
of
Penitence
and
Devotion
.
In
the
mean
time
the
Confessors
,
who
are
appointed
to
take
their
Confessions
,
are
not
at
all
earnest
to
discharge
that
Function
;
but
let
their
Penitents
lie
often
four
or
five
Hours
on
their
Knees
in
the
Church
,
before
ever
they
come
at
them
.
The
Scholars
had
agreed
to
Play
a
Match
at
Tennice
,
as
soon
as
they
should
be
dismist
from
Confession
,
but
did
not
know
by
what
means
to
get
themselves
dispatch'd
.
The
Fathers
Confessors
were
all
Playing
at
Bowls
in
their
Garden
,
and
as
often
as
any
of
the
Scholars
came
to
ask
for
them
,
they
were
sent
away
with
this
Answer
,
That
the
Fathers
were
engaged
in
Meditation
.
At
last
,
as
they
were
pumping
for
something
that
might
relieve
them
,
they
call'd
to
mind
,
that
a
pretty
young
Woman
,
called
Alison
,
spent
almost
every
Day
three
or
four
Hours
in
the
Confessional
with
the
Father
Rector
;
whereupon
they
deputed
one
of
their
Company
,
to
go
and
tell
him
,
That
Madam
Alison
waited
for
him
at
the
Confessional
.
The
Father
immediately
left
his
Game
at
Bowls
,
and
ran
all
in
a
Sweat
to
his
Confessional
;
where
he
found
none
but
this
Troop
of
young
Scholars
,
whom
he
did
not
much
care
to
Confess
.
Wherefore
to
rid
himself
of
them
,
he
dispatch'd
them
a
Great
Benediction
,
telling
them
,
That
he
knew
already
what
they
had
to
say
,
and
that
they
had
nothing
but
some
Scholars
Sins
to
Confess
to
him
,
which
did
not
once
deserve
a
Formal
Absolution
;
and
so
sent
them
away
very
well
satisfied
with
his
quick
Riddance
.
However
,
considering
with
how
much
Expedition
he
had
dismist
them
,
they
said
to
one
another
;
Well
,
certainly
we
have
great
Reason
to
Bless
God
,
that
we
have
not
so
many
Sins
to
Confess
,
as
Madam
Alison
has
;
for
otherwise
he
would
not
have
made
an
end
of
Confessing
us
all
,
till
to
Morrow
Morning
.
'T
is
in
these
Confessionals
,
that
the
Priests
and
Monks
do
Court
their
Mistresses
.
I
once
chanc'd
to
find
in
one
of
the
Sides
of
a
Confessional
,
an
Amorous
Letter
,
which
an
Italian
Monk
had
writ
to
his
Lady
.
An
Old
Woman
,
who
was
come
on
purpose
to
Confession
,
to
receive
the
said
Letter
,
had
by
Mischance
dropt
it
,
as
she
came
out
of
the
Confessional
.
The
Letter
was
full
of
Wit
:
He
told
her
,
That
the
greatest
Sin
she
ever
had
committed
in
her
Life-time
was
,
that
she
had
not
been
so
good
as
her
Word
in
coming
to
Confession
that
Week
:
If
this
Neglect
did
proceed
from
the
difficulty
she
found
to
Love
him
,
he
had
a
Penance
ready
Cut
out
for
her
;
which
was
to
Command
her
to
Love
him
better
.
I
don't
remember
the
rest
of
the
Letter
;
only
thus
much
I
can
tell
you
,
that
it
was
stuft
with
nothing
but
Flourishes
and
Love
,
and
there
was
no
Name
subscrib'd
to
it
.
Those
who
have
a
quick
Ear
,
and
draw
near
to
these
Confessionals
,
do
often
hear
pretty
Stories
.
There
sometimes
happen
great
Tumults
in
the
Convents
,
and
amongst
the
Priests
,
upon
the
account
of
young
Women
Penitents
:
For
if
any
of
them
do
chance
to
change
their
Confessor
,
this
Alteration
causeth
great
Jealousies
,
which
many
times
are
not
extinguish'd
,
but
by
Poyson
,
or
with
the
Blood
of
one
of
the
Competitors
;
for
they
presently
interpret
it
,
as
if
the
other
Confessor
,
had
by
his
Artifices
allured
,
and
(
as
it
were
)
debauched
his
Penitent
.
A
Father
Jesuit
,
very
Famous
for
his
Sermons
at
Mentz
in
Germany
,
desired
me
to
make
his
Peace
with
a
Gentlewoman
of
Quality
,
who
,
for
some
time
,
had
left
off
coming
to
Confession
to
him
.
The
Lady
told
me
,
That
she
was
astonished
,
to
hear
the
Father
talk
of
making
his
Peace
with
her
;
that
for
her
part
,
she
had
never
had
any
the
least
Quarrel
with
him
;
and
that
the
only
Reason
,
why
she
had
not
Confest
to
him
of
late
was
,
because
it
was
more
for
her
Convenience
to
go
to
the
Carmelites
,
as
being
nearer
to
her
House
.
When
I
return'd
this
Answer
to
the
Jesuit
,
his
Colour
chang'd
of
a
sudden
,
and
he
appear'd
to
be
in
a
strange
agitation
of
Spirit
.
In
a
word
,
a
Fever
seiz'd
him
the
same
Night
,
and
the
Charitable
Lady
,
for
fear
of
giving
any
occasion
to
his
Death
,
sent
him
word
,
That
she
would
come
and
Confess
to
him
for
time
to
come
.
The
greatest
Secret
they
have
to
allure
Ladies
to
Confession
is
,
to
be
very
Complaisant
to
them
,
to
sooth
them
with
a
company
of
sweet
Words
,
to
testifie
their
loving
of
them
Tenderly
,
and
from
the
Bottom
of
their
Hearts
.
Sometimes
they
find
it
very
troublesom
at
first
,
to
make
them
Confess
as
they
ought
,
that
is
,
Clearly
and
Plainly
without
any
mincing
of
the
Matter
,
and
with
all
the
Circumstances
of
some
shameful
Sins
,
and
especially
those
of
the
Flesh
.
They
are
fain
to
take
a
great
Compass
,
to
bring
them
to
the
Point
,
they
would
have
them
at
;
but
by
little
and
little
,
and
a
great
deal
of
Pains-taking
,
they
at
last
weather
the
Point
,
and
make
them
Impudent
enough
.
Then
it
is
they
assure
them
,
that
they
are
Arriv'd
at
that
Simplicity
,
Purity
,
and
Faithfulness
,
which
are
of
such
absolute
Necessity
,
for
the
well
Discharging
of
the
Duty
of
Confession
.
Hence
it
is
that
those
Women
who
mostly
frequent
the
Confessionals
,
and
who
are
Arriv'd
to
that
degree
of
Perfection
,
I
just
now
mentioned
,
that
is
,
to
be
less
shamefac'd
than
the
rest
,
become
also
the
most
bold
and
shameless
in
all
Companies
.
They
are
got
past
Blushing
at
any
thing
,
and
with
a
great
deal
of
Freedom
,
make
use
of
those
Terms
their
Confessors
have
taught
them
at
their
Confessions
.
I
upon
a
time
exprest
my self
not
over
well
satisfied
with
the
Discourse
,
which
some
Devout
or
Bigotted
Young
Woman
,
had
in
the
Presence
of
two
Young
Counts
of
the
Empire
,
whose
Governour
I
was
.
I
took
the
liberty
to
tell
them
,
that
it
did
not
become
them
;
but
they
with
a
terrible
Impudence
,
which
yet
was
accompanied
with
some
little
Smartness
of
Wit
,
answered
me
,
that
they
did
not
believe
that
they
had
spoken
so
unhandsomly
,
but
that
they
were
ready
to
repeat
the
same
Words
in
Confession
.
Indeed
they
have
made
it
a
School
of
Impudence
and
Lascivious
Discourse
,
where
those
that
speak
Broadest
,
and
call
a
Spade
,
a
Spade
,
receive
the
greatest
Praises
.
They
are
not
afraid
to
tell
them
;
Courage
Madam
,
the
more
clearly
,
and
in
the
more
proper
Terms
you
do
express
your Self
,
by
so
much
the
more
will
you
shew
your
Sincerity
to
God
,
who
hears
you
,
and
the
better
I
shall
like
you
.
To
Facilitate
this
the
more
,
they
have
these
Words
writ
on
their
Confessionals
with
great
Letters
,
GOD
HEARS
THEE
.
It
is
a
thing
that
will
Surprize
a
Man
to
see
young
Girls
amongst
the
Papists
,
that
know
those
things
which
they
ought
,
by
right
,
to
be
ignorant
of
all
their
Life
time
,
and
all
this
by
means
of
Confession
.
It
is
a
matter
of
great
Advantage
to
be
the
Confessor
of
Ladies
,
and
the
more
one
can
get
of
them
,
the
more
Charitable
Nurses
one
may
be
assur'd
of
,
who
will
never
suffer
a
Man
to
want
any
thing
,
they
can
furnish
him
with
.
They
from
time
to
time
send
Presents
to
their
Confessors
,
which
do
make
them
full
amends
for
all
their
Pains
,
they
have
taken
in
hearing
their
Confessions
.
Moreover
the
Confessions
are
very
gainful
to
the
Priests
,
by
reason
of
the
Pecuniary
Penances
they
impose
upon
them
,
for
their
Sins
.
There
is
always
a
Trunk
or
Box
at
the
lower
end
of
their
Churches
,
whereof
they
are
the
Turn-Keys
,
and
according
as
they
know
the
Person
to
be
Stocked
with
Riches
,
they
command
him
for
his
Penance
to
go
and
put
such
a
Sum
into
the
Trunk
.
We
gather'd
once
five
hundred
Crowns
on
one
of
the
Easter
Holy-days
,
in
a
Parish
at
Venice
,
and
the
next
day
we
divided
the
Mony
amongst
Eight
of
us
,
who
had
been
the
Confessors
.
The
Custom
amongst
them
is
,
when
any
Covetous
Man
comes
to
Confession
,
to
represent
to
him
his
Sin
,
in
the
blackest
Colours
they
can
Possible
;
and
afterwards
to
give
him
good
Words
,
to
Sweeten
him
,
and
incline
him
to
Liberality
;
if
thereupon
he
Testifie
great
Sorrow
for
his
Sin
,
they
never
give
him
Absolution
,
till
he
have
given
some
Sound
Marks
of
his
Repentance
,
by
dropping
a
very
plentiful
Alms
into
the
Trunk
:
And
if
he
shew
any
hardness
of
Heart
,
yet
they
Absolve
him
nevertheless
,
for
fear
of
Distasting
him
altogether
with
Confession
;
because
they
are
in
hopes
to
find
him
another
time
in
a
better
Humour
,
and
better
dispos'd
for
Repentance
.
When
Thieves
and
Robbers
,
Usurers
,
and
those
that
use
false
Weights
and
Measures
,
come
to
Confession
,
they
oblige
them
,
as
they
ought
,
to
make
Restitution
,
as
far
as
it
lies
in
their
Power
so
to
do
.
They
enjoyn
those
who
are
not
able
to
make
a
Personal
Restitution
,
that
is
,
to
the
Persons
they
have
Defrauded
,
either
because
they
are
Dead
,
or
because
they
do
not
know
where
they
are
;
these
I
say
they
enjoyn
to
make
Restitution
to
the
Church
,
that
is
,
to
put
an
Equivalent
Sum
into
the
Trunk
.
As
for
Personal
Restitutions
,
they
are
commonly
perform'd
by
the
Hand
of
the
Confessor
,
to
the
End
that
the
Penitent
,
who
must
be
Concealed
,
may
not
come
into
any
Danger
,
as
he
would
,
should
he
do
it
himself
,
of
falling
into
the
Hands
of
Justice
.
And
in
this
case
there
always
comes
a
considerable
part
of
the
Sum
to
the
Churches
share
,
which
he
that
was
Robb'd
can
never
recover
.
A
Neapolitan
Knight
was
Robb'd
of
two
Thousand
Crowns
in
Coin
,
at
the
time
of
a
Jubilee
,
granted
by
Pope
Innocent
the
XIth
.
He
who
had
committed
the
Robbery
,
went
and
Confest
himself
to
the
Jesuits
,
and
put
all
the
Mony
into
the
Hands
of
the
Father
Rector
,
who
had
heard
his
Confession
,
to
restore
it
to
the
Gentleman
to
whom
it
did
belong
.
The
Jesuits
put
Five
hundred
Crowns
of
it
into
their
Trunk
,
and
carried
the
rest
to
the
Knight
,
but
he
refus'd
to
take
the
One
Thousand
Five
hundred
Crowns
,
and
would
have
the
whole
Sum
restor'd
to
him
.
The
Jesuits
after
some
Endeavours
to
persuade
him
to
receive
his
Mony
,
declar'd
to
him
,
that
in
case
he
would
not
take
it
before
twice
Twenty
Four
hours
came
about
,
they
would
cast
the
rest
into
the
Trunk
also
,
and
that
he
should
not
have
one
Peny
of
it
.
And
they
were
as
good
as
their
words
.
But
the
Knight
repenting
himself
some
days
after
,
came
and
told
them
,
that
since
it
could
be
no
otherwise
,
he
would
content
himself
with
the
One
Thousand
Five
hundred
Crowns
of
his
Mony
.
But
the
Jesuits
flowted
at
him
,
telling
him
,
That
he
was
come
too
late
,
and
there
was
no
Remedy
,
because
the
Church
was
in
actual
Possession
of
the
Mony
;
thus
it
was
impossible
for
the
Gentleman
to
recover
any
part
of
it
.
This
word
of
the
Church
,
which
they
make
use
of
,
when
they
say
,
the
Mony
is
given
to
the
Church
,
the
Church
is
in
Possession
of
it
,
&c.
is
only
a
fine
word
to
deceive
the
Simple
:
For
the
Church
in
the
Sense
,
they
take
it
,
is
a
thing
in
the
Air
,
and
indeed
they
are
the
Priests
and
Monks
only
that
possess
the
Mony
,
and
make
use
of
it
for
themselves
.
Some
believe
that
Confession
,
as
it
is
practised
in
the
Church
of
Rome
,
is
a
very
proper
means
to
remedy
many
Disorders
,
and
to
prevent
a
great
many
Sins
,
which
if
that
were
Abrogated
,
many
would
make
more
bold
with
:
For
,
say
they
,
many
are
restrain'd
from
committing
a
bad
Action
,
from
the
shame
they
have
to
Confess
it
afterwards
The
Papists
will
tell
you
,
that
the
Protesttants
reject
this
Sacrament
,
because
they
love
Libertinism
,
and
hate
all
manner
of
restraint
,
and
any
thing
that
may
serve
to
humble
them
.
As
for
my
part
,
who
have
tried
both
States
,
without
flattering
the
Party
I
have
chosen
,
I
do
profess
,
That
I
have
observ'd
more
of
Honesty
,
of
Conscience
,
and
of
Vertue
,
in
the
External
part
of
a
Civil
Life
,
amongst
the
Protestants
,
than
ever
I
found
amongst
the
Papists
,
with
all
their
Confessions
.
As
for
that
which
is
Internal
,
't
is
God
alone
that
can
judge
of
it
:
And
I
hope
,
that
the
Fear
of
God
,
and
of
his
Judgments
,
does
bring
forth
far
more
Noble
Effects
in
their
Hearts
,
than
a
Human
Shamefac'dness
doth
produce
in
those
who
follow
the
Communion
of
Rome
.
Besides
,
I
conceive
that
Auricular
Confession
may
be
rather
prejudicial
,
than
any
way
advantagious
to
a
Christian
Life
,
which
I
prove
thus
:
Bad
Company
and
Vain
Conversation
are
prohibited
,
because
they
are
commonly
known
to
corrupt
good
Manners
:
Corrumpunt
bonos
more
's
Colloquia
prava
.
Now
we
may
truly
say
,
That
the
Priests
and
the
Monks
of
the
Church
of
Rome
,
are
every
day
,
whilst
they
are
in
their
Confessionals
,
in
very
lewd
Company
,
as
where
they
hear
nothing
but
Blasphemies
,
lewd
Practices
,
Villanies
,
Treasons
,
Robberies
,
Murthers
,
Revenge
;
In
a
word
,
whatsoever
is
superlatively
Wicked
and
Infamous
.
They
in
some
sort
familiarize
themselves
with
such
abominable
Filthiness
,
by
the
continual
hearing
of
them
,
and
the
reiterated
Examples
thereof
,
which
they
have
almost
continually
before
them
,
makes
the
Confessors
accustom
themselves
by
degrees
with
them
,
and
to
have
less
horrour
for
them
,
and
commit
them
with
less
reluctancy
.
The
Clergy
being
thus
corrupted
by
the
Seculars
,
do
as
it
were
in
Revenge
influence
a
double
Corruption
upon
the
Seculars
,
and
by
the
perpetual
circulation
of
their
secret
Communications
,
or
Confessions
,
they
miserably
infect
and
spoil
one
another
.
We
may
conclude
then
,
that
the
Confessionals
are
rather
worse
than
Bad
Company
;
and
for
the
little
good
which
sometimes
by
chance
they
may
be
the
cause
of
,
they
give
occasion
to
far
greater
Evils
,
which
without
there
would
never
happen
.
Moreover
,
we
must
add
to
this
the
dangerous
and
false
Doctrin
,
that
is
Taught
and
Preached
in
the
Church
of
Rome
,
with
relation
to
this
Subject
;
which
is
this
,
That
Attrition
being
joyn'd
with
Confession
,
is
sufficient
to
Salvation
,
to
those
who
after
Baptism
are
fallen
into
Mortal
Sin
.
This
Attrition
,
according
to
them
,
is
a
Sorrow
for
having
offended
God
,
only
for
fear
of
the
Eternal
Punishments
of
Hell
,
which
are
due
to
Sinners
,
without
which
they
would
never
have
had
any
Sorrow
for
having
offended
him
.
They
suppose
therefore
,
according
to
this
Doctrin
,
that
a
Man
who
is
altogether
destitute
of
Charity
,
or
the
Love
of
God
;
and
,
what
is
more
,
who
hath
a
formal
Hatred
against
him
,
as
he
considers
him
abstractedly
in
the
effects
of
his
Justice
,
may
nevertheless
be
saved
,
when
he
fears
God
only
as
an
Avenging
God
;
so
he
do
but
superadd
to
this
servile
Fear
,
the
Sacrament
of
Confession
.
This
is
that
which
gives
a
wonderful
presumption
to
Sinners
,
and
encourageth
them
to
spend
the
chief
part
of
their
Lives
in
the
ways
of
Iniquity
:
For
there
is
no
Man
,
be
he
never
so
profligately
Wicked
,
who
will
not
be
ready
to
promise
for
himself
,
when
he
is
at
the
Point
of
Death
,
he
shall
doubtless
be
seized
with
the
fear
of
falling
into
the
hands
of
the
Living
God
,
and
yet
have
time
enough
to
send
for
a
Confessor
,
to
whom
he
may
declare
his
Sins
;
Which
done
,
he
is
as
sure
of
going
to
Paradice
,
as
the
good
Thief
was
on
the
Cross
.
This
Doctrin
was
invented
by
the
Priests
of
the
Church
of
Rome
,
to
exalt
the
force
and
virtue
of
Auricular
Confession
,
which
is
so
pleasing
and
profitable
to
them
,
tho'
with
the
loss
of
so
many
Souls
,
who
perish
by
this
unhappy
Persuasion
.
Probably
,
after
having
deceiv'd
a
great
many
others
,
they
at
last
deceive
themselves
also
;
for
many
of
these
Confessors
Dye
like
Dogs
,
and
make
desperate
Ends
,
endeavouring
to
persuade
themselves
,
that
their
Confession
,
and
their
fear
of
falling
into
Hell
with
save
them
.
I
never
found
,
that
the
Priests
and
Monks
were
ever
very
ready
to
go
and
confess
themselves
:
They
love
nothing
more
,
than
to
Confess
others
;
and
hate
nothing
worse
,
than
to
Confess
themselves
.
A
Noble
Venetian
told
me
,
That
before
the
Publishing
of
a
certain
Order
by
the
Patriarch
,
by
which
he
enjoyn'd
all
Priests
to
Confess
themselves
at
least
once
a
Month
,
upon
Penalty
of
Interdict
from
Mass
,
and
Suspension
from
all
Sacred
Functions
,
there
was
scarcely
a
Priest
to
be
seen
at
Venice
that
went
to
Confession
.
One
might
see
them
often
going
directly
from
the
Stews
to
the
Altar
,
and
to
Confess
others
;
but
as
for
themselves
,
they
did
not
think
it
worth
the
pains
.
But
at
present
they
are
obliged
every
Three
Months
,
to
bring
their
Attestations
to
the
Patriarch
in
Writing
,
that
they
have
Confest
themselves
according
to
Order
.
The
same
Method
is
observ'd
at
Milan
,
and
in
several
other
parts
of
Italy
.
As
for
the
Hearing
of
Confessions
,
and
especially
those
of
the
Fair
Sex
,
alas
,
the
Case
is
altered
with
them
,
and
they
run
to
them
very
greedily
!
You
'l
see
them
Walking
in
their
Churches
about
their
Confession-Chairs
from
Morning
to
Night
,
to
watch
for
a
Bird
to
be
snar'd
in
their
Net
.
How
happy
am
I
,
(
said
once
a
Curate
to
me
of
a
great
City
in
Italy
)
I
have
no
Family
to
put
me
to
Charge
,
and
I
have
much
more
Mony
than
I
know
what
to
do
with
:
I
have
often
most
Ravishing
Concerts
of
Musick
in
my
Church
,
in
which
I
take
unutterable
Pleasure
:
When
I
have
nothing
else
to
do
,
I
walk
under
the
sumptuous
gilded
Roofs
of
this
Magnificent
Temple
,
of
which
I
make
(
as
it
were
)
my
own
House
:
I
never
want
Company
at
my
Confessional
,
where
I
meet
with
the
satisfaction
of
hearing
a
Thousand
different
Stories
and
Adventures
:
God
grant
me
the
Grace
only
,
that
after
having
enjoy'd
my
Paradice
in
this
World
,
I
may
afterwards
go
and
possess
it
in
the
other
.
This
is
what
I
had
to
declare
to
you
,
concerning
the
practice
of
Sacramental
Confession
amongst
the
Papists
;
I
shall
only
add
,
that
the
Secrecy
,
which
is
as
it
were
the
Seal
of
it
,
is
not
so
faithfully
observ'd
as
they
would
fain
have
us
believe
it
is
:
For
many
things
are
discover'd
by
these
Confessors
,
and
those
poor
Gally-Slaves
,
I
but
just
now
mention'd
,
and
who
't
is
likely
to
the
very
Hour
do
Groan
under
that
Dreadful
Task
,
are
a
sad
,
but
certain
instance
of
it
.
A
Confessor
that
reveals
a
Confession
,
according
to
the
Law
in
that
case
Provided
,
ought
to
be
Burnt
alive
:
But
tho'
many
Confessions
be
every
day
reveal'd
,
yet
don't
we
find
so
much
as
one
only
Confessor
,
that
has
this
Sentence
Executed
upon
him
;
forasmuch
as
it
is
in
a
manner
impossible
to
Convict
them
thereof
.
A
Priest
is
always
believed
upon
his
Oath
,
and
if
he
can
but
resolve
to
Swear
that
he
hath
not
revealed
the
Confession
,
there
is
no
going
any
further
;
so
that
at
present
Fire
and
Fagot
are
only
made
use
of
against
Sorcerers
and
Hereticks
.
I
could
here
have
related
to
you
many
gallant
Stories
,
as
well
as
some
very
Tragical
ones
,
which
have
been
deposited
with
me
in
Confession
,
but
I
find
no
inclination
to
do
it
;
not
because
I
fear
the
Papists
Fire
,
but
because
I
am
of
the
mind
,
that
an
honest
Man
,
who
hath
charg'd
himself
with
a
Secret
,
is
oblig'd
in
Honour
to
keep
it
,
as
far
as
possibly
he
may
.
Indeed
this
is
the
very
Reason
,
why
I
have
only
entertain'd
you
here
with
some
common
things
,
which
are
known
to
all
those
who
will
take
the
pains
to
be
a
little
inquisitive
,
and
which
I
have
observ'd
out
of
Confession
,
or
which
have
been
told
me
by
Persons
of
Credit
,
and
who
have
put
me
under
no
Engagement
to
conceal
them
.
Some
it
may
be
will
be
desirous
to
be
inform'd
,
what
kind
of
Penances
the
Confessors
impose
upon
their
Penitents
in
Confession
.
According
to
the
Doctrin
of
Rome
,
tho'
God
doth
pardon
Sins
as
to
the
Guilt
,
in
Confession
,
and
tho'
he
remits
to
Penitents
the
External
Punishment
due
to
their
Sins
;
yet
nevertheless
his
Will
is
,
that
they
suffer
here
for
the
same
Sins
some
petty
temporal
Punishment
;
and
this
he
has
left
to
the
Judgment
and
Disposal
of
the
Priests
of
the
Church
of
Rome
,
who
may
do
in
it
what
they
please
themselves
.
Conformably
to
this
they
order
some
to
Fast
on
certain
days
,
to
others
to
say
a
Set
of
Prayers
,
and
to
others
to
pay
so
much
Mony
,
and
to
some
other
to
receive
Discipline
or
Penance
.
There
have
been
found
some
of
the
New
Saints
of
the
Popish
Church
,
who
out
of
Humility
(
so
they
express
themselves
,
)
have
made
their
Confessors
to
give
them
Discipline
;
S.
Rose
,
S.
Theresa
,
and
Sister
Margaret
of
the
Holy
Sacrament
,
were
of
this
Number
.
The
Confessors
,
to
give
them
their
due
,
are
not
wanting
to
give
Credit
to
,
and
to
extend
these
holy
Practices
of
Humility
,
upon
which
they
bestow
continual
Elogies
;
yet
in
the
mean
time
,
we
see
that
the
generality
of
People
are
not
much
affected
with
these
kind
of
Examples
,
and
there
are
but
some
few
of
the
Confessors
whose
Persuasions
,
as
to
this
Point
,
prove
Effectual
.
The
Penitentiaries
or
Confessors
of
the
Churches
of
S.
Peter
,
of
S.
John
of
Lateran
,
of
Lorette
,
of
S.
January
of
Naples
,
of
S.
Petronius
of
Boulogn
,
and
of
many
other
Places
of
Devotion
in
Italy
,
have
great
white-Rods
in
their
Hands
,
as
they
sit
in
their
Confessionals
,
wherewith
they
strike
not
only
those
that
come
to
be
Confessed
,
but
also
all
sorts
of
Persons
,
be
they
Men
or
Women
,
that
present
themselves
before
them
to
receive
their
Blessing
,
giving
them
small
Stroaks
upon
their
Head
,
their
Shoulders
,
and
their
Ears
;
which
done
,
the
Persons
so
Struck
,
make
a
very
low
Bow
to
them
by
way
of
Thanks
for
that
Favour
.
An
Armenian
once
demanded
of
me
,
What
was
the
meaning
of
this
Practice
?
I
told
him
that
it
was
a
Practice
of
Humility
,
by
which
the
Roman
Catholicks
exprest
their
readiness
to
receive
all
the
Chastisements
,
which
the
Church
thought
good
to
inflict
upon
them
;
to
which
he
Answered
,
Smiling
;
Do
you
believe
(
said
he
)
that
if
these
Black
Men
who
Beat
them
,
(
he
meant
by
that
Expression
the
Jesuits
,
who
are
the
Confessors
of
S.
Peter
,
and
who
are
drest
in
Black
)
should
make
good
Sound
Stroaks
upon
them
,
that
the
People
would
express
as
much
Earnestness
to
be
favoured
with
them
,
as
now
they
do
?
I
was
not
able
to
answer
him
as
to
that
Point
:
But
this
I
know
,
that
upon
a
time
a
Protestant
of
Geneva
received
such
Stroaks
from
them
,
that
instead
of
Complimenting
them
for
the
Favour
,
he
run
away
from
them
as
fast
as
ever
he
could
.
This
Protestant
,
it
seems
,
who
was
not
Inur'd
to
the
Ceremonies
of
the
Church
of
Rome
,
had
the
Curiosity
to
enter
the
Church
of
S.
Peter
,
at
the
time
that
Mass
was
Saying
,
and
was
either
so
Neglectful
or
Ignorant
,
as
not
to
fall
down
on
his
Knees
when
they
Sounded
the
Bell
at
the
Elevation
of
the
Host
:
Moreover
,
his
Curiosity
led
him
to
draw
near
to
a
Statue
of
S.
Peter
,
which
is
on
the
Right
side
of
the
Church
,
near
to
the
High
Altar
:
This
Statue
is
of
Brass
,
and
Represents
S.
Peter
sitting
in
a
Chair
;
He
hath
one
of
his
Feet
stretched
outward
,
and
the
People
out
of
Devotion
,
and
to
shew
their
Submission
to
the
Holy
See
,
come
and
kiss
his
Toes
,
and
put
heir
Heads
under
his
Foot
.
The
Protestant
seeing
them
in
these
Postures
,
could
not
forbear
Laughing
;
but
one
of
the
Jesuits
,
who
had
his
Confessional
near
that
place
,
and
who
had
observed
him
,
came
to
him
with
his
great
Wand
,
and
struck
him
as
hard
as
ever
he
could
upon
his
Head
and
Shoulders
:
The
Protestant
betook
himself
to
his
Heels
,
without
so
much
as
ever
looking
behind
him
;
the
Jesuit
all
the
while
pursuing
and
beating
him
till
he
was
got
out
of
Church
.
The
great
Noise
this
made
,
occasion'd
much
Distraction
to
those
that
were
Hearing
Mass
,
and
every
one
said
,
it
was
a
Heretick
,
whom
the
Jesuit
had
had
the
Zeal
to
bang
out
of
the
Church
.
There
was
no
Body
that
exprest
the
least
Compassion
for
him
;
and
the
Jesuit
returned
glorying
in
the
Act
he
had
performed
,
saying
,
That
tho'
he
had
a
good
strong
Arm
,
yet
he
found
that
Hereticks
Bones
were
stronger
and
harder
.
At
another
time
I
saw
a
Protestant
Abus'd
after
the
same
manner
in
the
Cathedral
Church
of
Strasbourg
,
in
Germany
;
which
could
not
but
be
the
more
sensible
to
these
Gentlemen
,
because
it
was
but
a
little
before
,
that
they
had
voluntarily
submitted
themselves
to
the
Domination
of
France
,
and
that
they
began
already
to
use
them
like
Slaves
,
having
scarcely
the
free
Exercise
of
their
Religion
allowed
them
,
in
those
few
Churches
,
the
Papists
were
pleas'd
to
leave
them
.
GOD
grant
that
others
may
become
Wise
by
their
Example
:
This
is
one
of
my
most
ardent
Desires
,
wherewith
I
conclude
these
Observations
,
made
upon
occasion
of
my
Journy
ot
Naples
.
GOD
of
his
Mercy
afford
this
Grace
to
us
all
.
ERRATA
.
Pag.
59.
lin.
25.
dele
of
his
in
presence
,
and
read
a
like
action
of
the
Duke
of
Mantua's
Jester
,
&c.
BOOKS
Printed
for
Robert
Clavell
;
Publish'd
in
Michaelmass
Term
,
1691.
A
Defence
of
Pluralities
,
or
holding
two
Benefices
with
Cure
of
Souls
,
as
now
practised
in
the
Church
of
England
.
The
State
of
the
Protestants
of
Ireland
under
the
Late
King
James's
Government
;
in
which
their
Carriage
towards
him
is
Justified
,
and
the
absolute
Necessity
of
their
endeavouring
to
be
freed
from
his
Government
,
and
of
submitting
to
their
present
Majesties
,
is
demonstrated
.
Licensed
by
the
Right
Honourable
the
Earl
of
Notingham
.
Observations
on
a
Journy
to
Naples
;
where
the
Frauds
,
Cheats
,
and
Ill-dealings
of
Romish
Priests
,
Jesuits
and
Monks
are
farther
discovered
:
By
the
Author
of
a
late
Book
,
Entituled
,
The
Frauds
of
Romish
Priests
and
Monks
,
&c.
L.
Annaei
Flori
Rerum
Romanarum
Epitome
,
cum
Interpretatione
&
Notis
in
usum
Serenissimi
Delphini
,
unà
cum
Indicibus
copiosissimis
oppidò
necessariis
.
Compendium
Graecum
Novi
Testamenti
,
continens
ex
7959
versiculis
totius
Novi
Testamenti
tantum
versiculos
1900
(
non
tamen
integros
)
in
quibus
omnes
universi
Novi
Test
.
voces
,
unà
cum
Versione
Latina
inveniuntur
.
Auctore
Johanne
Leusden
:
Editio
quinta
;
in
qua
,
non
tantum
Themata
Graeca
&
Voces
derivatae
exprimuntur
,
sed
etiam
Tempora
Verborum
adduntur
.
Tandem
ne
aliquid
ubicunque
desideretur
,
in
hac
Novissima
Editione
Londinensi
cuilibet
Voci
aut
Compositae
aut
Derivatae
,
Radix
adjicitur
propria
,
in
Tyronum
gratiam
.
De
Presbyteratu
Dissertatio
Quadripartita
,
Presbyteratûs
sacri
Origines
,
Naturam
,
Titulum
,
Officia
&
Ordines
ab
ipsis
Mundi
primordiis
usque
ad
Catholicae
Ecclesiae
consummatam
plantationem
complectens
,
in
quâ
Hierarchiae
Episcopalis
Jus
Divinum
&
immutabile
,
ex
Auctoritate
Scripturarum
Canonicè
expositarum
&
Ecclesiasticae
Traditionis
suffragiis
,
breviter
quidem
sed
luculentèr
asseritur
.
Authore
Samuele
Hill
,
Diaeceseôs
Bathoniensis
&
Wellensis
Presbytero
.
Sometime
since
Published
by
R.
Clavell
.
FORMS
of
Private
Devotion
for
Every
Day
in
the
Week
,
in
a
Method
agreeable
to
the
Liturgy
;
with
Occasional
Prayers
,
and
an
Office
for
the
Holy
Communion
,
and
for
the
Time
of
Sickness
.
Roman
Forgeries
in
the
Councils
,
during
the
first
Four
Centuries
,
together
with
an
Appendix
concerning
the
Forgeries
and
Errors
in
the
Annals
of
Baronius
.
A
Scholastical
History
of
the
primitive
and
general
Use
of
Liturgies
in
the
Christian
Church
;
Together
with
an
Answer
to
David
Clarkson's
late
Discourse
concerning
Liturgies
.
The
FRAUDS
of
Romish
Monks
and
Priests
,
set
forth
in
Eight
LETTERS
:
Lately
Written
by
a
Gentleman
,
in
his
Journy
into
Italy
;
and
Publish'd
for
the
Benefit
of
the
Publick
.
The
Third
Edition
.
Political
Arithmetick
:
By
Sir
William
Petty
.
FINIS
.